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| Condition 1: References 子贛 : Same as 「端木賜」: 姓端木，名賜，字子貢，孔子的學生。 Duan-mu Ci, a student of Confucius. Matched:17. |
| Total 10 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)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《樂記 - Yue Ji》 | English translation: James Legge [?] | Books referencing 《樂記》 Library Resources |
| 50 | 樂記: | 子贛見師乙而問焉，曰：「賜聞聲歌各有宜也，如賜者，宜何歌也？」師乙曰：「乙賤工也，何足以問所宜？請誦其所聞，而吾子自執焉：寬而靜、柔而正者宜歌頌。廣大而靜、疏達而信者宜歌大雅。恭儉而好禮者宜歌小雅。正直而靜、廉而謙者宜歌風。肆直而慈愛者宜歌商；溫良而能斷者宜歌齊。夫歌者，直己而陳德也。動己而天地應焉，四時和焉，星辰理焉，萬物育焉。 |
| Yue Ji: | (Once), when Zi-gong had an interview with the music-master Yi, he asked him, saying, 'I have heard that in the music and words belonging to it there is that which is specially appropriate to every man; what songs are specially appropriate to me?' The other replied, 'I am but a poor musician, and am not worthy to be asked what songs are appropriate for particular individuals; allow me to repeat to you what I have heard, and you can select for yourself (what is appropriate to you). The generous and calm, the mild and correct, should sing the Sung; the magnanimous and calm, and those of wide penetration and sincere, the Da Ya (Major Odes of the Kingdom); the courteous and self-restraining, the lovers of the rules of propriety, the Xiao Ya (Minor Odes of the Kingdom); the correct, upright, and calm, the discriminating and humble, the Fang, (Airs of the States); the determinedly upright, but yet gentle and loving, the Shang; and the mild and honest, but yet capable of decision, the Qi. The object of this singing is for one to make himself right, and then to display his virtue. When he has thus put himself in a condition to act, Heaven and Earth respond to him, the four seasons revolve in harmony with him, the stars and constellations observe their proper laws, and all things are nourished and thrive. | |
| 故商者，五帝之遺聲也。商人識之，故謂之商。齊者三代之遺聲也，齊人識之，故謂之齊。明乎商之音者，臨事而屢斷，明乎齊之音者，見利而讓。臨事而屢斷，勇也；見利而讓，義也。有勇有義，非歌孰能保此？故歌者，上如抗，下如隊，曲如折，止如槁木，倨中矩，句中鉤，纍纍乎端如貫珠。故歌之為言也，長言之也。說之，故言之；言之不足，故長言之；長言之不足，故嗟嘆之；嗟嘆之不足，故不知手之舞之，足之蹈之也。」子貢問樂。 | ||
| 'What are called the Shang were the airs and words transmitted from the five Dis; and having been remembered by the people of Shang, we call them the Shang. What are called the Qi were transmitted from the three dynasties; and having been remembered by the people of Qi, we call them the Qi. He who is versed in the airs of the Shang will generally be found to manifest decision in the conduct of affairs. He who is versed in the airs of the Qi, when he is attracted by the prospect of profit, will yet give place to others. To manifest decision in the conduct of affairs is bravery; to give. place to others in the prospect of gain is righteousness. Who, without singing these songs, can assure himself that he will always preserve such bravery and righteousness? In singing, the high notes rise as if they were borne aloft; the low descend as if they were falling to the ground; the turns resemble a thing broken off; and the finale resembles the breaking) of a willow tree; emphatical notes seem made by the square; quavers are like the hook (of a spear); and those prolonged on the same key are like pearls strung together. Hence, singing means the prolonged expression of the words; there is the utterance of the words, and when the simple utterance is not sufficient, the prolonged expression of them. When that prolonged expression is not sufficient, there come the sigh and exclamation. When these are insufficient, unconsciously there come the motions of the hands and the stamping of the feet.' (Such was the answer to) Zi-gong's question about music. |
《祭義 - Ji Yi》 | English translation: James Legge [?] | Books referencing 《祭義》 Library Resources |
| 7 | 祭義: | 仲尼嘗，奉薦而進其親也愨，其行趨趨以數。已祭，子贛問曰：「子之言祭，濟濟漆漆然；今子之祭，無濟濟漆漆，何也？」 |
| Ji Yi: | At the autumnal sacrifice, when Zhong-ni advanced, bearing the offerings, his general appearance was indicative of simple sincerity, but his steps were short and oft repeated. When the sacrifice was over, Zi-gong questioned him, saying, 'Your account of sacrificing was that it should be marked by the dignity and intense absorption of all engaged in it; and now how is it that in your sacrificing there has been no such dignity and absorption?' | |
| 子曰：「濟濟者，容也遠也；漆漆者，容也自反也。容以遠，若容以自反也，夫何神明之及交，夫何濟濟漆漆之有乎？反饋，樂成，薦其薦俎，序其禮樂，備其百官。君子致其濟濟漆漆，夫何慌惚之有乎？夫言，豈一端而已？夫各有所當也。」 | ||
| The Master said, 'That dignity of demeanour should belong to those who are only distantly connected (with him who is sacrificed to), and that absorbed demeanour to one whose thoughts are turned in on himself (lest he should make any mistake). But how should such demeanour consist with communion with the spirits (sacrificed to)? How should such unity and absorption be seen in my sacrifice? (At the sacrifices of the king and rulers) there is the return of the personator to his apartment, and the offering of food to him there; there are the performances of the music, and the setting forth of the stands with the victims on them; there are the ordering of the various ceremonies and the music; and there is the complete array of the officers for all the services. When they are engaged in the maintenance of that dignity and absorption in their duties, how can they be lost in their abandonment to intercourse with the spiritual presences? Should words be understood only in one way? Each saying has its own appropriate application.' |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《大略》 | Books referencing 《大略》 Library Resources |
| 80 | 大略: | 人之於文學也，猶玉之於琢磨也。《詩》曰：「如切如磋，如琢如磨。」謂學問也。和之璧，井里之厥也，玉人琢之，為天子寶。子贛季路故鄙人也，被文學，服禮義，為天下列士。 |
《說苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《說苑》 Library Resources |
《敬慎》 | Library Resources |
| 16 | 敬慎: | 子贛之承，或在塗，見道側巾幣布擁蒙而衣衰，其名曰丹綽。子贛問焉，曰：「此至承幾何？」嘿然不對。子贛曰：「人問乎己而不應，何也？」屏其擁蒙而言曰：「望而黷人者，仁乎？睹而不識者，智乎？輕侮人者，義乎？」子贛下車曰：「賜不仁，過聞三言，可復聞乎？」曰：「是足於子矣，吾不告子。」於是子贛三偶則式，五偶則下。 |
《新書 - Xin Shu》 | [Western Han (206 BC - 9)] Jia Yi | Books referencing 《新書》 Library Resources |
《卷六》 | Library Resources |
《容經》 | Library Resources |
《兵車之容》 | Library Resources |
| 4 | 兵車之容: | 子贛由其家來謁於孔子，孔子正顏舉杖，磬折而立，曰：「子之大親毋乃不寧乎？」放杖而立曰：「子之兄弟亦得無恙乎？」曳杖倍下而行，曰：「妻子家中得毋病乎？」故身之倨佝，手之高下，顏色聲氣，各有宜稱，所以明尊卑別疏戚也。 |
《雜家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《齊俗訓》 | Books referencing 《齊俗訓》 Library Resources |
| 4 | 齊俗訓: | 昔太公望、周公旦受封而相見。太公問周公曰：「何以治魯？」周公曰：「尊尊親親。」太公曰：「魯從此弱矣。」周公問太公曰：「何以治齊？」太公曰：「舉賢而上功。」周公曰：「後世必有劫殺之君。」其後，齊日以大，至於霸，二十四世而田氏代之；魯日以削，至三十二世而亡。故《易》曰：「履霜，堅冰至。」聖人之見終始微言。故糟丘生乎象箸，炮烙生乎熱鬥。子路撜溺而受牛謝。孔子曰：「魯國必好救人於患。」子贛贖人，而不受金於府，孔子曰：「魯國不復贖人矣。」子路受而勸德，子贛讓而止善。孔子之明，以小知大，以近知遠，通於論者也。 |
《道應訓》 | Books referencing 《道應訓》 Library Resources |
| 11 | 道應訓: | 魯國之法，魯人為人妾于諸侯，有能贖之者，取金於府。子贛贖魯人于諸侯。來，而辭不受金。孔子曰：「賜失之矣。夫聖人之舉事也，可以移風易俗，而受教順可施後世，非獨以適身之行也。今國之富者寡而貧者眾，贖而受金，則為不廉；不受金，則不復贖人。自今以來，魯人不復贖人于諸侯矣。」孔子亦可謂知禮矣。故老子曰：「見小曰明。」 |
《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 |
《列傳》 | Books referencing 《列傳》 Library Resources |
《貨殖列傳》 | Books referencing 《貨殖列傳》 Library Resources |
| 8 | 貨殖列傳: | 子贛既學於仲尼，退而仕於衛，廢著鬻財於曹、魯之閒，七十子之徒，賜最為饒益。原憲不厭糟糠，匿於窮巷。子貢結駟連騎，束帛之幣以聘享諸侯，所至，國君無不分庭與之抗禮。夫使孔子名布揚於天下者，子貢先後之也。此所謂得埶而益彰者乎？ |
《漢書 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《漢書》 Library Resources |
《傳》 | Library Resources |
《董仲舒傳》 | Books referencing 《董仲舒傳》 Library Resources |
| 45 | 董仲舒傳: | 贊曰：劉向稱「董仲舒有王佐之材，雖伊呂亡以加，筦晏之屬，伯者之佐，殆不及也。」至向子歆以為「伊呂乃聖人之耦，王者不得則不興。故顏淵死，孔子曰『噫！天喪余。』唯此一人為能當之，自宰我、子贛、子游、子夏不與焉。仲舒遭漢承秦滅學之後，六經離析，下帷發憤，潛心大業，令後學者有所統壹，為群儒首，然考其師友淵源所漸，猶未及乎游夏，而曰筦晏弗及，伊呂不加，過矣。」至向曾孫龔，篤論君子也，以歆之言為然。 |
《貨殖傳》 | Books referencing 《貨殖傳》 Library Resources |
| 6 | 貨殖傳: | 子贛既學於仲尼，退而仕衛，發貯鬻財曹、魯之間。七十子之徒，賜最為饒，而顏淵簞食瓢飲，在于陋巷。子贛結駟連騎，束帛之幣聘享儲侯，所至，國君無不分庭與之抗禮。然孔子賢顏淵而譏子贛，曰：「回也其庶乎，屢空。賜不受命，而貨殖焉，意則屢中。」 |
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