The Project Gutenberg eBook of 慎子

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Title: 慎子

Author: Dao Shen

Release date: May 7, 2008 [eBook #25366]

Language: Chinese

*** START OF THE PROJECT GUTENBERG EBOOK 慎子 ***

《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。」

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