The Project Gutenberg eBook of 尹文子

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Title: 尹文子

Author: Wen Yin

Release date: October 24, 2008 [eBook #27017]
Most recently updated: January 4, 2021

Language: Chinese

Credits: Produced by Yvonne

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Produced by Yvonne

大道上大道無形，稱器有名。名也者，正形者也。形正由名，則名不可差，故仲尼云： “必也正名乎！名不正，則言不順也。”大道不稱，眾有必名，生於不稱，則群形自得其方圓，名生於方圓，則眾名得其所稱也。以大道治者，則名、法、儒、墨自廢，以名、法、儒、墨治者，則不得離道。老子曰：“道者，萬物之奧，善人之寶，不善人之所寶。”是道治者，謂之善人，藉名、法、儒、墨者，謂之不善人，善人之與不善人，名分日離，不待審察而得也。道不足以治，則用法；法不足以治，則用術；術不足以治，則用權；權不足以治，則用勢。勢用，則反權；權用，則反術；術用，則反法；法用，則反道；道用，則無為而自治。故窮則徼終，徼終則反始，始終相襲，無窮極也。有形者，必有名；有名者，未必有形。形而不名，未必失其方圓白黑之實。名而不可不尋，名以檢其差，故亦有名以檢形。形以定名，名以定事，事以檢名，察其所以然，則形名之與事物，無所隱其理矣。名有三科，法有四呈。一曰命物之名，方圓白黑是也；二曰毀譽之名，善惡貴賤是也；三曰況謂之名，賢愚愛憎是也。一曰不變之法，君臣上下是也；二曰齊俗之法，能鄙同異是也；三曰治眾之法，慶賞刑罰是也；四曰平準之法，律度權量是也。術者，人君之所密用，群下不可妄窺。勢者，制法之利器，群下不可妄為。人君有術，而使群下得窺非術之奧者；有勢，使群下得為非勢之重者，大要在乎先正名分，使不相侵雜，然後術可秘、勢可專。名者，名形者也；形者，應名者也。然形非正名也，名非正形也，則形之與名，居然別矣！不可相亂，亦不可相無。無名，故大道無稱；有名，故名以正形。今萬物具存，不以名正之，則亂；萬名具列，不以形應之，則乖。故形名者，不可不正也。善名命善，惡名命惡，故善有善名，惡有惡名。聖賢仁智，命善者也；頑嚚凶愚，命惡者也。今即聖賢仁智之名，以求聖賢仁智之實，未之或盡也；即頑嚚凶愚之名，以求頑嚚凶愚之實，亦未或盡也。使善惡盡然有分，雖未能盡物之實，猶不患其差也。故曰：名不可不辨也。名稱者，何彼此而檢虛實者也。自古至今，莫不用此而得，用彼而失。失者，由名分混；得者，由名分察。今親賢而疏不肖，賞善而罰惡，賢、不肖、善、惡之名，宜在彼，親、疏、賞、罰之稱宜屬我。我之與彼，各得 1一名，名之察者也。名賢不肖為親疏，名善惡為賞罰，合彼我之一稱，而不別之，名之混者也。故曰名稱者，不可不察也。語曰：好牛，又曰：不可不察也。 “好”則物之通稱，“牛”則物之定形，以通稱隨定形，不可窮極者也。設復言 “好馬”，則復連於“馬”矣，則“好”所通，無方也。設復言“好人”，則彼屬於人矣，則“好”非人，“人”非好也。則“好牛”、“好馬”、“好人”之名自離矣，故曰：名分不可相亂也。五色、五聲、五臭、五味，凡四類，自然存焉天地之間，而不期為人用。人必用之，終身各有好惡而不能辨其名分，名宜屬彼，分宜屬我。我愛白而憎黑，韻商而舍徵，好膻而惡焦，嗜甘而逆苦，白黑、商徵、膻焦、甘苦，彼之名也；愛憎、韻舍、好惡、嗜逆，我之分也。定此名分，則萬事不亂也。故人以度審長短，以量受多少，以衡平輕重，以律均清濁，以名稽虛實，以法定治亂，以簡治煩惑，以易御險難，以萬事皆歸於一，百度皆準於法。歸一者，簡之至；準法者，易之極。如此，頑、嚚、聾、瞽，可與1察慧聰明，同治矣2。故有理而無益於治者，君子弗言；有能而無益於事者，君子弗為。君子非樂有言，有益於治，不得不言；君子非樂有為，有益於事，不得不為。故所言者，不出於名法權術；所為者，不出於農稼軍陣。周務而已，故明主任之1。治外之理，小人 之所1必言事外之能 ，小人之所必為2。小人亦知言損於治，而不能不言；小人亦知能損於事，而不能不為。故所言者，極於儒墨是非之辨；所為者，極於堅偽偏抗之行；求名而已，故明主誅之。古語曰：不知無害於君子，知之無損於小人。工匠不能，無害於巧；君子不知，無害於治，此信矣。為善使人不能得從，此獨善也；為巧使人不能得從，此獨巧也。未盡善巧之理，為善與眾行之，為巧與眾能之，此善之善者、巧之巧者也。所貴聖人之治，不貴其獨治，貴其能與眾共治；貴工倕之巧，不貴其獨巧，貴其能與眾共巧也。今世之人，行欲獨賢，事欲獨能，辨欲出群，勇欲絕眾。獨行之賢，不足以成化；獨能之事，不足以周務；出群之辨，不可為戶說；絕眾之勇，不可與征陣。凡此四者，亂之所由生。是以，聖人任道以夷其險，立法以理其差，使賢愚不相棄，能鄙不相遺。能鄙不相遺，則能鄙齊功；賢愚不相棄，則賢愚等慮，此至治之術也。名定，則物不競；分明，則私不行。物不競，非無心，由名定，故無所措其心；私不行，非無欲，由分明，故無所措其欲。然則心欲人人有之，而得同於無心無欲者，制之有道也。田駢曰：“天下之士，莫不處其門庭，臣其妻子，必遊宦諸侯之朝者，利引之也。遊於諸侯之朝，皆志為卿大夫，而不擬於諸侯者，名限之也。”彭蒙曰：“雉兔在野，眾人逐之，分未定也。雞豕滿市，莫有志者，分定故也。”物奢，則仁、智相屈；分定，則貪、鄙不爭。圓者之轉，非能轉而轉，不得不轉也；方者之止，非能止而止，不得不止也。因圓之自轉，使不得止；因方之自止，使不得轉，何苦物之失分。故因賢者之有用，使不得不用；因愚者之無用，使不得用。用與不用，皆非我用，因彼所用，與不可用，而自得其用，奚患物之亂乎？物皆不能自能，不知自知。智非能智而智，愚非能愚而愚，好非能好而好，醜非能醜而醜。夫不能自能，不知自知，則智、好何所貴？愚、醜何所賤？則智不能得夸愚，好不能得嗤醜。此為得之道也。道行於世，則貧賤者不怨，富貴者不驕，愚弱者不懾，智勇者不陵，定於分也。法行於世，則貧賤者不敢怨富貴，富貴者不敢陵貧賤；愚弱者不敢冀智勇，智勇者不敢鄙愚弱，此法之不及道也。世之所貴，同而貴之，謂之“俗”；世之所用，同而用之，謂之“物”。苟違於人，俗所不與；苟忮於眾，俗所共去。故心皆殊而為行若一，所好各異而資用必同，此俗之所齊、物之所飾。故所齊，不可不慎；所飾，不可不擇。昔齊桓好衣紫，闔境不鬻異采；楚莊愛細腰，一國皆有饑色。上之所以率下，乃治亂之所由也。故俗苟沴，必為治以矯之；物苟溢，必立制以檢之。累於俗，飾於物者，不可與為治矣。昔晉國苦奢，文公以儉矯之，乃衣不重帛，食不兼肉，無幾時，人皆大布之衣，脫粟之飯。越王勾踐，謀報吳，欲人之勇，路逢怒蛙而軾之，比及數年，民無長幼，臨敵雖湯火不避。居上者之難，如此之驗。聖王知民情之易動，故作樂以和之，制禮以節之。在下者不得用其私，故禮樂獨行。禮樂獨行，則私欲寢廢；私欲寢廢，則遭賢之與遭愚均矣。若使遭賢則治，遭愚則亂，是治亂係於賢愚，不係於禮樂。是聖人之術，與聖主而俱沒。治世之法，逮易世而莫用，則亂多而治寡；亂多而治寡，則賢無所貴，愚無所賤矣。處名位，雖不肖， 不患物不親己；在貧賤，雖仁賢，1不患2物不疏己。親疏係乎勢利，不係於不肖與仁賢，吾亦不敢據以為天理，以為地勢之自然者爾。今天地之間，不肖實眾，仁賢實寡。趨利之情，不肖特厚；廉恥之情，仁賢偏多。今以禮義招仁賢，所得仁賢者，萬不一焉；以名利招不肖，所得不肖者，觸地是焉。故曰：禮義成君子，君子未必須禮義；名利治小人，小人不可無名利。慶賞刑罰，君事也；守職效能，臣業也。君科功黜陟，故有慶賞刑罰；臣各慎所任，故有守職效能。君不可與臣業，臣不可侵君事，上下不相侵與，謂之名正。名正而法順也。接萬物使分，別海內使不雜，見侮不辱，見推不矜，禁暴息兵，救世之闘，此仁君之德，可以為主矣。守職分使不亂，慎所任而無私，飢飽一心，毀譽同慮，賞亦不忘，罰亦不怨，此居下之節，可為人臣矣。世有違1名以得實，亦有因名以失實者。齊宣王好射，說人之謂己能用強也，其實所用不過三石，以示左右，左右皆引試之，中闕而止，皆曰：“此不下九石，非大王孰能用是？”宣王悅之。然則宣王用不過三石，而終身自以為九石。三石，實也；九石，名也。宣王悅其名而喪其實。齊有黃公者，好謙卑。有二女，皆國色。以其美也，常謙辭毀之，以為醜惡。醜惡之名遠布，年過而一國無聘者。衛有鰥夫，時冒娶之，果國色，然後曰：“黃公好謙，故毀其子不姝美。”於是爭禮之，亦國色也。國色，實也；醜惡，名也。此違名而得實矣。楚人擔山雉者，路人問：“何鳥也？”擔雉者欺之曰：“鳳凰也。”路人曰：“我聞有鳳凰。今直見之，汝販之乎？”曰：“然。”則十金，弗與；請加倍，乃與之。將欲獻楚王，經宿而鳥死，路人不遑惜金，惟恨不得以獻楚王。國人傳之，咸以為真鳳凰，貴，欲以獻之，遂聞楚王。王感其欲獻於己，召而厚賜之，過於買鳥之金十倍。魏田父有耕於野者，得寶玉徑尺，弗知其玉也。以告鄰人，鄰人陰欲圖之，謂之曰：“怪石也。畜之，弗利其家，弗如復之。”田父雖疑，猶錄以歸，置於廡下。其夜玉明，光照一室，田父稱家大怖。復以告鄰人，曰：“此怪之徵，遄棄，殃可銷。”於是遽而棄於遠野。鄰人無何盜之，以獻魏王，魏王召玉工相之。玉工望之，再拜而卻立，敢賀曰：“王得此天下之寶，臣未嘗見。”王問價，玉工曰：“此玉無價以當之。五城之都，僅可一觀。”魏王立賜獻玉者千金，長食上大夫祿。凡天下萬里，皆有是非，吾所不敢誣，是者常是，非者常非，亦吾所信。然是雖常是，有時而不用；非雖常非，有時而必行。故用是而失有矣，行非而得有矣。是非之理不同，而更興廢，翻為我用，則是非焉在哉？觀堯、舜、湯、武之成，或順或逆，得時則昌。桀、紂、幽、厲之敗，或是或非，失時則亡。五伯之主亦然。宋公以楚人戰於泓，公子目夷曰：“楚眾我寡，請其未悉濟而擊之。”宋公曰：“不可。吾聞不鼓不成列，寡人雖亡國之餘，不敢行也。”戰敗，楚人執宋公。齊人弒襄公，立公孫無知。召忽、夷吾奉公子糾奔魯，鮑叔牙奉公子小白奔莒。既而無知被殺，二公子爭國，糾宜立者也；小白先入，故齊人立之。既而，使魯人殺糾，召忽死之，徵夷吾以為相。晉文公為驪姬之譖，出亡十九年，惠公卒，賂秦以求反國，殺懷公子而自立。彼一君正，而不免於執；二君不正，霸業遂焉。己是而舉世非之，則不知己之是；己非而舉世是之，亦不知己所非。然則是非，隨眾賈而為正，非己所獨了。則犯眾者為非，順眾者為是，故人君處權乘勢，處所是之地，則人所不得非也。居則物尊之，動則物從之，言則物誠之，行則物則之，所以居物上御群下也。國亂有三事：年飢民散，無食以聚之，則亂；治國無法，則亂；有法而不能用，則亂。有食以聚民，有法而能行，國不治，未之有也。大道下仁、義、禮、樂，名、法、刑、賞，凡此八者，五帝三王治世之術也。故仁以道之，義以宜之，禮以行之，樂以和之，名以正之，法以齊之，刑以威之，賞以勸之。故仁者，所以博施於物，亦所以生偏私；義者，所以立節行，亦所以成華偽；禮者，所以行恭謹，亦所以生惰慢；樂者，所以和情志，亦所以生淫放；名者，所以正尊卑，亦所以生矜篡；法者，所以齊眾異，亦所以乖名分；刑者，所以威不服，亦所以生陵暴；賞者，所以勸忠能，亦所以生鄙爭。凡此八術，無隱於人，而常存於世；非自顯於堯湯之時，非自逃於桀紂之朝。用得其道則天下治，失其道則天下亂，過此而往，雖彌綸天地，籠絡萬品，治道之外，非群生所餐挹，聖人錯而不言也。凡國之存亡有六徵：有衰國、有亡國、有昌國、有強國、有治國、有亂國。所謂亂、亡之國者，凶虐殘暴不與焉；所謂強、治之國者，威力仁義不與焉。君年長多媵，少子孫，疏宗疆，衰國也。君寵臣，臣愛君，公法廢，私欲行，亂國也。國貧小，家富大；君權輕，臣勢重，亡國也。凡此三徵，不待凶虐殘暴而後弱也；雖曰見存，吾必謂之亡者也。內無專寵，外無近習，支庶繁字，長幼不亂，昌國也。農桑以時，倉廩充實，兵甲勁利，封疆脩理，強國也。上不勝其下，下不犯其上，上下不相勝犯，故禁令行，人人無私，雖經險易而國不可侵，治國也。凡此三徵，不待威力仁義而後強；雖曰見弱，吾必謂之存者也。治主之興，必有所先誅。先誅者，非謂盜，非謂姦，此二惡者，一時之大害，非亂政之本也；亂政之本，下侵上之權，臣用君之術，心不畏時之禁，行不軌時之法，此大亂之道也。孔丘攝魯相，七日而誅少正卯。門人進問曰：“夫少正卯，魯之聞人也。夫子為政而先誅，得無失乎？”孔子曰：“居，吾語汝其故。人有惡者五，而竊盜姦私不與焉。一曰心達而險，二曰行僻而堅，三曰言偽而辨，四曰強記而博，五曰順非而澤。此五者，有一於人，則不免君子之誅，而少正卯兼有之，故居處足以聚徒成群，言談足以飾邪熒眾，強記足以反是獨立，此小人雄桀也，不可不誅也。是以，湯誅尹諧，文王誅潘正，太公誅華士，管仲誅付里乙，子產誅鄧析、史付，此六子者，異世而同心，不可不誅也。《詩》曰：‘憂心悄悄，慍於群小。’小人成群，斯足畏也。” 語曰：“佞辯可以熒惑鬼神。”曰：“鬼神聰明正直，孰曰熒惑者？”曰：“鬼神誠不受熒惑，此尤佞辯之巧，靡不入也。夫佞辯者，雖不能熒惑鬼神，熒惑人明矣。探人之心，度人之欲，順人之嗜好，而不敢逆；納人於邪惡，而求其利。人喜聞己之美也，善能揚之；惡聞己之過也，善能飾之。得之於眉睫之閒，承之於言行之先。” 語曰：“惡紫之奪朱，惡利口之覆邦家。”斯言足畏而終身莫悟，危亡繼踵焉。老子曰：“以政治國，以奇用兵，以無事取天下。”政者，名法是也；以名法治國，萬物所不能亂。奇者，權術是也；以權術用兵，萬物所不能敵。凡能用名法權術，而矯抑殘暴之情，則己無事焉；己無事，則得天下矣。故失治則任法，失法則任兵，以求無事，不以取彊。取彊，則柔者反能服之。老子曰：“民不畏死，如何以死懼之。”凡民之不畏死，由刑罰過。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。田子讀書，曰：“堯時太平。”宋子曰：“聖人之治以致此乎？”彭蒙在側，越次答曰：“聖法之治以至此，非聖人之治也。”宋子曰： “聖人與聖法，何以異？”彭蒙曰：“子之亂名，甚矣！聖人者，自己出也。聖法者，自理出也。理出於己，己非理也；己能出理，理非己也。故聖人之治，獨治者也；聖法之治，則無不治矣！此萬物之利，唯聖人能該之。”宋子猶惑，質於田子，田子曰：“蒙之言然。” 莊里丈人，字長子曰“盜”。少子曰“毆”。盜出行，其父在後，追呼之曰：“盜！盜！”吏聞，因縛之。其父呼毆喻吏，遽而聲不轉，但言“毆，毆”，吏因毆之，幾殪。康衢長者，字僮曰“善搏”，字犬曰“善噬”，賓客不過其門者三年。長者怪而問之，乃以實對。於是改之，賓客往復。鄭人謂玉未理者為璞，周人謂鼠未腊者為璞。周人懷璞，謂鄭賈曰：“欲買璞乎？”鄭賈曰：“欲之。”出其璞視之，乃鼠也，因謝不取。父之於子也，令有必行者，有必不行者。“去貴妻，賣愛妾”，此令必行者也。因曰：“汝無敢恨，汝無敢思！”令必不行者也。故為人上者，必慎所令。凡人富，則不羨爵祿；貧，則不畏刑罰。不羨爵祿者，自足於己也；不畏刑罰者，不賴存身也。二者，為國之所甚，而不知防之之術，故令不行而禁不止。若使令不行而禁不止，則無以為治。無以為治，是人君虛臨其國，徒君其民，危亂可立而待矣。今使由爵祿而後富，則人必爭盡力於其君矣；由刑罰而後貧，則人咸畏罪而從善矣。故古之為國者，無使民自貧富。貧富皆由於君，則君專所制，民知所歸矣。貧則怨人，賤則怨時，而莫有自怨者，此人情之大趣也。然則不可以此是人情之大趣，而一槩非之，亦有可矜者焉，不可不察也。今能同算鈞而彼富我貧，能不怨則美矣；雖怨，無所非也。才鈞智同，而彼貴我賤，能不怨則美矣；雖怨，無所非也。其敝在於不知乘權藉勢之異，而雖曰智能之同，是不達之過，雖君子之郵，亦君子之怒也。人貧則怨人，富則驕人。怨人者，苦人之不祿施於己也，起於情所難安而不能安，猶可恕也。驕人者，無苦而無故驕人，此情所易制而弗能制，弗可恕矣。眾人見貧賤，則慢而疏之；見富貴，則敬而親之。貧賤者，有請賕於己，疏之可也；未必損己，而必疏之，以其無益於物之具故也。富貴者，有施與己，親之可也；未必益己，而必親之，則彼不敢親我矣。三者獨立，無致親致疏之所，人情終不能不以貧賤富貴易慮，故謂之大惑焉。窮獨貧賤，治世之所共矜，亂世之所共侮。治世非為矜窮獨貧賤而治，是治之一事也；亂世亦非侮窮獨貧賤而亂，亦是亂之一事也。每事治則無亂，亂則無治。視夏商之盛，夏商之衰，則其驗也。貧賤之望富貴甚微，而富貴不能酬其甚微之望。夫富者之所惡，貧者之所美；貴者之所輕，賤者之所榮，然而弗酬、弗與，同苦樂故也。雖弗酬之，於物弗傷。今萬民之望人君，亦如貧賤之望富貴，其所望者，蓋欲料長幼，平賦斂，時其飢寒，省其疾痛，賞罰不濫，使役以時，如此而已，則於人君弗損也。然而弗酬、弗與，同勞逸故也。故為人君，不可弗與民同勞逸焉。故富貴者，可不酬貧賤者；人君不可不酬萬民。不酬萬民，則萬民之所不願戴；所不願戴，則君位替矣！危莫甚焉！禍莫大焉！逸文尹文子見齊宣王，宣王歎國寡賢，尹文子曰：“使國悉賢，孰處王下？” 王曰：“國悉不肖，可乎？”尹文子曰：“國悉不肖，孰理王朝？”王曰：“賢與不肖皆無，可乎？”尹文子曰：“不然，有賢有不肖，故王尊於上，臣卑於下，進賢退不肖，所以有上下也。” 虎求百獸食之，得狐。狐曰：“子無食我也。天帝令我長百獸，今子食我，是逆天帝命也。子以我言不信，吾為子先行，子隨我后，觀百獸之見我不走乎？”虎以爲然，故遂與行。獸見之皆走。虎不知獸之畏己而走，以爲為狐也。瞽者無目，而耳不可以�，察視也，精於聽也。聾者不歌，無以自樂；盲者不觀，無以接物。數：十、百、千、萬、億。億、萬、千、百、十，皆起於一，推之億億無差矣。千人曰俊，萬人曰傑。以智力求者，喻如奕棋，進退取與，攻劫放舍，在我者也。博者，盡關塞之宜，得周通之路，而不能制齒之大小，在遇者也。堯為天子，衣不重帛，食不兼味，土階三尺，茅茨不翦。堯德化布於四海，仁惠被於蒼生。兩智不能相使，兩貴不能相臨，兩辨不能相屈，力均勢敵故也。專用聰明，則功不成；專用晦昧，則事必悖。一明一晦，眾之所載。四方上下曰宇。將戰，有司讀誥誓，三令五申之，既畢，然後即敵。鐘鼓之聲，努而擊之則武，憂而擊之則悲，喜而擊之則樂。其意變，其聲亦變。意誠，感之達於金石，而況於人乎？

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