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| Condition 1: References "必受其福" Matched:4. |
| Total 4 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)] | Books referencing 《礼记》 Library Resources Source Related resources |
《祭统 - Ji Tong》 | English translation: James Legge [?] | Books referencing 《祭统》 Library Resources |
| 2 | 祭统: | 贤者之祭也，必受其福。非世所谓福也。福者，备也；备者，百顺之名也。无所不顺者，谓之备。言：内尽于己，而外顺于道也。忠臣以事其君，孝子以事其亲，其本一也。上则顺于鬼神，外则顺于君长，内则以孝于亲。如此之谓备。唯贤者能备，能备然后能祭。是故，贤者之祭也：致其诚信与其忠敬，奉之以物，道之以礼，安之以乐，参之以时。明荐之而已矣。不求其为。此孝子之心也。 |
| Ji Tong: | The sacrifices of such men have their own blessing;--not indeed what the world calls blessing. Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties. When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method. There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents. In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection. It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it. Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season. Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son. |
《史书 - Histories》 | Related resources |
《国语 - Guo Yu》 | [Warring States (475 BC - 221 BC)] | Books referencing 《国语》 Library Resources |
《周语下》 | Books referencing 《周语下》 Library Resources |
| 25 | 周语下: | 柯陵之会，单襄公见晋厉公视远步高。晋郤锜见其语犯。郤犫见，其语迂。郤至见。其语伐。齐国佐见，其语尽。鲁成公见，言及晋难及郤犫之谮。 |
| 单子曰：“君何患焉！晋将有乱，其君与三郤其当之乎！”鲁侯曰：“寡人惧不免于晋，今君曰‘将有乱’，敢问天道乎，抑人故也？”对曰：“吾非瞽、史，焉知天道？吾见晋君之容，而听三郤之语矣，殆必祸者也。夫君子目以定体，足以从之，是以观其容而知其心矣。目以处义，足以步目，今晋侯视远而足高，目不在体，而足不步目，其心必异矣。目体不相从，何以能久？夫合诸侯，民之大事也，于是乎观存亡。故国将无咎，其君在会，步言视听，必皆无谪，则可以知德矣。视远，日绝其义；足高，日弃其德；言爽，日反其信；听淫，日离其名。夫目以处义，足以践德，口以庇信，耳以听名者也，故不可不慎也。偏丧有咎，既丧则国从之。晋侯爽二，吾是以云。 | ||
| “夫郤氏，晋之宠人也，三卿而五大夫，可以戒惧矣。高位寔疾颠，厚味寔腊毒。今郤伯之语犯，叔迂，季伐，犯则陵人，迂则诬人，伐则掩人。有是宠也，而益之以三怨，其谁能忍之！虽齐国子亦将与焉。立于淫乱之国，而好尽言，以招人过，怨之本也，唯善人能受尽言，齐其有乎？吾闻之，国德而邻于不修，必受其福。今君逼于晋，而邻于齐，齐、晋有祸，可以取伯，无德之患，何忧于晋？且夫长翟之人利而不义，其利淫矣，流之若何？” | ||
| 鲁侯归，乃逐叔孙侨如。简王十一年，诸侯会于柯陵。十二年，晋杀三郤。十三年，晋侯弑，于翼东门葬，以车一乘。齐人杀国武子。 |
《后汉书 - Hou Han Shu》 | [Northern and Southern] 420-445 | Books referencing 《后汉书》 Library Resources |
《志》 | Library Resources |
《舆服上》 | Library Resources |
| 5 | 舆服上: | 《书》曰：“明试以功，车服以庸。”言昔者圣人兴天下之大利，除天下之大害，躬亲其事，身履其勤，忧之劳之，不避寒暑，使天下之民物，各得安其性命，无夭昏暴陵之灾。是以天下之民，敬而爱之，若亲父母；则而养之，若仰日月。夫爱之者欲其长久，不惮力役，相与起作宫室，上栋下宇，以雍覆之，欲其长久也；敬之者欲其尊严，不惮劳烦，相与起作舆轮旌旗章表，以尊严之。斯爱之至，敬之极也。苟心爱敬，虽报之至，情由未尽。或杀身以为之，尽其情也；弈世以祀之，明其功也。是以流光与天地比长。后世圣人，知恤民之忧思深大者，必飨其乐；勤仁毓物使不夭折者，必受其福。故为之制礼以节之，使夫上仁继天统物，不伐其功，民物安逸，若道自然，莫知所谢。老子曰：“圣人不仁，以百姓为刍狗。”此之谓也。 |
《汉代之后 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《礼仪部四》 | Library Resources |
《祭礼中》 | Library Resources |
| 6 | 祭礼中: | 又《祭统》曰：凡治人之道，莫急于礼。礼有五经，莫重于祭。礼有五经。谓吉礼、凶礼、宾礼、军礼、嘉礼也。莫重于祭谓以吉礼为首也。夫祭者，非物自外至者也，自中出，生于心也。心怵而奉之以礼，是故惟贤者能尽祭之义。怵，感念亲之貌。贤者之祭也，必受其福，非世所谓福也，福者，备也。备者，百顺之名也，无所不顺者之谓备。言内尽于己，而外顺于道也。忠臣以事其君，孝子以事于亲，其本一也。 |
| Total 4 paragraphs. Page 1 of 1. |
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