《·》: | 葵丘之會諸侯,束牲、載書而不歃血。 |
At the assembly of the princes in Kui Qiu, he bound the victim and placed the writing upon it, but did not slay it to smear their mouths with the blood. |
《·》: | 子曰:「牲牷禮樂齊盛,是以無害乎鬼神,無怨乎百姓。」 |
The Master said, 'With the victims perfect, the proper ceremonies and music, and the vessels of grain, (they sacrificed); and thus no injury was received from the Spiritual Powers, and the people had no occasion for dissatisfaction.' |
《·》: | 三者不除,雖日用三牲之養,猶為不孝也。 |
If those three things be not put away, though a son every day contribute beef, mutton, and pork to nourish his parents, he is not filial. |
《·》: | 其事鬼神也,酒醴粢盛不敢不蠲潔,犧牲不敢不腯肥,珪璧幣帛不敢不中度量,春秋祭祀不敢失時幾,聽獄不敢不中,分財不敢不均,居處不敢怠慢。 |
With purification and baths and clean wine and cakes they led the people to make sacrifice and libation to Heaven and the spirits. In such services to the spirits they dared not use wine and cakes that were unclean, sacrificial animals that were not fat, or jade and silk that did not satisfy the standard requirements. The proper time for the spring and autumn sacrifices they dared not miss. Judging lawsuits, they dared not be unjust. Distributing properties, they dared not be unfair. Even when at leisure they dared not be disrespectful. |
《·》: | 血牲而埋之 |
And instructing him to bury the covenant with the blood of the victim after they had smeared the corners of their mouths with it. |
《·》: | 三十維物、爾牲則具。 |
In thirties are the creatures arranged according to their colour; For your victims there is abundant provision. |
《·》: | 今殷民乃攘竊神祇之犧牷牲用以容,將食無災。 |
The people of Yin will now steal even the pure and perfect victims devoted to the spirits of heaven and earth; and their conduct is connived at, and though they proceed to eat the victims, they suffer no punishment. |
《·》: | 序官:宰爵知賓客、祭祀、響食犧牲之牢數。 |
《·》: | 對曰:「使太宰以祝史率狸姓,奉犧牲粢盛玉帛往獻焉,無有祈也。」 |
《·》: | 追古貴信,結言而已,不到用牲盟而後成約。 |
《·》: | 大夫曰:「請用牲。」 |
《》: | 正五色之位,成五穀之名,序五牲之先後貴賤。 |
《·》: | 故夫尊於朝,妻榮於室,隨夫之行,故《禮郊特牲》曰:「婦人無爵,坐以夫之齒。」 |
《·》: | 莫不慕福,弗能必得,而人心以為鬼神能與於利害,是故具犧牲俎豆粢盛,齋戒而祭鬼神,欲以佐成福,故曰祭祀鬼神,為此福者也。 |
《·》: | 曰:「子為我祝,犧牲不肥澤耶?」 |
《·》: | 品其犧牲,設其豕腊,脩其歲時,以敬祭祀,別其親疏,序其昭穆,而後宗族會宴。 |
《·》: | 於是剪其髮,麗其手,自以為牲,用祈福於上帝 |
《·》: | 是泰山不享季氏,而《易》美西鄰之禴祭,蓋重祀而不貴牲,而不求華也 |
《·》: | 孔子曰:「牲幣之物、『五嶽』視三公,而名山視子男。」 |
《·》: | 故精以底之,犧牲玉帛,以昭祈請,吉朔以通之。 |
《·》: | 又三老,老謂久也、舊也、壽也,皆取首妻男女完具者,古者天子親袒割牲,執醬而饋,三公設几,九卿正履,使者安車輭輪送迎而至其家,天子獨拜于屏,其明旦三老詣闕謝,以其禮過厚故也。 |
《·》: | 四時宗廟用牲十八太牢,皆有副倅。 |
《·》: | 推路寢以居之,引三牲以進之,選女樂以娛之。 |
《·》: | 王遣三牲立祠焉。 |
《·》: | 犧牲以彘,發號出令曰:「罰而勿賞,奪而勿予,罪獄誅而勿生,終歲之罪,毋有所赦,作衍牛馬之實在野者王」,天子之秋計也。 |
《·》: | 野物不為犧牲,雜學不為通儒。 |
《·》: | 犧牛粹毛,宜於廟牲,其於以致雨,不若黑蜧。 |
《·》: | 韓昭釐侯視所以祠廟之牲,其豕小,昭釐侯令官更之。 |
《·》: | 毛叔鄭奉明水,衛康叔封布茲,召公奭贊采,師尚父牽牲。 |
《》: | 彼則懼而協以謀我,故難間也,漢東之國,隨為大,隨張,必棄小國,小國離,楚之利也,少師侈,請羸師以張之,熊率且比曰,季梁在,何益,鬥伯比曰,以為後圖,少師得其君,王毀軍而納少師,少師歸,請追楚師,隨侯將許之,季梁止之曰,天方授楚,楚之羸,其誘我也,君何急焉,臣聞小之能敵大也,小道大淫,所謂道,忠於民而信於神也,上思利民,忠也,祝史正辭,信也,今民餒而君逞欲,祝史矯舉以祭,臣不知其可也,公曰,吾牲牷肥腯,粢盛豐備,何則不信,對曰,夫民,神之主也,是以聖王先成民,而後致力於神,故奉牲以告曰,博碩肥腯,謂民力之普存也,謂其畜之碩大蕃滋也,謂其不疾瘯蠡也,謂其備腯咸有也,奉盛以告曰,絜粢豐盛,謂其三時不害,而民和年豐也,奉酒醴以告曰,嘉栗旨酒,謂其上下皆有嘉德,而無違心也,所謂馨香,無讒慝也,故務其三時,脩其五教,親其九族,以致其禋祀,於是乎民和而神降之福,故動則有成,今民各有心,而鬼神乏主,君雖獨豐,其何福之有,君姑脩政而親兄弟之國,庶免於難,隨侯懼而脩政,楚不敢伐。 |
《·》: | 越五日,乙卯,武王乃以庶國祀馘于周廟,翼予沖子,斷牛六,斷羊二,庶國乃竟告于周廟,曰:古朕聞文考脩商人典以斬紂,身告于天子稷,用小牲羊犬豕于百神,水土于誓社。 |
《·》: | 國于是乎蒸嘗,家于是乎嘗祀,百姓夫婦擇其令辰,奉其犧牲,敬其粢盛,潔其糞除,慎其采服,禋其酒醴,帥其子姓,從其時享,虔其宗祝,道其順辭,以昭祀其先祖,肅肅濟濟,如或臨之。 |
《》: | 召會譴、梁丘據、晏子而問焉,曰:「寡人之病病矣,使史固與祝佗巡山川宗廟,犧牲珪璧,莫不備具,數其常多先君桓公,桓公一則寡人再。」 |
《·》: | 益死之後,啟歲善犧牲以祠之。 |
《·》: | 今祭祀則受太官之牲,郡國既珍﹑司農黍稷,身則衣御府之餘繒,尚未足耶? |
《》: | 卜免牲者,吉則免之,不吉則否。 |
《》: | 養牲養二卜。 |
《·》: | 其改正朔,易服色,變犧牲,殊徽幟,異器制。 |
《》: | 至夕牲日。 |
《·》: | 祝畢,有司穿坎於庭,割牲而盟。 |
《·》: | 其四年正月,祀南郊,夕牲,中常侍張逵、蘧政、陽定、內者令石光、尚方令傅福等與中常侍曹騰、孟賁爭權,白帝言騰、賁與商謀反,矯詔命收騰、賁,賁自解說,順帝寤,解騰、賁縛。 |