韓詩外傳, Vol. 9-10
Date: 2005-01-02T00:00:00+00:00
Keywords: Shi jing

The Project Gutenberg eBook of 韓詩外傳, Vol. 9-10

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Title: 韓詩外傳, Vol. 9-10

Author: active 150 B.C. Ying Han

Release date: January 1, 2005 [eBook #7289]
Most recently updated: December 30, 2020

Language: Chinese

Other information and formats: www.gutenberg.org/ebooks/7289

Credits: Produced by Nicole Lai

*** START OF THE PROJECT GUTENBERG EBOOK 韓詩外傳, VOL. 9-10 ***

Produced by Nicole Lai

卷九孟子少時誦，其母方織，孟輟然中止，乃复進，其母知其也，呼而問之曰：“何為中止？”對曰：“有所失复得。”其母引刀裂其織，以此誡之，自是之后，孟子不复矣。孟子少時，東家殺豚，孟子問其母曰：“東家殺豚，何為？”母曰：“欲啖汝。”其母自悔而言曰：“吾怀妊是子，席不止，不坐；割不正，不食；胎教之也。今适有知而欺之，是教之不信也。”乃買東家豚肉以食之，明不欺也。詩曰：“宜爾子孫繩繩兮。”言賢母使子賢也。田子為相，三年歸休，得金百鎰，奉其母。母曰：“子安得此金？” 對曰：“所受俸祿也。”母曰：“為相三年，不食乎？治官如此，非吾所欲也。孝子之事親也，盡力致誠，不義之物，不入于館，為人子不可不孝也！子其去之。”田子愧慚，走出，造朝還金，退請就獄。王賢其母，說其義，即舍田子罪，令复為相，以金賜其母。詩曰：“宜爾子孫繩繩兮。 ” 孔子行，聞哭聲甚悲。孔子曰：“驅！驅！前有賢者。”至、則皋魚也。被褐擁潪，哭于道傍。孔子辟車与之言曰：“子非有喪，何哭之悲也？”皋魚曰：“吾失之三矣：少而學，游諸侯，以后吾親，失之一也；高尚吾志，間吾事君，失之二也；与友厚而小絕之，失之三矣。樹欲靜而風不止，子欲養而親不待也。往而不可〔追者，年也，去而不可〕得見者、親也。吾請從此辭矣。”立槁而死。孔子曰：“弟子誡之，足以識矣。” 于是門人辭歸而養親者十有三人。子路曰：“有人于斯，夙興夜寐，手足胼胝，而面目黧黑，樹藝五谷，以事其親，而無孝子之名者、何也？”孔子曰：“吾意者、身未敬邪！色不順邪！辭不遜邪！古人有言曰：‘衣歟！食歟！曾不爾即。’子勞以事其親，無此三者，何為無孝之名！意者、所友非仁人邪！坐，語汝，雖有國士之力，不能自舉其身，非無力也，勢不便也。是以君子入則篤孝，出則友賢，何為其無孝子之名！詩曰：“父母孔邇。” 伯牙鼓琴，鐘子期听之，方鼓琴，志在山，鐘子期曰：“善哉！鼓琴！巍巍乎如太山。”志在流水，鐘子期曰：“善哉！鼓琴！洋洋乎若江河。”鐘子期死，伯牙僻琴絕弦，終身不复鼓琴，以為世無足与鼓琴也。非獨琴如此，賢者亦有之，苟非其時，則賢者將奚由得遂其功哉！秦攻魏，破之。少子亡而不得。令魏國曰：“有得公子者，賜金千斤；匿者、罪至十族。”公子乳母与俱亡。人謂乳母曰：“得公子者賞甚重，乳母當知公子處而言之。”乳母應之曰：“我不知其處，雖知之，死則死，不可以言也。為人養子，不能隱而言之，是畔上畏死。吾聞：忠不畔上，勇不畏死。凡養人子者，生之，非務殺之也，豈可見利畏誅之故，廢義而行詐哉！吾不能生而使公子獨死矣。”遂与公子俱逃澤中。秦軍見而射之，乳母以身蔽之，著十二矢，遂不令中公子。秦王聞之，饗以太牢，且爵其兄為大夫。詩曰：“我心匪石，不可轉也。” 子路曰：“人善我，我亦善之；人不善我，我不善之。”子貢曰：“ 人善我，我亦善之；人不善我，我則引之進退而己耳。”顏回曰：“人善我，我亦善之；人不善我，我亦善之。”三子所持各异，問于夫子。夫子曰：“由之所持，蠻貊之言也；賜之所言，朋友之言也；回之所言，親屬之言也。”詩曰：“人之無良，我以為兄。” 齊景公縱酒，醉，而解衣冠，鼓琴以自樂。顧左右曰：“仁人亦樂此乎？”左右曰：“仁人耳目猶人，何為不樂乎！”景公曰：“駕車以迎晏子。”晏子聞之，朝服而至。景公曰：“今者、寡人此樂，愿與大夫同之。”晏子曰：“君言過矣！自齊國五尺已上，力皆能胜嬰与君，所以不敢者、畏禮也。故自天子無禮，則無以守社稷；諸侯無禮，則無以守其國；為人上無禮，則無以使其下；為人下無禮，則無以事其上；大夫無禮，則無以治其家；兄弟無禮，則不同居；人而無禮，不若遄死。”景公色，离席而謝曰：“寡人不仁無良，左右淫湎寡人，以至于此，請殺左右，以補其過。”晏子曰：“左右無過。君好禮，則有禮者至，無禮者去；君惡禮，則無禮者至，有禮者去。左右何罪乎？”景公曰：“善哉！”乃更衣而坐，觴酒三行，晏子辭去，景公拜送。詩曰：“人而無禮，胡不遄死。” 傳曰：堂衣若扣孔子之門，曰：“丘在乎？丘在乎？”子貢應之曰： “君子尊賢而容眾，嘉善而矜不能，親內及外，己所不欲，勿施于人。子何言吾師之名焉？”堂衣若曰：“子何年少言之絞？”子貢曰：“大車不絞，則不成其任；琴瑟不絞，則不成其音。子之言絞，是以絞之也。”堂衣若曰：“吾始以鴻之力，今徒翼耳！”子貢曰：“非鴻之力，安能舉其翼！”詩曰：“如切如?，如琢如磨。” 齊景公出弋昭華之池，顏鄧聚主鳥而亡之，景公怒，而欲殺之。晏子曰：“夫鄧聚有死罪四，請數而誅之。”景公曰：“諾。”晏子曰：“鄧聚為吾君主鳥而亡之，是罪一也；使吾君以鳥之故而殺人，是罪二也；使四國諸侯聞之，以吾君重鳥而輕士，是罪三也；天子聞之，必將貶絀吾君，危其社稷，絕其宗廟，是罪四也。此四罪者、故當殺無赦，臣請加誅焉。”景公曰：“止。此亦吾過矣，愿夫子為寡人敬謝焉。”詩曰：“邦之司直。” 魏文侯問于解狐曰：“寡人將立西河之守，誰可用者？”解狐對曰： “荊伯柳者、賢人，殆可。”〔文侯曰：“是非子之讎也？”對曰：“君問可，非問讎也。”〕文侯將以荊伯柳為西河守。荊伯柳問左右，誰言我于吾君。左右皆曰：“解狐。”荊伯柳見解狐而謝之曰：“子乃寬臣之過也，言于君，謹再拜謝。”解狐曰：“言子者，公也；怨子者，吾私也。公事已行，怨子如故。”張弓射之，走十步而沒，可謂勇矣。詩曰：“邦之司直。” 楚有善相人者，所言無遺美，聞于國中。庄王召見而問焉。對曰：“ 臣非能相人也，能相人之友者也。觀布衣者，其友皆孝悌篤謹畏令，如此者，家必日益，而身日安，此所謂吉人者也。觀事君者，其友皆誠信有行好善，如此者、措事日益，官職日進，此所謂吉臣者也。人主朝臣多賢，左右多忠，主有失敗，皆交爭正諫，如此者、國日安，主日尊，名聲日顯，此所謂吉主者也。臣非能相人也，觀友者也。”王曰：“善。”其所以任賢使能，而霸天下者，始遇之于是也。詩曰：“彼己之子，邦之彥兮。 ” 孔子出游少源之野。有婦人中澤而哭，其音甚哀。孔子使弟子問焉，曰：“夫人何哭之哀？”婦人曰：“鄉者、刈蓍薪，亡吾蓍簪，吾是以哀也。”弟子曰：“刈蓍薪而亡蓍簪，有何悲焉！”婦人曰：“非傷亡簪也，蓋不忘故也。” 傳曰：君子之聞道，入之于耳，藏之于心，察之以仁，守之以信，行之以義，出之以遜，故人無不虛心而听也。小人之聞道，入之于耳，出之于口，苟言而已，譬如飽食而嘔之，其不惟肌膚無益，而于志亦戾矣。詩曰：“胡能有定。” 孔子與子貢子路顏淵游于戎山之上。孔子喟然嘆曰：“二三子各言爾志，予將覽焉。由、爾何如？”對曰：“得白羽如月，赤羽如朱，擊鐘鼓者、上聞于天，下槊于地，使將而攻之，惟由為能。”孔子曰：“勇士哉！賜、爾何如？”對曰：“得素衣縞冠，使于兩國之間，不持尺寸之兵，斗升之糧，使兩國相親如弟兄。”孔子曰：“辯士哉！回、爾何如？”對曰：“鮑魚不与蘭同笥而藏，桀紂不与堯舜同時而治。二子已言，回何言哉！”孔子曰：“回有鄙之心。”顏淵曰：“愿得明王圣主為之相，使城郭不治，溝池不鑿，陰陽和調，家給人足，鑄庫兵以為農器。”孔子曰： “大士哉！由來區區汝何攻？賜來便便汝何使？愿得之冠，為子宰焉。” 賢士不以恥食，不以辱得。老子曰：“名与身孰親？身与貨孰多？得与亡孰病？是故甚愛必大費，多藏必厚亡。知足不辱，知止不殆，可以長久。大成若缺，其用不敝；大盈若衝，其用不窮；大直若　大辯若訥，大巧若拙，其用不屈。罪莫大于多欲，禍莫大于不知足。故知足之足，常足矣。” 孟子妻獨居，踞，孟子入戶視之。白其母曰：“婦無禮，請去之。” 母曰：“何也？”曰：“踞。”其母曰：“何知之？”孟子曰：“我親見之。”母曰：“乃汝無禮也，非婦無禮。禮不云乎：‘將入門，〔問孰存；〕將上堂，聲必揚；將入戶，視必下。’不掩人不備也。今汝往燕私之處，入戶不有聲，令人踞而視之，是汝之無禮也，非婦無禮也。”于是孟子自責，不敢出婦。詩曰：“采葑采菲，無以下體？” 孔子出衛之東門，逆姑布子卿。曰：“二三子引車避，有人將來，必相我者也，志之。”姑布子卿亦曰：“二三子引車避，有圣人將來。”孔子下，步。姑布子卿迎而視之五十步，從而望之五十步。顧子貢曰：“是何為者也？”子貢曰：“賜之師也，所謂魯孔丘也。”姑布子卿曰：“是魯孔丘歟！吾固聞之。”子貢曰：“賜之師何如？”姑布子卿曰：“得堯之顙，舜之目，禹之頸，皋陶之喙。從前視之，盎盎乎似有王者；從后視之，高肩弱脊，此惟不及四圣者也。”子貢吁然。姑布子卿曰：“子何患焉。污面而不惡，葭喙而不借，遠而望之，羸乎若喪家之狗，子何患焉！子何患焉！”子貢以告孔子。孔子無所辭，獨辭喪家之狗耳，曰：“丘何敢乎？”子貢曰：“污面而不惡，葭喙而不借，賜以知之矣。不知喪家狗，何足辭也？”子曰：“賜、汝獨不見夫喪家之狗歟！既斂而槨，布器而祭，顧望無人。意欲施之，上無明王，下無賢士方伯，王道衰，政教失，強陵弱，眾暴寡，百姓縱心，莫之綱紀。是人固以丘為欲當之者也。丘何敢乎！” 修身不可不慎也：嗜欲侈則行虧，讒毀行則害成；患生于忿怒，禍起于纖微；污辱難湔洒，敗失不复追。不深念遠慮，后悔何益！徼幸者、伐性之斧也，嗜欲者、逐禍之馬也，謾誕者、趨禍之路也，毀于人者、困窮之舍也。是故君子不徼幸，節嗜欲，務忠信，無毀于一人，則名聲尚尊，稱為君子矣。詩曰：“何其處兮，必有与也。” 君子之居也，綏如安裘，晏如覆f。天下有道，則諸侯畏之；天下無道，則庶人易之。非獨今日，自古亦然。昔者，范蠡行游，与齊屠地居，奄忽龍變，仁義沈浮，湯湯慨慨，天地同憂。故君子居之，安得自若！詩曰：“心之憂矣，其誰知之？” 田子方之魏。魏太子從車百乘而迎之郊，太子再拜謁田子方，田子方不下車。太子不說曰：“敢問何如則可以驕人？”田子方曰：“吾聞以天下驕人而亡者、有矣。〔以一國驕人而亡者，有矣。〕由此觀之，則貧賤可以驕人矣。夫志不得，則授履而适秦楚耳，安往而不得貧賤乎？”于是太子再拜而后退，田子方遂不下車。戴晉生弊衣冠而往見梁王。梁王曰：“前日寡人以上大夫之祿要先生，先生不留；今過寡人邪！”戴晉生欣然而笑，仰而永嘆曰：“嗟乎！由此觀之，君曾不足与游也。君不見大澤中雉乎？五步一，終日乃飽；羽毛悅澤，光照于日月；奮翼爭鳴，聲響于陵澤者何？彼樂其志也。援置之种校渤粱粟，不旦時而飽；然猶羽毛憔悴，志气益下，低頭不鳴，夫食豈不善哉？彼不得其志故也。今臣不遠千里而從君游者，豈食不足？竊慕君之道耳，臣始以君為好士，天下無雙，乃今見君不好士明矣！”辭而去，終不复往。楚庄王使使賚金百斤，聘北郭先生。先生曰：“臣有箕帚之使，愿入計之。”即謂夫人曰：“楚欲以我為相，今日相，即結駟列騎，食方丈于前，如何？”婦人曰：“夫子以織屨為食，食粥綽模參漪c從欽摺臥眨坑胛鏤拗我病袢緗徭崍舋錚菜　膊還菹皇撤丈于前，所甘不過一肉。以容膝之安，一肉之味，而殉楚國之憂，其可乎？”于是遂不應聘，與婦去之。詩曰：“彼美淑姬，可与晤言。” 傳曰：昔戎將由余使秦。秦繆公問以得失之要，對曰：“古有國者，未嘗不以恭儉也，失國者、未嘗不以驕奢也。”由余因論五帝三王之所以衰，及至布衣之所以亡，繆公然之。于是告內史王繆曰：“鄰國有圣人，敵國之憂也。由余、圣人也，將奈之何？”王繆曰：“夫戎王居僻陋之地，未嘗見中國之聲色也，君其遺之女樂，以淫其志，亂其政，其臣下必疏，因為由余請緩期，使其君臣有間，然后可圖。”繆公曰：“善。”乃使王繆以女樂二列遺戎王，為由余請期，戎王大悅，許之。于是張酒听樂，日夜不休，終歲淫縱，卒馬多死。由余歸，數諫不听，去，之秦，秦公子迎，拜之上卿。子夏過曾子。曾子曰：“入食。”子夏曰：“不為公費乎？”曾子曰：“君子有三費，飲食不在其中；君子有三樂，鐘磬琴瑟不在其中。”子夏曰：“敢問三樂？”曾子曰：“有親可畏，有君可事，有子可遺，此一樂也。有親可諫，有君可去，有子可怒，此二樂也。有君可喻，有友可助，此三樂也。”子夏問：“敢問三費？”曾子曰：“少而學，長而忘，此一費也。事君有功，而輕負之，此二費也，久交友而中絕之，此三費也。 ”子夏曰：“善哉！謹身事一言，愈于終身之誦；而事一士，愈于治万民之功；夫人不可以不知也。吾嘗?焉，吾田?歲不收，土莫不然，何況于人乎！与人以實，雖疏必密；与人以虛，雖戚必疏。夫實之与實，如膠如漆；虛之与虛，如薄冰之見晝日。君子可不留意哉！”詩曰：“神之听之，終和且平。” 晏子之妻使人布衣表。田無宇譏之曰：“出于室，何為者也？”晏子曰：“家臣也。”田無宇曰：“位為中卿，食田七十万，何用是人為畜之？”晏子曰：“棄老取少，謂之瞽；貴而忘漶謂之亂；見色而說，謂之逆。吾豈以逆亂瞽之道哉！” 夫鳳凰之初起也，嚮嚮十步，〔藩篱〕之雀喔咿而笑之，及其升于高，一　一信，展而云間，藩木之雀超然自知不及遠矣。士褐衣著，未嘗完也，　藿之食，未嘗飽也，世俗之士即以為羞耳；及其出則安百議，用則延民命，世俗之士超然自知不及遠矣。詩曰：“正是國人，胡不万年！” 齊王厚送女，欲妻屠牛吐，屠牛吐辭以疾。其友曰：“子終死腥臭之肆而已乎！何為辭之？”吐應之曰：“其女丑。”其友曰：“子何以知之？”吐曰：“以吾屠知之。”其友曰：“何謂也？”吐曰：“吾肉善，〔如量〕而去苦少耳；吾肉不善，雖以吾附益之，尚猶賈不售。今厚送子，子丑故耳。”其友后見之，果丑。傳曰：“目如擗杏，齒如編貝。” 傳曰：孔子過康子，子張子夏從。孔子入座。二子相与論，終日不決。子夏辭气甚隘，顏色甚變。子張曰：“子亦聞夫子之議論邪？徐言掮掮，威儀翼翼，后言先默，得之推讓，巍巍乎！蕩蕩乎！道有歸矣。小人之論也，專意自是，言人之非，淪目~腕，疾言噴噴，口沸目赤，一幸得胜，疾笑嗌嗌，威儀固陋，辭气鄙俗，是以君子賤之也。” 卷十齊桓公逐白鹿，至麥丘之邦，遇人，曰：“何謂者也？”對曰：“臣、麥丘之邦人。”桓公曰：“叟年几何？”對曰：“臣年八十有三矣。” 桓公曰：“美哉！”與之飲。曰：“叟盍為寡人壽也？”對曰：“野人不知為君王之壽。”桓公曰：“盍以叟之壽祝寡人矣？”邦人奉觴再拜曰： “使吾君固壽，金玉之賤，人民是寶。”桓公曰：“善哉！祝乎！寡人聞之矣：至德不孤，善言必再。叟盍优之？”邦人奉觴再拜曰：“使吾君好學士而不惡問，賢者在側，諫者得入。”桓公曰：“善哉！祝乎！寡人聞之；至德不孤，善言必三。叟盍优之？”邦人奉觴再拜曰：“無使群臣百姓得罪于吾君，無使吾君得罪于群臣百姓。”桓公不說，曰：“此言者，非夫前二言之祝。叟其革之矣！”邦人潸然而涕下，曰：“愿君熟思之，此一言者、夫前二言之上也。臣聞子得罪于父，可因姑娣妹謝也，父乃赦之。臣得罪于君，可使左右謝也，君乃赦之。昔者、桀〔得罪于湯，紂得罪于武王，此君〕得罪于臣也，至今未有為謝也。”桓公曰：“善哉！寡人賴宗廟之福，社稷之靈，使寡人遇叟于此。”扶而載之，自御以歸，荐之于廟，而斷政焉。桓公之所以九合諸侯，一匡天下，不以兵車者，非獨管仲也，亦遇之于此。詩曰：“濟濟多士，文王以宁。” 鮑叔荐管仲，曰：“臣所不如管夷吾者五：寬惠柔愛，臣弗如也；忠信可結于百姓，臣弗如也；制禮約法于四方，臣弗如也；決獄折中，臣弗如也；執模擦　誥ㄓ彩故孔勇，臣弗如也。”詩曰：“濟濟多士，文王以宁。” 晉文公重耳亡，過曹，里鳧須從，因盜重耳資而亡，重耳無糧，餒不能行，子推割股肉以食重耳，然后能行。及重耳反國，國中多不附重耳者，于是里鳧須造見，曰：“臣能安晉國。”文公使人應之曰：“子尚何面目來見寡人！欲安晉國也！”里鳧須曰：“君沐邪？”使者曰：“否。” 鳧須曰：“臣聞沐者其心倒，心倒者其言悖。今君不沐，何言之悖也？” 使者以聞，文公見之。里鳧須仰首曰：“离國久，臣民多過君；君反國，而民皆自危。里鳧須又襲竭君之資，避于深山，而君以餒，介子推割股，天下莫不聞，臣之為賊亦大矣，罪至十族，未足塞責，然君誠赦之罪，與驂乘，游于國中，百姓見之，必知不念舊惡，人自安矣。”于是文公大悅，從其計，使驂乘于國中，百姓見之，皆曰：“夫里鳧須且不誅而驂乘，吾何懼也？”是以晉國大宁。故書云：“文王卑服，即康功田功。”若里鳧須罪無赦者也。詩曰：“濟濟多士，文王以宁。” 傳曰：言為王之不易也。大命之至，其太宗太史太祝斯素服執策，北面而吊乎天子，曰：“大命既至矣，如之何憂之長也！”授天子策一矣。曰：“敬享以祭，永主天命，畏之無疆，厥躬無敢宁。”授天子策二矣。曰：“敬之夙夜，伊祝厥躬無怠，万民望之。”授天子策三矣。曰：“天子南面受于帝位，以治為憂，未以位為樂也。”詩曰：“天難忱斯，不易惟王。” 君子溫儉以求于仁，恭讓以求于禮，得之自是，不得自是。故君子之于道也，猶農夫之耕，雖不獲年之优，無以易也。大王甫有子曰太伯、仲雍、季歷，歷有子曰昌，太伯知大王賢昌，而欲季為后，太伯去，之吳。大王將死，謂曰：“我死，汝往讓兩兄，彼即不來，汝有義而安。”大王薨，季之吳告伯仲，伯仲從季而歸，群臣欲伯之立季，季又讓。伯謂仲之曰：“今群臣欲我立季，季又讓，何以處之？”仲曰：“刑有所謂矣，要于扶微者。可以立季。”季遂立，而養文王，文王果受命而王。孔子曰： “太伯獨見，王季獨知；伯見父志，季知父心。故大王太伯王季可謂見始知終，而能承志矣。”詩曰：“自太伯王季，惟此王季，因心則友。則友其兄，則篤其慶，載錫之光。受祿無喪，奄有四方。”此之謂也。太伯反吳，吳以為君，至夫差二十八世而滅。齊宣王與魏惠王會田于郊。魏王曰：“亦有寶乎？”齊王曰：“無有。”魏王曰：“若寡人之小國也，尚有徑寸之珠，照車前后十二乘者十枚，奈何以万乘之國無寶乎？”齊王曰：“寡人之所以為寶与王异。吾臣有檀子者、使之守南城，則楚人不敢為寇，泗水上有十二諸侯皆來朝。吾臣有盼子者、使之守高唐，則趙人不敢東漁于河。吾臣有黔夫者，使之守徐州，則燕人祭北門，趙人祭西門，從而歸之者十千余家。吾臣有种首者、使之備盜賊，而道不拾遺。吾將以照千里之外，豈特十二乘哉！”魏王慚，不懌而去。詩曰：“辭之懌矣，民之莫矣。” 東海有勇士曰丘欣，以勇猛聞于天下。遇神淵曰飲馬，其仆曰：“飲馬于此者，馬必死。”曰：“以欣之言飲之。”其馬果沈。丘欣去朝服，拔劍而入，三日三夜，殺三蛟一龍而出，雷神隨而擊之，十日十夜，眇其左目。要离聞之，往見之，曰：“欣在乎？”曰：“送有喪者。”往見欣于墓，曰：“聞雷神擊子，十日十夜，眇子左目。夫天怨不全日，人怨不旋踵。至今弗報，何也？”叱而去，墓上振憤者，不可胜數。要离歸，謂門人曰：“丘欣、天下之勇士也。今日、我辱之人中，是其必來攻我。暮無閉門，寢無閉戶。”丘欣果夜來，拔劍住要离頸曰：“子有死罪三：辱我以人中，死罪一也；暮不閉門，死罪二也；寢不閉戶，死罪三也。”要离曰：“子待我一言：〔子有三不肖，昏暮〕來謁，不肖一也；拔劍不刺，不肖二也；刃先辭后，不肖三也。能殺我者、是毒藥之死耳。”丘欣引劍而去，曰：“嘻！所不若者，天下惟此子爾！”傳曰：“公子目夷以辭得國，今要离以辭得身。言不可不文，猶若此乎！”詩曰：“辭之懌矣，民之莫矣。” 傳曰：齊使使獻鴻于楚，鴻渴，使者道飲，鴻促笞潰失。使者遂之楚，曰：“齊使者獻鴻，鴻渴，道飲，促笞潰失。臣欲亡，為失兩君之使不通；欲拔劍而死，人將以吾君賤士貴鴻也。促笞在此，愿以污事。”楚王賢其言，辯其詞，因留而賜之，終身以為上客。故使者必矜文辭，喻誠信，明气志，解結申屈，然后可使也。詩曰：“辭之懌矣。” 扁鵲過虢侯，世子暴病而死。扁鵲造宮，曰：“吾聞國中卒有壤土之事，得無有急乎？”曰：“世子暴病而死。”扁鵲曰：“入言鄭醫秦越人能治之。”庶子之好方者出應之，曰：“吾聞上古醫者曰弟父，弟父之為醫也，以莞為席，以芻為狗，北面而祝之，發十言耳，諸扶輿而來者，皆平复如故。子之方豈能若是乎？”扁鵲曰：“不能。”又曰：“吾聞中古之醫者曰菖跗，菖跗之為醫也，木為腦，芷草為軀，吹竅定腦，死者复之生。子之方豈能若是乎？”扁鵲曰：“不能。”中庶子曰：“苟如子之方，譬如以管窺天，以錐刺地，所窺者大，所見者小，所刺者巨，所中者少，如子之方，豈足以變童子哉？”扁鵲曰：“不然。事故有昧投而中頭，掩目而別白黑者。夫世子病，所謂尸蹶者，以為不然，試入診，世子股陰當溫，耳焦焦如有啼者聲，若此者、皆可活也。”中庶子遂入診世子，以病報，虢侯聞之，足跣而起，至門曰：“先生遠辱，幸臨寡人，先生幸而治之，則糞土之息，得蒙天地載長為人；先生弗治，則先犬馬填壑矣。” 言未卒，而涕泣沾襟。扁鵲入，砥針礪石，取三陽五輸，為先軒之灶，八拭之陽，子同藥，子明灸陽，子游按磨，子儀反神，子越扶形，于是世子复生。天下聞之，皆以扁鵲能起死人也。扁鵲曰：“吾不能起死人，直使夫當生者起。”死者猶可藥，而況生者乎！悲夫！罷君之治，無可藥而息也。詩曰：“不可救藥。”言必亡而已矣。楚丘先生披蓑帶索，往見孟嘗君。孟嘗君曰：“先生老矣！春秋高矣！多遺忘矣！何以教文？”楚丘先生曰：“惡君謂我老！惡君謂我老！意者、將使我投石超距乎？追車赴馬乎？逐麋鹿、搏豹虎乎？吾則死矣，何暇老哉！將使我深計遠謀乎？定猶豫而決嫌疑乎？出正辭而當諸侯乎？吾乃始壯耳，何老之有！”孟嘗君赧然，汗出至踵，曰：“文過矣！文過矣！”詩曰：“老夫灌灌。” 齊景公游于牛山之上，而北望齊，曰：“美哉國乎！郁郁泰山。使古無死者，則寡人將去此而何之？”俯而泣沾襟。國子高子曰：“然臣賴君之賜，疏食惡肉可得而食也，駑馬柴車可得而乘也，且猶不欲死，況君乎！”俯泣。晏子曰：“樂哉！今日嬰之游也。見怯君一，而諛臣二，使古而無死者，則太公至今猶存，吾君方今將被蓑躪而立乎畎畝之中，惟事之恤，何暇念死乎！”景公慚，而舉觴自罰，因罰二臣。秦繆公將田，而喪其馬，求三日，而得之莖山之陽，有鄙夫乃相与食之。繆公曰：“此駁馬之肉，不得酒者死。”繆公乃求酒，遍飲之，然后去。明年、晉師与繆公戰，晉之左格右者、圍繆公而擊之，甲已墮者六矣。食馬者三百余人皆曰：“吾君仁而愛人，不可不死。”還擊晉之左格右，免繆公之死。傳曰：卞庄子好勇，母無恙時，三戰而三北，交游非之，國君辱之，卞庄子受命，顏色不變。及母死三年，魯興師，卞庄子請從，至，見于將軍曰：“前猶与母處，是以戰而北也，辱吾身！今母沒矣，請塞責。”遂走敵而斗，獲甲首而獻之，“請以此塞一北”。又獲甲首而獻之，“請以此塞再北。”將軍止之，曰：“足。”不止，又獲甲首而獻之，曰：“請以此塞三北。”將軍止之，曰：“足，請為兄弟。”卞庄子曰：“夫北、以養母也，今母歿矣，吾責塞矣。吾聞之，節士不以辱生。”遂奔敵，殺七十人而死。君子聞之，曰：“三北已塞責，又滅世斷宗，士節小具矣，而于孝未終也。”詩曰：“靡不有初，鮮克有終。” 天子有爭臣七人，雖無道，不失其天下。昔殷王紂殘賊百姓，絕逆天道，至袤肅蹼孕婦，脯鬼侯，醢梅伯，然所以不亡者、以其有箕子比干之故。微子去之，箕子執囚為奴，比干諫而死，然后周加兵而誅絕之。諸侯有爭臣五人，雖無道，不失其國。吳王夫差為無道，至驅一市之民以葬闔閭，然所以不亡者，有伍子胥之故也。胥以死，越王勾踐欲伐之，范蠡諫曰：“子胥之計策尚未忘于吳王之腹心也。”子胥死后三年，越乃能攻之。大夫有爭臣三人，雖無道，不失其家。季氏為無道，僭天子，舞八佾，旅泰山，以雍徹，孔子曰：“是可忍也，孰不可忍也？”然不亡者，以冉有季路為宰臣也。故曰：“有諤諤爭臣者、其國昌，有默默諛臣者、其國亡。”詩曰：“不明爾德，時無背無側；爾德不明，以無陪無卿。”言大王咨嗟，痛殷商無輔弼諫諍之臣，而亡天下矣。齊桓公出游，遇一丈夫，裒衣應步，帶著桃殳。桓公怪而問之曰：“ 是何名？何經所在？何篇所居？何以斥逐？何以避余？”丈夫曰：“是名二桃，桃之為言亡也。夫日日慎桃，何患之有？故亡國之社，以戒諸侯；庶人之戒，在于桃殳。”桓公說其言，与之共載。來年正月，庶人皆佩。詩曰：“殷監不遠。” 齊桓公置酒，令諸侯大夫曰：“后者飲一經程。”管仲后，當飲一經程，飲其一半，而棄其半。桓公曰：“仲父當飲一經程而棄之，何也？” 管仲曰：“臣聞之：酒入口者、舌出，舌出者、〔言失，言失者、〕棄身，與其棄身，不宁棄酒乎？”桓公曰：“善。”詩曰：“荒湛于酒。” 齊景公遣晏子南使楚。楚王聞之，謂左右曰：“齊遣晏子使寡人之國，几至矣。”左右曰：“晏子、天下之辯士也，与之議國家之務，則不如也；与之論往古之術，則不如也。王獨可以与晏子坐，使有司束人過王，王問之，使言齊人善盜，故束之。是宜可以困之。”王曰：“善。”晏子至，即与之坐，圖國之急務，辨當世之得失，再舉再窮，王默然無以續語。居有間，束徒以過之。王曰：“何為者也？”有司對曰：“是齊人，善盜，束而詣吏。”王欣然大曰：“齊乃冠帶之國，辯士之化，固善盜乎？ ”晏子曰：“然、固取之。王不見夫江南之樹乎！名橘，樹之江北，則化為枳，何則？地土使然爾。夫子處齊之時，冠帶而立，儼有伯夷之廉，今居楚而善盜，意土地之化使然爾。王又何怪乎！”詩曰：“無言不讎，無德不報。” 吳延陵季子游于齊，見遺金〔于路〕，呼牧者取之。牧者曰：“子〔何〕居之高，視之下；貌之君子，而言之野也。吾有君不君，有友不友，當暑衣裘，君疑取金者乎？”延陵子知其為賢者，請問姓字。牧者曰：“ 子乃皮相之士也；何足語姓字哉！”遂去。延陵季子立而望之，不見乃止。孔子曰：“非禮勿視，非禮勿听。” 顏淵問于孔子曰：“淵愿貧如富，賤如貴，無勇而威，与士交通，終身無患難。亦且可乎？”孔子曰：“善哉！回也！夫貧而如富，其知足而無欲也；賤而如貴，其讓而有禮也；無勇而威，其恭敬而不失于人也；終身無患難，其擇言而出之也。若回者、其至乎！雖上古圣人亦如此而已。 ” 齊景公出田，十有七日而不反。晏子乘而往，比至，衣冠不正，景公見而怪之，曰：“夫子何遽乎？得無急乎？”晏子對曰：“然，有急。國人皆以君為惡民好禽。臣聞之：魚鱉厭深淵而就干淺，故得于釣网；禽獸厭深山而下都澤，故得于田獵。今君出田，十有七日而不反，不亦過乎？ ”景公曰：“不然。為賓客莫應待邪？則行人子牛在；為宗廟而不血食邪？則祝人太宰在；為獄不中邪？則大理子几在；為國家有余不足邪？則巫賢在。寡人有四子，猶有四肢也，而得代焉，不可患焉！”晏子曰：“然。人心有四肢，而得代焉，則善矣；令四肢無心十有七日，不死乎？”景公曰：“善哉言！”遂援晏子之手，与驂乘而歸。若晏子者、可謂善諫者矣。楚庄王將興師伐晉，告士大夫曰：“敢諫者死無赦。”孫叔敖曰：“ 臣聞：畏鞭棰之嚴，而不敢諫其父，非孝子也；懼斧鉞之誅，而不敢諫其君，非忠臣也。”于是遂進諫曰：“臣園中有榆，其上有蟬，蟬方奮翼悲鳴，欲飲清露，不知螳螂之在后，曲其頸，欲攫而食之也；螳螂方欲食蟬，而不知黃雀在后，舉其頸，欲啄而食之也；黃雀方欲食螳螂，不知童挾彈丸在下，迎而欲彈之；童子方欲彈黃雀，不知前有深坑，后有窟也。此皆言前之利，而不顧后害者也，非獨昆虫眾庶若此也，人主亦然。君今知貪彼之土，而樂其士卒。”國不怠，而晉國以宁，孫叔敖之力也。晉平公之時，藏寶之台燒，士大夫聞，皆趨車馳馬救火，三日三夜乃胜之。公子晏子獨束帛而賀曰：“甚善矣！”平公勃然作色，曰：“珠玉之所藏也，國之重寶也，而天火之，士大夫皆趨車走馬而救之，子獨束帛而賀，何也？有說則生，無說則死。”公子晏子曰：“何敢無說？臣聞之：王者藏于天下，諸侯藏于百姓〔農夫藏于鐔祝秧`采碳植賾隗尕選今之百姓之于外，短褐不蔽形，糟糠不充口，虛而賦a無已，收太半而藏之台，是以天火之。且臣聞之：昔者桀殘賊海內，賦a無度，万民甚苦，是故湯誅之，為天下戮笑。今皇天降災于藏台，是君之福也，而不自知變悟，亦恐君之為鄰國笑矣”。公曰：“善。自今已往，請藏于百姓之間。”詩曰：“稼穡維寶，代食維好。” 魏文侯問里克曰：“吳之所以亡者、何也？”里克對曰：“數戰而數胜。”文侯曰：“〔數戰〕數胜，國之福也。其獨亡，何也？”里克對曰：“數戰則民疲，數胜則主驕；驕則恣，恣則极〔物，疲則怨，怨則极慮〕。上下俱极，吳之亡猶晚矣！此夫差所以自喪于干遂。”詩曰：“天降喪亂，滅我立王。” 楚有士曰申鳴，治園以養父母，孝聞于楚，王召之，申鳴辭不往。其父曰：“王欲用汝，何為辭之？”申鳴曰：“何舍為子，乃為臣乎？”其父曰：“使汝有祿于國，有位于廷，汝樂，而我不憂矣。我欲汝之仕也。 ”申鳴曰：“諾。”遂之朝受命，楚王以為左司馬。其年、遇白公之亂，殺令尹子西、司馬子期，申鳴因以兵之衛。白公謂石乞曰：“申鳴、天下勇士也，今將兵，為之奈何？”石乞曰：“吾聞申鳴、孝也，劫其父以兵。”使人謂申鳴曰：“子与我，則与子楚國；不与我，則殺乃父。”申鳴流涕而應之曰：“始則父之子，今則君之臣，已不得為孝子，安得不為忠臣乎！”援桴鼓之，遂殺白公，其父亦死焉。王歸、賞之。申鳴曰：“受君之祿，避君之難，非忠臣也；正君之法，以殺其父，又非孝子也。行不兩全，名不兩立。悲夫！若此而生，亦何以示天下之士哉！”遂自刎而死。詩曰：“進退惟谷。” 昔者、太公望周公旦受封而見，太公問周公何以治魯？周公曰：“尊尊親親。”太公曰：“魯從此弱矣。”周公問太公曰：“何以治齊？”太公曰：“舉賢賞功。”周公曰：“后世必有劫殺之君矣。”后齊日以大，至于霸，二十四世而田氏代之。魯日以削，三十四世而亡。猶此觀之，圣人能知微矣。詩曰：“惟此圣人，瞻言百里。”

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