| 《·》: | 上如揖，下如授。 |
| He did not hold it higher than the position of the hands in making a bow, nor lower than their position in giving anything to another. |
| 《·》: | 淳于髡曰：「男女授受不親，禮與？」 |
| Chun Yu Kun said, 'Is it the rule that males and females shall not allow their hands to touch in giving or receiving anything?' |
| 《·》: | 授立不跪，授坐不立。 |
| One should not kneel in handing anything to a (superior) standing, nor stand in handing it to him sitting. |
| 《·》: | 故古者聖王之為政，列德而尚賢，雖在農與工肆之人，有能則舉之，高予之爵，重予之祿，任之以事，斷予之令，曰：「爵位不高則民弗敬，蓄祿不厚則民不信，政令不斷則民不畏」，舉三者授之賢者，非為賢賜也，欲其事之成。 |
| Therefore in administering the government, the ancient sage-kings ranked the morally excellent high and exalted the virtuous. If capable, even a farmer or an artisan would be employed - commissioned with high rank, remunerated with liberal emoluments, trusted with important charges, and empowered to issue final orders. For, if his rank were not high, people would not respect him; if his emoluments were not liberal, people would not have confidence in him; if his orders were not final, people would not stand in awe before him. To place these three (honours) upon the virtuous is not so much to reward virtue, as to bring about the success of the enterprise (of government). |
| 《·》: | 寡人醜乎，卒授之國。 |
| I was ashamed of myself (as inferior to him), but finally gave the government into his hands. |
| 《·》: | 授官予爵出祿不以功，是無當也。 |
| To confer office, to give rank and to grant salaries, without regard to merit, is like having no bottom. |
| 《·》: | 乃命羲、和，敬順昊天，數法日月星辰，敬授民時。 |
| He then commanded Xi and He in reverent accordance with their observations of the wide heavens to record in a calendar the laws affecting the sun, moon, stars, and zodiacal spaces, and respectfully to communicate to the people the seasons (adapted for labour). |
| 《·》: | 授天子一策 |
| 《·》: | 成王與唐叔虞燕居，剪梧桐葉以為珪，而授唐叔虞曰：「余以此封汝。」 |
| 《·》: | 安知病將死，召而授以國政。 |
| 《·》: | 抽觴以授子貢，曰：「善為之辭，以觀其語。」 |
| 《·》: | 頒冰也者，分冰以授大夫也。 |
| 《》: | 王者所以有二伯者，分職而授政，欲其亟成也。 |
| 《·》: | 天子不恩於親戚，不惠於庶民，無禮於大臣，不忠於刑獄，無經於百官，不哀於喪，不敬於祭，不誡於戎事，不信於諸侯，不誠於賞罰，不厚於德，不彊於行，賜予侈於左右近臣，镍授於疏遠卑賤，不能懲忿忘欲，大行大禮大義大道，不從太師之教，凡此其屬太傅之任也，古者魯周公職之。 |
| 《·》: | 良曰：「始臣起下邳，與上會留，此天以臣授陛下。」 |
| 《·》: | 曆象日月星辰，敬授民時。 |
| 《·》: | 孔子曰：「舜之為君也，其政好生而惡殺，其任授賢而替不肖，德若天地而靜虛，化若四時而變物。」 |
| 《·》: | 由此觀之，貴寵之臣，未嘗不播授私人進姦黨也。 |
| 《·》: | 貴或秩有高下，富或貲有多少，皆星位尊卑小大之所授也。 |
| 《》: | 其享曰：「天增授皇帝泰元神筴，周而復始。」 |
| 《·》: | 遂為復書，返中庭，北面再拜以授使者。 |
| 《·》: | 鄰臍二寸謂之關，關者所以關藏呼吸之氣，以稟授四體也。 |
| 《·》: | 及閔周室之衰微，禮義之不行也，厄挫頓仆，歷說諸侯，欲匡帝王之道，反天下之政，身無其立，而世無其主，周流天下，無所合意，大道隱而不舒，羽翼摧而不申，自□□□深授其化以厚終始，追治去事以正來世，案紀圖錄以知性命，表定《六藝》以，善惡不相干，貴賤不相侮，強弱不相凌，賢與不肖不得相踰，科第相序，為萬□□□而不絕，功傳而不衰，《詩》、《書》、《禮》、《樂》，為得其所，乃天道之所立，大義之所行也。 |
| 《·》: | 古者有命將行師，必于此社授以政。 |
| 《·》: | 天子大社，以五色土為壇，皇子封為王者，受天子之社土以所封之方色，東方受青，南方受赤，他如其方色，苴以白茅授之，各以其所封方之色。 |
| 《·》: | 晏陰之閒，跪而授其下劍，來丹再拜受之以歸。 |
| 《·》: | 尊卑名號，自君吏民，次者無國，歷寵歷錄，副所以付授，與天人參相結連，鉤攷之具不備故也。 |
| 《·》: | 成者非所為，得者非所求，入者有受而無取，出者有授而無與，因春而生，因秋而殺，所生不德，所殺不怨，則幾於道矣。 |
| 《·》: | 老子亦知其奇，為著書授之。 |
| 《·》: | 故群臣陳其言，君以其言授其事，事以責其功。 |
| 《·》: | 管子對曰：「舉國而一，則無貲，舉國而十，則有百，然則吾將以徐疾御之，若左之授右，若右之授左，是以外內不踡，終身無咎。」 |
| 《·》: | 每變皆習，乃授其兵。 |
| 《·》: | 謀士五人：主圖安危，慮未萌，論行能，明賞罰，授官位，決嫌疑，定可否。 |
| 《·》: | 將軍受命，君必先謀於廟，行令於廷，君身以斧鉞授將曰：『左、右、中軍皆有分職，若踰分而上請者死，軍無二令，二令者誅。』 |
| 《·》: | 故能彌綸天地之道，有以見天地之𦣱，則渾天有靈憲之文，蓋天有周髀之法，累代存之，官司是掌，所以欽若昊天，恭授民時。 |
| 《·》: | 其遭桀、紂之世，天授也。 |
| 《·》: | 晏子授綏而乘，其僕將馳，晏子無良其僕之手曰：「安之！」 |
| 《》: | 夏，公會鄭伯于郲，謀伐許也，鄭伯將伐許，五月，甲辰，授兵于大宮，公孫閼與潁考叔爭車，潁考叔挾輈以走，子都拔棘以逐之，及大逵，弗及，子都怒。 |
| 《·》: | 眾臣咸興，受大正書乃降，太史筴刑書九篇，以升授大正，乃左還自兩柱之閒 |
| 《·》: | 大夫種乃獻謀曰：「夫吳之與越，唯天所授，王其無庸戰。」 |
| 《》: | 稱事授祿，不為苟得。 |
