Chinese Text Project | |
Simplified Chinese version |
Search details: |
---|
Scope: Request type: Paragraph |
Condition 1: References "木不成斫,琴瑟张而不平" Matched:5. |
Total 5 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.' |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《礼论》 | Books referencing 《礼论》 Library Resources |
23 | 礼论: | 丧礼者,以生者饰死者也,大象其生以送其死也。故事死如生,事亡如存,终始一也。始卒,沐浴、鬠体、饭含,象生执也。不沐则濡栉三律而止,不浴则濡巾三式而止。充耳而设瑱,饭以生稻,含以槁骨,反生术矣。设亵衣,袭三称,缙绅而无钩带矣。设掩面儇目,鬠而不冠笄矣。书其名,置于其重,则名不见而柩独明矣。荐器:则冠有鍪而毋縰,瓮庑虚而不实,有簟席而无床笫,木器不成斫,陶器不成物,薄器不成内,笙竽具而不和,琴瑟张而不均,舆藏而马反,告不用也。具生器以适墓,象徙道也。略而不尽,貌而不功,趋舆而藏之,金革辔靷而不入,明不用也。象徙道,又明不用也,是皆所以重哀也。故生器文而不功,明器貌而不用。凡礼,事生,饰欢也;送死,饰哀也;祭祀,饰敬也;师旅,饰威也。是百王之所同,古今之所一也,未有知其所由来者也。故圹垄、其貌象室屋也;棺椁、其貌象版盖斯象拂也;无帾丝歶缕翣,其貌以象菲帷帱尉也。抗折,其貌以象槾茨番阏也。故丧礼者,无他焉,明死生之义,送以哀敬,而终周藏也。故葬埋,敬藏其形也;祭祀,敬事其神也;其铭诔系世,敬传其名也。事生,饰始也;送死,饰终也;终始具,而孝子之事毕,圣人之道备矣。刻死而附生谓之墨,刻生而附死谓之惑,杀生而送死谓之贼。大象其生以送其死,使死生终始莫不称宜而好善,是礼义之法式也,儒者是矣。 |
《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。 |
Total 5 paragraphs. Page 1 of 1. |
---|