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《論衡 - Lunheng》 | [Eastern Han] 80 Wang Chong English translation: Albert Forke [?] | Books referencing 《論衡》 Library Resources |
《逢遇》 | Library Resources |
| 3 | 逢遇: | 或以賢聖之臣，遭欲為治之君，而終有不遇，孔子、孟軻是也。孔子絕糧陳、蔡，孟軻困於齊、梁，非時君主不用善也，才下知淺，不能用大才也。夫能御驥騄者，必王良也；能臣禹、稷、皋陶者，必堯、舜也。御百里之手，而以調千里之足，必有摧衡折軛之患；有接具臣之才，而以御大臣之知，必有閉心塞意之變。故至言棄捐，聖賢距逆，非憎聖賢，不甘至言也，聖賢務高，至言難行也。夫以大才干小才，小才不能受，不遇固宜。 |
| 4 | 逢遇: | 以大才之臣，遇大才之主，乃有遇不遇，虞舜、許由、太公、伯夷是也。虞舜、許由，俱聖人也，並生唐世，俱面於堯，虞舜紹帝統，許由入山林。太公、伯夷，俱賢也，並出周國，皆見武王；太公受封，伯夷餓死。夫賢聖道同，志合趨齊，虞舜、太公行耦，許由、伯夷操違者，生非其世，出非其時也。道雖同，同中有異；志雖合，合中有離。何則？道有精麤，志有清濁也。許由、皇者之輔也，生於帝者之時；伯夷、帝者之佐也，出於王者之世。並由道德，俱發仁義，主行道德，不清不留；主為仁義，不高不止，此其所以不遇也。堯溷，舜濁；武王誅殘，太公討暴，同濁皆麤，舉措鈞齊，此其所以為遇者也。故舜王天下，皋陶佐政，北人無擇深隱不見；禹王天下，伯益輔治，伯成子高委位而耕。非皋陶才愈無擇，伯益能出子高也，然而皋陶、伯益進用，無擇、子高退隱，進用行耦，退隱操違也。退隱勢異，身雖屈，不願進；人主不須其言，廢之，意亦不恨，是兩不相慕也。 |
《命祿》 | Library Resources |
| 1 | 命祿: | 凡人遇偶及遭累害，皆由命也。有死生壽夭之命，亦有貴賤貧富之命。自王公逮庶人，聖賢及下愚，凡有首目之類，含血之屬，莫不有命。命當貧賤，雖富貴之，猶涉禍患，矣；命當富貴，雖貧賤之，猶逢福善，矣。故命貴從賤地自達，命賤從富位自危。故夫富貴若有神助，貧賤若有鬼禍。命貴之人，俱學獨達，並仕獨遷；命富之人，俱求獨得，並為獨成。貧賤反此，難達，難遷，難成；獲過受罪，疾病亡遺，失其富貴，貧賤矣。是故才高行厚，未必保其必富貴；智寡德薄，未可信其必貧賤。或時才高行厚，命惡，廢而不進；知寡德薄，命善，興而超踰。故夫臨事知愚，操行清濁，性與才也；仕宦貴賤，治產貧富，命與時也。命則不可勉，時則不可力，知者歸之於天，故坦蕩恬忽，雖其貧賤。 |
| 7 | 命祿: | 孔子曰：「死生有命，富貴在天。」魯平公欲見孟子，嬖人臧倉毀孟子而止。孟子曰：「天也！」孔子、聖人，孟子、賢者，誨人安道，不失是非，稱言命者，有命審也。《淮南書》曰：「仁鄙在時不在行，利害在命不在智。」賈生曰：「天不可與期，道不可與謀，遲速有命，焉識其時？」高祖擊黥布，為流矢所中，疾甚。呂后迎良醫，醫曰：「可治。」高祖罵之曰：「吾以布衣提三尺劍取天下，此非天命乎！命乃在天，雖扁鵲何益？」韓信與帝論兵，謂高祖曰：「陛下所謂天授，非智力所得。」揚子雲曰：「遇不遇，命也。」太史公曰：「富貴不違貧賤，貧賤不違富貴。」是謂從富貴為貧賤，從貧賤為富貴也。 |
《氣壽》 | Library Resources |
| 5 | 氣壽: | 何以明人年以百為壽也？世間有矣。儒者說曰：「太平之時，人民侗長，百歲左右，氣和之所生也。」《堯典》曰：「朕在位七十載。」求禪得舜，舜徵三十歲在位，堯退而老，八歲而終，至殂落，九十八歲。未在位之時，必已成人。今計數百有餘矣。又曰：「舜生三十，徵用三十，在位五十載，陟方乃死。」適百歲矣。文王謂武王曰：「我百，爾九十，吾與爾三焉。」文王九十七而薨，武王九十三而崩。周公、武王之弟也，兄弟相差，不過十年。武王崩，周公居攝七年，復政退老，出入百歲矣。邵公、周公之兄也，至康王之時，尚為太保，出入百有餘歲矣。聖人稟和氣，故年命得正數。氣和為治平，故太平之世，多長壽人。百歲之壽，蓋人年之正數也，猶物至秋而死，物命之正期也。物先秋後秋，則亦如人死，或增百歲，或減百也；先秋後秋為期，增百減百為數。物或出地而死，猶人始生而夭也；物或踰秋不死，亦如人年多度百至於三百也。《傳》稱：老子二百餘歲，邵公百八十。高宗享國百年，周穆王享國百年，並未享國之時，皆出百三十四十歲矣。 |
《幸偶》 | Library Resources |
| 2 | 幸偶: | 孔子門徒七十有餘，顏回蚤夭。孔子曰：「不幸短命死矣。」短命稱不幸，則知長命者幸也，短命者不幸也。服聖賢之道，講仁義之業，宜蒙福祐。伯牛有疾，亦復顏回之類，俱不幸也。螻蟻行於地，人舉足而涉之，足所履，螻蟻苲死；足所不蹈，全活不傷。火燔野草，車轢所致，火所不燔，俗或喜之，名曰幸草。夫足所不蹈，火所不及，未必善也，舉火行有適然也。由是以論，癰疽之發，亦一實也。氣結閼積，聚為癰，潰為疽，創，流血出膿。豈癰疽所發，身之善穴哉？營衛之行，遇不通也。蜘蛛結網，蜚蟲過之，或脫或獲；獵者或羅，百獸群擾，或得或失。漁者罾江湖之魚，或存或亡。或姦盜大辟而不知，或罰贖小罪而發覺。 |
| 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 |
| 10 | 命義: | 遭者、遭逢非常之變，若成湯囚夏臺，文王厄牖里矣。以聖明之德，而有囚厄之變，可謂遭矣。變雖甚大，命善祿盛，變不為害，故稱遭逢之禍。晏子所遭，可謂大矣，直兵指胸，白刃加頸，蹈死亡之地，當劍戟之鋒，執死得生還。命善祿盛，遭逢之禍不能害也。歷陽之都，長平之坑，其中必有命善祿盛之人，一宿同填而死，遭逢之禍大，命善祿盛不能郤也。譬猶水火相更也，水盛勝火，火盛勝水。 |
《率性 - Shuaixing》 | English translation: Albert Forke [?] | Library Resources |
| 3 | 率性: | 王良、造父稱為善御，不能使不良為良也。如徒能御良，其不良者不能馴服，此則駔工庸師服馴技能，何奇而世稱之？故曰：「王良登車，馬不罷駑；堯、舜為政，民無狂愚。」《傳》曰：「堯、舜之民，可比屋而封；桀、紂之民，可比屋而誅。」「斯民也，三代所以直道而行也。」聖主之民如彼，惡主之民如此，竟在化不在性也。聞伯夷之風者，貪夫廉而懦夫有立志；聞柳下惠之風者，薄夫敦而鄙夫寬。徒聞風名，猶或變節，況親接形面相敦告乎？ |
| Shuaixing: | Wang Liang and Zao Fu were famous as charioteers: out of unruly and vicious animals they made good ones. Had they only been able to drive good horses, but incapable of breaking bad ones, they would have been nothing more than jockeys and ordinary equerries. Their horsemanship would not have been remarkable nor deserving of world-wide fame. Of Wang Liang the saying goes that, when he stepped into a chariot, the steeds knew no exhaustion. Under the rule of Yao and Shun people were neither seditious nor ignorant. Tradition says that the people of Yao and Shun might have been invested with fiefs house by house, whereas those of Jie and Zhou were worthy of death door by door. The people followed the way prescribed by the three dynasties. That the people of the holy emperors were like this, those of the wicked emperors otherwise, was merely the result of the influence of their rulers, not of the people's original nature. The covetous hearing of Bo Yi's fame became disinterested, and the weak resolute. The news of Liu Xia Hui's reputation made the niggardly generous and the mean liberal. If the spread of fame alone could bring about such changes, what then must be the effect of personal intercourse and tuition? | |
| 4 | 率性: | 孔門弟子七十之徒，皆任卿相之用，被服聖教，文才雕琢，知能十倍，教訓之功而漸漬之力也。未入孔子之門時，閭巷常庸無奇。其尤甚不率者，唯子路也。世稱子路無恆之庸人，未入孔門時，戴雞佩豚，勇猛無禮；聞誦讀之聲，搖雞奮豚，揚脣吻之音，聒賢聖之耳，惡至甚矣。孔子引而教之，漸漬磨礪，闔導牖進，猛氣消損，驕節屈折，卒能政事，序在四科。斯蓋變性使惡為善之明效也。 |
| Shuaixing: | The seventy disciples of the school of Confucius were each of them able to creditably fill the post of a minister of state. Conforming to the holy doctrines, they became accomplished scholars, and their knowledge and skill grew tenfold. This was the result of teaching; thus latent faculties were gradually developed. Before they joined Confucius' school, they sauntered about in the streets as quite ordinary and in no wise exceptional people. The most ungovernable of all was Zilu, who is generally reported to have been a common and unsteady individual. Before he became Confucius' pupil, he wore a feather hat and a pig skin belt. He was brutal and unmannerly. Whenever he heard some reading, he tossed up his feather hat, pulled his belt, and uttered such a yell, that he deafened the ears of the worthies and sages. Such was his wickedness. Confucius took him under his guidance. By degrees he polished and instructed him. The more he advanced in knowledge, the more he lost his fierceness, and his arrogance was broken. At last he was able to govern a state, and ranked in the four classes. This is a shining example of how a man's character was changed from bad into good. |
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