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| Condition 1: References "鼓之以雷霆，奮之以風雨" Matched:12. |
| Total 12 paragraphs. Page 1 of 2. Jump to page 1 2 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《禮記》 Library Resources Source Related resources |
《樂記 - Yue Ji》 | English translation: James Legge [?] | Books referencing 《樂記》 Library Resources |
| 19 | 樂記: | 地氣上齊，天氣下降，陰陽相摩，天地相蕩，鼓之以雷霆，奮之以風雨，動之以四時，暖之以日月，而百化興焉。如此則樂者天地之和也。 |
| Yue Ji: | The breath (or influence) of earth ascends on high, and that of heaven descends below. These in their repressive and expansive powers come into mutual contact, and heaven and earth act on each other. (The susceptibilities of nature) are roused by the thunder, excited by the wind and rain, moved by the four seasons, and warmed by the sun and moon; and all the processes of change and growth vigorously proceed. Thus it was that music was framed to indicate the harmonious action of heaven and earth. |
《韓詩外傳 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韓詩外傳》 Library Resources |
《卷三》 | Library Resources |
| 19 | 卷三: | 太平之時，民行役者不踰時，男女不失時以偶。孝子不失時以養；外無曠夫，內無怨女；上無不慈之父，下無不孝之子；父子相成，夫婦相保；天下和平，國家安寧；人事備乎下，天道應乎上。故天不變經，地不易形，日月昭明，列宿有常；天施地化，陰陽和合；動以雷電，潤以風雨，節以山川，均其寒暑，萬民育生，各得其所，而制國用。故國有所安，地有所主，聖人刳木為舟，剡木為橶，以通四方之物，使澤人足乎水，山人足乎魚，餘衍之財有所流。故豐膏不獨樂，磽确不獨苦，雖遭凶年飢歲，禹湯之水旱，而民無凍餓之色。故生不乏用，死不轉尸，夫是之謂樂。《詩》曰：「於鑠王師，遵養時晦。」 |
《風俗通義 - Fengsu Tongyi》 | [Eastern Han] 190-200 | Books referencing 《風俗通義》 Library Resources |
《祀典》 | Library Resources |
《風伯》 | Library Resources |
| 2 | 風伯: | 謹按：《周禮》：「以●燎祀風師。」風師者、箕星也，箕主簸揚，能致風氣。《易》：「巽為長女也。」長者伯，故曰風伯。鼓之以雷霆，潤之以風雨，養成萬物，有功於人，王者祀以報功也。戍之神為風伯，故以丙戌日祀於西北，火勝金為木相也。 |
《史書 - Histories》 | Related resources |
《史記 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史記》 Library Resources Source Related resources |
《書》 | Library Resources |
《樂書》 | Books referencing 《樂書》 Library Resources |
| 17 | 樂書: | 天尊地卑，君臣定矣。高卑已陳，貴賤位矣。動靜有常，小大殊矣。方以類聚，物以群分，則性命不同矣。在天成象，在地成形，如此則禮者天地之別也。地氣上隮，天氣下降，陰陽相摩，天地相蕩，鼓之以雷霆，奮之以風雨，動之以四時，煖之以日月，而百［物］化興焉，如此則樂者天地之和也。 |
《經典文獻 - Ancient Classics》 | Related resources |
《周易 - Book of Changes》 | [Western Zhou (1046 BC - 771 BC)] | Books referencing 《周易》 Library Resources Source Related resources |
《繫辭上 - Xi Ci I》 | English translation: James Legge [?] | Library Resources |
| 1 | 繫辭上: | 天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。 |
| Xi Ci I: | Heaven is lofty and honourable; earth is low. (Their symbols), Qian and Kun, (with their respective meanings), were determined (in accordance with this). Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly. Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak. (Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yi, concerning) what is good [or lucky] and evil [or unlucky]. In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibited (in the Yi). | |
| 是故，剛柔相摩，八卦相盪。鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。 | ||
| After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed). We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain; and the revolutions of the sun and moon, which give rise to cold and warmth. The attributes expressed by Qian constitute the male; those expressed by Kun constitute the female. Qian (symbolises Heaven, which) directs the great beginnings of things; Kun (symbolises Earth, which) gives to them their completion. It is by the ease with which it proceeds that Qian directs (as it does), and by its unhesitating response that Kun exhibits such ability. | ||
| 易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。易簡，而天下之理得矣；天下之理得，而成位乎其中矣。 | ||
| (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth). |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷一》 | Library Resources |
《周易》 | Library Resources |
| 46 | 周易: | 天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動静有常，剛柔斷矣。剛動而柔止也。動止得其常體，則剛柔之分著矣。方以類聚，物以羣分，吉凶生矣。方有類，物有羣，則有同有異，有聚有分也。順其所同則吉，乘其所趣則凶，故吉凶生矣。在天成象，在地成形，變化見矣。象，况日月星辰，形，况山川草木也。懸象運轉以成昏明，山澤通氣而雲行雨施，故變化見也。是故鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，乾道成男，坤道成女，乾知大始，坤作成物，乾以易知，坤以簡能，天地之道，不為而善始，不勞而善成，故曰易簡。易則易知，簡則易從，易知則有親，易從則有功，有親則可久，有功則可大，有易簡之德，則能成可久可大之功。可久則賢人之德，可大則賢人之業，天地易簡，萬物久載其形，聖人不為，羣方各遂其業，德業既成，則入於形器，故以賢人目其德業也。易簡而天下之理得矣。 |
《卷七》 | Library Resources |
《禮記》 | Library Resources |
《樂記》 | Library Resources |
| 6 | 樂記: | 王者功成作樂，治定制禮，功主於王業，治主於教民。五帝殊時，不相沿樂，三王異世，不相襲禮，言其有損益也。故聖人作樂以應天，制禮以配地，禮樂明備，天地官矣。官猶事也。各得其事。地氣上躋，天氣下降，鼓之以雷霆，奮之以風雨，動之以四時，暖之以日月，而百化興焉。如此，則樂者天地之和也。 |
《卷四十八》 | Library Resources |
《典語》 | Library Resources |
| 5 | 典語: | 王者所以稱天子者，以其號令政治法天而行，故也夫天之育萬物也。耀之以日月，紀之以星辰，運之以陰陽，成之以寒暑，震之以雷霆，潤之以雲雨，天不親事而萬事歸功者，以所任者得其宜也。然握璿璣，御七辰，調四時，制五行，此蓋天子之所為任者也。孔子曰：唯天為大，唯堯則之，帝王之盛莫過虞，昔帝堯之末，洪水有滔天之灾，烝民有昏墊之憂，於是咨嗟四岳，舉及側陋，虞舜既登，百揆時叙，二八龍騰，并幹唐朝，故能揚嚴億載，冠德百王，舜既受終，并簡俊德，咸列庶官，從容垂拱，身無一勞，而庶事歸功，光炎百世者，所任得其人也。 |
《藝文類聚》 | [Tang] 624 | Library Resources |
《卷二》 | Library Resources |
《天部下》 | Library Resources |
《雷》 | Library Resources |
| 1 | 雷: |
《易》曰：鼓之以雷霆，潤之以風雨。 又曰：震為雷，動萬物者，莫疾於雷。 |
《卷一十四》 | Library Resources |
《帝王部四》 | Library Resources |
《齊高帝》 | Library Resources |
| 2 | 齊高帝: | 【哀策文】《齊王儉高帝哀策文》曰：降階執禮，泣血纒心，感客臺之罷御，哀恭館之不臨，仰神儀而邈絕，視區物而悽陰，俾茲良史，敬修舊則，敢圖鴻規，式揚至德。其辭曰：靈源遙●，肇惟商丘，聖功寧夏，賢識歸周，我皇踵武，超冠前猷，英風允迪，德音孔修，月准敷仁，日精表孝，則地均和，體天合照，外弘三至，內隆七教，水祚將傾，●維晦象，韋弁長襲，鼓磬屬響，聲化已淪，政刑遂往，國圖靡緝，民規載爽，康世以德，撥亂資武，威以雷霆，潤以風雨，六術允昭，四義克舉，自東徂北，遐方即序，功被河濟，化隆江漢，帝謩仰式，王維佇幹，改步藩屏，來登翼贊，綢繆總章，因循陽館，昔在保衡，君違斯正，爰茲博陸，亦鑒靈命，放昏以忠，登明資敬，義煥金石，功昭舞詠，蠢爾荊漢，悖亂人經，謀連樞禁，兵接神坰，禦宄以德，禦奸以刑，獻捷宗寢，飲至王庭，政教雲行，徽猷天造，山鑑紫琁，苑茂朱草，玉檢騰暉，金繩薦寶，天鏡既穆，地維既肅，遐邇一體，表裏禔福，乃眷斯民，昧旦杼軸，興文偃武，纘禹舊服，所尚惟簡，所保惟賢，居尊彌約，無善不延，膠庠載緝，風軌克宣，上洞清儀，下達玄泉，聽覽閑日，應物餘景，怡慮以文，棲心以靜，鴻章晨映，徽言夕永，跡庇區服，情深箕穎，萬宇餐和，百神受職，梁甫欣儀，云亭望式，輔德伊何，奄捐民極，嵩岳長傾，宸暉斯昃，機照惟寂，達鑒靡傷，慎終敬始，知微知章，立言垂範，玉潤金相，瞻仰遺式，哀結流霜，旋玉軑之曒鏡，動雲旗之逶迤，振哀笳於八極，響清蹕於咸池，顧應掖而稍遠，視機衡而長離，風遲遲而懷暮，日憯憯其若垂，感衣冠於喬岳，追弓劍之在斯，悼丁年之薄祐，訴窮心於兩儀。 |
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