四眼仔黄家驹作为香港摇滚乐队beyond的主唱而被很多人熟悉，即使在他意外逝世后的这么多年，他的很多歌曲也一直被人们传唱，所以说黄家驹对香港乐坛的贡献是普遍获得大家的认同的。即使黄家驹已离去许久，但是他却未被大众忘记，在2008年香港东方新地杂志中的一篇“谁是歌神”文章中还称黄家驹是真正的歌神，似乎每一次唱起或者听到他的歌，都能给人带来一种强大的生命力。 
 
黄家驹是不是童子命
 
黄家驹是1962年出生在香港，1993年，黄家驹在日本意外去世时年仅31岁，在让人替他感到惋惜的同时，很多人禁不住想问，黄家驹是不是童子命的命格呢？
 
 
 
那么，什么是童子命呢？童子命大意指的是前世在各路神仙身边的小童，因为思凡、逃跑等种种原因，转世投胎到人间做了人，拥有童子命的人，往往有这么几个特点，因为前世是修行者，所以有童子命格的人往往都有特殊的才华，黄家驹应该就是这个原因才被人说是童子命吧。而且，童子命的人从小时候起，身体状况往往就不是很好，即使长大了，也经常是多病多灾，寿命也不会太长，而黄家驹的去世，是一个意外，这么来看的话，黄家驹应该不是童子命。
 
 
 
童子命的特殊气质有哪些？
 
在相学理论里，有童子命的人，一生的运气都不是太好，更是经常会碰到倒霉的事情。有童子命的人往往有这么几个特殊的气质：一是容貌都比较好看；二是皮肤都非常好，给人一种细皮嫩肉的感觉；三是童子命的男人一般喉结都不明显，胡须也不旺盛；四是童子命的人法令纹都不怎么明显，多数人还会有酒窝。当然，这些也只是一些相学理论罢了。
 
 
Confucius (551-479 BCE), according to Chinese tradition, was a thinker, political figure, educator, and founder of the Ru School of Chinese thought. His teachings, preserved in the Lunyu or Analects, form the foundation of much of subsequent Chinese speculation on the education and comportment of the ideal man, how such an individual should live his life and interact with others, and the forms of society and government in which he should participate. Fung Yu-lan, one of the great 20thcentury authorities on the history of Chinese thought, compares Confucius' influence in Chinese history with that of Socrates in the West.孔子（公元前551-479），是中国传统意义上的思想家、政治家、教育家以及儒家学派的创始人。他的学说均收录在《论语》之中。孔子的思想形成了中国后来教育思想、人们完美的行为准则以及个人同他人交往的规范。在社会及政府运作中，个人的参入角色定位在《论语》中都有叙述。1920年代，中国古代思想研究的权威人士冯友兰将孔子在中国历史的影响同苏格拉底在西方的影响相提并论。

宪问第十四 『14.1』宪问「耻」。子曰∶「邦有道U+7A40，邦无道U+7A40；耻也。」「克、伐、怨、欲，不行焉，可以为『仁』矣？」子曰∶「可以为难矣，仁则吾不知也。」

Hsien asked what was shameful. the master said, \"When good government prevails in a state, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-this is shameful.\"

\"When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.\" the master said, \"this may be regarded as the achievement of what is difficult. but I do not know that it is to be deemed perfect virtue.\"

『14.2』子曰∶「士而怀居，不足以为士矣！」

The master said, \"The scholar who cherishes the love of comfort is not fit to be deemed a scholar.\"

『14.3』子曰∶「邦有道，危言，危行；邦无道，危行，言孙。」

The master said, \"When good government prevails in a state, language may be lofty and bold, and actions the same. when bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.\"

『14.4』子曰∶「有德者，必有言；有言者，不必有德。仁者，必有勇；勇者，不必有仁。」

The master said, \"The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. men of principle are sure to be bold, but those who are bold may not always be men of principle.\"

『14.5』南宫适问於孔子曰∶「羿善射，U+5961U+76EA舟，俱不得其死然。禹稷躬稼而有天下。」夫子不答。南宫适出，子曰∶「君子哉若人！尚德哉若人！」

Nan-kung kwo, submitting an inquiry to Confucius, said, \"I was skillful at archery, and ao could move a boat along upon the land, but neither of them died a natural death. yu and chi personally wrought at the toils of husbandry, and they became possessors of the kingdom.\"The master made no reply; but when nan-kung kwo went out, he said, \"A superior man indeed is this! an esteemer of virtue indeed is this!\"

『14.6』子曰∶「君子而不仁者有矣夫？未有小人而仁者也！」

The master said, \"Superior men, and yet not always virtuous, there have been, alas! but there never has been a mean man, and, at the same time, virtuous.\"

『14.7』子曰∶「爱之，能勿劳乎？忠焉，能勿诲乎？」

The master said, \"can there be love which does not lead to strictness with its object? can there be loyalty which does not lead to the instruction of its object?\"

『14.8』子曰∶「为命∶裨谌草创之，世叔讨论之，行人子羽修饰之，东里子产润色之。」

The master said, \"In preparing the governmental notifications, p'i Shan first made the rough draft; shi-shu examined and discussed its contents; tsze-yu, the manager of foreign intercourse, then polished the style; and, finally, tsze-ch'an of tung-li gave it the proper elegance and finish.\"

『14.9』或问「子产」。子曰∶「惠人也。」问「子西」。曰∶「彼哉彼哉！」问「管仲」。曰∶「人也，夺伯氏骈邑三百，饭疏食，没齿，无怨言。」

Some one asked about tsze-ch'an. the master said, \"He was a kind man.\"

He asked about tsze-hsi. the master said, \"That man! that man!\"

He asked about kwan chung. \"for him,\" said the master, \"The city of pien,with three hundred families, was taken from the chief of the po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat.\"

『14.10』子曰∶「贫而无怨，难；富而无骄，易。」

The master said, \"To be poor without murmuring is difficult. To be rich without being proud is easy.\"

『14.11』子曰∶「孟公绰，为赵魏老则优，不可以为滕薛大夫。」

The master said, \"Mang kung-ch'o is more than fit to be chief officer in the families of chao and wei, but he is not fit to be great officer to either of the states tang or hsieh.\"

『14.12』子路问「成人」。子曰∶「若臧武仲之知，公绰之不欲，卞庄子之勇，冉求之艺，文之以礼乐；亦可以为成人矣！」曰∶「今之成人者，何必然？见利思义，见危授命，久要不忘平生之言；亦可以为成人矣！」

Tsze-lu asked what constituted a complete man.The master said, \"suppose a man with the knowledge of tsang wu-chung, the from covetousness of kung-ch'o, the bravery of chwang of pien, and the varied talents of zan ch'iu; add to these the accomplishments of the rules of propriety and music;-such a one might be reckoned a complete man.\"

He then added, \"But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:-such a man maybe reckoned a complete man.\"

『14.13』子问「公叔文子」於公明贾，曰∶「信乎？夫子不言不笑不取乎？」公明贾对曰∶「以告者过也！夫子时然後言，人不厌其言；乐然後笑，人不厌其笑；义然後取，人不厌其取。」子曰∶「其然！岂其然乎？」

The master asked kung-ming chia about kung-shu wan, saying, \"Is it true that your master speaks not, laughs not, and takes not?\"

Kung-ming chia replied, \"this has arisen from the reporters going beyond the truth.-my master speaks when it is the time to speak, and so men do not get tired of his speaking. he laughs when there is occasion to be joyful, and so men do not get tired of his laughing. he takes when it is consistent with righteousness to do so, and so men do not get tired of his taking.\" the master said, \"so! but is it so with him?\" 　

『14.14』子曰∶「臧武仲以防，求为後於鲁，虽曰不要，吾不信也。」

The master said, \"Tsang Wu-chung, keeping possession of fang, asked of the duke of Lu to appoint a successor to him in his family. although it may be said that he was not using force with his sovereign, I believe he was.\"

『14.15』子曰∶「晋文公谲而不正；齐桓公正而不谲。」

The master said, \"The duke wan of tsin was crafty and not upright. The duke Hwan of ch'i was upright and not crafty.\"

『14.16』子路曰∶「桓公杀公子纠，召忽死之，管仲不死。」曰∶「未仁乎！」子曰∶「桓公九合诸侯，不以兵车，管仲之力也。如其仁！如其仁！」

Tsze-lu said, \"the duke hwan caused his brother chiu to be killed, when Shaohu died, with his master, but Kwan chung did not die. may not I say that he was wanting in virtue?\"

The master said, \"the duke hwan assembled all the princes together, and that not with weapons of war and chariots:-it was all through the influence of kwanchung. whose beneficence was like his? whose beneficence was like his?\"

『14.17』子贡曰∶「管仲非仁者与？桓公杀公子纠，不能死，又相之。」子曰∶「管仲相桓公，霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左衽矣！岂若匹夫匹妇之为谅也，自经於沟渎，而莫之知也！」

Tsze-kung said, \"Kwan chung, I apprehend was wanting in virtue. When the duke Hwan caused his brother chiu to be killed,Kwan chung was not able to die with him. moreover, he became prime minister to hwan.\"

The master said, \"Kwan chung acted as prime minister to the duke hwan made him leader of all the princes, and united and rectified the whole kingdom. down to the present day, the people enjoy the gifts which he conferred. but for Kwanchung, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side.

\"Will you require from him the small fidelity of common men and common women, who would commit in a stream or ditch, no one knowing anything about them?\"

『14.18』公叔文子之臣大夫U+50CE，与文子同升诸公。子闻之曰∶「可以为『文』矣！」

The great officer, hsien, who had been family minister to Kung-shu wan, ascended to the prince's court in company with wan. the master, having heard of it, said, \"he deserved to be considered wan (the accomplished).\"

『14.19』子言卫灵公之无道也，康子曰∶「夫如是，奚而不丧？」孔子曰∶「仲叔圉治宾客，祝鮀治宗庙，王孙贾治军旅；夫如是，奚其丧？」

the master was speaking about the unprincipled course of the duke ling of weil when ch'i k'ang said, \"Since he is of such a character, how is it he does not lose his state?\"

Confucius said, \"The chung-shu yu has the superintendence of his guests and of strangers; the litanist, T'o, has the management of his ancestral temple; and Wang-sun chia has the direction of the army and forces:-with such officers as these, how should he lose his state?\"

『14.20』子曰∶「其言之不怍，则为之也难！」

the master said, \"he who speaks without modesty will find it difficult to make his words good.\"

『14.21』陈成子弑简公。孔子沐浴而朝，告於哀公曰∶「陈恒弑其君，请讨之。」公曰∶「告夫三子。」孔子曰∶「以吾从大夫之後，不敢不告也！君曰∶『告夫三子。』者！」之三子告，不可。孔子曰∶「以吾从大夫子後，不敢不告也！」

Chan ch'ang murdered the duke chien of Ch'i.

Confucius bathed, went to court and informed the duke ai, saying, \"Chan hang has slain his sovereign. I beg that you will undertake to punish him.\"

The duke said, \"inform the chiefs of the three families of it.\"

Confucius retired, and said, \"following in the rear of the great officers, I did not dare not to represent such a matter, and my prince says, \"inform the chiefs of the three families of it.\"

He went to the chiefs, and informed them, but they would not act. Confucius then said, \"following in the rear of the great officers, I did not dare not to represent such a matter.\"

『14.22』子路问「事君」。子曰∶「勿欺也，而犯之。」

tsze-lu asked how a ruler should be served. the master said, \"do not impose on him, and, moreover, withstand him to his face.\"

『14.23』子曰∶「君子上达；小人下达。」

The master said, \"The progress of the superior man is upwards; the progress of the mean man is downwards.\"

『14.24』子曰∶「古之学者为己；今之学者为人。」

The master said, \"In ancient times, men learned with a view to their own improvement. nowadays, men learn with a view to the approbation of others.\"

『14.25』蘧伯玉使人於孔子。孔子与之坐，而问焉。曰∶「夫子何为？」对曰∶「夫子欲寡其过而未能也。」使者出。子曰∶「使乎！使乎！」子曰∶「不在其位，不谋其政。」

Chu po-yu sent a messenger with friendly inquiries to Confucius.

Confucius sat with him, and questioned him. \"What,\" said he! \"Is your master engaged in?\" The messenger replied, \"My master is anxious to make his faults few, but he has not yet succeeded.\" He then went out, and the master said, \"A messenger indeed! a messenger indeed!\"

The master said, \"He who is not in any particular office has nothing to do with plans for the administration of its duties.\"

『14.26』曾子曰∶「君子思不出其位。」

The philosopher tsang said, \"The superior man, in his thoughts, does not go out of his place.\"

『14.27』子曰∶「君子耻其言而过其行。」

The master said, \"The superior man is modest in his speech, but exceeds in his actions.\"

『14.28』子曰∶「君子道者三，我无能焉∶仁者不忧；知者不惑；勇者不惧。」子贡曰∶「夫子自道也！」

The master said, \"The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear.

Tsze-kung said, \"master, that is what you yourself say.\"

『14.29』子贡方人。子曰∶「赐也，贤乎哉？夫我则不暇！」

Tsze-kung was in the habit of comparing men together. the master said, \"tsze must have reached a high pitch of excellence! now, I have not leisure for this.\"

『14.30』子曰∶「不患人之不己知，患其不能也。」

The master said, \"I will not be concerned at men's not knowing me; I will be concerned at my own want of ability.\"

『14.31』子曰∶「不逆 『诈』，不亿『不信』。抑亦先觉者，是贤乎？」

The master said, \"He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily when they occur;-is he not a man of superior worth?\"

『14.32』微生亩谓孔子曰∶「丘何为是栖栖者与？无乃为佞乎？」孔子曰∶「非敢为佞也，疾固也。」

Wei-shang mau said to Confucius, \"Ch'iu, how is it that you keep roosting about? Is it not that you are an insinuating talker?

Confucius said, \"I do not dare to play the part of such a talker, but I hate obstinacy.\"

『14.33』子曰∶「骥不称其力，称其德也。」

The master said, \"A horse is called a ch'i, not because of its strength, but because of its other good qualities.\"

『14.34』或曰∶“以德报怨，何如？”子曰∶「何以报德？以直报怨，以德报德。」

Some one said, \"What do you say concerning the principle that injury should be recompensed with kindness?\"

The master said, \"with what then will you recompense kindness?\"

\"Recompense injury with justice, and recompense kindness with kindness.\"

『14.25』子曰∶「莫我知也夫！」子贡曰∶「何为其莫知子也？」子曰∶「不怨天，天尤人；下学而上达。知我者，其天乎！」}

The master said, \"Alas! there is no one that knows me.\"

Tsze-kung said, \"What do you mean by thus saying-that no one knows you?\" The master replied, \"I do not murmur against heaven. I do not grumble against men. my studies lay low, and my penetration rises high. but there is heaven;-that knows me!\"

『14.36』公伯寮U+612C子路於李孙，子服景伯以告，曰∶「夫子固有惑志於公伯寮，吾力犹能肆诸市朝。」子曰∶「道之将行也与？命也；道之将废也与？命也；公伯寮其如命何！」

The kung-po liao, having slandered Tsze-lu to chi-sun,Tsze-fu ching-po informed Confucius of it, saying, \"Our master is certainly being led astray by the kung-po liao, but I have still power enough left to cut liao off, and expose his corpse in the market and in the court.\"

The master said, \"If my principles are to advance, it is so ordered. If they are to fall to the ground, It is so ordered. what can the kung-po liao do where such ordering is concerned?\"

『14.37』子曰∶「贤者辟世，其次辟地，其次辟色，其次辟言。」子曰∶「作者七人矣！」

The master said, \"Some men of worth retire from the world. some retire from particular states. Some retire because of disrespectful looks. Some retire because of contradictory language.\"

The master said, \"those who have done this are seven men.\"

『14.38』子路宿於石门。晨门曰∶「奚自？」子路曰∶「自孔氏。」曰∶「是知其不可而为之者与？」

Tsze-lu happening to pass the night in shih-man, the gatekeeper said to him,”Whom do you come from?\" Tsze-lu said, \"from Mr. k'ung.\" \"it is he,-is it not?\"-said the other, \"who knows the impracticable nature of the times and yet will be doing in them.\"

『14.39』子击磬於卫。有荷蒉而过孔氏之门者，曰∶「有心哉，击磬乎！」既而曰∶「鄙哉，U+785CU+785C乎！莫己知也，斯已而已矣！『深则厉，浅则揭。』」子曰∶「果哉！末之难矣！」

The master was playing, one day, on a musical stone in weil when a man carrying a straw basket passed door of the house where Confucius was, and said, “His heart is full who so beats the musical stone.\"

A little while after, he added, \"How contemptible is the one-ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. 'deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up.'\"

The master said, \"How determined is he in his purpose! but this is not difficult!\"

『14.40』子张曰∶「书云∶『高宗谅阴三年不言』何谓也？」子曰∶「何必高宗？古之人皆然。君薨，百官总己以听於冢宰，三年。」

Tsze-chang said, \"What is meant when the shu says that Kao-tsung, while observing the usual imperial mourning, was for three years without speaking?\"

The master said, \"Why must kao-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years.\"

『14.41』子曰∶「上好礼，易使也。」

the master said, \"when rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.\"

『14.42』子路问「君子」。子曰∶「修己以敬。」曰∶「如斯而已乎？」曰∶「修己以安人。」曰∶「如斯而已乎？」曰∶「修己以安百姓。修己以安百姓，尧舜其犹病诸。」

Tsze-lu asked what constituted the superior man. The master said, \"The cultivation of himself in reverential carefulness.\" \"And is this all?\" saidtsze-lu. \"He cultivates himself so as to give rest to others,\" Was the reply.” And is this all?\" Again asked tsze-lu. The master said, \"he cultivates himself so as to give rest to all the people. he cultivates himself so as to give rest to all the people:-even yao and shun were still solicitous about this.\"

『14.43』原壤夷俟。子曰∶「幼而不孙弟，长而无述焉，老而不死，是为贼。」以杖叩其胫。

Yuan zang was squatting on his heels, and so waited the approach of the master, who said to him, \"In youth not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest.\" With this he hit him on the shank with his staff.

『14.44』阙党童子将命。或问之曰∶「益者与？」子曰∶「吾见其居於位也，见其与先生并 行也；非求益者也，欲速成者也。」

A youth of the village of ch'ueh was employed by Confucius to carry the messages between him and his visitors. some one asked about him, saying, \"I suppose he has made great progress.\"

The master said, \"I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.\"