韓詩外傳, Vol. 5-6
Date: 2005-01-02T00:00:00+00:00
Keywords: Shi jing

The Project Gutenberg eBook of 韓詩外傳, Vol. 5-6

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Title: 韓詩外傳, Vol. 5-6

Author: active 150 B.C. Ying Han

Release date: January 1, 2005 [eBook #7287]
Most recently updated: December 30, 2020

Language: Chinese

Credits: Produced by Nicole Lai

*** START OF THE PROJECT GUTENBERG EBOOK 韓詩外傳, VOL. 5-6 ***

Produced by Nicole Lai

卷五子夏問曰：“關睢何以為國風始也？”孔子曰：“關睢至矣乎！夫關睢之人，仰則天，俯則地，幽幽冥冥，德之所藏，紛紛沸沸，道之所行，如神龍變化，斐斐文章。大哉！關睢之道也，万物之所系，群生之所懸命也，河洛出圖書，麟鳳翔乎郊，不由關睢之道，則關睢之事將奚由至矣哉！夫六經之策，皆歸論汲汲，蓋取之乎關睢，關睢之事大矣哉！馮馮翊翊，自東自西，自南自北，無思不服。子其勉強之，思服之，天地之間，生民之屬，王道之原，不外此矣。”子夏喟然嘆曰：“大哉！關睢乃天地之基也。”詩曰：“鐘鼓樂之。” 孔子抱圣人之心，彷徨乎道德之城，逍遙乎無形之鄉。倚天理，觀人情，明終始，知得失，故興仁義，厭勢利，以持養之。于是周室微，王道絕，諸侯力政，強劫弱，眾暴寡，百姓靡安，莫之紀綱，禮儀廢坏，人倫不理，于是孔子自東自西，自南自北，匍匐救之。王者之政，賢能不待次而舉，不肖不待須臾而廢，元惡不待教而誅，中庸不待政而化。分未定也，則有昭穆。雖公卿大夫之子孫也，行絕禮儀，則歸之庶人。遂傾覆之民，牧而試之。雖庶民之子孫也，積學而正身，行能禮儀，則歸之士大夫。敬而待之，安則蓄，不安則棄。反側之民，上收而事之，官而衣食之，王覆無遺，材行反時者，死之無赦，謂之天誅。是王者之政也。詩曰：“人而無儀，不死何為！” 君者、民之源也，源清則流清，源濁則流濁。故有社稷者、不能愛其民，而求民親己愛己，不可得也。民不親不愛，而求為己用，為己死，不可得也。民弗為用，弗為死，而求兵之勁，城之固，不可得也。兵不勁，城不固，而欲不危削滅亡，不可得也。夫危削滅亡之情，皆積于此，而求安樂是聞，不亦難乎！是枉生者也。悲夫！枉生者不待時而滅亡矣。故人主欲強固安樂，莫若反己；欲附下一民，則莫若及之政；欲修政美俗，則莫若求其人。彼其人者，生今之世，而志乎古之世，以天下之王公莫之好也，而是子獨好之；以民莫之為也，而是子獨為之也。抑為之者窮，而是子猶為之，而無是須臾怠焉差焉。獨明夫先王所以遇之者，所以失之者，知國之安危臧否，若別白黑，則是其人也。人主欲強固安樂，則莫若与其人為之，巨用之，則天下為一，諸侯為臣；小用之，則威行鄰國，莫之能御。若殷之用伊尹，周之遇太公，可謂巨用之矣；齊之用管仲，楚之用孫叔敖，可為小用之矣。巨用之者如彼，小用之者如此也。故曰：“粹而王，駁而霸，無一而亡。”詩曰：“四國無政，不用其良。”不用其良臣而不亡者，未之有也。造父、天下之善御者矣，無車馬，則無所見其能。羿、天下之善射者矣，無弓矢，則無所見其巧。彼大儒者、調一天下者也，無百里之地，則無所見其功。夫車固馬選，而不能致千里者、則非造父也。弓調矢直，而不能射遠中微，則非羿也。用百里之地，而不能調一天下，制四夷者，則非大儒也。彼大儒者、雖隱居窮巷陋室，無置錐之地，而王公不能与爭名矣；用百里之地，則千里國不与之爭胜矣；棰笞暴國，一齊天下，莫之能傾，是大儒之勛。其言有類，其行有禮，其舉事無悔，其持檢應變曲當，與時遷徙，与世偃仰，千舉万變，其道一也，是大儒之稽也。故有俗人者、有俗儒者、有雅儒者、有大儒者。耳不聞學，行無正義，迷迷然以富利為隆，是俗人也。逢衣博帶，略法先王，而足亂世，術謬學雜，其衣冠言行，為已同于世俗，而不知其惡也，言談議說，已無异于老墨，而不知分，是俗儒者也。法先王，一制度，言行有大法，而明不能濟法教之所不及、聞見之所未至，知之為知之，不知為不知，內不自誣，外不誣人，以是尊賢敬法，而不敢怠傲焉，是雅儒者也。法先王，依禮義，以淺持博，以一行万；苟有仁義之類，雖鳥獸若別黑白；奇物變，所未嘗聞見，卒然起一方，則舉統類以應之，無所疑；援法而度之，奄然如合符節，是大儒者也。故人主用俗人，則万乘之國亡；用俗儒，則萬乘之國存；用雅儒，則千里之國安；用大儒，則百里之地久，而三年，天下諸侯為臣；用萬乘之國，則舉錯定于一朝之間。詩曰：“周雖舊邦，其命維新。”文王亦可謂大儒已矣。楚成王讀書于殿上，而倫扁在下，作而問曰：“不審主君所讀何書也？”成王曰：“先圣之書。”倫扁曰：“此真先圣王之糟粕耳！非美者也。”成王曰：“子何以言之？”倫扁曰：“以臣輪言之。夫以規為圓，矩為方，此其可付乎子孫者也。若夫合三木而為一，應乎心，動乎体，其不可得而傳者也。則凡所傳，真糟粕耳。故唐虞之法，可得而考也，其喻人心，不可及矣。”詩曰：“上天之載，無聲無臭。”其孰能及之！孔子學鼓琴于師襄子而不進。師襄子曰：“夫子可以進矣！”孔子曰：“丘已得其曲矣，未得其數也。”有間，曰：“天子可以進矣！”曰： “丘已得其數矣，未得其意也。”有間，复曰：“夫子可以進矣！”曰： “丘已得其人矣，未得其類也。”有間，曰：“邈然遠望，洋洋乎！翼翼乎！必作此樂也，默然思，戚然而悵，以王天下，以朝諸侯者，其惟文王乎？”師襄子避席再拜曰：“善！師以為文王之操也。”孔子持文王之聲，知文王之為人。師襄子曰：“敢問何以知其文王之操也？”孔子曰：“ 然。夫仁者好偉，和者好粉，智者好彈，有殷匆庹吆美觥鶚且災拔耐踔床僖病！傳曰：聞其末而達其本者、圣也。紂之為主，勞民力，冤酷之令加于百姓，凄之惡施于大臣，群下不信，百姓疾怨，故天下叛，而愿為文王臣，紂自取之也。夫貴為天子，富有天下，及周師至，而令不行乎左右，悲夫！當是之時，索為匹夫，不可得也。詩曰：“天位殷适，使不俠四方。 ” 夫五色雖明，有時而渝；丰交之木，有時而落；物有成衰，不得自若。故三王之道，周而复始，窮則反本，非務變而已，將以止惡扶微，絀繆淪非，調和陰陽，順万物之宜也。詩曰：“勉勉我王，綱紀四方。” 禮者、則天地之体，因人情而為之節文者也。無禮，何以正身？無師、安知禮之是也。禮然而然，是情安于禮也；師云而云，是知若師也。情安禮，知若師，則是君子之道。言中倫，行中理，天下順矣。詩曰：“不識不知，順帝之則。” 上不知順孝，則民不知反本。君不知敬長，則民不知貴親。診祭不敬，山川失時，則民無畏矣。不教而誅，則民不識勸也。故君子修身及孝，則民不倍矣。敬孝達乎下，則民知慈愛矣。好惡喻乎百姓，則下應其上，如影響矣。是則兼制天下，定海內，臣万姓之要法也，明王圣主之所不能須臾而舍也。詩曰：“成王之孚，下土之式，永言孝思，孝思惟則。” 成王之時，有三苗貫桑而生，同為一秀，大機滿車，長几充箱。成王問周公曰：“此何物也？”周公曰：“三苗同一秀，意者、天下殆同一也。”比几三年，累有越嘗氏重九譯而至，獻白雉于周公：“道路悠遠，山川幽深，恐使人之未達也，故重譯而來。”周公曰：“吾何以見賜也？” 譯曰：“吾受命國之黃發曰：‘久矣！天之不迅風疾雨也，海不波溢也，三年于茲矣！意者、中國殆有圣人，盍往朝之！’于是來也。”周公乃敬求其所以來。詩曰：“于万斯年，不遐有佐”。登高臨深，遠見之樂，台榭不如丘山所見高也；平原廣望，博觀之樂，沼池不如川澤所見博也。勞心苦思，從欲极好，靡財傷情，毀名損壽，悲夫傷哉！窮君之反于是道，而愁百姓。詩曰：“上帝板板，下民卒癉。 ” 儒者、儒也，儒之為言無也，不易之術也，千舉万變，其道不窮，六經是也。若夫君臣之義，父子之親，夫婦之別，朋友之序，此儒者所謹守、日切磋而不舍也。雖居窮巷陋室之下，而內不足以充虛，外不足以蓋形，無置錐之地，明察足以持天下，大舉在人上，則王公之材也，小用使在位，則社稷之臣也，雖岩居穴處，而王侯不能与爭名，何也？仁義之化存爾。如使王者听其言，信其行，則唐虞之法可得而觀，頌聲可得而听。詩曰：“先民有言，詢于芻蕘。”取謀之博也。傳曰：天子居廣廈之下，帷帳之內，旃茵之上，被　舄，視不出閫，莽然而知天下者，以其賢左右也。故獨視不若与眾視之明也，獨听不若与眾听之聰也，獨慮不若与眾慮之工也。故明主使賢臣輻湊并進，所以通中正而致隱居之士。詩曰：“先民有言，詢于芻蕘。”此之謂也。天設其高，而日月成明；地設其厚，而山陵成名；上設其道，而百事得序。自周衰坏以來，王道廢而不起，禮義絕而不繼。秦之時，非禮義，棄詩書，略古昔，大滅圣道，專為苟妄，以貪利為俗，以較獵為化，而天下大亂，于是兵作而火起，暴露居外，而民以侵漁遏奪相攘為服習，离圣王光烈之日久遠，未嘗見仁義之道，被禮義之風，是以縹蘩瘢捕嗑益凌遲，以威武相攝，妄為佞人，不避禍患，此其所以難治也。人有六情：目欲視好色，耳欲听宮商，鼻欲嗅芬香，口欲嗜甘旨，其身体四肢欲安而不作，衣欲被文繡而輕暖，此六者、民之六情也，失之則亂，從之則穆。故圣王之教其民也，必因其情，而節之以禮，必從其欲，而制之以義，義簡而備，禮易而法，去情不遠，故民之從命也速。孔子知道之易行，曰：“詩云：‘牖民孔易。’非虛辭也。” 之性為絲，弗得女工燔以沸湯，抽其統理，不成為絲。卵之性為雛，不得良雞覆伏孚育，積日累久，則不成為雛。夫人性善，非得明王圣主扶攜，內之以道，則不成為君子。詩曰：“天生蒸民，其命匪諶。靡不有初，鮮克有終。”言惟明王圣然后使之然也。智如泉源，行可以為表儀者、人師也。智可以砥，行可以為輔弼者、人友也。据法守職，而不敢為非者、人吏也。當前決意，一呼再喏者、人隸也。故上主以師為佐，中主以友為佐，下主以吏為佐，危亡之主以隸為佐。語曰：“淵廣者、其魚大，主明者，其臣慧，相觀而志合，必由其中。”故同明相見，同音相聞，同志相從，非賢者莫能用賢。故輔弼左右所任使者、有存亡之机，得失之要也，可無慎乎！詩曰：“不明爾德，時無背無側；爾德不明，以無陪無卿。” 昔者，禹以夏王，桀以夏亡；湯以殷王，紂以殷亡。故無常安之國，宜治之民，得賢則昌，不肖則亡，自古及今，未有不然者也。夫明鏡者、所以照形也；往古者、所以知今也。夫知惡往古之所以危亡，而不襲蹈其所以安存者、則無以异乎卻行而求逮于前人。鄙語曰：“不知為吏，視已成事。”或曰：“前車覆，后車不誡，是以后車覆也。”故夏之所以亡者、而殷為之，殷之所以亡者、而周為之。故殷可以鑒于夏，而周可以鑒于殷。詩曰：“殷鑒不遠，在夏后之世。” 傳曰：驕溢之君寡忠，口惠之人鮮信。故盈把之木無合拱之枝，榮澤之水無吞舟之魚，根淺則枝葉短，本絕則枝葉枯。詩曰：“枝葉未有害，本實先撥。”禍福自己出也。水淵深廣，則龍魚生之；山林茂盛，則禽獸歸之；禮義修明，則君子怀之。故禮及身而行修，禮及國而政明。能以禮扶身，則貴名自揚，天下順焉，令行禁止，而王者之事畢矣。詩曰：“有覺德行，四國順之。”夫此之謂也。孔子曰：“夫談說之術：齊庄以立之，端誠以處之，堅強以待之，辟稱以喻之，分以明之，歡忻芬芳以送之，寶之珍之，貴之神之，如是、則說痤L不行矣，夫是之謂能貴其所貴。若夫無類之說，不形之行，不贊之辭，君子慎之。”詩曰：“無易由言，無曰苟矣。” 夫百姓內不乏食，外不患寒，則可教御以禮義矣。詩曰：“蒸畀祖妣，以洽百禮。”百禮洽則百意逐，百意逐則陰陽調，陰陽調則寒暑均，寒暑均則三光清，三光清則風雨時，風雨時則群生宁，如是、則天道得矣。是以不出戶而知天下，不窺牖而知天道。詩曰：“惟此圣人，瞻言百里。于鑠王師，遵養時晦。”言相養之至于晦也。天有四時：春夏秋冬，風雨霜露，無非教也。清明在躬，气志如神，嗜欲將至，有開必先。天降時雨，山川出云。詩曰：“崧高維岳，駿极于天。維岳降神，生甫及申。維申及甫，維周之翰。四國于蕃，四方于宣。 ”此文武之德也。三代之王也，必先其令名。詩曰：“明明天子，令聞不己。矢其文德，洽此四國。”此大王之德也。藍有青，而絲假之，青于藍；地有黃，而絲假之，黃于地。藍青地黃，猶可假也，仁義之事，不可假乎哉！東海之魚，名曰鰈，比目而行，不相得，不能達。北方有獸，名曰婁，更食而更視，不相得，不能飽。南方有鳥，名曰鶼，比翼而飛，不相得，不能舉。西方有獸，名曰洟，前足鼠，后足兔，得甘草，必銜以遺蛩蛩距虛，其性非能蛩蛩距虛，將為假之故也。夫鳥獸魚猶相假，而況万乘之主而獨不知假此天下英雄俊士，与之為伍，則豈不病哉！故曰：以明扶明，則升于天；以明扶，則歸其人；兩瞽相扶，不傷牆木，不陷井阱，則其幸也。詩曰：“惟彼不順，往以垢。” 行也。福生于無為，而患生于多欲。知足、然后富從之，德宜君人，然后貴從之。故貴爵而賤德者，雖為天子，不尊矣；貪物而不知止者，雖有天下，不富矣。夫土地之生不益，山澤之出有盡，怀不富之心，而求不益之物；挾百倍之欲，而求有盡之財，是桀紂所以失其位也。詩曰：“大風有隧，貪人敗類。” 哀公問于子夏曰：“必學然后可以安國保民乎？”子夏曰：“不學而能安國保民者，未之有也。”哀公曰：“然則五帝有師乎？”子夏曰：“ 臣聞黃帝學乎大墳，顓頊學乎祿圖，帝嚳學乎赤松子，堯學乎務成子附，舜尹壽，禹學乎西王國，湯學乎貸乎相，文王學乎錫疇子斯，武王學乎太公，周公學乎虢叔，仲尼學乎老聃。此十一圣人，未遭此師，則功業不能著乎天下，名號不能傳乎后世者也。”詩曰：“不愆不忘，率由舊章。” 德也者、包天地之大，配日月之明，立乎四時之周，臨乎陰陽之交。寒暑不能動也，四時不能化也，a乎太陰而不濕，散乎太陽而不枯。鮮洁清明而備，嚴威毅疾而神，至精而妙乎天地之間者、德也，微圣人，其孰能與于此矣。詩曰：“德如毛，民鮮克舉之。” 如歲之旱，草不潰茂，然天勃然興云，沛然下雨，則万物無不興起之者。民非無仁義根于心者也，王政怵迫，而不得見，憂郁而不得出。圣王在，彼　舄，視不出合，而天下隨，倡而天下和，何如在此，有以應哉！詩曰：“如彼歲旱，草不潰茂。” “道者，何也？”曰：“君之所道也。”“君者，何也？”曰：“群也。為天下万物而除其害者、謂之君。”“王者何也？”曰：“往也。天下往之，謂之王。”曰：“善養生者、故人尊之；善辯治人者，故人安之；善顯設人者、故人親之；善粉飾人者、故人樂之。四統者具，天下往之，四統無一，而天下去之，往之謂之王，去之謂之亡，故曰：道存則國存，道亡則國亡。夫省工商，眾農人，謹盜賊，除奸邪，是所以生養之也。天子三公，諸侯一相，大夫擅官，士保職，莫不治理，是所以辯治之也。決德而定次，量能而授官，賢以為三公，賢以為諸侯，次則為大夫，是所以顯設之也。修冠弁衣裳，黼黻文章，柳琢刻鏤，皆有等差，是所以粉飾之也。故自天子至于庶人，莫不稱其能，得其意，安樂其事，是所同也。若夫重色而成文，累味而備珍，則圣人所以分賢愚，明貴賤。故道得則澤流群生，而福歸王公，澤流群生，則下安而和，福歸王公，則上尊而榮，百姓皆怀安和之心，而樂戴其上，夫是之謂下治而上通，下治而上通，頌聲之所以興也。”詩曰：“降福簡簡，威儀反反。既醉既飽，福祿來反。 ” 圣人養一性而御夫气，持一命而節滋味，奄治天下，不遺其小，存其精神，以補其中，謂之士。詩曰：“不競不，不剛不柔。”言得中也。朝廷之士為祿，故人而不出，山林之士為名，故往而不返。入而亦能出，往而亦能返，通移有常，圣也。詩曰：“不競不亢，不剛不柔。”言得中也。孔子侍坐于季孫。季孫之宰通曰：“君使人假馬，其与之乎？”孔子曰：“吾聞君取于臣，謂之取，不曰假。”季孫悟，告宰通曰：“今以往，君有取，謂之取，無曰假。”孔子曰正假馬之言，而君臣之義定矣。論語曰：“必也正名乎！”詩曰：“君子無易由言。” 卷六比干諫而死。箕子曰：“知不用而言，愚也，殺身以彰君之惡，不忠也。二者不可，然且為之，不祥莫大焉。”遂解發佯狂而去。君子聞之，曰：“勞矣！箕子！盡其精神，竭其忠愛，見比干之事，免其身，仁知之至。”詩曰：“人亦有言，靡哲不愚。” 齊桓公見小臣，三往不得見。左右曰：“夫小臣、國之賤臣也，君三往而不得見，其可已矣！”桓公曰：“惡！是何言也！吾聞之：布衣之士不欲富貴，不輕身于万乘之君；万乘之君不好仁義，不輕身于布衣之士。縱夫子不欲富貴，可也，吾不好仁義、不可也。”五往而得見也。天下諸侯聞之，謂桓公猶下布衣之士，而況國君乎！于是相率而朝，靡有不至。桓公之所以九合諸侯，一匡天下者、此也。詩曰：“有覺德行，四國順之。” 賞勉罰偷，則民不怠；兼听齊明，則天下歸之。然后明其分職，考其事業，較其官能，莫不理法，則公道達而私門塞，公義立而私事息。如是、則持厚者進，而佞諂者止，貪戾者退，而廉洁者起。周制曰：“先時者、死無赦；不及時者、死無赦。”人習事而因，人之事，使如耳目鼻口之不可相錯也。故曰：職分而民不慢，次定而序不亂，兼听齊明而百事不留。如是、則群下百吏莫不修己然后敢安仕，成能然后敢受職，小人易心，百姓易俗，奸宄之屬，莫不反愨，夫是之謂政教之极，則不可加矣。詩曰：“吁謨定命，遠猶辰告。敬慎威儀，惟民之則。” 子路治蒲三年，孔子過之。入境而善之，曰：“由恭敬以信矣。”入邑，曰：“善哉！由忠信以寬矣。”至庭，曰：“善哉！由明察以斷矣。 ”子貢執轡而問曰：“夫子未見由，而三稱善，可得聞乎？”孔子曰：“ 入其境，田疇草萊甚辟，此恭敬以信，故民盡力。入其邑，墉屋甚尊，樹木甚茂，此忠信以寬，其民不偷。其庭甚閑，此明察以斷，故民不扰也。 ”詩曰：“夙興夜寐，洒掃庭內。” 古者有命：民之有能敬長怜孤、取舍好讓、居事力者、命于其君，然后命得乘飾車駢馬，未得命者、不得乘飾車駢馬，皆有罰。故民雖有余財侈物，而無禮義功德，則無所用。故皆興仁義而賤財利，賤財利則不爭，不爭則強不陵弱，眾不暴寡，是君之所以象典刑而民莫犯法，民莫犯法，而亂斯止矣。詩曰：“質爾人民，謹爾侯度，用戒不虞。” 天下之辯，有三至五胜，而辭置下。辯者、別殊類，使不相害；序异端，使不相悖；輸公通意，揚其所謂，使人預知焉，不務相迷也。是以辯者不失所守，不胜者得其所求，故辯可觀也。夫繁文以相假，飾辭以相悖，數譬以相移，外人之身，使不得反其意，則論便然后害生也。夫不疏其指而弗知，謂之隱；外意外身，謂之諱；几廉倚跌，謂之移；指緣謬辭，謂之苟；四者所不為也，故理可同睹也。夫隱諱移苟，爭言競為而后息，不能無害其為君子也，故君子不為也。論語曰：“君子于其言，無所苟而已矣。”詩曰：“無易由言，無曰苟矣。” 吾語子：“夫服人之心，高上尊貴，不以驕人；聰明圣知，不以幽人；勇猛強武不以侵人；齊給便捷，不以欺誣人。不能則學，不知則問，雖知必讓，然后為知。遇君則修臣下之義，出鄉則修長幼之義，遇長老則修弟子之義，遇等夷則修朋友之義，遇少而賤者則修告道寬裕之義。故無不愛也，無不敬也，無与人爭也，曠然而天地苞万物也。如是、則老者安之，少者怀之、朋友信之。”詩曰：“惠于朋友，庶民小子。子孫繩繩，万民靡不承。” 仁者必敬其人。敬其人有道，遇賢者則愛親而敬之，遇不肖者則畏疏而敬之。其敬一也，其情二也。若夫忠信端愨而不害傷，則無接而不然，是仁之質也。仁以為質，義以為理，開口無不可以為人法式者。詩曰：“ 不僭不賊，鮮不為則。” 子曰：“不學而好思，雖知不廣矣；學而慢其身，雖學不尊矣。不以誠立，雖立不久矣；誠未著而好言，雖言不信矣。美材也，而不聞君子之道，隱小物以害大物者，災必及身矣。”詩曰：“其何能淑，載胥及溺。 ” 民勞思佚，治暴思仁，刑危思安，國亂思天。詩曰：“靡有旅力，以念穹蒼。” 問者曰：“古之謂知道者曰先生，何也？”“猶言先醒也。不聞道術之人，則冥于得失，不知亂之所由，庵庵乎其猶醉也。故世主有先生者，有后生者、有不生者。昔者、楚庄王謀事而居有憂色。申公巫臣問曰：‘ 王何為有憂也？’庄王曰：‘吾聞諸侯之德，能自取師者王，能自取友者霸，而与居不若其身者亡。以寡人之不肖也，諸大夫之論，莫有及于寡人，是以憂也。’庄王之德宜君人，威服諸侯，日猶恐懼，思索賢佐。此其先生者也。昔者、宋昭公出亡，謂其御曰：‘吾知其所以亡矣。’御者曰：‘何哉？’昭公曰：‘吾被服而立，侍御者數十人，無不曰：吾君、麗者也。吾發言動事，朝臣數百人，無不曰：吾君、圣者也。吾外內不見吾過失，是以亡也。’于是改操易行，安義行道，不出二年，而美聞于宋，宋人迎而复之，謚為昭。此其后生者也。昔郭君出郭，謂其御者曰：‘吾渴，欲飲。’御者進清酒。曰：‘吾飢，欲食。’御者進干脯梁糗。曰： ‘何備也！’御者曰：‘臣儲之。’曰：‘奚儲之？’御者曰：‘為君之出亡，而道飢渴也。’曰：‘子知吾且亡乎？’御者曰：‘然。’曰：‘ 何不以諫也？’御者曰：‘君喜道諛，而惡至言。臣欲進諫，恐先郭亡，是以不諫也。’郭君作色而怒曰：‘吾所以亡者、誠何哉？’御轉其辭曰：‘君之所以亡者、太賢。’曰：‘夫賢者所以不為存而亡者、何也？’ 御曰：‘天下無賢而獨賢，是以亡也。’伏軾而嘆曰：‘嗟乎！失賢人者如此乎？’于是身倦力解，枕御膝而臥，御自易以備，疏行而去。身死中野，為虎狼所食。此其不生者也。故先生者、當年霸，楚庄王是也。后生者、三年而复，宋昭公是也。不生者、死中野，為虎狼所食，郭君是也。有先生者、有后生者、有不生者。”詩曰：“听言則對，誦言如醉。” 田常s簡公，乃盟于國人，曰：“不盟者、死及家。”石他曰：“古之事君者、死其君之事。舍君以全親，非忠也；舍親以死君之事，非孝也；他則不能。然不盟，是殺吾親也，從人而盟，是背吾君也。嗚呼！生亂世，不得正行；劫乎暴人，不得全義，悲夫！”乃進盟，以免父母；退伏劍，以死其君。聞之者曰：“君子哉！安之命矣！”詩曰：“人亦有言；進退維谷。”石先生之謂也。易曰：“困于石，据于蒺藜，入于其宮，不見其妻，凶。”此言困而不見据賢人者也。昔者、秦繆公困于ィ布簿菸﹞j夫、蹇叔、公孫友而是小霸。晉文困于驪氏，疾据咎犯、趙衰、介子推而遂為君。越王勾踐困于會稽，疾据范蠡、大夫种、而霸南國。齊桓公困于長勺，疾据管仲、宁戚、隰朋，而匡天下。此皆困而知疾据賢人者也。夫困而不知疾据賢人，而不亡者、未嘗有之也。詩曰：“人之云亡，邦國殄瘁。”無善人之謂也。孟子說齊宣王而不說。淳于髡侍，孟子曰：“今日說公之君，公之君不說，意者、其未知善之為善乎？”淳于髡曰：“夫子亦誠無善耳。昔者瓠巴鼓瑟，而潛魚出听；伯牙鼓琴，而六馬仰秣；魚馬猶知善之為善，而況君人者也。”孟子曰：“夫雷電之起也，破竹折木，震惊天下，而不能使聾者卒有聞；日月之明，遍照天下，而不能使盲者卒有見。今公之君若此也。”淳于髡曰：“不然。昔者、揖封生高商，齊人好歌；杞梁之妻悲哭，而人稱詠。夫聲無細而不聞，行無隱而不形。夫子苟賢，居魯而魯國之削，何也？”孟子曰：“不用賢，削何有也！吞舟之魚不居潛澤，度量之士不居污世。夫、冬至必雕，吾亦時矣。”詩曰：“不自我先，不自我后。”非遭雕世者歟！孔子曰：“可与言終日而不倦者、其惟學乎！其身体不足觀也，勇力不足憚也，族姓不足稱也，宗祖不足道也；而可以聞于四方，而昭于諸侯者、其惟學乎！”詩曰：“不愆不忘，率由舊章。”夫學之謂也。子曰：“不知命，無以為君子。”言天之所生，皆有仁義禮智順善之心，不知天之所以命生，則無仁義禮智順善之心，無仁義禮智順善之心，謂之小人。故曰：“不知命，無以為君子。”小雅曰：“天保定爾，亦孔之固。”言天之所以仁義禮智保定人之甚固也。大雅曰：“天生蒸民，有物有則。民之秉彝，好是懿德。”言民之秉德以則天也。不知所以則天，又焉得為君子乎！王者必立牧，方二人，使窺遠牧眾也。遠方之民有飢寒而不得衣食、有獄訟而不平其冤，失賢而不舉者、入告乎天子，天子于其君之朝也，揖而進之，曰：“噫！朕之政教有不得爾者邪？何如乃有飢寒而不得衣食，有獄訟而不平其冤、失賢而不舉。”然后其君退，而与其卿大夫謀之。遠方之民聞之，皆曰：“誠天子也！夫我居之僻，見我之近也；我居之幽，見我之明也。可欺乎哉！”故牧者所以開四目、通四聰也。詩曰：“邦國若否，仲山甫明之。”此之謂也。楚庄王伐鄭，鄭伯肉袒，左把茅旌，右執鸞刀以進，言于庄王曰：“ 寡人無良邊陲之臣，以干大褐，使大國之君沛焉，遠辱至此。”庄王曰： “君子不令臣交易為言，是以使寡人得見君之玉面也，而微至乎此。”庄王受節，左右麾楚軍，退舍七里。將軍子重進諫曰：“夫南郢之与鄭，相去數千里，大夫死者數人，　役者數百人，今克而弗有，無乃失民臣之力乎！”庄王曰：“吾聞：古者f不穿，皮不蠹，不出于四方，以是君子之重禮而賤財也，要其人，不要其土，人告以從而不舍，不祥也。吾以不祥立于天下，災及吾身，何取之有？”既、晉之救鄭者至，曰：“請戰。” 庄王許之。將軍子重進諫曰：“晉、強國也，道近兵銳，楚師奄罷，君其勿許。”庄王曰：“不可。強者、我避之，弱者、我威之，是寡人無以立乎天下也。”乃遂還師，以逆晉寇。庄王援桴而鼓之，晉師大敗，士卒奔者爭舟，而指可掬也。庄王曰：“噫！吾兩君不相好，百姓何罪？”乃退楚師，以佚晉寇。詩曰：“柔亦不茹，剛亦不吐。” 君子崇人之德，揚人之美，非道諛也；正言直行，指人之過，非毀疵也；　柔順從，剛強猛毅，与物周流，道德不外。詩曰：“柔亦不茹，剛亦不吐；不侮矜寡，不畏強御。” 衛靈公晝寢而起，志气益衰，使人馳召勇士公孫，道遭行人卜商，卜商曰：“何驅之疾也？”對曰：“公晝寢而起，使我召勇士公孫。”子夏曰：“微?而勇若?者、可乎？”御者曰：“可。”子夏曰：“載我而反。 ”至，君曰：“使子召勇士，何為召儒？”使者曰：“行人曰：‘微而勇若者、可乎？’臣曰：‘可。’即載与來。”君曰：“諾。延先生上，趣召公孫。”至，入門杖劍疾呼曰：“商下，我存若頭。”子夏顧咄之，曰：“咄！內劍，吾將与若言勇。”于是、君令內劍而上。子夏曰：“來、吾嘗与子從君而西，見趙簡子，簡子披發杖矛而見我君，我從十三行之后，趨而進曰：‘諸侯相見，不宜不朝服，不朝服，行人卜商將以頸血濺君之服矣。’使反朝服，而見吾君，子耶？我耶？”曰：“子也。”子夏曰：“子之勇不若我一矣。又与子從君而東至阿，遭齊君重而坐，吾君單而坐，我從十三行之后，趨而進曰：‘禮、諸侯相見，不宜相臨。’以庶揄其一而去之者、子耶？我耶？”曰：“子也。”子夏曰：“子之勇不若我二矣。又与子從君于囿中，于是兩寇肩逐我君，拔矛下格而還。子耶？我耶？”曰：“子也。”子夏曰：“子之勇不若我三矣。所貴為士者、上攝万乘，下不敢敖乎匹夫；外立節矜，而敵不侵扰；內禁殘害，而君不危殆；是士之所長，君子之所致貴也。若夫以長掩短，以眾暴寡，凌轢無罪之民，而成威于閭巷之間者、是士之甚毒，而君子之所致惡也，眾之所誅鋤也。詩曰：‘人而無儀，不死何為。’夫何以論勇于人主之前哉！”于是靈公避席抑手曰：“寡人雖不敏，請從先生之勇。”詩曰：“不侮矜寡，不畏強御。”卜先生也。孔子行，簡子將殺陽虎，孔子似之，帶甲以圍孔子舍，子路慍怒，奮戟將下，孔子止之，曰：“由。何仁義之寡裕也！夫詩書之不習，禮樂之不講，是丘之罪也。若吾非陽虎，而以我為陽虎，則非丘之罪也，命也！我歌，子和若。”子路歌，孔子和之，三終而圍罷。詩曰：“來游來歌。 ”以陳盛德之和而無為也。詩曰：“愷悌君子，民之父母。”君子為民父母何如？曰：“君子者、貌恭而行肆，身儉而施博，故不肖者不能逮也。殖盡于己，而區略于人，故可盡身而事也。篤愛而不奪，厚施而不伐；見人有善，欣然樂之；見人不善，惕然掩之；有其過而兼包之；授衣以最，授食以多；法下易由，事寡易為；是以中立而為人父母也。筑城而居之，別田而養之，立學以教之，使人知親尊，親尊故為父服斬三年，為君亦服斬三年，為民父母之謂也。” 事強暴之國難，使強暴之國事我易。事之以貨寶，則貨單而交不結；約契盟誓，則約定而反無日；割國之強乘以賂之，則割定而欲無厭。事之彌順，其侵之愈甚，必致寶單國舉而后已，雖左堯右舜，未有能以此道免者也。故非有圣人之道，持以巧敏拜請畏事之，則不足以持國安身矣，故明君不道也。必修禮以齊朝，正法以齊官，平政以齊下，然后禮義節奏齊乎朝，法則度量正乎官，忠信愛利平乎下。行一不義，殺一無罪，而得天下，不為也。故近者競親，而遠者愿至，上下一心，三軍同力；名聲足以熏炙之，威強足以一齊之，則拱揖指麾，而強暴之國莫不趨使，如赤子歸慈母者、何也？仁形義立，教誠愛深故。詩曰：“王猷允塞，徐方既來。 ” 勇士一呼，三軍皆避，士之誠也。昔者、楚熊渠子夜行，寢石以為伏虎，彎弓而射之，沒金飲羽，下視，知其為石，石為之開，而況人乎！夫倡而不和，動而不僨，中心有不全者矣。夫不降席而匡天下者、求之己也。孔子曰：“其身正，不令而行；其身不正，雖令不從。”先王之所以拱揖指麾，而四海來賓者、誠德之至也，色以形于外也。詩曰：“王猷允塞，徐方既來。” 昔者、趙簡子薨而未葬，中牟畔之，葬五日，襄子興師而次之，圍未匝，而城自坏者十丈，襄子擊金而退之。軍吏諫曰：“君誅中牟之罪，而城自坏者、是天助之也，君曷為而退之？”襄子曰：“吾聞之于叔向曰： ‘君子不乘人于利，不厄人于險。’使其城，然后攻之。”中牟聞其義而請降。曰：“善哉！襄子之謂也。詩曰：‘王猷允塞，徐方既來。’” 威有三術：有道德之威者、有暴察之威者，有狂妄之威者，此三威不可不審察也。何謂道德之威？曰：“禮樂則修，分義則明；舉措則時，愛利則刑；如是、則百姓貴之如帝王，親之如父母，畏之如神明；故賞不用而民勸，罰不加而威行，是道德之威也。”何謂暴察之威？曰：“禮樂則不修，分義則不明，舉措則不時，愛利則不刑，然而其禁非也暴，其誅不服也繁審，其刑罰而信，其誅殺猛而必，如雷擊之，如牆壓之；百姓劫則致畏，怠則傲上，執拘則聚，遠聞則散，非劫之以刑勢，振之以誅殺，則無以有其下，是暴察之威也。”何謂狂妄之威？曰：“無愛人之心，無利人之事，而日為亂人之道，百姓嘩，則從而放執于刑灼；不和人心，悖逆天理；是以水旱為之不時，年谷以之不升；百姓上困于暴亂之患，而下窮衣食之用，愁哀而無所告訴，比周憤潰以离上，傾覆滅亡可立而待，是狂妄之威也。夫道德之威成乎眾強，暴察之威成乎危弱，狂妄之威成乎滅亡。故威名同而吉凶之效遠矣，故不可不審察也。”詩曰：“昊天疾威，天篤降喪，我飢饉，民卒流亡。” 晉平公游于河而樂，曰：“安得賢士，与之樂此也！”船人盍胥跪而對曰：“主君亦不好士耳！夫珠出于江海，玉出于昆山，無足而至者，猶主君之好也。士有足而不至者，蓋主君無好士之意耳，無患乎無士也。” 平公曰：“吾食客門左千人，門右千人；朝食不足，夕收市賦；暮食不足，朝收市賦。吾可謂不好士乎？”盍胥對曰：“夫鴻鵠一舉千里，所恃者、六翮爾；背上之毛，腹下之毳，益一把，飛不為加高，損一把，飛不為加下。今君之食客，門左門右各千人，亦有六翮其中矣，將皆背上之毛，

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