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| Scope: Pre-Qin and Han Request type: Paragraph |
| Condition 1: Contains text "山節藻梲" Matched:6. |
| Total 6 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《論語 - The Analects》 | [Spring and Autumn - Warring States] 480 BC-350 BC | Books referencing 《論語》 Library Resources Source Related resources |
《公冶長 - Gong Ye Chang》 | English translation: James Legge [?] | Library Resources |
| 18 | 公冶長: | 子曰：「臧文仲居蔡，山節藻梲，何如其知也？」 |
| Gong Ye Chang: | The Master said, "Zang Wen kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters. Of what sort was his wisdom?" |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《禮器 - Li Qi》 | English translation: James Legge [?] | Books referencing 《禮器》 Library Resources |
| 16 | 禮器: | 古之聖人，內之為尊，外之為樂，少之為貴，多之為美。是故先生之制禮也，不可多也，不可寡也，唯其稱也。是故，君子大牢而祭，謂之禮；匹士大牢而祭，謂之攘。管仲鏤簋朱紘，山節藻梲，君子以為濫矣。晏平仲祀其先人，豚肩不揜豆；浣衣濯冠以朝，君子以為隘矣。是故君子之行禮也，不可不慎也；眾之紀也，紀散而眾亂。孔子曰：「我戰則克，祭則受福。」蓋得其道矣。 |
| Li Qi: | The ancient sages (thus) gave honour to what was internal, and sought pleasure in what was external; found a mark of distinction in paucity, and one of what was admirable in multitude; and therefore in the ceremonial usages instituted by the ancient kings we should look neither for multitude nor for paucity, but for the due relative proportion. Therefore, when a man of rank uses a large victim in sacrifice, we say he acts according to propriety, but when an ordinary officer does so, we say be commits an act of usurpation. Guan Zhong had his sacrificial dishes of grain carved, and red bands to his cap; fashioned hills on the capitals of his pillars, and pondweed on the small pillars above the beams - the superior man considered it wild extravagance. Yan Ping-zhong, in sacrificing to his father, used a sucking-pig which did not fill the dish, and went to court in an (old) washed robe and cap - the superior man considered it was niggardliness. Therefore the superior man thinks it necessary to use the utmost care in his practice of ceremonies. They are the bond that holds the multitudes together; and if the bond be removed, those multitude's fall into confusion. Confucius said, 'If I fight, I overcome; when I sacrifice, I receive blessing.' He said so, because he had the right way (of doing everything). |
《明堂位 - Ming Tang Wei》 | English translation: James Legge [?] | Books referencing 《明堂位》 Library Resources |
| 9 | 明堂位: | 山節藻梲，復廟重檐，刮楹達鄉，反坫出尊，崇坫康圭，疏屏；天子之廟飾也。 |
| Ming Tang Wei: | The capitals of the pillars with hills carved on them, and the pond-weed carving on the small pillars above the beams; the second storey and the great beams projecting under the eaves; the polished pillars and the windows opposite to one another; the earthen stand on which the cups, after being used, were placed; the high stand on which the jade tokens were displayed aloft; and the slightly carved screen - all these were ornaments of the temple of the son of Heaven. |
《孔子家語 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家語》 Library Resources |
《曲禮子貢問》 | Library Resources |
| 6 | 曲禮子貢... : | 子貢問曰：「管仲失於奢，晏子失於儉。與其俱失也，二者孰賢？」孔子曰：「管仲鏤簋而朱紘，旅樹而反玷，山節藻梲，賢大夫也，而難為上。晏平仲祀其先祖，而豚肩不揜豆，一狐裘三十年，賢大夫也，而難為下。君子上不僭下，下不偪上。」 |
《史書 - Histories》 | Related resources |
《漢書 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《漢書》 Library Resources |
《傳》 | Library Resources |
《貨殖傳》 | Books referencing 《貨殖傳》 Library Resources |
| 2 | 貨殖傳: | 及周室衰，禮法墮，諸侯刻桷丹楹，大夫山節藻梲，八佾舞於庭，雍徹於堂。其流至乎士庶人，莫不離制而棄本，稼穡之民少，商旅之民多，穀不足而貨有餘。 |
《前漢紀 - Qian Han Ji》 | [Eastern Han] 198-200 | Books referencing 《前漢紀》 Library Resources |
《孝文皇帝紀上》 | Library Resources |
| 5 | 孝文皇帝... : | 荀悅曰。先王立政。以制為本。三正五行。服色厤數。承天之制。經國序民。列官布職。疆理品類。辯方定物。人倫之度。自上已下。降殺有序。上有常制。則政不頗。下有常制。則民不二。官無淫度則事不悖。民無淫制則業不廢。貴不專寵。富不獨奢。民雖積財。無所用之。故世俗易足。而情不濫。姦究不興。禍亂不作。此先王所以綱紀天下。統成大業。立德興功。為政之德也。故曰。謹權量。審法度。修廢官。四方之政行矣。本傳曰。先王之制。自天子公侯卿大夫已下。至於抱關擊柝者。其爵祿奉養死生之制。各有差品。小不得僭大。賤不得逾貴。夫然故上下有序。而民志悉定。於是裂土地之宜。教之種殖。畜養以時。而用之有節。草木未落。斤斧不入於山林。豺獺未祭。羅網不布於野澤。鷹隼未擊。罾弋不施於蹊隧。既順時而取物。然而山不槎孽。田不伐夭。豚魚麛卵。咸有常禁。所以順時宣氣。蕃阜庶物。畜足功用。如此之備。然後從四民。因其土宜。任其智力。安其居。樂其業。甘者食而美其服。欲寡而事節。財足而不爭。及至周室道衰。禮法隳壞。諸侯刻桷丹楹。大夫山節藻梲。其流至於士庶。莫不離制度。稼穡之人少。商賈之人多。穀不足而貨有餘。陵遲至於桓文之後。禮義大壞。上下相冒。國異政。家殊俗。奢靡不制。僭差無極。於是商通難得之貨。工作無用之器。士設反道之行。以追時好而取世資。偽民倍實而要名。姦夫犯難而求利。篡殺取國者為王公。劫奪成家者為侯伯。禮義不足以制君子。刑戮不足以威小人。富者土木被文繡。犬馬餧菽粟。貧者短褐不完。食疏飲水。俱為編戶齊民。而以財力相窘。雖為僕虜。猶無慍色。故夫飾變詐為姦軌。自足乎一世之間。守道隨理。不免乎飢寒之患。其化自上興。由法度之無限也。故易曰。君子裁成輔相天地之宜。以左右民。備物致用。立象成器。以為天下利。立制度之謂也。太子太傅張相如免。太中大夫石奮為太子太傅。奮。趙人也。初為小吏事高帝。恭敬謹慎。甚見親信。於是以選傅太子立趙王。遂弟辟疆為河間王。朱虛侯章為城陽王。東牟侯興居為濟北王。立皇子武為代王。參為太原王。揖為梁王。夏五月詔曰。古有誹謗之木。所以通諫者。今法有誹謗妖言之罪。是使眾臣不敢盡心。而上無由聞其過。今其除之。秋九月。初與郡守為銅虎竹使符。 |
| Total 6 paragraphs. Page 1 of 1. |
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