Lunheng - 冠 - Chinese Text Project

幸偶:

韓昭侯醉臥而寒，典冠加之以衣，覺而問之，知典冠愛己也，以越職之故，加之以罪。衛之驂乘者，見御者之過，從後呼車，有救危之義，不被其罪。夫驂乘之呼車，典冠之加衣，同一意也。加衣恐主之寒，呼車恐君之危，仁惠之情，俱發於心。然而於韓有罪，於衛為忠，驂乘偶，典冠不偶也。

《書虛》

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書虛:

說《尚書》者曰：「周公居攝，帶天子之綬，戴天子之冠，負扆南面而朝諸侯。」戶牖之間曰扆，南面之坐位也。負扆南面鄉坐，扆在後也。桓公朝諸侯之時，或南面坐，婦人立於後也。世俗傳云，則曰負婦人於背矣。此則夔一足、宋丁公鑿井得一人之語也。

《雷虛》

雷虛:

雖曰：《論語》云：「迅雷風烈必變。」《禮記》曰：「有疾風迅雷甚雨則必變，雖夜必興，衣服，冠而坐。」懼天怒，畏罰及己也。如雷不為天怒，其擊不為罰過，則君子何為為雷變動、朝服而正坐子？

《道虛 - Daoxu》

English translation: Albert Forke ^[?]

2 Jump to dictionary Show parallel passages Show photographic representation	道虛:	《太史公記》誄五帝，亦云：黃帝封禪已，仙去，群臣朝其衣冠。因葬埋之。曰：此虛言也。
	Daoxu:	The Grand Annalist in his eulogy on the Five Emperors also says that having performed the hill-sacrifice Huangdi disappeared as a genius, and that his followers paid their respect to his garments and cap, and afterwards buried them. I say that this is not true.
5 Jump to dictionary Show parallel passages Show photographic representation	道虛:	案黃帝葬於橋山，猶曰群臣葬其衣冠。審騎龍而升天，衣不離形；如封禪已，仙去，衣冠亦不宜遺。黃帝實仙不死而升天，臣子百姓所親見也。見其升天，知其不死，必也。葬不死之衣冠，與實死者無以異，非臣子實事之心，別生於死之意也。
	Daoxu:	Huangdi was interred in the Qiao Mountain, and still they say that his officials buried his garments and cap. If he actually went up to Heaven on a dragon, his garments and cap cannot have separated from his body, and if he became a genius after the hill sacrifice and vanished, he cannot have left his garments and cap behind either. Did Huangdi really become a genius, who could not die, but rose to Heaven, his officers and people must have seen it with their own eyes. Having thus witnessed his ascension to Heaven, they decidedly knew that he did not die. Now, to bury the garments and cap of somebody, who did not die, would have been, as if he had died. Such a thing would not have been in accordance with the feelings of the officials, who were aware of the real state of affairs, and could distinguish between life and death.

《非韓》

非韓:

夫韓子知以鹿、馬喻，不知以冠、履譬。使韓子不冠，徒履而朝，吾將聽其言也。加冠於首而立於朝，受無益之服，增無益之仕，言與服相違，行與術相反，吾是以非其言而不用其法也。煩勞人體，無益於人身，莫過跪拜。使韓子逢人不拜，見君父不謁，未必有賊於身體也。然須拜謁以尊親者，禮義至重，不可失也。故禮義在身，身未必肥；而禮義去身，身未必瘠而化衰。以謂有益，禮義不如飲食。使韓子賜食君父之前，不拜而用，肯為之乎？夫拜謁、禮義之效，非益身之實也，然而韓子終不失者，不廢禮義以苟益也。夫儒生、禮義也，耕戰、飲食也。貴耕戰而賤儒生，是棄禮義求飲食也。使禮義廢，綱紀敗，上下亂而陰陽繆，水旱失時，五穀不登，萬民饑死，農不得耕，士不得戰也。

《程材》

程材:

蓬生麻間，不扶自直；白紗入緇，不染自黑。此言所習善惡，變易質性也，儒生之性，非能皆善也，被服聖教，日夜諷詠，得聖人之操矣。文吏幼則筆墨，手習而行，無篇章之誦，不聞仁義之語。長大成吏，舞文巧法，徇私為己，勉赴權利；考事則受賂，臨民則采漁，處右則弄權，幸上則賣將；一旦在位，鮮冠利劍，一歲典職，田宅并兼。性非皆惡，所習為者，違聖教也。故習善儒路，歸化慕義，志操則勵變從高，明將見之，顯用儒生。東海相宗叔犀犀廣召幽隱，春秋會饗，設置三科，以第補吏，一府員吏，儒生什九。陳留太守陳子瑀，開廣儒路，列曹掾史，皆能教授；簿書之吏，什置一二。兩將知道事之理，曉多少之量，故世稱襃其名，書記紀累其行也。

《謝短》

謝短:

文吏自謂知官事，曉簿書。問之曰：「曉知其事，當能究達其義，通見其意否？」文吏必將罔然。問之曰：「古者封侯，各專國土，今置太守令長，何義？古人井田，民為公家耕，今量租芻，何意？一業使民居更一月，何據？年二十三儒，十五賦，七歲頭錢二十三，何緣？有臈，何帝王時？門、戶、井、竈，何立？社稷，先農，靈星，何祠？歲終逐疫，何驅？使立桃象人於門戶，何旨？挂蘆索於戶上，畫虎於門闌，何放？除墻壁書畫厭火丈夫，何見？步之六尺，冠之六寸，何應？有尉史、令史，無承長史，何制？兩郡移書，曰：『敢告卒人』，兩縣不言，何解？郡言事二府，曰『敢言之』；司空曰『上』，何狀？賜民爵八級，何法？名曰簪褭、上造，何謂？吏上功曰伐閱，名籍墨將，何指？七十賜王杖，何起？著鳩於杖末，不著爵，何杖？苟以鳩為善，不賜鳩而賜鳩杖，而不爵何說？日分六十，漏之盡自，鼓之致五，何故？吏衣黑衣，宮闕赤單，何慎？服革於腰？佩刀於右，舞劍於左，何人備，著鉤於履，冠在於首，何象？吏居城郭，出乘車馬，坐治文書，起城郭，何王？造車輿，何工？生馬，何地？作書，何人？」王造城郭，及馬所生，難知也，遠也。造車作書，易曉也，必將應曰：「倉頡作書，奚仲作車。」詰曰：「倉頡何感而作書？奚仲何起而作車？」又不知也。文吏所當知，然而不知，亦不博覽之過也。

《譴告》

譴告:

竇嬰、灌夫疾時為邪，相與日引繩以糾纆之，心疾之甚，安肯從其欲？太伯教吳冠帶，孰與隨從其俗，與之俱倮也？故吳之知禮義也，太伯改其俗也。蘇武入匈奴，終不左衽；趙他入南越，箕踞椎髻。漢朝稱蘇武，而毀趙他。之性，習越土氣，畔冠帶之制。陸賈說之，夏服雅禮，風告以義，趙他覺悟，運心嚮內。如陸賈復越服夷談，從其亂俗，安能令之覺悟，自變從漢制哉？

《明雩》

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