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| Condition 1: References "示不敢专" Matched:11. |
| Total 10 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《礼记 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《礼记》 Library Resources Source Related resources |
《祭义 - Ji Yi》 | English translation: James Legge [?] | Books referencing 《祭义》 Library Resources |
| 40 | 祭义: | 昔者，圣人建阴阳天地之情，立以为《易》。易抱龟南面，天子卷冕北面，虽有明知之心，必进断其志焉。示不敢专，以尊天也。善则称人，过则称己。教不伐以尊贤也。 |
| Ji Yi: | Anciently, the sages, having determined the phenomena of heaven and earth in their states of rest and activity, made them the basis of the Yi (and divining by it). The diviner held the tortoise-shell in his arms, with his face towards the south, while the son of Heaven, in his dragon-robe and square-topped cap, stood with his face to the north. The latter, however intelligent might be his mind, felt it necessary to set forth and obtain a decision on what his object was;-showing that he did not dare to take his own way, and giving honour to Heaven (as the supreme Decider). What was good in him (or in his views) he ascribed to others; what was wrong, to himself; thus teaching not to boast, and giving honour to men of talents and virtue. |
《祭统 - Ji Tong》 | English translation: James Legge [?] | Books referencing 《祭统》 Library Resources |
| 21 | 祭统: | 古者，明君爵有德而禄有功，必赐爵禄于大庙，示不敢专也。故祭之日，一献，君降立于阼阶之南，南乡。所命北面，史由君右执策命之。再拜稽首。受书以归，而舍奠于其庙。此爵赏之施也。 |
| Ji Tong: | Anciently the intelligent rulers conferred rank on the virtuous, and emoluments on the meritorious; and the rule was that this should take place in the Grand temple, to show that they did not dare to do it on their own private motion. Therefore, on the day of sacrifice, after the first presenting (of the cup to the representative), the ruler descended and stood on the south of the steps on the east, with his face to the south, while those who were to receive their appointments stood facing the north. The recorder was on the right of the ruler, holding the tablets on which the appointments were written. He read these, and (each man) bowed twice, with his head to the ground, received the writing, returned (home), and presented it in his (own) ancestral temple - such was the way in which rank and reward were given. |
《坊记 - Fang Ji》 | English translation: James Legge [?] | Books referencing 《坊记》 Library Resources |
| 31 | 坊记: | 子云：“孝以事君，弟以事长”，示民不贰也，故君子有君不谋仕，唯卜之日称二君。丧父三年，丧君三年，示民不疑也。父母在，不敢有其身，不敢私其财，示民有上下也。故天子四海之内无客礼，莫敢为主焉。故君适其臣，升自阼阶，即位于堂，示民不敢有其室也。父母在，馈献不及车马，示民不敢专也。以此坊民，民犹忘其亲而贰其君。 |
| Fang Ji: | The Master said, 'Filial duty may be transferred to the service of the ruler, and brotherly submission to the service of elders - showing the people that they ought not to be double-minded. Hence a superior man, while his ruler is alive, should not take counsel about taking office (in another state). It is only on the day of his consulting the tortoise-shell (about such a thing) that he will mention two rulers.' The mourning for a father lasts for three years, and that for a ruler the same time - showing the people that they must not doubt (about the duty which they owe to their ruler). While his parents are alive, a son should not dare to consider his wealth as his own, nor to hold any of it as for his own private use - showing the people how they should look on the relation between high and low. Hence the son of Heaven cannot be received with the ceremonies of a guest anywhere within the four seas, and no one can presume to be his host. Hence, also, when a ruler goes to a minister's (mansion) he goes up to the hall by the (host's) steps on the east and proceeds to the place (of honour) in the hall: showing the people that they should not dare to consider their houses their own. While his parents are alive, the gifts presented to a son should not extend to a carriage and its team - showing the people that they should not dare to monopolise (any honours). All these usages were intended to keep the people from transgressing their proper bounds; and yet there are those who forget their parents, and are double-minded to their ruler.' |
《白虎通德论 - Bai Hu Tong》 | [Eastern Han] 79-92 Ban Gu | Books referencing 《白虎通德论》 Library Resources |
《卷四》 | Library Resources |
《三军》 | Library Resources |
| 3 | 三军: | 王者将出，辞于檷；还，格祖、檷者，言子辞面之礼，尊亲之义也。《王制》曰：“王者将出，类于上帝，宜于社，造于檷。”《尚书》曰：“归假于艺祖。”出所以告天？至告祖无二元后。庙后告者。示不敢留尊者之命也。告天何。示不敢自专也，非出辞反面之道也，与宗庙异义。还不复告天者，天道质无内外，故不复告也。《尚书》言：“归假于祖檷。”不见告于天，知不告也。 |
| 7 | 三军: | 天子遣将军必于庙何？示不敢自专也。独于祖庙何？制法度者祖也。《王制》曰：“受命于祖，受成于学。”此言于祖庙命遣之也。 |
《孔丛子 - Kongcongzi》 | [Eastern Han - Three Kingdoms (25 - 265)] | Books referencing 《孔丛子》 Library Resources Related resources |
《儒服》 | Books referencing 《儒服》 Library Resources |
| 5 | 儒服: | 子高适魏，会秦兵将至。信陵君惧，造子高之馆而问祈胜之礼焉。子高曰：“命勇谋之将以御敌，先使之迎于敌所从来之方，为坛祈克乎‘五帝’，衣服随其方色，执事人数从其方之数，牲则用其方之牲。祝史告于社稷、宗庙、邦域之内名山、大川，君亲素服，誓众于太庙，曰：‘某人不道，侵犯大国。二三子尚皆用心比力，各死而守。’将帅稽首，再拜受命。既誓，将帅勒士卒，陈于庙之右。君立太庙之庭，祝史立于社，百官各警其事御于君以待命。乃大鼓于庙门，诏将帅，命卒习射三发，击刺三行，告庙用兵于敌也。五兵备效，乃鼓而出以即敌。此古诸侯应敌之礼也。”信陵君曰：“敬受教。”信陵君问子高曰：“古者，军旅赏人之必于祖，戮人之必于社，其义何也？”答曰：“赏功于祖，告分之均，示弗敢专也。戮罪于社，告中于主，示听之当也。” |
《史书 - Histories》 | Related resources |
《史记 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史记》 Library Resources Source Related resources |
《本纪 - Annals》 | Library Resources |
《五帝本纪 - Annals of the Five Emperors》 | Books referencing 《五帝本纪》 Library Resources |
| 26 | 五帝本纪: | 舜年二十以孝闻，年三十尧举之，年五十摄行天子事，年五十八尧崩，年六十一代尧践帝位。践帝位三十九年，南巡狩，崩于苍梧之野。葬于江南九疑，是为零陵。舜之践帝位，载天子旗，往朝父瞽叟，夔夔唯谨，如子道。封弟象为诸侯。舜子商均亦不肖，舜乃豫荐禹于天。十七年而崩。三年丧毕，禹亦乃让舜子，如舜让尧子。诸侯归之，然后禹践天子位。尧子丹朱，舜子商均，皆有疆土，以奉先祀。服其服，礼乐如之。以客见天子，天子弗臣，示不敢专也。 |
| Annals of the Five...: | When Shun was twenty years of age he was noted for his filial piety, at thirty Yao raised him to office, at fifty he assisted in the administration of Imperial affairs, when he was fifty-eight Yao died, and when he was sixty-one he sat on the Imperial throne in Yao's stead. After he had occupied the Imperial throne thirty-nine years, he went on a hunting expedition to the south, died in the desert of Cangwu, and was buried at a place called Lingling (broken hillocks) in the Jiuyi range in Jiangnan province. After Shun had come to the throne, and was flying the Imperial flag, he went to pay a visit to his father, Gusou, and addressed him in a grave and respectful manner, as a son should do. He raised his brother Xiang to the rank of prince. Shun's son Shang-jun was also degenerate, so that Shun, being prepared, recommended Yu to the notice of Heaven, and seventeen years later he died. When the three years' mourning was over, Yu also yielded to Shun's son just as Shun had yielded to Yao's son, but the princes gave their allegiance to Yu, and he thereupon came to the Imperial throne. Yao's son Danzhu, and Shun's son Shangjun, both held territory so that they might be enabled to perform sacrifices to their ancestors; they paid the due observances, such as religious ceremonies and music, and they went to the audiences as the Emperor's guests. The Emperor did not dare, without due notification from his ministers, to act on his own responsibility. |
《汉代之后 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《兵部三十七》 | Library Resources |
《出师》 | Library Resources |
| 15 | 出师: |
《尚书》曰：“归，假于艺祖。”出以告天，至告祖也。先告庙，后告天者，示不敢留尊者之命也。告天何，示不敢专也，非出辞反面道也。与宗庙异义。还，不复告天者，天道质无内外，故不复告也。《尚书》言归假于祖社，不见告天，知不告也。 又曰：遣将军必于庙何？示不敢自专。独于祖庙何？制法度者祖也。《王制》曰：“受命于祖，受成于学。”此言于祖庙，命遣之也。 |
《方术部六》 | Library Resources |
《卜上》 | Library Resources |
| 13 | 卜上: | 又《祭义》曰：昔者圣人建阴阳天地之情，立以为《易》。易抱龟南面，天子卷冕北面，虽有知明之心，必进断其志焉。示不敢专，以尊天也。善则称人，过则称己。教不伐，以尊贤也。立以为易，谓作易。易抱龟，易官名。《周礼》曰：大卜，大卜主兆三易三梦之吉。 |
《方术部七》 | Library Resources |
《卜下》 | Library Resources |
| 8 | 卜下: |
《唐书》曰：王远知事梁贞白先生陶弘景，隐居茅山，尽传其废。隋炀帝为晋王出镇扬州，遣人迎至。及即位，于东都起玉清观以处之。太宗之为秦王也，既平王世充，与记室房玄龄往诣之，立枚以问其吉凶。远知指秦王之枚曰：“此当上应天命，下济苍生者。”又指玄龄之枚云：“圣之辅也。”及太宗践祚，恩礼甚厚。 又曰：城阳公主初适杜如晦之子荷，荷贞观中为尚衣奉御，坐承乾事伏诛。公主改适饶州刺史薛昱之子瓘。将成婚，太宗使卜之。卜人曰：“两火俱食，始则同荣，末亦双悴。若昼日行合卺之礼，则终吉。”太守将从之，马周谏曰：“臣闻朝谒以朝，思相戒也；讲习以昼，思相成也；宴饮以昃，思相欢也；婚合以夜，思相亲也。是以上下有威，内外有规，动息有时，吉凶有仪。先王之教，不可黩也。今陛下欲谋其始而乱其终，不可为也。夫卜筮者，所以定犹豫，决嫌疑。若黩乱礼常，先王所不用也。”太宗又从其言而止。 又曰：宪宗尝谓李绛曰：“卜筮之事，习者罕精，或中或否。近日风俗，尤更崇尚，何也？”对曰：臣闻古先哲王畏天命，示不敢专。邦国有大事可疑者，故谋于卿士、庶人，决于卜筮，俱吉则行之。末俗浮伪，辜以徼福；正行虑危，邪谋觊安；持疑昏惑，谓小数能决之。而愚夫愚妇假时日鬼神者，欲利欺诈，参之见闻，用以刺射，小近其事，神而异之。近者风尚卜筮，此诚弊俗。圣旨所及，实辩邪源。但存而不论，弊斯息矣。“ |
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