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| Scope: Lunheng Request type: Paragraph |
| Condition 1: Contains text "乱" Matched:175. |
| Total 106 paragraphs. Page 1 of 11. Jump to page 1 2 3 4 5 6 7 8 9 10 |
《论衡 - Lunheng》 | [Eastern Han] 80 Wang Chong English translation: Albert Forke [?] | Books referencing 《论衡》 Library Resources |
《率性 - Shuaixing》 | English translation: Albert Forke [?] | Library Resources |
| 8 | 率性: | 黄帝与炎帝争为天子，教熊罴貔虎以战于阪泉之野，三战得志，炎帝败绩。尧以天下让舜，鲧为诸侯，欲得三公而尧不听，怒其猛兽，欲以为乱，比兽之角可以为城，举尾以为旌，奋心盛气，阻战为强。夫禽兽与人殊形，犹可命战，况人同类乎？推此以论，“百兽率舞”，“潭鱼出听”，“六马仰秣”，不复疑矣。异类以殊为同，同类以钧为异，所由不在于物，在于人也。 |
| Shuaixing: | When Huang Di fought with Yan Di for the empire, he taught bears, leopards, and tigers to combat for him in the wilds of Banquan. After three battles he gained his end, and Yan Di was routed. Yao yielded the empire to Shun. Gun, one of his vassals, desired to become one of the three chief ministers, but Yao did not listen to this request. Thereupon Gun became more infuriated than even ferocious animals are, and wished to rebel. The horns of animals, all in a line, served him as a rampart, and their lifted tails were his banners. They opposed and tackled their foe with the utmost determination and energy.---If birds and beasts, which are shaped otherwise than man, can nevertheless be caused to fight, how much more so man's own kindred? Proceeding on this line of argument we have no reason to doubt that (by music) the multitudinous animals were made to dance, the fish in the ponds to come out and listen, and the six kinds of horses to look up from their fodder. The equalization of what varies in different categories as well as the differentiation of what is the same in similar classes, does not depend on the thing itself, but is man's doing. |
《吉验》 | Library Resources |
| 4 | 吉验: | 舜未逢尧，鳏在侧陋，瞽瞍与象谋欲杀之。使之完廪，火燔其下；令之浚井，土掩其上。舜得下廪，不被火灾；穿井旁出，不触土害。尧闻徵用，试之于职，官治职修，事无废乱。使入大麓之野，虎狼不搏，蝮虵不噬；逢烈风疾雨，行不迷惑。夫人欲杀之，不能害；之毒螫之野，禽虫不能伤。卒受帝命，践天子祚。 |
《偶会》 | Library Resources |
| 20 | 偶会: | 推此以论，人君治道功化，可复言也。命当贵，时适平；期当乱，禄遭衰。治乱成败之时，与人兴衰吉凶适相遭遇。 |
| 21 | 偶会: | 因此论圣贤迭起，犹此类也。圣主龙兴于仓卒，良辅超拔于际会。世谓韩信、张良辅助汉王，故秦灭汉兴，高祖得王。夫高祖命当自王，信、良之辈时当自兴，两相遭遇，若故相求。是故高祖起于丰、沛，丰、沛子弟相多富贵，非天以子弟助高祖也，命相小大，适相应也。赵简子废太子伯鲁，立庶子无恤，无恤遭贤，命亦当君赵也。世谓伯鲁不肖，不如无恤。伯鲁命当贱，知虑多泯乱也。韩生仕至太傅，世谓赖倪宽，实谓不然，太傅当贵，遭与倪宽遇也。赵武藏于袴中，终日不啼，非或掩其口、阏其声也，命时当生，睡卧遭出也。故军功之侯，必斩兵死之头；富家之商，必夺贫室之财。削土免侯，罢退令相，罪法明曰，禄秩适极。故厉气所中，必加命短之人；凶岁所著，必饥虚耗之家矣。 |
《本性》 | Books referencing 《本性》 Library Resources |
| 3 | 本性: | 孟子作《性善》之篇，以为“人性皆善，及其不善，物乱之也。”谓人生于天地，皆禀善性，长大与物交接者，放纵悖乱，不善日以生矣。 |
| 4 | 本性: | 若孟子之言，人幼小之时，无有不善也。微子曰：“我旧云孩子，王子不出。”纣为孩子之时，微子睹其不善之性，性恶不出众庶，长大为乱不变，故云也。羊舌食我初生之时，叔姬视之，及堂，闻其啼声而还，曰：“其声、豺狼之声也，野心无亲。非是莫灭羊舌氏。”遂不肯见。及长，祁胜为乱，食我与焉。国人杀食我，羊舌氏由是灭矣。纣之恶，在孩子之时；食我之乱，见始生之声。孩子始生，未与物接，谁令悖者？丹朱土于唐宫，商均生于虞室，唐、虞之时，可比屋而封，所与接者，必多善矣，二帝之旁，必多贤也，然而丹朱慠，商均虐，并失帝统，历世为戒。且孟子相人以眸子焉，心清而眸子了，心浊而眸子眊。人生目辄眊了，眊了禀之于天，不同气也，非幼小之时了，长大与人接乃更眊也。性本自然，善恶有质，孟子之言情性，未为实也。 |
| 13 | 本性: | 夫陆贾知人礼义为性，人亦能察己所以受命。性善者、不待察而自善，性恶者、虽能察之，犹背礼畔义。义挹于善，不能为也。故贪者能言廉，乱者能言治。盗跖非人之窃也，庄蹻刺人之滥也，明能察己，口能论贤，性恶不为，何益于善？陆贾之言，未能得实。 |
《奇怪》 | Library Resources |
| 8 | 奇怪: | 或曰：“夏之衰，二龙鬭于庭，吐漦于地。龙亡漦在，椟而藏之。至周幽王发出龙漦，化为玄鼋，入于后宫，与处女交，遂生褒姒。玄鼋与人异类，何以感于处女而施气乎？”夫玄鼋所交非正，故褒姒为祸，周国以亡。以非类妄交，则有非道妄乱之子。今尧、高祖之母，不以道接会，何故二帝贤圣，与褒姒异乎？ |
《书虚》 | Books referencing 《书虚》 Library Resources |
| 5 | 书虚: | 夫季子耻吴之乱，吴欲共立以为主，终不肯受，去之延陵，终身不还，廉让之行，终始若一。许由让天下，不嫌贪封侯；伯夷委国饥死，不嫌贪刀钩。廉让之行，大可以况小，小难以况大，季子能让吴位，何嫌贪地遗金？ |
| 49 | 书虚: | 夫乱骨肉，犯亲戚，无上下之序者，禽兽之性，则乱不知伦理。案桓公九合诸侯，一正天下，道之以德，将之以威，以故诸侯服从，莫敢不率，非内乱怀鸟兽之性者所能为也。夫率诸侯朝事王室，耻上无势而下无礼也。外耻礼之不存，内何犯礼而自坏？外内不相副，则功无成而威不立矣。 |
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