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+The Project Gutenberg EBook of Shen Zi, by Shen-Dao  Zhou
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Shen Zi
+
+Author: Shen-Dao  Zhou
+
+Release Date: May 7, 2008 [EBook #25366]
+
+Language: Chinese
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK SHEN ZI ***
+
+
+
+
+
+
+
+
+
+《慎子》
+《慎子》
+
+〔內篇〕（清錢熙祚集校）
+〈威德〉
+〈因循〉
+〈民雜〉
+〈知忠〉
+〈德立〉
+〈君人〉
+〈君臣〉
+〔逸文〕
+〈慎子跋〉
+〔外篇〕（明慎懋賞校）
+
+　　〈威德〉
+
+　　天有明，不憂人之暗也；地有財，不憂人之貧也；聖人有德，不憂人之危也。天雖
+不憂人之暗，闢戶牖必取已（己）明焉，則天無事也；地雖不憂人之貧，伐木刈草必取
+已（己）富焉，則地無事也；聖人雖不憂人之危，百姓準上而比於下，其必取已（己）
+安焉，則聖人無事也。故聖人處上，能無害人，不能使人無已（己）害也，則百姓除其
+害矣。聖人之有天下也，受之也，非取之也。百姓之於聖人也，養之也，非使聖人養已
+（己）也，則聖人無事矣。毛嬙、西施，天下之至姣也，衣之以皮倛，則見者皆走；易
+之以元緆，則行者皆止。由是觀之，則元緆，色之助也；姣者辭之，則色厭矣。走背跋
+[鑰-金＠足>]，窮谷野，走十里，藥也；走背辭藥，則足廢。故騰蛇遊霧，飛龍乘雲，
+雲罷霧霽，與蚯蚓同，則失其所乘也。故賢而屈於不肖者，權輕也；不肖而服於賢者，
+位尊也。堯為匹夫，不能使其鄰家，至南面而王，則令行禁止。由此觀之，賢不足以服
+不肖，而勢位足以屈賢矣。故無名而斷者，權重也；弩弱而矰高者，乘於風也；身不肖
+而令行者，得助於眾也。故舉重越高者，不慢於藥；愛赤子者，不慢於保；絕險歷遠者
+，不慢於御，此得助則成，釋助則廢矣。
+
+　　夫三王五伯之德，參於天地，通於鬼神，周於生物者，其得助，博也。古者，工不
+兼事，士不兼官。工不兼事則事省，事省則易勝；士不兼官則職寡，職寡則易守，故士
+位可世，工事可常。百工之子，不學而能者，非生巧也，言有常事也。今也，國無常道
+，官無常法，是以國家日繆。教雖成，官不足；官不足則道理匱，道理匱則慕賢智，慕
+賢智則國家之政要，在一人之心矣。古者，立天子而貴之者，非以利一人也。曰：天下
+無一貴，則理無由通，通理以為天下也。故立天子以為天下，非立天下以為天子也；立
+國君以為國，非立國以為君也；立官長以為官，非立官以為長也。法雖不善，猶愈於無
+法，所以一人心也。
+
+　　夫投鉤以分財，投策以分馬，非鉤策為均也；使得美者，不知所以德；使得惡者，
+不知所以怨，此所以塞願望也。故蓍龜，所以立公識也；權衡，所以立公正也；書契，
+所以立公信也；度量，所以立公審也；法制禮籍，所以立公義也。凡立公，所以棄私也
+
+。明君動事，分功必由慧，定賞分財必由法，行德制中必由禮；故欲不得干時，愛不得
+犯法，貴不得踰親，祿不得踰位，士不得兼官，工不得兼事，以能受事，以事受利。若
+是者，上無羨賞，下無羨財。
+
+　　〈因循〉
+
+　　天道因則大，化則細。因也者，因人之情也。人莫不自為也，化而使之為我，則莫
+可得而用矣。是故，先王見不受祿者，不臣；祿不厚者，不與入難。人不得其所以自為
+也，則上不取用焉。故用人之自為，不用人之為我，則莫不可得而用矣。此之謂因。
+
+　　〈民雜〉
+
+　　民雜處而各有所能，所能者不同，此民之情也。大君者，太上也，兼畜下者也。下
+之所能不同，而皆上之用也。是以，大君因民之能為資，盡包而畜之，無能去取焉。是
+故，不設一方以求於人，故所求者無不足也。大君不擇其下，故足；不擇其下，則易為
+下矣。易為下則莫不容，莫不容故多下，多下之謂太上。君臣之道，臣事事而君無事，
+君逸樂而臣任勞，臣盡智力以善其事，而君無與焉，仰成而已，故事無不治，治之正道
+然也。人君自任，而務為善以先下，則是代下負任蒙勞也，臣反逸矣！故曰：君人者，
+好為善以先下，則下不敢與君爭為善以先君矣。皆私其所知，以自覆掩。有過，則臣反
+責君，逆亂之道也。君之智，未必最賢於眾也。以未最賢而欲以善盡被下，則不贍矣。
+若使君之智最賢，以一君而盡贍下則勞，勞則有倦，倦則衰，衰則復反於不贍之道也。
+是以，人君自任而躬事，則臣不事事，是君臣易位也，謂之倒逆。倒逆則亂矣！人君苟
+任臣而勿自躬，則臣皆事事矣。是君臣之順，治亂之分，不可不察也。
+
+　　〈知忠〉
+
+　　亂世之中，亡國之臣，非獨無忠臣也；治國之中，顯君之臣，非獨能盡忠也。治國
+之人，忠不偏於其君；亂世之人，道不偏於其臣。然而治亂之世，同世有忠道之人，臣
+之欲忠者不絕世，而君未得寧其上，無遇比干、子胥之忠，而毀瘁主君於闇墨之中，遂
+染溺滅名而死。由是觀之，忠未足以救亂世，而適足以重非，何以識其然也？曰：父有
+良子而舜放瞽叟，桀有忠臣而過盈天下，然則孝子不生慈父之家，而忠臣不生聖君之下
+。故明主之使其臣也，忠不得過職，而職不得過官，是以過修於身，而下不敢以善驕矜
+守職之吏，人務其治，而莫敢淫偷其事，官正以敬其業，和順以事其上。如此，則至治
+已。
+
+　　亡國之君，非一人之罪也；治國之君，非一人之力也。將治亂，在乎賢使任職而不
+在於忠也。故智盈天下，澤及其君；忠盈天下，害及其國。故桀之所以亡，堯不能以為
+存，然而堯有不勝之善，而桀有運非之名，則得人與失人也。故廊廟之材，蓋非一木之
+枝也；粹白之裘，蓋非一狐之皮也。治亂安危，存亡榮辱之施，非一人之力也。
+
+　　〈德立〉
+
+　　立天子者，不使諸侯疑焉；立諸侯者，不使大夫疑焉；立正妻者，不使嬖妾疑焉；
+立嫡子者，不使庶孽疑焉。疑則動，兩則爭，雜則相傷，害在有與不在獨也。故臣有兩
+位者，國必亂。臣兩位而國不亂者，君在也；恃君而不亂矣，失君必亂。子有兩位者，
+家必亂。子兩位而家不亂者，父在也；恃父而不亂矣，失父必亂。臣疑其君，無不危之
+國；孽疑其宗，無不危之家。
+
+　　〈君人〉
+
+　　君人者，舍法而以身治，則誅賞予奪，從君心出矣。然則受賞者雖當，望多無窮；
+受罰者雖當，望輕無巳（已）。君舍法，而以心裁輕重，則同功殊賞，同罪殊罰矣。怨
+之所由生也。是以，分馬者之用策，分田者之用鉤，非以鉤策為過於人智也，所以去私
+塞怨也。故曰：大君任法而弗躬，則事斷於法矣。法之所加，各以其分，蒙其賞罰而無
+望於君也。是以，怨不生而上下和矣。
+
+　　〈君臣〉
+
+　　為人君者不多聽，據法倚數，以觀得失。無法之言，不聽於耳；無法之勞，不圖於
+功。無勞之親，不任於官；官不私親，法不遺愛，上下無事，唯法所在。
+
+〔逸文〕
+
+　　行海者，坐而至越，有舟也；行陸者，立而至秦，有車也。秦、越，遠途也；安坐
+而至者，械也。
+
+　　厝鈞石，使禹察錙銖之重，則不識也；懸於權衡，則氂髮之不可差。則不待禹之智
+，中人之知莫不足以識之矣。
+
+　　諺云：不聰不明，不能為王；不瞽不聾，不能為公。海與山爭水，海必得之。
+
+　　禮從俗，政從上，使從君。國有貴賤之禮，無賢不肖之禮；有長幼之禮，無勇怯之
+禮；有親疎（疏）之禮，無愛憎之禮也。
+
+　　法之功，莫大使私不行；君之功，莫大使民不爭。今立法而行私，是私與法爭，其
+亂甚於無法；立君而尊賢，是賢與君爭，其亂甚於無君。故有道之國，法立則私議不行
+，君立則賢者不尊，民一於君，事斷於法，是國之大道也。
+
+　　河之下龍門，其流，駛如竹箭；駟馬追，弗能及。
+
+　　有權衡者，不可欺以輕重；有尺寸者，不可差以長短；有法度者，不可巧以詐偽。
+
+　　有虞之誅，以幪巾當墨，以草纓當劓，以菲履當刖，以艾韠當宮，布衣無領當大辟
+，此有虞之誅也。斬人肢體，鑿其肌膚，謂之刑；畫衣冠，異章服，謂之戮。上世用戮
+而民不犯也，當世用刑而民不從。
+
+　　昔者，天子手能衣而宰夫設服，足能行而相者導進，口能言而行人稱辭，故無失言
+、失禮也。
+
+　　離朱之明，察秋毫之末於百步之外；下於水尺，而不能見淺深。非目不明也，其勢
+難覩（睹）也。
+
+　　堯讓許由，舜讓善卷，皆辭為天子而退為匹夫。
+
+　　折券契，屬符節，賢不肖用之。
+
+　　魯莊公鑄大鐘，曹劌入見曰：「今國褊小而鐘大，君何不圖之？」
+
+　　公輸子，巧用材也，不能以檀為瑟。
+
+　　孔子曰：「邱少而好學，晚而聞道，以此博矣。」
+
+　　孔子云：有虞氏不賞不罰，夏后氏賞而不罰，殷人罰而不賞，周人賞且罰。罰，禁
+也；賞，使也。
+
+　　燕鼎之重乎千鈞，乘於吳舟，則可以濟。所託者，浮道也。
+
+　　君臣之間，猶權衡也。權左輕則右重，右重則左輕，輕重迭相橛，天地之理也。
+
+　　飲過度者生水，食過度者生貪。
+
+　　故治國無其法則亂，守法而不變則衰。有法而行私，謂之不法。以力役法者，百姓
+也；以死守法者，有司也；以道變法者，君長也。
+
+　　一兔走街，百人追之，貪人具存，人莫之非者，以兔為未定分也。積兔滿市，過而
+不顧，非不欲兔也，分定之後，雖鄙不爭。
+
+　　匠人知為門，能以門，所以不知門也。故必杜，然後能門。
+
+　　勁而害能則亂也，云能而害無能則亂也。
+
+　　棄道術，舍度量，以求一人之識識天下，誰子之識能足焉？
+
+　　多賢不可以多君，無賢不可以無君。
+
+　　匠人成棺，不憎人死，利之所在，忘其醜也。
+
+　　獸伏就穢。
+
+　　夫德精微而不見，聰明而不發。是故，外物不累其內。
+
+　　夫道，所以使賢無奈不肖何也，所以使智無奈愚何也。若此，則謂之道勝矣。
+
+　　道勝則名不彰。
+
+　　趨事之有司，賤也。
+
+　　臣下閉口，左右結舌。
+
+　　久處無過之地，則世俗聽矣。
+
+　　昔周室之衰也，厲王擾亂天下，諸侯力政，人欲獨行以相兼。
+
+　　眾之勝寡，必也。
+
+　　《詩》，往志也。《書》，往誥也。《春秋》，往事也。
+
+　　兩貴不相事，兩賤不相使。
+
+　　家富則疎（疏）族聚，家貧則兄弟離；非不相愛，利不足相容也。
+
+　　藏甲之國，必有兵遁，市人可驅而戰。安國之兵，不由忿起。
+
+　　蒼頡在庖犧之前。
+
+　　為毳者，患塗之泥也。
+
+　　晝無事者，夜不夢。
+
+　　田駢名廣。
+
+　　桀紂之有天下也，四海之內皆亂，關龍逢、王子比干不與焉，而謂之皆亂，其亂者
+眾也。堯舜之有天下也，四海之內皆治，而丹朱商均不與焉，而謂之皆治，其治者眾也
+。
+
+　　君明臣直，國之福也；父慈子孝，夫信妻貞，家之福也。故比干忠而不能存殷，申
+生孝而不能安晉，是皆有忠臣孝子而國家滅亂者，何也？無明君賢父以聽之，故孝子不
+生慈父之家，忠臣不生聖君之下。
+
+　　王者，有易政而無易國，有易君而無易民。湯武非得伯夷之民以治，桀紂非得蹠蹻
+之民以亂也。民之治亂在於上，國之安危在於政。
+
+　　夏箴曰：小人無兼年之食，遇天饑，妻子非其有也；大夫無兼年之食，遇天饑，臣
+妾輿馬，非其有也。戒之哉！
+
+　　與天下於人，大事也；煦煦者以為惠，而堯舜無德色。取天下於人，大嫌也；潔潔
+者以為污，而湯武無愧容。惟其義也。
+
+　　日月為天下眼目，人不知德；山川為天下衣食，人不能感。有勇不以怒，反與怯均
+也。
+
+　　小人食於力，君子食於道，先王之訓也。故常欲耕而食天下之人矣，然一身之耕，
+分諸天下，不能人得一升粟，其不能飽，可知也；欲織而衣天下之人矣，然一身之織，
+分諸天下，不能人得尺布，其不能煖，可知也。故以為不若誦先王之道而求其說，通聖
+人之言而究其旨，上說王公大人，次匹夫徒步之士。王公大人用吾言，國必治；匹夫徒
+步之士用吾言，行必修。雖不耕而食饑，不織而衣寒，功賢於耕而食之、織而衣之者也
+。
+
+　　法非從天下，非從地出，發於人間，合乎人心而已。治水者，茨防決塞，九州四海
+，相似如一，學之於水，不學之於禹也。
+
+　　古之全大體者，望天地，觀江海，因山谷；日月所照，四時所行，雲布風動；不以
+智累心，不以私累已（己）；寄治亂於法術，託是非於賞罰，屬輕重於權衡；不逆天理
+，不傷情性；不吹毛而求小疵，不洗垢而察難知；不引繩之外，不推繩之內，不急法之
+外，不緩法之內；守成理，因自然；禍福生乎道法，而不出乎愛惡；榮辱之責在乎已（
+己），而不在乎人。故至安之世，法如朝露，純樸不欺，心無結怨，口無煩言，故車馬
+不弊於遠路，旌旗不亂於大澤，萬民不失命於寇戎，豪傑不著名於圖書，不錄功於盤盂
+，記年之牒空虛，故曰：利莫長於簡，福莫久於安。
+
+　　鷹，善擊也；然日擊之，則疲而無全翼矣。驥，善馳也；然日馳之，則蹶而無全蹄
+矣。
+
+　　能辭萬鐘之祿於朝陛，不能不拾一金於無人之地；能謹百節之禮於廟宇，不能不弛
+一容於獨居之餘。蓋人情每狎於所私故也。
+
+　　不肖者，不自謂不肖也，而不肖見於行，雖自謂賢，人猶謂之不肖也。愚者不自謂
+愚也，而愚見於言，雖自謂智，人猶謂之愚。
+
+　　法者，所以齊天下之動，至公大定之制也。故智者不得越法而肆謀，辯者不得越法
+而肆議，士不得背法而有名，臣不得背法而有功。我喜可抑，我忿可窒，我法不可離也
+；骨肉可刑，親戚可滅，至法不可闕也。
+
+　　善為國者，移謀身之心而謀國，移富國之術而富民，移保子孫之志而保治，移求爵
+祿之意而求義，則不勞而化理成矣。
+
+　　始吾未生之時，焉知生之為樂也；今吾未死，又焉知死之為不樂也。故生不足以使
+之，利何足以動之；死不足以禁之，害何足以恐之。明於死生之分，達於利害之變，是
+以，目觀玉輅琬象之狀，耳聽白雪清角之聲，不能以亂其神；登千仞之谿，臨蝯眩之岸
+，不足以淆其知。夫如是，身可以殺，生可以無，仁可以成。
+
+　　鳥飛於空，魚游於淵，非術也。故為鳥、為魚者，亦不自知其能飛、能游。苟知之
+，立心以為之，則必墮、必溺；猶人之足馳手捉，耳聽目視，當其馳捉聽視之際，應機
+自至，又不待思而施之也。苟須思之而後可施之，則疲矣。是以，任自然者久，得其常
+者濟。
+
+　　周成王問鬻子曰：「寡人聞聖人在上位，使民富且壽。若夫富，則可為也；若夫壽
+，則在天乎？」鬻子對曰：「夫聖王在上位，天下無軍兵之事，故諸侯不私相攻，而民
+不私相鬬也，則民得盡一生矣。聖王在上，則君積於德化，而民積於用力，故婦人為其
+所衣，丈夫為其所食，則民無凍餓，民得二生矣。聖人在上，則君積於仁，吏積於愛，
+民積於順，則刑罰廢而無夭遏之誅，民則得三生矣（筆者案：「民則」為「則民」之乙
+。）。聖王在上，則使人有時，而用之有節，則民無癘疾，民得四生矣。
+
+〈慎子跋〉
+
+　　《史記》稱慎到著十二論，徐廣註云：「今《慎子》劉向所定，有四十一篇。」按
+〈漢．志〉本四十二篇，徐註一字誤也。〈通志．藝文略〉：「《慎子》舊有十卷，四
+十二篇，今亡九卷三十七篇。」是宋本已與今同，《群書治要》有《慎子》七篇，今所
+存五篇具在，用以相校，知今本又經後人刪節，非其原書。今以《治要》為主，更據唐
+宋類書所引，隨文補正，其無篇名者，別附於後。雖不能復還舊觀，而古人所引，搜羅
+略備矣。舊本後有逸文，不知何人所輯，內有數條，云出《文獻通考》，今檢之不可得
+。且鄭漁仲所見，已止五篇，安得《通考》中尚有逸文。尋其文句，蓋雜取《鬻子》、
+《墨子》、《韓非子》、《戰國策》諸書，以流傳既久，姑過而存之。
+
+　　己亥七月錫之錢熙祚識。
+
+　　〈外篇〉
+
+　　古之全大體者，望天地，觀江海，因山谷日月所照，四時所行，雲布風動，不以智
+累心，不以私累已（己）。寄治亂於法術，託是非於賞罰，屬輕重於權衡。不逆天理，
+不傷情性，不吹毛而求小疵，不洗垢而察難知；不引繩之外，不推繩之內；不急法之外
+，不緩法之內。守成理，因自然，禍福生乎道法，而不出乎？愛惡榮辱之責在乎已（己
+），而不在乎人。故至安之世，法如朝露，純樸不散，心無結怨，口無煩言。故車馬不
+疲弊於遠路，旌旗不亂於大澤，萬民不失命於寇戎，豪傑不著名於圖書，不錄功於盤盂
+，記年之牒空虛。故曰：利莫長於簡，福莫久於安。
+
+　　行高者，人妬之；權重者，主疑之；祿厚者，人怨之。夫行益高者，意益下；權益
+重者，心益小；祿益厚者，施益溥。修此三者，人不怨。故老子曰：「貴以賤為本，高
+以下為基。」
+
+　　抑高而舉下，損有餘而補不足，天之道也。江海處地之不足，故天下之水歸之。聖
+人謙卑清靜者，見下也；虛心無有者，見不足也。見下，故能致其高；見不足，故能成
+其賢。矜者不立，奢者不長；強梁者死，滿足者亡。飄風暴雨不終日，山谷不能須臾盈
+。
+
+　　奢者富不足，儉者貧有餘。奢者，心常貧；儉者，心常富。奢者好動，儉者好靜。
+奢者好難，儉者好易。奢者好繁，儉者好簡。奢者好驕淫，儉者好恬澹。
+
+　　夫耕之用力也勞，而民為之者何？得以富戰之為事也。危而民為之者何？得以貴。
+今修文學，習法令，則無耕之勞，而有富之實；無戰之危，而有貴之尊；則人孰不為也
+？
+
+　　古之民，未知為宮時，就陵阜而居，穴而處下，潤濕傷民，故聖王作為宮室。為宮
+室之法，曰：高足以辟濕潤，邊足以圉風寒，上足以待雪霜雨露，宮牆之高足以別男女
+之禮，謹此則止。費財勞力，不加利者，不為也。是故，聖王作為宮室，便於生，不以
+為觀樂也；作為衣服帶履，便於身，不以為辟怪也。故節於身，誨於民，是以天下之民
+可得而治，財用可得而足。當今之世，其為宮室，則與此異矣。必厚作斂於百姓，暴奪
+民衣食之財，以宮室臺榭，曲直之望，青黃刻鏤之飾，為宮室若此，故左右皆法象之。
+是以，其財不足以待凶饑、賑孤寡，故國貧而民難治也。君實欲天下之治，而惡其亂也
+，當為宮室，不可不節。
+
+　　古之民未知為衣服時，衣皮帶茭，冬則不輕而溫，夏則不輕而凊。聖王以為不中人
+之情，故作誨為衣服之法。冬服紺緅之衣，輕且煖；夏服絺綌之衣，輕且凊，謹此則止
+。故聖人為衣服，適身體，和肌膚而足矣。非榮耳目，而觀愚民也。當是之時，堅車良
+馬不知貴也，刻鏤文采不知喜也，故民衣食之財家，足以待旱水凶饑者何也？得其所以
+自養之情，而不感（惑）於外也。是以其民儉而易治，其君用財節而易贍也。府庫實滿
+，足以待不然；兵革不頓，士民不勞，足以征不服。故霸王之業可行於天下矣。當今之
+王，其為衣服，則與此異矣。冬則輕煗，夏則輕凊，皆已具矣，必厚作斂於百姓，暴奪
+民衣食之財，以為錦繡文采靡曼衣之，鑄金以為鉤，珠玉以為佩。女工作文采，男工作
+刻鏤，以身服此，非云輕煗、輕凊也。單（殫）財勞力，畢歸之於無用。以此觀之，其
+為衣服，非為身體，皆為觀好。是以，其民淫僻而難治，其君奢侈而難諫也。夫以奢侈
+之君，御好淫僻之民，欲用無亂，不可得也！君實欲天下之治，而惡其亂，當為衣服，
+不可不節。
+
+　　古之民，未知為飲食時，素食而分處，故聖人作誨，男耕稼樹藝，以為民食。其為
+食也，足以增氣充虛、強體適腹而已矣。故其用財節，其自養儉，民富國治。今則不然
+，厚作斂於百姓，以為美食芻豢、蒸炙魚鼈。大國累百器，小國累十器，前方丈，目不
+能徧示，手不能徧操，口不能徧味。冬則凍冰，夏則餲饐。人君為飲食如此，故左右象
+之。是以，富貴者奢侈，孤寡者凍餒，欲無亂，不可得也。君實欲天下治，而惡其亂，
+當為飲食，不可不節。
+
+　　古之民，未知為舟車時，重任不移，遠道不至。故聖王作為舟車，以便民之事。其
+為舟車也，全固輕利，可以任重致遠。其為用財少而為利多，是以，民樂而利之，故法
+令不急而行，民不勞而止，足用故民歸之。當今之王，其為舟車，與此異矣。全固輕利
+皆已具，必厚作斂於百姓，以飾舟車。飾車以文采，飾舟以刻鏤。女子廢其紡織而脩文
+采，故民寒。男女離其耕稼，而脩刻鏤，故民饑。人君為舟車若此，故左右象之。是以
+，其民饑寒並至，故為姦邪多則刑罰深，刑罰深則國亂。君實欲天下之治，而惡其亂，
+當為舟車，不可不節。
+
+　　凡回於天地之間，包於四海之內。天壤之情，陰陽之和，莫不有也。雖至聖不能更
+也。何以知其然？聖人有傳，天地也，則曰上下；四時也，則曰陰陽；人情也，則曰男
+女；禽獸也，則曰牡牝雄雌也。真天壤之情，雖有先王，不能更也。雖上世至聖，必蓄
+私，不以傷行，故民無怨；宮無拘女，故天下無寡夫。內無拘女，外無寡夫，故天下之
+民眾。當今之君，其蓄私也，大國拘女累千，小國累百。是以，天下之男多寡無妻，女
+多拘無夫；男子失時，故民少。君實欲民之眾，而惡其寡，當蓄私，不可不節。
+
+　　凡此五者，聖人之所儉節也，小人之所以淫佚也。儉節則昌，淫佚則亡。此五者，
+不可不節。夫婦節而天地和，風雨節而五榖熟，衣服節而肌膚和。
+
+　　鳥窮則啄，獸窮則攫，人窮則詐。上好智而無道，則天下大亂。
+
+　　匠人成棺，不憎人死，利之所在，忘其醜也。
+
+　　君子之所以尊者，令。令不行，是無君也。故明君慎令。
+
+　　好賢之心誠，則讒談利辭無所間。猶諸築室之趾固，則飄風凌雨不能傾也；植木之
+根深，則繁霜苦雪不能摧也。
+
+　　環淵問曰：「士之或窮，或達，何歟？」子慎子曰：「士窮於窮，亦通於窮；達於
+達，亦病於達。故窮之者，所以達之也，而達之者所以窮之也。」
+
+　　足之行也，就高難，就卑易；水之流也，難於上，易於下。人之情，亦猶是也。鷹
+善擊也，然日擊之，則疲而無全翼矣；驥善馳也，然日馳之，則蹶而無全蹄矣。能辭萬
+鍾之祿於朝陛，不能不拾一金於無人之地。能能謹百節之禮於廟宇，不能不弛一容於獨
+居之餘。蓋人情每狎于所私，故也。
+
+　　不肖者，不自謂不肖也，而不肖見於行；雖自謂賢人，猶謂之不肖也。愚者不自謂
+愚，而愚見於言；雖自謂智人，猶謂之愚。
+
+　　聖人在上，賢士百里而有一人，則猶無有也。王道衰，暴亂在上，賢士千里而有一
+人則猶比肩也。
+
+　　堯讓天下於許由，許由曰：「洪水滔天下，民昬（昏）墊。由不能櫛奔風，沐驟雨
+，愁其五臟，以為天下役。」不受而逃去。往見巢父，父曰：「子若處高岸深谷，人道
+不通，誰能見子？子故浮遊，欲聞，求其名譽，非吾友也。」人以讓子州支父，子州父
+曰：「以我為天子，猶之可也。雖然，我適有幽憂之病，方且治之，未暇治天下也。」
+
+　　舜以天下讓善卷，卷曰：「昔唐氏之有天下，不教而民從之，不賞而民勸之。天下
+均平，百姓安靜，不知怨，不知喜。今子盛為衣裳之服，以眩民目；繁調五音之聲，以
+亂民耳；丕作皇韶之樂，以愚民心。天下之亂，從此始矣！吾雖為之，其何益乎？予立
+宇宙之中，冬衣皮毛，夏衣絺葛；春耕種，形足以勞動；秋收斂，身足以休食。日出而
+作，日入而息，逍遙於天地之間，而心意自得。吾何以天下為哉！悲夫！子之不知予也
+。」
+
+　　禹讓天下於奇子，奇子曰：「君言佐舜勞矣。鑿龍門，斬荊山，導熊耳，通鳥鼠；
+首無髮，股無毛，故舜也以勞報子。我生而逸，逸不能為君之勞也。」於是負妻擕子，
+以入於海，終身不返也。
+
+　　夫天下重物也，而不以害其身，又況於他物乎？惟不以天下害其生者，可以託天下
+。世之人主，以貴富驕得道之人，其不相知，豈不悲哉？故曰：「道之真，以持身；其
+緒餘，以為國家；其土苴，以治天下。」由此觀之，帝王之功，聖人之餘事也，非所以
+完身養生之道也。今有人於此，以隋侯之珠彈千仞之雀，世必笑之。是何也？所用重，
+所要輕也。夫生豈特隋侯珠之重也哉！故曰：全生為上，虧生次之，死次之，迫生為下
+。
+
+　　孟子輿說齊宣王而不說，謂慎子曰：「今日說公之君，公之君不說（悅）。意（臆
+）者，其未知善之為善乎？」慎子曰：「昔者匏巴鼓瑟，而潛魚出聽；伯牙鼓琴，而六
+馬仰秣。魚、馬猶知善之為善，而況君人者也。」孟子輿曰：「夫電，雷之起也。破竹
+折木，震驚天下，而不能使聾者卒有聞。日月之明，徧照天下，而不能使盲者卒有見。
+今公之君若此也。」慎子曰：「夫聲無細而不聞，行無隱而不形。夫子茍（苟）賢，居
+魯而魯國之削，何也？」孟子輿曰：「不用賢，削何有也。吞舟之魚，不居潛澤；度量
+之士，不居汙世。夫蓺，冬至必彫，吾亦時矣。《詩》曰：『不自我先，不自我後。』
+非遭彫世者歟？」
+
+　　天地既判而生兩儀，輕清浮而為天，重濁凝而為地。天形如彈丸，半覆地上，半隱
+地下，其勢斜倚，故天行健。地北高，故極出地三十六度；南下，故極入地三十六度；
+周天三百六十五度四分度之一。晝則自左而向右，夜則自右而復左。天依形，故運行太
+虛，冲（沖）漠之際而無停；地附氣，故束於勁風，旋轉之中而不墜。氣積於陽，而其
+精外明者，謂之日氣；積於陰，而其魄含景者，謂之月體。生於地，精浮於天者，謂之
+星。經星，則麗天而左行；日月，則違天而右繞。譬蟻行磨上，磨左旋而蟻右行，磨疾
+而蟻遅（遲），故不得不隨磨而左旋焉。日經千里，晝夜所經謂之一度。仲夏躍東井，
+而去極近，則晝長而夜短；仲冬躍南斗，而去極遠，則晝短而夜長。春秋二分，日臨於
+卯酉星。昴宿則跨赤道，晝夜平分而中停。月如銀丸，受日之光。月魄承日，故明為所
+蔽，而日食日，有暗虛，故陰為所射，而月食日之行也。舒晝夜，行一度，月之行也。
+疾晝夜，行十三度。日月所會，是謂食。日盈而月縮，則後中而朔；月盈而日縮，則先
+中而朔。舒前速後，近一遠三，謂之弦。相與為衡，分天之中，謂之望。以速及舒，光
+盡體伏，謂之晦。日之周天，以歲計；月，以朔計。二十八宿，日之所經，為黃道。橫
+絡天腹，中分二極者，為赤道。日行三百六十度而成歲，餘度之未周者，為五月，行二
+十九日半，而及於日；其不足者，六日。若以不足乘其有餘，歲得十二日，積而成月，
+則置閏三歲，一閏五歲，再閏十有九年，而為閏七，是謂一章，則餘分盡矣。晝夜百刻
+而辰周十二，故以八刻二十八分為一時，積六分而晝夜五日為候，三候為氣，六氣為時
+，四時為年，而天地備矣。天地相去八萬四千里，冲（沖）和之氣在其中。四萬二千里
+已（以）上為陽位，四萬二千里已（以）下為陰位。冬至之候，陽發於地，一氣上升七
+千里，至六氣則上升四萬二千里，而陽至陽位，故其氣溫，為春分之節也。六氣而陽極
+陽位，故氣熱而為夏至之節也。夏至之侯，陰出於天，一氣下降七千里，至六氣則下降
+四萬二千里，而陰至陰位，故其氣涼，為秋分之節也。六氣而陰極陰位，故其氣寒而為
+冬至之節也。天地之所以能長能久者，以其陽中有陰，下降極而生陽；陰中有陽，上升
+極而生陰。二者交通，合為太和，相因而為氤，相昷而為氳，以此施生化之功，此變化
+之所以兆也。
+
+　　氣之揫斂而有質者，為陰；舒散而有氣者，為陽。陰氣凝聚，陽在內者，不得出，
+則激搏而為雷；陽在外者，不得入，則周旋六合而為風。陽與陰夾持，則磨軋有光，而
+為電。陽氣正升，為陰氣所乘，則相持而為雨。陰與陽得助，其蜚騰，則飄颺而為雲；
+和氣散，則為露霜雪；不和而散，則為戾氣霾曀。陰干於陽而氣薄不能以掩日，則虹見
+；陽伏於陰，而氣結不能以自收，則雹降。月星布氣，陰感之，則肅而為霜；陽感之，
+則液而為露。上寒而下溫，則霜不殺物；上溫而下寒，則雨而不氷。風不宜溫而溫，則
+雨凝而為雪；陰縱而陽翕之也。雷不當而出，則雪霰交摯；陽褻而陰乘之也。將雨則氣
+溢而礎潤，既雨則氣散而土晞。陰附於陽，故能闢而受以為水；陽附於陰，故能直而施
+以為火。天一，陽數也，而水生焉。故凝於天一，無非水也。地二，陰數也，而火生焉
+。故應於地二，無非火也。蒸而在天，為雲雨；湛而在地，為淵泉。求於石，則擊之而
+光發；求於木，則鑽之而烟飛。天地初分，惟水與火。土之所附，其氣融結，則峙而為
+山；水之所赴，其勢蓄洩，則流而為川。山氣暮合而為風，水氣朝降而為霧。地勢峻極
+，起自西北，故崑崙乘地之高而東驅，嵩山據地之中而南鶩。两（兩）山並驅，其中必
+有水；两（兩）水夾行，其中必有山。故氣虛而散，如沃焦釜，往者既消，來者復息。
+水流東極，其應於月者，為潮。蓋日為陽精，陰之所依；月為陰靈，潮之所附。朔望之
+際，月近於日，故月行疾而潮應大。朔望之行，月遠於日，故月行遲而潮應小。春為陽
+中陰，生於午而晝潮，大而感陽也。秋為陰中陽，生於子而夜潮，大而陰應也。一晝一
+夜，而再至，亦猶歲之春秋，而月之朔望云耳。此地之至數也。地在天中，水環地外，
+四游升降，不越三萬里。春游過東，萬五千里，其上升如其數。秋游過西，萬五千里，
+其下降如其數。夏游過南，故日在其北。冬游過北，故日在其南。人處坤載，如水負舟
+，視星漢回移，或升或降，莫之覺也。
+
+　　老子曰：「民不畏死，如何以死懼之？」凡民之不畏死，由刑罰過，則民不賴其生
+；生無所賴，視君之威末如也。刑罰中，則民畏死；畏死由生之可樂也。知生之可樂，
+故可以死懼之。此人君之所宜執，臣下之所宜慎。
+
+　　藺相如既困秦王，歸而有矜色，謂慎子曰：「人謂秦王如虎，不可觸也。僕已摩其
+頂，拍其肩矣。」慎子曰：「善哉！先生，天下之獨步也。然到聞之，赤城之山有石梁
+五仞焉。徑尺而龜背，下臨不測之谷，縣泉沃之，苔蘚被焉。無藤蘿以為援也。野人負
+薪而越之，不留趾，而達觀者唶唶。或謂之曰：『是梁也，人不能越而若能也。盍還而
+復之？』野人立而睨焉，足搖搖而不舉，目周旋而莫之能。矚先生之說秦王也，是未覩
+夫石梁之險者也。故過巴峽而不慄，未嘗驚於水也；視狴犴而不惴，未嘗中於法也。使
+先生還而復之，則無餘以教到矣。」
+
+　　子慎子曰：「毛嬙、西施，天下之至姣也。衣以皮倛，則見者走；易以玄緆，則行
+者皆止。」
+
+　　或問：「孔子之道，何所止也？」慎子曰：「春以煦之，夏以長之，秋以成之，冬
+以藏之。又何所止哉？」
+
+　　環淵問養性，子慎子曰：「天有盈虛，人有屯危，不自慎，不能濟也。故養心必先
+知自慎也。慎以畏為本，士無畏則簡仁義，農無畏則惰稼穡，工無畏則慢規矩，商無畏
+則貨不殖，子無畏則忘孝，父無畏則廢慈，臣無畏則勳不立，君無畏則亂不治。是以，
+太上畏道，其次畏天，其次畏物，其次畏人，其次畏身。憂於身者，不拘於人；慎於小
+者，不懼於大；戒於近者，不悔於遠。」
+
+　　智之極者，知智果不足以周物，故愚；辨之極者，知辨果不足以喻物，故訥；勇之
+極者，知勇果不足以勝物，故怯。是以，老子曰：「曲則全，枉則直，窪則盈，弊則新
+，少則得，多則惑。聖人抱一為天下式。」
+
+　　海不辭水，故能成其大；山不辭土石，故能成其高；聖人不讓負薪之言，故能廣其
+智。昔者，黃帝立明堂之議，上觀於賢也。堯有衢室之問，下聽於民也；舜有告善之旌
+，而主不蔽也；禹立諫皷（鼓）於朝，而備訊也；湯有總街之廷，親民非也；武王有靈
+臺之宮，賢者進也。此聖帝明王所以有而勿失，得而勿止也。若夫高居而遠望，深視而
+簡聽，譬之天高而不可極，川深而不可測，則臣下閉口，左右結舌，大賊乃發。
+
+　　慎子曰：「夫道所以使賢，無奈不肖何也！所以使智，無奈愚何也！若此，則謂之
+道勝矣。道勝則名不彰。
+
+　　萬物所異者，生也；所同者，死也。生則有賢愚貴賤，所以異也；死則有腐臭消滅
+，是所同也。故生則堯舜，死則腐骨；生則桀紂，死則膚骨，一矣。熟知其異哉？盜跖
+曰：「人上壽百歲，中壽八十，下壽六十。」除病瘦死喪憂患，其中開口而笑者，一月
+之中不過四五日而已。天與地無窮，人死者有時。操有時之具，而託於無窮之間。忽然
+無異騏驥之馳過隙也，不能悅其志意，養其壽命者，非通道者也。
+
+　　法者，所以齊天下之動，至公大定制也。故智者不得越法而肆謀，辨者不得越法而
+肆議，士不得背法而有名，臣不得背法而有功。我喜，可抑，可忿，可窒；我法，不可
+離也。骨肉可刑，親戚可滅，至法不可闕也。
+
+　　善為國者，移謀身之心，而謀國；移富國之術，而富民；移保子孫之志，而保治；
+移求爵祿之意，而求義。則不勞而化理成矣。
+
+　　許犯曰：「敢問昔聖帝明王巡狩之禮，可得聞乎？」子慎子曰：「古者天子將巡狩
+，必先告於祖禰。命史告羣（群）廟及社稷圻內名山大川。告者七日而徧。親告用牲，
+史告用幣。申命冢宰而後道而出，以遷廟之主，行載於齊車，每舍莫焉。及所經五嶽四
+瀆，皆有牲幣。歲二月東巡狩，至於岱宗，柴於上帝，望秩于山川。所過諸侯，各待於
+境，天子先問高年者所在，而親問之。然後覲方岳之諸侯，有功德者，則發爵賜服，以
+順陽義；無功者，則削黜貶退，以順陰義。命史采民詩謠，以觀其風。命市納賈，察民
+之所好惡，以知其志。命典禮，正制度，均量衡，考衣服之等，協時月日辰。遂南巡，
+五月至於南嶽；又西巡，八月至於西嶽；又北巡，十有一月至於北嶽。其禮皆如岱宗。
+歸反，舍於外次，三日齋，親告于祖禰，用特，命有司告郡廟社稷及圻內名山大川，而
+後聽朝。此古者，明王巡狩之禮也。
+
+　　雀性為淫，名飲器為爵，所以為飲戒也。鳩食多噎，刻老人杖為鳩，所以為食戒也
+。鵲行不良，借其字為舄履之舄，所以為行戒也。驚性耿介，畫其形於衣，所以為節訓
+也。飾鼎以饕餮貪之戒也，飾簠簋以龜廉之勸也。
+
+　　墨翟曰：「衛，小國也。處於齊、晉之間，猶貧家之處於富家之間也。貧家而學富
+家之衣食，多用則速亡必矣。今簡子之家，飾車數百乘，馬食菽粟者，數百匹；婦人衣
+文繡者，數百人。吾取飾車食馬之費與繡衣之財以畜士，必千人有餘。若有患難，則使
+百人處於前，數百處於後。與婦人數百處前後，孰安？吾以為不若畜士之安也。」
+
+　　樂，由所來者尚也，必不可廢。有節有侈，有正有淫。賢者以昌，不肖者以亡。昔
+古朱襄氏之治天下也，多風而陽氣蓄積，萬物散解，果實不成，故士達作為五絃瑟，以
+采陰氣，以定羣（群）生。陶唐氏之始，陰多滯服而湛積，水道壅塞，不行其原，民氣
+鬱閼而滯者，筋骨瑟縮不達，故作為以宣導之。黃帝令伶倫作為律，伶倫自大夏之西，
+乃之阮隃之陰，取竹於嶰谿之谷，以生空竅厚鈞者，斷。兩節間，其長三寸九分，而吹
+之，以為黃鐘之宮，制十二筒；聽鳳皇之鳴，以別十二律。其雄鳴六，其雌鳴亦六，以
+比黃鐘之宮，適合黃鐘之宮，六律六呂皆可以生之。故曰黃鐘之宮，律呂之本。
+
+　　田繫問曰：「仲尼曰：『志士仁人，無求生以害仁，有殺身以成仁。』何也？」子
+慎子曰：「始吾未生之時焉，知生之為樂也。今吾未死，又焉知死之不樂也？故生不足
+以使之，利何足以動之？死不足以禁之，害何足以恐之？明於死生之分，達於利害之變
+。是以，日觀玉輅琬象之狀，耳聽白雪清角之聲，不能以亂其神；登千仞之谿，臨蝯眩
+之岸，不足以滑（淆）其和。夫如是，身可以殺，生可以無，仁可以成。」
+
+　　墨翟曰：「和氏之璧，隋侯之珠，三[束束]（棘）六異，此諸侯之所謂良寶也。可
+以富國家，眾人民，治刑政，安社稷乎？曰：不可。所為貴良寶者，為其可以利也。而
+和氏之璧，隋侯之珠，三[束束]（棘）六異，不可以利人。是非天下之良寶也。今用義
+為政於國家，人民必眾，刑政必治，社稷必安，所為貴良寶者，可以利民也。而義可以
+利人，故曰：義天下之良寶也。
+
+　　心者，五臟之主也。制使四肢，流行血氣，馳騁是非之境，出入百事之門。
+
+　　受人者，常畏人；與人者，常驕人。
+
+　　拯饑者，與之徑寸之珠，孰若一簞之食？拯溺者，與之方尺之玉，孰若一葉之匏？
+貴賤無常，時使之然也。
+
+　　匠人知為門能以門，所以不知門也。故必杜然後能門。
+
+　　富貴而禮人，人無有不敬；富貴而愛人，人無有不親。
+
+　　鷙鳥之擊也，卑飛斂翼；猛獸之搏也，弭耳俯伏。
+
+　　古者五行之官，水官得職，則能辨其性味；潛而復出，合而更分，皆可辨之。故師
+曠、易牙，品天下之水，性味不同。蓋古水官之遺法，不獨為口腹也。
+
+　　鳥飛於空，魚游於淵，非術也。故為鳥、為魚者，亦不自知其能飛、能游；苟知之
+，立心以為之，則必墮、必溺，猶人之足馳、手捉、耳聽、目視，當其馳、捉、聽、視
+之際，應機自至，又不待思而施之乎！茍（苟）須思之而後可，施之則疲矣。是以，任
+自然者久，得其常者濟。
+
+　　商容有疾，老子曰：「先生無遺教以告弟子乎？」容曰：「將語。子過故鄉而下車
+，知之乎？」老子曰：「非謂不忘故耶？」容曰：「過喬木而趨，知之乎？」老子曰：
+「非謂其敬老耶？」容張口曰：「吾舌存乎？」曰：「存吾齒存乎？」曰：「亡知之乎
+？」老子曰：「非謂其剛亡而弱存乎？」容曰：「嘻！天下事盡矣！」
+
+　　公父文伯之母，季康子之從叔祖母也。康子往焉，[門^為]（闈）門與之言，皆不
+踰閾。仲尼聞之，以為別於男女之禮矣。
+
+　　公父文伯退朝，朝其母。其母方績，文伯曰：「以歜之家而主猶績，胡不自安？」
+其母歎曰：「使僮子備官，魯其亡乎！昔聖王之處民也，擇瘠土而處之，勞其民而用之
+，故長王天下。夫民勞則思，思則善心生；逸則淫，淫則忘善；忘善，則惡心生。沃土
+之民，不材淫也；瘠土之民，莫不嚮義勞也。君子勞心，小人勞力，先王之訓也。自上
+以下，誰敢淫心舍力？今我寡也，爾又在下位，朝夕處事，猶恐忘先人之業，況有怠惰
+，其何以避辟吾冀而朝夕修我。」曰：「必無廢先人爾。今曰：『何不自安』以是承君
+之官。余懼穆伯之絕嗣也。」仲尼聞之，曰：「弟子志之。季氏之婦不淫矣。」
+
+　　公輸子削竹木以為[昔隹]（鵲），成而飛之，三日不下。公輸子自以為至巧。墨翟
+言於公輸子曰：「子之為[昔隹]（鵲）也，不如翟之為車轄，須臾劉三寸之木，而任五
+十石之重。故所為巧，利於人，謂之巧；不利於人，謂之拙。」
+
+　　翟王使使至於楚，楚王誇使者以「章華之臺，高廣美麗無匹也」。楚王曰：「翟國
+亦有此臺乎？」對曰：「翟王茅茨不翦，綵椽不刻，猶以為作之者勞，居之者佚。」楚
+王大怍。
+
+　　文王在鎬，召太子發，曰：「我身老矣！吾語汝，我所保與我所守，傳之子孫。吾
+厚德而廣惠，不為驕侈，不為泰靡，童牛不服，童馬不馳，土不失其宜，萬物不失其性
+。天下不失恃，以成萬材，萬材已成，牧以為人。天下利之，而勿德，是謂大仁。」
+
+　　榮啟期者，鹿裘帶索，鼓琴而歌。孔子遊於泰山，見而問之，曰：「先生何樂也？
+」對曰：「吾樂甚多。天生萬物，唯人為貴，吾得為人矣，是一樂也。男女之別，男尊
+女卑，故以男為貴，吾既為男矣，是二樂也。人生有不見日月，不免襁褓者，吾既已行
+年九十矣，是三樂也。貧者，士之常也；死者，民之終也。居常以待終，何不樂也？」
+
+　　舜一徙成邑，再徙成都，三徙成國。堯聞其賢，徵之草茅之中；與之語禮，樂而不
+逆；與之語政，至簡而易行；與之語道，廣大而不窮。於是率羣（群）臣刻璧為書，東
+沈洛水，言天命傳舜之意。
+
+　　湯放桀而歸於亳，三千諸侯大會湯，取天子之璽，置之於天子之座。左復而再拜，
+從諸侯之位。湯曰：「此天子之位，有道者可以處之矣。天下非一家之有也，有道者之
+之有也（筆者案：「之之」衍一字。）。故天下者，唯有道者理之，唯有道者宜處之。
+」湯以此三讓，三千諸侯莫敢即位，然後湯即天子之位。
+
+　　周成王問鬻子曰：「寡人聞聖人在上位，使民富且壽。若夫富，則可為也。若夫壽
+，則在天乎？」鬻子對曰：「夫聖王在上位，天下無軍兵之事。故諸侯不私相攻，而民
+不私相鬬也，則民得盡一生矣。聖王在上，則君積於德化，而民積於用力。故婦人為其
+所衣，丈夫為其所食，則民無凍餓，民得二生矣。聖人在上，則君積於仁，吏積於愛，
+民積於順，則刑罰廢而無夭遏之誅，民則得三生矣（筆者案：「民則」為「則民」之乙
+。）。聖王在上，則使之有時，而用之有節，則民無厲疾，民可得四生矣。」
+
+　　齊桓公謂管仲曰：「吾欲伐大國之不服者，奈何？」管仲對曰：「先愛四封之內，
+然後可以惡境外之不善者；先定鄉大夫之家，然後可以危鄰之敵國。是故，先王必有置
+也，然後有廢也；必有利也，然後有害也。」
+
+　　仲尼曰：「凡人心，險於山川，難於知天，故君子遠使之，而觀其忠；近使之，而
+觀其敬；煩使之，而觀其能；率然問焉，而觀其知；急與之期，而觀其信；委之以財，
+而觀其仁；告之以危，而觀其節；醉之以酒，而觀其則；雜之以處，而觀其色。九徵至
+，賢、不肖人得矣。」
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Shen Zi, by Shen-Dao  Zhou
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