| Chinese Text Project |
| Show statistics Edit searchSearch details: |
|---|
| Scope: Lunheng Request type: Paragraph |
| Condition 1: Contains text "眾" Matched:195. |
| Total 137 paragraphs. Page 1 of 14. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 14 |
《論衡 - Lunheng》 | [Eastern Han] 80 Wang Chong English translation: Albert Forke [?] | Books referencing 《論衡》 Library Resources |
《逢遇》 | Library Resources |
| 1 | 逢遇: | 操行有常賢，仕宦無常遇。賢不賢，才也；遇不遇，時也。才高行潔，不可保以必尊貴；能薄操濁，不可保以必卑賤。或高才潔行，不遇，退在下流；薄能濁操，遇，在眾上。世各自有以取士，士亦各自得以進。進在遇，退在不遇。處尊居顯，未必賢，遇也；位卑在下，未必愚，不遇也。故遇，或抱洿行，尊於桀之朝：不遇，或持潔節，卑於堯之廷。所以遇不遇非一也：或時賢而輔惡；或以大才從於小才；或俱大才，道有清濁；或無道德，而以技合；或無技能，而以色幸。 |
《累害》 | Library Resources |
| 4 | 累害: | 凡人操行，不能慎擇友，友同心恩篤，異心踈薄，踈薄怨恨，毀傷其行，一累也。人才高下，不能鈞同，同時並進，高者得榮，下者慚恚，毀傷其行，二累也。人之交遊，不能常歡，歡則相親，忿則踈遠，踈遠怨恨，毀傷其行，三累也。位少人眾，仕者爭進，進者爭位，見將相毀，增加傅致，將昧不明，然納其言，一害也。將吏異好，清濁殊操，清吏增郁郁之白，舉涓涓之言，濁吏懷恚恨，徐求其過，因纖微之謗，被以罪罰，二害也。將或幸佐吏之身，納信其言；佐吏非清節，必拔人越次。迕失其意，毀之過度；清正之仕，抗行伸志，遂為所憎，毀傷於將，三害也。夫未進也，身被三累；已用也，身蒙三害，雖孔丘、墨翟不能自免，顏回、曾參不能全身也。 |
| 8 | 累害: | 臧倉之毀未嘗絕也，公伯寮之遡未嘗滅也，垤成丘山，汙為江河。毫髮之善，小人不得有也。以玷污言之，清受塵而白取垢；以毀謗言之，貞良見妬，高奇見噪；以遇罪言之，忠言招患，高行招恥；以不純言之，玉有瑕而珠有毀。焦陳留君兄，名稱兗州，行完跡潔，無纖芥之毀；及其當為從事，刺史焦康絀而不用。夫未進也，被三累；已用也，蒙三害，雖孔丘、墨翟不能自免，顏回、曾參不能全身也。何則？眾好純譽之人，非真賢也。公侯已下，玉石雜糅；賢士之行，善惡相苞。夫采玉者破石拔玉，選士者棄惡取善，夫如是，累害之人負世以行，指擊之者從何往哉？ |
《幸偶》 | Library Resources |
| 7 | 幸偶: | 非唯人行，物亦有之。長數仞之竹，大連抱之木，工技之人，裁而用之，或成器而見舉持，或遺材而遭廢棄。非工伎之人有愛憎也，刀斧如有偶然也。蒸穀為飯，釀飯為酒，酒之成也，甘苦異味；飯之熟也，剛柔殊和。非庖廚酒人有意異也，手指之調有偶適也。調飯也殊筐而居，甘酒也異器而處，蟲墯一器，酒棄不飲；鼠涉一筐，飯捐不食。夫百草之類，皆有補益，遭醫人采掇，成為良藥；或遺枯澤，為火所爍。等之金也，或為劍戟，或為鋒銛。同之木也，或梁於宮，或柱於橋。俱之火也，或爍脂燭，或燔枯草。均之土也，或基殿堂，或塗軒戶。皆之水也，或溉鼎釜，或澡腐臭。物善惡同，遭為人用，其不幸偶，猶可傷痛，況含精氣之徒乎？虞舜、聖人也，在世宜蒙全安之福，父頑母嚚，弟象敖狂，無過見憎，不惡而得罪，不幸甚矣！孔子、舜之次也，生無尺土，周流應聘，削迹絕糧。俱以聖才，並不幸偶。舜尚遭堯受禪，孔子已死於闕里。以聖人之才，猶不幸偶，庸人之中，被不幸偶，禍必眾多矣！ |
《命義》 | Books referencing 《命義》 Library Resources |
| 1 | 命義: | 墨家之論，以為人死無命；儒家之議，以為人死有命。言有命者，見子夏言「死生有命，富貴在天」。言無命者，聞歷陽之都，一宿沉而為湖；秦將白起坑趙降卒於長平之下，四十萬眾同時皆死；春秋之時，敗績之軍，死者蔽草，尸且萬數；饑饉之歲，餓者滿道；溫氣疫癘，千戶滅門，如必有命，何其秦、齊同也？ |
| 2 | 命義: | 言有命者曰：「夫天下之大，人民之眾，一歷陽之都，一長平之坑，同命俱死，未可怪也。命當溺死，故相聚於歷陽；命當壓死，故相積於長平。」猶高祖初起，相工入豐、沛之邦，多封侯之人矣，未必老少男女俱貴而有相也，卓礫時見，往往皆然。而歷陽之都，男女俱沒；長平之坑，老少並陷，萬數之中，必有長命未當死之人，遭時衰微，兵革並起，不得終其壽。人命有長短，時有盛衰，衰則疾病，被災蒙禍之驗也。宋、衛、陳、鄭同日並災，四國之民，必有祿盛未當衰之人，然而俱災，國禍陵之也。故國命勝人命，壽命勝祿命。人有壽夭之相，亦有貧富貴賤之法，俱見於體。故壽命脩短，皆稟於天；骨法善惡，皆見於體。命當夭折，雖稟異行，終不得長；祿當貧賤，雖有善性，終不得遂。項羽且死，顧謂其徒曰：「吾敗乃命，非用兵之過。」此言實也。實者項羽用兵過於高祖，高祖之起，有天命焉。 |
| 3 | 命義: | 國命繫於眾星，列宿吉凶，國有禍福；眾星推移，人有盛衰。人之有吉凶，猶歲之有豐耗，命有衰盛，物有貴賤。一歲之中，一貴一賤；一壽之間，一衰一盛。物之貴賤，不在豐耗；人之衰盛，不在賢愚。子夏曰：「死生有命，富貴在天。」而不曰：「死生在天，富貴有命」者，何則？死生者，無象在天，以性為主。稟得堅彊之性，則氣渥厚而體堅彊，堅彊則壽命長，壽命長則不夭死。稟性軟弱者，氣少泊而性羸窳，羸窳則壽命短，短則蚤死。故言「有命」，命則性也。至於富貴所稟，猶性所稟之氣，得眾星之精。眾星在天，天有其象，得富貴象則富貴，得貧賤象則貧賤，故曰「在天」。在天如何？天有百官，有眾星，天施氣而眾星布精，天所施氣，眾星之氣在其中矣。人稟氣而生，舍氣而長，得貴則貴，得賤則賤。貴或秩有高下，富或貲有多少，皆星位尊卑小大之所授也。故天有百官，天有眾星，地有萬民、五帝、三王之精。天有王梁、造父，人亦有之，稟受其氣，故巧於御。 |
《率性 - Shuaixing》 | English translation: Albert Forke [?] | Library Resources |
| 10 | 率性: | 有癡狂之疾，歌啼於路，不曉東西，不睹燥濕，不覺疾病，不知飢飽，性已毀傷，不可如何，前無所觀，郤無所畏也。是故王法不廢學校之官，不除獄理之吏，欲令凡眾見禮義之教。學校勉其前，法禁防其後，使丹朱之志，亦將可勉。何以驗之？三軍之士，非能制也，勇將率勉，視死如歸。且闔廬嘗試其士於五湖之側，皆加刃於肩，血流至地。句踐亦試其士於寢宮之庭，赴火死者，不可勝數。夫刃、火，非人性之所貪也，二主激率，念不顧生。是故軍之法輕刺血，孟賁勇也，聞軍令懼。是故叔孫通制定禮儀，拔劍爭功之臣，奉禮拜伏，初驕倨而後遜順，教威德，變易性也。不患性惡，患其不服聖教，自遇而以生禍也。 |
| Shuaixing: | Only in the case of insanity, when a person sings and weeps in the streets, knowing neither east nor west, taking no heed of scorching heat or humidity, unaware of his own madness and unconscious of hunger and satiety, nature is deranged and upset, and there is no help. As such a man sees nothing before him, he is afraid of nothing. Therefore the government does not abolish the officers of public instruction or dispense with criminal judges, wishing thereby to inculcate the observance of the moral laws. The schools guide people at first, the laws control and restrain them later on. Even the will of a Dan Zhu might be curbed; the proof is that the soldiers of a big army are kept in order by reproofs. Men and officers are held in check to such an extent, that they look at death as a return. He Lu put his soldiers to the test by the "Five Lakes." They all cut their arms with swords, that the blood trickled down to the ground. Gou Jian also gave his men a trial in the hall of his inner palace. Those who jumped into the fire and perished, were innumerable. Human nature is not particularly fond of swords and fire, but the two rulers had such a power over their men, that they did not care for their lives. It is the effect of military discipline to make light of cuts and blood. Meng Ben was bold, but on hearing the order for the army he became afraid. In the same way the officers who were wont to draw their swords to fight out, whose merits were first, went through all the ceremonial, and prostrated themselves (before the emperor), when Shusun Tong had fixed the rites. Imperious and overbearing first, they became obedient and submissive. The power of instruction and the influence of virtue transform the character. One need not sorrow that a character is bad, but it is to be regretted, if it does not submit to the teachings of the sages. Such an individual owes his misfortune to himself. |
《吉驗》 | Library Resources |
| 16 | 吉驗: | 廣文伯、河東蒲坂人也，其生亦以夜半時，適生，有人從門呼其父名，父出應之，不見人，有一木杖，植其門側，好善異於眾。其父持杖入門以示人，人占曰：「吉。」文伯長大學宦，位至廣漢太守。文伯當富貴，故父得賜杖，其占者若曰：杖當子力矣。 |
《骨相》 | Library Resources |
| 3 | 骨相: | 若夫短書俗記，竹帛胤文，非儒者所見，眾多非一。蒼頡四目，為黃帝史。晉公子重耳仳脅，為諸侯霸。蘇秦骨鼻，為六國相。張儀仳脅，亦相秦、魏。項羽重瞳，云虞舜之後，與高祖分王天下。陳平貧而飲食不足，貌體佼好，而眾人怪之，曰：「平何食而肥？」及韓信為滕公所鑒，免於鈇質，亦以面狀有異。面壯肥佼，亦一相也。 |
| Total 137 paragraphs. Page 1 of 14. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 14 |
|---|