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《論衡 - Lunheng》 | [Eastern Han] 80 Wang Chong English translation: Albert Forke [?] | Books referencing 《論衡》 Library Resources |
《書虛》 | Books referencing 《書虛》 Library Resources |
| 2 | 書虛: | 夫世間傳書諸子之語，多欲立奇造異，作驚目之論，以駭世俗之人；為譎詭之書，以著殊異之名。 |
《雷虛》 | Library Resources |
| 6 | 雷虛: | 或曰：「天已東西南北矣，雲雨冥晦，人不能見耳。」夫千里不同風，百里不共雷。《易》曰：「震驚百里。」雷電之地，雷雨晦冥，百里之外，無雨之處，宜見天之東西南北也。口著於天，天宜隨口，口一移，普天皆移，非獨雷雨之地，天隨口動也。且所謂怒者，誰也？天神邪？蒼蒼之天也？如謂天神，神怒無聲；如謂蒼蒼之天，天者體，不怒，怒用口。 |
| 27 | 雷虛: | 曰：天之與人猶父子，有父為之變，子安能忽？故天變，己亦宜變。順天時，示己不違也。人聞犬聲於外，莫不驚駭，竦身側耳以審聽之，況聞天變異常之聲，軒𨍰迅疾之音乎？《論語》所指，《禮記》所謂，皆君子也。君子重慎，自知無過，如日月之蝕，無陰闇食人以不潔清之事，內省不懼，何畏於雷？審如不畏雷，則其變動不足以效天怒。何則？不為己也。如審畏雷，亦不足以效罰陰過。何則？雷之所擊，多無過之人，君子恐偶遇之，故恐懼變動。夫如是，君子變動，不能明雷為天怒，而反著雷之妄擊也。妄擊不罰過，故人畏之。如審罰，有過小人乃當懼耳，君子之人無為恐也。宋王問唐鞅曰：「寡人所殺戮者眾矣，而群臣愈不畏，其故何也？」唐鞅曰：「王之所罪，盡不善者也。罰不善，善者胡為畏？王欲群臣之畏也，不若毋辨其善與不善而時罪之，斯群臣畏矣。」宋王行其言，群臣畏懼，宋王大怒。夫宋王妄刑，故宋國大恐；懼雷電妄擊，故君子變動。君子變動，宋國大恐之類也。 |
《道虛 - Daoxu》 | English translation: Albert Forke [?] | Library Resources |
| 30 | 道虛: | 如武帝之時，有李少君，以祠竈、辟穀、卻老方見上，上尊重之。少君匿其年及所生長，常自謂七十，而能使物，卻老。其游以方徧諸侯。無妻。人聞其能使物及不老，更饋遺之，常餘錢金衣食。人皆以為不治產業饒給，又不知其何許人愈，爭事之。少君資好方，善為巧發奇中。嘗從武安侯飲，座中有年九十餘者，少君乃言其王父游射處。老人為兒時從父，識其處。一座盡驚。少君見上，上有古銅器，問少君。少君曰：「此器齊桓公十五年陳於柏寢。」已而案其刻，果齊桓公器，一宮盡驚，以為少君，數百歲人也。久之，少君病死。 |
| Daoxu: |
At the time of Han Wudi there lived a certain Li Shao Jun, who pretended that by sacrificing to the 'Hearth' and abstaining from eating grain he could ward off old age. He saw the emperor, who conferred high honours upon him. Li Shao Jun kept his age and the place where he was born and had grown up secret, always saying that he was seventy old, and could effect that things did not grow old. On his journeys he visited all the princes around, and was not married. On hearing that he could manage that things did not age, people presented him with much richer gifts than they would otherwise have done. He had always money, gold, dresses, and food in abundance. As people believed that he did not do any business, and was yet richly provided with everything, and as nobody knew, what sort of a man he really was, there was a general competition in offering him services. Li Shao Jun knew some clever manoeuvres and some fine tricks, which did not fail to produce a wonderful effect. He used to feast with the Marquis of Wu An. In the hall there was a man of over 90 years. Li Shao Jun indicated to him the places which his grand-father frequented, when shooting. The old man knew them, having visited them as a child with his father. The whole audience was bewildered. When Li Shao Jun saw the emperor, the emperor had an old bronze vase, about which he asked him. Li Shao Jun replied that in the 15th year of the reign of Duke Huan of Qi it was placed in the Boqin hall. The inscription was examined, and it was found out that it was indeed a vessel of Duke Huan of Qi. The whole Court was startled, and thought that Li Shao Jun was several hundred years old. After a long time he died of sickness. |
《談天》 | Library Resources |
| 7 | 談天: | 鄒衍之書，言天下有九州，《禹貢》之上，所謂九州也。《禹貢》九州，所謂一州也。若《禹貢》以上者，九焉。《禹貢》九州，方今天下九州也，在東南隅，名曰赤縣神州。復更有八州，每一州者四海環之，名曰裨海。九州之外，更有瀛海。此言詭異，聞者驚駭，然亦不能實然否，相隨觀讀諷述以談。故虛實之事，並傳世間，真偽不別也。世人惑焉，是以難論。 |
《超奇》 | Library Resources |
| 15 | 超奇: | 高祖讀陸賈之書，歎稱萬歲；徐樂、主父偃上䟽，徵拜郎中，方今未聞。膳無苦酸之肴，口所不甘味，手不舉以啖人。詔書每下，文義經傳四科，詔書斐然，郁郁好文之明驗也。上書不實核，著書無義指，「萬歲」之聲，「徵拜」之恩，何從發哉？飾面者皆欲為好，而運目者希；文音者皆欲為悲，而驚耳者寡。陸賈之書未奏，徐樂、主父之策未聞，群諸瞽言之徒，言事麤醜，文不美潤，不指所謂，文辭淫滑，不被濤沙之謫，幸矣！焉蒙徵拜為郎中之寵乎？ |
《變動》 | Library Resources |
| 3 | 變動: | 夫風至而樹枝動，樹枝不能致風。是故夏末蜻蛚鳴，寒螿啼，感陰氣也。雷動而雉驚，發蟄而虵出，起氣也。夜及半而鶴唳，晨將旦而鷄鳴，此雖非變，天氣動物，物應天氣之驗也。顧可言寒溫感動人君，人君起氣而以賞罰，迺言以賞罰感動皇天，天為寒溫以應政治乎！ |
《自然 - Ziran》 | English translation: Albert Forke [?] | Library Resources |
| 6 | 自然: |
草木之生，華葉青葱，皆有曲折，象類文章，謂天為文字，復為華葉乎？宋人或刻木為楮葉者，三年乃成。孔子曰：「使 天1地三年乃成一葉，則萬物之有葉者寡矣。」如孔子之言，萬物之葉自為生也。自為生也，故能並成。如天為之，其遲當若宋人刻楮葉矣。觀鳥獸之毛羽，毛羽之采色，通可為乎？鳥獸未能盡實。春觀萬物之生，秋觀其成，天地為之乎？物自然也？如謂天地為之，為之宜用手，天地安得萬萬千千手，並為萬萬千千物乎？諸物在天地之間也。猶子在母腹中也。母懷子氣，十月而生，鼻口耳目，髮膚毛理，血脈脂腴，骨節爪齒，自然成腹中乎？母為之也？偶人千萬，不名為人者，何也？鼻口耳目非性自然也。武帝幸王夫人，王夫人死，思見其形。道士以方術作夫人形，形成，出入宮門。武帝大驚，立而迎之，忽不復見。蓋非自然之真，方士巧妄之偽，故一見恍忽，消散滅亡。有為之化，其不可久行，猶王夫人形不可久見也。道家論自然，不知引物事以驗其言行，故自然之說未見信也。 |
| Ziran: |
When plants and trees grow, their flowers and leaves are onion green and have crooked and broken veins like ornaments. If Heaven is credited with having written the above mentioned characters, does it make these flowers and leaves also? In the State of Song a man carved a mulberry-leaf of wood, and it took him three years to complete it. Confucius said "If the Earth required three years to complete one leaf, few plants would have leaves." According to this dictum of Confucius the leaves of plants grow spontaneously, and for that reason they can grow simultaneously. If Heaven made them, their growth would be as much delayed as the carving of the mulberry-leaf by the man of the Song State. Let us look at the hair and feathers of animals and birds, and their various colours. Can they all have been made? If so, animals and birds would never be quite finished. In spring we see the plants growing, and in autumn we see them full-grown. Can Heaven and Earth have done this, or do things grow spontaneously? If we may say that Heaven and Earth have done it, they must have used hands for the purpose. Do Heaven and Earth possess many thousand or many ten thousand hands to produce thousands and ten thousands of things at the same time? The things between Heaven and Earth are like a child in his mother's womb. After ten months pregnancy the mother gives birth to the child. Are his nose, his mouth, his ears, his hair, his eyes, his skin with down, the arteries, the fat, the bones, the joints, the nails, and the teeth grown of themselves in the womb, or has the mother made them? Why is a dummy never called a man? Because it has a nose, a mouth, ears, and eyes, but not a spontaneous nature. Wu Di was very fond of his consort Wang. When she had died, he pondered, whether he could not see her figure again. The Daoists made an artificial figure of the lady.18 When it was ready, it passed through the palace gate. Wu Di greatly alarmed rose to meet her, but, all of a sudden, she was not seen any more. Since it was not a real, spontaneous being, but a semblance, artificially made by jugglers, it became diffuse at first sight, dispersed, and vanished. Everything that has been made does not last long, like the image of the empress, which appeared only for a short while. The Daoist school argues on spontaneity, but it does not know how to substantiate its cause by evidence. Therefore their theory of spontaneity has not yet found credence. 1. 天 : Inserted. 據《韓非子》、《淮南子》等補。 |
《驗符》 | Library Resources |
| 1 | 驗符: | 永平十一年，廬江皖侯國民際有湖。皖民小男曰陳爵、陳挺，年皆十歲以上，相與釣於湖涯。挺先釣，爵後往。爵問挺曰：「釣寧得乎？」挺曰：「得！」爵即歸取竿綸。去挺四十步所，見湖涯有酒罇，色正黃，沒水中。爵以為銅也，涉水取之，滑重不能舉。挺望見，號曰：「何取？」爵曰：「是有銅，不能舉也。」挺往助之，涉水未持，罇頓衍更為盟盤，動行入深淵中，復不見。挺、爵留顧，見如錢等，正黃，數百千枝，即共掇摝，各得滿手，走，歸示其家。爵父國，故免吏，字君賢，驚曰：「安所得此？」爵言其狀。君賢曰：「此黃金也！」即馳與爵俱往。到金處，水中尚多。賢自涉水掇取。爵、挺鄰伍並聞，俱競採之，合得十餘斤。賢自言於相，相言太守。太守遣吏收取。遣門下掾程躬奉獻，具言得金狀。詔書曰：「如章則可。不如章，有正法。」躬奉詔書，歸示太守。太守以下，思省詔書，以為疑隱，言之不實，苟飾美也，即復因卻上得黃金實狀如前章。事寢。十二年，賢等上書曰：「賢等得金湖水中，郡牧獻，訖今不得直。」詔書下廬江，上不畀賢等金直狀。郡上：「賢等所採金，自官湖水，非賢等私瀆，故不與直。」十二年，詔書曰：「視時金價，畀賢等金直。」漢瑞非一，金出奇怪，故獨紀之。金玉神寶，故出詭異。金物色，先為酒罇，後為盟盤，動行入淵，豈不怪哉？ |
《死偽》 | Books referencing 《死偽》 Library Resources |
| 11 | 死偽: | 鄭伯有貪愎而多欲，子晳好在人上，二子不相得。子晳攻伯有，伯有出奔。駟帶率國人以伐之，伯有死。其後九年，鄭人相驚以伯有，曰：「伯有至矣。」則皆走，不知所往。後歲，人或夢見伯有介而行，曰：「壬子，余將殺帶也。明年壬寅，余又將殺叚也。」及壬子之日，駟帶卒，國人益懼。後至壬寅日，公孫叚又卒，國人愈懼。子產為之立後以撫之，乃止矣。伯有見夢曰：「壬子、余將殺帶，壬寅、又將殺叚。」及至壬子日，駟帶卒，至壬寅，公孫叚死。其後子產適晉，趙景子問曰：「伯有猶能為鬼乎？」子產曰：「能。人生始化曰魄，既生魄，陽曰魂。用物精多，則魂魄彊，是以有精爽至於神明。疋夫疋婦彊死，其魂魄猶能憑依人以為淫厲，況伯有、我先君穆公之冑，子良之孫，子耳之子，弊邑之卿，從政三世矣。鄭雖無腆，抑諺曰：『蕞爾小國。』而三世執其政柄，其用物弘矣，取精多矣。其族又大，所憑厚矣。而彊死，能為鬼，不亦宜乎？」伯有殺駟帶、公孫叚不失日期，神審之驗也。子產立其後而止，知鬼神之操也。知其操，則知其實矣。實有不空，故對問不疑。子產、智人也，知物審矣。如死者無知，何以能殺帶與叚？如不能為鬼，子產何以不疑？ |
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