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| Scope: Lunheng Request type: Paragraph |
| Condition 1: Contains text "哭" Matched:85. |
| Total 48 paragraphs. Page 1 of 5. Jump to page 1 2 3 4 5 |
《論衡 - Lunheng》 | [Eastern Han] 80 Wang Chong English translation: Albert Forke [?] | Books referencing 《論衡》 Library Resources |
《率性 - Shuaixing》 | English translation: Albert Forke [?] | Library Resources |
| 2 | 率性: | 召公戒成曰：「今王初服厥命，於戲！若生子，罔不在厥初生。」「生子」謂十五子，初生意於善，終以善；初生意於惡，終以惡。《詩》曰：「彼姝者子，何以與之？」《傳》言：「譬猶練絲，染之藍則青，染之丹則赤。」十五之子，其猶絲也。其有所漸化為善惡，猶藍丹之染練絲，使之為青赤也。青赤一成，真色無異。是故楊子哭岐道，墨子哭練絲也，蓋傷離本，不可復變也。人之性，善可變為惡，惡可變為善，猶此類也。蓬生生麻間，不扶自直；白紗入緇，不練自黑。彼蓬之性不直，紗之質不黑，麻扶緇染，使之直黑。夫人之性猶蓬紗也，在所漸染而善惡變矣。 |
| Shuaixing: | The duke of Shao admonished King Cheng saying: "Now you for the first time carry out Heaven's decree. Oh! you are like a youth with whom all depends on his first years of life." By youth is meant the age up to fifteen. If a youth's thoughts are directed towards virtue, he will be virtuous to the last, but if his propensities tend to badness, he will end badly. The Shijing says "What can that admirable man be compared to?" The Zuozhuan answers, "He is like boiled silk; dyed with indigo, it becomes blue; coloured with vermilion, it turns crimson." A youth of fifteen is like silk, his gradual changes into good or bad resembling the dying of boiled silk with indigo and vermilion, which gives it a blue or a red colour. When these colours have once set, they cannot be altered again. It is for this reason that Yangzi wept over the by-roads and Mozi over boiled silk. They were sorrowful, because men having gone astray from the right path cannot be transformed any more. Human nature turns from good into bad, and from bad into good only in this manner. Creepers growing amidst hemp, stand upright without support by themselves. White silk yarn placed amongst dark, becomes black without boiling. Creepers are not straight by nature, nor is the black colour an attribute of silk yarn. The hemp affording support, and the dark silk lending the colour, creepers and white silk become straight and black. Human nature bears a resemblance to creepers and silk yarn. In a milieu favourable to transformation or colouring, it turns good or bad. |
《吉驗》 | Library Resources |
| 13 | 吉驗: | 高皇帝母曰劉媼，嘗息大澤之陂，夢與神遇。是時雷電晦冥，蛟龍在上。及生而有美。性好用酒，嘗從王媼、武負貰酒，飲醉止臥，媼、負見其身常有神怪。每留飲醉，酒售數倍。後行澤中，手斬大虵，一嫗當道而哭云：「赤帝子殺吾子。」此驗既著聞矣。秦始皇帝常曰：「東南有天子氣。」於是東遊以厭當之。高祖之氣也，與呂后隱於芒、碭山澤間。呂后與人求之，見其上常有氣直起，往求，輒得其處。後與項羽約，先入秦關王之。高祖先至，項羽怨恨。范增曰：「吾令人望其氣，氣皆為龍，成五采。此皆天子之氣也，急擊之。」高祖往謝項羽，羽與亞父謀殺高祖，使項莊拔劍起舞。項伯知之，因與項莊俱起，每劍加高祖之上，項伯輒以身覆高祖之身，劍遂不得下，殺勢不得成。會有張良、樊噲之救，卒得免脫，遂王天下。初妊身，有蛟龍之神；既生，酒舍見雲氣之怪；夜行斬虵，虵嫗悲哭；始皇、呂后望見光氣；項羽謀殺，項伯為蔽，謀遂不成，遭得良、噲，蓋富貴之驗，氣見而物應，人助輔援也。 |
《異虛》 | Library Resources |
| 15 | 異虛: | 論說之家，著於書記者，皆云：「天雨穀者凶。」《書傳》曰：「蒼頡作書，天雨穀，鬼夜哭。」此方凶惡之應。和者，天何用成穀之道，從天降而和，且猶謂之善，況所成之穀，從雨下乎？極論訂之，何以為凶？夫陰陽和則穀稼成，不則被災害。陰陽和者，穀之道也，何以謂之凶？絲成帛，縷成布。賜人絲縷，猶為重厚，況遺人以成帛與織布乎？夫絲縷猶陰陽，帛布猶成穀也。賜人帛，不謂之惡，天與之穀，何故謂之凶？夫雨穀吉凶未可定，桑穀之言未可知也。 |
《感虛》 | Books referencing 《感虛》 Library Resources |
| 29 | 感虛: | 《傳書》言：「杞梁氏之妻嚮城而哭，城為之崩。」此言杞梁從軍不還，其妻痛之，嚮城而哭，至誠悲痛，精氣動城，故城為之崩也。 |
| 30 | 感虛: | 夫言嚮城而哭者，實也；城為之崩者，虛也。 |
| 31 | 感虛: | 夫人哭悲，莫過雍門子。雍門子哭對孟嘗君，孟嘗君為之於邑。蓋哭之精誠，故對嚮之者悽愴感慟也。夫雍門子能動孟嘗之心，不能感孟嘗衣者，衣不知惻怛，不以人心相關通也。今城、土也，土猶衣也，無心腹之藏，安能為悲哭感慟而崩？ |
| 32 | 感虛: | 使至誠之聲能動城土，則其對林木哭，能折草破木乎？嚮水火而泣，能涌水滅火乎？夫草木水火，與土無異，然杞梁之妻不能崩城，明矣。 |
| 33 | 感虛: | 或時城適自崩，杞梁妻適哭，下世好虛，不原其實，故崩城之名，至今不滅。 |
| 34 | 感虛: | 《傳書》言：「鄒衍無罪，見拘於燕，當夏五月，仰天而歎，天為隕霜。」此與杞梁之妻哭而崩城，無以異也。 |
| 45 | 感虛: | 夫《清角》何音之聲，而致此？：「《清角》、木音也，故致風而。如木為風，雨與風俱。」三尺之木，數絃之聲，感動天地，何其神也？此復一哭崩城、一歎下霜之類也。 |
| Total 48 paragraphs. Page 1 of 5. Jump to page 1 2 3 4 5 |
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