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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/7331-0.txt b/7331-0.txt new file mode 100644 index 0000000..b914e14 --- /dev/null +++ b/7331-0.txt @@ -0,0 +1,1479 @@ +The Project Gutenberg EBook of Shouyuan, Volume 17-20, by Xiang Liu + +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: Shouyuan, Volume 17-20 + +Author: Xiang Liu + +Release Date: May 10, 2009 [EBook #7331] +Release Date: January, 2005 +First Posted: April 14, 2003 + +Language: Chinese + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK SHOUYUAN, VOLUME 17-20 *** + + + + +Produced by Nicole Lai + + + + + + + + + 卷十七 雜言 + + 賢人君子者,通乎盛衰之時,明乎成敗之端,察乎治亂之紀,審乎人 +情。知所去就,故雖窮不處亡國之勢,雖貧不受污君之祿;是以太公七十 +而不自達,孫叔敖三去相而不自悔;何則?不強合非其人也。太公一合于 +周而侯七百歲,孫叔敖一合于楚而封十世;大夫种存亡越而霸,句踐賜死 +于前;李斯積功于秦,而卒被五刑。盡忠憂君,危身安國,其功一也;或 +以封侯而不絕,或以賜死而被刑;所慕所由异也。故箕子去國而佯狂,范 +蠡去越而易名,智過去君弟而更姓,皆見遠識微,而仁能去富勢,以避萌 +生之禍者也。夫暴亂之君,孰能离縶以役其身,而与于患乎哉?故賢者非 +畏死避害而已也,為殺身無益而明主之暴也。比干死紂而不能正其行,子 +胥死吳而不能存其國;二子者強諫而死,适足明主之暴耳,未始有益如秋 +毫之端也。是以賢人閉其智,塞其能,待得其人然后合;故言無不听,行 +無見疑,君臣兩与,終身無患。今非得其時,又無其人,直私意不能已, +閔世之亂,憂主之危;以無貲之身,涉蔽塞之路;經乎讒人之前,造無量 +之主,犯不測之罪;傷其天性,豈不惑哉?故文信侯、李斯,天下所謂賢 +也,為國計揣微射隱,所謂無過策也;戰胜攻取,所謂無強敵也。積功甚 +大,勢利甚高。賢人不用,讒人用事,自知不用,其仁不能去;制敵積功 +,不失秋毫;避患去害,不見丘山。積其所欲,以至其所惡,豈不為勢利 +惑哉?詩云:“人知其一,莫知其它。”此之謂也。 + 子石登吳山而四望,喟然而嘆息曰:“嗚呼悲哉!世有明于事情,不 +合于人心者;有合于人心,不明于事情者。”弟子問曰:“何謂也?”子 +石曰:“昔者吳王夫差不听伍子胥,盡忠极諫,抉目而辜;太宰彼秭茫餐 +島瞎度藎慘運撤蠆鈧粗徑狻軀由蟶斫澈懸越旗。昔者費仲、惡來革、長鼻 +決耳,崇侯虎順紂之心,欲以合于意,武王伐紂、四子身死牧之野,頭足 +异所,比干盡忠剖心而死。今欲明事情,恐有抉目剖心之禍,欲合人心, +恐有頭足异所之患。由是觀之,君子道狹耳。誠不逢其明主,狹道之中, +又將危險閉塞,無可從出者。” + 祁射子見秦惠王,惠王說之,于是唐姑讒之,复見,惠王怀怒以待之 +。非其說异也,所听者易也。故以征為羽,非弦之罪也;以甘為苦,限味 +之過也。 + 彌子瑕愛于衛君,衛國之法:竊駕君車罪刖。彌子瑕之母疾,人聞, +夜往告之。彌子瑕擅駕君車而出,君聞之,賢之曰:“孝哉!為母之故犯 +刖罪哉!”君游果園,彌子瑕食桃而甘,不盡而奉君,君曰:“愛我而忘 +其口味。”及彌子瑕色衰而愛弛,得罪于君,君曰:“是故嘗矯吾車,又 +嘗食我以余桃。”故子瑕之行未必變初也,前見賢后獲罪者,愛憎之生變 +也。 + 舜耕之時不能利其鄰人,及為天子,天下戴之。故君子窮則善其身, +達則利于天下。 + 孔子曰:“自季孫之賜我千鐘而友益親,自南宮項叔之乘我車也,而 +道加行。故道有時而后重,有勢而后行,微夫二子之賜,丘之道几于廢也 +。” + 太公田不足以償种,漁不足以償网,治天下有余智。文公种米,曾子 +架羊,孫叔敖相楚,三年不知軛在衡后,務大者固忘小。智伯廚人亡炙而 +知之,韓魏反而不知;邯鄲、子陽園人亡桃而知之,其亡也不知。務小者 +亦忘大也。” + 淳于髡謂孟子曰:“先名實者,為人者也;后名實者,自為者也。夫 +子在三卿之中,名實未加上下而去之,仁者固如此乎?”孟子曰:“居下 +位,不以賢事不肖者,伯夷也;五就湯,五就桀者,伊尹也;不惡污君, +不辭小官者,柳下惠也。三子者不同道,其趣一也。一者何也?曰仁也。 +君子亦仁而已,何必同?”曰:“魯穆公之時,公儀子為政,子思、子庚 +為臣,魯之削也滋甚。若是乎賢者之無益于國也。”曰:“虞不用百里奚 +而亡,秦穆公用之而霸,故不用賢則亡,削何可得也。”曰:“昔者王豹 +處于淇,而河西善謳;綿駒處于高唐,而齊右善歌。華舟杞梁之妻,善哭 +其夫而變國俗。有諸內必形于外;為其事,無其功,髡未睹也。是故無賢 +者也,有則髡必識之矣。”曰:“孔子為魯司寇而不用,從祭肉不至,不 +脫冕而行;其不善者以為為肉也,其善者以為為禮也。乃孔子欲以微罪行 +,不欲為苟去,故君子之所為,眾人固不得識也。” + 梁相死,惠子欲之梁,渡河而遽墮水中,船人救之。船人曰:“子欲 +何之而遽也?”曰:“梁無相,吾欲往相之。”船人曰:“子居船W之間 +而困,無我則子死矣,子何能相梁乎?”惠子曰:“子居艘楫之間則吾不 +如子;至于安國家,全社稷,子之比我,蒙蒙如未視之狗耳。” + 西閭過東渡河中流而溺,船人接而出之,問曰:“今者子欲安之?” +西閭過曰:“欲東說諸侯王。”船人掩口而笑曰:“子渡河中流而溺,不 +能自救,安能說諸侯乎?”西閭過曰:“無以子之所能相為傷也。子獨不 +聞和氏之璧乎?价重千金,然以之間紡,曾不如瓦磚;隨侯之珠,國寶也 +,然用之彈,曾不如泥丸;騏驥旝,倚衡負軛而趨,一日千里,此至疾也 +,然使捕鼠,曾不如百錢之狸;干二蔗崱,物不知,刃离金斬羽契鐵斧, +此至利也,然以之補履,曾不如兩錢之錐。今子持楫乘扁舟,處廣水之中 +,當陽侯之波,而臨淵流,适子之所能耳。若誠与子東說諸侯王,見一國 +之王,子之蒙蒙,無异夫未視之狗耳。” + 甘戊使于齊,渡大河。船人曰:“河水間耳,君不能自渡,能為王者 +之說乎?”甘戊曰:“不然,汝不知也。物各有短長,謹愿敦厚,可事主 +不施用兵;騏驥、旝,足及千里,置之宮室,使之捕鼠,曾不如小狸;干 +將為利,名聞天下,匠以治木,不如斤斧。今持楫而上下隨流,吾不如子 +;說千乘之君,万乘之主,子亦不如戊矣。” + 今夫世异則事變,事變則時移,時移則俗易;是以君子先相其土地, +而裁其器,觀其俗,而和其風,總眾議而定其教。愚人有學遠射者,參矢 +而發,已射五步之內,又复參矢而發;世以易矣,不更其儀,譬如愚人之 +學遠射。目察秋毫之末者,視不能見太山;耳听清濁之調者,不聞雷霆之 +。何也?唯其意有所移也。百人操,不可為固結;千人謗獄,不可為直辭 +,万人比非,不可為顯士。 + 麋鹿成群,虎豹避之;飛鳥成列,鷹鷲不擊;眾人成聚,圣人不犯。 +騰蛇游于霧露,乘于風雨而行,非千里不止;然則暮托宿于讌之穴,所然 +者,何也?用心不一也。夫蚯蚓內無筋骨之強,外無爪牙之;然下飲黃泉 +,上墾土。所以然者,何也?用心一也。聰者耳聞,明者目見,聰明形則 +仁愛者,廉恥分矣。故非其道而行之,雖勞不至;非其有而求之,雖強不 +得;智者不為非其事,廉者不求非其有;是以遠容而名章也。詩云:“不 +忮不求,何用不臧。”此之謂也。 + 楚昭王召孔子,將使執政而封以書社七百。子西謂楚王曰:“王之臣 +用兵有如子路者乎?使諸侯有如宰予者乎?長官五官有如子貢者乎?昔文 +王處酆、武王處鎬之間百乘之地,伐上殺主立為天子,世皆曰圣。王今以 +孔子之賢而有書社七百里之地,而三子佐之,非楚之利也。”楚王遂止。 +夫善惡之難分也,圣人獨見疑,而況于賢者乎!是以賢圣罕合,諂諛常興 +也。故有千歲之亂而無百歲之治,孔子之見疑,豈不痛哉! + 魯哀公問于孔子曰:“有智者壽乎?”孔子曰:“然。人有三死而非 +命也者,人自取之。夫寢處不時,飲食不節,佚勞過度者,疾共殺之;居 +下位而上忤其君,嗜欲無厭,而求不止者,刑共殺之;以少犯眾,弱以侮 +強,忿怒不量力者,兵共殺之。此三者,非命也,人自取之。詩云:‘人 +而無儀,不死何為?’此之謂也。” + 孔子遭難陳、蔡之境,絕糧,弟子皆有飢色,孔子歌兩柱之間。子路 +入見曰:“夫子之歌,禮乎?”孔子不應,曲終而曰:“由,君子好樂為 +無驕也,小人好樂為無懾也,其誰知之?子不我知而從我者乎?”子路不 +悅,援干而舞,三終而出。及至七日,孔子修樂不休,子路慍見曰:“夫 +子之修樂,時乎?”孔子不應,樂終而曰:“由,昔者齊桓霸心生于莒, +句踐霸心生于會稽,晉文霸心生于驪氏,故居不幽,則思不遠,身不約則 +智不廣,庸知而不遇之。”于是興,明日免于厄。子貢執轡曰:“二三子 +從夫子而遇此難也,其不可忘也!” +孔子曰:“惡是何也?語不云乎?三折肱而成良醫。夫陳、蔡之間,丘之 +幸也。二三子從丘者皆幸人也。吾聞人君不困不成王,列士不困不成行。 +昔者湯困于呂,文王困于縿里,秦穆公困于牖咐誄祝簿浼諢嶧步睦阪曄稀 +蚶次暗潰泊雍粗醇芭擔才抵及寒也,唯賢者獨知而難言之也。易曰:‘困 +亨貞,大人吉,無咎。有言不信。’圣人所与人難言信也。” + 孔子困于陳、蔡之間,居環堵之內,席三經之席,七日不食,藜羹不 +糝,弟子皆有飢色,讀詩書治禮不休。子路進諫曰:“凡人為善者天報以 +福,為不善者天報以禍。今先生積德行,為善久矣。意者尚有遺行乎?奚 +居隱也!”孔子曰:“由,來,汝不知。坐,吾語汝。子以夫知者為無不 +知乎?則王子比干何為剖心而死?以諫者為必听耶?伍子胥何為抉目于吳 +東門?子以廉者為必用乎?伯夷、叔齊何為餓死于首陽山之下?子以忠者 +為必用乎?則鮑庄何為而肉枯?荊公子高終身不顯,鮑焦抱木而立枯,介 +子推登山焚死。故夫君子博學深謀不遇時者眾矣,豈獨丘哉!賢不肖者才 +也,為不為者人也,遇不遇者時也,死生者命也;有其才不遇其時,雖才 +不用,苟遇其時,何難之有!故舜耕歷山而逃于河畔,立為天子則其遇堯 +也。傅說負壤土、釋板筑,而立佐天子,則其遇武丁也。伊尹,有莘氏媵 +臣也,負鼎俎調五味而佐天子,則其遇成湯也。呂望行年五十賣食于棘津 +,行年七十屠牛朝歌,行年九十為天子師,則其遇文王也。管夷吾束縛膠 +目,居檻車中,自車中起為仲父,則其遇齊桓公也。百里奚自賣取五羊皮 +,伯氏牧羊以為卿大夫,則其遇秦穆公也。沈尹名聞天下,以為令尹,而 +讓孫叔敖,則其遇楚庄王也。伍子胥前多功,后戮死,非其智益衰也,前 +遇闔廬,后遇夫差也。夫驥厄罷鹽車,非無驥狀也,夫世莫能知也;使驥 +得王良、造父,驥無千里之足乎?芝蘭生深林,非為無人而不香。故學者 +非為通也,為窮而不困也,憂而不衰也,此知禍福之始而心不惑也,圣人 +之深念獨知獨見。舜亦賢圣矣,南面治天下,唯其遇堯也;使舜居桀紂之 +世,能自免于刑戮固可也,又何官得治乎?夫桀殺關龍逄而紂殺王子比干 +,當是時,豈關龍逄無知,而比干無惠哉?此桀紂無道之世然也。故君子 +疾學修身端行,以須其時也。” + 孔子之宋,匡簡子將殺陽虎,孔子似之。甲士以圍孔子之舍,子路怒 +,奮戟將下斗。孔子止之,曰:“何仁義之不免俗也?夫詩、書之不習, +禮、樂之不修也,是丘之過也。若似陽虎,則非丘之罪也,命也夫。由, +歌予和汝。”子路歌,孔子和之,三終而甲罷。 + 孔子曰:“不觀于高岸,何以知顛墜之患;不臨深淵,何以知沒溺之 +患;不觀于海上,何以知風波之患。失之者其不在此乎?士慎三者,無累 +于人。” + 曾子曰:“響不辭聲,鑒不辭形,君子正一而万物皆成。夫行非為影 +也,而影隨之;呼非為響也,而響和之。故君子功先成而名隨之。” + 子夏問仲尼曰:“顏淵之為人也,何若?”曰:“回之信,賢于丘也 +。”曰:“子貢之為人也,何若?”曰:“賜之敏,賢于丘也。”曰:“ +子路之為人也,何若?”曰:“由之勇,賢于丘也。”曰:“子張之為人 +也,何若?”曰:“師之庄,賢于丘也。”于是子夏避席而問曰:“然則 +四者何為事先生?”曰:“坐,吾語汝。回能信而不能反,賜能敏而不能 +屈,由能勇而不能怯,師能庄而鄏。兼此四子者,丘不為也。夫所謂至圣 +之士,必見進退之利,屈伸之用者也。” + 東郭子惠問于子貢曰:“夫子之門何其雜也?”子貢曰:“夫隱括之 +旁多枉木,良醫之門多疾人,砥礪之旁多頑鈍。夫子修道以俟天下,來者 +不止,是以雜也。詩云:‘苑彼柳斯,鳴蜩;有y者淵,莞葦淠淠。’言 +大者之旁,無所不容。” + 昔者南瑕子過程太子,太子為烹鯢魚。南瑕子曰:“吾聞君子不食鯢 +魚。”程太子曰:“乃君子否?子何事焉?”南瑕子曰:“吾聞君子上比 +所以廣德也,下比所以狹行也,于惡自退之原也。詩云:‘高山仰止,景 +行行止。’吾豈敢自以為君子哉?志向而已。孔子曰:‘見賢思齊焉,見 +不賢而內自省。’” + 孔子觀于呂梁,懸水四十仞,環流九十里,魚鱉不能過,黿鼉不敢居 +;有一丈夫,方將涉之。孔子使人并崖而止之曰:“此懸水四十仞,圜流 +九十里,魚鱉不敢過,黿鼉不敢居,意者難可濟也!”丈夫不以錯意,遂 +渡而出。孔子問:“子巧乎?且有道術乎?所以能入而出者何也?”丈夫 +曰:“始吾入,先以忠信,吾之出也,又從以忠信;忠信錯吾軀于波流, +而吾不敢用私。吾所以能入而复出也。”孔子謂弟子曰:“水而尚可以忠 +信,義久而身親之,況于人乎?” + 子路盛服而見孔子。孔子曰:“由,是涀涀者何也?昔者江水出于岷 +山;其始也,大足以濫觴,及至江之津也,不方舟,不避風,不可渡也, +非唯下流眾川之多乎?今若衣服甚盛,顏色充盛,天下誰肯加若者哉?” +子路趨而出,改服而入,蓋自如也。孔子曰:“由,記之,吾語若:于言 +者,華也,奮于行者,伐也。夫色智而有能者,小人也。故君子知之為知 +之,不知為不知,言之要也;能之為能,不能為不能,行之至也。言要則 +知,行要則仁;既知且仁,夫有何加矣哉?由,詩曰:‘湯降不遲,圣教 +日躋’。此之謂也。” + 子路問孔子曰:“君子亦有憂乎?”孔子曰:“無也。君子之修其行 +未得,則樂其意;既已得,又樂其知。是以有終生之樂,無一日之憂。小 +人則不然,其未之得則憂不得,既已得之又恐失之。是以有終身之憂,無 +一日之樂也。” + 孔子見榮啟期,衣鹿皮裘,鼓瑟而歌。孔子問曰:“先生何樂也?” +對曰:“吾樂甚多。天生万物唯人為貴,吾既已得為人,是一樂也。人以 +男為貴,吾既已得為男,是二樂也。人生不免襁褓,吾年已九十五,是三 +樂也。夫貧者士之常也,死者民之終也,處常待終,當何憂乎?” + 曾子曰:“吾聞夫子之三言,未之能行也。夫子見人之一善而忘其百 +非,是夫子之易事也。夫子見人有善若已有之,是夫子之不爭也。聞善必 +躬親行之,然后道之,是夫子之能勞也。夫子之能勞也,夫子之不爭也, +夫子之易事也,吾學夫子之三言而未能行。” + 孔子說:“回,若有君子之道四:強于行己,弱于受諫,怵于待祿, +慎于持身。” + 仲尼曰:“史有君子之道三:不仕而敬上,不祀而敬鬼,直能曲于人 +。” + 孔子曰:“丘死之后,商也日益,賜也日損;商也好与賢己者處,賜 +也好說不如己者。” + 孔子將行,無蓋。弟子曰:“子夏有蓋,可以行。”孔子曰:“商之 +為人也,甚短于財。吾聞与人交者,推其長者,違其短者,故能久長矣。 +” + 子路行,辭于仲尼曰:“敢問新交取親若何?言寡可行若何?長為善 +士而無犯若何?”仲尼曰:“新交取親,其忠乎!言寡可行,其信乎!長 +為善士而無犯,其禮乎!” + 子路將行,辭于仲尼,曰:“贈汝以車乎?以言乎?”子路曰:“請 +以言!”仲尼曰:“不強不遠,不勞無功,不忠無親,不信無复,不恭無 +禮。慎此五者,可以長久矣。” + 曾子從孔子于齊,齊景公以下卿禮聘曾子,曾子固辭,將行,晏子送 +之,曰:“吾聞君子贈人以財,不若以言。今夫蘭本三年,湛之以鹿醢, +既成則易以匹馬,非蘭本美也。愿子詳其所湛。既得所湛,亦求所湛。吾 +聞君子居必擇處,所以求士也;游必擇士,所以修道也。吾聞反常移性者 +欲也,故不可不慎也。” + 孔子曰:“中人之情,有余則侈,不足則儉,無禁則淫,無度則失, +縱欲則敗。飲食有量,衣服有節,宮室有度,畜聚有數,車器有限,以防 +亂之源也。故夫度量不可不明也,善言不可不听也。” + 孔子曰:“巧而好度必工,勇而好同必胜,知而好謀必成;愚者反是 +,夫處重擅寵,專事妒賢,愚者之情也。志驕傲而輕舊怨,是以尊位則必 +危,任重則必崩,擅寵則必辱。” + 孔子曰:“鞭扑之子,不從父之教;刑戮之民,不從君之政,言疾之 +難行。故君子不急斷,不意使,以為亂源。” + 孔子曰:“終日言不遺己之憂,終日行不遺己之患,唯智者有之。故 +恐懼所以除患也,恭敬所以越難也;終身為之,一言敗之,可不慎乎!” + 孔子曰:“以富貴為人下者,何人不与?以富貴敬愛人者,何人不親 +?眾言不逆,可謂知言矣,眾向之,可謂知時矣。” + 孔子曰:“夫富而能富人者,欲貧而不可得也;貴而能貴人者,欲賤 +而不可得也;達而能達人者,欲窮而不可得也。” + 仲尼曰:“非其地而樹之,不生也,非其人而語之,弗听也;得其人 +,如聚沙而雨之,非其人,如聚聾而鼓之。” + 孔子曰:“船非水不可行,水入船中,則其沒也,故曰:君子不可不 +嚴也,小人不可不閉也!” + 孔子曰:“依賢固不困,依富固不窮,馬趼斬而复行者何,以輔足眾 +也。” + 孔子曰:“不知其子,視其所友;不知其君,視其所使。”又曰:“ +与善人居,如入蘭芷之室,久而不聞其香,則与之化矣;与惡人居,如入 +鮑魚之肆,久而不聞其臭,亦与之化矣。故曰:丹之所藏者赤,烏之所藏 +者黑。君子慎所藏。” + 子貢問曰:“君子見大水必觀焉,何也?”孔子曰:“夫水者,君子 +比德焉。遍予而無私,似德;所及者生,似仁;其流卑下句倨,皆循其理 +,似義;淺者流行,深者不測,似智;其赴百仞之谷不疑,似勇;綿弱而 +微達,似察;受惡不讓,似包蒙;不清以入,鮮洁以出,似善化;至量必 +平,似正;盈不求概,似度;其万折必東,似意。是以君子見大水觀焉爾 +也。” + “夫智者何以樂水也?”曰:“泉源潰潰,不釋晝夜,其似力者;循 +理而行,不遺小間,其似持平者;動而之下,其似有禮者;赴千仞之壑而 +不疑,其似勇者;障防而清,其似知命者;不清以入,鮮洁以出,其似善 +化者;眾人取平品類以正,万物得之則生,失之則死,其似有德者;淑淑 +淵淵,深不可測,其似圣者。通潤天地之間,國家以成,是知之所以樂水 +也。詩云:‘思樂泮水,薄采其茆;魯侯戾止,在泮飲酒。’樂水之謂也 +。”“夫仁者何以樂山也?”曰:“夫山,万民之所觀仰。草木生焉,眾 +木立焉,飛禽萃焉,走獸休焉,寶藏殖焉,奇夫息焉,育群物而不倦焉, +四方并取而不限焉。出云風通气于天地之間,國家以成,是仁者所以樂山 +也。詩曰:‘太山岩岩,魯侯是瞻。’樂山之謂矣。” + 玉有六美,君子貴之:望之溫潤,近之栗理,聲近徐而聞遠,折而不 +撓,闕而不荏,廉而不劌,有瑕必示之于外,是以貴之。望之溫潤者,君 +子比德焉,近于栗理者,君子比智焉;聲近徐而聞遠者,君子比義焉;折 +而不撓,闕而不荏者,君子比勇焉;廉而不劌者,君子比仁焉;有瑕必見 +于外者,君子比情焉。 + 道吾問之夫子:“多所知,無所知,其身孰善者乎?”對曰:“無知 +者,死人屬也;雖不死,累人者必眾甚矣。然多所知者好,其用心也多; +所知者出于利人即善矣,出于害人即不善也。”道吾曰:“善哉!” + 越石父曰:“不肖人,自賢也;愚者,自多也;佞人者,皆莫能相其 +心口以出之,又謂人勿言也。譬之猶渴而穿井,臨難而后鑄兵,雖疾從而 +不及也。” + 夫臨財忘貧,臨生忘死,可以遠罪矣。夫君子愛口,孔雀愛羽,虎豹 +愛爪,此皆所以治身法也。上交者不失其祿,下交者不离于患,是以君子 +擇人以交,農人擇田而田。君子樹人,農夫樹田;田者擇种而种之,丰年 +必得粟;士擇人而樹之,丰時必得祿矣。 + 天下失道,而后仁義生焉,國家不治,而后孝子生焉,民爭不分,而 +后慈惠生焉,道逆時反,而后權謀生焉。凡善之生也,皆學之所由。一室 +之中,必有主道焉,父母之謂也;故君正則百姓治,父母正則子孫孝慈。 +是以孔子家儿不知罵,曾子家儿不知怒;所以然者,生而善教也。夫仁者 +好合人,不仁者好离人,故君子居人間則治,小人居人間則亂;君子欲和 +人,譬猶水火不相能然也,而鼎在其間,水火不亂,乃和百味。是以君子 +不可不慎擇人在其間! + 齊景公問晏子曰:“寡人自坐地,二三子皆坐地;吾子獨搴草而坐之 +,何也?”晏子對曰:“嬰聞之:唯喪与獄坐于地。今不敢以喪獄之事侍 +于君矣。” + 齊高廷問于孔子曰:“廷、不曠山,不直地,衣蓑提執精气,以問事 +君之道,愿夫子告之。”孔子曰:“貞以干之,敬以輔之,待人無倦,見 +君子則舉之,見小人則退之;去爾惡心而忠与之,敏其行,修其禮,千里 +之外親如兄弟;若行不敏,禮不合,對門不通矣。” + + + + + + 卷十八 辨物 + + 顏淵問于仲尼曰:“成人之行何若?”子曰:“成人之行達乎情性之 +理,通乎物類之變,知幽明之故,睹游气之源,若此而可謂成人。既知天 +道,行躬以仁義,飭身以禮樂。夫仁義禮樂成人之行也,窮神知化德之盛 +也。” + 易曰:“仰以觀于天文,俯以察于地理”,是故知幽明之故。夫天文 +地理、人情之效存于心,則圣智之府。是故古者圣王既臨天下,必變四時 +,定律歷,考天文,揆時變,登靈台以望气氛,故堯曰:“咨爾舜,天之 +歷數在爾躬,允執其中,四海困窮。”書曰:“在璇璣玉衡,以齊七政。 +”璇璣謂此辰勾陳樞星也。以其魁杓之所指二十八宿為吉凶禍福;天文列 +舍盈縮之占,各以類為驗。夫占變之道,二而已矣。二者陰陽之數也,故 +易曰:“一陰一陽之謂道,道也者,物之動莫不由道也。”是故發于一, +成于二,備于三,周于四,行于五;是故玄象著明,莫大于日月;察變之 +動,莫著于五星。天之五星運气于五行,其初猶發于陰陽,而化极万一千 +五百二十。所謂二十八星者:東方曰角亢氐房心尾箕,北方曰斗牛須女虛 +危營室東壁,西方曰奎婁胃昂畢觜參,南方曰東井輿鬼柳七星張翼軫。所 +謂宿者,日月五星之所宿也。其在宿運外內者,以宮名別,其根皆發于地 +而華形于天。所謂五星者,一曰歲星、二曰熒惑、三曰鎮星、四曰太白、 +五曰辰星。僨瑰繰茫熊紀魘福豺坑戎雌歟步暈逍盈縮之所生也。五星之 +所犯,各以金木水火土為占。春秋冬夏伏見有時,失其常,离其時,則為 +變异,得其時,居其常,是謂吉祥。古者有主四時者:主春者張,昏而中 +,可以种谷,上告于天子,下布之民;主夏者大火,昏而中,可以种黍菽 +,上告于天子,下布之民;主秋者虛,昏而中,可以种麥,上告于天子, +下布之民;主冬者昴,昏而中,可以斬伐田獵蓋藏,上告之天子,下布之 +民。故天子南面視四星之中,知民之緩急,急利不賦籍,不舉力役。書曰 +:“敬授民時。”詩曰:“物其有矣,維其時矣。”物之所以有而不絕者 +,以其動之時也。 + 易曰:“天垂象,見吉凶,圣人則之。”昔者高宗、成王感于螅雉暴 +風之變,修身自改而享丰昌之福也;逮秦皇帝即位,彗星四見,蝗虫蔽天 +,冬雷夏凍,石隕東郡,大人出臨洮,妖孽并見,熒惑守心,星大角,大 +角以亡;終不能改。二世立,又重其惡;及即位,日月薄蝕,山林淪亡, +辰星出于四孟,太白經天而行,無云而雷,枉矢夜光,熒惑襲月,孽火燒 +宮,野禽戲庭,都門內崩。天變動于上,群臣昏于朝,百姓亂于下,遂不 +察,是以亡也。 + 八荒之內有四海,四海之內有九州,天子處中州而制八方耳。兩河間 +曰冀州,河南曰豫州,河西曰雍州,漢南曰荊州,江南曰揚州,濟南間曰 +兗州,濟東曰徐州,燕曰幽州,齊曰青州。山川污澤,陵陸丘阜,五土之 +宜,圣王就其勢,因其便,不失其性。高者黍,中者稷,下者,蒲葦菅蒯 +之用不乏,麻麥黍梁亦不盡,山林禽獸川澤魚鱉滋殖,王者京師四通而致 +之。 + 周幽王二年,西周三川皆震,伯陽父曰:“周將亡矣。夫天地之气, +不失其序,若過其序,民亂之也。陽伏而不能出,陰迫而不能,于是有地 +震。今三川震,是陽失其所而填陰也;陽溢而壯,陰源必塞,國必亡。夫 +水土演而民用足也,土無所演,民乏財用,不亡何待?昔伊雒竭而夏亡, +河竭而商亡,今周德如二代之季矣;其川源塞,塞必竭,夫國必依山川, +山崩川竭,亡之征也。川竭山必崩,若國亡不過十年,數之紀也,天之所 +棄不過紀。”是歲也,三川竭,岐山崩,十一年幽王乃滅,周乃東遷。 + 五岳者,何謂也?泰山,東岳也;霍山,南岳也;華山,西岳也;常 +山,北岳也;嵩高山,中岳也。五岳何以視三公?能大布云雨焉,能大斂 +云雨焉;云触石而出,膚寸而合,不崇朝而雨天下,施德博大,故視三公 +也。 + 四瀆者,何謂也?江、河、淮、濟也。四瀆何以視諸侯?能蕩滌垢濁 +焉,能通百川于海焉,能出云雨千里焉,為施甚大,故視諸侯也。 + 山川何以視子男也?能出物焉,能潤澤物焉,能生云雨;為恩多,然 +品類以百數,故視子男也。書曰:“于六宗,望秋于山川,遍于群神矣” + 齊景公為露寢之台,成而不通焉。柏常騫曰:“為台甚急,台成,君 +何為不通焉?”公曰:“然。梟昔者鳴,其聲無不為也,吾惡之甚,是以 +不通焉。”柏常騫曰:“臣請禳而去之!”公曰:“何具?”對曰:“筑 +新室,為置白茅焉。”公使為室,成,置白茅焉。柏常騫夜用事,明日問 +公曰:“今昔聞梟聲乎?”公曰:“一鳴而不复聞。”使人往視之,梟當 +陛布翼伏地而死。公曰:“子之道若此其明也!亦能益寡人壽乎?”對曰 +:“能。”公曰:“能益几何?”對曰:“天子九、諸侯七、大夫五。” +公曰:“亦有征兆之見乎?”對曰:“得壽,地且動。”公喜,令百官趣 +具騫之所求。柏常騫出,遭晏子于涂,拜馬前,辭曰:“騫為君禳梟而殺 +之,君謂騫曰:子之道若此其明也,亦能益寡人壽乎?騫曰能。今且大祭 +,為君請壽,故將往。以聞。”晏子曰:“嘻,亦善矣!能為君請壽也。 +雖然,吾聞之:惟以政与德順乎神,為可以益壽。今徒祭可以益壽乎?然 +則福名有見乎?”對曰:“得壽地將動。”晏子曰:“騫,昔吾見維星絕 +,樞星散,地其動。汝以是乎?”柏常騫俯有間,仰而對曰:“然。”晏 +子曰:“為之無益,不為無損也。薄賦斂,無費民,且令君知之!” + 夫水旱俱天下陰陽所為也。大旱則雩祭而請雨,大水則鳴鼓而劫社。 +何也?曰:陽者陰之長也,其在鳥則雄為陽,雌為陰,在獸則牡為陽而牝 +為陰;其在民則夫為陽而婦為陰,其在家則父為陽而子為陰,其在國則君 +為陽而臣為陰。故陽貴而陰賤,陽尊而陰卑,天之道也。今大旱者,陽气 +太盛以厭于陰,陰厭陽固,陽其填也,惟填厭之太甚,使陰不能起也,亦 +雩際拜請而已,無敢加也。至于大水及日蝕者,皆陰气太盛而上減陽精, +以賤乘貴,以卑陵尊,大逆不義,故鳴鼓而懾之,朱絲縈而劫之。由此觀 +之,春秋乃正天下之位,征陰陽之失。蔔逆者不避其難,是亦春秋之不畏 +強御也。故劫嚴社而不為惊靈,出天王而不為不尊上,辭蒯聵之命不為不 +听其父,絕文姜之屬而不為不愛其母,其義之盡耶!其義之盡耶! + 齊大旱之時,景公召群臣問曰:“天不雨久矣,民且有飢色,吾使人 +卜之,崇在高山廣水,寡人欲少賦斂以祠靈山可乎?”群臣莫對。晏子進 +曰:“不可,祠此無益也。夫靈山固以石為身,以草木為發;天久不雨, +發將焦,身將熱,彼獨不欲雨乎?祠之無益。”景公曰:“不然,吾欲祠 +河伯可乎?”晏子曰:“不可,祠此無益也。夫河伯以水為國,以魚鱉為 +民;天久不雨,水泉將下,百川竭,國將亡,民將滅矣,彼獨不用雨乎? +祠之何益?”景公曰:“今為之奈何?”晏子曰:“君誠避宮殿暴露,与 +靈山河伯共憂;其幸而雨乎!”于是景公出野,暴露三日,天果大雨,民 +盡得种樹。景公曰:“善哉!晏子之言可無用乎?其惟右德也!” + 夫天地有德,合則生气有精矣;陰陽消息,則變化有時矣。時得而治 +矣,時得而化矣,時失而亂矣;是故人生而不具者五:目無見,不能食, +能行,不能言,不能施化。故三月達眼而后能見,七月生齒而后能食,期 +年生而後能行,三年合而後能言,十六精通而后能施化。陰窮反陽,陽窮 +反陰,故陰以陽變,陽以陰變。故男八月而生齒,八歲而毀齒,二八十六 +而精小通;女七月而生齒,七歲而毀齒,二七十四而精化小通。不肖者精 +化始至,而生气感動,触情縱欲,故反施亂化。故詩云:“乃如之人,怀 +婚姻也;大無信也,不知命也。”賢者不然,精化填盈后,傷時之不可遇 +也,不見道端,乃陳情欲以。詩曰:“靜女其姝,俟我乎城隅;愛而不見 +,搔首踟躕。”“瞻彼日月,遙遙我思;道之云遠,曷云能來?”急時之 +辭也,甚焉,故稱日月也。 + 度量權衡以黍生之為一分,十分為一寸,十寸為一尺,十尺為一丈。 +十六黍為一豆,六豆為一銖,二十四銖重一兩,十六兩為一斤,三十斤為 +一鈞,四鈞重一石。千二百黍為一龠,十龠為一合,十合為一升,十升為 +一斗,十斗為一石。 + 凡六經帝王之所著,莫不致四靈焉;德盛則以為畜,治平則時气至矣 +。故麒麟身、牛尾,圓頂一角,合仁怀義,音中律呂,行步中規,折旋中 +矩,擇土而踐,位平然后處,不群居,不旅行,紛兮其有質文也,幽閑則 +循循如也,動則有儀容。黃帝即位,惟圣恩承天,明道一修,惟仁是行, +宇內和平,未見鳳凰,維思影像,夙夜晨興,于是乃問天老曰:“鳳儀如 +何?”天老曰:“夫鳳,鴻前麟后,蛇頸魚尾,鶴植鴛鴦,思麗化枯折所 +志,龍文龜身,燕喙雞,駢翼而中注,首戴德,頂揭義,背負仁,心信志 +,食則有質,飲則有儀,往則有文,來則有嘉。晨鳴曰發明,晝鳴曰保長 +,飛鳴曰上翔,集鳴曰歸昌。翼挾義,衷抱忠,足履正,尾系武,小聲合 +金,大音合鼓;延頸奮翼,五先備舉,光興八風,气降時雨,此謂鳳像。 +夫惟鳳為能究万物,通天祉,象百狀,達于道。去則有災,見則有福,覽 +九州,觀八极,備文武,正王國,嚴照四方,仁圣皆伏。故得鳳之像一者 +鳳過之,得二者鳳下之,得三者春秋下之,得四者四時下之,得五者終身 +居之。”黃帝曰:“于戲盛哉!”于是乃備黃冕,帶黃紳,齋于中宮,鳳 +乃蔽日而降。黃帝降至東階,西面啟首曰:“皇天降茲,敢不承命?”于 +是鳳乃遂集東囿,食帝竹實,栖帝梧樹,終身不去。詩云:“鳳凰鳴矣, +于彼高岡;梧桐生矣,于彼朝陽。EE萋萋,雍雍喈喈。”此之謂也。靈 +龜文五色,似玉似金,背陰向陽,上隆象天,下平法地,盤衍象山,四趾 +轉運應四時,文著象二十八宿。蛇頭龍翅,左精象日,右精象月,千歲之 +化,下气上通,能知吉凶存亡之變。宁則信信如也,動則著矣。神龍能為 +高,能為下,能為大,能為小,能為幽,能為明,能為短,能為長。昭乎 +其高也,淵乎其下也,薄乎天光,高乎其著也。一有一亡忽微哉,斐然成 +章,虛無則精以知,動作者靈以化。于戲允哉!君子辟神也,觀彼威儀, +游燕幽間,有似鳳也。書曰:“鳥獸,鳳凰來儀。”此之謂也。 + 成王時有三苗貫桑而生,同為一秀,大几盈車,民得而上之成王,成 +王問周公:“此何也?”周公曰:“三苗同秀為一,意天下其和而為一乎 +?”后三年則越裳氏重譯而朝,曰:“道路悠遠,山川阻深,恐一使之不 +通,故重三譯而來朝也。”周公曰:“德澤不加,則君子不饗其質;政令 +不施,則君子不臣其人。”譯曰:“吾受命于吾國之黃發久矣,天之無烈 +風淫雨,意中國有圣人耶?有則盍朝之!”然后周公敬受其所以來矣。 + 周惠王十五年,有神降于莘。王問于內史過曰:“是何故有之乎?” +對曰:“有之國將興,其君齋明衷正,精洁惠和,其德足以昭其馨香,其 +惠足以同其民人,神饗而民听,民神無怨,故明神降焉,觀其政德而均布 +福焉。國將亡,其君貪冒淫僻,邪佚荒怠,蕪穢暴虐;其政腥臊,馨香不 +登,其刑矯誣,百姓攜貳,明神不蠲,而民有遠意,民神痛怨,無所依怀 +,故神亦往焉,觀其苛慝而降之禍。是以或見神而興,亦有以亡。昔夏之 +興也,祝融降于崇山;其亡也,回祿信于亭隧。商之興也,杌次于丕山; +其亡也,夷羊在牧。之興也, +N|鳴于岐山;其衰也,杜伯射宣王于鎬。是皆明神之紀者也。”王曰: +“今是何神耶?”對曰:“昔昭王娶于房曰房后,是有爽德協于丹朱,丹 +朱憑身以儀之,生穆王焉。是監燭周之子孫而福禍之。夫一神不遠徙遷, +若由是觀之,其丹朱耶?”王曰:“其誰受之?”對曰:“在虢。”王曰 +:“然則何為?”對曰:“臣聞之。道而得神,是謂丰福;淫而得神,是 +謂貪福。今虢少荒,其亡也。”王曰:“吾其奈何?”對曰:“使太宰以 +祝史率狸姓,奉犧牲粢盛玉帛往獻焉,無有祈也。”王曰:“虢其几何? +”對曰:“昔堯臨民以五,今其胄見;鬼神之見也,不失其物。若由是觀 +之,不過五年。”王使太宰己父率傅氏及祝,奉犧牲玉觴往獻焉。內史過 +從至虢,虢公亦使祝史請土焉,內史過歸告王曰:“虢必亡矣。不于神, +而求福焉,神必禍之;不親于民,而求用焉,民必違之。精意以享,也; +慈保庶民,親也。今虢公動匱百姓以盈,其違离民怒神怨,而求利焉,不 +亦難乎?”十九年,晉取虢也。 + 齊桓公北征孤竹,未至卑耳溪中十里,熽然而止,瞠然而視有頃,奉 +矢未敢發也。喟然嘆曰:“事其不濟乎!有人長尺,冠冕大人物具焉,左 +衣走馬前者。”管仲曰:“事必濟,此人知道之神也。走馬前者導也,左 +衣者,前有水也。”從左方渡,行十里果有水,曰遼水。表之,從左方渡 +至踝,從右方渡至膝。已渡,事果濟。桓公拜管仲馬前曰:“仲父之圣至 +如是,寡人得罪久矣。”管仲曰:“夷吾聞之,圣人先知無形,今已有形 +乃知之,是夷吾善承教,非圣也。” + 吳伐越,隳會稽,得骨專車,使使問孔子曰:“骨何者最大?”孔子 +曰:“禹致群臣會稽山,防風氏后至,禹殺而戮之,其骨節專車,此為大 +矣。”使者曰:“誰為神?”孔子曰:“山川之靈,足以紀綱天下者,其 +守為神。社稷為公侯,山川之祀為諸侯,皆屬于王者。”曰:“防風氏何 +守?”孔子曰:“汪芒氏之君守封徽攪蟆瀋裎襖逍眨蒼謨菹為防風氏,商 +為汪芒氏,于周為長狄氏,今謂之大人。”使者曰:“人長几何?”孔子 +曰:“僬僥氏三尺,短之至也;長者不過十,數之极也。”使者曰:“善 +哉!圣人也。” + 仲尼在陳,有隼集于陳侯之廷而死。疙鰼党矢長尺而咫。陳侯使問孔 +子,孔子曰:“隼之來也遠矣,此肅慎氏之矢也。昔武王克商,信道九夷 +百蠻,使各以其方賄來貢,思無忘職業。于是肅慎氏貢炙昐溳長尺而咫 +,先王欲昭其令德之致,故銘其栝曰:肅慎氏的硅岳痛蠹才漵鶯倍庵畛隆 +滯殘找哉漵瘢艙骨滓玻環直鸚找栽斗街肮保彩刮忘服也。故分陳以肅慎氏 +之矢。”試求之故府,果得焉。 + 季桓子穿井得土缶,中有羊,以問孔子,言得狗。孔子曰:“以吾所 +聞,非狗,乃羊也。木之怪夔罔兩,水之怪龍罔象,土之怪羊也,非狗也 +。”桓子曰:“善哉!” + 楚昭王渡江,有物大如斗,直触王舟,止于舟中;昭王大怪之,使聘 +問孔子。孔子曰:“此名萍實。”令剖而食之:“惟霸者能獲之,此吉祥 +也。”其后齊有飛鳥一足來下,止于殿前,舒翅而跳,齊侯大怪之,又使 +聘問孔子。孔子曰:“此名商羊,急告民趣治溝渠,天將大雨。”于是如 +之,天果大雨,諸國皆水,齊獨以安。孔子歸,弟子請問,孔子曰:“异 +時小儿謠曰:楚王渡江得萍實,大如拳,赤如日,剖而食之,美如蜜。此 +楚之應也。儿又有兩兩相牽,屈一足而跳,曰:天將大雨,商羊起舞。今 +齊獲之,亦其應也。夫謠之后,未嘗不有應隨者也,故圣人非獨守道而已 +也,睹物記也,即得其應矣。” + 鄭簡公使公孫成子來聘于晉,平公有疾,韓宣子贊受館客,客問君疾 +。對曰:“君之疾久矣,上下神只,無不遍諭也,而無除。今夢黃熊入于 +寢門,不知人鬼耶?亦厲鬼耶?”子產曰:“君子明,子為政,其何厲之 +有?僑聞之:昔鯀違帝命,殛之于羽山,化為黃熊,以入于羽淵,是為夏 +郊,三代舉之。夫鬼神之所及,非其族類,則紹其同位,是故天子祠上帝 +,公侯祠百神,自卿以下不過其族。今周室少卑,晉實繼之,其或者未舉 +夏郊也?”宣子以告,祀夏郊,董伯為尸,五日瘳。公見子產賜之莒鼎。 + 虢公夢在廟,有神--人面白毛,虎爪執鉞,立在西阿。公懼而走, +神曰:“無走!帝今日使晉襲于爾門。”公拜頓首。覺,召史次踶忙弘靺 +叭緹囪裕蒼蜉曄找玻蔡捶神也。天事官成。”公使囚之,且使國人賀夢。 +舟之僑告其諸侯曰:“虢不久矣,吾乃今知之。君不度,而嘉大國之襲于 +己也,何瘳?吾聞之曰:大國無道,小國襲焉,曰服;小國傲,大國襲焉 +,曰誅。民疾君之侈也,是以由于逆命。今嘉其夢,侈必展,是天奪之鑒 +而益其疾也!民疾其態,天又誑之;大國來誅,出令而逆。宗國既卑,諸 +侯遠,外內無親,其誰云救之?吾不忍俟,將行。”以其族适晉,三年虢 +乃亡。 + 晉平公筑祁之室,石有言者。平公問于師曠曰:“石何故言?”對曰 +:“石不能言,有神憑焉;不然民听之濫也。臣聞之,作事不時,怨動于 +民,則有非言之物而言。今宮室崇侈,民力屈盡,百姓疾怨,莫安其性, +石言不亦可乎?” + 晉平公出畋,見乳虎伏而不動,顧謂師曰:“吾聞之也,霸王之主出 +,則猛獸伏不敢起。今者寡人出,見乳虎伏而不動,此其猛獸乎?”師曠 +曰:“鵲食,食躣,躣食豹,豹食駁,駁食虎;夫駁之狀有似駁馬,今者 +君之出必驂駁馬而出畋乎?”公曰:“然。”師曠曰:“臣聞之,一自誣 +者窮,再自誣者辱,三自誣者死。今夫虎所以不動者,為駁馬也,固非主 +君之德義也,君奈何一自誣乎?”平公异日出朝,有鳥環平公不去,平公 +顧謂師曠曰:“吾聞之也,霸王之主,鳳下之;今者出朝有鳥環寡人,終 +朝不去,是其鳳鳥乎?”師曠曰:“東方有鳥名諫珂,其為鳥也,文身而 +朱足,憎鳥而愛狐。今者吾君必衣狐裘,以出朝乎?”平公曰:“然。” +師曠曰:“臣已嘗言之矣,一自誣者窮,再自誣者辱,三自誣者死。今鳥 +為狐裘之故。非吾君之德義也,君奈何而再自誣乎?”平公不悅。异日置 +酒祁之台,使郎中馬章布蒺藜于階上,令人召師曠;師曠至,履而上堂。 +平公曰:“安有人臣履而上人主堂者乎?”師曠解履刺足,伏刺膝,仰天 +而嘆,公起引之曰:“今者与叟戲,叟遽憂乎?”對曰:“憂夫肉自生虫 +,而還自食也;木自生蠹,而還自刻也;人自興妖,而還自賊也。五鼎之 +具不當生藜藿,人主堂廟不當生蒺藜。”平公曰:“今為之奈何?”師曠 +曰:“妖已在前,無可奈何。入來月八日,修百官,立太子,君將死矣。 +”至來月八日得旦,謂師曠曰:“叟以今日為期,寡人如何?”師曠不樂 +謁歸,歸未几而平公死,乃知師曠神明矣。 + 趙簡子問翟封荼曰:“吾聞翟雨谷三日,信乎?”曰:“信。”“又 +聞雨血三日,信乎!”曰:“信。”“又聞馬生牛,牛生馬,信乎?”曰 +:“信。”簡子曰:“大哉,妖亦足以亡國矣!”對曰:“雨谷三日,虻 +風之所飄也;雨血三日,鷙鳥擊于上也;馬生牛,牛生馬,雜牧也,此非 +翟之妖也。”簡子曰:“然則翟之妖奚也?”對曰:“其國數散,其君幼 +弱,其諸卿貨其大夫,比党以求祿爵,其百官肆斷而無告,其政令不竟而 +數化,其士巧貪而有怨,此其妖也。” + 哀公射而中稷,其口疾不肉食,祠稷而問善卜之巫官,巫官變曰:“ +稷負五种,托株而從天下,未至于地而株絕,獵谷之老人張衽以受之,何 +不告祀之?”公從之,而疾去。 + 扁鵲過趙王,王太子暴疾而死,鵲造宮門曰:“吾聞國中卒有壤土之 +事,得無有急乎?”中庶子之好方者應之曰:“然,王太子暴疾而死。” +扁鵲曰:“人言鄭醫秦越人能活太子。”中庶子難之曰:“吾聞上古之為 +醫者曰苗父,苗父之為醫也,以菅為席,以芻為狗,北面而祝,發十言耳 +,諸扶而來者,舉而來者,皆平复如故。子之方能如此乎?”扁鵲曰:“ +不能。”又曰:“吾聞中古之為醫者曰俞矗燦粗次耙揭玻晶B瑁彩聊埃 +泊蹲九竅而定經絡,死人复為生人,故曰俞弛憭捶僥莧羰嗆俊北餿翟唬骸 +安荒堋!敝惺曰:“子之方如此,譬若以管窺天,以錐利地;所窺者甚大 +,所見者甚少。鈞若子之方,豈足以變駭童子哉?”扁鵲曰:“不然。物 +故有昧W而中蛟頭,掩目而別白黑者。太子之疾,所謂尸厥者也,以為不 +然,入診之,太子股陰當溫,耳中焦焦如有嘯者聲然者,皆可治也。”中 +庶子入報趙王,趙王跣而趨出門曰:“先生遠辱幸臨寡人,先生幸而有之 +,則糞土之息,得蒙天履地而長為人矣。先生不有之,則先犬馬填溝壑矣 +。”言未已,涕泣沾襟。扁鵲遂為診之,先造軒光之鱉,八成之湯,砥針 +礪石,取三陽五輸;子容搗,子明吹耳,陽儀反神,子越扶形,子游矯摩 +。太子遂得复生。天下聞之,皆曰:“扁鵲能生死人。”鵲辭曰:“予非 +能生死人也,特使夫當生者活耳,夫死者猶不可藥而生也,悲夫亂君之治 +,不可藥而息也。詩曰:‘多將儢豢刪紉瞪踔粗創且病! + 孔子晨立堂上,聞哭者聲音甚悲,孔子援琴而鼓之,其音同也。孔子 +出,而弟子有者,問:“誰也?”曰:“回也。”孔子曰:“回何為而” +回曰:“今者有哭者其音甚悲,非獨哭死,又哭生离者。”孔子曰:“何 +以知之?”回曰:“似完山之鳥。”孔子曰:“何如?”回曰:“完山之 +鳥生四子,羽翼已成乃离四海,哀鳴送之,為是往而不复返也。”孔子使 +人問哭者,哭者曰:“父死家貧,賣子以葬之,將与其別也。”孔子曰: +“善哉,圣人也!” + 景公畋于梧丘,夜猶蚤,公姑坐睡而夢有五丈夫,北面幸盧,稱無罪 +焉。公覺,召晏子而告其所夢,公曰:“我其嘗殺不辜而誅無罪耶?”晏 +子對曰:“昔者先君靈公畋,五丈夫罟而駭獸,故殺之斷其首而葬之,曰 +五丈夫之丘。其此耶?”公令人掘而求之,則五頭同穴而存焉。公曰:“ +嘻,令吏葬之。”國人不知其夢也,曰:“君憫白骨,而況于生者乎?” +不遺余力矣,不釋余智矣,故曰,人君之為善易矣。 + 子貢問孔子:“死人有知無知也?”孔子曰:“吾欲言死者有知也, +恐孝子順孫妨生以送死也;欲言無知,恐不孝子孫棄不葬也。賜欲知死人 +有知將無知也?死徐自知之,猶未晚也!” + 王子建出守于城父,与成公干遇于疇中,問曰:“是何也?”成公干 +曰:“疇也。”“疇也者,何也?”曰:“所以為麻也。”“麻也者,何 +也?”曰:“所以為衣也。”成衣干曰:“昔者庄王伐陳,舍于有蕭氏, +謂路室之人曰:巷其不善乎!何溝之不浚也?庄王猶知巷之不善,溝之不 +浚,今吾子不知疇之為麻,麻之為衣,吾子其不主社稷乎?”王子果不立 +。 + + + + + + 卷十九 修文 + + 天下有道,則禮樂征伐自天子出。夫功成制禮,治定作樂,禮樂者, +行化之大者也。孔子曰:“移風易俗,莫善于樂;安上治民,莫善于禮。 +是故圣王修禮文,設庠序,陳鐘鼓,天子辟雍,諸侯泮宮,所以行德化。 +詩云:‘鎬京辟雍,自西自東,自南自北,無思不服。’此之謂也。” + 積恩為愛,積愛為仁,積仁為靈,靈台之所以靈者,積仁也。神靈者 +,天地之本,而為万物之始也。是故文王始接民以仁,而天下莫不仁焉。 +文,德之至也,德不至則不能文。商者,常也,常者質,質主天;夏者, +大也,大者,文也,文主地。故王者一商一夏,再而复者也,正色三而复 +者也。味尚甘,聲尚宮,一而复者,故三王術如循環,故夏后氏教以忠, +而君子忠矣;小人之失野,救野莫如敬,故殷人教以敬,而君子敬矣。小 +人之失鬼,救鬼莫如文,故周人教以文,而君子文矣。小人之失薄,救薄 +莫如忠,故圣人之与圣也,如矩之三雜,規之雜,周則又始,窮則反本也 +。詩曰:“雕琢其章,金玉其相。”言文質美也。 + 傳曰:“触情縱欲,謂之禽獸;苟可而行,謂之野人;安故重遷,謂 +之眾庶;辨然通古今之道謂之士;進賢達能,謂之大夫;敬上愛下,謂之 +諸侯;天覆地載,謂之天子。是故士服黼,大夫黻,諸侯火,天子山龍; +德彌盛者文彌縟,中彌理者文彌章也。”詩曰:“左之左之,君子宜之; +右之右之,君子有之。”傳曰:“君子者,無所不宜也,是故冕厲戒,立 +于廟堂之上,有司執事無不敬者;斬衰裳,苴杖,立于喪次,賓客吊唁無 +不哀者;被甲攖胄立于桴鼓之間,士卒莫不勇者。故仁者足以怀百姓,勇 +足以安危國,信足以結諸侯,強足以拒患難,威足以率三軍。故曰為左亦 +宜,為右亦宜,為君子無不宜者,此之謂也。” + 齊景公登射,晏子修禮而待。公曰:“選射之禮,寡人厭之矣。吾欲 +得天下勇士,与之圖國。”晏子對曰:“君子無禮,是庶人也;庶人無禮 +,是禽獸也;夫臣勇多則其君,子力多則s其長,然而不敢者,惟禮之謂 +也。禮者所以御民也,轡者所以御馬也;無禮而能治國家者,嬰未之聞也 +。”景公曰:“善。”乃飭射更席以為上客,終日問禮。 + 書曰五事:一曰貌。貌者男子之所以恭敬,婦人之所以姣好也;行步 +中矩,折旋中規,立則磬折,拱則抱鼓,其以入君朝,尊以嚴,其以入宗 +廟,敬以忠,其以入鄉曲,和以順,其以入州里族党之中,和以親。詩曰 +:“溫溫恭人,惟德之基。”孔子曰:“恭近于禮,遠恥辱也。” + 衣服容貌者,所以悅目也;聲音應對者,所以悅耳也;嗜欲好惡者, +所以悅心也。君子衣服中,容貌得,則民之目悅矣;言語順,應對給,則 +民之耳悅矣;就仁去不仁,則民之心悅矣。三者存乎心,暢乎体,形乎動 +靜,雖不在位,謂之素行。故忠心好善而日新之,獨居樂德,內悅而形。 +詩曰:“何其處也?必有与也;何其久也?必有以也。”惟有以者,惟能 +長生久視,而無累于物也。 + 知天道者冠粿,知地道者履軨,能治煩決亂者佩?,能射御者佩疄, +能正三軍者|笏;衣必荷規而承矩,負繩而准下。故君子衣服中而容貌得 +,接其服而象其德,故望玉貌而行能,有所定矣。詩曰:“鱟蘭之枝,童 +子佩?。”說行能者也。 + 冠者所以別成人也,修德束躬以自申飭,所以檢其邪心,守其正意也 +。君子始冠,必祝成禮,加冠以屬其心,故君子成人,必冠帶以行事,棄 +幼少嬉戲惰慢之心,而胕胕于進德修業之志。是故服不成象,而內心不變 +,內心修德,外被禮文,所以成顯令之名也。是故皮弁素積,百王不易, +既以修德,又以正容。孔子曰:“正其衣冠,尊其瞻視,嚴然人望而畏之 +,不亦威而不猛乎?” + 成王將冠,周公使祝雍祝,王曰:“達而勿多也。”祝雍曰:“使王 +近于民,遠于佞,嗇于時,惠于財,任賢使能。”于此始成之時,祝辭四 +加而后退,公冠自以為主,卿為賓,饗之以三獻之禮。公始加玄端与皮弁 +,皆必朝服玄冕四加,諸侯、太子、庶子冠公為主,其禮与上同。冠于祖 +廟曰:“令月吉日,加子元服,去爾幼志,順爾成德。”冠禮十九見正而 +冠,古之通禮也。 + 夏,公如齊逆女,何以書?親迎禮也。其禮奈何?曰:諸侯以屨二兩 +加琮,大夫庶人以屨二兩加束修二。曰:“某國寡小君,使寡人奉不珍之 +琮,不珍之屨,禮夫人貞女。”夫人曰:“有幽室數辱之產,未諭于傅母 +之教,得承執衣裳之事,敢不敬拜?”拜祝,祝答拜。夫人受琮取一兩, +屨以履女,正笄衣裳而命之曰:“往矣,善事爾舅姑,以順為宮室,無二 +爾心,無敢回也。”女拜,乃親引其手,授夫乎戶,夫引手出戶;夫行女 +從,拜辭父于堂,拜諸母于大門。夫先升与執轡,女乃升輿,轂三轉,然 +后天下先行。大夫士庶人稱其父曰:“某之父,某之師友,使其執不珍之 +屨,不珍之束修,敢不敬禮某氏貞女。”母曰:“有草茅之產,未習于織 +?紡績之事,得奉執箕帚之事,敢不敬拜?” + 春秋曰:“壬申,公薨于高寢。”傳曰:“高寢者何?正寢也。曷為 +或言高寢,或言路寢?曰,諸侯正寢三:一曰高寢,二曰左路寢,三曰右 +路寢。高寢者,始封君之寢也。二路寢者,繼体之君寢也。其二何?曰, +子不居父之寢,故二寢。繼体君世世不可居高祖之寢,故有高寢,名曰高 +也。路寢其立奈何?高寢立中,路寢左右。”春秋曰:“天王入于成周。 +”傳曰:“成周者何?東周也。然則天子之寢奈何?曰,亦二承明,繼体 +守文之君之寢,曰左右之路寢。謂之承明何?曰承乎明堂之后者也。故天 +子諸侯三寢立而名實正,父子之義章,尊卑之事別,大小之德异矣。” + 天子以鬯為贄,鬯者百草之本也,上暢于天,下暢于地,無所不暢, +故天子以鬯為贄。諸侯以圭為贄,圭者玉也,薄而不撓,廉而不劌,有瑕 +于中,必見于外,故諸侯以玉為贄。卿以羔為贄,羔者,羊也,羊群而不 +党,故卿以為贄。大夫以鷫為贄,鷫者行列有長幼之禮,故大夫以為贄。 +士以雉為贄,贄可不可指食,籠狎而服之,故士以雉為贄。庶人以為贄, +者也無它心,故庶人以為贄。贄者,所以質也。 + 諸侯三年一貢士,士一适謂之好德,再适謂之尊賢,三适謂之有功。 +有功者,天子一賜以輿服弓矢,再賜以鬯,三賜以虎賁百人,號曰命諸侯 +。命諸侯者,鄰國有臣其君,孽其宗,雖不請乎天子而征之可也,已征而 +歸其地于天子。諸侯貢士,一不适謂之過,再不适謂之傲,三不适謂之誣 +。誣者天子黜之,一黜以爵,再黜以地,三黜而地畢。諸侯有不貢士,謂 +之不率正,不率正者,天子黜之,一黜以爵,再黜以地,三黜而地畢。然 +后天子比年秩官之無文者而黜之,以諸侯之所貢士伐之。詩云:“濟濟多 +士,文王以宁。”此之謂也。 + 古者必有命民,命民能敬長怜孤,取舍好讓,居事力者,命于其君。 +命然后得乘飭輿駢馬,未得命者不得乘,乘者皆有罰。故其民雖有余財侈 +物,而無仁義功德者,則無所用其余財侈物;故其民皆興仁義而賤財利, +賤財利則不爭,不爭則強不凌弱,眾不暴寡。是唐虞所以興象刑,而民莫 +敢犯法,而亂斯止矣。詩云:“告爾民人,謹爾侯度,用戒不虞。”此之 +謂也。 + 天子曰巡狩,諸侯曰述職。巡狩者,巡其所守也;述職者,述其所職 +也。春省耕,助不給也;秋省斂,助不足也。天子五年一巡狩,歲二月東 +巡狩,至于東岳,柴而望祀山川,見諸侯,問百年者,命太師陳詩以觀民 +風,命市納賈以觀民之所好惡,志淫好僻者,命典禮,考時月定日,同律 +禮樂制度衣服正之。山川神只有不舉者為不敬,不敬者君黜以爵;宗廟有 +不順者為不孝,不孝者君削其地;有功澤于民者,然后加地。入其境,土 +地辟除,敬老尊賢,則有慶,益其地;入其境,土地荒穢,遺老失賢,掊 +克在位,則有讓,削其地。一不朝者黜其爵,再不朝者黜其地,三不朝者 +以六師移之。歲五月南巡狩,至于南岳,如東巡狩之禮;歲八月西巡狩, +至于西岳,如南巡狩之禮;歲十一月北巡狩,至于北岳,如西巡狩之禮。 +歸格于祖檷,用特。 + 春秋曰:“正月,公狩于郎。”傳曰:“春曰搜,夏曰苗,秋曰服, +冬曰狩。”苗者奈何?曰苗者毛也,取之不圍澤,不R群,取禽不卵,不 +殺孕重者。春搜者不殺小及孕重者;冬狩皆取之,百姓皆出,不失其馳, +不抵禽,不詭遇,逐不出防,此苗服搜狩之義也。故苗服搜狩之禮,簡其 +戎事也;故苗者毛取之,搜者搜索之,狩者守留之。夏不田,何也?曰, +天地陰陽盛長之時,猛獸不攫,鷙鳥不搏,蝮蠆不螫,鳥獸虫蛇且知應天 +,而況人乎哉?是以古者必有豢牢。其謂之畋何?圣人舉事必返本,五谷 +者,以奉宗廟,養万民也,去禽獸害稼穡者,故以田言之,圣人作名號而 +事義可知也。 + 天子諸侯無事則歲三田,一為干豆,二為賓客,三為充君之庖。無事 +而不田,曰不敬,田不以禮,曰暴天物。天子不合圍,諸侯不R群;天子 +殺則下大駑,諸侯殺則下小駑,大夫殺則止佐滏,佐滏止則百姓畋獵。獺 +祭魚,然后漁人入澤梁;鳩化為鷫,然后設糙羅;草木零落,然后入山林 +。昆虫不蟄不以火田,不不卵,不夭,不覆巢;此皆圣人在上,君子在位 +,能者在職,大德之發者也。是故皋陶為大理乎,民各服得其實;伯夷主 +禮,上下皆讓;為工師,百工致功;益主虞,山澤辟成;棄主稷,百谷時 +茂;契主司徒,百姓親和;龍主賓客,遠人至。十二牧行,而九州莫敢僻 +違;禹陂九澤,通九道,定九州,各以其職來貢,不失厥宜,方五十里至 +于荒服,南撫交趾、大發,西析支渠、搜氐羌,北至山戎、肅慎,東至長 +夷、島夷,四海之內皆戴帝舜之功。于是禹乃興九韶之樂,致异物,鳳凰 +來翔,天下明德也。 + 射者必心平体正,持弓矢審固,然后射者能以中。詩云:“大侯既抗 +,弓矢斯張;射夫既同,獻爾發功。”此之謂也。弧之為言豫也,豫者豫 +吾意也。故古者儿生三日,桑弧蓬矢六射天地四方,天地四方者,男子之 +所有事也,必有意其所有事,然后敢食谷,故曰:“不素飧兮。”此之謂 +也。 + 生而相与交通,故曰留賓。自天子至士,各有次,贈死不及柩尸,吊 +生不及悲哀,非禮也。故古者吉行五十里,奔喪百里,贈湹及事之謂時; +時,禮之大者也。春秋曰:“天王使宰I來歸惠公、仲子之湹。”湹者何 +?喪事有湹者,蓋以乘馬束帛輿馬曰湹,貨財曰賻,水被曰涋,口實曰玩 +好曰贈。知生者賻湹,知死者贈涋;贈涋所以送死也,賻湹所以佐生也。 +輿馬、束帛、貨財、衣被、玩好,其數奈何?曰,天子乘馬六匹,諸侯四 +匹,大夫三匹,元士二匹,下士一匹;天子束帛五匹、玄三駢二,各五十 +尺,諸侯玄三駢二,各三十尺,大夫玄一駢二,各三十尺,元士玄一駢一 +,各二丈,下士彩縵各一匹,庶人布帛各一匹;天子之湹,乘馬六匹乘車 +,諸侯四匹乘輿,大夫曰參輿,元士下士不用輿;天子文繡衣各一襲到地 +,諸侯覆跗,大夫到踝,士到髀;天子實以珠,諸侯以玉,大夫以璣,以 +貝,庶人以谷實。位尊德厚及親者賻湹i涋厚,貧富亦有差;二三四五之 +數,取之天地而制奇偶,度人情而出節文,謂之有因,禮之大宗也。 + 春秋曰:“庚戌天王崩。”傳曰:“天王何以不書葬?天子記崩不記 +葬,必其時也;諸侯記卒記葬,有天子在,不必其時也。”必其時奈何? +悀七日而殯,七月而葬;諸侯五日而殯,五月而葬;大夫三日而殯,三月 +而葬;士庶人二日而殯,二月而葬。皆何以然?曰,禮不豫凶事,死而后 +治凶服,衣衰飾,修棺槨,作穿窆宅兆,然后喪文成,外親畢至,葬墳集 +,孝子忠臣之恩厚備盡矣。故天子七月而葬,同軌畢至;諸侯五月而葬, +同會畢至;大夫三月而葬,同朝畢至;士庶人二月而葬,外姻畢至也。 + 延陵季子适齊,于其反也,其長子死于嬴博之間,因葬焉。孔子聞之 +,曰:“延陵季子吳之習于禮者也。”使子貢往而觀之,其穿,深不至泉 +;其斂,以時服;既葬,封壙墳掩坎,其高可隱也;既封,左袒右旋,其 +封且號者三。言曰:“骨肉歸复于土,命也。若魂气則無不之也!無不之 +也!”而遂行。孔子曰:“延陵季子于禮其合矣。” + 子生三年,然后免于父母之怀,故制喪三年,所以報父母之恩也。期 +年之喪通乎諸侯,三年之喪通乎天子,禮之經也。子夏三年之喪畢,見于 +孔子,孔子与之琴,使之弦,援琴而弦,胕胕而樂作,而曰:“先生制禮 +不敢不及也。”孔子曰:“君子也。”閔子騫三年之喪畢,見于孔子,孔 +子与之琴,使之弦,援琴而弦,切切而悲作,而曰:“先生制禮不敢過也 +。”孔子曰:“君子也。”子貢問曰:“閔子哀不盡,子曰君子也;子夏 +哀已盡,子曰君子也。賜也惑,敢問何謂?”孔子曰:“閔子哀未盡,能 +斷之以禮,故曰君子也;子夏哀已盡,能引而致之,故曰君子也。夫三年 +之喪,固优者之所屈,劣者之所勉。” + 齊宣王謂田過曰:“吾聞儒者喪親三年,喪君三年;君与父孰重?” +田過對曰:“殆不如父重。”王忿然怒曰:“然則何為去親而事君?”田 +過對曰:“非君之土地無以處吾親,非君之祿無以養吾親,非君之爵位無 +以尊顯吾親;受之君,致之親,凡事君所以為親也。”宣王邑邑無以應。 + 古者有者謂之厲,君一時素服,使有司吊死問疾,憂以巫醫,匍匐以 +救之,湯粥以方之。善者必先乎鰥寡孤獨,及病不能相養,死無以葬埋, +則葬埋之。有親喪者不呼其門,有齊衰大功,五月不服力役之征,有小功 +之喪者未葬,不服力役之征。其有重尸多死者,急則有聚眾,童子擊鼓苣 +火,入官宮里用之,各擊鼓苣火,逐官宮里。家之主冠立于阼,事畢出乎 +里門,出乎邑門,至野外;此匍匐救厲之道也。師大敗亦然。 + 齋者思其居處也,思其笑語也,思其所為也;齋三日,乃見其所為齋 +者。祭之日,將入戶,然若有見乎其容;盤旋出戶,喟然若有聞乎嘆息之 +聲。先人之色,不絕于目;聲音咳唾,不絕于耳;嗜欲好惡,不忘于心; +是則孝子之齋也。 + 春祭曰祠,夏祭曰跌,秋祭曰嘗,冬祭曰A;春荐韭卵,夏荐麥魚; +秋荐黍豚,冬荐稻鷫。三歲一,五年一診;者,合也;診者,諦也。者大 +合祭于祖廟也,診者諦其德而差优劣也。圣主將祭,必洁齋精思,若親之 +在;方興未登,憧憧,專一想親之容貌彷佛,此孝子之誠也。四方之助祭 +,空而來者滿而反,虛而至者實而還,皆取法則焉。 + 韓褐子濟于河,津人告之曰:“夫人過于此者,未有不快用者也;而 +子不用乎?”韓褐子曰:“天子祭海內之神,諸侯祭封域之內,大夫祭其 +親,士祭其祖檷。褐也,未得事河伯也。”津人申楫舟中水而運,津人曰 +:“向也,役人固已告矣,夫子不听役人之言也;今舟中水而運,甚殆, +治裝衣而下游乎!”韓子曰:“吾不為人之惡我而改吾志,不為我將死而 +改吾義。”言未已,舟然行。韓褐子曰:“詩云:‘莫莫葛,施于條枚; +愷悌君子,求福不回。’鬼神且不回,況于人乎?” + 孔子曰:“無体之禮,敬也;無服之喪,憂也;無聲之樂,歡也;不 +言而信,不動而威,不施而仁。志也,鐘鼓之聲怒而擊之則武,憂而擊之 +則悲,喜而擊之則樂;其志變,其聲亦變。其志誠,通乎金石,而況人乎 +?” + 公孟子高見顓孫子莫曰:“敢問君子之禮何如?”顓孫子莫曰:“去 +爾外厲,与爾內折,色胜而心自取之,去三者而可矣。”公孟不知以告曾 +子,曾子愀然逡巡曰:“大哉言乎!夫外厲者必內折,色胜而心自取之必 +為人役。是故君子德行成而容不知,聞識博而辭不爭,知慮微達而能不愚 +。” + 曾子有疾,孟儀往問之。曾子曰:“鳥之將死,必有悲聲;君子集大 +辟,必有順辭。禮有三儀,知之乎?”對曰:“不識也。”曾子曰:“坐 +,吾語汝。君子修禮以立志,則貪欲之心不來;君子思禮以蚳迭則怠惰慢 +易之節不至;君子修禮以仁義,則忿爭暴亂之辭遠。若夫置樽俎、列籩豆 +,此有司之事也,君子雖勿能可也。” + 孔子曰可也簡。簡者,易野也,易野者,無禮文也。孔子見子桑伯子 +,子桑伯子不衣冠而處,弟子曰:“夫子何為見此人乎?”曰:“其質美 +而無文,吾欲說而文之。”孔子去,子桑伯子門人不說,曰:“何為見孔 +子乎?”曰:“其質美而文繁,吾欲說而去其文。”故曰,文質修者謂之 +君子,有質而無文謂之易野,子桑伯子易野,欲同人道于牛馬,故仲弓曰 +太簡。上無明天子,下無賢方伯,天下為無道,臣s其君,子s其父,力 +能討之,討之可也。當孔子之時,上無明天子也,故言雍也可使南面,南 +面者天子也,雍之所以得稱南面者,問子桑伯子于孔子,孔子曰:“可也 +簡。”仲弓曰:“居敬而行簡以道民,不亦可乎?居簡而行簡,無乃太簡 +乎?”子曰:“雍之言然!”仲弓通于化術,孔子明于王道,而無以加仲 +弓之言。 + 孔子至齊郭門之外,遇一嬰儿挈一壺,相与俱行,其視精,其心正, +其行端,孔子謂御曰:“趣驅之,趣驅之。”韶樂方作,孔子至彼,聞韶 +三月不知肉味。故樂非獨以自樂也,又以樂人;非獨以自正也,又以正人 +矣哉!于此樂者,不圖為樂至于此。黃帝詔伶倫作為音律,伶倫自大夏之 +西,乃之昆侖之陰,取竹于O谷,以生竅厚薄均者,斷兩節間,其長九寸 +而吹之,以為黃鐘之宮,日含少次,制十二管,以昆侖之下,听鳳之鳴, +以別十二律,其雄鳴為六,雌鳴亦六,以比黃鐘之宮,适合黃鐘之宮,皆 +可生之,而律之本也。故曰黃鐘微而均,鮮全而不傷,其為宮獨尊,象大 +圣之德,可以明至賢之功,故奉而荐之于宗廟,以歌迎功德,世世不忘。 +是故黃鐘生林鐘,林鐘生大呂,大呂生夷則,夷則生太簇,太簇生南呂, +南呂生夾鐘,夾鐘生無射,無射生姑洗,姑洗生應鐘,應鐘生蕤賓。三分 +所生,益之以一分以上生;三分所生,去其一分以下生。黃鐘、大呂、太 +簇、夾鐘、姑洗、仲呂、蕤賓為上,林鐘、夷則、南呂、無射、應鐘為下 +。大圣至治之世,天地之气,合以生風,日至則日行其風以生十二律,故 +仲冬短至則生黃鐘,季冬生大呂,孟春生太簇,仲春生夾鐘,季春生姑洗 +,孟夏生仲呂,仲夏生蕤賓,季夏生林鐘,孟秋生夷則,仲秋生南呂,季 +秋生無射,孟冬生應鐘。天地之風气正,十二律至也。 + 圣人作為鼓控揭塤飼,比六者德音之音,然后鐘磬竽瑟以和之,然后 +干戚旄狄以舞之;此所以祭先王之廟也,此所以獻酢嘄之酬也,所以官序 +貴賤各得其宜也,此可以示后世有尊卑長幼之序也。 + 鐘聲鏗鏗以立號,號以立橫,橫以立武,君子听鐘聲則思武臣。石聲 +磬磬以立辯,辯以致死,君子听磬聲則思死封疆之臣。絲聲哀哀以立廉, +廉以立志,君子听琴瑟之聲,則思志義之臣。竹聲濫濫以立會,會以聚眾 +,君子听竽笙簫管之聲,則思畜聚之臣。鼓檕之聲歡歡以立動,動以進眾 +,君子听鼓檕之聲,則思將帥之臣。君子之听音,非听其鏗鏘而已,彼亦 +有所合之也。 + 樂者,圣人之所樂也,而可以善民心,其感人深,其移風易俗,故先 +王著其教焉。夫民有血气心知之性,而無哀樂喜怒之常,應感起物而動, +然后心術形焉。是故感激憔悴之音作,而民思憂;悸追蔽募蚪謚匆鰨捕窨 +道鄭淮質裘頭芄汴謚匆鰨捕窀找悖渙直勁正庄誠之音作,而民肅敬;寬裕 +肉好順成和動之音作,而民慈愛。流僻邪散狄成滌濫之音作,而民淫亂。 +是故先王本之情性,稽之度數,制之禮義;含生气之和,道五常之行,使 +陽而不散,陰而不密,剛气不怒,柔气不懾;四暢交于中,而發作于外, +皆安其位,不相奪也。然后立之學等,廣其節奏,省其文彩;以繩德厚, +律小大之稱,比終始之序,以象事行,使親疏貴賤,長幼男女之理,皆形 +見于樂,故曰樂觀其深矣。土弊則草木不長,水煩則魚鱉不大,气衰則生 +物不遂,世亂則禮慝而樂淫;是故其聲哀而不庄,樂而不安,慢易以犯節 +,流漫以忘本,廣則容奸,狹則思欲;感滌蕩之气,滅平和之德,是以君 +子賤之也。凡奸聲感人而逆气應之,逆气成象而淫樂興焉;正聲感人而順 +气應之,順气成象而和樂興焉。唱和有應,回邪曲直,各歸其分,而万物 +之理,以類相動也。是故君子反情以和其志,比類以成其行,奸聲亂色, +不習于听,淫樂慝禮,不接心術,惰慢邪辟之气,不設于身体;使耳目鼻 +口心智百体,皆由順正以行其義,然后發以聲音,文以琴瑟,動以干戚, +飾以羽旄,從以簫管;奮至德之光,動四气之和,以著万物之理。是故清 +明象天,廣大象地,終始象四時,周旋象風雨;五色成文而不亂,八風從 +律而不奸,百度得數而有常。小大相成,終始相生,唱和清濁,代相為經 +,故樂行而倫清,耳目聰明,血气和平,移風易俗,天下皆宁,故曰樂者 +樂也。君子樂得其道,小人樂得其欲,以道制欲,則樂而不亂;以欲忘道 +,則惑而不樂,是故君子反情以和其意,廣樂以成其教,故樂行而民向方 +,可以觀德矣。德者性之端也,樂者德之華也,金石絲竹,樂之器也。詩 +言其志,歌詠其聲,舞動其容,三者本于心,然后樂器從之;是故情深而 +文明,气盛而化神,和順積中而英華發外,惟樂不可以為偽。樂者,心之 +動也,聲者,樂之象也,文采節奏,聲之飾也。君子之動本,樂其象也, +后治其飾,是故先鼓以警戒,三步以見方,再始以著往,复亂以飭歸;奮 +疾而不拔,极幽而不隱,獨樂其志,不厭其道,備舉其道,不私其欲。是 +故情見而義立,樂終而德尊,君子以好善,小人以飭過,故曰生民之道, +樂為大焉。 + 樂之可密者,琴最宜焉,君子以其可修德,故近之。凡音之起,由人 +心生也;人心之動,物使之然也;感于物而后動,故形于聲;聲相應故生 +變,變成方故謂之音。比音而樂之,及干戚羽旄謂之樂;樂者音之所由生 +也,其本在人心之感于物。是故其哀心感者,其聲以殺;其樂心感者,其 +聲曰海黃湎殘母姓擼財瀋隕黃澠承母姓擼財瀋騁岳鰨其敬心感者,其聲直 +以廉;其愛心感者,其聲和以調。人之善惡非牲也,感于物而后動,是故 +先王慎所以感之,故禮以定其意,樂以和其性,政以一其行,刑以防其奸 +;禮樂刑政,其极一也,所以同民心而立治道也。 + 凡音,生人心者也,情動于中而形于聲,聲成文謂之音。是故治世之 +音安以樂,其政和;亂世之音怨以怒,其政乖;亡國之音哀以思,其民困 +。聲音之道,与政通矣。宮為君,商為臣,角為民,征為事,羽為物;五 +音亂則無法,無法之音:宮亂則荒,其君驕;商亂則陂,其官坏;角亂則 +憂,其民怨;征亂則哀,其事勤;羽亂則危,其財匱;五者皆亂,代相凌 +謂之慢,如此則國之滅亡無日矣。鄭、衛之音,亂世之音也,比于慢矣; +桑間、濮上之音,亡國之音也,其政散,其民流,誣上行私而不可止也。 + 凡人之有患禍者,生于淫u暴慢,淫u暴慢之本,生于飲酒;故古者 +慎其飲酒之禮,使耳听雅音,目視正儀,足行正容,心論正道。故終日飲 +酒而無過失,近者數日,遠者數月,皆人有德焉以益善,詩云:“既醉以 +酒,既飽以德。”此之謂也。 + 凡從外入者,莫深于聲音,變人最极,故圣人因而成之以德曰樂,樂 +者德之風,詩曰:“威儀抑抑,德音秩秩。”謂禮樂也。故君子以禮正外 +,以樂正內;內須臾离樂,則邪气生矣,外須臾离禮,則慢行起矣;故古 +者天子諸侯听鐘聲,未嘗离于庭,卿大夫听琴瑟,未嘗离于前;所以養正 +心而滅淫气也。樂之動于內,使人易道而好良;樂之動于外,使人溫恭而 +文雅;雅頌之聲動人,而正气應之;和成容好之聲動人,而和气應之;粗 +厲猛賁之聲動人,而怒气應之;鄭衛之聲動人,而淫气應之。是以君子慎 +其所以動人也。 + 子路鼓瑟有北鄙之聲,孔聞之曰:“信矣,由之不才也!”冉有侍, +孔子曰:“求來,爾奚不謂由夫先王之制音也?奏中聲,為中節;流入于 +南,不歸于北。南者生育之鄉,北者殺伐之域;故君子執中以為本,務生 +以為基,故其音溫和而居中,以象生育之气也。憂哀悲痛之感不加乎心, +暴厲淫荒之動不在乎体,夫然者,乃治存之風,安樂之為也。彼小人則不 +然,執末以論本,務剛以為基,故其音湫厲而微末,以象殺伐之气。和節 +中正之感不加乎心,溫儼恭庄之動不存乎体,夫殺者乃亂亡之風,奔北之 +為也。昔舜造南風之聲,其興也勃焉,至今王公述無不釋;紂為北鄙之聲 +,其廢也忽焉,至今王公以為笑。彼舜以匹夫,積正合仁,履中行善,而 +卒以興,紂以天子,好慢淫荒,剛厲暴賊,而卒以滅。今由也匹夫之徒, +布衣之丑也,既無意乎先王之制,而又有亡國之聲,豈能保七尺之身哉? +”冉有以告子路,子路曰:“由之罪也!小人不能,耳陷而入于斯。宜矣 +,夫子之言也!”遂自悔,不食七日而骨立焉,孔子曰:“由之改過矣。 +” + + + + + + 卷二十 反質 + + 孔子卦得賁,喟然仰而嘆息,意不平。子張進,舉手而問曰:“師聞 +賁者吉卦,而嘆之乎?”孔子曰:“賁非正色也,是以嘆之。吾思夫質素 +,白當正白,黑當正黑。夫質又何也?吾亦聞之,丹漆不文,白玉不雕, +寶珠不飾,何也?質有余者,不受飾也。” + 信鬼神者失謀,信日者失時,何以知其然?夫賢圣周知,能不時日而 +事利;敬法令,貴功勞,不卜筮而身吉;謹仁義,順道理,不禱祠而福。 +故卜數擇日,洁齋戒,肥犧牲,飾圭璧,精祠祀,而終不能除悖逆之禍, +以神明有知而事之,乃欲背道妄行而以祠祀求福,神明必違之矣。天子祭 +天地、五岳、四瀆,諸侯祭社稷,大夫祭五祀,士祭門戶,庶人祭其先祖 +。圣王承天心,制禮分也。凡古之卜日者,將以輔道稽疑,示有所先而不 +敢自專也;非欲以顛倒之惡而幸安之全。孔子曰:“非其鬼而祭之,諂也 +。”是以泰山終不享李氏之旅,易稱東鄰殺牛,不如西鄰之跌祭,蓋重禮 +不貴牲也,敬實而不貴華。誠有其德而推之,則安往而不可。是以圣人見 +人之文,必考其質。 + 歷山之田者善侵畔,而舜耕焉;雷澤之漁者善爭陂,而舜漁焉;東夷 +之陶器窳,而舜陶焉。故耕漁与陶非舜之事,而舜為之,以救敗也。民之 +性皆不胜其欲,去其實而歸之華,是以苦窳之器,爭斗之患起,爭斗之患 +起,則所以偷也。所以然者何也?由离誠就詐,棄朴而取偽也,追逐其末 +而無所休止。圣人抑其文而抗其質,則天下反矣,詩云:“尸鳩在桑,其 +子七兮;淑人君子,其儀一兮。”傳曰:“尸鳩之所以養七子者,一心也 +;君子所以理万物者,一儀也。以一儀理物,天心也;五者不离,合而為 +一,謂之天心。在我能因自深結其意于一,故一心可以事百君,百心不可 +以事一君,是故誠不遠也。夫誠者一也,一者質也;君子雖有外文,必不 +离內質矣。” + 衛有五丈夫,俱負缶而入井灌韭,終日一區。鄧析過,下車為教之, +曰:“為机,重其后,輕其前,命曰橋。終日灌韭,百區不倦。”五丈夫 +曰:“吾師言曰:有机知之巧,必有机知之敗;我非不知也,不欲為也。 +子其往矣,我一心溉之,不知改已!”鄧析去,行數十里,顏色不悅懌, +自病。弟子曰:“是何人也?而恨我君,請為君殺之。”鄧析曰:“釋之 +,是所謂真人者也。可令守國。” + 禽滑厘問于墨子曰:“錦繡,將安用之?”墨子曰:“惡,是非吾用 +務也。古有無文者得之矣,夏禹是也。卑小宮室,損薄飲食,土階三等, +衣裳細布;當此之時,黻無所用,而務在于完堅。殷之盤庚,大其先王之 +室,而改遷于殷,茅茨不剪,采椽不鷚員涮下之視;當此之時,文采之帛 +,將安所施?夫品庶非有心也,以人主為心,苟上不為,下惡用之?二王 +者以化身先于天下,故化隆于其時,成名于今世也。且夫錦繡,亂君之所 +造也,其本皆興于齊,景公喜奢而忘儉,幸有晏子以儉鐫之,然猶几不能 +胜。夫奢安可窮哉?紂為鹿台糟丘,酒池肉林,宮牆文畫,雕琢刻鏤,錦 +繡被堂,金玉珍瑋,婦女优倡,鐘鼓管弦,流漫不禁,而天下愈竭,故卒 +身死國亡,為天下戮,非惟錦繡之用耶?今當凶年,有欲予子隨侯之珠者 +,不得賣也,珍寶而以為飾;又欲予子一鐘粟者,得珠者不得粟,得粟者 +不得珠,子將何擇?”禽滑厘曰:“吾取粟耳,可以救窮。”墨子曰:“ +誠然,則惡在事夫奢也?長無用,好末淫,非圣人所急也。故食必常飽, +然后求美;衣必常暖,然后求麗;居必常安,然后求樂。為可長,行可久 +,先質而后文,此圣人之務。”禽滑厘曰:“善。” + 秦始皇既兼天下,大侈靡,即位三十五年猶不息,治大馳道,從九原 +抵云陽,塹山堙谷直通之。厭先王宮室之小,乃于丰鎬之間,文武之處, +營作朝宮,渭南山林苑中作前殿,阿房東西五百步,南北五十丈,上可坐 +万人,下可建五丈旗,周為閣道;自殿直抵南山之岭以為闕,為复道,自 +阿房渡渭水屬咸陽,以象天极,閣道絕漢,抵營室也。又興驪山之役,錮 +三泉之底,關中离宮三百所,關外四百所,皆有鐘盤帷帳,婦女倡优。立 +石闕東海上朐山界中,以為秦東門。于是有方士韓客侯生,齊客盧生,相 +与謀曰:“當今時不可以居,上樂以刑殺為威,天下畏罪;持祿莫敢盡忠 +,上不聞過而日驕,下懾伏以慢欺而取容,諫者不用而失道滋甚。吾党久 +居,且為所害。”乃相与亡去。始皇聞之大怒,曰:“吾异日厚盧生,尊 +爵而事之,今乃誹謗我,吾聞諸生多為妖言以亂黔首。”乃使御史悉上諸 +生,諸生傳相告,犯法者四百六十余人,皆坑之。盧生不得,而侯生后得 +,始皇聞之,召而見之,升阿東之台,臨四通之街,將數而車裂之。始皇 +望見侯生,大怒曰:“老虜不良,誹謗而主,乃敢复見我!”侯生至,仰 +台而言曰:“臣聞知死必勇,陛下肯听臣一言乎?”始皇曰:“若欲何言 +?言之!”侯生曰:“臣聞禹立誹謗之木,欲以知過也。今陛下奢侈失本 +,淫u趨末,宮室台閣,連屬增累,珠玉重寶,積襲成山,錦繡文采,滿 +府有余,婦女倡优,數巨万人,鐘鼓之樂,流漫無窮,酒食珍味,盤錯于 +前,衣服輕暖,輿馬文飾,所以自奉,麗靡爛熳,不可胜极。黔首匱竭, +民力單盡,尚不自知,又急誹謗,嚴威克下,下喑上聾,臣等故去。臣等 +不惜臣之身,惜陛下國之亡耳。聞古之明王,食足以飽,衣足以暖,宮室 +足以處,輿馬足以行,故上不見棄于天,下不見棄于黔首。堯茅茨不剪, +采椽不鷩兩茲齲捕种丈者,俗以其文采之少,而質素之多也。丹朱傲虐好 +慢淫,不修理化,遂以不升。今陛下之淫,万丹朱而十昆吾桀紂,臣恐陛 +下之十亡也,而曾不一存。”始皇默然久之,曰:“汝何不早言?”侯生 +曰:“陛下之意,方乘青云飄搖于文章之觀,自賢自健,上侮五帝,下凌 +三王,棄素朴,就末技,陛下亡征見久矣。臣等恐言之無益也,而自取死 +,故逃而不敢言。今臣必死,故為陛下陳之,雖不能使陛下不亡,欲使陛 +下自知也。”始皇曰:“吾可以變乎?”侯生曰:“形已成矣,陛下坐而 +待亡耳!若陛下欲更之,能若堯与禹乎?不然無冀。陛下之佐又非也,臣 +恐變之不能存也。”始皇喟然而嘆,遂釋不誅。后三年始皇崩;二世即位 +,三年而秦亡。 + 魏文侯問李克曰:“刑罰之源安生?”李克曰:“生于奸邪淫u之行 +。凡奸邪之心,飢寒而起,淫者,久飢之詭也;雕文刻鏤,害農事者也; +錦繡纂組,傷女工者也。農事害,則飢之本也;女工傷,則寒之源也。飢 +寒并至而能不為奸邪者,未之有也;男女飾美以相矜而能無淫者,未嘗有 +也。故上不禁技巧,則國貧民侈,國貧窮者為奸邪,而富足者為淫,則驅 +民而為邪也;民以為邪,因之法隨,誅之不赦其罪,則是為民設陷也。刑 +罰之起有原,人主不塞其本,而替其末,傷國之道乎?”文侯曰:“善。 +”以為法服也。 + 秦穆公閑,問由余曰:“古者明王圣帝,得國失國當何以也?”由余 +曰:“臣聞之,當以儉得之,以奢失之。”穆公曰:“愿聞奢儉之節。” +由余曰:“臣聞堯有天下,飯于土簋,啜于土,其地南至交趾,北至幽都 +,東西至日所出入,莫不賓服。堯釋天下,舜受之,作為食器,斬木而裁 +之,銷銅鐵,修其刃,猶漆黑之以為器。諸侯侈國之不服者十有三。舜釋 +天下而禹受之,作為祭器,漆其外而朱畫其內,繒帛為茵褥,觴勺有彩, +為飾彌侈,而國之不服者三十有二。夏后氏以沒,殷周受之,作為大器, +而建九傲,食器雕琢,觴勺刻鏤,四壁四帷,茵席雕文,此彌侈矣,而國 +之不服者五十有二。君好文章,而服者彌侈,故曰儉其道也。”由余出, +穆公召內史廖而告之曰:“寡人聞鄰國有圣人,敵國之憂也。今由余圣人 +也,寡人患之。吾將奈何?”內史廖曰:“夫戎辟而遼遠,未聞中國之聲 +也,君其遺之女樂以亂其政,而厚為由余請期,以疏其間,彼君臣有間, +然后可圖。”君曰:“諾。”乃以女樂三九遺戎王,因為由余請期;戎王 +果具女樂而好之,設酒听樂,終年不遷,馬牛羊半死。由余歸諫,諫不听 +,遂去,入秦,穆公迎而拜為上卿。問其兵勢与其地利,既已得矣,舉兵 +而伐之,兼國十二,開地千里。穆公奢主,能听賢納諫,故霸西戎,西戎 +淫于樂,誘于利,以亡其國,由离質朴也。 + 經侯往适魏太子,左帶羽玉具劍,右帶環佩,左光照右,右光照左; +坐有頃,太子不視也,又不問也。經侯曰:“魏國亦有寶乎?”太子曰: +“有。”經侯曰:“其寶何如?”太子曰:“主信臣忠,百姓上戴。此魏 +之寶也。”經侯曰:“吾所問者,非是之謂也。乃問其器而已。”太子曰 +:“有。徒師沼治魏而市無豫賈, 辛治陽而道不拾遺,芒卯在朝而四鄰 +賢士無不相因而見。此三大夫乃魏國之大寶。”于是經侯默然不應,左解 +玉具,右解環佩,委之坐,愆然而起,默然不謝,趨而出,上車驅去。魏 +太子使騎操劍佩逐与經侯,使告經侯曰:“吾無德所寶,不能為珠玉所守 +;此寒不可衣,飢不可食,無為遺我賊。”于是經侯杜門不出,傳死。 + 晉平公為馳逐之車,龍旌象色,挂之以犀象,錯之以羽芝,車成題金 +千鎰,立之于殿下,令群臣得觀焉。田差三過而不一顧,平公作色大怒, +問田差“爾三過而不一顧,何為也?”田差對曰:“臣聞說天子者以天下 +,說諸侯者以國,說大夫者以官,說士者以事,說農夫者以食,說婦姑者 +以織。桀以奢亡,紂以淫敗,是以不敢顧也。”平公曰:“善。”乃命左 +右曰:“去車!” + 魏文侯御廩災,文侯素服辟正殿五日,群臣皆素服而吊,公子成父獨 +不吊。文侯复殿,公子成父趨而入賀,曰:“甚大善矣!夫御廩之災也。 +”文侯作色不悅,曰:“夫御廩者,寡人寶之所藏也,今火災,寡人素服 +辟正殿,群臣皆素服而吊;至于子,大夫而不吊。今已复辟矣,猶入賀何 +為?”公子成父曰:“臣聞之,天子藏于四海之內,諸侯藏于境內,大夫 +藏于其家,士庶人藏于篋櫝。非其所藏者必有天災,必有人患。今幸無人 +患,乃有天災,不亦善乎!”文侯喟然嘆曰:“善!” + 齊桓公謂管仲曰:“吾國甚小,而財用甚少,而群臣衣服輿駕甚汰, +吾欲禁之,可乎?”管仲曰:“臣聞之,君嘗之,臣食之;君好之,臣服 +之。今君之食也必桂之漿,衣練紫之衣,狐白之裘。此群臣之所奢汰也。 +詩云:‘不躬不親,庶民不信。君欲禁之,胡不自親乎?”桓公曰:“善 +。”于是更制練帛之衣,大白之冠,朝一年而齊國儉也。 + 季文子相魯,妾不衣帛,馬不食粟。仲孫它諫曰:“子為魯上卿,妾 +不衣帛,馬不食粟,人其以子為愛,且不華國也。”文子曰:“然乎?吾 +觀國人之父母衣食蔬,吾是以不敢。且吾聞君子以德華國,不聞以妾与馬 +。夫德者得于我,又得于彼,故可行;若淫于奢侈,沈于文章,不能自反 +,何以守國?”仲孫它慚而退。 + 趙簡子乘弊車瘦馬,衣翼羊裘,其宰進諫曰:“車新則安,馬肥則往 +來疾,狐白之裘溫且輕。”簡子曰:“吾非不知也。吾聞之,君子服善則 +益恭,細人服善則益倨;我以自備,恐有細人之心也。傳曰:周公位尊愈 +卑,胜敵愈懼,家富愈儉,故周氏八百余年,此之謂也。” + 魯筑郎囿,季平子欲速成,叔孫昭子曰:“安用其速成也?以虐其民 +,其可乎?無囿尚可乎,惡聞嬉戲之游,罷其所治之民乎?” + 衛叔孫文子問于王孫夏曰:“吾先君之廟小,吾欲更之,可乎?”對 +曰:“古之君子,以儉為禮;今之君子,以汰易之。夫衛國雖貧,豈無文 +履一奇,以易十稷之繡哉?以為非禮也。”文子乃止。 + 晉文公合諸侯而盟曰:“吾聞國之昏,不由聲色,必由奸利好樂,聲 +色者,淫也;貪奸者,惑也,夫淫惑之國,不亡必殘。自今以來,無以美 +妾疑妻,無以聲樂妨政,無以奸公,無以貨利示下。其有之者,是謂伐其 +根素,流于華葉;若此者,有患無憂,有寇勿弭。不如言者盟示之。”于 +是君子聞之曰:“文公其知道乎?其不王者猶無佐也。” + 晏子飲景公酒,日暮,公呼具火,晏子辭曰:“詩曰:‘側牟之俄。 +’言失德也;‘屢舞漶笛允菀病!醇茸硪躍疲布缺緣隆!怠醇茸磯觶膊芷 +涓!當鮒髦蠢褚病‘醉而不出,是謂伐德。’賓主之罪也。嬰已卜其日, +未卜其夜。”公曰:“善。”舉酒而祭之,再拜而出,曰:“豈過我哉? +吾托國于晏子也。以其家貧善寡人,不欲淫侈也,而況与寡人謀國乎?” + 楊王孫病且死,令其子曰:“吾死欲裸葬,以返吾真,必無易吾意。 +”祁侯聞之,往諫曰:“竊聞王孫令葬必裸而入地,必若所聞,愚以為不 +可。令死人無知則已矣,若死有知也,是戮尸于地下也,將何以見先人? +愚以為不可!”王孫曰:“吾將以矯世也。夫厚葬誠無益于死者,而世以 +相高,靡財殫幣而腐之于地下,或乃今日入而明日出,此真与暴骸于中野 +何异?且夫死者終生之化,而物之歸者;歸者得至,而化者得變,是物各 +返其真。其真冥冥,視之無形,听之無聲,乃合道之情。夫飾外以夸眾, +厚葬以矯真,使歸者不得至,化者不得變,是使物各失其然也。且吾聞之 +,精神者,天之有也,形骸者,地之有也;精神离形而各歸其真,故謂之 +鬼。鬼之為言歸也,其尸塊然獨處,豈有知哉?厚裹之以幣帛,多送之以 +財寶,以奪生者財用。古圣人緣人情,不忍其親,故為之制禮;今則越之 +,吾是以欲裸葬以矯之也。昔堯之葬者,空木為櫝,葛為緘;其穿地也, +下不亂泉,上不泄臭。故圣人生易尚,死易葬,不加于無用,不損于無益 +,謂今費財而厚葬,死者不知,生者不得用,謬哉!可謂重惑矣。”祁侯 +曰:“善。”遂裸葬也。 + 魯有儉者,瓦鬲煮食,食之而美,盛之土?之器,以進孔子。孔子受 +之,歡然而悅,如受太牢之饋。弟子曰:“瓦堉,陋器也;煮食,薄膳也 +。而先生何喜如此乎?”孔子曰:“吾聞好諫者思其君,食美者念其親, +吾非以饌為厚也,以其食美而思我親也。” + 晏子病將死,斷楹內書焉,謂其妻曰:“楹也,語子壯而視之!”及 +壯發書,書之言曰:“布帛不窮,窮不可飾;牛馬不窮,窮不可服;士不 +可窮,窮不可任。窮乎?窮乎?窮也!” + 仲尼問老聃曰:“甚矣!道之于今難行也!吾比執道委質以當世之君 +,而不我受也。道之于今難行也。”老子曰:“夫說者流于听,言者亂于 +辭,如此二者,則道不可委矣。” + 子貢問子石:“子不學詩乎?”子石曰:“吾暇乎哉?父母求吾孝, +兄弟求吾悌,朋友求吾信。吾暇乎哉?”子貢曰:“請投吾詩,以學于子 +。” + 公明宣學于曾子,三年不讀書。曾子曰:“宣,而居參之門,三年不 +學,何也?”公明宣曰:“安敢不學?宣見夫子居宮庭,親在,叱 之聲 +未嘗至于犬馬,宣說之,學而未能;宣見夫子之應賓客,恭儉而不懈惰, +宣說之,學而未能;宣見夫子之居朝廷,嚴臨下而不毀傷,宣說之,學而 +未能。宣說此三者學而未能,宣安敢不學而居夫子之門乎?”曾子避席謝 +之曰:“參不及宣,其學而已。” + 魯人身善織屨,妻善織縞,而徙于越。或謂之曰:“子必窮!”魯人 +曰:“何也?”曰:“屨為履,縞為冠也,而越人徒跣剪發,游不用之國 +,欲無窮得乎?” + + + + + + + + + +End of the Project Gutenberg EBook of Shouyuan, Volume 17-20, by Xiang Liu + +*** END OF THIS PROJECT GUTENBERG EBOOK SHOUYUAN, VOLUME 17-20 *** + +***** This file should be named 7331-0.txt or 7331-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/7/3/3/7331/ + +Produced by Nicole Lai + +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 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+{@áA~DMFHLAA뤧FgGHeAyLq +DAǤoF˨ѩʡAZbvHGHJBAѤUҿ +]ApLgAҿLL]F`AҿLjĤ]Cn\ +jAէQưCHΡAHΨơA۪ΡA䤯hFĿn\ +A@Fױwh`ACsCnұAHܨҴcAZէQ +bvH֤GH@A䥦Cפ]C + l۵ndsӥ|AMӹĮGIdvI@_ƱA +X_Hߪ̡FX_HߡA_Ʊ̡C̤lݤGפ]Hl +ۤĢdҮtvlEAɩϡAئӶdFӮ_\ +qMGBMpʮ|ҩߥެHaVXC̶OBcӭB +MաARJ궶ߡAHX_NAZB|lAY +ݩҡAzɩߦӦCƱAحߤסAXHߡA +YݩҤwCѬO[AglDUաCۤ{DAUDA +SNMIALiqX̡C + ®glfAfA_OhA`AfHݤ +CD仡ݤ]Aҧv̩]CGHСADo]FH̬WA +L]C + lR_çgAðꤧkGѾrgoGCl大eAHDA +]iClվrgӥXAgDA大GvIG +GovIgGAl孹ӥ̡Aɦө^gAgGRڦӧ +fClIӷRAoo_gAgGOGB^AS +ڥHECGl大楼ܪ]AeZo̡AR +]C + ϯѤɤQFHAάѤlAѤUCGglah䨭A +FhQ_ѤUC + դlG۩u]ڤdӤͯqˡA۫ncڨ]A +D[CGDɦӦZAզӦZALҤGlACDL_o] +C + ӤФHvAHvIAvѤUEC夽̡Al +[ϡA]ά۷AT~mbŦZAȤj̩TѤpCBpH` +AQϦӤFXBlH`ӪA`]CȤp +Ѥj]C + E_שslGW̡AH̤]FZW̡A̤۬]C +lbT뤧AWꥼ[WUӥhA̩TpGHslG~U +AHƤv̡ABi]FNAN̡A줨]FcçgA +px̡AhUf]CTl̤PDA@]C@̦]H꤯]C +gl礯ӤwAPHG|pɡAlFAlBl +ڡA|d]ơCYOG̤Lq_]CGΦʨO +Ӥ`ApΤQAGνh`Adio]CG̤\ +B_NAӪe赽ݡFsB_AӻkqCئ礧dA +ҦܰUCѤΤ_~FơAL\A@]COGL +̤]AhѤoCGդl|qFӤΡAqפܡA +æӦF䤣̥Hפ]A䵽̥H§]CDդlHLo +AehAGglҬAHToѤ]C + ۦAflAeؼZAHϤCHGl +ؤ]HGLۡA^ۤCHGl~W +ӧxALګhloAl۱GHflGl~h^ +plFܤ_waA^AlڡAXXpաC + [LFeyӷġAHӥXAݤG̤lwH 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