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| Scope: Request type: Paragraph |
| Condition 1: References "而流鱼出听，伯牙鼓琴" Matched:6. |
| Total 6 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《劝学》 | Books referencing 《劝学》 Library Resources |
| 11 | 劝学: | 昔者瓠巴鼓瑟，而流鱼出听；伯牙鼓琴，而六马仰秣。故声无小而不闻，行无隐而不形。玉在山而草木润，渊生珠而崖不枯。为善不积邪，安有不闻者乎！ |
《韩诗外传 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韩诗外传》 Library Resources |
《卷六》 | Books referencing 《卷六》 Library Resources |
| 14 | 卷六: | 孟子说齐宣王而不说。淳于髡侍，孟子曰：“今日说公之君，公之君不说，意者、其未知善之为善乎？”淳于髡曰：“夫子亦诚无善耳。昔者瓠巴鼓瑟，而潜鱼出听；伯牙鼓琴，而六马仰秣；鱼马犹知善之为善，而况君人者也。”孟子曰：“夫雷电之起也，破竹折木，震惊天下，而不能使聋者卒有闻；日月之明，遍照天下，而不能使盲者卒有见。今公之君若此也。”淳于髡曰：“不然。昔者、揖封生高商，齐人好歌；杞梁之妻悲哭，而人称咏。夫声无细而不闻，行无隐而不形。夫子苟贤，居鲁而鲁国之削，何也？”孟子曰：“不用贤，削何有也！吞舟之鱼不居潜泽，度量之士不居污世。夫蓻、冬至必雕，吾亦时矣。”《诗》曰：“不自我先，不自我后。”非遭雕世者欤！ |
《大戴礼记 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴礼记》 Library Resources |
《劝学》 | Books referencing 《劝学》 Library Resources |
| 11 | 劝学: | 昔者瓠巴鼓瑟，而沈鱼出听；伯牙鼓琴，而六马仰秣，夫声无细而不闻，行无隐而不行；玉居山而木润，渊生珠而岸不枯；为善而不积乎？岂有不至哉？ |
《论衡 - Lunheng》 | [Eastern Han] 80 Wang Chong English translation: Albert Forke [?] | Books referencing 《论衡》 Library Resources |
《率性 - Shuaixing》 | English translation: Albert Forke [?] | Library Resources |
| 8 | 率性: | 黄帝与炎帝争为天子，教熊罴貔虎以战于阪泉之野，三战得志，炎帝败绩。尧以天下让舜，鲧为诸侯，欲得三公而尧不听，怒其猛兽，欲以为乱，比兽之角可以为城，举尾以为旌，奋心盛气，阻战为强。夫禽兽与人殊形，犹可命战，况人同类乎？推此以论，“百兽率舞”，“潭鱼出听”，“六马仰秣”，不复疑矣。异类以殊为同，同类以钧为异，所由不在于物，在于人也。 |
| Shuaixing: | When Huang Di fought with Yan Di for the empire, he taught bears, leopards, and tigers to combat for him in the wilds of Banquan. After three battles he gained his end, and Yan Di was routed. Yao yielded the empire to Shun. Gun, one of his vassals, desired to become one of the three chief ministers, but Yao did not listen to this request. Thereupon Gun became more infuriated than even ferocious animals are, and wished to rebel. The horns of animals, all in a line, served him as a rampart, and their lifted tails were his banners. They opposed and tackled their foe with the utmost determination and energy.---If birds and beasts, which are shaped otherwise than man, can nevertheless be caused to fight, how much more so man's own kindred? Proceeding on this line of argument we have no reason to doubt that (by music) the multitudinous animals were made to dance, the fish in the ponds to come out and listen, and the six kinds of horses to look up from their fodder. The equalization of what varies in different categories as well as the differentiation of what is the same in similar classes, does not depend on the thing itself, but is man's doing. |
《感虚》 | Books referencing 《感虚》 Library Resources |
| 47 | 感虚: | 《传书》言：“瓠芭鼓瑟，渊鱼出听；师旷鼓琴，六马仰秣。”或言：“师旷鼓《清角》，一奏之，有玄鹤二八，自南方来，集于廊门之危；再奏之而列；三奏之，延颈而鸣，舒翼而舞，音中宫商之声，声吁于天。平公大悦，坐者皆喜。”《尚书》曰：“击石拊石，百兽率舞。”此虽奇怪，然尚可信。何则？鸟兽好悲声，耳与人耳同也。禽兽见人欲食，亦欲食之，闻人之乐，何为不乐？ |
《杂家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《说山训》 | Books referencing 《说山训》 Library Resources |
| 2 | 说山训: | 人不小学，不大迷；不小慧，不大愚。人莫鉴于沫雨，而鉴于澄水者，以其休止不荡也。詹公之钓，千岁之鲤不能避；曾子攀柩车，引楯者为之止也；老母行歌而动申喜，精之至也；瓠巴鼓瑟，而淫鱼出听；伯牙鼓琴，驷马仰秣；介子歌龙蛇，而文君垂泣。故玉在山而草木润，渊生珠而岸不枯。蚓无筋骨之强，爪牙之利，上食晞堁，下饮黄泉，用心一也。清之为明，杯水见眸子；浊之为暗，河水不见太山。视日者眩，听雷者聋；人无为则治，有为则伤。无为而治者，载无也；为者，不能有也；不能无为者，不能有为也。人无言而神，有言则伤。无言而神者载无，有言则伤其神。之神者，鼻之所以息，耳之所以听，终以其无用者为用矣。 |
| Total 6 paragraphs. Page 1 of 1. |
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