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| Condition 1: References "無聲之樂，無體之禮" Matched:15. |
| Total 6 paragraphs. Page 1 of 1. |
《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 |
《孔子閒居 - Kongzi Xian Ju》 | English translation: James Legge [?] | Books referencing 《孔子閒居》 Library Resources |
| 3 | 孔子閒居: | 子夏曰：「五至既得而聞之矣，敢問何謂三無？」孔子曰：「無聲之樂，無體之禮，無服之喪，此之謂三無。」子夏曰：「三無既得略而聞之矣，敢問何詩近之？」孔子曰：「『夙夜其命宥密』，無聲之樂也。『威儀逮逮，不可選也』，無體之禮也。『凡民有喪，匍匐救之』，無服之喪也。」 |
| Kongzi Xian Ju: | Zi-xia said, 'I have heard your explanation of "the five extreme points;" allow me to ask what "the three points that have no positive existence" mean.' Confucius said, 'The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb - these are what we denominate "the three points that have no positive existence." Zi-xia said, 'I have heard what you have said on those three negations; allow me to ask in which of the odes we find the nearest expression of them.' Confucius said, 'There is that (IV, ii, ode 1, 6), "Night and day he enlarged its foundations by his deep and silent virtue" - there is music without sound. And that (I, iii, ode 1, 3), "My deportment has been dignified and good, Without anything wrong that can be pointed out" - there is the ceremony that has no embodiment. And that (I, iii, ode 10, 4), "When among any of the people there was a death, I crawled on my knees to help them" - there is the mourning that has no garb.' | |
| 4 | 孔子閒居: | 子夏曰：「言則大矣！美矣！盛矣！言盡於此而已乎？」孔子曰：「何為其然也！君子之服之也，猶有五起焉。」子夏曰：「何如？」子曰：「無聲之樂，氣志不違；無體之禮，威儀遲遲；無服之喪，內恕孔悲。無聲之樂，氣志既得；無體之禮，威儀翼翼；無服之喪，施及四國。無聲之樂，氣志既從；無體之禮，上下和同；無服之喪，以畜萬邦。無聲之樂，日聞四方；無體之禮，日就月將；無服之喪，純德孔明。無聲之樂，氣志既起；無體之禮，施及四海；無服之喪，施于孫子。」 |
| Kongzi Xian Ju: | Zi-xia said, 'Your words are great, admirable, and complete. Do they exhaust all that can be said on the subject? Is there nothing more?' Confucius said, 'How should it be so? When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it. When there is that ceremony without embodiment, all the demeanour is calm and gentle. When there is that mourning without garb, there is an inward reciprocity, and great pitifulness. When there is that music without sound, the spirit and will are mastered. When there is that ceremony without embodiment, all the demeanour is marked by courtesy. When there is that mourning without garb, it reaches to all in all quarters. When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions. When there is that music without sound, it is daily heard in all the four quarters of the kingdom. When there is that ceremony without embodiment, there is a daily progress and a monthly advance. When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright. When there is that music without sound, all spirits and wills are roused by it. When there is that ceremony without embodiment, its influence extends to all within the four seas. When there is that mourning without garb, it extends to future generations.' |
《說苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《說苑》 Library Resources |
《脩文》 | Books referencing 《脩文》 Library Resources |
| 28 | 脩文: | 孔子曰：「無體之禮，敬也；無服之喪，憂也；無聲之樂，懽也；不言而信，不動而威，不施而仁，志也。鐘鼓之聲，怒而擊之則武，憂而擊之則悲，喜而擊之則樂；其志變，其聲亦變。其志誠，通乎金石，而況人乎？」 |
《孔子家語 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家語》 Library Resources |
《六本》 | Books referencing 《六本》 Library Resources |
| 6 | 六本: | 孔子曰：「無體之禮，敬也；無服之喪，哀也；無聲之樂，歡也。不言而信，不動而威，不施而仁，志。夫鐘之音，怒而擊之則武，憂而擊之則悲。其志變者，聲亦隨之，故至誠感之，通於金石，而況人乎？」 |
《論禮》 | Library Resources |
| 2 | 論禮: | 子夏侍坐於孔子，曰：「敢問《詩》云：『愷悌君子，民之父母。』何如斯可謂民之父母？」孔子曰：「夫民之父母，必達於禮樂之源，以致五至而行三無，以橫於天下。四方有敗，必先知之，此之謂民之父母。」子夏曰：「敢問何謂五至？」孔子曰：「志之所至，《詩》亦至焉；《詩》之所至，禮亦至焉；禮之所至，樂亦至焉；樂之所至，哀亦至焉。《詩》、禮相成，哀樂相生，是以正明目而視之，不可得而見；傾耳而聽之，不可得而聞。志氣塞于天地，行之充于四海。此之謂五至矣。」子夏曰：「敢問何謂三無？」孔子曰：「無聲之樂，無體之禮，無服之喪，此之謂三無。」子夏曰：「敢問三無，何詩近之？」孔子曰：「『夙夜基命宥密』，無聲之樂也；『威儀逮逮，不可選也』，無體之禮也；『凡民有喪，扶伏救之』，無服之喪也。」子夏曰：「言則美矣、大矣！言盡於此而已乎？」孔子曰：「何謂其然！吾語汝，其義猶有五起焉。」子夏曰：「何如？」孔子曰：「無聲之樂，氣至不違；無體之禮，威儀遲遲；無服之喪，內恕孔哀；無聲之樂，所願必從；無體之禮，上下和同；無服之喪，施及萬邦。既然，而又奉之以三無私而勞天下，此之謂五起。」子夏曰：「何謂三無私？」孔子曰：「天無私覆，地無私載，日月無私照。其在《詩》曰：『帝命不違，至于湯齊。湯降不遲，聖敬日躋。昭假遲遲，上帝是祗。』『帝命式于九圍。』是湯之德也。」子夏蹶然而起，負墻而立，曰：「弟子敢不志之？」 |
《漢代之後 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《樂部一》 | Library Resources |
《雅樂上》 | Library Resources |
| 4 | 雅樂上: |
《禮》曰：凡音之起，由人心生也。人心之動，物使之然也。感于物而動，故形於聲。聲成方，謂之音；方猶文章。比音而樂之，及干戚羽毛，謂之樂。干，楯也；戚，斧也；武舞所執也。羽，翟也，旄牛尾也。文舞所執也。樂者，音之所由生也。其本在人心之感於物也。是故其哀心感者，其聲噍以殺；其樂心感者，其聲啴以緩；其喜心感者，其聲發以散；其怒心感者，其聲粗以厲；其敬心感者，其聲直以廉；其愛心感者，其聲和以柔。是故先王慎所以感之者。宮為君，商為臣，角為民，徵為事，羽為物，五者不亂則無怗懘之音矣。凡音濁者尊，清者卑。怗懘，弊敗不和貌也。宮亂則荒，其君驕；商亂則卑，其君壞；角亂則憂，其民怨；徵亂則衰，其事勤；羽亂則危，其財匱。五者皆亂，迭相陵，謂之慢。鄭、衛之音，亂世之音也，比於慢矣。桑間、濮上之音，亡國之音也，其政散，其民流，誣上行私而不可正也。是故知聲而不知音者，禽獸是也；知音而不知樂者，眾庶是也。惟君子為能知樂。是故不知聲者，不可與言音；不知音者，不可與言樂。知樂，則幾於禮矣。禮樂皆得，謂之有德。德者，得也。樂者為同，禮者為異。同則相親，異則相敬。同謂齊好惡，異謂別貴賤。樂勝則流，禮勝則離，流謂合行不敬也。離謂析居不和也。里襠中出，和在心也。禮自外作。敬在貌也。里襠中出，故靜；禮自外作，故文。大樂必易，大禮必簡。樂至則無怨，禮至則不爭。揖讓而天下治者，禮樂之謂也。大樂與天地同和，大禮與天地同節。和，故百物不失；節，故祀天祭地。明則有禮樂，幽則有鬼神，如此則四海之內合敬同愛矣。故知禮樂之情者能作，識禮樂之文者能述。述謂訓其義也。作者謂之聖，述者謂之明。樂者，天地之和也；禮者，天地之序也。和，故百物皆化，序，故群物皆別。化猶生也。謂猶形體異也。王者功成作樂，治定制禮。其功大者其樂備，其治辯者其禮具。五帝殊時，不相沿樂；三王異世，不相襲禮。樂極則憂，禮粗則偏矣。及夫敦樂而無憂、禮備而不偏者，其惟大聖乎？春作夏長，仁也；秋斂冬藏，義也。仁近於樂，義近於禮，故聖人作樂以應天，制禮以配地，禮樂明備，天地官矣。夫禮樂之極乎天而蟠乎地，行乎陰陽而通乎鬼神，窮高極遠而測深厚。是故志微、噍殺之音作，而民居思憂；啴諧、慢易、繁文、簡節之音作，而民康樂；粗厲、猛起、奮末、廣僨之音作，而民剛毅；廉直、勁正、莊誠之音作，而民肅敬；寬裕、內好、順成、和動之音作，而民慈愛；流僻、邪散、簡成、滌濫之音作，而民淫亂。故樂行而倫清，耳目聰明，血氣和平，移風易俗，天下皆寧。故曰：樂者，樂也。君子樂得其道，小人樂得其欲。以道制欲，則樂而不亂；以欲忘道，則惑而不樂。道謂仁義也。欲謂邪淫也。是故君子反情以和其志，廣樂以成其教，樂行而民向方，可以觀德矣。方猶道也。德者，性之端也；樂者，德之華也。金、石、絲、竹，樂之器也。詩，言其志也；歌詠其聲也；舞，動其容也。三者本於心，然後樂氣從之。 又曰：魏文侯問子夏曰：「吾端冕而聽古樂，惟恐臥，聽鄭、衛之音，則不知倦。敢問古樂之如彼，何也？新樂之如此，何也？」子夏對曰：「今夫古樂，進旅退旅，和正以廣。弦匏笙簧，會守拊鼓。始奏以文，復亂以武。治亂以相，訊疾以雅。君子於是語，於是道古。修身及家，平均天下，此古樂之發也。今夫新樂，進俯退俯，奸聲以濫，溺而不止。及猶侏儒，猶雜子女，不知父子，樂終不可以語，不可以道古。此新樂之發也。」文侯曰：「敢問溺音，何從而出也？」子夏對曰：「鄭音好濫淫志，宋音燕女溺志，衛音趨數煩志，齊音傲僻驕志。此四者，淫於色而害於德，是以祭祀弗用也。《詩云》：『肅雍和鳴，先祖是聽。』夫肅肅，敬也。雍雍，和也。夫敬以和，何事不行。為人君者，謹其所好惡而已矣。君好之，則臣為之；上行之，則民從之。《詩云》：『誘民孔易』，此之謂也。然後聖人作為鞉、鼓、椌、楬、塤、篪。此六者，德音之音也。然後鍾、磬、竽、瑟以和之，干、戚、旄、狄以舞之，此所以祭先王之廟也，所以獻酬酳酢也，所以官序貴賤、各得其宜也，所以示後世有尊卑長幼之序也。鍾聲鑒，鑒以立號，號以立橫，橫以立武，君子聽鍾聲，則思武臣。石聲磬，磬以立辨、辨以致死，君子聽磬聲，則思死封疆之臣。絲聲哀，哀以立廉，廉以立志，君子聽琴瑟之聲，則思志義之臣。竹聲濫，濫以立會，會以聚眾，君子聽竽、笙、簫、管之聲，則思畜聚之臣。鼓鼙之聲，歡，歡以立動，動以進眾，君子聽鼓鼙之聲，則思將帥之臣。君子之聽音，非聽其鏗鏘而已也，彼亦有所合之也。君子曰：禮樂不可斯須去身，致樂以治心，則易直子諒之心，油然生矣。易直子諒之心生則樂，樂則安，安則久，久則天，天則神。天則不言而信，神則不怒而威。致樂所以治心者也。致猶深審也。子讀如不子之子。油然，新生好貌也。善心生則寡於利欲，寡於利欲則樂矣。志明行成，不言而見信如天也，不怒而見畏如神。致禮以治躬則莊敬，莊敬則嚴。心中斯須不和不樂，而鄙詐之心入之矣；鄙詐入之謂利欲生。外貌斯須不莊不敬，而易慢之心入之矣。故樂也者，動於內者也；禮也者，動於外者也。樂極和，禮極順。內和而外順，則民瞻其顏色而弗與爭也，望其容貌而不生易慢焉。極，至也。故德輝動於內，而民莫不承聽；理發諸外，而民莫不承順。故曰：致禮樂之道，舉而措之天下無難矣。樂也者，動於內者也；禮也者，動於外者也。故禮主其減，樂主其盈。減猶倦也。盈猶冫益也。禮減而進，以進為文；里癔而反，以反為文。樂以統情，禮以理行，情溢而行倦，則進之，隘之則使反。進謂自負強，反謂自損神也。文猶美也。禮減而不進則銷，里癔而不反則放。故禮有報，而里裥反，放，淫于聲樂不能止也。報讀曰褒，猶進也。禮得其報則樂，樂得其反則安。得謂曉其義，知其歸。禮之報，樂之反，其義一也。夫樂者，先王之所以飾喜也；軍旅鈇鉞者，先王之所以飾怒也。故先王之喜怒，皆得其儕焉。」 又曰：孔子閑居，子夏曰：「敢問何謂三無？」孔子曰：「無聲之樂，無體之禮，無服之喪。」子夏曰：「三無既得而聞之矣，敢問何詩近之？」孔子曰：「『夙夜基命宥密』，無聲之樂也；『威儀棣棣，不可選也』，無體之禮也；『凡民有喪，匍匐救之』，無服之喪也。」子夏曰：「言盡於此而已乎？」孔子曰：「何為其然也？君子之服，猶有五起焉。無聲之樂，氣志不違；無體之禮，威儀遲遲；無服之喪，內恕孔悲。無聲之樂，氣志既得；無體之禮，威儀翼翼；無服之喪，施於四國。無聲之樂，氣志既從；無體之禮，上下和同；無服之喪，以畜萬邦。無聲之樂，日聞四方；無體之禮，日就月將；無服之喪，純德孔明。無聲之樂，氣志既定；無體之禮，施及四海；無服之喪，施於孫子。」 又曰：入門而金作，示情也。升歌《清廟》，示德也。下管象武，示事也。是故古之君子，不必親相與言也，以禮樂相示而已。 又曰：故天子之為樂也，以賞諸侯之有德者也。德威而教尊，五穀時熟，然後賞之以樂也。 又曰：《郊特牲》曰：賓入大門而作《肆夏》，示易以敬。賓，朝聘者。易，和悅也。卒爵而樂闋，孔子屢嘆之。美此禮也。里襠陽來者，禮由陰作者，陰陽和而萬物得也。 |
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