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古今圖書整合136\n遇合部總論\n易經\n乾九五文言\n九五曰飛龍在天利見大人何謂也子曰同聲相應\n同氣相求水流溼火就燥雲從龍風從虎聖人作而\n萬物睹本乎天者親上本乎地者親下則各從其類\n也\n本\n義\n作猶起也睹釋利見之意也物各從其類聖人\n人類之首也故興起於上則人皆見之\n大\n全\n朱子曰\n天下所患無君不患無臣有如是君必有如是臣\n雖使而今無少間也必有出來雲從龍風從虎只\n怕不是真龍虎若是真龍虎必生風致雲也\n睽九二\n九二遇主於巷□咎象曰遇主於巷未失道也\n程\n傳\n二以剛中之德居下上應六五之君道合則志\n行成濟睽之功矣而居睽離之時其交非固二當\n委曲求於相遇覬其得合也故曰遇主於巷必能\n合而後□咎巷者委曲之途也遇者會逢之謂也\n當委曲相求期於會遇與之合也\n呂氏春秋\n遇合\n凡遇合也時不合必待合而後行故比翼之鳥死乎\n木比目之魚死乎海孔子周流海內再乾世主如齊\n至衛所見八十餘君委質為弟子者三千人達徒七\n十人七十人者萬乘之主得一人用可為師不為無\n人以此遊僅至於魯司寇此天子之所以時絕也諸\n侯之所以大亂也亂則愚者之多幸也幸則必不勝\n其任矣任久不勝則幸反為禍其幸大者其禍亦大\n非禍獨及己也故君子不處幸不為苟必審諸己然\n後任任然後動凡能聽說者必達乎論議者也世主\n之能識論議者寡所遇惡得不苟凡能聽音者必達\n於五聲人之能知五聲者寡所善惡得不苟客有以\n吹籟見越王者羽角宮徵商不謬越王不善為野音\n而反善之說之道亦有如此者也人有為人妻者人\n告其父母曰嫁不必生也衣器之物可外藏之以備\n不生其父母以為然於是令其女常外藏姑妐知之\n曰為我婦而有外心不可畜因出之婦之父母以謂\n為己謀者以為忠終身善之亦不知所以然矣宗廟\n之滅天下之失亦由此矣故曰遇合也無常說適然\n也若人之於色也無不知說美者而美者未必遇也\n故嫫母執乎黃帝黃帝曰屬女德而弗忘與女正而\n弗衰雖惡奚傷若人之於滋味無不說甘脆而甘脆\n未必受也文王嗜菖蒲葅孔子聞而服之縮頞而食\n之三年然後勝之人有大臭者其親戚兄弟妻妾知\n識無能與居者自苦而居海上海上人有說其臭者\n晝夜隨之而弗能去說亦有若此者陳有惡人焉曰\n敦洽讎糜雄顙廣顏色如浹赬垂眼臨鼻長肘而盭\n陳侯見而甚說之外使治其國內使制其身楚合諸\n侯陳侯病不能往使敦洽讎糜往謝焉楚王怪其名\n而先見之客有進狀有惡其名言有惡狀楚王怒合\n大夫而告之曰陳侯不知其不可使是不知也知而\n使之是侮也侮且不智不可不攻也興師伐陳三月\n然後喪惡足以駭人言足以喪國而友之足於陳侯\n而無上也至於亡而友不衰夫不宜遇而遇者則必\n廢宜遇而不遇者此國之所以亂世之所以衰也天\n下之民其苦愁勞務從此生凡舉人之本太上以志\n其次以事其次以功三者弗能國必殘亡群孽大至\n身必死殃年得至七十九十猶尚幸賢聖之後反而\n孽民是以賊其身豈能獨哉\n說苑\n善說篇\n陳子說梁王梁王說而疑之曰子何為去陳侯之國\n而教小國之孤於此乎陳子曰夫善亦有道而遇亦\n有時昔傅說衣褐帶□而築於秕傅之城武丁夕夢\n旦得之時王也甯戚飯牛康衢擊車輻而歌顧見桓\n公得之時霸也百里奚自賣五羊之皮為秦人虜穆\n公得之時強也論若三子之行未得為孔子駿徒也\n今孔子經營天下南有陳蔡之厄而北乾景公三坐\n而五立未嘗離也孔子之時不行而景公之時怠也\n以孔子之聖不能以時行說之怠亦獨能如之何乎\n韓詩外傳\n遇合惟時\n孔子困於陳蔡之間即三經之席七日不食藜羹不\n糝弟子有飢色讀書習禮樂不休子路進曰為善者\n天報之以福為不善者天報之以賊今夫子積德累\n仁為善久矣意者當遣行乎奚居之隱也孔子曰由\n來汝小人也未講於論也居吾語汝子以知者為無\n罪乎則王子比乾何為刳心而死子以義者為聽乎\n則伍子胥何為抉目而懸吳東門子以廉者為用乎\n則伯夷叔齊何為餓於首陽之山子以忠者為用乎\n則鮑叔何為而不用葉公子高終身不仕鮑焦抱木\n而泣之推登山而燔故君子博學深謀不遇時者眾\n矣豈獨丘哉賢不肖者材也遇不遇者時也今無有\n時賢安所用哉故虞舜耕於歷山之陽立為天子其\n遇堯也傅說負土而版築以為大夫其遇武丁也伊\n尹故有莘氏僮也負鼎操俎調五味而立為相其遇\n湯也呂望行年五十賣食棘津年七十屠於朝歌九\n十乃為天子師則遇文王也管夷吾束縛自檻車以\n為仲父則遇齊桓公也百里奚自賣五羊之皮為秦\n伯牧牛舉為大夫則遇秦繆公也虞丘於天下以為\n令尹讓於孫叔敖則遇楚莊王也伍子胥前功多後\n戮死非知有盛衰也前遇闔閭後遇夫差也夫驥罷\n鹽車此非無形容也莫知之也使驥不得伯樂安得\n千里之足造父亦無千里之手矣夫蘭生於茂林\n之中深山之間人莫見之故不芬夫學者非為通也\n為窮而不憂困而志不衰先知禍福之始而心無惑\n焉故聖人隱居深念獨聞獨見夫舜亦賢聖矣南面\n而治天下惟其遇堯也使舜居桀紂之世能自免於\n刑戮之中則為善矣亦何位之有桀殺關龍逢紂殺\n王子比乾當此之時豈關龍逢無知而王子比乾不\n慧乎哉此皆不遇時也故君子務學修身端行而須\n其時者也子無惑焉詩曰鶴鳴於九□聲聞於天\n論衡\n逢遇篇\n操行有常賢仕宦無常遇賢不賢才也遇不遇時也\n才高行潔不可保以必尊貴能薄操濁不可保以必\n卑賤或高才潔行不遇退在下流薄能濁操遇在眾\n上世各自有以取士士亦各自得以進進在遇退在\n不遇處尊居顯未必賢遇也位卑在下未必愚不遇\n也故遇或抱洿行尊於桀之朝不遇或持潔節卑於\n堯之廷所以遇不遇非一也或時賢而輔惡或以大\n才從於小才或俱大才道有清濁或無道德而以技\n合或無技能而以色幸伍員帛喜\n宜讀作\n伯嚭字\n俱事夫差\n帛喜尊重伍員誅死此異操而同主也或操同而主\n異亦有遇不遇伊尹箕子是也伊尹箕子才俱也伊\n尹為相箕子為奴伊尹遇成湯箕子遇商紂也夫以\n賢事賢君君欲為治臣以賢才輔之趨舍偶合其遇\n固宜以賢事惡君君不欲為治臣以忠行佐之操志\n乖忤不遇固宜或以賢聖之臣遭欲為治之君而終\n有不遇孔子孟軻是也孔子絕糧陳蔡孟軻困於齊\n梁非時君主不用善也才下知淺不能用大才也夫\n能御驥騄者必王良也能臣禹稷□陶者必堯舜也\n御百里之手而以調千里之足必有摧衡折軛之患\n有接具臣之才而以御大臣之知必有閉心塞意之\n變故至言棄捐聖賢距逆非憎聖賢不甘至言也聖\n賢務高至言難行也夫以大才乾小才小才不能受\n不遇固宜以大才之臣遇大才之主乃有遇不遇虞\n舜許由太公伯夷是也虞舜許由俱聖人也並生唐\n世俱面於堯虞舜紹帝統許由入山林太公伯夷俱\n賢也並出周國皆見武王太公受封伯夷餓死夫賢\n聖道同志合趨齊虞舜太公行耦許由伯夷操違者\n生非其世出非其時也道雖同同中有異志雖合合\n中有離何則道有精粗志有清濁也許由皇者之輔\n也生於帝","is_preview":true,"preview_page_limit":10}