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Chinese Text Project
Simplified Chinese version
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Scope: Request type: Paragraph
Condition 1: References "君何谓已重乎" Matched:9.
Total 9 paragraphs. Page 1 of 1.

先秦两汉 - Pre-Qin and Han

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儒家 - Confucianism

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礼记 - Liji

[Warring States (475 BC - 221 BC)]
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[Also known as: 《小戴礼记》, "The Classic of Rites"]

哀公问 - Ai Gong Wen

English translation: James Legge [?]
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[Also known as: "Questions of Duke Ai"]

7 哀公问:
公曰:“寡人愿有言。然冕而亲迎,不已重乎?”孔子愀然作色而对曰:“合二姓之好,以继先圣之后,以为天地宗庙社稷之主,君何谓已重乎?
Ai Gong Wen:
The duke said, 'I wish that I could say I agree with you, but for the bridegroom in his square-topped cap to go in person to meet the bride - is it not making too much (of the ceremony)?' Confucius looked startled, changed countenance, and said, '(Such a marriage) is the union of (the representatives of) two different surnames in friendship and love, in order to continue the posterity of the former sages, and to furnish those who shall preside at the sacrifices to heaven and earth, at those in the ancestral temple, and at those at the altars to the spirits of the land and grain - how can your lordship say that the ceremony is made too great?'

8 哀公问:
公曰:“寡人固!不固,焉得闻此言也。寡人欲问,不得其辞,请少进!”孔子曰:“天地不合,万物不生。大昏,万世之嗣也,君何谓已重焉!
Ai Gong Wen:
The duke said, 'I am stupid. But if I were not stupid, how should I have heard what you have just said? I wish to question you, but cannot find the proper words (to do so); I beg you to go on a little further.' Confucius said, 'If there were not the united action of heaven and earth, the world of things would not grow. By means of the grand rite of marriage, the generations of men are continued through myriads of ages. How can your lordship say that the ceremony in question is too great?'
孔子遂言曰:“内以治宗庙之礼,足以配天地之神明;出以治直言之礼,足以立上下之敬。物耻足以振之,国耻足以兴之。为政先礼。礼,其政之本与!”
He immediately added, 'In their own peculiar sphere, (this marriage) serves for the regulation of the ceremonies of the ancestral temple, and is sufficient to supply the correlates to the spiritual Intelligences of heaven and earth; in the (wider) sphere abroad, it serves for the regulation of the ceremonies of the court, and is sufficient to establish the respect of those below him to him who is above them all. If there be ground for shame on account of (a deficiency of) resources, this is sufficient to stimulate and secure them; if there be ground for shame on account of the condition of the states, this is sufficient to revive and renew them. Ceremonies are the first thing to be attended to in the practice of government. Yes, (this) ceremony (of marriage) lies at the foundation of government!'
孔子遂言曰:“昔三代明王之政,必敬其妻子也,有道。妻也者,亲之主也,敢不敬与?子也者,亲之后也,敢不敬与?君子无不敬也,敬身为大。身也者,亲之枝也,敢不敬与?不能敬其身,是伤其亲;伤其亲,是伤其本;伤其本,枝从而亡。三者,百姓之象也。身以及身,子以及子,妃以及妃,君行此三者,则忾乎天下矣,大王之道也。如此,国家顺矣。”
Confucius continued, 'Anciently, under the government of the intelligent kings of the three dynasties, it was required of a man to show respect to his wife and son. When the path (of right government) was pursued, the wife was the hostess of the (deceased) parents - could any husband dare not to show her respect? And the son was the descendant of those parents - could any father dare not to show him respect? The superior man's respect is universal. Wherein it appears the greatest is in his respect for himself. He is in his person a branch from his parents - can any son but have this self-respect? If he is not able to respect his own person, he is wounding his parents. If he wound his parents, he is wounding his own root; and when the root is wounded, the branches will follow it in its dying. These three things are an image of what is true with the whole people (in the body politic). One's own person reaches to the persons of others; one's own son to the sons of others; one's own wife to the wives of others. If a ruler do these things, the spirit of his conduct will reach to all under the sky. If the course of the great king be thus, all the states and families will be docilely obedient.'

大戴礼记 - Da Dai Li Ji

[Eastern Han] 100-200
Books referencing 《大戴礼记》 Library Resources
[Also known as: 《大戴记》, 《大戴礼》]

哀公问于孔子

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7 哀公问于... :
公曰:“寡人愿有言,然冕而亲迎,不已重乎?”孔子愀然作色而对曰:“合二姓之好,以继先圣之后,以为天地、社稷、宗庙之主,君何谓已重乎?

8 哀公问于... :
公曰:“寡人固。不固,焉得闻此言也?寡人欲问,不得其辞,请少进。”孔子曰:“天地不合,万物不生。大昏,万世之嗣也,君何以谓已重焉?
孔子遂有言曰:“内以治宗庙之礼,足以配天地之神明;出以治直言之礼,足以立上下之敬。物耻足以振之。国耻足以兴之。为政先礼。礼者,政之本与!”
孔子遂言曰:“昔三代明王之政,必敬其妻、子也有道。妻也者,亲之主也,敢不敬与?子也者,亲之后也,敢不敬与?君子无不敬也,敬身为大。身也者,亲之枝也,敢不敬与?不能敬其身,是伤其亲;伤其亲,是伤其本;伤其本,枝从而亡。三者,百姓之象也,身以及身,子以及子,配以及配,君子行此三者,则忾乎天下矣。大王之道也如此,则国家顺矣。”

孔子家语 - Kongzi Jiayu

[Han (206 BC - 220)]
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[Also known as: 《家语》]

大昏解

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5 大昏解:
公曰:“寡人愿有言也然,冕而亲迎,不已重乎?”孔子愀然作色而对曰:“合二姓之好,以继先圣之后,以为天下宗庙社稷之主,君何谓已重乎?

6 大昏解:
公曰:“寡人实固。不固,安得闻此言乎?寡人欲问,不能为辞,请少进。”孔子曰:“天地不合,万物不生;大昏、万世之嗣也,君何谓已重焉?
孔子遂言曰:“内以治宗庙之礼,足以配天地之神;出以治直言之礼,足以立上下之敬。物耻则足以振之,国耻则足以兴之,故为政先乎礼,礼、其政之本与!”
孔子遂言曰:“三代明王必敬妻子也,盖有道焉。妻也者,亲之主也;子也者,亲之后也,敢不敬与?是故君子无不敬。敬也者,敬身为大;身也者,亲之支也,敢不敬与?不敬其身,是伤其亲;是伤其本也;伤其本,则支从之而亡。三者、百姓之象也。身以及身,子以及子,妃以及妃,君能修此三者,则大化忾乎天下矣。昔者大王之道也如此,国家顺矣。”

史书 - Histories

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春秋谷梁传 - Guliang Zhuan

[Western Han (206 BC - 9)]
Books referencing 《春秋谷梁传》 Library Resources
[Also known as: 《谷梁传》, 《谷梁》]

桓公

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桓公三年

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5 桓公三年:
九月,齐侯送姜氏于言雚。礼,送女,父不下堂,母不出祭门,诸母兄弟不出阙门。父戒之曰:“谨慎从尔舅之言!”母戒之曰:“谨慎从尔姑之言!”诸母般,申之曰:“谨慎从尔父母之言!”送女逾竟,非礼也。公会齐侯于言雚。无讥乎?曰为礼也。齐侯来也,公之逆而会之可也。夫人姜氏至自齐。其不言翬之以来何也?公亲受之于齐侯也。子贡曰:“冕而亲迎,不已重乎?”孔子曰:“合二姓之好,以继万世之后,何谓已重乎?

汉代之后 - Post-Han

隋唐 - Sui-Tang

艺文类聚

[Tang] 624 Library Resources

卷四十

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礼部下

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3 婚:
《礼记》曰:仲春之月,玄鸟至,至之日,以太牢祀高禖。玄鸟,燕也。燕以来巢,室于嫁娶之家,媒氏以为候也。
又曰:婚礼者,将合二姓之好,上以事宗庙,而下继后世矣。故君重之。
又曰:嫁女之家,三夜不息烛,思相离也。娶妇之家,三日不举乐,思嗣亲也。三月而庙见,称来妇也。择日而祭于祢,成妇之义也。
又曰:夫婚礼万世之始也。壹与之齐,终身不改,故夫死不嫁,男女别,然后父子亲,父子亲,然后义生,义生然后礼作,礼作然后万物安,婿亲御授,亲之也。出乎大门,男帅女,女从男,夫妇之义由此始,妇人从人者也。幼从父兄,嫁从夫,夫死从子。
又曰:纳女于天子,曰备百姓,于国君,曰备酒浆,于大夫,曰备扫洒。
又曰:哀公问孔子曰:冕而亲迎,不已重乎。孔子对曰:合二姓之好,以继先圣之后,以为天地宗庙社稷之主,君何谓已重乎。崔駰婚礼结言曰:乾坤其德,恒久不已,爰定天纲,夫妇作始,乃降英媛,有淑其仪,姬姜是侔,比则姚妫,载纳嘉贽,申结鞶缡。

宋明 - Song-Ming

太平御览

[Northern Song] 977-984 Library Resources

礼仪部十九

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婚姻上

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16 婚姻上:
又《哀公问》曰:哀公问于孔子曰:“敢问为政如之何?”孔子对曰:“古之为政,爱人为大,所以治爱人,礼为大。所以治礼,敬为大。敬之至矣,大婚为大。大婚既至,冕而亲迎,亲之也。”公曰:“冕而亲迎,不己重乎?”已犹大也。怪亲迎乃服祭服也。对曰:“合二姓之好,以继先圣之后,以为天地、宗庙、社稷之主,君何谓己重乎?天地不合,万物不生。大婚,万世之嗣也。君何谓己重焉!

Total 9 paragraphs. Page 1 of 1.