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共收“窈”字草书捌个
窈冥・窈溟（読み）ようめい
精選版 日本国語大辞典の解説
よう‐めい エウ‥【窈冥・窈溟】
〘名〙 (形動タリ) 奥深く暗いこと。奥深くて測り知ることのできないこと。また、そのさま。
※本朝文粋（1060頃）一一・鶴鳴九皐詩序〈藤原雅材〉「声鳴二九皐一。徹二窈冥一而漸聞」
※太平記（１４Ｃ後）一六「路羊腸(やうちゃう)を践(ふ)んで上る事二十余町、雲霧窈溟(ヨウメイ)たり」 〔淮南子‐覧冥訓〕
窈冥 编辑 讨论
窈冥，汉语词汇。
拼音：yǎo míng
释义：1、深远渺茫貌。2、遥空；极远处。3、阴暗貌
《庄子·天运》：“动於无方，居於窈冥。”
1、深远渺茫貌。
《鹖冠子·能天》：“观乎孰莫，听乎无罔，极乎无系，论乎窈冥，湛不乱纷，故能绝尘埃而立乎太清。”
汉 王符 《潜夫论·本训》：“上古之世，太素之时，元气窈冥，未有形兆。”
晋 郭璞 《山海经图赞·神二女》：“游化五江，惚恍窈冥。”
2、遥空；极远处。
《庄子·天运》：“动於无方，居於窈冥。”
金 元好问 《太室同希颜赋》诗：“壮矣崧维岳，盘盘上窈冥。”
清 姚鼐 《效西昆体·渚宫》：“楼观 云阳 入窈冥，两东门对 楚 山青。”
3、.阴暗貌。
《史记·项羽本纪》：“於是大风从西北而起，折木发屋，扬沙石，窈冥昼晦。”
《后汉书·冯衍传下》：“离尘垢之窈冥兮，配 乔 松 之妙节。”
《文选·左思<魏都赋>》：“雷雨窈冥而未半，皦日笼光于绮寮。” 吕向 注：“窈冥，阴暗也。”
宋 司马光 《祭齐国献穆大长公主文》：“遐福未终，大期奄及；去白日之昭晰，归下泉之窈冥。”
清 刘大櫆 《浮山记》：“一日坐阁上，值大雷雨，云雾窈冥。” [1]
吾又奏之以陰陽之和，燭之以日月之明；其聲能短能長，能柔能剛；變化齊一，不主故常；在谷滿谷，在阬滿阬；塗郤守神，以物為量。其聲揮綽，其名高明。是故鬼神守其幽，日月星辰行其紀。吾止之於有窮，流之於無止。予欲慮之而不能知也，望之而不能見也，逐之而不能及也，儻然立於四虛之道，倚於槁梧而吟。目知窮乎所欲見，力屈乎所欲逐，吾既不及已夫！形充空虛，乃至委蛇。汝委蛇，故怠。
| 'In the second part (of the performance), I made it describe the harmony of the Yin and Yang, and threw round it the brilliance of the sun and moon. Its notes were now short and now long, now soft and now hard. Their changes, however, were marked by an unbroken unity, though not dominated by a fixed regularity. They filled every valley and ravine; you might shut up every crevice, and guard your spirit (against their entrance), yet there was nothing but gave admission to them. Yea, those notes resounded slowly, and might have been pronounced high and clear. Hence the shades of the dead kept in their obscurity; the sun and moon, and all the stars of the zodiac, pursued their several courses. I made (my instruments) leave off, when (the performance) came to an end, and their (echoes) flowed on without stopping. You thought anxiously about it, and were not able to understand it; you looked for it, and were not able to see it; you pursued it, and were not able to reach it. All-amazed, you stood in the way all open around you, and then you leant against an old rotten dryandra-tree and hummed. The power of your eyes was exhausted by what you wished to see; your strength failed in your desire to pursue it, while I myself could not reach it. Your body was but so much empty vacancy while you endeavoured to retain your self-possession: it was that endeavour which made you weary. | ||
| 吾又奏之以無怠之聲，調之以自然之命，故若混逐叢生，林樂而無形；布揮而不曳，幽昏而無聲。動於無方，居於窈冥；或謂之死，或謂之生；或謂之實，或謂之榮；行流散徙，不主常聲。世疑之，稽於聖人。聖也者，達於情而遂於命也。天機不張而五官皆備，此之謂天樂，無言而心說。故有焱氏為之頌曰：『聽之不聞其聲，視之不見其形，充滿天地，苞裏六極。』汝欲聽之而無接焉，而故惑也。 | ||
| 'In the last part (of the performance), I employed notes which did not have that wearying effect. I blended them together as at the command of spontaneity. Hence they came as if following one another in confusion, like a clump of plants springing from one root, or like the music of a forest produced by no visible form. They spread themselves all around without leaving a trace (of their cause); and seemed to issue from deep obscurity where there was no sound. Their movements came from nowhere; their home was in the deep darkness - conditions which some would call death, and some would call life; some would call the fruit, and some would call (merely) the flower. Those notes, moving and flowing on, separating and shifting, and not following any regular sounds, the world might well have doubts about them, and refer them to the judgment of a sage, for the sages understand the nature of this music, and judge in accordance with the prescribed (spontaneity). While the spring of that spontaneity has not been touched, and yet the regulators of the five notes are all prepared - this is what is called the music of Heaven, delighting the mind without the use of words. Hence it is said in the eulogy of the Lord of Yan, "You listen for it, and do not hear its sound; you look for it, and do not perceive its form; it fills heaven and earth; it envelopes all within the universe." You wished to hear it, but could not take it in; and therefore you were perplexed. | ||
| 樂也者，始於懼，懼故祟；吾又次之以怠，怠故遁；卒之於惑，惑故愚；愚故道，道可載而與之俱也。」 | ||
| 'I performed first the music calculated to awe; and you were frightened as if by a ghostly visitation. I followed it with that calculated to weary; and in your weariness you would have withdrawn. I concluded with that calculated to perplex; and in your perplexity you felt your stupidity. But that stupidity is akin to the Dao; you may with it convey the Dao in your person, and have it (ever) with you.' |