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+The Project Gutenberg EBook of Lie Zi, by Li Yu Kou
+
+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: Lie Zi
+
+Author: Li Yu Kou
+
+Release Date: May 10, 2009 [EBook #7341]
+Release Date: January, 2005
+First Posted: April 17, 2003
+
+Language: Chinese
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK LIE ZI ***
+
+
+
+
+Produced by Ni-Yen Wu
+
+
+
+
+
+
+
+
+列子
+
+卷第一 天瑞篇
+
+子列子居鄭圃,四十年人無識者.國君卿大夫視之,猶眾庶也.國不足,將嫁於
+衛.弟子曰:「先生往無反期,弟子敢有所謁;先生將何以教?先生不聞壺丘
+子林之言乎?」子列子笑曰:「壺子何言哉?雖然,夫子嘗語伯昏瞀人.吾側聞
+均A試以告女.其言曰:有生不生,有化不化.不生者能生生,不化者能化化.
+生者不能不生,化者不能不化.故常生常化.常生常化者,無時不生,無時不化
+.陰陽爾,四時爾,不生者疑獨,不化者往復.往復,其際不可終;疑獨,其道
+不可窮.
+
+《黃帝書》曰:『谷神不死,是謂玄牝.玄牝之門,是謂天地之根.綿綿若存,
+用之不勤.』故生物者不生,化物者不化.自生自化,自形自色,自智自力,
+自消自息.謂之生化形色智力消息者,非也.
+
+子列子曰:「昔者聖人因陰陽以統天地.夫有形者生於無形,則天地安從生?故
+曰:有太易,有太初,有太始,有太素.太易者,未見氣也;太初者,氣之始也
+;太始者,形之始也;太素者,質之始也.氣形質具而未相離,故曰渾淪.
+渾淪者,言萬物相渾淪而未相離也.視之不見,聽之不聞,循之不得,故曰易也
+.易無形埒,易變而為一,一變而為七,七變而為九.九變者,究也;乃復變而
+陘@.一者,形變之始也.清輕者上為天,濁重者下為地,沖和氣者為人;故天地
+含精,萬物化生.」
+
+子列子曰:「天地無全功,聖人無全能,萬物無全用.故天職生覆,地職形載,
+聖職教化,物職所宜.然則天有所短,地有所長,聖有所否,物有所通.何則?
+生覆者不能形載,形載者不能教化,教化者不能違所宜,宜定者不出所位.故天
+地之道,非陰則陽;聖人之教,非仁則義;萬物之宜,非柔則剛:此皆隨所宜而
+不能出所位者也.故有生者,有生生者;有形者,有形形者;有聲者,有聲聲者
+;有色者,有色色者;有味者,有味味者.生之所生者死矣,而生生者皆未嘗終
+;形之所形者實矣,而形形者未嘗有;聲之所聲者聞矣,而聲聲者未嘗發;色
+妝狾滫拊矣,而色色者未嘗顯;味之所味者嘗矣,而味味者未嘗呈:皆無為之職
+也.能陰能陽,能柔能剛,能短能長,能員能方,能生能死,能暑能涼,能浮能
+沈,能宮能商,能出能沒,能玄能黃,能甘能苦,能羶能香.無知也,無能也,
+而無不知也,而無不能也.」
+
+子列子適衛,食於道,從者見百歲髑髏,攓蓬而指,顧謂弟子百豐曰:「唯予與
+憚齒茈撕薔穸撕薯漱].此過養乎?此過歡乎?」種有幾:得水為藚,得水土之際
+,則為蛙蠙之衣.生於陵屯,則為陵舄.陵舄得鬱栖,則為烏足.烏足之根為蠐
+],其葉為胡蝶.胡蝶胥也,化而為蟲,生灶下,其狀若脫,其名曰鴝掇.鴝掇千
+日,化而為鳥,其名曰乾餘骨.乾餘骨之沫為斯彌.斯彌為食醯頤輅.食醯頤輅
+生乎食醯黃軦,食醯黃軦生乎九猷.九猷生乎瞀芮,瞀芮生乎腐蠸.羊肝化為地
+皋,馬血之為轉鄰也,人血之為野火也.鷂之為鸇,鸇之為布穀,布穀久復為鷂
+],鷰之為蛤也,田鼠之為鶉也,朽瓜之為魚也,老韭之為莧也,老羭之為猿也
+,魚卵之為蟲.亶爰之獸自孕而生曰類.河澤之鳥視而生曰鶂.純雌其名大腰,
+純雄其名稚蜂.思士不妻而感,思女不夫而孕.后稷生乎巨跡,伊尹生乎空桑
+.厥昭生乎濕.醯雞生乎酒.羊奚比乎不筍.久竹生青寧,青寧生程,程生馬,
+言秅H.人久入於機.萬物皆出於機,皆入於機.」
+
+《黃帝書》曰:「形動不生形而生影,聲動不生聲而生響,無動不生無而生有.
+」形,必終者也;天地終乎?與我偕終.終進乎?不知也.道終乎本無始,進乎
+誘ㄓ[.有生則復於不生,有形則復於無形.不生者,非本不生者也;無形者,非
+本無形者也.生者,理之必終者也.終者不得不終,亦如生者之不得不生.而欲
+恆其生,畫其終,惑於數也.精神者,天之分;骨骸者,地之分.屬天清而散
+,屬地濁而聚.精神離形,各歸其真;故謂之鬼.鬼,歸也,歸其真宅.黃帝曰
+:『精神入其門,骨骸反其根,我尚何存?』
+
+人自生至終,大化有四:嬰孩也,少壯也,老耄也,死亡也.其在嬰孩,氣專志
+一,和之至也;物不傷焉,德莫加焉.其在少壯,則血氣飄溢,欲慮充起;物所
+攻焉,德故衰焉.其在老耄,則欲慮柔焉;體將休焉,物莫先焉.雖未及嬰孩之
+全,方於少壯,間矣.其在死亡也,則之於息焉,反其極矣.
+
+孔子遊於太山,見榮啟期行乎郕之野,鹿裘帶索,鼓琴而歌.孔子問曰:「先
+生所以樂,何也?」對曰:「吾樂甚多:天生萬物,唯人為貴.而吾得為人,是
+一樂也.男女之別,男尊女卑,故以男為貴;吾既得為男矣,是二樂也.人生有
+不見日月、不免襁褓者,吾既己行年九十矣,是三樂也.貧者士之常也,死者人
+妓蚺],處常得終,當何憂哉?」孔子曰:「善乎!能自寬者也.」
+
+林類年且百歲,底春被裘,拾遺穗於故畦,並歌並進.孔子適衛,望之於野.顧
+蚹怳l曰:「彼叟可與言者,試往訊之!」子貢請行.逆之壟端,面之而歎曰:「
+先生曾不悔乎,而行歌拾穗?」林類行不留,歌不輟.子貢叩之不已,乃仰而應
+曰:「吾何悔邪?」子貢曰:「先生少不勤行,長不競食,老無妻子,死期將至
+:亦有何樂而拾穗行歌乎?」林類笑曰:「吾之所以為樂,人皆有之,而反以為
+~.少不勤行,長不競時,故能壽若此.老無妻子,死期將至,故能樂若此.子貢
+曰:「壽者人之情,死者人之惡.子以死為樂,何也?」林類曰:「死之與生,
+一往一反.故死於是者,安知不生於彼?故吾知其不相若矣.吾又安知營營而求
+生非惑乎?亦又安知吾今之死不愈昔之生乎?」子貢聞之,不喻其意,還以告夫
+子.夫子曰:「吾知其可與言,果然;然彼得之而不盡者也.」
+
+子貢倦於學,告仲尼曰:「願有所息.」仲尼曰:「生無所息.」子貢曰:「然
+則賜息無所乎?」仲尼曰:「有焉耳.望其壙,睪如也,宰如也,墳如也,鬲如
+],則知所息矣.」子貢曰:「大哉死乎!君子息焉,小人伏焉.」仲尼曰:「賜
+!汝知之矣.人胥知生之樂,未知生之苦;知老之憊,未知老之佚;知死之惡,
+憚齒漱妙坐].晏子曰:『善哉,古之有死也!仁者息焉,不仁者伏焉.』死也者
+,德之徼也.古者謂死人為歸人.夫言死人為歸人,則生人為行人矣.行而不
+壇k,失家者也.一人失家,一世非之;天下失家,莫知非焉.有人去鄉土、離六
+親、廢家業、遊於四方而不歸者,何人哉?世必謂之為狂蕩之人矣.又有人鍾賢
+世,矜巧能、修名譽、誇張於世而不知己者,亦何人哉?世必以為智謀之士.此
+二者,胥失者也.而世與一不與一,唯聖人知所與,知所去.」
+
+或謂子列子曰:「子奚貴虛?」列子曰:「虛者無貴也.」子列子曰:「非其名
+],莫如靜,莫如虛.靜也虛也,得其居矣;取也與也,失其所矣.事之破毀而後
+有舞仁義者,弗能復也.」
+
+粥熊曰:「運轉亡已,天地密移,疇覺之哉?故物損於彼者盈於此.成於此者
+咿顝慼D損盈成虧,隨世隨死.往來相接,間不可省,疇覺之哉?凡一氣不頓進,
+一形不頓虧;亦不覺其成,亦不覺其虧.亦如人自世至老,貌色智態,亡日不異
+;皮膚爪髮,隨世隨落,非嬰孩時有停而不易也.間不可覺,俟至後知.」
+
+杞國有人憂天地崩墜,身亡所寄,廢寢食者;又有憂彼之所憂者,因往曉之,曰
+:「天,積氣耳,亡處亡氣.若屈伸呼吸,終日在天中行止,奈何憂崩墜乎?」
+其人曰:「天果積氣,日月星宿,不當墜耶?」曉之者曰:「日月星宿,亦積氣
+中圻野耀者;只使墜,亦不能有所中傷.」其人曰:「奈地壞何?」曉者曰:「
+地積塊耳,充塞四虛,亡處亡塊.若躇步跐蹈,終日在地上行止,奈何憂其壞?
+」其人舍然大喜,曉之者亦舍然大喜.長廬子聞而笑之曰:「虹蜺也,雲霧也,
+楞B也,四時也,此積氣之成乎天者也.山岳也,河海也,金石也,火木也,此積
+形之成乎地者也.知積氣也,知積塊也,奚謂不壞?夫天地,空中之一細物,有
+中妊怚赤怴D難終難窮,此固然矣;難測難識,此固然矣.憂其壞者,誠為大遠;
+言其不壞者,亦為未是.天地不得不壞,則會歸於壞.遇其壞時,奚為不憂哉?
+子列子聞而笑曰:「言天地壞者亦謬,言天地不壞者亦謬.壞與不壞,吾所不能
+黎].雖然,彼一也,此一也.故生不知死,死不知生;來不知去,去不知來.壞
+與不壞,吾何容心哉?」
+
+舜問乎烝曰:「道可得而有乎?」曰:「汝身非汝有也,汝何得有夫道?」舜曰
+:「吾身非吾有,孰有之哉?」曰:「是天地之委形也.生非汝有.是天地
+妝e和也.性命非汝有,是天地之委順也.孫子非汝有,是天地之委蛻也.故行
+不知所往,處不知所持,食不知所以.天地強陽,氣也;又胡可得而有邪?」
+
+齊之國氏大富,宋之向氏大貧;自宋之齊,請其術.國氏告之曰:「吾善為盜
+.始吾為盜也.一年而給,二年而足,三年大穰.自此以往,施及州閭.」向氏
+大喜.喻其為盜之言,而不喻其為盜之道,遂踰垣鑿室,手目所及,亡不探也.
+慾峸氶A以贓獲罪,沒其先居之財.向氏以國氏之謬己也,往而怨之.國氏曰:「
+若為盜若何?」向氏言其狀.國氏曰:「嘻!若失為盜之道至此乎?今將告若矣
+.吾聞天有時,地有利.吾盜天地之時利,雲雨之滂潤,山澤之產育,以生吾禾
+,殖吾稼,築吾垣,建吾舍.陸盜禽獸,水盜魚鱉,亡非盜也.夫禾稼、土木、
+禽獸、魚鱉,皆天之所生,豈吾之所有?然吾盜天而亡殃.夫金玉珍寶,穀帛
+]貨,人之所聚,豈天之所與?若盜之而獲罪,孰怨哉?」向氏大惑,以為國氏之
+重罔己也,過東郭先生問焉.東郭先生曰:「若一身庸非盜乎?盜陰陽之和以成
+若生,載若形;況外物而非盜哉?誠然,天地萬物不相離也;仞而有之,皆惑也
+.國氏之盜,公道也,故亡殃;若之盜,私心也,故得罪.有公私者,亦盜也;
+`公私者,亦盜也.公公私私,天地之德.知天地之德者,孰為盜耶?孰為不盜耶
+?」
+
+
+卷第二 黃帝篇
+
+黃帝即位十有五年,喜天下戴己,養正命,娛耳目,供鼻口,焦然肌色皯黴
+,昏然五情爽惑.又十有五年,憂天下之不治,竭聰明,進智力,營百姓,焦然
+肌色皯黴,昏然五情爽惑.黃帝乃喟然讚曰:「朕之過淫矣.養一己其患如此
+,治萬物其患如此.」於是放萬機,舍宮寢,去直侍,徹鐘懸,減廚膳,退而閒
+~大庭之館,齋心服形,三月不親政事.晝寢而夢,遊於華胥氏之國.華胥氏之國
+在弇州之西,台州之北,不知斯齊國幾千萬里;蓋非舟車足力之所及,神游而已
+.其國無師長,自然而已.其民無嗜慾,自然而已.不知樂生,不知惡死,故無
+夭殤;不知親己,不知疏物,故無愛憎;不知背逆,不知向順,故無利害
+:都無所愛惜,都無所畏忌.入水不溺,入火不熱.斫撻無傷痛,指擿無痟癢.
+憚臟p履實,寢虛若處床.雲霧不礙其視,雷霆不亂其聽,美惡不滑其心,山谷
+不躓其步,神行而已.黃帝既寤,怡然自得,召天老、力牧、太山稽,告之,曰
+:「朕閒居三月,齋心服形,思有以養身治物之道,弗獲其術.疲而睡,所夢若
+此.今知至道不可以情求矣.朕知之矣!朕得之矣!而不能以告若矣.」又二十
+有八年,天下大治,幾若華胥氏之國,而帝登假.百姓號之,二百餘年不輟.
+
+列姑射山在海河洲中,山上有神人焉,吸風飲露,不食五穀;心如淵泉,形如處
+女;不偎不愛,仙聖為之臣;不畏不怒,愿愨為之使;不施不惠,而物自足;不
+聚不歛,而已無愆.陰陽常調,日月常明,四時常若,風雨常均,字育常時,年
+\常豐;而土無札傷,人無夭惡,物無疵厲,鬼無靈響焉.
+
+列子師老商氏,友伯高子;進二子之道,乘風而歸.尹生聞之,從列子居,數月
+不省舍.因間請蘄其術者,十反而十不告.尹生懟而請辭,列子又不命.尹生退
+.數月,意不已,又往從之.列子曰:「汝何去來之頻?」尹生曰:「曩章戴有
+請於子,子不我告,固有憾於子.今復脫然,是以又來.」列子曰:「曩吾以汝
+偎F,今汝之鄙至此乎?姬!將告汝所學於夫子者矣.自吾之事夫子友若人也,三
+年之後,心不敢念是非,口不敢言利害,始得夫子一眄而已.五年之後,心庚念
+是非,口庚言利害,夫子始一解顏而笑.七年之後,從心之所念,庚無是非;從
+口之所言,庚無利害,夫子始一引吾并席而坐.九年之後,橫心之所念,橫口
+妝狳央A亦不知我之是非利害歟,亦不知彼之是非利害歟;亦不知夫子之為我師,
+若人之為我友:內外進矣.而後眼如耳,耳如鼻,鼻如口,無不同也.心凝形釋
+,骨肉都融;不覺形之所倚,足之所履,隨風東西,猶木葉幹殼.竟不知風乘我
+腹H我乘風乎?今女居先生之門,曾未浹時,而懟憾者再三.女之片體將氣所不受
+,汝之一節將地所不載.履虛乘風,其可幾乎?」尹生甚怍,屏息良久,不敢復
+央D
+
+列子問關尹曰:「至人潛行不空,蹈火不熱,行乎萬物之上而不慄.請問何以
+至於此?」關尹曰:「是純氣之守也,非智巧果敢之列.姬!魚語女.凡有
+貌像聲色者,皆物也.物與物何以相遠也?夫奚足以至乎先?是色而已.則物
+妊y乎不形,而止乎無所化.夫得是而窮之者,焉得而正焉?彼將處乎不深之度,
+而藏乎無端之紀,游乎萬物之所終始.壹其性,養其氣,含其德,以通乎物
+妝珜y.夫若是者,其天守全,其神無郤,物奚自入焉?夫醉者之墜於車也,雖疾
+不死.骨節與人同,而犯害與人異,其神全也.乘亦弗知也,墜亦弗知也.死
+生驚懼不入乎其胸,是故遻物而不慴.彼得全於酒而猶若是,而況得全於天乎?
+聖人藏於天,故物莫之能傷也.」
+
+列禦寇為伯昏無人射,引之盈貫,措杯水其肘上,發之,鏑矢復沓,方矢復寓.
+當是時也,猶象人也.伯昏無人曰:「是射之射,非不射之射也.當與汝登高山
+,履危石,臨百仞之淵,若能射乎?」於是無人遂登高山,履危石,臨百仞之淵
+,背逡巡,足二分垂在外,揖禦寇而進之.禦寇伏地,汗流至踵.伯昏無人曰:
+「夫至人者,上闚青天,下潛黃泉,揮斥八極,神氣不變.今汝怵然有恂目之志
+,爾於中也殆矣夫!」
+
+范氏有子曰子華,善養私名,舉國服之;有寵於晉君,不仕而居三卿之右.目所
+噩齱A晉國爵之;口所偏肥,晉國黜之.游其庭者侔於朝.子華使其俠客以智鄙相
+攻,彊弱相凌.雖傷破於前,不用介意.終日夜以此為戲樂,國殆成俗.禾生、
+子伯,范氏之上客,出行,經坰外,宿於田更商丘開之舍.中夜,禾生、子伯二
+人相與言子華之名勢,能使存者亡,亡者存;富者貧,貧者富.商丘開先窘於飢
+寒,潛於牖北聽之.因假糧荷畚之子華之門.子華之門徒皆世族也,縞衣乘軒,
+緩步闊視.顧見商丘開年老力弱,面目黎黑,衣冠不檢,莫不眲之.既而狎侮
+欺詒,攩(手必)挨抌,亡所不為.商丘開常無慍容,而諸客之技單,憊於戲笑
+.遂與商丘開俱乘高臺,於眾中漫言曰:「有能自投下者賞百金.」眾皆競應.
+商丘開以為信然,遂先投下,形若飛鳥,揚於地,肌骨無毀.范氏之黨以為偶然
+,未詎怪也.因復指河曲之淫隈曰:「彼中有寶珠,泳可得也.」商丘開復從
+而泳之.既出,果得珠焉.眾昉同疑.子華昉令豫肉食衣帛之次.俄而范氏之藏
+大火.子華曰:「若能入火取錦者,從所得多少賞若.」商丘開往無難色,入
+火往還,埃不漫,身不焦.范氏之黨以為有道,乃共謝之曰:「吾不知子之有道
+而誕子,吾不知子之神人而辱子.子其愚我也,子其聾我也,子其盲我也.敢問
+其道.」商丘開曰:「吾亡道.雖吾之心,亦不知所以.雖然,有一於此,試與
+子言之.曩子二客之宿吾舍也,聞譽范氏之勢,能使存者亡,亡者存;富者貧
+,貧者富.吾誠之無二心,故不遠而來.及來,以子黨之言皆實也,唯恐誠之之
+不至,行之之不及,不知形體之所措,利害之所存也.心一而已.物亡迕者,如
+斯而已.今昉知子黨之誕我,我內藏猜慮,外矜觀聽,追幸昔日之不焦溺也
+,怛然內熱,惕然震悸矣.水火豈復可近哉?」自此之後,范氏門徒路遇乞兒
+阬憛A弗敢辱也,必下車而揖之.宰我聞之,以告仲尼.仲尼曰:「汝弗知乎?夫
+至信之人,可以感物也.動天地,感鬼神,橫六合,而無逆者,豈但履危險,入
+水火而已哉?商丘開信偽物猶不逆,況彼我皆誠哉?小子識之!」
+
+周宣王之牧正有役人梁鴦者,能養野禽獸,委食於園庭之內,雖虎狼鵰鶚之類
+,無不柔馴者.雄雌在前,孳尾成群,異類雜居,不相搏噬也.王慮其術終於其
+迭A令毛丘園傳之.梁鴦曰:「鴦,賤役也,何術以告爾?懼王之謂隱於爾也,且
+一言我養虎之法.凡順之則喜,逆之則怒,此有血氣者之性也.然喜怒豈妄發哉
+?皆逆之所犯也.夫食虎者,不敢以生物與之,為其殺之之怒也;不敢以全物與
+均A為其碎之之怒也.時其飢飽,達其怒心.虎之與人異類,而媚養己者,順也;
+故其殺之,逆也.然則吾豈敢逆之使怒哉?亦不順之使喜也.夫喜之復也必怒,
+怒之復也常喜,皆不中也.今吾心無逆順者也,則鳥獸之視吾,猶其儕也.故游
+^園者,不思高林曠澤;寢吾庭者,不願深山幽谷,理使然也.」
+
+顏回問乎仲尼曰:「吾嘗濟乎觴深之淵矣,津人操舟若神.吾問焉,曰:『操舟
+可學邪?』曰:『可;能游者可教也,善游者數能.乃若夫沒人,則未嘗見舟
+而謖操之者也.』吾問焉,而不告.敢問何謂也?」仲尼曰:「噫!吾與若玩其
+文也久矣,而未達其實,而固且道與?能游者可教也,輕水也;善游者之數能也
+,忘水也.乃若夫沒人之未嘗見舟也而謖操之也,彼視淵若陵,視舟之覆猶其車
+卻也.覆卻萬物方陳乎前而不得入其舍.惡往而不暇?以瓦摳者巧,以鉤摳者憚
+,以黃金摳者惛.巧一也,而有所矜,則重外也.凡重外者拙內.」
+
+孔子觀於呂梁,懸水三十仞,流沫三十里,黿鼉魚鱉之所不能游也,見一丈夫游
+均D以為有苦而欲死者也,使弟子并流而承之.數百步而出,被髮行歌,而游於棠
+行.孔子從而問之,曰:「呂梁懸水三十仞,流沫三十里,黿鼉魚鱉所不能游,
+向吾見子道之.以為有苦而欲死者,使弟子并流將承子.子出而被髮行歌,吾以
+子為鬼也.察子,則人也.請問蹈水有道乎?」曰:「亡,吾無道.吾始乎故
+,長乎性,成乎命,與齎俱入,與汨偕出.從水之道而不為私焉,此吾所以道之
+].」孔子曰:「何謂始乎故,長乎性,成乎命也?」曰:「吾生於陵而安於陵,
+故也;長於水而安於水,性也;不知吾所以然而然,命也.」
+
+仲尼適楚,出於林中,見痀僂者承蜩,猶掇之也.仲尼曰:「子巧乎!有道邪?
+」曰:「我有道也.五六月,纍垸二而不墜,則失者錙銖;纍三而不墜,則失者
+十一;纍五而不墜,猶掇之也.吾處也,若橛株駒;吾執臂若槁木之枝.雖天地
+坐j、萬物之多,而唯蜩翼之知.吾不反不側,不以萬物易蜩之翼,何為而不得?
+」孔子顧謂弟子曰:「用志不分,乃疑於神.其痀僂丈人之謂乎!」丈人曰:「
+撲{衣徒也.亦何知問是乎?脩汝所以,而後載言其上.」
+
+海上之人有好漚鳥者,每旦之海上,從漚鳥游,漚鳥之至者百住而不止.其父曰
+,「吾聞漚鳥皆從汝游,汝取來,吾玩之.」明日之海上,漚鳥舞而不下也.故
+曰,至言去言,至為無為.齊智之所知,則淺矣.
+
+趙襄子率徒十萬狩於中山,藉艿燔林,扇赫百里.有一人從石壁中出,隨煙燼上
+下.眾謂鬼物.火過,徐行而出,若無所經涉者.襄子怪而留之.徐而察之:形
+色七竅,人也;氣息音聲,人也.問:「奚道而處石?奚道而入火?」其人曰:
+「奚物而謂石?奚物而謂火?」襄子曰:「而嚮之所出者,石也;而嚮之所涉者
+,火也.」其人曰:「不知也.」魏文侯聞之,問子夏曰:「彼何人哉?」子夏
+曰:「以商所聞夫子之言,和者大同於物,物無得傷閡者,游金石,蹈水火,皆
+可也.」文侯曰:「吾子奚不為之?」子夏曰:「刳心去智,商未之能.雖然,
+試語之有暇矣.」文侯曰:「夫子奚不為之?」子夏曰:「夫子能之而能不為者
+].」文侯大說.
+
+有神巫自齊來處於鄭,命曰季咸,知人死生、存亡、禍福、壽夭,期以歲、月、
+砥B日,如神.鄭人見之,皆避而走.列子見之而心醉,而歸以告壺丘子,曰:
+「始吾以夫子之道為至矣,則又有至焉者矣.」壺子曰:「吾與汝無其文,未既
+其實,而固得道與?眾雌而無雄,而又奚卵焉?而以道與世抗,必信矣.夫故使
+人得而相汝.嘗試與來,以予示之.」明日,列子與之見壺子.出而謂列子曰:
+「譆!子之先生死矣,弗活矣,不可以旬數矣.吾見怪焉,見濕灰焉.」列子入
+,涕泣沾衿,以告壺子.壺子曰:「向吾示之以地文,罪乎不誫不止,是殆見吾
+杜德幾也.嘗又與來!」明日,又與之見壺子.出而謂列子曰:「幸矣,子之先
+生遇我也,有瘳矣.灰然有生矣,吾見杜權矣.」列子入告壺子.壺子曰:「向
+^示之以天壤,名實不入,而機發於踵,此為杜權.是殆見吾善者幾也.嘗又與來
+!」明日,又與之見壺子.出而謂列子曰:「子之先生坐不齋,吾無得而相焉.
+試齋,將且復相之.」列子入告壺子.壺子曰:「向吾示之以太沖莫眹,是殆見
+^衡氣幾也.鯢旋之潘為淵,止水之潘為淵,流水之潘為淵,濫水之潘為淵,沃水
+之潘為淵,氿水之潘為淵,雍水之潘為淵,汧水之潘為淵,肥水之潘為淵,是為
+九淵焉.嘗又與來!」明日,又與之見壺子.立未定,自失而走.壺子曰:「追
+均I」列子追之而不及,反以報壺子,曰:「已滅矣,已失矣,吾不及也.」壺子
+曰:「向吾示之以未始出吾宗.吾與之虛而猗移,不知其誰何,因以為茅靡,因
+以為波流,故逃也.」然後列子自以為未始學而歸,三年不出,為其妻爨,食狶
+如食人,於事無親,雕瑑復朴,塊然獨以其形立;紛然而封戎,壹以是終.
+
+子列子之齊,中道而反,遇伯昏瞀人.伯昏瞀人曰:「奚方而反?」曰:「
+^驚焉.」「惡乎驚?」「吾食於十漿,而五漿先饋.」伯昏瞀人曰:「若是,則
+汝何為驚己?」曰:「夫內誠不解,形諜成光,以外鎮人心,使人輕乎貴老,而
+虀其所患.夫漿人特為食羹之貨,多餘之贏;其為利也薄,其為權也輕,而猶若
+是.而況萬乘之主,身勞於國,而智盡於事;彼將任我以事,而效我以功,吾是
+以驚.」伯昏瞀人曰:「善哉觀乎!汝處己,人將保汝矣.」無幾何而往,則戶
+~之屨滿矣.伯昏瞀人北面而立,敦杖蹙之乎頤.立有閒,不言而出.賓者以告列
+子.列子提履徒跣而走,暨乎門,問曰:「先生既來,曾不廢藥乎?」曰:「已
+矣.吾固告汝曰,人將保汝,果保汝矣.非汝能使人保汝,而汝不能使人無汝保
+].而焉用之感也?感豫出異.且必有感也,搖而本身,又無謂也.與汝遊者,莫
+汝告也.彼所小言,盡人毒也.莫覺莫悟,何相孰也.」
+
+楊朱南之沛,老聃西遊於秦,邀於郊.至梁而遇老子.老子中道仰天而歎曰:
+「始以汝為可教,今不可教也.」楊朱不答.至舍,進涫漱巾櫛,脫履戶外,膝
+行而前,曰:「向者夫子仰天而歎曰:『始以汝為可教,今不可教.』弟子欲請
+夫子辭,行不間,是以不敢.今夫子間矣,請問其過.」老子曰:「而睢睢
+而盱盱,而誰與居?大白若辱,盛德若不足.」楊朱蹙然變容曰:「敬聞命矣.
+」其往也,舍者迎將家,公執席,妻執巾櫛;舍者避席,煬者避灶.其反也
+,舍者與之爭席矣.
+
+楊朱過宋,東之於逆旅.逆旅人有妾二人,其一人美,其一人惡;惡者貴而美者
+賤.楊子問其故.逆旅小子對曰:「其美者自美,吾不知其美也;其惡者自惡,
+^不知其惡也.」楊子曰:「弟子記之!行賢而去自賢之行,安往而不愛哉?」
+
+天下有常勝之道,有不常勝之道.常勝之道曰柔,常不勝之道曰彊.二者亦知,
+而人未之知.故上古之言:彊,先不己若者;柔,先出於己者.先不己若者,
+至於若己,則殆矣.先出於己者,亡所殆矣.以此勝一身若徒,以此任天下若徒
+,謂不勝而自勝,不任而自任也.粥子曰:「欲剛,必以柔守之;欲彊,必以弱
+保之.積於柔必剛,積於弱必彊.觀其所積,以知禍福之鄉.彊勝不若己,至於
+若己者剛;柔勝出於己者,其力不可量.」老聃曰:「兵彊則滅,木彊則折.
+柔弱者生之徒,堅彊者死之徒.」
+
+狀不必童而智童,智不必童而狀童.聖人取童智而遺童狀,眾人近童狀而疏童智
+.狀與我童者,近而愛之;狀與我異者,疏而畏之.有七尺之骸,手足之異,戴
+髮含齒,倚而趣者,謂之人;而人未必無獸心.雖有獸心,以狀而見親矣
+.傅翼戴角,分牙布爪,仰飛伏走,謂之禽獸;而禽獸未必無人心.雖有人心,
+以狀而見疏矣.庖犧氏、女媧氏、神農氏、夏后氏,蛇身人面,牛首虎鼻:此有
+非人之狀,而有大聖之德.夏桀、殷紂、魯桓、楚穆,狀貌七竅,皆同於人,而
+有禽獸之心.而眾人守一狀以求至智,未可幾也.黃帝與炎帝戰於阪泉之野,
+帥熊、羆、狼、豹、貙、虎為前驅,鵰、鶡、鷹、鳶為旗幟,此以力使禽獸者也
+.堯使夔典樂,擊石拊石,百獸率舞;簫韶九成,鳳皇來儀:此以聲致禽獸者也
+.然則禽獸之心,奚為異人?形音與人異,而不知接之之道焉.聖人無所不知
+,無所不通,故得引而使之焉.禽獸之智有自然與人童者,其齊欲攝生,亦不假
+憬韝H也:牝牡相偶,母子相親;避平依險,違寒就溫;居則有群,行則有列;
+小者居內,壯者居外;飲則相攜,食則鳴群.太古之時,則與人同處,與人並行
+.帝王之時,始驚駭散亂矣.逮於末世,隱伏逃竄,以避患害.今東方介氏之國
+,其國人數數解六畜之語者,蓋偏知之所得.太古神聖之人,備知萬物情態,悉
+解異類音聲.會而聚之,訓而受之,同於人民.故先民會鬼神魑魅,次達八方人
+民,末聚禽獸蟲蛾.言血氣之類心智不殊遠也.神聖知其如此,故其所教訓者
+,無所遺逸焉.
+
+宋有狙公者,愛狙;養之成群,能解狙之意;狙亦得公之心.損其家口,充狙
+妤.俄而匱焉,將限其食.恐眾狙之不馴於己也,先誑之曰:「與若芧,朝三而
+暮四,足乎?」眾狙皆起而怒.俄而曰:「與若芧,朝四而暮三,足乎?」眾狙
+皆伏而喜.物之以能鄙相籠,皆猶此也.聖人以智籠群愚,亦猶狙公之以
+敷3釭恕].名實不虧,使其喜怒哉!
+
+紀渻子為周宣王養鬥雞,十日而問:「雞可鬥已乎?」曰:「未也;方虛驕而
+恃氣.」十日又問.曰:「未也;猶應影嚮.」十日又問.曰:「未也;猶疾視
+而盛氣.」十日又問.曰:「幾矣.雞雖有鳴者,已無變矣.望之似木雞矣.其
+德全矣.異雞無敢應者,反走耳.」
+
+惠盎見宋康王.康王蹀足謦欬,疾言曰:「寡人之所說者,勇有力也,不說為仁
+義者也.客將何以教寡人?」惠盎對曰:「臣有道於此,使人雖勇,刺之不入
+;雖有力,擊之弗中.大王獨無意邪?」宋王曰:「善;此寡人之所欲聞也.」
+惠盎曰:「夫刺之不入,擊之不中,此猶辱也.臣有道於此,使人雖有勇,弗敢
+刺;雖有力,弗敢擊.夫弗敢,非無其志也.臣有道於此,使人本無其志也.
+夫無其志也,未有愛利之心也.臣有道於此,使天下丈夫女子莫不驩然皆欲愛利
+均D此其賢於勇有力也,四累之上也.大王獨無意邪?」宋王曰:「此寡人
+妝珣得也.」惠盎對曰:「孔墨是已.孔丘墨翟無地而為君,無官而為長;天下
+丈夫女子莫不延頸舉踵而願安利之.今大王,萬乘之主也;誠有其志,則四竟之
+內皆得其利矣.其賢於孔墨也遠矣.」宋王無以應.惠盎趨而出.宋王謂左右曰
+:「辯矣,客之以說服寡人也!」
+
+
+卷第三 周穆王篇
+
+周穆王時,西極之國有化人來,入水火,貫金石;反山川,移城邑;乘虛不墜
+,觸實不礙.千變萬化,不可窮極.既已變物之形,又且易人之慮.穆王敬之若
+哄A事之若君.推路寢以居之,引三牲以進之,選女樂以娛之.化人以為王之宮室
+卑陋而不可處,王之廚饌腥螻而不可饗,王之嬪御膻惡而不可親.穆王乃為之改
+築.土木之功,赭堊之色,無遺巧焉.五府為虛,而臺始成.其高千仞,臨終南
+坐W,號曰中天之臺.簡鄭衛之處子娥媌靡曼者,施芳澤,正娥眉,設笄珥,衣阿
+錫,曳齊紈.粉白黛黑,珮玉環.雜芷若以滿之,奏承雲、六瑩、九韶、晨露以
+樂之.月月獻玉衣,旦旦薦玉食.化人猶不舍然,不得已而臨之.居亡幾何,謁
+王同游.王執化人之祛,騰而上者,中天迺止.暨及化人之宮.化人之宮構以金
+銀,絡以珠玉;出雲雨之上,而不知下之據,望之若屯雲焉.耳目所觀聽,鼻
+口所納嘗,皆非人間之有.王實以為清都、紫微、鈞天、廣樂,帝之所居.王俯
+而視之,其宮榭若累塊積蘇焉.王自以居數十年不思其國也.化人復謁王同游
+,所及之處,仰不見日月,俯不見河海.光影所照,王目眩不能得視;音響所來
+,王耳亂不能得聽.百骸六藏,悸而不凝.意迷精喪,請化人求還.化人移之,
+王若殞虛焉.既寤,所坐猶嚮者之處,侍御猶嚮者之人.視其前,則酒未清,肴
+樁瞴D王問所從來.左右曰:「王默存耳.」由此穆王自失者三月而復.更問化人
+.化人曰:「吾與王神遊也,形奚動哉?且曩之所居,奚異王之宮?曩之所游
+,奚異王之圃?王閒恆有,疑蹔亡.變化之極,徐疾之間,可盡模哉?」王大悅
+.不恤國事,不樂臣妾,肆意遠游.命駕八駿之乘,右服驊騮而左綠耳,右驂
+赤驥而左白義,主車則造父為御,泰丙為右;次車之乘,右服渠黃而左踰輪,左
+|盜驪而右山子,柏夭主車,參百為御,奔戎為右.馳驅千里,至於巨蒐氏之國.
+巨蒐氏乃獻白鵠之血以飲王,具牛馬之湩以洗王之足,及二乘之人.已飲而行
+,遂宿於崑崙之阿,赤水之陽.別日升於崑崙之丘,以觀黃帝之宮;而封之以詒
+後世.遂賓於西王母,觴於瑤池之上.西王母為王謠,王和之,其辭哀焉.西觀
+日之所入.一日行萬里.王乃歎曰:「於乎!予一人不盈於德而諧於樂.後世其
+追數吾過乎!」穆王幾神人哉!能窮當身之樂,猶百年乃徂,世以為登假焉.
+
+老成子學幻於尹文先生,三年不告.老成子請其過而求退.尹文先生揖而進之於
+室.屏左右而與之言曰:「昔老聃之徂西也,顧而告予曰:『有生之氣,有形之
+活A盡幻也.造化之所始,陰陽之所變者,謂之生,謂之死.窮數達變,因形
+儔鰝怴A謂之化,謂之幻.造物者其巧妙,其功深,固難窮難終.因形者其巧顯,
+其功淺,故隨起隨滅.知幻化之不異生死也,始可與學幻矣.』吾與汝亦幻也
+,奚須學哉?」老成子歸,用尹文先生之言,深思三月;遂能存亡自在,翻校
+|時;冬起雷,夏造冰.飛者走,走者飛.終身不箸其術,故世莫傳焉.子列子曰
+:「善為化者,其道密庸,其功同人.五帝之德,三王之功,未必盡智勇之力
+,或由化而成.孰測之哉?」
+
+覺有八徵,夢有六候.奚謂八徵?一曰故,二曰為,三曰得,四曰喪,五曰哀,
+誘篥痋A七曰生,八曰死.此者八徵,形所接也.奚謂六候?一曰正夢,二曰蘁夢
+,三曰思夢,四曰寤夢,五曰喜夢,六曰懼夢.此六者,神所交也.不識感變
+妝珧_者,事至則惑其所由然,識感變之所起者,事至則知其所由然.知其所由然
+,則無所怛.一體之盈虛消息,皆通於天地,應於物類.故陰氣壯,則夢涉大水
+而恐懼;陽氣壯,則夢涉大火而燔爇;陰陽俱壯,則夢生殺.甚飽則夢與,甚饑
+則夢取.是以以浮虛為疾者,則夢揚;以沈實為疾者,則夢溺.藉帶而寢則夢蛇
+,飛鳥銜髮則夢飛.將陰夢火,將疾夢食.夢飲酒者憂,夢歌舞者哭.子列子曰
+:「神遇為夢,形接為事.故晝想夜夢,神形所遇.故神凝者想夢自消.信覺不
+語,信夢不達;物化之往來者也.古之真人,其覺自忘,其寢不夢;幾虛語哉?」
+
+西極之南隅有國焉.不知境界之所接,名古莽之國.陰陽之氣所不交,故寒暑亡
+辨;日月之光所不照,故晝夜亡辨.其民不食不衣而多眠.五旬一覺,以夢中所
+高拊瞗A覺之所見者妄.四海之齊謂中央之國,跨河南北,越岱東西,萬有餘里.
+其陰陽之審度,故一寒一暑;昏明之分察,故一晝一夜.其民有智有愚.萬物滋
+殖,才藝多方.有君臣相臨,禮法相持.其所云為,不可稱計.一覺一寐,以
+凰惜妝珙高拊瞗A夢之所見者妄.東極之北隅有國曰阜落之國.其土氣常燠,日月
+餘光之照.其土不生嘉苗.其民食草根木實,不知火食,性剛悍,彊弱相藉,
+貴勝而不尚義;多馳步,少休息,常覺而不眠.
+
+周之尹氏大治產,其下趣役者侵晨昏而弗息.有老役夫筋力竭矣,而使之彌勤
+.晝則呻呼而即事,夜則昏憊而熟寐.精神荒散,昔昔夢為國君.居人民之上,
+`一國之事.遊燕宮觀,恣意所欲,其樂無比.覺則復役.人有慰喻其懃者.役夫
+曰:「人生百年,晝夜各分.吾晝為僕虜,苦則苦矣;夜為人君,其樂無比.
+何所怨哉?」尹氏心營世事,慮鍾家業,心形俱疲,夜亦昏憊而寤.昔昔夢為
+人僕,趨走作役,無不為也;數罵杖撻,無不至也.眠中啽囈呻呼,徹旦息焉.
+角饈f之,以訪其友.友曰:「若位足榮身,資財有餘,勝人遠矣.夜夢為僕,苦
+逸之復,數之常也.若欲覺夢兼之,豈可得邪?」尹氏聞其友言,寬其役夫之程
+,減己思慮之事,疾並少間.
+
+鄭人有薪於野者,偶駭鹿,御而擊之,斃之.恐人見之也,遽而藏諸隍中,覆之
+以蕉.不勝其喜.俄而遺其所藏之處,遂以為夢焉.順塗而詠其事.傍人有聞者
+,用其言而取之.既歸,告其室人曰:「向薪者夢得鹿而不知其處;吾今得之,
+憚蔓u夢矣.」室人曰:「若將是夢見薪者之得鹿邪?詎有薪者邪?今真得鹿,是
+若之夢真邪?」夫曰:「吾據得鹿,何用知彼夢我夢邪?」薪者之歸,不厭失鹿
+.其夜真夢藏之之處,又夢得之之主.爽旦,案所夢而尋得之.遂訟而爭之,歸
+坐h師.士師曰:「若初真得鹿,妄謂之夢;真夢得鹿,妄謂之實.彼真取若鹿,
+而與若爭鹿.室人又謂夢仞人鹿,無人得鹿.今據有此鹿,請二分之.」以聞鄭
+君.鄭君曰:「嘻!士師將復夢分人鹿乎?」訪之國相.國相曰:「夢與不夢,
+臣所不能辨也.欲辨覺夢,唯黃帝孔丘.今亡黃帝孔丘,孰辨之哉?且恂士師之
+孕i也.」
+
+宋陽里華子中年病忘,朝取而夕忘,夕與而朝忘;在塗則忘行,在室則忘坐;今
+不識先,後不識今.闔室毒之.謁史而卜之,弗占;謁巫而禱之,弗禁;謁醫而
+攻之,弗已.魯有儒生自媒能治之,華子之妻子以居產之半請其方.儒生曰:「
+此固非卦兆之所占,非祈請之所禱,非藥石之所攻.吾試化其心,變其慮,庶幾
+其瘳乎!」於是試露之,而求衣;飢之,而求食;幽之,而求明.儒生欣然告其
+子曰:「疾可已也.然吾之方密,傳世不以告人.試屏左右,獨與居室七日.
+」從之.莫知其所施為也,而積年之疾一朝都除.華子既悟,迺大怒,黜妻罰子
+,操戈逐儒生.宋人執而問其以.華子曰:「曩吾忘也,蕩蕩然不覺天地之有無
+.今頓識既往,數十年來存亡、得失、哀樂、好惡,擾擾萬緒起矣.吾恐將來之
+存亡、得失、哀樂、好惡之亂吾心如此也,須臾之忘,可復得乎?」子貢聞而怪
+均A以告孔子.孔子曰:「此非汝所及乎!」顧謂顏回記之.
+
+秦人逢氏有子,少而惠,及壯而有迷罔之疾.聞歌以為哭,視白以為黑,饗香以
+隻插A嘗甘以為苦,行非以為是:意之所之,天地、四方,水火、寒暑,無不倒
+錯者焉.楊氏告其父曰:「魯之君子多術藝,將能已乎?汝奚不訪焉?」其父之
+|,過陳,遇老聃,因告其子之證.老聃曰:「汝庸知汝子之迷乎?今天下之人皆
+惑於是非,昏於利害.同疾者多,固莫有覺者.且一身之迷不足傾一家,一家之
+迷不足傾一鄉,一鄉之迷不足傾一國,一國之迷不足傾天下.天下盡迷,孰傾之
+哉?向使天下之人其心盡如汝子,汝則反迷矣.哀樂、聲色、臭味、是非,孰能
+縣均H且吾之此言未必非迷,而況魯之君子迷之郵者,焉能解人之迷哉?榮汝之糧
+,不若遄歸也.」
+
+燕人生於燕,長於楚,及老而還本國.過晉國,同行者誑之;指城曰:「此燕國
+妨陛D」其人愀然變容.指社曰:「此若里之社.」乃喟然而歎.指舍曰:「此若
+先人之廬.」乃涓然而泣.指壟曰:「此若先人之冢.」其人哭不自禁.同行者
+袢M大笑,曰:「予昔紿若,此晉國耳.」其人大慚.及至燕,真見燕國之城社,
+真見先人之廬冢,悲心更微.
+
+
+卷第四 仲尼篇
+
+仲尼閒居,子貢入侍,而有憂色.子貢不敢問,出告顏回.顏回援琴而歌.孔子
+聞之,果召回入,問曰:「若奚獨樂?」回曰:「夫子奚獨憂?」孔子曰:「先
+朮葷荂D」曰:「吾昔聞之夫子曰:『樂天知命故不憂』,回所以樂也.」孔子
+愀然有閒曰:「有是言哉?汝之意失矣.此吾昔日之言爾,請以今言為正也.
+戮{知樂天知命之無憂,未知樂天知命有憂之大也.今告若其實:修一身,任窮達
+,知去來之非我,亡變亂於心慮,爾之所謂樂天知命之無憂也.曩吾修詩書,正
+尬痋A將以治天下,遺來世;非但修一身,治魯國而已.而魯之君臣日失其序,仁
+義益衰,情性益薄.此道不行一國與當年,其如天下與來世矣?吾始知詩書、禮
+樂無救於治亂,而未知所以革之之方.此樂天知命者之所憂.雖然,吾得之矣.
+夫樂而知者,非古人之所謂樂知也.無樂無知,是真樂真知;故無所不樂,無所
+不知,無所不憂,無所不為.詩書、禮樂,何棄之有?革之何為?」顏回北面拜
+手曰:「回亦得之矣.」出告子貢.子貢茫然自失,歸家淫思七日,不寢不食,
+以至骨立.顏回重往喻之,乃反丘門,弦歌誦書,終身不輟.
+
+陳大夫聘魯,私見叔孫氏.叔孫氏曰:「吾國有聖人.」曰:「非孔丘邪?」曰
+:「是也.」「何以知其聖乎?」叔孫氏曰:「吾常聞之顏回曰,『孔丘能廢心
+而用形.』」陳大夫曰:「吾國亦有聖人,子弗知乎?」曰:「聖人孰謂?」曰
+:「老聃之弟子有亢倉子者,得聃之道,能以耳視而目聽.」魯侯聞之大驚,使
+上卿厚禮而致之.亢倉子應聘而至.魯侯卑辭請問之.亢倉子曰:「傳之者妄.
+我能視聽不用耳目,不能易耳目之用.」魯侯曰:「此增異矣.其道奈何?寡人
+袎@聞之.」亢倉子曰:「我體合於心,心合於氣,氣合於神,神合於無.其有
+項M之有,唯然之音,雖遠在八荒之外,近在眉睫之內,來干我者,我必知之.乃
+不知是我七孔四支之所覺,心腹六藏之所知,其自知而已矣.」魯侯大悅.他日
+以告仲尼,仲尼笑而不答.
+
+商太宰見孔子曰:「丘聖者歟?」孔子曰:「聖則丘何敢,然則丘博學多識者也
+.」商太宰曰:「三王聖者歟?」孔子曰:「三王善任智勇者,聖則丘弗知.」
+曰:「五帝聖者歟?」孔子曰:「五帝善任仁義者,聖則丘弗知.」曰:「三皇
+聖者歟?」孔子曰:「三皇善任因時者,聖則丘弗知.」商太宰大駭,曰:「然
+則孰者為聖?」孔子動容有閒,曰:「西方之人有聖者焉,不治而不亂,不言而
+自信,不化而自行,蕩蕩乎民無能名焉.丘疑其為聖.弗知真為聖歟?真不聖歟
+?」商太宰嘿然心計曰:「孔丘欺我哉!」
+
+子夏問孔子曰:「顏回之為人奚若?」子曰:「回之仁賢於丘也.」曰:「子貢
+妞陘H奚若?」子曰:「賜之辯賢於丘也.」曰:「子路之為人奚若?」子曰:「
+由之勇賢於丘也.」曰:「子張之為人奚若?」子曰:「師之莊賢於丘也.」
+子夏避席而問曰:「然則四子者何為事夫子?」曰:「居!吾語汝.夫回能仁而
+不能反,賜能辯而不能訥,由能勇而不能怯,師能莊而不能同.兼四子之有以易
+^,吾弗許也.此其所以事吾而不貳也.」
+
+子列子既師壺丘子林,友伯昏瞀人,乃居南郭.從之處者,日數而不及.雖然,
+子列子亦微焉.朝朝相與辯,無不聞.而與南郭子連牆二十年,不相謁請;
+相遇於道,目若不相見者.門之徒役以為子列子與南郭子有敵不疑.有自楚來者
+,問子列子曰:「先生與南郭子奚敵?」子列子曰:「南郭子貌充心虛,耳無聞
+,目無見,口無言,心無知,形無惕.往將奚為?雖然,試與汝偕往.」閱弟子
+|十人同行.見南郭子,果若欺魄焉,而不可與接.顧視子列子,形神不相偶,而
+不可與群.南郭子俄而指子列子之弟子末行者與言,衎衎然若專直而在雄者.子
+列子之徒駭之.反舍,咸有疑色.子列子曰:「得意者無言,進知者亦無言.
+用無言為言亦言,無知為知亦知.無言與不言,無知與不知,亦言亦知.亦無所
+不言,亦無所不知;亦無所言,亦無所知.如斯而已.汝奚妄駭哉?」
+
+子列子學也,三年之後,心不敢念是非,口不敢言利害,始得老商一眄而已.五
+~之後,心更念是非,口更言利害,老商始一解顏而笑.七年之後,從心之所念,
+更無是非;從口之所言,更無利害.夫子始一引吾並席而坐.九年之後,橫心
+妝狻嚏A橫口之所言,亦不知我之是非利害歟,亦不知彼之是非利害歟,外內進矣
+.而後眼如耳,耳如鼻,鼻如口,口無不同.心凝形釋,骨肉都融,不覺形之所
+倚,足之所履,心之所念,言之所藏.如斯而已.則理無所隱矣.
+
+初,子列子好游.壺丘子曰:「禦寇好游,游何所好?」列子曰:「游之
+樂所玩無故.人之游也,觀其所見;我之游也,觀其所變.游乎游乎!未有能辨
+其游者.」壺丘子曰:「禦寇之游固與人同歟,而曰固與人異歟?凡所見,亦恆
+見其變.玩彼物之無故,不知我亦無故.務外游,不知務內觀.外游者,求備於
+哄F內觀者,取足於身.取足於身,游之至也;求備於物,游之不至也.」於是列
+子終身不出,自以為不知游.壺丘子曰:「游其至乎!至游者,不知所適;
+至觀者,不知所視.物物皆游矣,物物皆觀矣,是我之所謂游,是我之所謂觀也
+.故曰:游其至矣乎!游其至矣乎!」
+
+龍叔謂文摯曰:「子之術微矣.吾有疾,子能已乎?」文摯曰:「唯命所聽.然
+先言子所病之證.」龍叔曰:「吾鄉譽不以為榮,國毀不以為辱;得而不喜,失
+而弗憂;視生如死;視富如貧;視人如豕;視吾如人.處吾之家,如逆旅之舍
+;觀吾之鄉,如戎蠻之國.凡此眾疾,爵賞不能勸,刑罰不能威,盛衰、利害不
+能易,哀樂不能移.固不可事國君,交親友,御妻子,制僕隸.此奚疾哉?奚方
+能已之乎?」文摯乃命龍叔背明而立,文摯自後向明而望之.既而曰:「嘻!吾
+見子之心矣:方寸之地虛矣.幾聖人也!子心六孔流通,一孔不達.今以聖智為
+疾者,或由此乎!非吾淺術所能已也.」
+
+無所由而常生者,道也.由生而生,故雖終而不亡,常也.由生而亡,不幸也.
+有所由而常死者,亦道也.由死而死,故雖未終而自亡者,亦常也.由死而生,
+砟].故無用而生謂之道,用道得終謂之常;有所用而死者亦謂之道,用道而得
+死者亦謂之常.季梁之死,楊朱望其門而歌.隨梧之死,楊朱撫其尸而哭.隸人
+坏矷A隸人之死,眾人且歌,眾人且哭.
+
+目將眇者,先睹秋毫;耳將聾者,先聞蚋飛;口將爽者,先辨淄澠;鼻將窒者,
+先覺焦朽;體將僵者,先亟奔佚,心將迷者,先識是非:故物不至者則不反.
+
+鄭之圃澤多賢,東里多才.圃澤之役有伯豐子者,行過東里,遇鄧析.鄧析顧
+其徒而笑曰:「為若舞.彼來者奚若?其徒曰:「所願知也.」鄧析謂伯豐子曰
+:「汝知養養之義乎?受人養而不能自養者,犬豕之類也;養物而物為我用者,
+人之力也.使汝之徒食而飽,衣而息,執政之功也.長幼群聚而為牢藉庖廚之物
+,奚異犬豕之類乎?」伯豐子不應.伯豐子之從者越次而進曰:「大夫不聞齊魯
+圻h機乎?有善治土木者,有善治金革者,有善治聲樂者,有善治書數者,有善治
+軍旅者,有善治宗廟者,群才備也.而無相位者,無能相使者.而位之者無知,
+使之者無能,而知之與能為之使焉.執政者,迺吾之所使;子奚矜焉?」鄧析無
+以應,目其徒而退.
+
+公儀伯以力聞諸侯,堂谿公言之於周宣王,王備禮以聘之.公儀伯至;觀形,懦
+夫也.宣王心惑而疑曰:「女之力何如?」公儀伯曰:「臣之力能折春螽之股
+,堪秋蟬之翼.」王作色曰:「吾之力能裂犀兕之革,曳九牛之尾,猶憾其弱.
+女折春螽之股,堪秋蟬之翼,而力聞天下,何也?」公儀伯長息退席,曰:「善
+哉!王之問也!臣敢以實對.臣之師有商丘子者,力無敵於天下,而六親不知;
+以未嘗用其力故也.臣以死事之.乃告臣曰:『人欲見其所不見,視人所不窺
+;欲得其所不得,修人所不為.故學視者先見輿薪,學聽者先聞撞鐘.夫有易於
+內者無難於外.於外無難,故名不出其一家.』今臣之名聞於諸侯,是臣違師
+妤苤A顯臣之能者也.然則臣之名不以負其力者也,以能用其力者也;不猶愈於負
+其力者乎?」
+
+中山公子牟者,魏國之賢公子也.好與賢人游,不恤國事;而悅趙人公孫龍.樂
+縣l輿之徒笑之.公子牟曰:「子何笑牟之悅公孫龍也?」子輿曰:「公孫龍之為
+人也,行無師,學無友,佞給而不中,漫衍而無家,好怪而妄言.欲惑人之心,
+}人之口,與韓檀等肄之.」公子牟變容曰:「何子狀公孫龍之過歟?請聞其實.
+」子輿曰:「吾笑龍之詒孔穿,言『善射者能令後鏃中前括,發發相及,矢矢
+相屬;前矢造準而無絕落,後矢之括猶銜弦,視之若一焉.』孔穿駭之.龍曰:
+『此未其妙者.逢蒙之弟子曰鴻超,怒其妻而怖之.引烏號之弓,綦衛之箭,射
+其目.矢來注眸子而眶不睫,矢隧地而塵不揚.』是豈智者之言與?」公子牟曰
+:「智者之言固非愚者之所曉.後鏃中前括,鈞後於前.矢注眸子而眶不睫,盡
+矢之勢也.子何疑焉?」樂正子輿曰:「子,龍之徒,焉得不飾其闕?吾又言其
+蛌怴D龍誑魏王曰:『有意不心.有指不至.有物不盡.有影不移.髮引千鈞.白
+馬非馬.孤犢未嘗有母.』其負類反倫,不可勝言也.」公子牟曰:「子不諭至
+它茈H為尤也,尤其在子矣.夫無意則心同.無指則皆至.盡物者常有.影不移者
+,說在改也.髮引千鈞,勢至等也.白馬非馬,形名離也.孤犢未嘗有母,非孤
+}也.」樂正子輿曰:「子以公孫龍之鳴皆條也.設令發於餘竅,子亦將承之.」
+公子牟默然良久,告退,曰:「請待餘日,更謁子論.」
+
+堯治天下五十年,不知天下治歟,不治歟?不知億兆之願戴己歟?不願戴己歟
+?顧問左右,左右不知.問外朝,外朝不知.問在野,在野不知.堯乃微服
+游於康衢,聞兒童謠曰:「立我蒸民,莫匪爾極.不識不知,順帝之則.」堯喜
+問曰:「誰教爾為此言?」童兒曰:「我聞之大夫.」問大夫.大夫曰:「古詩
+].」堯還宮,召舜,因禪以天下.舜不辭而受之.
+
+關尹喜曰:「在己無居,形物其箸.其動若水,其靜若鏡,其應若響.故其道若
+囿怳].物自違道,道不違物.善若道者,亦不用耳,亦不用目,亦不用力,亦不
+用心.欲若道而用視聽形智以求之,弗當矣.瞻之在前,忽焉在後;用之,彌滿
+輓瞗A廢之,莫知其所.亦非有心者所能得遠,亦非無心者所能得近.唯默而得之
+,而性成之者得之.知而亡情,能而不為,真知真能也.發無知,何能情?發不
+能,何能為?聚塊也,積塵也,雖無為而非理也.」  
+
+卷第五 湯問篇
+
+殷湯問於夏革曰:「古初有物乎?」夏革曰:「古初無物,今惡得物?後之人將
+蚺竣孝L物,可乎?」殷湯曰:「然則物無先後乎?」夏革曰:「物之終始,初無
+極已.始或為終,終或為始,惡知其紀?然自物之外,自事之先,朕所不知也.
+」殷湯曰:「然則上下八方有極盡乎?」革曰:「不知也.」湯固問.革曰:
+「無則無極,有則有盡;朕何以知之?然無極之外復無無極,無盡之中復無無盡
+.無極復無無極,無盡復無無盡.朕以是知其無極無盡也,而不知其有極有盡也
+.」湯又問曰:「四海之外奚有?」革曰:「猶齊州也.」湯曰:「汝奚以實之
+?」革曰:「朕東行至營,人民猶是也.問營之東,復猶營也.西行至豳,人
+民猶是也.問豳之西,復猶豳也.朕以是知四海、四荒、四極之不異是也.故大
+小相含,無窮極也.含萬物者,亦如含天地.含萬物也故不窮,含天地也故無極
+.朕亦焉知天地之表不有大天地者乎?亦吾所不知也.然則天地亦物也.物有不
+活A故昔者女媧氏練五色石以補其闕;斷鼇之足以立四極.其後共工氏與顓頊爭為
+帝,怒而觸不周之山,折天柱,絕地維;故天傾西北,日月辰星就焉;地不滿東
+南,故百川水潦歸焉.」湯又問:「物有巨細乎?有修短乎?有同異乎?」革曰
+:「渤海之東不知幾億萬里,有大壑焉,實惟無底之谷,其下無底,名曰歸墟.
+八絃九野之水,天漢之流,莫不注之,而無增無減焉.其中有五山焉:一曰岱輿
+,二曰員嶠,三曰方壺,四曰瀛洲,五曰蓬萊.其山高下周旋三萬里,其頂平處
+九千里.山之中閒相去七萬里,以為鄰居焉.其上臺觀皆金玉,其上禽獸皆純縞
+.珠玕之樹皆叢生,華實皆有滋味;食之皆不老不死.所居之人皆仙聖之種;一
+日一夕飛相往來者,不可數焉.而五山之根無所連箸,常隨潮波上下往還,
+不得蹔峙焉.仙聖毒之,訴之於帝.帝恐流於西極,失群仙聖之居,乃命禺彊使
+事R十五舉首而戴之.迭為三番,六萬歲一交焉.五山始峙而不動.而龍伯之國有
+大人,舉足不盈數步而暨五山之所,一釣而連六鼇,合負而趣歸其國,灼其骨以
+數焉.於是岱輿員嶠二山流於北極,沈於大海,仙聖之播遷者巨億計.帝憑怒,
+侵減龍伯之國使阨,侵小龍伯之民使短.至伏羲神農時,其國人猶數十丈.從中
+州以東四十萬里得僬僥國,人長一尺五寸.東北極有人名曰諍人,長九寸.荊之
+南有冥靈者,以五百歲為春,五百歲為秋.上古有大椿者,以八千歲為春,八千
+歲為秋.朽壤之上有菌芝者,生於朝,死於晦.春夏之月有蠓蚋者,因雨而生,
+見陽而死.終北之北有溟海者,天池也,有魚焉,其廣數千里,其長稱焉,其名
+堂芊D有鳥焉,其名為鵬,翼若垂天之雲,其體稱焉.世豈知有此物哉?大禹行而
+見之,伯益知而名之,夷堅聞而志之.江浦之間生麼蟲,其名曰焦螟,群飛而
+骨饇A睫,弗相觸也.栖宿去來,蚊弗覺也.離朱子羽方晝拭眥揚眉而望之,弗見
+其形;(角虒)俞師曠方夜擿耳俛首而聽之,弗聞其聲.唯黃帝與容成子居空峒之
+上,同齋三月,心死形廢;徐以神視,塊然見之,若嵩山之阿;徐以氣聽,砰然
+聞之,若雷霆之聲.吳楚之國有大木焉,其名為柚.碧樹而冬生,實丹而味酸.
+食其皮汁,已憤厥之疾.齊州珍之,渡淮而北而化為枳焉.(瞿鳥)鵒不踰濟,
+貉踰汶則死矣;地氣然也.雖然,形氣異也,性鈞已,無相易已.生皆全已,分
+皆足已.吾何以識其巨細?何以識其修短?何以識其同異哉?」
+
+太形、王屋二山,方七百里,高萬仞;本在冀州之南,河陽之北.北山愚公者,
+~且九十,面山而居.懲山北之塞,出入之迂也,聚室而謀,曰:「吾與汝畢力
+倣I,指通豫南,達于漢陰,可乎?」雜然相許.其妻獻疑曰:「以君之力,曾不
+能損魁父之丘.如太形王屋何?且焉置土石?」雜曰:「投諸渤海之尾,隱土之
+北.」遂率子孫荷擔者三夫,叩石墾壤,箕畚運於渤海之尾.鄰人京城氏之孀妻
+有遺男,始齔,跳往助之.寒暑易節,始一反焉.河曲智叟笑而止之,曰:「甚
+矣!汝之不惠!以殘年餘力,曾不能毀山之一毛;其如土石何?」北山愚公長息
+曰:「汝心之固,固不可徹;曾不若孀妻弱子.雖我之死,有子存焉.子又生孫
+,孫又生子;子又有子,子又有孫:子子孫孫,無窮匱也;而山不加增,何苦而
+不平?」河曲智叟亡以應.操蛇之神聞之,懼其不已也,告之於帝.帝感其誠
+,命夸蛾氏二子負二山,一厝朔東,一厝雍南.自此,冀之南、漢之陰無隴斷焉.
+
+夸父不量力,欲追日影,逐之於隅谷之際.欲得飲,赴飲河渭.河渭不足,將走
+北飲大澤.未至,道渴而死.棄其杖,尸膏肉所浸,生鄧林.鄧林彌廣數千里焉.
+
+大禹曰:「六合之間,四海之內,照之以日月,經之以星辰,紀之以四時,要之
+以太歲.神靈所生,其物異形;或夭或壽,唯聖人能通其道.」夏革曰:「然則
+亦有不待神靈而生,不待陰陽而形,不待日月而明,不待殺戳而夭,不待將迎
+而壽,不待五穀而食,不待繒纊而衣,不待舟車而行,其道自然,非聖人之所通
+].」
+
+禹之治水土也,迷而失塗,謬之一國.濱北海之北,不知距齊州幾千萬里.其國
+名曰終北,不知際畔之所齊限,無風雨霜露,不生鳥獸、蟲魚、草木之類.四
+方悉平,周以喬陟.當國之中有山,山名壺領,狀若甔甀.頂有口,狀若員環,
+名曰滋穴.有水湧出,名曰神瀵,臭過蘭椒,味過醪醴.一源分為四埒,注於山
+下.經營一國,亡不悉遍.土氣和,亡札厲.人性婉而從物,不競不爭.柔心
+而弱骨,不驕不忌;長幼儕居.不君不臣;男女雜游,不媒不聘;緣水而居,不
+耕不稼.土氣溫適,不織不衣;百年而死,不夭不病.其民孳阜亡數,有喜樂,
+`衰老哀苦.其俗好聲,相攜而迭謠,終日不輟音.飢惓則飲神瀵,力志和平.過
+則醉,經旬乃醒.沐浴神瀵,膚色脂澤,香氣經旬乃歇.周穆王北遊過其國,三
+~忘歸.既反周室,慕其國,恍然自失.不進酒肉,不召嬪御者,數月乃復.管仲
+勉齊桓公因遊遼口,俱之其國,幾剋舉.隰朋諫曰:「君舍齊國之廣,人民之眾
+,山川之觀,殖物之阜,禮義之盛,章服之美;妖靡盈庭,忠良滿朝.肆吒則徒
+卒百萬,視撝則諸侯從命,亦奚羨於彼而棄齊國之社稷,從戎夷之國乎?此仲父
+妞,柰何從之?」桓公乃止,以隰朋之言告管仲.仲曰:「此固非朋之所及也.
+臣恐彼國之不可知之也.齊國之富奚戀?隰朋之言奚顧?」
+
+南國之人祝髮而裸,北國之人鞨巾而裘,中國之人冠冕而裳.九土所資,或農或
+商,或田或漁;如冬裘夏葛,水舟陸車.默而得之,性而成之.越之東有輒沐之
+國,其長子生,則鮮而食之,謂之宜弟.其大父死,負其大母而棄之,曰:鬼妻
+不可以同居處.楚之南有炎人之國,其親戚死,剮其肉而棄之,然後埋其骨,迺
+足飢竣l.秦之西有儀渠之國者,其親戚死,聚祡積而焚之.燻則煙上,謂之登遐
+,然後成為孝子.此上以為政,下以為俗,而未足為異也.」
+
+孔子東游,見兩小兒辯鬥.問其故.一兒曰:「我以日始出時去人近,而日中時
+楔].一兒以日初出遠,而日中時近也.」一兒曰:「日初出大如車蓋;及日中,
+則如盤盂:此不為遠者小而近者大乎?」一兒曰:「日初出滄滄涼涼;及其日中
+如探湯:此不為近者熱而遠者涼乎?」孔子不能決也.兩小兒笑曰:「孰為汝多
+墨G?」
+
+均,天下之至理也,連於形物亦然.均髮均縣,輕重而髮絕,髮不均也.均也,
+其絕也莫絕.人以為不然,自有知其然者也.詹何以獨繭絲為綸,芒鍼為鉤,
+荊篠為竿,剖粒為餌,引盈車之魚,於百仞之淵、汨流之中;綸不絕,鉤不伸,
+竿不撓.楚王聞而異之,召問其故.詹何曰:「臣聞先大夫之言,蒲且子之弋也
+,弱弓纖繳,乘風振之,連雙鶬於青雲之際.用心專,動手均也.臣因其事,放
+而學釣.五年始盡其道.當臣之臨河持竿,心無雜慮,唯魚之念;投綸沈鉤,
+手無輕重,物莫能亂.魚見臣之鉤餌,猶沈埃聚沫,吞之不疑.所以能以弱制彊
+,以輕致重也.大王治國誠能若此,則天下可運於一握,將亦奚事哉?」楚王曰
+:「善.」
+
+魯公扈趙齊嬰二人有疾,同請扁鵲求治.扁鵲治之.既同愈.謂公扈齊嬰曰:「
+敵鉹妝玼e,自外而干府藏者,固藥石之所已.今有偕生之疾,與體偕長;今為汝
+攻之,何如?」二人曰:「願先聞其驗.扁鵲謂公扈曰:「汝志彊而氣弱,故
+洸騜悁蚢閰鬋_.齊嬰志弱而氣彊,故少於慮而傷於專.若換汝之心,則均於善矣
+.」扁鵲遂飲二人毒酒,迷死三日,剖胸探心,易而置之;投以神藥,既悟如初
+.二人辭歸.於是公扈反齊嬰之室,而有其妻子;妻子弗識.齊嬰亦反公扈之室
+,有其妻子;妻子亦弗識.二室因相與訟,求辨於扁鵲.扁鵲辨其所由,訟乃已.
+
+匏巴鼓琴而鳥舞魚躍,鄭師文聞之,棄家從師襄游.柱指鈞弦,三年不成章.師
+舅瞗G「子可以歸矣.」師文舍其琴,歎曰:「文非弦之不能鈞,非章之不能成.
+文所存者不在弦,所志者不在聲.內不得於心,外不應於器,故不敢發手而動弦
+.且小假之,以觀其後.」無幾何,復見師襄.師襄曰:「子之琴何如?」師文
+曰:「得之矣.請嘗試之.」於是當春而叩商弦以召南呂,涼風忽至,草木成實
+.及秋而叩角弦以激夾鍾,溫風徐迴,草木發榮.當夏而叩羽弦以召黃鐘,霜雪
+交下,川池暴沍.及冬而叩徵弦以激蕤賓,陽光熾烈,堅冰立散.將終,命宮而
+`四弦,則景風翔,慶雲浮,甘露降,澧泉涌.師襄乃撫心高蹈曰:「微矣!子之
+彈也!雖師曠之清角,鄒衍之吹律,亡以加之.彼將挾琴執管而從子之後耳.」
+
+薛譚學謳於秦青,未窮青之技,自謂盡之;遂辭歸.秦青弗止;餞於郊衢,撫節
+悲歌,聲振林木,響遏行雲.薛譚乃謝求反,終身不敢言歸.秦青顧謂其友曰:
+「昔韓娥東之齊,匱糧,過雍門,鬻歌假食.既去而餘音繞梁欐,三日不絕,左
+右以其人弗去.過逆旅,逆旅人辱之.韓娥因曼聲哀哭,一里老幼悲愁,垂涕
+相對,三日不食.遽而追之.娥還,復為曼聲長歌.一里老幼喜躍抃舞,弗能自
+禁,忘向之悲也.乃厚賂發之.故雍門之人至今善歌哭,效娥之遺聲.」
+
+伯牙善鼓琴,鍾子期善聽.伯牙鼓琴,志在登高山.鍾子期曰:「善哉!峨峨兮
+若泰山!」志在流水.鍾子期曰:「善哉!洋洋兮若江河!」伯牙所念,鍾子期
+必得之.伯牙游於泰山之陰,卒逢暴雨,止於巖下;心悲,乃援琴而鼓之.初
+偯M雨之操,更造崩山之音.曲每奏,鍾子期輒窮其趣.伯牙乃舍琴而嘆曰:「善
+哉,善哉,子之聽夫!志想象猶吾心也.吾於何逃聲哉?」
+
+周穆王西巡狩,越崑崙,不至弇山.反還,未及中國,道有獻工人名偃師,穆
+王薦之,問曰:「若有何能?」偃師曰:「臣唯命所試.然臣已有所造,願王
+先觀之.」穆王曰:「日以俱來,吾與若俱觀之.」越日偃師謁見王.王薦之,
+曰:「若與偕來者何人邪?」對曰:「臣之所造能倡者.」穆王驚視之,趣步俯
+仰,信人也.巧夫顉其頤,則歌合律;捧其手,則舞應節.千變萬化,惟意所適
+.王以為實人也,與盛姬內御並觀之.技將終,倡者瞬其目而招王之左右侍妾.
+王大怒,立欲誅偃師.偃師大懾,立剖散倡者以示王,皆傅會革、木、膠、漆、
+白、黑、丹、青之所為.王諦料之,內則肝、膽、心、肺、脾、腎、腸、胃,外
+則筋骨、支節、皮毛、齒髮,皆假物也,而無不畢具者.合會復如初見.王試廢
+其心,則口不能言;廢其肝,則目不能視;廢其腎,則足不能步.穆王始悅而歎
+曰:「人之巧乃可與造化者同功乎?」詔貳車載之以歸.夫班輸之雲梯,墨翟之
+蜓臐A自謂能之極也.弟子東門賈禽滑釐聞偃師之巧以告二子,二子終身不敢語藝
+,而時執規矩.
+
+甘蠅,古之善射者,彀弓而獸伏鳥下,弟子名飛衛,學射於甘蠅,而巧過其師.
+紀昌者,又學射於飛衛.飛衛曰:「爾先學不瞬,而後可言射矣.」紀昌歸,偃
+蚳銎d之機下,以目承牽挺.二年之後,雖錐末倒眥,而不瞬也.以告飛衛.飛衛
+曰:「未也;必學視而後可.視小如大,視微如著,而後告我.」昌以氂懸虱於
+牖,南面而望之.旬日之間,浸大也;三年之後,如車輪焉.以睹餘物,皆丘山
+].及以燕角之弧、朔蓬之簳射之,貫虱之心,而懸不絕.以告飛衛.飛衛
+高蹈拊膺曰:「汝得之矣!」紀昌既盡衛之術,計天下之敵己者,一人而已;乃
+謀殺飛衛.相遇於野,二人交射;中路矢鋒相觸,而墜於地,而塵不揚.飛衛之
+矢先窮.紀昌遺一矢;既發,飛衛以棘刺之端扞之,而無差焉.於是二子泣而投
+},相拜於塗,請為父子.剋臂以誓,不得告術於人.
+
+造父之師曰泰豆氏.造父之始從習御也,執禮甚卑,泰豆三年不告.造父執禮
+愈謹,乃告之曰:「古詩言:『良弓之子,必先為箕;良冶之子,必先為裘.』
+憧觀吾趣.趣如吾,然後六轡可持,六馬可御.」造父曰:「唯命所從.」泰豆
+乃立木為塗,僅可容足;計步而置,履之而行.趣走往還,無跌失也.造父學之
+,三日盡其巧.泰豆歎曰:「子何其敏也?得之捷乎!凡所御者,亦如此也.曩
+慾圻獢A得之於足,應之於心.推於御也,齊輯乎轡銜之際,而急緩乎脣吻之和,
+正度乎胸臆之中,而執節乎掌握之間.內得於中心,而外合於馬志,是故能進退
+履繩而旋曲中規矩,取道致遠而氣力有餘,誠得其術也.得之於銜,應之於轡
+;得之於轡,應之於手;得之於手,應之於心.則不以目視,不以策驅;心閑體
+縑A六轡不亂,而二十四蹄所投無差;迴旋進退,莫不中節.然後輿輪之外可使無
+餘轍,馬蹄之外可使無餘地;未嘗覺山谷之嶮,原隰之夷,視之一也.吾術窮矣
+.汝其識之!」
+
+魏黑卵以暱嫌殺丘邴章,丘邴章之子來丹謀報父之讎.丹氣甚猛,形甚露,計粒
+而食,順風而趨.雖怒,不能稱兵以報之.恥假力於人,誓手劍以屠黑卵.黑卵
+咩茧散部A力抗百夫.節骨皮肉,非人類也.延頸承刀,披胸受矢,鋩鍔摧屈,
+而體無痕撻.負其材力,視來丹猶雛鷇也.來丹之友申他曰:「子怨黑卵至矣,
+黑卵之易子過矣,將奚謀焉?」來丹垂涕曰:「願子為我謀.」申他曰:「吾聞
+衛孔周其祖得殷帝之寶劍,一童子服之,卻三軍之眾,奚不請焉?」來丹遂適衛
+,見孔周,執僕御之禮,請先納妻子,後言所欲.孔周曰:「吾有三劍,唯子所
+擇;皆不能殺人,且先言其狀.一曰含光,視之不可見,運之不知有.其所觸也
+,泯然無際,經物而物不覺.二曰承影,將旦昧爽之交,日夕昏明之際,北面
+而察之,淡淡焉若有物存,莫識其狀.其所觸也,竊竊然有聲,經物而物不疾也
+.三曰宵練,方晝則見影而不見光,方夜見光而不見形.其觸物也,騞然而過
+,隨過隨合,覺疾而不血刃焉.此三寶者,傳之十三世矣,而無施於事.匣而藏
+均A未嘗啟封.」來丹曰:「雖然,吾必請其下者.」孔周乃歸其妻子,與齋七日
+.晏陰之間,跪而授其下劍,來丹再拜受之以歸.來丹遂執劍從黑卵.時黑卵之
+醉偃於牖下,自頸至腰三斬之.黑卵不覺.來丹以黑卵之死,趣而退.遇黑卵之
+子於門,擊之三下,如投虛.黑卵之子方笑曰:「汝何蚩而三招予?」來丹知劍
+坐ㄞ鈺人也,歎而歸.黑卵既醒,怒其妻曰:「醉而露我,使我嗌疾而腰急.」
+其子曰:「疇昔來丹之來,遇我於門,三招我,亦使我體疾而支彊.彼其厭我哉
+!」
+
+周穆王大征西戎,西戎獻錕鋙之劍,火浣之布.其劍長尺有咫,練鋼赤刃;用之
+切玉如切泥焉.火浣之布,浣之必投於火;布則火色,垢則布色;出火而振之
+,皓然疑乎雪.皇子以為無此物,傳之者妄.蕭叔曰:「皇子果於自信,果於
+誣理哉!」  
+
+卷第六 力命篇
+
+力謂命曰:「若之功奚若我哉?」命曰:「汝奚功於物而欲比朕?」力曰:「壽
+夭、窮達,貴賤、貧富,我力之所能也.」命曰:「彭祖之智不出堯舜之上,
+而壽八百;顏淵之才不出眾人之下,而壽十八.仲尼之德不出諸侯之下,而困於
+紗瓷F殷紂之行不出三仁之上,而居君位.季札無爵於吳,田恆專有齊國.夷齊
+餓於首陽,季氏富於展禽.若是汝力之所能,柰何壽彼而夭此,窮聖而達逆,賤
+賢而貴愚,貧善而富惡邪?」力曰:「若如若言,我固無功於物,而物若此邪,
+此則若之所制邪?」命曰:「既謂之命,柰何有制之者邪?朕直而推之,曲而任
+均D自壽自夭,自窮自達,自貴自賤,自富自貧,朕豈能識之哉?朕豈能識之哉?
+」
+
+北宮子謂西門子曰:「朕與子並世也,而人子達;並族也,而人子敬;並貌也,
+而人子愛;並言也,而人子庸;並行也,而人子誠;並仕也,而人子貴;並農也
+,而人子富;並商也,而人子利.朕衣則裋褐,食則粢糲,居則蓬室,出則徒行
+.子衣則文錦,食則粱肉,居則連欐,出則結駟.在家熙然有棄朕之心,在朝
+孝M有敖朕之色.請謁不及相,遨遊不同行,固有年矣.子自以德過朕邪?」西門
+子曰:「予無以知其實.汝造事而窮,予造事而達,此厚薄之驗歟?而皆謂與予
+並,汝之顏厚矣.」北宮子無以應,自失而歸.中途遇東郭先生.先生曰:「
+戮O往而反,偊偊而步,有深愧之色邪?」北宮子言其狀.東郭先生曰:「吾將舍
+汝之愧,與汝更之西門氏而問之.」曰:「汝奚辱北宮子之深乎?固且言之.」
+西門子曰:「北宮子言世族、年貌、言行與予並,而賤貴、貧富與予異.予語之
+曰:『予無以知其實.汝造事而窮,予造事而達,此將厚薄之驗歟?而皆謂與予
+並,汝之顏厚矣.』」東郭先生曰:「汝之言厚薄不過言才德之差,吾之言厚薄
+妝颽O矣.夫北宮子厚於德,薄於命,汝厚於命,薄於德.汝之達,非智得也;
+北宮子之窮,非愚失也.皆天也,非人也.而汝以命厚自矜,北宮子以德厚自愧
+.皆不識夫固然之理矣.西門子曰:「先生止矣!予不敢復言.」北宮子既歸,
+衣其裋褐,有狐貉之溫;進其茙菽,有稻粱之味;庇其蓬室,若廣廈之蔭;乘
+其篳輅,若文軒之飾.終身逌然,不知榮辱之在彼也,在我也.東郭先生聞之曰
+:「北宮子之寐久矣,一言而能寤,易悟也哉!」
+
+管夷吾、鮑叔牙二人相友甚戚,同處於齊.管夷吾事公子糾,鮑叔牙事公子小白
+.齊公族多寵,嫡庶並行.國人懼亂.管仲與召忽奉公子糾奔魯,鮑叔奉公子小
+白奔莒.既而公孫無知作亂,齊無君,二公子爭入.管夷吾與小白戰於莒,道射
+中p白帶鉤.小白既立,脅魯殺子糾,召忽死之,管夷吾被囚.鮑叔牙謂桓公曰:
+「管夷吾能,可以治國.」桓公曰:「我讎也,願殺之.」鮑叔牙曰:「吾聞賢
+君無私怨,且人能為其主,亦必能為人君.如欲霸王,非夷吾其弗可.君必舍之
+!」遂召管仲.魯歸之,齊鮑叔牙郊迎,釋其囚.桓公禮之,而位於高國之上
+,鮑叔牙以身下之,任以國政,號曰仲父.桓公遂霸.管仲嘗歎曰:「吾少窮
+困時,嘗與鮑叔賈,分財多自與;鮑叔不以我為貪,知我貧也.吾嘗為鮑叔謀事
+而大窮困,鮑叔不以我為愚,知時有利不利也.吾嘗三仕,三見逐於君,鮑叔不
+以我為不肖,知我不遭時也.吾嘗三戰三北,鮑叔不以我為怯,知我有老母也.
+膜l糾敗,召忽死之,吾幽囚受辱;鮑叔不以我為無恥,知我不羞小節而恥名
+不顯於天下也.生我者父母,知我者鮑叔也!」此世稱管鮑善交者,小白善用
+能者.然實無善交,實無用能也.實無善交實無用能者,非更有善交,更有善用
+能也.召忽非能死,不得不死;鮑叔非能舉賢,不得不舉;小白非能用讎,不得
+不用.及管夷吾有病,小白問之,曰:「仲父之病病矣,可不諱.云至於大病,
+則寡人惡乎屬國而可?」夷吾曰:「公誰欲歟?」白曰:「鮑叔牙可.」曰:「
+不可;其為人也,潔廉善士也,其於不己若者不比之人,一聞人之過,終身不忘
+.使之理國,上且鉤乎君,下且逆乎民.其得罪於君也,將弗久矣.」小白曰:
+「然則孰可?」對曰:「勿已,則隰朋可.其為人也,上忘而下不叛,愧其不若
+黃帝而哀不己若者.以德分人謂之聖人,以財分人謂之賢人.以賢臨人,未有得
+人者也;以賢下人者,未有不得人者也.其於國有不聞也,其於家有不見也.勿
+已,則隰朋可.」然則管夷吾非薄鮑叔也,不得不薄;非厚隰朋也,不得不厚.
+厚之於始,或薄之於終;薄之於終,或厚之於始.厚薄之去來,弗由我也.
+
+鄧析操兩可之說,設無窮之辭,當子產執政,作竹刑.鄭國用之,數難子產之治
+.子產屈之.子產執而戮之,俄而誅之.然則子產非能用竹刑,不得不用;鄧析
+非能屈子產,不得不屈;子產非能誅鄧析,不得不誅也.
+
+可以生而生,天福也;可以死而死,天福也.可以生而不生,天罰也;可以死而
+不死,天罰也.可以生,可以死,得生得死,有矣;不可以生,不可以死,或
+死或生,有矣.然而生生死死,非物非我,皆命也.智之所無柰何.故曰:「
+殿M無際,天道自會;漠然無分,天道自運.」天地不能犯,聖智不能干,鬼魅不
+能欺.自然者默之成之,平之寧之,將之迎之.
+
+楊朱之友曰季梁.季梁得病,七日大漸.其子環而泣之,請醫.季梁謂楊朱曰:
+「吾子不肖如此之甚,汝奚不為我歌以曉之?」楊朱歌曰:「天其弗識,人胡
+能覺?匪祐自天,弗孽由人.我乎汝乎!其弗知乎!醫乎巫乎!其知之乎?」其
+子弗曉,終謁三醫.一曰矯氏,二曰俞氏,三曰盧氏,診其所疾.矯氏謂季梁曰
+:「汝寒溫不節,虛實失度,病由飢飽色欲.精慮煩散,非天非鬼.雖漸,可攻
+].」季梁曰:「眾醫也.亟屏之!」俞氏曰:「女始則胎氣不足,乳湩有餘.病
+非一朝一夕之故,其所由來漸矣,弗可已也.」季梁曰:「良醫也.且食之!」
+盧氏曰:「汝疾不由天,亦不由人,亦不由鬼.稟生受形,既有制之者矣,亦有
+黎妒怢o.藥石其如汝何?」季梁曰:「神醫也.重貺遣之!」俄而季梁之疾自瘳
+.
+
+生非貴之所能存,身非愛之所能厚;生亦非賤之所能夭,身亦非輕之所能薄.故
+貴之或不生,賤之或不死;愛之或不厚,輕之或不薄.此似反也,非反也;此自
+生自死,自厚自薄.或貴之而生,或賤之而死;或愛之而厚,或輕之而薄.此似
+隊],非順也;此亦自生自死,自厚自薄.鬻熊語文王曰:「自長非所增,自短
+非所損.算之所亡若何?」老聃語關尹曰:「天之所惡,孰知其故?」言迎天意
+,揣利害,不如其己.
+
+楊布問曰:「有人於此,年兄弟也,言兄弟也,才兄弟也,貌兄弟也;而壽夭父
+子也,貴賤父子也,名譽父子也,愛憎父子也.吾惑之.」楊子曰:「古之人有
+央A吾嘗識之,將以告若.不知所以然而然,命也.今昏昏昧昧,紛紛若若,隨所
+為,隨所不為.日去日來,孰能知其故?皆命也夫.信命者,亡壽夭;信理者,
+`是非;信心者,亡逆順;信性者,亡安危.則謂之都亡所信,都亡所不信.真
+矣愨矣,奚去奚就?奚哀奚樂?奚為奚不為?黃帝之書云:『至人居若死,動
+若械.』亦不知所以居,亦不知所以不居;亦不知所以動,亦不知所以不動.亦
+不以眾人之觀易其情貌,亦不謂眾人之不觀不易其情貌.獨往獨來,獨出獨入
+,孰能礙之?」
+
+墨尼、單至、嘽咺、憋怤四人相與游於世,胥如志也.窮年不相知情,自以智之
+`也.巧佞、愚直、婩斫、便辟四人相與游於世,胥如志也;窮年而不相語術;自
+以巧之微也.狡愘、情露、謇極、凌誶四人相與游於世,胥如志也;窮年不相
+曉悟,自以為才之得也.眠娗、諈諉、勇敢、怯疑四人相與游於世,胥如志也;
+窮年不相謫發,自以行無戾也.多偶、自專、乘權、隻立四人相與游於世,胥如
+志也;窮年不相顧眄,自以時之適也.此眾態也.其貌不一,而咸之於道
+,命所歸也.
+
+佹佹成者,俏成也,初非成也.佹佹敗者,俏敗者也,初非敗也.故迷生於俏,
+俏之際昧然.於俏而不昧然,則不駭外禍,不喜內福;隨時動,隨時止,智不能
+黎].信命者於彼我無二心.於彼我而有二心者,不若揜目塞耳,背阪面隍亦不墜
+仆也.故曰:死生自命也,貧窮自時也.怨夭折者,不知命者也;怨貧窮者,不
+凝阞怳].當死不懼,在窮不戚,知命安時也.其使多智之人量利害,料虛實,度
+人情,得亦中,亡亦中.其少智之人不量利害,不料虛實,不度人情,得亦中,
+`亦中.量與不量,料與不料,度與不度,奚以異?唯亡所量,亡所不量,則全而
+亡喪.亦非知全,亦非知喪.自全也,自亡也,自喪也.
+
+齊景公游於牛山,北臨其國城而流涕曰:「美哉國乎!鬱鬱芊芊,若何滴滴去此
+國而死乎?使古無死者,寡人將去斯而之何?」史孔梁丘據皆從而泣曰:「臣賴
+君之賜,疏食惡肉可得而食,駑馬稜車可得而乘也;且猶不欲死,而況吾君乎?
+」晏子獨笑於旁.公雪涕而顧晏子曰:「寡人今日之游悲,孔與據皆從寡人而泣
+,子之獨笑,何也?」晏子對曰:「使賢者常守之,則太公桓公將常守之矣;使
+有勇者而常守之,則莊公靈公將常守之矣.數君者將守之,吾君方將被蓑笠而立
+乎畎畝之中,唯事之恤,行假念死乎?則吾君又安得此位而立焉?以其迭處之迭
+去之,至於君也,而獨為之流涕,是不仁也.見不仁之君,見諂諛之臣.臣見此
+二者,臣之所為獨竊笑也.」景公慚焉,舉觴自罰.罰二臣者各二觴焉.
+
+魏人有東門吳者,其子死而不憂.其相室曰:「公之愛子,天下無有.今子死不
+~,何也?」東門吳曰:「吾常無子,無子之時不憂.今子死,乃與嚮無子同,
+臣奚憂焉?」
+
+農赴時,商趣利,工追術,仕逐勢,勢使然也.然農有水旱,商有得失,工有
+迂恁A仕有遇否,命使然也.
+
+
+卷第七 楊朱篇
+
+楊朱游於魯,舍於孟氏.孟氏問曰:「人而已矣,奚以名為?」曰:「以名者為
+富.」「既富矣,奚不已焉?」曰:「為貴.」「既貴矣,奚不已焉?」曰:「
+隻滿D」「既死矣,奚為焉?」曰:「為子孫.」「名奚益於子孫?」曰:「名乃
+苦其身,燋其心.乘其名者,澤及宗族,利兼鄉黨;況子孫乎?」「凡為名者必
+廉,廉斯貧;為名者必讓,讓斯賤.」曰:「管仲之相齊也,君淫亦淫,君奢亦
+奢.志合言從,道行國霸.死之後,管氏而已.田氏之相齊也,君盈則己降,
+君歛則己施.民皆歸之,因有齊國;子孫享之,至今不絕.若實名貧,偽名富.
+」曰:「實無名,名無實.名者,偽而已矣.昔者堯舜偽以天下讓許由、善卷,
+而不失天下,享祚百年.伯夷叔齊實以孤竹君讓,而終亡其國,餓死於首陽之山
+.實偽之辯,如此其省也.」
+
+楊朱曰:「百年,壽之大齊.得百年者千無一焉.設有一者,孩抱以逮昏老,幾
+~其半矣.夜眠之所弭,晝覺之所遺,又幾居其半矣.痛疾哀苦,亡失憂懼,又
+幾居其半矣.量十數年之中,逌然而自得亡介焉之慮者,亦亡一時之中爾.則人
+坏秅]奚為哉?奚樂哉?為美厚爾,為聲色爾.而美厚復不可常厭足,聲色不可
+`翫聞.乃復為刑賞之所禁勸,名法之所進退;遑遑爾競一時之虛譽,規死後之
+餘榮;偊偊爾順耳目之觀聽,惜身意之是非;徒失當年之至樂,不能自肆於一時
+.重囚纍梏,何以異哉?太古之人知生之暫來,知死之暫往;故從心而動,不違
+自然所好;當身之娛非所去也,故不為名所勸.從性而游,不逆萬物所好;死後
+圻W非所取也,故不為刑所及.名譽先後,年命多少,非所量也.」
+
+楊朱曰:「萬物所異者生也,所同者死也.生則有賢愚、貴賤,是所異也;死則
+有臭腐、消滅,是所同也.雖然,賢愚、貴賤非所能也,臭腐、消滅亦非所能也
+.故生非所生,死非所死;賢非所賢,愚非所愚,貴非所貴,賤非所賤.然而萬
+姣竷芼籉滿A齊賢齊愚,齊貴齊賤.十年亦死,百年亦死.仁聖亦死,凶愚亦死.
+生則堯舜,死則腐骨;生則桀紂,死則腐骨.腐骨一矣,孰知其異?且趣當生
+,奚遑死後?」
+
+楊朱曰:「伯夷非亡欲,矜清之郵,以放餓死.展季非亡情,矜貞之郵,
+以放寡宗.清貞之誤善之若此!」
+
+楊朱曰:「原憲窶於魯,子貢殖於衛.原憲之窶損生,子貢之殖累身.」「然
+則窶亦不可,殖亦不可;其可焉在?」曰:「可在樂生,可在逸身.故善樂生者
+不窶,善逸身者不殖.」
+
+楊朱曰:「古語有之:『生相憐,死相捐.』此語至矣.相憐之道,非唯情也;
+勤能使逸,飢能使飽,寒能使溫,窮能使達也.相捐之道,非不相哀也;不含珠
+玉,不服文錦,不陳犧牲,不設明器也.」
+
+晏平仲問養生於管夷吾.管夷吾曰:『肆之而已,勿壅勿閼.』晏平仲曰:『其
+目柰何?』夷吾曰:『恣耳之所欲聽,恣目之所欲視,恣鼻之所欲向,恣口
+妝珣言,恣體之所欲安,恣意之所欲行.夫耳之所欲聞者音聲,而不得聽,謂
+抓F聰;目之所欲見者美色,而不得視,謂之閼明;鼻之所欲向者椒蘭,而不得嗅
+,謂之閼顫;口之所欲道者是非,而不得言,謂之閼智;體之所欲安者美厚,而
+不得從,謂之閼適;意之所欲為者放逸,而不得行,謂之閼性.凡此諸閼,廢虐
+坏D.去廢虐之主,熙熙然以俟死,一日、一月、一年、十年,吾所謂養.拘此廢
+虐之主,錄而不舍,戚戚然以至久生,百年、千年、萬年,非吾所謂養.』管夷
+^曰:『吾既告子養生矣,送死柰何?』晏平仲曰:『送死略矣,將何以告焉?
+』管夷吾曰:『吾固欲聞之.』平仲曰:『既死,豈在我哉?焚之亦可,沈之亦
+可,瘞之亦可,露之亦可,衣薪而棄諸溝壑亦可,袞衣繡裳而納諸石槨亦可,
+唯所遇焉.』管夷吾顧謂鮑叔黃子曰:『生死之道,吾二人進之矣.』
+
+子產相鄭,專國之政;三年,善者服其化,惡者畏其禁,鄭國以治.諸侯憚之.
+而有兄曰公孫朝,有弟曰公孫穆.朝好酒,穆好色.朝之室也聚酒千鍾,積麴成
+封,望門百步,糟漿之氣逆於人鼻.方其荒於酒也,不知世道之安危,人理之悔
+吝,室內之有亡,九族之親疏,存亡之哀樂也.雖水火兵刃交於前,弗知也.穆
+妨嵼x比房數十,皆擇稚齒婑嫷者以盈之.方其耽於色也,屏親昵,絕交遊,逃於
+後庭,以晝足夜;三月一出,意猶未愜.鄉有處子之娥姣者,必賄而招之,媒而
+挑之,弗獲而後已.子產日夜以為戚,密造鄧析而謀之,曰:「僑聞治身以及家
+,治家以及國,此言自於近至於遠也.僑為國則治矣,而家則亂矣.其道逆邪
+?將奚方以救二子?子其詔之!」鄧析曰:「吾怪之久矣,未敢先言.子奚不時
+其治也,喻以性命之重,誘以禮義之尊乎?」子產用鄧析之言,因間以謁其兄弟
+,而告之曰:「人之所以貴於禽獸者,智慮.智慮之所將者,禮義.禮義成,則
+名位至矣.若觸情而動,耽於嗜慾,則性命危矣.子納僑之言,則朝自悔而夕食
+祿矣.」朝穆曰:「吾知之久矣,擇之亦久矣,豈待若言而後識之哉?凡生
+岔纗J而死之易及.以難遇之生,俟易及之死,可孰念哉?而欲尊禮義以夸人
+,矯情性以招名,吾以此為弗若死矣.為欲盡一生之歡,窮當年之樂.唯患腹溢
+而不得恣口之飲,力憊而不得肆情於色;不遑憂名聲之醜,性命之危也.且若
+以治國之能夸物,欲以說辭亂我之心,榮祿喜我之意,不亦鄙而可憐哉?我又欲
+與若別之.夫善治外者,物未必治,而身交苦;善治內者,物未必亂,而性交逸
+.以若之治外,其法可暫行於一國,未合於人心;以我之治內,可推之於天下,
+君臣之道息矣.吾常欲以此術而喻之,若反以彼術而教我哉?」子產忙然無以應
+均D他日以告鄧析.鄧析曰:「子與真人居而不知也,孰謂子智者乎?鄭國之治偶
+耳,非子之功也.」
+
+衛端木叔者,子貢之世也.藉其先貲,家累萬金.不治世故,放意所好.其生民
+妝珣為,人意之所欲玩者,無不為也,無不玩也.牆屋臺榭,園囿池沼,飲食
+車服,聲樂嬪御,擬齊楚之君焉.至其情所欲好,耳所欲聽,目所欲視,
+口所欲嘗,雖殊方偏國,非齊土之所產育者,無不必致之;猶藩牆之物也.及其
+游也,雖山川阻險,塗逕修遠,無不必之,猶人之行咫步也.賓客在庭者日百住
+,庖廚之下,不絕煙火,堂廡之上,不絕聲樂.奉養之餘,先散之宗族;宗族之
+餘,次散之邑里;邑里之餘,乃散之一國.行年六十,氣幹將衰,棄其家事,都
+散其庫藏、珍寶、車服、妾媵.一年之中盡焉,不為子孫留財.及其病也,無藥
+石之儲;及其死也,無瘞埋之資.一國之人受其施者,相與賦而藏之,反其子孫
+妍]焉.禽骨釐聞之,曰:「端木叔,狂人也,辱其祖矣.」段干生聞之,曰:
+「端木叔,達人也,德過其祖矣.其所行也,其所為也,眾意所驚,而誠理所取
+.衛之君子多以禮教自持,固未足以得此人之心也.」
+
+孟孫陽問楊朱曰:「有人於此,貴生愛身,以蘄不死,可乎?」曰:「理無不死
+.」「以蘄久生,可乎?」曰:「理無久生.生非貴之所能存,身非愛之所能厚
+.且久生奚為?五情好惡,古猶今也;四體安危,古猶今也;世事苦樂,古猶今
+];變易治亂,古猶今也.既聞之矣,既見之矣,既更之矣,百年猶厭其多,況久
+生之苦也乎?」孟孫陽曰:「若然,速亡愈於久生;則踐鋒刃,入湯火,得所志
+矣.」楊子曰:「不然,既生,則廢而任之,究其所欲,以俟於死.將死,則廢
+而任之,究其所之,以放於盡.無不廢,無不任,何遽遲速於其閒乎?」
+
+楊朱曰:「伯成子高不以一毫利物,舍國而隱耕.大禹不以一身自利,一體偏枯
+.古之人損一毫利天下不與也,悉天下奉一身不取也.人人不損一毫,人人不利
+天下,天下治矣.」禽子問楊朱曰:「去子體之一毛以濟一世,汝為之乎?」楊
+子曰:「世固非一毛之所濟.」禽子曰:「假濟,為之乎?」楊子弗應.禽子出
+語孟孫陽.孟孫陽曰:「子不達夫子之心,吾請言之.有侵若肌膚獲萬金者,若
+陘坏G?」曰:「為之.」孟孫陽曰:「有斷若一節得一國,子為之乎?」禽
+子默然有閒.孟孫陽曰:「一毛微於肌膚,肌膚微於一節,省矣.然則積一毛以
+谷棌均A積肌膚以成一節.一毛固一體萬分中之一物,奈何輕之乎?」禽子曰:「
+吾不能所以答子.然則以子之言問老聃關尹,則子言當矣;以吾言問大禹墨翟,
+則吾言當矣.」孟孫陽因顧與其徒說他事.
+
+楊朱曰:「天下之美歸之舜、禹、周、孔,天下之惡歸之桀紂.然而舜耕於河陽
+,陶於雷澤,四體不得暫安,口腹不得美厚;父母之所不愛,弟妹之所不親.行
+~三十,不告而娶.及受堯之襌,年已長,智已衰.商鈞不才,禪位於禹,戚戚然
+以至於死.此天人之窮毒者也.鯀治水土,績用不就,殛諸羽山.禹纂業事讎
+,惟荒土功,子產不字,過門不入;身體偏枯,手足胼胝.及受舜禪,卑宮室,
+美紱冕,戚戚然以至於死:此天人之憂苦者也.武王既終,成王幼弱,周公攝天
+子之政.邵公不悅,四國流言.居東三年,誅兄放弟,僅免其身,戚戚然以至於
+死:此天人之危懼者也.孔子明帝王之道,應時君之聘,伐樹於宋,削跡於衛,
+窮於商周,圍於陳蔡,受屈於季氏,見辱於陽虎,戚戚然以至於死:此天民
+完N遽者也.凡彼四聖者,生無一日之歡,死有萬世之名.名者,固非實之所取也
+.雖稱之弗知,雖賞之不知,與株塊無以異矣.桀藉累世之資,居南面之尊,智
+洛H距群下,威足以震海內;恣耳目之所娛,窮意慮之所為,熙熙然以至於死:此
+天民之逸蕩者也.紂亦藉累世之資,居南面之尊;威無不行,志無不從;肆情於
+傾宮,縱欲於長夜;不以禮義自苦,熙熙然以至於誅:此天民之放縱者也.彼二
+縣],生有從欲之歡,死被愚暴之名.實者,固非名之所與也,雖毀之不知,雖稱
+之弗知,此與株塊奚以異矣.彼四聖雖美之所歸,苦以至終,同歸於死矣.彼二
+螟鶼c之所歸,樂以至終,亦同歸於死矣.」
+
+楊朱見梁王,言治天下如運諸掌.梁王曰:「先生有一妻一妾而不能治,三畝之
+園而不能芸;而言治天下如運諸掌,何也?」對曰:「君見其牧羊者乎?百羊而
+群,使五尺童子荷箠而隨之,欲東而東,欲西而西.使堯牽一羊,舜荷箠而隨之
+,則不能前矣.且臣聞之:吞舟之魚,不游枝流;鴻鵠高飛,不集汙池.何則?
+其極遠也.黃鐘大呂不可從煩奏之舞.何則?其音疏也.將治大者不治細,成大
+\者不成小,此之謂矣.」
+
+楊朱曰:「太古之事滅矣,孰誌之哉?三皇之事若存若亡,五帝之事若覺若夢,
+三王之事或隱或顯,億不識一.當身之事或聞或見,萬不識一.目前之事或存或
+廢,千不識一.太古至于今日,年數固不可勝紀.但伏羲已來三十餘萬歲,賢愚
+、好醜,成敗、是非,無不消滅;但遲速之間耳.矜一時之毀譽,以焦苦其神形
+,要死後數百年中餘名,豈足潤枯骨?何生之樂哉?」
+
+楊朱曰:「人肖天地之類,懷五常之性,有生之最靈者也.人者,爪牙不足以供
+守衛,肌膚不足以自捍禦,趨走不足以從利逃害,無毛羽以禦寒暑,必將資物以
+偏i,任智而不恃力.故智之所貴,存我為貴;力之所賤,侵物為賤.然身非我有
+也,既生,不得不全之;物非我有也,既有,不得而去之.身固生之主,物亦養
+坏D.雖全生,不可有其身;雖不去物,不可有其物.有其物,有其身,是橫私天
+下之身,橫私天下之物.不橫私天下之身,不橫私天下物者,其唯聖人乎!公天
+下之身,公天下之物,其唯至人矣!此之謂至至者也.」
+
+楊朱曰:「生民之不得休息,為四事故:一為壽,二為名,三為位,四為貨.有
+此四者,畏鬼,畏人,畏威,畏刑:此謂之逆民也.可殺可活,制命在外.不
+逆命,何羨壽?不矜貴,何羨名?不要勢,何羨位?不貪富,何羨貨?此之謂順
+民也.天下無對,制命在內.故語有之曰:人不婚宦,情欲失半;人不衣食,君
+臣道息.周諺曰:田父可坐殺,晨出夜入,自以性之恆;啜菽茹藿,自以味之極
+;肌肉麤厚,筋節腃急,一朝處以柔毛綈幕,薦以梁肉蘭橘,心厭體煩,內熱生
+病矣.商魯之君與田父侔地,則亦不盈一時而憊矣.故野人之所安,野人之所美
+,謂天下無過者.昔者宋國有田夫,常衣縕黂,僅以過冬.暨春東作,自曝於日
+,不知天下之有廣廈隩室,綿纊狐貉.顧謂其妻曰:『負日之暄,人莫知者;
+以獻吾君,將有重賞.』里之富室告之曰:『昔人有美戎菽,甘枲莖芹萍子者
+,對鄉豪稱之.鄉豪取而嘗之,蜇於口,慘於腹,眾哂而怨之,其人大慚.子,
+此類也.』」
+
+楊朱曰:「豐屋美服,厚味姣色.有此四者,何求於外?有此而求外者,無厭
+妝吽D無厭之性,陰陽之蠹也.忠不足以安君,適足以危身;義不足以利物,適足
+以害生.安上不由於忠,而忠名滅焉;利物不由於義,而義名絕焉.君臣皆安,
+咩畯搷Q,古之道也.鬻子曰:『去名者無憂:』老子曰:『名者實之賓.』
+而悠悠者趨名不已.名固不可去,名固不可賓邪?今有名則尊榮,亡名則卑辱.
+尊榮則逸樂,卑辱則憂苦.憂苦,犯性者也;逸樂,順性者也.斯實之所係矣.
+名胡可去?名胡可賓?但惡夫守名而累實.守名而累實,將恤危亡之不救,豈徒
+逸樂憂苦之間哉?」
+
+
+卷第八 說符篇
+
+子列子學於壺丘子林.壺丘子林曰:「子知持後,則可言持身矣.」列子曰:
+「願聞持後.」曰:「顧若影,則知之.」列子顧而觀影:形枉則影曲,形直則
+影正.然則枉直隨形而不在影,屈申任物而不在我.此之謂持後而處先.
+
+關尹謂子列子曰:「言美則響美,言惡則響惡;身長則影長,身短則影短.名
+]者,響也;身也者,影也.故曰:『慎爾言,將有和之;慎爾行,將有隨之.』
+是故聖人見出以知入,觀往以知來,此其所以先知之理也.度在身,稽在人.人
+愛我,我必愛之;人惡我,我必惡之.湯武愛天下,故王;桀紂惡天下,故亡,
+此所稽也.稽度皆明而不道也,譬之出不由門,行不從徑也.以是求利,不亦難
+乎?嘗觀之神農有炎之德,稽之虞、夏、商、周之書,度諸法士賢人之言,所以
+存亡廢興而非由此道者,未之有也.」
+
+嚴恢曰:「所為問道者為富.今得珠亦富矣,安用道?」子列子曰:「桀紂唯重
+利而輕道,是以亡.幸哉余未汝語也.人而無義,唯食而已,是雞狗也.彊食靡
+丑A勝者為制,是禽獸也.為雞狗禽獸矣,而欲人之尊己,不可得也.人不尊己,
+則危辱及之矣.」
+
+列子學射,中矣,請於關尹子.尹子曰:「子知子之所以中者乎?」對曰:「弗
+黎].」關尹子曰:「未可.」退而習之.三年,又以報關尹子.尹子曰:「子知
+子之所以中乎?」列子曰:「知之矣.」關尹子曰:「可矣;守而勿失也.非
+獨射也,為國與身亦皆如之.故聖人不察存亡而察其所以然.」
+
+列子曰:「色盛者驕,力盛者奮,未可以語道也.故不班白語道,失,而況行之
+乎?故自奮則人莫之告.人莫之告,則孤而無輔矣.賢者任人,故年老而不衰,
+撩犰茪ㄥ獺D故治國之難在於知賢而不在自賢.」
+
+宋人有為其君以玉為楮葉者,三年而成.鋒殺莖柯,毫芒繁澤,亂之楮葉中而不
+可別也.此人遂以巧食宋國.子列子聞之,曰:「使天地之生物,三年而成一葉
+,則物之有葉者寡矣.故聖人恃道化而不恃智巧.」
+
+子列子窮,容貌有饑色.客有言之鄭子陽者曰:「列禦寇蓋有道之士也,居君之
+國而窮,君無乃為不好士乎?」鄭子陽即令官遺之粟.子列子出見使者,再拜
+而辭.使者去.子列子入,其妻望之而拊心曰:「妾聞為有道者之妻子,皆得佚
+樂.今有饑色,君過而遺先生食.先生不受,豈不命也哉?」子列子笑謂之曰:
+「君非自知我也.以人之言而遺我粟,至其罪我也,又且以人之言,此吾所以不
+受也.」其卒,民果作難而殺子陽.
+
+魯施氏有二子,其一好學,其一好兵.好學者以術干齊侯;齊侯納之,以為諸公
+子之傅.好兵者之楚,以法干楚王;王悅之,以為軍正.祿富其家,爵榮其親.
+施氏之鄰人孟氏同有二子,所業亦同,而窘於貧.羨施氏之有,因從請進趨之方
+.二子以實告孟氏.孟氏之一子之秦,以術干秦王.秦王曰:「當今諸侯力爭
+,所務兵食而已.若用仁義治吾國,是滅亡之道.」遂宮而放之.其一子之衛,
+以法干衛侯.衛侯曰:「吾弱國也,而攝乎大國之間.大國吾事之,小國吾撫之
+,是求安之道.若賴兵權,滅亡可待矣.若全而歸之,適於他國,為吾之患不輕
+矣.」遂刖之,而還諸魯.既反,孟氏之父子叩胸而讓施氏.施氏曰:「
+凡得時者昌,失時者亡.子道與吾同,而功與吾異,失時者也,非行之謬也.且
+天下理無常是,事無常非.先日所用,今或棄之;今之所棄,後或用之.此用與
+不用,無定是非也.投隙抵時,應事無方,屬乎智.智苟不足,使若博如孔丘
+,術如呂尚,焉往而不窮哉?」孟氏父子舍然無慍容,曰:「吾知之矣.子勿重
+央I」
+
+晉文公出會,欲伐衛,公子鋤仰天而笑.公問:「何笑?」曰:「臣笑鄰之人有
+送其妻適私家者,道見桑婦,悅而與言.然顧視其妻,亦有招之者矣.臣竊笑此
+].」公寤其言,乃止.引師而還,未至,而有伐其北鄙者矣.
+
+晉國苦盜.有郤雍者,能視盜之貌,察其眉睫之間,而得其情.晉侯使視盜,千
+百無遺一焉.晉侯大喜,告趙文子曰:「吾得一人,而一國之盜為盡矣,奚用多
+陛H」文子曰:「吾君恃伺察而得盜,盜不盡矣,且卻雍必不得其死焉.」俄而
+群盜謀曰:「吾所窮者卻雍也.」遂共盜而殘之.晉侯聞而大駭,立召文子而告
+坐瞗G「果如子言,卻雍死矣!然取盜何方?」文子曰:「周諺有言:『察見淵
+蔽怳ㄡ說A智料隱匿者有殃.』且君若欲無盜,若莫舉賢而任之;使教明於上,化
+行於下,民有恥心,則何盜之為?」於是用隨會知政,而群盜奔秦焉.
+
+孔子自衛反魯,息駕乎河梁而觀焉.有懸水三十仞,圜流九十里,魚鱉弗能游
+,黿鼉弗能居,有一丈夫方將厲之.孔子使人並涯止之,曰:「此懸水三十仞
+,圜流九十里,魚鱉弗能游,黿鼉弗能居也.意者難可以濟乎?」丈夫不以錯意
+,遂度而出.孔子問之曰:「巧乎?有道術乎?所以能入而出者,何也?」丈
+夫對曰:「始吾之入也,先以忠信;及吾之出也,又從以忠信.忠信錯吾軀於波
+流,而吾不敢用私,所以能入而復出者,以此也.」孔子謂弟子曰:「二三子識
+均I水且猶可以忠信誠身親之,而況人乎?」
+
+白公問孔子曰:「人可與微言乎?」孔子不應.白公問曰:「若以石投水,何如
+?」孔子曰:「吳之善沒者能取之.」曰:「若以水投水,何如?」孔子曰:
+「淄澠之合,易牙嘗而知之.」白公曰:「人固不可與微言乎?」孔子曰:「何
+陘ㄔi?唯知言之謂者乎!夫知言之謂者:不以言言也.爭魚者濡,逐獸者趨,非
+樂之也.故至言去言,至為無為.夫淺知之所爭者末矣.」白公不得已,遂死於
+浴室.
+
+趙襄子使新稚穆子攻翟,勝之,取左人中人;使遽人來謁之.襄子方食而有憂色
+.左右曰:「一朝而兩城下,此人之所喜也;今君有憂色.何也?」襄子曰:「
+夫江河之大也,不過三日;飄風暴雨不終朝,日中不須臾.今趙氏之德行無所
+施於積,一朝而兩城下,亡其及我哉!」孔子聞之曰:「趙氏其昌乎!夫憂者所
+以為昌也,喜者所以為亡也.勝非其難者也;持之,其難者也.賢主以此持勝,
+故其福及後世.齊、楚、吳、越皆嘗勝矣,然卒取亡焉,不達乎持勝也.唯有道
+坏D為能持勝.孔子之勁,能拓國門之關,而不肯以力聞.墨子為守攻,公輸般服
+,而不肯以兵知.故善持勝者以彊為弱.
+
+宋人有好行仁義者,三世不懈.家無故黑牛生白犢,以問孔子.孔子曰:「此吉
+誘],以薦上帝.」居一年,其父無故而盲.其牛又復生白犢,其父又復令其子問
+孔子.其子曰:「前問之而失明,又何問乎?」父曰:「聖人之言先迕後合.其
+事未究,姑復問之.」其子又復問孔子.孔子曰:「吉祥也.」復教以祭.其
+子歸致命.其父曰:「行孔子之言也.」居一年,其子又無故而盲.其後楚攻宋
+,圍其城;民易子而食之,析骸而炊之;丁壯者皆乘城而戰,死者太半.此人以
+髐l有疾皆免.及圍解而疾俱復.
+
+宋有蘭子者,以技干宋元;宋元召而使見.其技以雙枝,長倍其身,屬其脛,
+並趨並馳,弄七劍迭而躍之,五劍常在空中.元君大驚,立賜金帛.又有蘭子又
+能燕戲者,聞之,復以干元君.元君大怒曰:「昔有異技干寡人者,技無庸,適
+值寡人有歡心,故賜金帛.彼必聞此而進復望吾賞.」拘而擬戮之,經月乃放.
+
+秦穆公謂伯樂曰:「子之年長矣,子姓有可使求馬者乎?」伯樂對曰:「良馬可
+形容筋骨相也.天下之馬者,若滅若沒,若亡若失.若此者絕塵弭轍.臣之子皆
+下才也,可告以良馬,不可告以天下之馬也.臣有所與共擔纆薪菜者,有九方皋
+,此其於馬非臣之下也.請見之.」穆公見之,使行求馬.三月而反報曰:「
+已得之矣,在沙丘.」穆公曰:「何馬也?」對曰:「牝而黃.」使人往取之,
+牡而驪.穆公不說,召伯樂而謂之曰:「敗矣,子所使求馬者!色物、牝牡尚弗
+能知,又何馬之能知也?」伯樂喟然太息曰:「一至於此乎?是乃其所以千萬臣
+而無數者也.若皋之所觀天機也,得其精而忘其麤,在其內而忘其外;見其所見
+,不見其所不見;視其所視,而遺其所不視.若皋之相者,乃有貴乎馬者也.」
+谷隉A果天下之馬也.
+
+楚莊王問詹何曰:「治國柰何!」詹何對曰:「臣明於治身而不明於治國也.」
+〃齯曰:「寡人得奉宗廟社稷,願學所以守之.」詹何對曰:「臣未嘗聞身治而
+國亂者也,又未嘗聞身亂而國治者也.故本在身,不敢對以末.」楚王曰:「善
+.」
+
+狐丘丈人謂孫叔敖曰:「人有三怨,子之知乎?」孫叔敖曰:「何謂也?」對曰
+:「爵高者,人妒之;官大者,主惡之;祿厚者,怨逮之.」孫叔敖曰:「吾爵
+益高,吾志益下;吾官益大,吾心益小;吾祿益厚,吾施益博.以是免於三怨,
+可乎?」
+
+孫叔敖疾,將死,戒其子曰:「王亟封我矣,吾不受也.為我死,王則封汝.汝
+必無受利地!楚越之間有寢丘者,此地不利而名甚惡.楚人鬼而越人禨,可長
+有者唯此也.」孫叔敖死,王果以美地封其子.子辭而不受;請寢丘,與之,至
+今不失.
+
+牛缺者,上地之大儒也,下之邯鄲,遇盜於耦沙之中,盡取其衣裝車,牛步而去
+.視之,歡然無憂吝之色.盜追而問其故.曰:「君子不以所養害其所養.」盜
+曰:「嘻!賢矣夫!」既而相謂曰:「以彼之賢,往見趙君,使以我為,必困我
+.不如殺之.」乃相與追而殺之.燕人聞之,聚族相戒,曰:「遇盜,莫如上地
+坐缺也!」皆受教.俄而其弟適秦.至關下,果遇盜;憶其兄之戒,因與盜力爭
+.既而不如,又追而以卑辭請物.盜怒曰:「吾活汝弘矣,而追吾不已,
+跡將箸焉.既為盜矣,仁將焉在?」遂殺之,又傍害其黨四、五人焉.
+
+虞氏者,梁之富人也,家充殷盛,錢帛無量,財貨無訾.登高樓,臨大路,設樂
+秣s,擊博樓上.俠客相隨而行.樓上博者射,明瓊張中,反兩榻魚而笑.飛鳶適
+墜其腐鼠而中之.俠客相與言曰:「虞氏富樂之日久矣,而常有輕易人之志.吾
+不侵犯之,而乃辱我以腐鼠.此而不報,無以立慬於天下.請與若等戮力一志
+,率徒屬必滅其家為.」等倫皆許諾.至期日之夜,聚眾積兵以攻虞氏,大滅
+其家.
+
+東方有人焉,曰爰旌目,將有適也,而餓於道.狐父之盜曰丘,見而下壺餐以餔
+均D爰旌目三餔而後能視,曰:「子何為者也?」曰:「我狐父之人丘也.」爰旌
+目曰:「譆!汝非盜邪?胡為而食我?吾義不食子之食也.」兩手據地而歐之,
+不出,喀喀然,遂伏而死.狐父之人則盜矣,而食非盜也.以人之盜因謂食為盜
+而不敢食,是失名實者也.
+
+柱厲叔事莒敖公,自為不知己,去,居海上.夏日則食菱芰,冬日則食橡栗.
+鰼峇膠傢齱A柱厲叔辭其友而往死之.其友曰:「子自以為不知己,故去.今往死
+之,是知與不知無辨也.」柱厲叔曰:「不然;自以為不知,故去.今死,是果
+不知我也.吾將死之,以醜後世之人主不知其臣者也.」凡知則死之,不知則弗
+死,此直道而行者也.柱厲叔可謂懟以忘其身者也.
+
+楊朱曰:「利出者實及,怨往者害來.發於此而應於外者唯請,是故賢者慎所出
+.」
+
+楊子之鄰人亡羊,既率其黨,又請楊子之豎追之.楊子曰:「嘻!亡一羊,何
+追者之眾?」鄰人曰:「多歧路.」既反,問:「獲羊乎?」曰:「亡之矣.」
+曰:「奚亡之?」曰:「歧路之中又有歧焉,吾不知所之,所以反也.」楊子
+音M變容,不言者移時,不笑者竟日.門人怪之,請曰:「羊,賤畜;又非夫子之
+有,而損言笑者,何哉?」楊子不答.門人不獲所命.弟子孟孫陽出,以告心都
+子.心都子他日與孟孫陽偕入,而問曰:「昔有昆弟三人,游齊魯之間,同師而
+學,進仁義之道而歸.其父曰:『仁義之道若何?』伯曰:『仁義使我愛身而後
+名.』仲曰:『仁義使我殺身以成名.』叔曰:『仁義使我身名並全.』彼三術
+相反,而同出於儒.孰是孰非邪?」楊子曰:「人有濱河而居者,習於水,
+勇於泅,操舟鬻渡,利供百口.裹糧就學者成徒,而溺死者幾半.本學泅,不學
+溺,而利害如此.若以為孰是孰非?」心都子嘿然而出.孟孫陽讓之曰:「何吾
+子問之迂,夫子答之僻?吾惑愈甚.」心都子曰:「大道以多歧亡羊,學者以多
+方喪生.學非本不同,非本不一,而末異若是.唯歸同反一,為亡得喪.子長先
+生之門,習先生之道,而不達先生之況也,哀哉!」
+
+楊朱之弟曰布,衣素衣而出.天雨,解素衣,衣緇衣而反.其狗不知,迎而吠之
+.楊布怒,將扑之.楊朱曰:「子無扑矣!子亦猶是也.嚮者使汝狗白而往,黑
+而來,豈能無怪哉?」
+
+楊朱曰:「行善不以為名,而名從之;名不與利期,而利歸之;利不與爭期,而
+坐峇均F故君子必慎為善.」
+
+昔人言有知不死之道者,燕君使人受之,不捷,而言者死.燕君甚怒,其使者將
+加誅焉.幸臣諫曰:「人所憂者莫急乎死,己所重者莫過乎生.彼自喪其生,安
+能令君不死也?」乃不誅.有齊子亦欲學其道,聞言者之死,乃撫膺而恨.富子
+聞而笑之曰:「夫所欲學不死,其人已死而猶恨之,是不知所以為學.」胡子曰
+:「富子之言非也.凡人有術不能行者有矣,能行而無其術者亦有矣.衛人有善
+數者,臨死,以決喻其子.其子志其言而不能行也.他人問之,以其父所言告之
+.問者用其言而行其術,與其父無差焉.若然,死者奚為不能言生術哉?」
+
+邯鄲之民以正月之旦獻鳩於簡子,簡子大悅,厚賞之.客問其故.簡子曰:「正
+旦放生,示有恩也.」客曰:「民知君之欲放之,故競而捕之,死者眾矣.君
+如欲生之,不若禁民勿捕.捕而放之,恩過不相補矣.」簡子曰:「然.」
+
+齊田氏祖於庭,食客千人.中坐有獻魚雁者,田氏視之,乃歎曰:「天之於民厚
+矣!殖五穀,生魚鳥以為之用.」眾客和之如響.鮑氏之子年十二,預於次,進
+曰:「不如君言.天地萬物與我並生,類也.類無貴賤,徒以小大智力而相制,
+′菢飽F非相為而生之.人取可食者而食之,豈天本為人生之?且蚊蚋噆膚,虎狼
+食肉,非天本為蚊蚋生人、虎狼生肉者哉?」
+
+齊有貧者,常乞於城市.城市患其亟也,眾莫之與.遂適田氏之廄,從馬醫作役
+而假食.郭中人戲之曰:「從馬醫而食,不以辱乎?」乞兒曰:「天下之
+辱莫過於乞.乞猶不辱,豈辱馬醫哉?」
+
+宋人有游於道、得人遺契者,歸而藏之,密數其齒.告鄰人曰:「吾富可待矣.」
+
+人有枯梧樹者,其鄰父言枯梧之樹不祥,其鄰人遽而伐之.鄰人父因請以為薪.
+其人乃不悅,曰:「鄰人之父徒欲為薪而教吾伐之也.與我鄰,若此其險,豈可
+哉?」
+
+人有亡鈇者,意其鄰之子,視其行步,竊鈇也;顏色,竊鈇也;言語,竊鈇也;
+動作態度,無為而不竊鈇也.俄而抇其谷而得其鈇,他日復見其鄰人之子,動
+作態度無似竊鈇者.
+
+白公勝慮亂,罷朝而立,倒杖策,錣上貫頤,血流至地而弗知也.鄭人聞之曰:
+「頤之忘,將何不忘哉?」意之所屬箸,其行足躓株埳,頭抵植木,而不自知也.
+
+昔齊人有欲金者,清旦衣冠而之市.適鬻金者之所,因攫其金而去.吏捕得之,
+問曰:「人皆在焉,子攫人之金何?」對曰:「取金之時,不見人,徒見金.」
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Lie Zi, by Li Yu Kou
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+The Project Gutenberg EBook of lie zi, by lie yu kou
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+*****These eBooks Were Prepared By Thousands of Volunteers!*****
+
+
+Title: lie zi
+
+Author: lie yu kou
+
+Release Date: January, 2005 [EBook #7341]
+[Yes, we are more than one year ahead of schedule]
+[This file was first posted on April 17, 2003]
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+Edition: 10
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+Language: Chinese
+
+Character set encoding: BIG-5
+
+*** START OF THE PROJECT GUTENBERG EBOOK LIE ZI ***
+
+
+
+
+Produced by Ni-Yen Wu
+
+
+
+
+Cl
+
+Ĥ@ ѷg
+
+lCl~GEA|Q~HLѪ̡DgjҵASf]DꤣAN
+áD̤lGuͩLϴA̤lҿ֡FͱNHСHͤDC
+lLGHvlClGul󨥫vHMAҤlyBHD^D
+AեHikD䨥Gͤ͡AƤơD̯ͪͥ͡Aƪ̯ƤơD
+̤ͪण͡Aƪ̤णơDG`ͱ`ơD`ͱ`ƪ̡ALɤ͡ALɤ
+DA|ɺA̺ͪÿWAƪ̩_D_AڤiסFÿWAD
+iaD
+
+mҮѡnGyAOץȦɡDȦɤAOפѦaڡDYsA
+ΤԡDzG̤ͪ͡Aƪ̤ơDۥͦۤơAۧΦۦA۴ۤOA
+ۮۮDפͤƧΦⴼO̡AD]D
+
+lClGu̸tH]HΤѦaDҦΪ̥ͩLΡAhѦawq͡HG
+GөAӪAөlAӯDө̡A]FӪ̡A𤧩l]
+Fөl̡AΤl]Fӯ̡A褧l]DνӥAG_D
+_̡AU۴_ӥ]DAťDA`oAG]
+DLMAܦӬ@A@ܦӬCACܦӬEDEܪ̡As]FD_ܦӬ
+@D@̡Aܤl]DM̤WѡAB̤UaARM̬HFGѦa
+tAUƥ͡Dv
+
+lClGuѦaL\AtHLAULΡDG¾СAa¾θA
+t¾ФơA¾ҩyDMhѦҵuAaҪAtҧ_AҳqDhH
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+aDADhFtHСADhqFUyADXhGHҩy
+XҦ̤]DG̡ͪA̡ͥͪFΪ̡AΧΪ̡Fn̡Ann
+F̡A̡F̡A̡Dͤҥ̦ͪoAӥ̬ͥͪҥ
+FΤҧΪ̹oAӧΧΪ̥Fnn̻DoAnn̥oF
+Ҧ̹oAӦ̥FҨ̹oAӨ̥eGҵL¾
+]DೱටAXAuAAͯ঺A഻DAB
+HAcӡAXSAȯA̯WAû୻DL]AL]A
+ӵL]AӵL]Dv
+
+lClAáADAq̨ʷ\ANӫAUק̤lפGuߤP
+ӥͥ]DLiGHLwGHvئXGo̡Aog
+AhĤDͩ󳮤١AhWDWo{AhQDQڬ
+]A中JDJE]AƦӬΡAͨ_UA䪬YAWsDsd
+AƦӬAW갮lDljDQ[xDQ[x
+ͥGQAAQAͥGEߡDEߥͥGͺAͺͥGGDϨxƬa
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+]Am]AйL]Aʤ]AѭA]A]
+AZΡDܳ~ۥӥͤDeAӥͤD»ۨWjyA
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+D֬LͥGDQͥGsDϮOGD[˥ͫCAC͵{A{ͰA
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+mҮѡnGuΰʤͧΦӥͼvAnʤnӥTALʤ͵LӥͦD
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+AݦaBӻED믫ΡAUkuFGפDAk]AkuvDҤ
+Gy믫JAeϨڡAک|sHz
+
+HۥͦܲסAjƦ|GĤ]A֧]AѬ]A`]DbġAM
+@AMܤ]F˲jAw[jDb֧AhƷA{R_F
+jAwGIjDbѬAh{XjFNjAjDĤ
+A֧AoDb`]Ah󮧲jAϨ䷥oD
+
+դlCӤsAaҴGкAʱaA^ӺqDդlݤGu
+ͩҥH֡A]HvGu^֬ƦhGѥ͸UAߤHQDӧ^oHAO
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+L~BʷAKQʡABJGAúqöiDդlAáA椧󳥡DU
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+lDҤlGu^iPAGMFMoӤɪ̤]Dv
+
+l^©ǡAi򥧤Gu@ҮDv򥧤Gu͵LҮDvl^GuM
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+Rq̡A_]Dv
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+GuB`wAѦaKAåıvHGl󩼪̬թ󦹡D󦹪
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+꦳H~ѦaYYA`ұHAo쭹̡FS~Ҽ~̡A]大A
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+vHٵMjߡA大̥ٵMjߡDflDӯGui]A]A
+B]A|ɤ]An𤧦GѪ̤]Ds]Ae]Aۤ]A]An
+ΤGa̤]Dn]An]AOפaHҤѦaAŤ@ӪA
+̡̥DaATMoFѡATMoD~a̡A۬jF
+䤣a̡A笰ODѦaoaAh|kaDJaɡAO~vH
+lClDӯGuѦaḁաAѦaḁաDaPaA^Ҥ
+]DMA@]A@]DGͤA͡FӤhAhӡDa
+PaA^e߫vHv
+
+ϰݥGmGuDioӦGHvGuD]AoҹDHvϤ
+Gu^D^AEvHvGuOѦaeΤ]DͫDDOѦa
+eM]DʩRDAOѦae]D]lDAOѦae]DG
+ҩABҫAҥHDѦajA]FSJioӦHv
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+jIAVjhFۧAШNDiGu^s
+Dl^s]D@~ӵAG~ӨAT~jDۦHAIΦ{[DvV
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+YsYHvV󨥨䪬DGuHIYsDܦGHNiYo
+D^DѦɡAaQD^sѦaɧQABAsA|AHͧ^
+Aާ^[Av^Aا^١DsV~AsžA`Ds]Dҥݽ[BgB
+V~BžAҤѤҥ͡AZ^ҦHM^sѦӤ`oDҪɬ_A\
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+ɤv]ALFͰݲjDFͤGuY@eDsGHsMH
+Y͡AYΡFp~ӫDsvH۵MAѦaU]FQӦAҴb]
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+`p̡As]DppAѦawDѦaw̡AEsCHEsC
+Hv
+
+
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+~jx]ANߪAΡAT뤣ˬFơD޹ӹڡACحE󤧰DحE󤧰
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+DLvA۵MӤwDLݼA۵MӤwD֥͡AcAGL
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+ŮBAӤwDҬJAɵM۱oAlѦѡBOBӤs]AiA
+GuӶ~TANߪAΡA䦳HivDANDhӺΡAҹڭY
+DܹDiHDoDӪoIӱooIӤHiYoDvSGQ
+K~AѤUjvAXYحE󤧰AӫҵnDʩmAGʾl~D
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+ChgsbewAsWHjAlSA\FߦpWuAΦpB
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+EKAӤwL^D`աA`A|ɱ`YAB`Ar|`ɡA~
+\`סFӤgLˡAHLԴcALFALFTjD
+
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+٪١D]N̡AQϦӤQiDȦӽAClSRDͰh
+DƤANwASqDClGuhӤWHvͤGu䳹
+ЩlAlڧiATѩlD_MAOHSӡDvClGu^H
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+YHڤ͡G~ioDӫᲴpաAզpApfALP]D߾
+A׳ġFıΤҭʡAҼiAHFAS츭FߡDڨ
+HڭGHk~ͤAHɡAȾѪ̦ATDkNҤ
+A@`NaҤDiꭼAiXGHv̩ͬA̮}[A_
+D
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+ܩ󦹡HvGuO®𤧦u]ADGCDVIykDZ
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+åGLݤAGUҲשlDʡAiAtwAHqG
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+D`PHPAӥǮ`PHA䯫]D祱]AY祱]D
+ߤJGݡAOGҪӤ͡DosӵSYOAӪpoѥGH
+tHéѡAGˤ]Dv
+
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+uҦܤH̡AWwCѡAUuAKAܡDŵM˥ؤ
+A󤤤]poҡIv
+
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+HۻPlؤWաAϦs̤`A`̦sFI̳hAh̴IDӥC}~
+HA_ťD]³clؤDlؤ{ҥ@ڤ]A筼aA
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+ӤwDĪlҤϧڡAڤòq{A~[ťAl餧JĤ]
+A͵MAM_oDZ_ivHvۦAS{J^
+Ad]AUӴD_ڻDAHi򥧡D򥧤GuGH
+ܫHHAiHP]DʤѦaAPAXAӵLf̡AZiMIAJ
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+@ھiꤧkDZhߡAfhA̤ʤ]DM߫Zkov
+HҰfҥǤ]Dҭ̡AHͪPA]FHP
+AH]Dɨ䰧AFߡDꤧPHAӴAiv̡A]F
+GAf]DMh^ZfϫvH礣ϳߤ]Dҳߤ_]A
+㤧_]`ߡAҤ]D^ߵLf̤]Ah~^AS侫]DG
+^̡A䰪LmAF^x̡A@`sըAzϵM]Dv
+
+C^ݥG򥧤Gu^٥GҲ`WoAzHަYD^ݲjAGyަ
+iǨHzGyiF̥iФ]A̼ƯDDYҨSHAh
+ޤ̤]Dz^ݲjAӤiDݦפ]Hv򥧤GuI^PY
+][oAӥFAөTBDPH̥iФ]A]F̤Ư]
+AѤ]DDYҨSH]ޤ]AWYAधеS䨮
+o]DЫoU賯GeӤoJ١DcӤvHH̥AH_̼
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+MܮeA̲ɡA̳DHǤAФGuϡAbFSDҤl
+Aӷl̡AvHvlDHҩRD̤ls]XAHi߳
+lD߳lLPs]JAӰݤGṳTHA|APv
+ǡAiqDkDGyqDYHzBGyqϧڷRӫ
+WDzGyqϧڱHWDzGyqϧڨWåDzTN
+ۤϡAӦPX󾧡DEOEDHvlGuHتeө~̡AߩA
+isAަAQѦʤfDq³NǪ̦{AӷĦ̴XbDǪsA
+ġAӧQ`pDYHEOEDHv߳lKMӥXDs]Gu^
+lݤAҤlH^bUơDv߳lGujDHh[`ϡAǪ̥Hh
+͡DǫDPAD@AӥYODkPϤ@A`oDl
+ͤAߥͤDAӤFͤp]AsvIv
+
+̤ꥬAӥXDѫBAѯAӤϡD䪯Aӧp
+DANDGulLoIlSO]DQ̨ϦզөA
+ӨӡAZLǫvHv
+
+Gu浽HWAӦWqFWPQAӧQkFQPAӪ
+ΤFGglVDv
+
+HD̡APgϤHAAӨ̦DPgƫAϪ̱N
+[ݲjDڿϤGuHҼ~̲GAvҭ̲LG͡D۳͡Aw
+Og]HvDݡDlǨDAD̤ADtӫDIl
+DӯGuҩұǤAHwӵS뤧AOҥHǡDvJl
+GuIlD]DZHN̦oAӵLN̥禳oDäH
+ƪ̡A{AHMlDlӨ䨥Ӥ]DLHݤAHҨi
+Dݪ̥Ψ䨥ӦNAPLtjDYMA̮OਥͳNvHv
+
+XH뤧m²lA²ljApधDȰݨGD²lGu
+͡Aܦ]DvȤGug񤧡AGvӮA̲oDg
+pͤAYTŮDө񤧡AL۸ɨoDv²lGuMDv
+
+Ф󯪩xAȤdHDm̡AФADۤGuѤp
+oIޤ\AͳHΡDvȩMpTDj󤧤l~QGAw󦸡Ai
+GupgDѦaUPڨå͡A]DLQA{HpjOӬۨA
+ۭFD۬ӥͤDHi̦ӭAZѥHͤHBAAT
+סADѥA¥ͤHBTͦת̫vHv
+
+h̡A`^󫰥DwE]APDEAФ󤧴\Aq@
+ӰDHGuqӭAHdGHv^GuѤU
+dL^D^SdAZdvHv
+
+HDBoH򫴪̡AkäAKƨ侦DiFHGu^IiݨoDv
+
+H\̡AF\蠟𤣲AFHئӥ蠟DFH]ХH~D
+HDAGuFH{~ӱЧ^蠟]DPھFAYIAZi
+vHv
+
+H`y̡ANFlABAѶy]FCAѶy]FyAѶy]F
+ʧ@AסALӤѶy]DX䨦ӱoyAL_FHlA
+@A׵LѶy̡D
+
+դӼ{áA}¦ӥߡA˧AWe[Ayܦaӥ]DGHDG
+u[ѡAN󤣧ѫvHvNݺA樬ŮԹAYӤAӤ۪]D
+
+H̡AMaӤDA̤ҡA]̨ӥhDOoA
+ݤGuHҦbjAl̤HHvGuɡAHA{Dv
+
+
+
+
+
+
+End of the Project Gutenberg EBook of lie zi, by lie yu kou
+
+*** END OF THE PROJECT GUTENBERG EBOOK LIE ZI ***
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