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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/7216-0.txt b/7216-0.txt new file mode 100644 index 0000000..72e263f --- /dev/null +++ b/7216-0.txt @@ -0,0 +1,662 @@ +The Project Gutenberg EBook of Gong Sun Long Zi (Thought of Gong Sun Long +Zi), by Gong Sun Long + +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: Gong Sun Long Zi (Thought of Gong Sun Long Zi) + +Author: Gong Sun Long + +Posting Date: May 8, 2009 [EBook #7216] +Release Date: January, 2005 +First Posted: March 27, 2003 + +Language: Chinese + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK GONG SUN LONG ZI *** + + + + +Produced by Wan Ting Gong + + + + + + + + +Gong Sun Long Zi (Thought Of Gong Sun Long Zi) + +by Gong Sun Long + + + +The original Chinese: + +公孫龍子 + + +公孫龍 + + + +〔跡府〕 + +公孫龍,六國時辯士也。疾名實之散亂,因資材之所長,為「守白」之論 +。假物取譬,以「守白」辯,謂白馬為非馬也。白馬為非馬者:言白,所 +以名色;言馬,所以名形也。色非形,形非色也。夫言色,則形不當與; +言形,則色不宜從。今合以為物,非也。如求白馬於廄中,無有,而有驪 +色之馬;然不可以應有白馬也。不可以應有白馬,則所求之馬亡矣,亡則 +白馬竟穿曰:「素聞先生高誼,願為弟子久;但不取先生以白馬為非馬耳 +。請去此術,則穿請為弟子」。龍曰:「先生之言悖!龍之所以為名者, +乃以白馬之論爾。今使龍去之,則無以教焉。且欲師之者,以智與學不如 +也。今使龍去之,此先教而後師之也。先教而後師之者,悖。且白馬非馬 +,乃仲尼之所取。龍聞楚王張繁弱之弓,載忘歸之矣,以射蛟兕於雲夢之 +圃。而喪其弓,左右請求之,王曰:『止!楚王遺弓,楚人得之,又何求 +焉?』仲尼聞之曰:『楚王仁義而未遂也。亦曰丑 公孫龍,趙平原君之 +客也。孔穿,孔子之葉也。穿與龍會,穿謂龍曰:「臣居魯,側聞下風, +高先生之智,說先生之行,願受業之日久矣,乃今得見。然所不取先生者 +,獨不取先生之以白馬為非馬耳。請去白馬非馬之學,穿請為弟子。」公 +孫龍曰:「先生之言,悖!龍之學,以白馬為非馬著也。使龍去之,則龍 +無以教。無以教,而乃學於龍也者,悖。且夫欲學於龍者,以智與學焉為 +不逮也。今教龍去白馬非馬,是先教而後師之也。先教而後師之,不可。 +先生之所以教龍者,似齊王之謂尹文也。齊王之謂尹文曰:『寡人甚好士 +,以齊國無士何也?』尹文曰:『願聞大王之所謂士者』齊王無以應。尹 +文曰:『今有人於此,事君則忠,事親則孝,交友則信,處鄉則順。有此 +四行,可謂士乎?』齊王曰:『善!此真吾所謂士也。』尹文曰:『王得 +此人,肯以為臣乎?』王曰:『所願而不可得也。』是時,齊王好勇,於 +是尹文曰:『使此人廣庭大眾之中,見侵侮而終不敢鬥,王將以為臣乎? +』王曰:『鉅士也,見侮而不鬥,辱也。辱,則寡人不以為臣矣。』尹文 +曰:『唯見辱而不鬥,未失其四行也。是人未失其四行,其所以為士也。 +然而王一以為臣,一不以為臣,則向之所謂士者,乃非士乎?』齊王無以 +應。尹文曰:『今有人君,將理其國,人有非,則非之。無非,則亦非之 +。有功,則賞之。無功,則亦賞之。而怨人之不理也,可乎?』齊王曰: +『不可。』尹文曰:『臣竊觀下吏之理齊,其方若此矣。』王曰:『寡人 +理國,信若先生之言,人雖不理,寡人不敢怨也。意未至然與?』尹文曰 +:『言之,敢無說乎?王之令曰:殺人者死,傷人者刑。人有畏王之令者 +,見侮而終不敢鬥,是全王之令也。而王曰:見侮而不敢鬥者,辱也。謂 +之辱,非之也。無非,而王辱之,故因除籍不以為臣也。不以為臣者,罰 +之也。此無罪而王罰之也。且王辱不敢鬥者,必榮敢鬥者也。榮敢鬥者是 +而王是之,必以為臣矣。必以為臣者,賞之也。彼無功而王賞之。王之所 +賞,吏之所誅也。上之所是,而法之所非也。賞罰是非,相與四謬,雖十 +黃帝,不能理也。』齊王無以應焉。故龍以子之言有似齊王。子知難白馬 +之非馬,不知所以難之說。以此猶知好士之名,而不知察士之類。」 + + + +〔白馬論〕 + +「白馬非馬,可乎?」曰:「可。」曰:「何哉?」曰:「馬者,所以命 +形也。白者,所以命色也。命色者,非命形也,故曰白馬非馬。」 + +曰:「有白馬,不可謂無馬也。不可謂無馬者,非馬也?有白馬為有馬, +白之非馬,何也?」 + +曰:「求馬,黃、黑馬皆可致。求白馬,黃、黑馬不可致。使白馬乃馬也 +,是所求一也,所求一者,白者不異馬也。所求不異,如黃、黑馬有可有 +不可,何也?可與不可其相非明。故黃、黑馬一也,而可以應有馬,而不 +可以應有白馬,是白馬之非馬審矣。」 + +曰:「以馬之有色為非馬,天下非有無色之馬也。天下無馬,可乎?」 + +曰:「馬固有色,故有白馬。使馬無色,有馬如已耳,安取白馬?故白者 +非馬也。白馬者,馬與白也;馬與白馬也,故曰:白馬非馬也。」 + +曰:「馬未與白為馬,白未與馬為白。合馬與白,復名白馬,是相與以不 +相與為名,未可。故曰:白馬非馬,未可。」 + +曰:「以有白馬為有馬,謂有白馬為有黃馬,可乎?」曰:「未可。」曰 +:「以有馬為異有黃馬,是異黃馬於馬也。異黃馬於馬,是以黃馬為非馬 +。以黃馬為非馬,而以白馬為有馬;此飛者入池,而棺槨異處;此天下之 +悖言亂辭也。」 + +曰:「有白馬,不可謂無馬者,離白之謂也。是離者有白馬不可謂有馬也 +。故所以為有馬者,獨以馬為有馬耳,非有白馬為有馬。故其為有馬也, +不可以謂馬馬也。」 + +曰:「白者不定所白,忘之而可也。白馬者,言定所白也。定所白者,非 +白也。馬者無去取於色,故黃、黑皆所以應。白馬者,有去取於色,黃、 +黑馬皆所以色去,故唯白馬獨可以應耳。無去者非有去也。故曰:白馬非 +馬。」 + + + +〔指物論〕 + +物莫非指,而指非指。天下無指,物無可以謂物。非指者,天下而物,可 +謂指乎? + +指也者,天下之所無也。物也者,天下之所有也。以天下之所有,為天下 +之所無,未可。 + +天下無指,而物不可謂指也。不可謂指者。非指也。 + +非指者,物莫非指也。 + +天下無指,而物不可謂指者,非有非指也。非有非指者,物莫非指也。物 +莫非指者,而指非指也。天下無指者,生於物之各有名,不為指也。不為 +指而謂之指,是兼不為指。以有不為指之無不為指,未可。且指者,天下 +之所兼。 + +天下無指者,物不可謂無指也。不可謂無指者,非有非指也。非有非指者 +,物莫非指,指非非指也。指與物,非指也。使天下無物指,誰徑謂非指 +?天下無物,誰徑謂指?天下有指,無物指,誰徑謂非指?徑謂無物非指 +?且夫指固自為非指,奚待於物,而乃與為指? + + + +〔通變論〕 + +曰:「二有一乎?」曰:「二無一。」 +曰:「二有右乎?」 +曰:「二無右。」 +曰:「二有左乎?」 +曰:「二無左。」 +曰:「右可謂二乎?」 +曰:「不可。」 +曰:「左可謂二乎」 +曰:「不可。」 +曰:「左與右可謂二乎?」 +曰:「可。」 +曰:「謂變非不變,可乎?」 +曰:「可。」 +曰:「右有與,可謂變乎?」 +曰:「可。」 +曰:「變隻?」 +曰:「右」 +曰:「右苟變,安可謂右?苟不變,安可謂變?」 +曰:「二苟無左又無右,二者左與右奈何?羊合牛非馬,牛合羊非雞。」 +曰:「何哉?」 +曰:「羊與牛唯異,羊有齒,牛無齒。而羊牛之非羊也,之非牛也,未可 +。是不俱有,而或類焉。」 + +「羊有角、牛有角。牛之而羊也;羊之而牛也,未可。是俱有,而類之不 +同也。」 + +「羊牛有角,馬無角;馬有尾,羊牛無尾。故曰:羊合牛非馬也。非馬者 +,無馬也。無馬者,羊不二,牛不二,而羊牛二。是而羊,而牛,非馬, +可也。」 + +「若舉而以是;猶類之不同。若左右猶是舉。」 + +「牛羊有毛,雞有羽。謂雞足,一。數雞足,二。二而一,故三。謂牛羊 +足,一。數足,四。四而一,故五。牛、羊足五,雞足三。故曰:牛合羊 +非雞。非有以非雞也。 + +「與馬以雞,寧馬。材,不材,其無以類審矣。舉是亂名,是謂狂舉。」 + +曰:「他辯。」 +曰:「青以白非黃,白以青非碧。」 +曰:「何哉?」 +曰:「青白不相與而相與,反而對也。不相鄰而相鄰,不害其方也。不害 +其方者,反而對。各當其所,左右不驪。」 + +「故一於青不可,一於白不可。惡乎其有黃矣哉?黃其正矣,是正舉也。 +其有君臣之於國焉,故強壽矣。」 + +「而且青驪乎白,而白不勝也。白足之勝矣,而不勝,是木賊金也。木賊 +金者碧,碧則非正舉矣。」 + +「青白不相與而相與,不相勝,則兩明也。爭而明,其色碧也。」 + +「與其碧,寧黃。黃,其馬也。其與類乎,碧其雞也,其與暴乎。」 + +「暴則君臣爭而兩明也。兩明者,昏不明,非正舉也。」 + +「非正舉者,名實無當,驪色章焉,故曰:兩明也。兩明而道喪,其無有 +以正焉。」 + + + + 〔堅白論〕 + +「堅、白、石、三,可乎?」 +曰:「不可。」 +曰:「二可乎?」 +曰:「可。」 +曰:「何哉?」 +曰:「無堅得白,其舉也二;無白得堅,其舉也二。」 +曰:「得其所白,不可謂無白。得其所堅,不可謂無堅。而之石也,之於 +然,非三也?」 + +曰:「視不得其所堅,而得其所白者,無堅也。拊不得其所白,而得其所 +堅。得其堅也,無白。」 + +曰:「天下無白,不可以視石。天下無堅,不可以謂石。堅白石不相外, +藏三,可乎?」 + +曰:「有自藏也,非藏而藏也。」 +曰:「其白也,其堅也,而石必得以相盛盈,其自藏奈何?」 +曰:「得其白,得其堅,見與不見離。不見離,一一不相盈,故離。離也 +者,藏也。」 + +曰:「石之白,石之堅,見與不見,二與三,若廣修而相盈也,其非舉乎 +。」 + +曰:「物白焉,不定其所白。物堅焉,不定其所堅。不定者兼,惡乎其石 +也?」 + +曰:「循石,非彼無石,非石無所取乎白。(堅、白)石不相離者固乎。 +然其無已。」 + +曰:「於石一也,堅白二也,而在於石。故有知焉;有不知焉,有見焉, +有不見焉。故知與不知相與離,見與不見相與藏。藏故,孰謂之不離?」 + +曰:「目不能堅,手不能白。不可謂無堅,不可謂無白。其異任也,其無 +以代也。堅白域於石,惡乎離?」 + +曰:「堅未與石為堅,而物兼。未與物為兼,而堅必堅─其不堅石、物而 +堅。天下未有若堅而堅藏。」 + +「白固不能自白,惡能白石物乎?若白者必白,則不白物而白焉,黃黑與 +之然。」 + +「石其無有,惡取堅白石乎?故離也。離也者,因是。」 + +「力與知,果不若因是。且猶白以目見,目以火見,而火不見。則火與目 +不見而神見。神不見,而見離。」 + +「堅以手,而手以捶,是捶與手知而不知。而神與不知。神乎,是之謂離 +焉。」 + +「離也者天下,故獨而正。」 + + + +〔名實論〕 + +天地與其所產焉,物也。物以物其所物而不過焉,實也。 +實以實其所實而不曠焉,位也。 +出其所位,非位。位其所位,正也。 +以其所正,正其所不正,疑其所正。 +其正者,正其所實也。正其所實者,正其名也。 +其名正,則唯乎其彼此焉。 +謂彼而彼不唯乎彼,則彼謂不行;謂此而此不唯乎此,則此謂不行。 +其以當,不當也;不當而當,亂也。 +故彼彼當乎彼,則唯乎彼,其謂行彼;此此當乎此,則唯乎此,其謂行此 +。 + +其以當而當,以當而當,正也。 +故彼彼止於彼,此此止於此,可;彼此而彼且此,此彼而此且彼,不可。 +夫名,實謂也。知此之非此也,知此之不在此也,則不謂也。知彼之非彼 +也,知彼之不在彼也,則不謂也。 +至矣哉!古之明王。審其名實,甚其所謂。至矣哉!古之明王。 + + + + + + + + + +End of the Project Gutenberg EBook of Gong Sun Long Zi (Thought of Gong Sun +Long Zi), by Gong Sun Long + +*** END OF THIS PROJECT GUTENBERG EBOOK GONG SUN LONG ZI *** + +***** This file should be named 7216-0.txt or 7216-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/7/2/1/7216/ + +Produced by Wan Ting Gong + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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