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Scope: Confucianism Request type: Paragraph
Condition 1: Contains text "龜" Matched:188.
Total 113 paragraphs. Page 1 of 12. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 12
See also the CTP dictionary entry for "龜".

儒家 - Confucianism

Related resources

論語 - The Analects

[Spring and Autumn - Warring States] 480 BC-350 BC
Books referencing 《論語》 Library Resources
Related resources
[Also known as: "The Analects of Confucius", "The Confucian Analects"]

季氏 - Ji Shi

English translation: James Legge [?]
Books referencing 《季氏》 Library Resources
1 季氏:
Ji Shi:
The head of the Ji family was going to attack Zhuan Yu. Ran You and Ji Lu had an interview with Confucius, and said, "Our chief, Ji, is going to commence operations against Zhuan Yu." Confucius said, "Qiu, is it not you who are in fault here? Now, in regard to Zhuan Yu, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of our state; and its ruler is a minister in direct connection with the sovereign - What has your chief to do with attacking it?" Ran You said, "Our master wishes the thing; neither of us two ministers wishes it." Confucius said, "Qiu, there are the words of Zhou Ren, 'When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?' And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository - whose is the fault?" Ran You said, "But at present, Zhuan Yu is strong and near to Fei; if our chief do not now take it, it will hereafter be a sorrow to his descendants." Confucius said. "Qiu, the superior man hates those declining to say 'I want such and such a thing,' and framing explanations for their conduct. I have heard that rulers of states and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings. So it is. Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil. Now, here are you, You and Qiu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it. And yet he is planning these hostile movements within the state. I am afraid that the sorrow of the Ji Sun family will not be on account of Zhuan Yu, but will be found within the screen of their own court."

禮記 - Liji

[Warring States (475 BC - 221 BC)] English translation: James Legge [?]
Books referencing 《禮記》 Library Resources
Related resources
[Also known as: 《小戴禮記》, "The Classic of Rites"]

曲禮上 - Qu Li I

English translation: James Legge [?]
Books referencing 《曲禮上》 Library Resources
[Also known as: "Summary of the Rules of Propriety Part 1"]

72 曲禮上:
Qu Li I:
When taking part in a sacrifice, one should not show indifference. When sacrificial robes are worn out, they should be burnt: sacrificial vessels in the same condition should be buried, as should the tortoise-shell and divining stalks, and a victim that has died. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings).

74 曲禮上:
Qu Li I:
External undertakings should be commenced on the odd days, and internal on the even. In all cases of divining about a day, whether by the tortoise-shell or the stalks, if it be beyond the decade, it is said, 'on such and such a distant day,' and if within the decade, 'on such and such a near day.' For matters of mourning a distant day is preferred; for festive matters a near day. It is said, 'For the day we depend on thee, O great Tortoise-shell, which dost give the regular indications; we depend on you, O great Divining Stalks, which give the regular indications.' Divination by the shell or the stalks should not go beyond three times. The shell and the stalks should not be both used on the same subject. Divination by the shell is called bu; by the stalks, shi. The two were the methods by which the ancient sage kings made the people believe in seasons and days, revere spiritual beings, stand in awe of their laws and orders; the methods (also) by which they made them determine their perplexities and settle their misgivings. Hence it is said, 'If you doubted, and have consulted the stalks, you need not (any longer) think that you will do wrong. If the day (be clearly indicated), boldly do on it (what you desire to do).'

曲禮下 - Qu Li II

Books referencing 《曲禮下》 Library Resources
[Also known as: "Summary of the Rules of Propriety Part 2"]

87 曲禮下:
Qu Li II:
For one to have to dust his (collection of) written tablets, or adjust them before the ruler, is a punishable offence; to have the divining stalks turned upside down or the tortoiseshell turned on one side, before him, is also a punishable offence. One should not enter the ruler's gate, (carrying with him) a tortoise-shell or divining stalks, a stool or a staff, mats or (sun-)shades, or having his upper and lower garments both of white or in a single robe of fine or coarse hempen cloth. Nor should he do so in rush sandals, or with the skirts of his lower garment tucked in at his waist, or in the cap worn in the shorter periods of mourning. Nor, unless announcement of it has been made (and permission given), can one take in the square tablets with the written (lists of articles for a funeral), or the frayed sackcloth, or the coffin and its furniture. Public affairs should not be privately discussed.

檀弓下 - Tan Gong II

Books referencing 《檀弓下》 Library Resources
170 檀弓下:
Tan Gong II:
Shi Tai-gong died, leaving no son by his wife proper, and six sons by concubines. The tortoise-shell being consulted as to which of them should be the father's successor, it was said that by their bathing and wearing of their girdle-pendants the indication would be given. Five of them accordingly bathed and put on the girdle-pendants with their gems. Shi Qi-zi, however, said, 'Whoever, being engaged with the mourning rites for a parent, bathed his head or his body, and put on his girdle-pendants?' and he declined to do either, and this was considered to be the indication. The people of Wei considered that the tortoise-shell had shown a (true) knowledge.

月令 - Yue Ling

English translation: James Legge [?]
Books referencing 《月令》 Library Resources
[Also known as: "Proceedings of Government in the Different Months"]

51 月令:
Yue Ling:
The son of Heaven occupies the apartment on the right of the Ming Thang (Fane); rides in the vermilion carriage, drawn by the red horses with black tails, and bearing the red flag. He is dressed in the red robes, and wears the carnation gems. He eats beans and fowls. The vessels which he uses are tall, (to resemble) the large growth (of things). Orders are given to the master of the Fishermen to attack the alligator, to take the gavial, to present the tortoise, and to take the great turtle. Orders are given to the superintendent of the Meres to collect and send in the rushes available for use.

90 月令:
Yue Ling:
In this month orders are given to the Grand recorder to smear with blood the tortoise-shells and divining stalks', and by interpreting the indications of the former and examining the figures formed by the latter, to determine the good and evil of their intimations. (In this way) all flattery and partizanship in the interpretation of them (will become clear), and the crime of their operators be brought home. No concealment or deceit will be allowed.

禮運 - Li Yun

English translation: James Legge [?]
Books referencing 《禮運》 Library Resources
[Also known as: "Ceremonial usages; their origins, development, and intention"]

23 禮運:
Li Yun:
What were the four intelligent creatures? They were the Qi-lin, the phoenix, the tortoise, and the dragon. When the dragon becomes a domestic animal, (all other) fishes and the sturgeon do not lie hidden from men (in the mud). When the phoenix becomes so, the birds do not fly from them in terror. When the Qi-lin does so, the beasts do not scamper away. When the tortoise does so, the feelings of men take no erroneous course.

24 禮運:
Li Yun:
The ancient kings made use of the stalks and the tortoise-shell; arranged their sacrifices; buried their offerings of silk; recited their words of supplication and benediction; and made their statutes and measures. In this way arose the ceremonial usages of the states, the official departments with their administrators, each separate business with its own duties, and the rules of ceremony in their orderly arrangements.

33 禮運:
Li Yun:
The sage kings showed their sense of this state of harmony in the following way: They did not make the occupants of the hills (remove and) live by the streams, nor the occupants of the islands (remove and live) in the plains; and thus the (people) complained of no hardship. They used water, fire, metal, wood, and the different articles of food and drink, each in its proper season. They promoted the marriages of men and women, and distributed rank and office, according to the years and virtues of the parties. They employed the people with due regard to their duties and wishes. Thus it was that there were no plagues of flood, drought, or insects, and the people did not suffer from bad grass or famine, from untimely deaths or irregular births. On account of all this heaven did not grudge its methods; earth did not grudge its treasures; men did not grudge (the regulation of) their feelings. Heaven sent down its fattening dews; earth sent forth its springs of sweet wine; hills produced implements and chariots; the Ho sent forth the horse with the map (on, his back)'. Phoenixes and Qi-lins were among the trees of the suburbs, tortoises and dragons in the ponds of the palaces, while the other birds and beasts could be seen at a glance in their nests and breeding places. All this resulted from no other cause but that the ancient kings were able to fashion their ceremonial usages so as to convey the underlying ideas of right, and embody their truthfulness so as to secure the universal and mutual harmony. This was the realisation of it.

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