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| Scope: Request type: Paragraph |
| Condition 1: References "之死而致死之，不仁而不可为也" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《礼记 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《礼记》 Library Resources Source Related resources |
《檀弓上 - Tan Gong I》 | Books referencing 《檀弓上》 Library Resources |
| 74 | 檀弓上: | 孔子曰：“之死而致死之，不仁而不可为也；之死而致生之，不知而不可为也。是故，竹不成用，瓦不成味，木不成斫，琴瑟张而不平，竽笙备而不和，有钟磬而无簨虡，其曰明器，神明之也。” |
| Tan Gong I: | Confucius said, 'In dealing with the dead, if we treat them as if they were entirely dead, that would show a want of affection, and should not be done; or, if we treat them as if they were entirely alive, that would show a want of wisdom, and should not be done. On this account the vessels of bamboo (used in connexion with the burial of the dead) are not fit for actual use; those of earthenware cannot be used to wash in; those of wood are incapable of being carved; the lutes are strung, but not evenly; the pandean pipes are complete, but not in tune; the bells and musical stones are there, but they have no stands. They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences.' |
《白虎通德论 - Bai Hu Tong》 | [Eastern Han] 79-92 Ban Gu | Books referencing 《白虎通德论》 Library Resources |
《卷七》 | Library Resources |
《三教》 | Library Resources |
| 6 | 三教: | 夏后氏用明器，殷人用祭器，周人兼用之何？谓曰：夏后氏教以忠，故先明器，以夺孝子之心也。殷教以敬，故先祭器，敬之至也。周人教以文，故兼用之，周人意至文也。孔子曰：“之死而致死之，不仁而不可为也；之死而致生之，不知而不可为也。”故有死道焉，以夺孝子之心也；有生道焉，使人勿倍也。故竹器不成用，木器不成斫，瓦器不成沫，琴瑟张而不平，竽笙备而不和，有锺磬而无簨虡县，示备物而不可用也。孔子曰：“为明器者善，为俑者不仁。涂车羞灵，自古有之。言今古皆然也。” |
《孔子家语 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家语》 Library Resources |
《公西赤问》 | Library Resources |
| 6 | 公西赤问: | 原思言于曾子曰：“夏后氏之送葬也，用明器，示民无知也。殷人用祭器，示民有知也。周人兼而用之，示民疑也。”曾子曰：“其不然矣。夫以明器、鬼器也；祭器、人器也。古之人胡为而死其亲也？”子游问于孔子，曰：“之死而致死乎？不仁，不可为也；之死而致生乎？不智，不可为也。凡为明器者，知丧道矣，备物而不可用也。是故竹不成用而瓦不成膝，琴瑟张而不平，笙竽备而不和，有钟磬而无簨𧇽，其曰明器，神明之也，哀哉！死者而用生者之器，不殆于用殉也？” |
《汉代之后 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《礼仪部三十一》 | Library Resources |
《明器》 | Library Resources |
| 3 | 明器: |
《礼记·檀弓上》曰：宋襄公葬其夫人，醯醯百瓮。曾子曰：“既曰明器矣，而又实之。”言名之为明器与祭器皆实之，是乱鬼器与人器也。 又曰：既殡，旬而布材与明器。木工宜乾暗，且预成。材，椁材也。 又曰：之死而致死之，不仁而不可为也；之死而致生之，不知而不可为也。之，往也。死之生之，谓无知与有知也。为犹行也。是故竹不成用，瓦不成沫，木不成斫，成犹善也。竹不可用善，谓边无膝。味当作沫。沫，靧也。琴瑟张而不平，竽笙备而不和，无宫商之谓。有锺磬而无簨虡。不悬之也。横曰簨，植曰虡。其曰明器，神明之也。言神明死之也。神明者，非人所知，折其器如此。 又曰：仲宪言于曾子曰：“夏后氏用明器，示民无知也。所谓致死之。仲宪，孔子弟子原宪。殷人用祭器，示民有知也。所谓致生之。周人兼用之，示民疑也。”言使民疑于无知与有知。曾子曰：“其不然乎！其不然乎！非其说之非也。夫明器，鬼器也；祭器，人器也。夫古之人，胡为而死其亲乎？”言仲宪之言，三者皆非。此或用鬼器，或用人器。 |
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