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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/7341-0.txt b/7341-0.txt new file mode 100644 index 0000000..90a2c39 --- /dev/null +++ b/7341-0.txt @@ -0,0 +1,1720 @@ +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 + +*** END OF THIS PROJECT GUTENBERG EBOOK LIE ZI *** + +***** This file should be named 7341-0.txt or 7341-0.zip ***** +This and all associated files of various formats will be found in: + 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