The Project Gutenberg EBook of Shen Zi, by Shen-Dao Zhou 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: Shen Zi Author: Shen-Dao Zhou Release Date: May 7, 2008 [EBook #25366] Language: Chinese Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK SHEN ZI *** 《慎子》 《慎子》 〔內篇〕(清錢熙祚集校) 〈威德〉 〈因循〉 〈民雜〉 〈知忠〉 〈德立〉 〈君人〉 〈君臣〉 〔逸文〕 〈慎子跋〉 〔外篇〕(明慎懋賞校)   〈威德〉   天有明,不憂人之暗也;地有財,不憂人之貧也;聖人有德,不憂人之危也。天雖 不憂人之暗,闢戶牖必取已(己)明焉,則天無事也;地雖不憂人之貧,伐木刈草必取 已(己)富焉,則地無事也;聖人雖不憂人之危,百姓準上而比於下,其必取已(己) 安焉,則聖人無事也。故聖人處上,能無害人,不能使人無已(己)害也,則百姓除其 害矣。聖人之有天下也,受之也,非取之也。百姓之於聖人也,養之也,非使聖人養已 (己)也,則聖人無事矣。毛嬙、西施,天下之至姣也,衣之以皮倛,則見者皆走;易 之以元緆,則行者皆止。由是觀之,則元緆,色之助也;姣者辭之,則色厭矣。走背跋 [鑰-金@足>],窮谷野,走十里,藥也;走背辭藥,則足廢。故騰蛇遊霧,飛龍乘雲, 雲罷霧霽,與蚯蚓同,則失其所乘也。故賢而屈於不肖者,權輕也;不肖而服於賢者, 位尊也。堯為匹夫,不能使其鄰家,至南面而王,則令行禁止。由此觀之,賢不足以服 不肖,而勢位足以屈賢矣。故無名而斷者,權重也;弩弱而矰高者,乘於風也;身不肖 而令行者,得助於眾也。故舉重越高者,不慢於藥;愛赤子者,不慢於保;絕險歷遠者 ,不慢於御,此得助則成,釋助則廢矣。   夫三王五伯之德,參於天地,通於鬼神,周於生物者,其得助,博也。古者,工不 兼事,士不兼官。工不兼事則事省,事省則易勝;士不兼官則職寡,職寡則易守,故士 位可世,工事可常。百工之子,不學而能者,非生巧也,言有常事也。今也,國無常道 ,官無常法,是以國家日繆。教雖成,官不足;官不足則道理匱,道理匱則慕賢智,慕 賢智則國家之政要,在一人之心矣。古者,立天子而貴之者,非以利一人也。曰:天下 無一貴,則理無由通,通理以為天下也。故立天子以為天下,非立天下以為天子也;立 國君以為國,非立國以為君也;立官長以為官,非立官以為長也。法雖不善,猶愈於無 法,所以一人心也。   夫投鉤以分財,投策以分馬,非鉤策為均也;使得美者,不知所以德;使得惡者, 不知所以怨,此所以塞願望也。故蓍龜,所以立公識也;權衡,所以立公正也;書契, 所以立公信也;度量,所以立公審也;法制禮籍,所以立公義也。凡立公,所以棄私也 。明君動事,分功必由慧,定賞分財必由法,行德制中必由禮;故欲不得干時,愛不得 犯法,貴不得踰親,祿不得踰位,士不得兼官,工不得兼事,以能受事,以事受利。若 是者,上無羨賞,下無羨財。   〈因循〉   天道因則大,化則細。因也者,因人之情也。人莫不自為也,化而使之為我,則莫 可得而用矣。是故,先王見不受祿者,不臣;祿不厚者,不與入難。人不得其所以自為 也,則上不取用焉。故用人之自為,不用人之為我,則莫不可得而用矣。此之謂因。   〈民雜〉   民雜處而各有所能,所能者不同,此民之情也。大君者,太上也,兼畜下者也。下 之所能不同,而皆上之用也。是以,大君因民之能為資,盡包而畜之,無能去取焉。是 故,不設一方以求於人,故所求者無不足也。大君不擇其下,故足;不擇其下,則易為 下矣。易為下則莫不容,莫不容故多下,多下之謂太上。君臣之道,臣事事而君無事, 君逸樂而臣任勞,臣盡智力以善其事,而君無與焉,仰成而已,故事無不治,治之正道 然也。人君自任,而務為善以先下,則是代下負任蒙勞也,臣反逸矣!故曰:君人者, 好為善以先下,則下不敢與君爭為善以先君矣。皆私其所知,以自覆掩。有過,則臣反 責君,逆亂之道也。君之智,未必最賢於眾也。以未最賢而欲以善盡被下,則不贍矣。 若使君之智最賢,以一君而盡贍下則勞,勞則有倦,倦則衰,衰則復反於不贍之道也。 是以,人君自任而躬事,則臣不事事,是君臣易位也,謂之倒逆。倒逆則亂矣!人君苟 任臣而勿自躬,則臣皆事事矣。是君臣之順,治亂之分,不可不察也。   〈知忠〉   亂世之中,亡國之臣,非獨無忠臣也;治國之中,顯君之臣,非獨能盡忠也。治國 之人,忠不偏於其君;亂世之人,道不偏於其臣。然而治亂之世,同世有忠道之人,臣 之欲忠者不絕世,而君未得寧其上,無遇比干、子胥之忠,而毀瘁主君於闇墨之中,遂 染溺滅名而死。由是觀之,忠未足以救亂世,而適足以重非,何以識其然也?曰:父有 良子而舜放瞽叟,桀有忠臣而過盈天下,然則孝子不生慈父之家,而忠臣不生聖君之下 。故明主之使其臣也,忠不得過職,而職不得過官,是以過修於身,而下不敢以善驕矜 守職之吏,人務其治,而莫敢淫偷其事,官正以敬其業,和順以事其上。如此,則至治 已。   亡國之君,非一人之罪也;治國之君,非一人之力也。將治亂,在乎賢使任職而不 在於忠也。故智盈天下,澤及其君;忠盈天下,害及其國。故桀之所以亡,堯不能以為 存,然而堯有不勝之善,而桀有運非之名,則得人與失人也。故廊廟之材,蓋非一木之 枝也;粹白之裘,蓋非一狐之皮也。治亂安危,存亡榮辱之施,非一人之力也。   〈德立〉   立天子者,不使諸侯疑焉;立諸侯者,不使大夫疑焉;立正妻者,不使嬖妾疑焉; 立嫡子者,不使庶孽疑焉。疑則動,兩則爭,雜則相傷,害在有與不在獨也。故臣有兩 位者,國必亂。臣兩位而國不亂者,君在也;恃君而不亂矣,失君必亂。子有兩位者, 家必亂。子兩位而家不亂者,父在也;恃父而不亂矣,失父必亂。臣疑其君,無不危之 國;孽疑其宗,無不危之家。   〈君人〉   君人者,舍法而以身治,則誅賞予奪,從君心出矣。然則受賞者雖當,望多無窮; 受罰者雖當,望輕無巳(已)。君舍法,而以心裁輕重,則同功殊賞,同罪殊罰矣。怨 之所由生也。是以,分馬者之用策,分田者之用鉤,非以鉤策為過於人智也,所以去私 塞怨也。故曰:大君任法而弗躬,則事斷於法矣。法之所加,各以其分,蒙其賞罰而無 望於君也。是以,怨不生而上下和矣。   〈君臣〉   為人君者不多聽,據法倚數,以觀得失。無法之言,不聽於耳;無法之勞,不圖於 功。無勞之親,不任於官;官不私親,法不遺愛,上下無事,唯法所在。 〔逸文〕   行海者,坐而至越,有舟也;行陸者,立而至秦,有車也。秦、越,遠途也;安坐 而至者,械也。   厝鈞石,使禹察錙銖之重,則不識也;懸於權衡,則氂髮之不可差。則不待禹之智 ,中人之知莫不足以識之矣。   諺云:不聰不明,不能為王;不瞽不聾,不能為公。海與山爭水,海必得之。   禮從俗,政從上,使從君。國有貴賤之禮,無賢不肖之禮;有長幼之禮,無勇怯之 禮;有親疎(疏)之禮,無愛憎之禮也。   法之功,莫大使私不行;君之功,莫大使民不爭。今立法而行私,是私與法爭,其 亂甚於無法;立君而尊賢,是賢與君爭,其亂甚於無君。故有道之國,法立則私議不行 ,君立則賢者不尊,民一於君,事斷於法,是國之大道也。   河之下龍門,其流,駛如竹箭;駟馬追,弗能及。   有權衡者,不可欺以輕重;有尺寸者,不可差以長短;有法度者,不可巧以詐偽。   有虞之誅,以幪巾當墨,以草纓當劓,以菲履當刖,以艾韠當宮,布衣無領當大辟 ,此有虞之誅也。斬人肢體,鑿其肌膚,謂之刑;畫衣冠,異章服,謂之戮。上世用戮 而民不犯也,當世用刑而民不從。   昔者,天子手能衣而宰夫設服,足能行而相者導進,口能言而行人稱辭,故無失言 、失禮也。   離朱之明,察秋毫之末於百步之外;下於水尺,而不能見淺深。非目不明也,其勢 難覩(睹)也。   堯讓許由,舜讓善卷,皆辭為天子而退為匹夫。   折券契,屬符節,賢不肖用之。   魯莊公鑄大鐘,曹劌入見曰:「今國褊小而鐘大,君何不圖之?」   公輸子,巧用材也,不能以檀為瑟。   孔子曰:「邱少而好學,晚而聞道,以此博矣。」   孔子云:有虞氏不賞不罰,夏后氏賞而不罰,殷人罰而不賞,周人賞且罰。罰,禁 也;賞,使也。   燕鼎之重乎千鈞,乘於吳舟,則可以濟。所託者,浮道也。   君臣之間,猶權衡也。權左輕則右重,右重則左輕,輕重迭相橛,天地之理也。   飲過度者生水,食過度者生貪。   故治國無其法則亂,守法而不變則衰。有法而行私,謂之不法。以力役法者,百姓 也;以死守法者,有司也;以道變法者,君長也。   一兔走街,百人追之,貪人具存,人莫之非者,以兔為未定分也。積兔滿市,過而 不顧,非不欲兔也,分定之後,雖鄙不爭。   匠人知為門,能以門,所以不知門也。故必杜,然後能門。   勁而害能則亂也,云能而害無能則亂也。   棄道術,舍度量,以求一人之識識天下,誰子之識能足焉?   多賢不可以多君,無賢不可以無君。   匠人成棺,不憎人死,利之所在,忘其醜也。   獸伏就穢。   夫德精微而不見,聰明而不發。是故,外物不累其內。   夫道,所以使賢無奈不肖何也,所以使智無奈愚何也。若此,則謂之道勝矣。   道勝則名不彰。   趨事之有司,賤也。   臣下閉口,左右結舌。   久處無過之地,則世俗聽矣。   昔周室之衰也,厲王擾亂天下,諸侯力政,人欲獨行以相兼。   眾之勝寡,必也。   《詩》,往志也。《書》,往誥也。《春秋》,往事也。   兩貴不相事,兩賤不相使。   家富則疎(疏)族聚,家貧則兄弟離;非不相愛,利不足相容也。   藏甲之國,必有兵遁,市人可驅而戰。安國之兵,不由忿起。   蒼頡在庖犧之前。   為毳者,患塗之泥也。   晝無事者,夜不夢。   田駢名廣。   桀紂之有天下也,四海之內皆亂,關龍逢、王子比干不與焉,而謂之皆亂,其亂者 眾也。堯舜之有天下也,四海之內皆治,而丹朱商均不與焉,而謂之皆治,其治者眾也 。   君明臣直,國之福也;父慈子孝,夫信妻貞,家之福也。故比干忠而不能存殷,申 生孝而不能安晉,是皆有忠臣孝子而國家滅亂者,何也?無明君賢父以聽之,故孝子不 生慈父之家,忠臣不生聖君之下。   王者,有易政而無易國,有易君而無易民。湯武非得伯夷之民以治,桀紂非得蹠蹻 之民以亂也。民之治亂在於上,國之安危在於政。   夏箴曰:小人無兼年之食,遇天饑,妻子非其有也;大夫無兼年之食,遇天饑,臣 妾輿馬,非其有也。戒之哉!   與天下於人,大事也;煦煦者以為惠,而堯舜無德色。取天下於人,大嫌也;潔潔 者以為污,而湯武無愧容。惟其義也。   日月為天下眼目,人不知德;山川為天下衣食,人不能感。有勇不以怒,反與怯均 也。   小人食於力,君子食於道,先王之訓也。故常欲耕而食天下之人矣,然一身之耕, 分諸天下,不能人得一升粟,其不能飽,可知也;欲織而衣天下之人矣,然一身之織, 分諸天下,不能人得尺布,其不能煖,可知也。故以為不若誦先王之道而求其說,通聖 人之言而究其旨,上說王公大人,次匹夫徒步之士。王公大人用吾言,國必治;匹夫徒 步之士用吾言,行必修。雖不耕而食饑,不織而衣寒,功賢於耕而食之、織而衣之者也 。   法非從天下,非從地出,發於人間,合乎人心而已。治水者,茨防決塞,九州四海 ,相似如一,學之於水,不學之於禹也。   古之全大體者,望天地,觀江海,因山谷;日月所照,四時所行,雲布風動;不以 智累心,不以私累已(己);寄治亂於法術,託是非於賞罰,屬輕重於權衡;不逆天理 ,不傷情性;不吹毛而求小疵,不洗垢而察難知;不引繩之外,不推繩之內,不急法之 外,不緩法之內;守成理,因自然;禍福生乎道法,而不出乎愛惡;榮辱之責在乎已( 己),而不在乎人。故至安之世,法如朝露,純樸不欺,心無結怨,口無煩言,故車馬 不弊於遠路,旌旗不亂於大澤,萬民不失命於寇戎,豪傑不著名於圖書,不錄功於盤盂 ,記年之牒空虛,故曰:利莫長於簡,福莫久於安。   鷹,善擊也;然日擊之,則疲而無全翼矣。驥,善馳也;然日馳之,則蹶而無全蹄 矣。   能辭萬鐘之祿於朝陛,不能不拾一金於無人之地;能謹百節之禮於廟宇,不能不弛 一容於獨居之餘。蓋人情每狎於所私故也。   不肖者,不自謂不肖也,而不肖見於行,雖自謂賢,人猶謂之不肖也。愚者不自謂 愚也,而愚見於言,雖自謂智,人猶謂之愚。   法者,所以齊天下之動,至公大定之制也。故智者不得越法而肆謀,辯者不得越法 而肆議,士不得背法而有名,臣不得背法而有功。我喜可抑,我忿可窒,我法不可離也 ;骨肉可刑,親戚可滅,至法不可闕也。   善為國者,移謀身之心而謀國,移富國之術而富民,移保子孫之志而保治,移求爵 祿之意而求義,則不勞而化理成矣。   始吾未生之時,焉知生之為樂也;今吾未死,又焉知死之為不樂也。故生不足以使 之,利何足以動之;死不足以禁之,害何足以恐之。明於死生之分,達於利害之變,是 以,目觀玉輅琬象之狀,耳聽白雪清角之聲,不能以亂其神;登千仞之谿,臨蝯眩之岸 ,不足以淆其知。夫如是,身可以殺,生可以無,仁可以成。   鳥飛於空,魚游於淵,非術也。故為鳥、為魚者,亦不自知其能飛、能游。苟知之 ,立心以為之,則必墮、必溺;猶人之足馳手捉,耳聽目視,當其馳捉聽視之際,應機 自至,又不待思而施之也。苟須思之而後可施之,則疲矣。是以,任自然者久,得其常 者濟。   周成王問鬻子曰:「寡人聞聖人在上位,使民富且壽。若夫富,則可為也;若夫壽 ,則在天乎?」鬻子對曰:「夫聖王在上位,天下無軍兵之事,故諸侯不私相攻,而民 不私相鬬也,則民得盡一生矣。聖王在上,則君積於德化,而民積於用力,故婦人為其 所衣,丈夫為其所食,則民無凍餓,民得二生矣。聖人在上,則君積於仁,吏積於愛, 民積於順,則刑罰廢而無夭遏之誅,民則得三生矣(筆者案:「民則」為「則民」之乙 。)。聖王在上,則使人有時,而用之有節,則民無癘疾,民得四生矣。 〈慎子跋〉   《史記》稱慎到著十二論,徐廣註云:「今《慎子》劉向所定,有四十一篇。」按 〈漢.志〉本四十二篇,徐註一字誤也。〈通志.藝文略〉:「《慎子》舊有十卷,四 十二篇,今亡九卷三十七篇。」是宋本已與今同,《群書治要》有《慎子》七篇,今所 存五篇具在,用以相校,知今本又經後人刪節,非其原書。今以《治要》為主,更據唐 宋類書所引,隨文補正,其無篇名者,別附於後。雖不能復還舊觀,而古人所引,搜羅 略備矣。舊本後有逸文,不知何人所輯,內有數條,云出《文獻通考》,今檢之不可得 。且鄭漁仲所見,已止五篇,安得《通考》中尚有逸文。尋其文句,蓋雜取《鬻子》、 《墨子》、《韓非子》、《戰國策》諸書,以流傳既久,姑過而存之。   己亥七月錫之錢熙祚識。   〈外篇〉   古之全大體者,望天地,觀江海,因山谷日月所照,四時所行,雲布風動,不以智 累心,不以私累已(己)。寄治亂於法術,託是非於賞罰,屬輕重於權衡。不逆天理, 不傷情性,不吹毛而求小疵,不洗垢而察難知;不引繩之外,不推繩之內;不急法之外 ,不緩法之內。守成理,因自然,禍福生乎道法,而不出乎?愛惡榮辱之責在乎已(己 ),而不在乎人。故至安之世,法如朝露,純樸不散,心無結怨,口無煩言。故車馬不 疲弊於遠路,旌旗不亂於大澤,萬民不失命於寇戎,豪傑不著名於圖書,不錄功於盤盂 ,記年之牒空虛。故曰:利莫長於簡,福莫久於安。   行高者,人妬之;權重者,主疑之;祿厚者,人怨之。夫行益高者,意益下;權益 重者,心益小;祿益厚者,施益溥。修此三者,人不怨。故老子曰:「貴以賤為本,高 以下為基。」   抑高而舉下,損有餘而補不足,天之道也。江海處地之不足,故天下之水歸之。聖 人謙卑清靜者,見下也;虛心無有者,見不足也。見下,故能致其高;見不足,故能成 其賢。矜者不立,奢者不長;強梁者死,滿足者亡。飄風暴雨不終日,山谷不能須臾盈 。   奢者富不足,儉者貧有餘。奢者,心常貧;儉者,心常富。奢者好動,儉者好靜。 奢者好難,儉者好易。奢者好繁,儉者好簡。奢者好驕淫,儉者好恬澹。   夫耕之用力也勞,而民為之者何?得以富戰之為事也。危而民為之者何?得以貴。 今修文學,習法令,則無耕之勞,而有富之實;無戰之危,而有貴之尊;則人孰不為也 ?   古之民,未知為宮時,就陵阜而居,穴而處下,潤濕傷民,故聖王作為宮室。為宮 室之法,曰:高足以辟濕潤,邊足以圉風寒,上足以待雪霜雨露,宮牆之高足以別男女 之禮,謹此則止。費財勞力,不加利者,不為也。是故,聖王作為宮室,便於生,不以 為觀樂也;作為衣服帶履,便於身,不以為辟怪也。故節於身,誨於民,是以天下之民 可得而治,財用可得而足。當今之世,其為宮室,則與此異矣。必厚作斂於百姓,暴奪 民衣食之財,以宮室臺榭,曲直之望,青黃刻鏤之飾,為宮室若此,故左右皆法象之。 是以,其財不足以待凶饑、賑孤寡,故國貧而民難治也。君實欲天下之治,而惡其亂也 ,當為宮室,不可不節。   古之民未知為衣服時,衣皮帶茭,冬則不輕而溫,夏則不輕而凊。聖王以為不中人 之情,故作誨為衣服之法。冬服紺緅之衣,輕且煖;夏服絺綌之衣,輕且凊,謹此則止 。故聖人為衣服,適身體,和肌膚而足矣。非榮耳目,而觀愚民也。當是之時,堅車良 馬不知貴也,刻鏤文采不知喜也,故民衣食之財家,足以待旱水凶饑者何也?得其所以 自養之情,而不感(惑)於外也。是以其民儉而易治,其君用財節而易贍也。府庫實滿 ,足以待不然;兵革不頓,士民不勞,足以征不服。故霸王之業可行於天下矣。當今之 王,其為衣服,則與此異矣。冬則輕煗,夏則輕凊,皆已具矣,必厚作斂於百姓,暴奪 民衣食之財,以為錦繡文采靡曼衣之,鑄金以為鉤,珠玉以為佩。女工作文采,男工作 刻鏤,以身服此,非云輕煗、輕凊也。單(殫)財勞力,畢歸之於無用。以此觀之,其 為衣服,非為身體,皆為觀好。是以,其民淫僻而難治,其君奢侈而難諫也。夫以奢侈 之君,御好淫僻之民,欲用無亂,不可得也!君實欲天下之治,而惡其亂,當為衣服, 不可不節。   古之民,未知為飲食時,素食而分處,故聖人作誨,男耕稼樹藝,以為民食。其為 食也,足以增氣充虛、強體適腹而已矣。故其用財節,其自養儉,民富國治。今則不然 ,厚作斂於百姓,以為美食芻豢、蒸炙魚鼈。大國累百器,小國累十器,前方丈,目不 能徧示,手不能徧操,口不能徧味。冬則凍冰,夏則餲饐。人君為飲食如此,故左右象 之。是以,富貴者奢侈,孤寡者凍餒,欲無亂,不可得也。君實欲天下治,而惡其亂, 當為飲食,不可不節。   古之民,未知為舟車時,重任不移,遠道不至。故聖王作為舟車,以便民之事。其 為舟車也,全固輕利,可以任重致遠。其為用財少而為利多,是以,民樂而利之,故法 令不急而行,民不勞而止,足用故民歸之。當今之王,其為舟車,與此異矣。全固輕利 皆已具,必厚作斂於百姓,以飾舟車。飾車以文采,飾舟以刻鏤。女子廢其紡織而脩文 采,故民寒。男女離其耕稼,而脩刻鏤,故民饑。人君為舟車若此,故左右象之。是以 ,其民饑寒並至,故為姦邪多則刑罰深,刑罰深則國亂。君實欲天下之治,而惡其亂, 當為舟車,不可不節。   凡回於天地之間,包於四海之內。天壤之情,陰陽之和,莫不有也。雖至聖不能更 也。何以知其然?聖人有傳,天地也,則曰上下;四時也,則曰陰陽;人情也,則曰男 女;禽獸也,則曰牡牝雄雌也。真天壤之情,雖有先王,不能更也。雖上世至聖,必蓄 私,不以傷行,故民無怨;宮無拘女,故天下無寡夫。內無拘女,外無寡夫,故天下之 民眾。當今之君,其蓄私也,大國拘女累千,小國累百。是以,天下之男多寡無妻,女 多拘無夫;男子失時,故民少。君實欲民之眾,而惡其寡,當蓄私,不可不節。   凡此五者,聖人之所儉節也,小人之所以淫佚也。儉節則昌,淫佚則亡。此五者, 不可不節。夫婦節而天地和,風雨節而五榖熟,衣服節而肌膚和。   鳥窮則啄,獸窮則攫,人窮則詐。上好智而無道,則天下大亂。   匠人成棺,不憎人死,利之所在,忘其醜也。   君子之所以尊者,令。令不行,是無君也。故明君慎令。   好賢之心誠,則讒談利辭無所間。猶諸築室之趾固,則飄風凌雨不能傾也;植木之 根深,則繁霜苦雪不能摧也。   環淵問曰:「士之或窮,或達,何歟?」子慎子曰:「士窮於窮,亦通於窮;達於 達,亦病於達。故窮之者,所以達之也,而達之者所以窮之也。」   足之行也,就高難,就卑易;水之流也,難於上,易於下。人之情,亦猶是也。鷹 善擊也,然日擊之,則疲而無全翼矣;驥善馳也,然日馳之,則蹶而無全蹄矣。能辭萬 鍾之祿於朝陛,不能不拾一金於無人之地。能能謹百節之禮於廟宇,不能不弛一容於獨 居之餘。蓋人情每狎于所私,故也。   不肖者,不自謂不肖也,而不肖見於行;雖自謂賢人,猶謂之不肖也。愚者不自謂 愚,而愚見於言;雖自謂智人,猶謂之愚。   聖人在上,賢士百里而有一人,則猶無有也。王道衰,暴亂在上,賢士千里而有一 人則猶比肩也。   堯讓天下於許由,許由曰:「洪水滔天下,民昬(昏)墊。由不能櫛奔風,沐驟雨 ,愁其五臟,以為天下役。」不受而逃去。往見巢父,父曰:「子若處高岸深谷,人道 不通,誰能見子?子故浮遊,欲聞,求其名譽,非吾友也。」人以讓子州支父,子州父 曰:「以我為天子,猶之可也。雖然,我適有幽憂之病,方且治之,未暇治天下也。」   舜以天下讓善卷,卷曰:「昔唐氏之有天下,不教而民從之,不賞而民勸之。天下 均平,百姓安靜,不知怨,不知喜。今子盛為衣裳之服,以眩民目;繁調五音之聲,以 亂民耳;丕作皇韶之樂,以愚民心。天下之亂,從此始矣!吾雖為之,其何益乎?予立 宇宙之中,冬衣皮毛,夏衣絺葛;春耕種,形足以勞動;秋收斂,身足以休食。日出而 作,日入而息,逍遙於天地之間,而心意自得。吾何以天下為哉!悲夫!子之不知予也 。」   禹讓天下於奇子,奇子曰:「君言佐舜勞矣。鑿龍門,斬荊山,導熊耳,通鳥鼠; 首無髮,股無毛,故舜也以勞報子。我生而逸,逸不能為君之勞也。」於是負妻擕子, 以入於海,終身不返也。   夫天下重物也,而不以害其身,又況於他物乎?惟不以天下害其生者,可以託天下 。世之人主,以貴富驕得道之人,其不相知,豈不悲哉?故曰:「道之真,以持身;其 緒餘,以為國家;其土苴,以治天下。」由此觀之,帝王之功,聖人之餘事也,非所以 完身養生之道也。今有人於此,以隋侯之珠彈千仞之雀,世必笑之。是何也?所用重, 所要輕也。夫生豈特隋侯珠之重也哉!故曰:全生為上,虧生次之,死次之,迫生為下 。   孟子輿說齊宣王而不說,謂慎子曰:「今日說公之君,公之君不說(悅)。意(臆 )者,其未知善之為善乎?」慎子曰:「昔者匏巴鼓瑟,而潛魚出聽;伯牙鼓琴,而六 馬仰秣。魚、馬猶知善之為善,而況君人者也。」孟子輿曰:「夫電,雷之起也。破竹 折木,震驚天下,而不能使聾者卒有聞。日月之明,徧照天下,而不能使盲者卒有見。 今公之君若此也。」慎子曰:「夫聲無細而不聞,行無隱而不形。夫子茍(苟)賢,居 魯而魯國之削,何也?」孟子輿曰:「不用賢,削何有也。吞舟之魚,不居潛澤;度量 之士,不居汙世。夫蓺,冬至必彫,吾亦時矣。《詩》曰:『不自我先,不自我後。』 非遭彫世者歟?」   天地既判而生兩儀,輕清浮而為天,重濁凝而為地。天形如彈丸,半覆地上,半隱 地下,其勢斜倚,故天行健。地北高,故極出地三十六度;南下,故極入地三十六度; 周天三百六十五度四分度之一。晝則自左而向右,夜則自右而復左。天依形,故運行太 虛,冲(沖)漠之際而無停;地附氣,故束於勁風,旋轉之中而不墜。氣積於陽,而其 精外明者,謂之日氣;積於陰,而其魄含景者,謂之月體。生於地,精浮於天者,謂之 星。經星,則麗天而左行;日月,則違天而右繞。譬蟻行磨上,磨左旋而蟻右行,磨疾 而蟻遅(遲),故不得不隨磨而左旋焉。日經千里,晝夜所經謂之一度。仲夏躍東井, 而去極近,則晝長而夜短;仲冬躍南斗,而去極遠,則晝短而夜長。春秋二分,日臨於 卯酉星。昴宿則跨赤道,晝夜平分而中停。月如銀丸,受日之光。月魄承日,故明為所 蔽,而日食日,有暗虛,故陰為所射,而月食日之行也。舒晝夜,行一度,月之行也。 疾晝夜,行十三度。日月所會,是謂食。日盈而月縮,則後中而朔;月盈而日縮,則先 中而朔。舒前速後,近一遠三,謂之弦。相與為衡,分天之中,謂之望。以速及舒,光 盡體伏,謂之晦。日之周天,以歲計;月,以朔計。二十八宿,日之所經,為黃道。橫 絡天腹,中分二極者,為赤道。日行三百六十度而成歲,餘度之未周者,為五月,行二 十九日半,而及於日;其不足者,六日。若以不足乘其有餘,歲得十二日,積而成月, 則置閏三歲,一閏五歲,再閏十有九年,而為閏七,是謂一章,則餘分盡矣。晝夜百刻 而辰周十二,故以八刻二十八分為一時,積六分而晝夜五日為候,三候為氣,六氣為時 ,四時為年,而天地備矣。天地相去八萬四千里,冲(沖)和之氣在其中。四萬二千里 已(以)上為陽位,四萬二千里已(以)下為陰位。冬至之候,陽發於地,一氣上升七 千里,至六氣則上升四萬二千里,而陽至陽位,故其氣溫,為春分之節也。六氣而陽極 陽位,故氣熱而為夏至之節也。夏至之侯,陰出於天,一氣下降七千里,至六氣則下降 四萬二千里,而陰至陰位,故其氣涼,為秋分之節也。六氣而陰極陰位,故其氣寒而為 冬至之節也。天地之所以能長能久者,以其陽中有陰,下降極而生陽;陰中有陽,上升 極而生陰。二者交通,合為太和,相因而為氤,相昷而為氳,以此施生化之功,此變化 之所以兆也。   氣之揫斂而有質者,為陰;舒散而有氣者,為陽。陰氣凝聚,陽在內者,不得出, 則激搏而為雷;陽在外者,不得入,則周旋六合而為風。陽與陰夾持,則磨軋有光,而 為電。陽氣正升,為陰氣所乘,則相持而為雨。陰與陽得助,其蜚騰,則飄颺而為雲; 和氣散,則為露霜雪;不和而散,則為戾氣霾曀。陰干於陽而氣薄不能以掩日,則虹見 ;陽伏於陰,而氣結不能以自收,則雹降。月星布氣,陰感之,則肅而為霜;陽感之, 則液而為露。上寒而下溫,則霜不殺物;上溫而下寒,則雨而不氷。風不宜溫而溫,則 雨凝而為雪;陰縱而陽翕之也。雷不當而出,則雪霰交摯;陽褻而陰乘之也。將雨則氣 溢而礎潤,既雨則氣散而土晞。陰附於陽,故能闢而受以為水;陽附於陰,故能直而施 以為火。天一,陽數也,而水生焉。故凝於天一,無非水也。地二,陰數也,而火生焉 。故應於地二,無非火也。蒸而在天,為雲雨;湛而在地,為淵泉。求於石,則擊之而 光發;求於木,則鑽之而烟飛。天地初分,惟水與火。土之所附,其氣融結,則峙而為 山;水之所赴,其勢蓄洩,則流而為川。山氣暮合而為風,水氣朝降而為霧。地勢峻極 ,起自西北,故崑崙乘地之高而東驅,嵩山據地之中而南鶩。两(兩)山並驅,其中必 有水;两(兩)水夾行,其中必有山。故氣虛而散,如沃焦釜,往者既消,來者復息。 水流東極,其應於月者,為潮。蓋日為陽精,陰之所依;月為陰靈,潮之所附。朔望之 際,月近於日,故月行疾而潮應大。朔望之行,月遠於日,故月行遲而潮應小。春為陽 中陰,生於午而晝潮,大而感陽也。秋為陰中陽,生於子而夜潮,大而陰應也。一晝一 夜,而再至,亦猶歲之春秋,而月之朔望云耳。此地之至數也。地在天中,水環地外, 四游升降,不越三萬里。春游過東,萬五千里,其上升如其數。秋游過西,萬五千里, 其下降如其數。夏游過南,故日在其北。冬游過北,故日在其南。人處坤載,如水負舟 ,視星漢回移,或升或降,莫之覺也。   老子曰:「民不畏死,如何以死懼之?」凡民之不畏死,由刑罰過,則民不賴其生 ;生無所賴,視君之威末如也。刑罰中,則民畏死;畏死由生之可樂也。知生之可樂, 故可以死懼之。此人君之所宜執,臣下之所宜慎。   藺相如既困秦王,歸而有矜色,謂慎子曰:「人謂秦王如虎,不可觸也。僕已摩其 頂,拍其肩矣。」慎子曰:「善哉!先生,天下之獨步也。然到聞之,赤城之山有石梁 五仞焉。徑尺而龜背,下臨不測之谷,縣泉沃之,苔蘚被焉。無藤蘿以為援也。野人負 薪而越之,不留趾,而達觀者唶唶。或謂之曰:『是梁也,人不能越而若能也。盍還而 復之?』野人立而睨焉,足搖搖而不舉,目周旋而莫之能。矚先生之說秦王也,是未覩 夫石梁之險者也。故過巴峽而不慄,未嘗驚於水也;視狴犴而不惴,未嘗中於法也。使 先生還而復之,則無餘以教到矣。」   子慎子曰:「毛嬙、西施,天下之至姣也。衣以皮倛,則見者走;易以玄緆,則行 者皆止。」   或問:「孔子之道,何所止也?」慎子曰:「春以煦之,夏以長之,秋以成之,冬 以藏之。又何所止哉?」   環淵問養性,子慎子曰:「天有盈虛,人有屯危,不自慎,不能濟也。故養心必先 知自慎也。慎以畏為本,士無畏則簡仁義,農無畏則惰稼穡,工無畏則慢規矩,商無畏 則貨不殖,子無畏則忘孝,父無畏則廢慈,臣無畏則勳不立,君無畏則亂不治。是以, 太上畏道,其次畏天,其次畏物,其次畏人,其次畏身。憂於身者,不拘於人;慎於小 者,不懼於大;戒於近者,不悔於遠。」   智之極者,知智果不足以周物,故愚;辨之極者,知辨果不足以喻物,故訥;勇之 極者,知勇果不足以勝物,故怯。是以,老子曰:「曲則全,枉則直,窪則盈,弊則新 ,少則得,多則惑。聖人抱一為天下式。」   海不辭水,故能成其大;山不辭土石,故能成其高;聖人不讓負薪之言,故能廣其 智。昔者,黃帝立明堂之議,上觀於賢也。堯有衢室之問,下聽於民也;舜有告善之旌 ,而主不蔽也;禹立諫皷(鼓)於朝,而備訊也;湯有總街之廷,親民非也;武王有靈 臺之宮,賢者進也。此聖帝明王所以有而勿失,得而勿止也。若夫高居而遠望,深視而 簡聽,譬之天高而不可極,川深而不可測,則臣下閉口,左右結舌,大賊乃發。   慎子曰:「夫道所以使賢,無奈不肖何也!所以使智,無奈愚何也!若此,則謂之 道勝矣。道勝則名不彰。   萬物所異者,生也;所同者,死也。生則有賢愚貴賤,所以異也;死則有腐臭消滅 ,是所同也。故生則堯舜,死則腐骨;生則桀紂,死則膚骨,一矣。熟知其異哉?盜跖 曰:「人上壽百歲,中壽八十,下壽六十。」除病瘦死喪憂患,其中開口而笑者,一月 之中不過四五日而已。天與地無窮,人死者有時。操有時之具,而託於無窮之間。忽然 無異騏驥之馳過隙也,不能悅其志意,養其壽命者,非通道者也。   法者,所以齊天下之動,至公大定制也。故智者不得越法而肆謀,辨者不得越法而 肆議,士不得背法而有名,臣不得背法而有功。我喜,可抑,可忿,可窒;我法,不可 離也。骨肉可刑,親戚可滅,至法不可闕也。   善為國者,移謀身之心,而謀國;移富國之術,而富民;移保子孫之志,而保治; 移求爵祿之意,而求義。則不勞而化理成矣。   許犯曰:「敢問昔聖帝明王巡狩之禮,可得聞乎?」子慎子曰:「古者天子將巡狩 ,必先告於祖禰。命史告羣(群)廟及社稷圻內名山大川。告者七日而徧。親告用牲, 史告用幣。申命冢宰而後道而出,以遷廟之主,行載於齊車,每舍莫焉。及所經五嶽四 瀆,皆有牲幣。歲二月東巡狩,至於岱宗,柴於上帝,望秩于山川。所過諸侯,各待於 境,天子先問高年者所在,而親問之。然後覲方岳之諸侯,有功德者,則發爵賜服,以 順陽義;無功者,則削黜貶退,以順陰義。命史采民詩謠,以觀其風。命市納賈,察民 之所好惡,以知其志。命典禮,正制度,均量衡,考衣服之等,協時月日辰。遂南巡, 五月至於南嶽;又西巡,八月至於西嶽;又北巡,十有一月至於北嶽。其禮皆如岱宗。 歸反,舍於外次,三日齋,親告于祖禰,用特,命有司告郡廟社稷及圻內名山大川,而 後聽朝。此古者,明王巡狩之禮也。   雀性為淫,名飲器為爵,所以為飲戒也。鳩食多噎,刻老人杖為鳩,所以為食戒也 。鵲行不良,借其字為舄履之舄,所以為行戒也。驚性耿介,畫其形於衣,所以為節訓 也。飾鼎以饕餮貪之戒也,飾簠簋以龜廉之勸也。   墨翟曰:「衛,小國也。處於齊、晉之間,猶貧家之處於富家之間也。貧家而學富 家之衣食,多用則速亡必矣。今簡子之家,飾車數百乘,馬食菽粟者,數百匹;婦人衣 文繡者,數百人。吾取飾車食馬之費與繡衣之財以畜士,必千人有餘。若有患難,則使 百人處於前,數百處於後。與婦人數百處前後,孰安?吾以為不若畜士之安也。」   樂,由所來者尚也,必不可廢。有節有侈,有正有淫。賢者以昌,不肖者以亡。昔 古朱襄氏之治天下也,多風而陽氣蓄積,萬物散解,果實不成,故士達作為五絃瑟,以 采陰氣,以定羣(群)生。陶唐氏之始,陰多滯服而湛積,水道壅塞,不行其原,民氣 鬱閼而滯者,筋骨瑟縮不達,故作為以宣導之。黃帝令伶倫作為律,伶倫自大夏之西, 乃之阮隃之陰,取竹於嶰谿之谷,以生空竅厚鈞者,斷。兩節間,其長三寸九分,而吹 之,以為黃鐘之宮,制十二筒;聽鳳皇之鳴,以別十二律。其雄鳴六,其雌鳴亦六,以 比黃鐘之宮,適合黃鐘之宮,六律六呂皆可以生之。故曰黃鐘之宮,律呂之本。   田繫問曰:「仲尼曰:『志士仁人,無求生以害仁,有殺身以成仁。』何也?」子 慎子曰:「始吾未生之時焉,知生之為樂也。今吾未死,又焉知死之不樂也?故生不足 以使之,利何足以動之?死不足以禁之,害何足以恐之?明於死生之分,達於利害之變 。是以,日觀玉輅琬象之狀,耳聽白雪清角之聲,不能以亂其神;登千仞之谿,臨蝯眩 之岸,不足以滑(淆)其和。夫如是,身可以殺,生可以無,仁可以成。」   墨翟曰:「和氏之璧,隋侯之珠,三[束束](棘)六異,此諸侯之所謂良寶也。可 以富國家,眾人民,治刑政,安社稷乎?曰:不可。所為貴良寶者,為其可以利也。而 和氏之璧,隋侯之珠,三[束束](棘)六異,不可以利人。是非天下之良寶也。今用義 為政於國家,人民必眾,刑政必治,社稷必安,所為貴良寶者,可以利民也。而義可以 利人,故曰:義天下之良寶也。   心者,五臟之主也。制使四肢,流行血氣,馳騁是非之境,出入百事之門。   受人者,常畏人;與人者,常驕人。   拯饑者,與之徑寸之珠,孰若一簞之食?拯溺者,與之方尺之玉,孰若一葉之匏? 貴賤無常,時使之然也。   匠人知為門能以門,所以不知門也。故必杜然後能門。   富貴而禮人,人無有不敬;富貴而愛人,人無有不親。   鷙鳥之擊也,卑飛斂翼;猛獸之搏也,弭耳俯伏。   古者五行之官,水官得職,則能辨其性味;潛而復出,合而更分,皆可辨之。故師 曠、易牙,品天下之水,性味不同。蓋古水官之遺法,不獨為口腹也。   鳥飛於空,魚游於淵,非術也。故為鳥、為魚者,亦不自知其能飛、能游;苟知之 ,立心以為之,則必墮、必溺,猶人之足馳、手捉、耳聽、目視,當其馳、捉、聽、視 之際,應機自至,又不待思而施之乎!茍(苟)須思之而後可,施之則疲矣。是以,任 自然者久,得其常者濟。   商容有疾,老子曰:「先生無遺教以告弟子乎?」容曰:「將語。子過故鄉而下車 ,知之乎?」老子曰:「非謂不忘故耶?」容曰:「過喬木而趨,知之乎?」老子曰: 「非謂其敬老耶?」容張口曰:「吾舌存乎?」曰:「存吾齒存乎?」曰:「亡知之乎 ?」老子曰:「非謂其剛亡而弱存乎?」容曰:「嘻!天下事盡矣!」   公父文伯之母,季康子之從叔祖母也。康子往焉,[門^為](闈)門與之言,皆不 踰閾。仲尼聞之,以為別於男女之禮矣。   公父文伯退朝,朝其母。其母方績,文伯曰:「以歜之家而主猶績,胡不自安?」 其母歎曰:「使僮子備官,魯其亡乎!昔聖王之處民也,擇瘠土而處之,勞其民而用之 ,故長王天下。夫民勞則思,思則善心生;逸則淫,淫則忘善;忘善,則惡心生。沃土 之民,不材淫也;瘠土之民,莫不嚮義勞也。君子勞心,小人勞力,先王之訓也。自上 以下,誰敢淫心舍力?今我寡也,爾又在下位,朝夕處事,猶恐忘先人之業,況有怠惰 ,其何以避辟吾冀而朝夕修我。」曰:「必無廢先人爾。今曰:『何不自安』以是承君 之官。余懼穆伯之絕嗣也。」仲尼聞之,曰:「弟子志之。季氏之婦不淫矣。」   公輸子削竹木以為[昔隹](鵲),成而飛之,三日不下。公輸子自以為至巧。墨翟 言於公輸子曰:「子之為[昔隹](鵲)也,不如翟之為車轄,須臾劉三寸之木,而任五 十石之重。故所為巧,利於人,謂之巧;不利於人,謂之拙。」   翟王使使至於楚,楚王誇使者以「章華之臺,高廣美麗無匹也」。楚王曰:「翟國 亦有此臺乎?」對曰:「翟王茅茨不翦,綵椽不刻,猶以為作之者勞,居之者佚。」楚 王大怍。   文王在鎬,召太子發,曰:「我身老矣!吾語汝,我所保與我所守,傳之子孫。吾 厚德而廣惠,不為驕侈,不為泰靡,童牛不服,童馬不馳,土不失其宜,萬物不失其性 。天下不失恃,以成萬材,萬材已成,牧以為人。天下利之,而勿德,是謂大仁。」   榮啟期者,鹿裘帶索,鼓琴而歌。孔子遊於泰山,見而問之,曰:「先生何樂也? 」對曰:「吾樂甚多。天生萬物,唯人為貴,吾得為人矣,是一樂也。男女之別,男尊 女卑,故以男為貴,吾既為男矣,是二樂也。人生有不見日月,不免襁褓者,吾既已行 年九十矣,是三樂也。貧者,士之常也;死者,民之終也。居常以待終,何不樂也?」   舜一徙成邑,再徙成都,三徙成國。堯聞其賢,徵之草茅之中;與之語禮,樂而不 逆;與之語政,至簡而易行;與之語道,廣大而不窮。於是率羣(群)臣刻璧為書,東 沈洛水,言天命傳舜之意。   湯放桀而歸於亳,三千諸侯大會湯,取天子之璽,置之於天子之座。左復而再拜, 從諸侯之位。湯曰:「此天子之位,有道者可以處之矣。天下非一家之有也,有道者之 之有也(筆者案:「之之」衍一字。)。故天下者,唯有道者理之,唯有道者宜處之。 」湯以此三讓,三千諸侯莫敢即位,然後湯即天子之位。   周成王問鬻子曰:「寡人聞聖人在上位,使民富且壽。若夫富,則可為也。若夫壽 ,則在天乎?」鬻子對曰:「夫聖王在上位,天下無軍兵之事。故諸侯不私相攻,而民 不私相鬬也,則民得盡一生矣。聖王在上,則君積於德化,而民積於用力。故婦人為其 所衣,丈夫為其所食,則民無凍餓,民得二生矣。聖人在上,則君積於仁,吏積於愛, 民積於順,則刑罰廢而無夭遏之誅,民則得三生矣(筆者案:「民則」為「則民」之乙 。)。聖王在上,則使之有時,而用之有節,則民無厲疾,民可得四生矣。」   齊桓公謂管仲曰:「吾欲伐大國之不服者,奈何?」管仲對曰:「先愛四封之內, 然後可以惡境外之不善者;先定鄉大夫之家,然後可以危鄰之敵國。是故,先王必有置 也,然後有廢也;必有利也,然後有害也。」   仲尼曰:「凡人心,險於山川,難於知天,故君子遠使之,而觀其忠;近使之,而 觀其敬;煩使之,而觀其能;率然問焉,而觀其知;急與之期,而觀其信;委之以財, 而觀其仁;告之以危,而觀其節;醉之以酒,而觀其則;雜之以處,而觀其色。九徵至 ,賢、不肖人得矣。」 End of the Project Gutenberg EBook of Shen Zi, by Shen-Dao Zhou *** END OF THIS PROJECT GUTENBERG EBOOK SHEN ZI *** ***** This file should be named 25366-0.txt or 25366-0.zip ***** This and all associated files of various formats will be found in: http://www.gutenberg.org/2/5/3/6/25366/ Updated editions will replace the previous one--the old editions will be renamed. 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