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+The Project Gutenberg EBook of Deng Xi Zi (Thought of Deng Xi Zi), by Deng Xi
+
+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: Deng Xi Zi (Thought of Deng Xi Zi)
+
+Author: Deng Xi
+
+Posting Date: February 16, 2013 [EBook #7215]
+Release Date: January, 2005
+First Posted: March 27, 2005
+
+Language: Chinese
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK DENG XI ZI (THOUGHT OF DENG XI ZI) ***
+
+
+
+
+Produced by Wan Ting Gong
+
+
+
+
+
+
+
+
+
+Deng Xi Zi (Thought Of Deng Xi Zi)
+
+by Deng Xi
+
+
+The original Chinese:
+
+鄧析子
+
+
+鄧析
+
+
+
+無厚篇
+
+
+天於人，無厚也。君於民，無厚也。父於子，無厚也。兄於弟，無厚也。
+何以言之？天不能屏勃厲之氣，全夭折之人，使為善之民必壽，此於民無
+厚也。凡民有穿窬為盜者，有詐偽相迷者，此皆生於不足，起於貧窮，而
+君必執法誅之，此於民無厚也。堯舜位為天子，而丹朱商均為布衣，此於
+子無厚也。周公誅管蔡，此於弟無厚也。推此言之，何厚之有？循名責實
+，君之事也。奉法宣令，臣之職也。下不得自擅，上操其柄而不理者，未
+之有也。君有三累，臣有四責。何謂三累：惟親所信，一累。以名取士，
+二累。近故親疏，三累。何謂四責：受重賞而無功，一責。居大位而不治
+，二責。理官而不平，三責。御軍陣而奔北，四責。君無三累，臣無四責
+，可以安國。
+
+勢者，君之輿。威者，君之策。臣者，君之馬。民者，君之輪。世固則輿
+安，威定則策勁。臣順則馬良，民和則輪利。為國失此，必有覆車奔馬折
+輪敗載之患。安得不危！輪敗策折，馬奔輿覆，則載者亦傾矣（此三句從
+意林補）。異同之不可別，是非之不可定，白黑之不可分，清濁之不可理
+。久矣。誠聽能聞於無聲，視能見於無形，計能規於未兆，慮能防於未然
+。斯無他也，不以耳聽，則通於無聲矣。不以目視，則照於無形矣。不以
+心計，則達於無兆矣。不以知慮，則合於未然矣。君者藏形匿影，群下無
+私，掩目塞耳，萬民恐震。
+
+循名責實，察法立威，是明王也。夫明於形者分，不遇於事。察於動者用
+，不失則利。故明君審一，萬物自定。名不可以外務，智不可以從他，求
+諸己之謂也。
+
+治世位不可越，職不可亂。百官有司各務其刑。上循名以督實，下奉教而
+不違。所美觀其所終，所惡計其所窮。喜不以賞，怒不以罰。可謂治世。
+
+夫負重者患塗遠，據貴者憂民離。負重塗遠者，身疲而無功。在上離民者
+，雖勞而不治。故智者量塗而後負，明君視民而出政。
+
+獵羆虎者，不於外圂。釣鯨鯢者，不於清池。何則？圂非羆虎之窟也，池
+非鯨鯢之泉也。楚之不泝流，陳之不束麾，長盧之不士，呂子之蒙恥。
+
+夫游而不見敬，不恭也。居而不見愛，不仁也。言而不見用，不信也。求
+而不能得，無始也。謀而不見喜，無理也。計而不見從，遺道也。因勢而
+發譽，則行等而名殊。人齊而得時，則力敵而功倍。其所以然者，乘勢之
+在外，推辯說，非所聽也。虛詞，非所應也。無益之辭，非所舉也。故談
+者別殊類，使不相害。序異端，使不相亂。諭志通意，非務相乖也。若飾
+詞以相亂，匿詞以相移；非古之辯也。
+
+慮不先定，不可以應卒。兵不閑習，不可以當敵。廟算千里，帷幄之奇。
+百戰百勝，黃帝之師。
+
+死生自命，貧富自時。怨夭折者，不知命也。怨貧賤者，不知時也。故臨
+難不懼，知天命也。貧窮無懾，達時序也。凶饑之歲，父死於室，子死於
+戶，而不相怨者，無所顧也。同舟渡海，中流遇風，救患若一，所憂同也
+。張羅而畋，唱和不差者，其利等也。故體痛者口不能不呼，心悅者顏不
+能不笑。責疲者以舉千鈞，責兀者以及走兔。驅逸足於庭，求猿捷於檻，
+斯逆理而求之，猶倒裳而索領。事有遠而親，近而疏。就而不用，去而反
+求。風此四行，明主大憂也。
+
+夫水濁則無掉尾之魚，政苛則無逸樂之士。故令煩則民詐，政擾則民不定
+。不治其本，而務其末。譬如拯溺錘之以石，救火投之以薪。
+
+
+夫達道者，無知之道也，無能之道也。是知大道不知而中，不能而成，無
+有而足。守虛責實，而萬事畢。忠言於不忠，義生於不義。音而不收謂之
+放，言出而不督謂之闇。故見其象，致其形，循其理，正其名，得其端，
+知其情。若此何往不復，何事不成！有物者，意也。無外者，德也。有人
+者，行也。無人者，道也。故德非所履，處非所處，則失道。非其道不道
+，則諂意。無賢慮，無忠行，無道言，虛如受實，萬事畢。
+
+夫言榮不若辱，非誠辭也。得不若失，非實談也。不進則退，不喜則憂，
+不得則亡。此世人之常，真人危斯，十者而為一矣。所謂大辯者，別天下
+之行，具天下之物。選善退惡，時措其宜，而功立德至矣。小辯則不然。
+別言異道，以言相射，以行相伐，使民不知其要。無他故焉，故淺知也。
+君子并物而措之，兼塗而用之。五味未嘗，而辨于口。五行在身，而布於
+人。故何方之道不從。面從之義不行，治亂之法不用，惔然寬裕，蕩然簡
+易，略而無失，精詳入纖微也。
+
+夫舟浮於水，車轉於陸，此自然道也。有不治者，知不豫焉。
+
+夫木擊折c，水戾破舟，不怨木石，而罪巧拙，故不載焉。故有知則惑，
+有心則嶮，有目則眩。是以規矩一而不易，不為秦楚緩節，不為胡越改容
+。一而不邪，方行而不流。一日形之，萬世傳之，無為為之也。
+
+夫自見之明，借人見之，闇也。自聞之聰，借人聞之，聾也。明君知此，
+則去就之分定矣。為君當若冬日之陽，夏日之陰，萬物自歸，莫之使也。
+恬臥而功自成，優游而政自治。豈在振目搤腕，手據鞭扑，而後為治與？
+
+夫合事有不合者，知與未知也。合而不結者，陽親而陰疏。故遠而親者，
+志相應也。近而疏者，志不合也。就而不用者，策不得也。去而反求者，
+無違行也。近而不御者，心相乖也。遠而相思者，合其謀也。故明君擇人
+，不可不審。士之進趣，亦不可不詳。
+
+
+
+轉辭篇
+
+世間悲哀喜樂嗔怒憂愁，久惑於此，今轉之在己。為哀在他，為悲在己。
+為樂在他，為喜在己。為嗔在他，為怒在己。為愁在他，為憂在己。若扶
+之與攜，謝之與議。故之與右，諾之與己，相去千里也。夫言之術：與智
+者言，依於博。與博者言，依於辯。與辯者言，依於安。與貴者言，依於
+勢。與富者言，依於豪。與貧者言，依於利。與勇者言，依於敢。與愚者
+言，依於說。此言之術也。不用在早圖，不窮在早稼。非所宜言，勿言。
+非所宜為，勿為以避其危。非所宜取，勿取以避其咎。非所宜爭，勿爭以
+避其聲。一聲而非，駟馬勿追。一言而急，駟馬不及。故惡言不出口，苟
+語不留耳。此謂君子也。夫任臣之法，闇則不任也，慧則不從也，仁則不
+親也，勇則不近也，信則不信也。不以人用人，故謂之神。怒出於不怒，
+為出於不為。視於無有，則得其所見。聽於無聲，則得其所聞。故無形者
+，有形之本。無聲者，有聲之母。循名責實，實之極也。按實定名，名之
+極也。參以相平，轉而相成，故得之形名。
+
+夫川竭而谷虛，丘夷而淵實。聖人以死，大盜不起，天下平而故也。聖人
+不死，大盜不止，何以知其然？為之斗斛而量之，則并斗斛而竊之。為之
+權衡以平之，則并與權衡而竊之。為之符璽以信之，則并與符璽而竊之。
+為之仁義以教之，則并仁義而竊之。何以知其然？彼竊財誅，竊國者為諸
+侯。諸侯之門，仁義存焉。是非竊仁義耶？故遂於大盜霸諸侯，此重利也
+。盜跖所不可桀者，乃聖人之罪也。欲之與惡，善之與惡，四者變之失。
+恭之與儉，敬之與傲，四者失之修。故善素朴。任惔憂而無失，未有脩焉
+，此德之永也。言有信而不為信，言有善而不為善者，不可不察也。
+
+夫治之法，莫大於使私不行。君之功，莫大於使民不爭。今也，立法而行
+私與法爭。其亂也，甚於無法。立君而尊賢與君爭，其亂也，甚於無君。
+故有道之國，法立則私善不行，君立而賢者不尊。民一於君，事斷於法，
+此治國之道也。明君之督大臣，緣身而責名，緣名而責形，緣形而責實，
+臣懼其重誅之至，於是不敢行其私矣。
+
+心欲安靜，慮欲深遠。心安靜則神策生，慮深遠則計謀成。心不欲躁，慮
+不欲淺。心躁則精神滑，慮淺則百事傾。治世之禮，簡而易行。亂世之禮
+，煩而難遵。上古之樂，質而不悲。當今之樂，邪而為淫。上古之民，質
+而敦朴。今世之民，詐而多行。上古象刑而民不犯；教有墨劓，不以為恥
+，斯民所以亂多治少也。堯置敢諫之鼓，舜立誹謗之木，湯有司直之人，
+武有戒慎之銘。此四君子者，聖人也，而猶若此之勤。至於栗陸氏殺東里
+子，宿沙氏戮箕文，桀誅龍逢，紂刳比干，四主者亂君，故其疾賢若仇。
+是以賢愚之相覺，若百丈之谿，與萬仞之山；若九地之下，與重山之巔。
+
+明君之御民，若御奔而無轡，履冰而負重。親而疏之，疏而親之，故畏檢
+則福生，驕奢則禍起。聖人逍遙一世，罕匹萬物之形。寂然無鞭扑之罰，
+漠然無叱吒之聲，而家給人足，天下太平。視昭昭，知冥冥，推未運，睹
+未然，故神而不可見，幽而不可見，此之謂也。
+
+君人者不能自專，而好任下，則智日困而數日窮，迫於下則不能申。行隨
+於國，則不能持。知不足以為治，威不足以行誅，無以與下交矣。故喜而
+使賞，不必當功。怒而使誅，不必值罪。不慎喜怒，誅賞從其意，而欲委
+任臣下，故亡國相繼，殺君不絕。古人有言，眾口鑠金，三人成虎，不可
+不察也。
+
+夫人情發言欲勝，舉事欲成。故明者不以其短，疾人之長。不以其拙，病
+人之工。言有善者，則賞之。言有非者，則罰之。塞邪枉之路，蕩浮辭之
+端。臣下閔之，左右結舌，可謂明君。為善者君與之賞。為惡者君與之罰
+，因其所以來而報之，循其所以進而答之。聖人因之，故能用之。因之循
+理，故能長久。今之為君，無堯舜之才，而慕堯舜之治，故終顛殞乎混冥
+之中，而事不覺於昭明之術。是以虛慕欲治之名，無益亂世之理也。
+
+忠怠於宦成，病始于少瘳。禍生於懈慢，孝衰於妻子。此四者，慎終如始
+也。富必給貧，壯必給老。快情恣欲，必多侈侮。故曰：尊貴無以高人，
+聰明無以籠人，資給無以先人，剛勇無以勝人，能履行此，可以為天下君
+。
+
+夫謀莫難於必聽，事莫難於必成。成必合於數，聽必合於情，故抱薪加火
+，爍者必先燃。平地注水，溼者必先濡。故曰：動之以其類，安有不應者
+，獨行之術也。
+
+明君立法之後，中程者賞，缺繩者誅。此之謂君曰亂君，國曰亡國。
+
+智者寂於是非，故善惡有別。明者寂於去就，故進退無類。若智不能察是
+非，明不能審去就，斯謂虛妄。
+
+目貴明，耳貴聰，心貴公。以天下之目視，則無不見。以天下之耳聽，則
+無不聞。以天下之智慮，則無不知。得此三術，則存於不為也。
+
+
+
+
+
+
+
+
+
+
+End of Project Gutenberg's Deng Xi Zi (Thought of Deng Xi Zi), by Deng Xi
+
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