申鑒
Date: 2005-02-02T00:00:00+00:00
Keywords: Taoism; Ethics -- China; Philosophy; Chinese; Confucius

The Project Gutenberg eBook of 申鑒

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Title: 申鑒

Author: Yue Xun

Release date: February 1, 2005 [eBook #7408]
Most recently updated: December 30, 2020

Language: Chinese

Other information and formats: www.gutenberg.org/ebooks/7408

Credits: Produced by Ni-Yen Wu

*** START OF THE PROJECT GUTENBERG EBOOK 申鑒 ***

Produced by Ni-Yen Wu

申鑒

漢荀悅著

政體第一
夫道之本．仁義而已矣．五典以經之．群籍以緯之．詠之歌之．弦之舞之．前鑒既明．後複申之．故古之聖王．其于仁義也．申重而已．篤序無強．謂之申鑒．聖漢統天．惟宗時亮．其功格宇宙．粵有虎臣亂政．虎臣漢興輔弼之臣亂治也時亦惟荒圯湮．治荒曰荒茲洪軌儀．鑒於三代之典．王允迪厥德．迪蹈也功業有尚．天道在爾．惟帝茂止．陟降膚止．萬國康止．允出茲．斯行遠矣．立天之道．曰陰與陽．立地之道．曰柔與剛．立人之道．曰仁與義．陰陽以統其精氣．剛柔以品其群形．仁義以經其事業．是道也．故凡政之大經．法教而已矣．教者．陽之化也．法者．陰之符也．仁也者．慈此者也．義也者．宜此者也．禮也者．履此者也．信也者．守此者也．智也者．知此者也．是故好惡以章之．喜怒以蒞之．哀樂以恤之．若乃二端不愆．二端者教與法也五德不離．五德者仁義禮智信也六節不悖．六節者好惡喜怒哀樂也則三才允序．五事交備．百工惟厘．庶績鹹熙．天作道．皇作極．臣作輔．民作基．惟先哲王之政．一曰承天．二曰正身．三曰任賢．四曰恤民．五曰明制．六曰立業．承天惟允．正身惟常．任賢惟固．恤民惟勤．明制惟典．立業惟敦．是謂政體也．致治之術．先屏四患．乃崇五政．一曰．二曰私．三曰放．四曰奢．亂俗．私壞法．放越軌．奢敗制．四者不除．則政末由行矣．俗亂則道荒．雖天地不得保其性矣．法壞則世傾．雖人主不得守其度矣．軌越則禮亡．雖聖人不得全其道矣．制敗則欲肆．雖四表不能充其求矣．是謂四患．興農桑以養其生．審好惡以正其俗．宣文教以章其化．立武備以秉其威．明賞罰以統其法．是謂五政．民不畏死．不可懼以罪．民不樂生．不可觀按漢書作勸字以善．雖使■布五教．咎繇作士．政不行焉．故在上者．先豐民財以定其志．帝耕籍田．後桑蠶宮．國無遊民．野無荒業．財不虛用．力不妄加．以周民事．是謂養生．此政之當崇者一也君子所以動天地應神明正萬物．而成王治者．必本乎真實而已．故在上者審則儀道以定好惡．善惡要於功罪．毀譽效於准驗．聽言責事．舉名察實．無或詐以蕩心．故事無不核．物無不切．善無不顯．惡無不彰．俗無奸怪．民無淫風．百姓上下睹利害之存乎己也．故肅恭其心．慎修其行．內不忒惑．外無異望．慮其睹去徼幸．無罪過不憂懼．請謁無所聽．財賂無所用．則民志平矣．是謂正俗．此政之當崇者二也君子以情用．小人以刑用．榮辱者．賞罰之精華也．故禮教榮辱以加君子．化其情也．桎梏鞭樸以加小人．治其刑也．君子不犯辱．況于刑乎．小人不忌刑．況於辱乎．若夫中人之倫．則刑禮兼焉．教化之廢．推中人而墜于小人之域．教化之行．引中人而納于君子之途．是謂章化．此政之當崇者三也小人之情．緩則驕．驕則恣．恣則急．急則怨．怨則畔．危則謀亂．安則思欲．非威強無以懲之．故在上者．必有武備．以戒不虞．以遏寇虐．安居則寄之內政．有事則用之軍旅．是謂秉威．此政之當崇者四也賞罰．政之柄也．明賞必罰．審信慎令．賞以勸善．罰以懲惡．人主不妄賞．非徒愛其才也．賞妄行則善不勸矣．不妄罰．非徒慎其刑也．罰妄行則惡不懲矣．賞不勸．謂之止善．賞及淫人則善無所勸而善者止矣罰不懲．謂之縱惡．罰及善人則惡無所懲而惡者縱矣在上者能不止下善．不縱下惡．則治國矣．是謂統法．此政之當崇者五也四患既蠲．五政既立．行之以誠．守之以固．簡而不怠．疏而不失．無之．使自施之．無事事之．使自交之．不肅而治．垂拱揖遜而海內平矣．是謂政之方也．惟修六則以立道經．一曰中．二曰和．三曰正．四曰公．五曰誠．六曰通．以天道作中．以地道作和．以仁德作正．以事物作公．以身極作誠．以變數作通．易傳曰通其變又曰變則通是謂道實．惟恤十難以任賢能．一曰不知．二曰不進．三曰不任．四曰不終．五曰以小怨棄大德．六曰以小過黜大功．七曰以小失掩大美．八曰以訐奸傷忠正．九曰以邪說亂正度．十曰以讒嫉廢賢能．是謂十難．十難不除．則賢臣不用．用臣不賢．則國非其國也．惟察九風以定國常．一曰治．二曰衰．三曰弱．四曰乖．五曰亂．六曰荒．七曰叛．八曰危．九曰亡．君臣親而有禮．百僚和而不同．讓而不爭．勤而不怨．無事惟職是司．此治國之風也．禮俗不一．位職不重．小臣讒嫉．庶人作議．此衰國之風也．君好讓．臣好逸．士好遊．民好流．此弱國之風也．君臣爭明．朝廷爭功．士大夫爭名．庶人爭利．此乖國之風也．上多欲．下多端．法不定．政多門．此亂國之風也．以侈博．以伉高．以濫通．遵禮謂之劬．守法謂之固．此荒國之風也．以苛密．以利公．以割下能．以附上忠．此叛國之風也．上下相疏．內外相蒙．小臣爭寵．大臣爭權．此危國之風也．上不訪．下不諫．婦言用．私政行．此亡國之風也．故上必察乎國風也．惟慎庶獄以昭人情．天地之大德曰生．易系辭文萬物之大極曰死．洪範六極一曰凶短折死者不可以生．刑者不可以複．故先王之刑也．官師以成之．棘槐以斷之．周禮朝士掌建邦外朝之法左九棘孤卿大夫位焉群士在其後右九棘公侯伯子男位焉又王制曰成獄辭史以獄成告于大司寇大司寇聽之擊木之下情訊以寬之．朝市以共之．矜哀以恤之．刑斯斷．樂不舉．施刑之日則弛懸慎之至也．刑哉刑哉．其慎矣夫．惟稽五赦以綏民中．一曰原心．心可矜也二曰明德．德可釋也三曰勸功．功可准也四曰褒化．化所關也五曰權計．權時之宜非常典也凡先王之攸赦．必是族也．非是族焉．刑茲無赦．族類也天子有四時．朝以聽政．晝以訪問．夕以修令．夜以安身．上有師傅．下有燕臣．大則講業．小則諮詢．不拒直辭．不恥下問．公私不愆．外內不貳．是謂有交．問明於治者其統近．萬物之本在身．天下之本在家．治亂之本在左右．內正立而四表定矣．問通於道者其守約．有一言而可常行者．恕也．有一行而可常履者．正也．恕者．仁之術也．正者．義之要也．至哉．此謂道根．萬化存焉爾．是謂不思而得．不而成．執之胸心之間．而功覆天下也．自天子達于庶人．好惡哀樂．其修一也．豐約勞佚．各有其制．上足以備禮．下足以備樂．夫是謂大道．天下國家一體也．君元首．臣股肱．民手足．下有憂民．則上不盡樂．下有饑民．則上不備膳．下有寒民．則上不具服．徒跣而垂旒．非禮也．故足寒傷心．民寒傷國．問君以至美之道道民．民以至美之物養君．君降其惠．民升其功．此無往不復．相報之義也．故太平備物．非極欲也．物損禮闕．非謙約也．其數雲耳．問人主有公賦無私求．有公用無私費．有公役無私使．有公賜無私惠．有公怒無私怨．私求則下煩而無度．是謂傷清．私費則官耗而無限．是謂傷制．私使則民撓擾而無節．是謂傷義．私惠則下虛望而無准．是謂傷正．正謂賜予之正私怨則下疑懼而不安．是謂傷德．問善治民者．治其性也．或曰．冶金而流．去火則剛．激水而升．舍之則降．惡平聲乎治．曰．不去其火則常流．激而不止則常升．故大冶之爐．可使無剛．則踴水之機．可使無降．善立教者若茲．則終身治矣．故凡器可使與冉同趨．投百金於前．白刃加其身．雖巨蹠弗敢掇也．善立法者若茲．則終身不掇矣．故蹠可使與伯夷同功．問民由水也．濟大川者．太上乘舟．其次泅．泅浮行水上也泅者勞而危．乘舟者逸而安．虛入水則必溺矣．以知能治民者．泅也．以道德治民者．舟也．縱民之情謂之亂．絕民之情謂之荒．曰．然則如之何．曰．之限．使弗越也．之地亦勿越．故水可使不濫．不可使無流．善禁者．先禁其身而後人．不善禁者．先禁人而後身．善禁之至於不禁．令亦如之．若乃肆情於身而繩欲於．行詐於官而矜實於民．求己之所有餘．奪下之所不足．舍己之所易．責人之所難．怨之本也．謂理之源斯絕矣．自上禦下．猶夫釣者焉．隱於手．按手下當有而字應於．則可以得魚．自近禦遠．猶夫禦馬焉．和于手而調於銜．則可以使馬．故至道之要．不於身非道也．睹孺子之驅雞也而見禦民之方．孺子驅雞者．急則驚．緩則滯．方其北也．遽要之則折而過南．方其南也．遽要之則折而過北．迫則飛．疏則放．志閑則比之．比近也B雞志閑然後近之則不驚流緩而不安則食之．食之則不滯不驅之驅．驅之至者也．志安則循路而入門．太上不空市．其次不偷竊．其次不掠奪．上以功惠綏民．下以財力奉上．是以上下相與．空市則民不與．民不與則巧詐而取之．謂之偷竊．偷竊則民備之．備之而不得．則暴迫而取之．謂之掠奪．民必交爭．則禍亂矣．或曰．聖王以天下樂．曰．否．聖王以天下憂．天下以聖王樂．凡主以天下樂．天下以凡主憂．聖王屈己以申天下之樂．凡主伸己以屈天下之憂．申天下之樂．故樂亦報之．屈天下之憂．故憂亦及之．天下之道也．治世所貴乎位者三．一曰達道於天下．二曰達惠於民．三曰達德於身．衰世所貴乎位者三．一曰以貴高人．二曰以富奉身．三曰以報肆心．治世之位．真位也．衰世之位．則生災矣．苟高人．則必損之．災也．苟奉身．則必遺之．災也．苟肆心．則必否之．災也．治世之臣．所貴乎順者三．一曰心順．二曰職順．三曰道順．治世之順．真順也．衰世之順．生逆也．體苟順則逆節．亂苟順則逆忠事苟順則逆道．高下失序則位輕．班級不固則位輕．漢爵有二十級祿薄卑寵則位輕．官職屢改則位輕．遷轉煩瀆則位輕．黜陟不明則位輕．待臣不以禮則位輕．夫位輕而政重者．未之有也．聖人之大寶曰位．輕則喪吾寶也．好惡之不行．其俗尚矣．嘉守節而輕狹陋．疾威福而尊權右．賤求欲而崇克濟．貴求己而榮華譽．萬物類是已．夫心與言．言與事．參相應也．好惡毀譽賞罰．參相福也．六者有失．則實亂矣．守實者益榮．求己者益達．處幽者益明．然後民知本也．

時事第二
最凡有二十一首．其初二首尚知貴敦也．其二首有申重可舉者．十有九事．一曰明考試．二曰公卿不拘郡．二千石不拘縣．三曰置上武之官．四曰議州牧．五曰生刑而死者．但加肉刑．六曰德刑並用．七曰避讎有科．八曰議祿．九曰議專地．十曰議錢貨．十一曰約祀舉重．十二曰天人之應．十三曰月正聽朝．十四曰崇內教．十五曰備博士．十六曰至德要道．十七曰禁數赦令．十八曰正尚主之制．十九曰複內外注記者．盤庚遷殷．革奢即約．化而裁之．與時消息．寡盈虛．不常厥道．尚知貴敦．古今之法也．民寡則用易足．土廣則物易生．事簡則業易定．厭亂則思治．創難則思靜．或曰．三皇民至敦也．其治至清也．天性乎．曰皇民敦．秦民弊．時也．山民樸．市民玩．處也．桀紂不易民而亂．湯武不易民而治．政也．皇民寡．寡斯敦．皇治純．純斯清．奚惟性．不求無益之物．不蓄難得之貨．節華麗之飾．退利進之路．則民俗清矣．簡小忌．去淫祀．絕奇怪．則妖息矣．致精誠．諸求己．正大事．則神明應矣．放邪說．去淫智．抑百家．崇聖典．則道義定矣．去浮華．舉功實．絕末伎．同本務．則事業修矣．此初二首所謂尚知貴敦也誰毀誰譽．譽其有試者．萬事之概量也．目茲舉者試其事．處斯職者考其績．賞罰失實．以惡反之．人焉飾哉．語曰．盜蹠不能盜田尺寸．寸不可盜．況尺乎．夫事驗．必若土田之張於野也．則私者寡矣．四布於野不可隱者喻惡不可掩也若亂之墜於澳也．則可信者解矣．亂朱子曰舟之截流橫渡者澳■內近水之舟登于陸不可信者喻善不可也故有事考功．有言考用．動則考行．靜則考守．此一首所謂明考試也公卿不郡．二千石不縣．未是也．小能其職．以極登於大．故下位競．大橈其任．以墜於下．故上位慎．其鼎覆刑焉．何憚於降．易鼎九四曰鼎折足覆公餗其形渥凶此言大臣廢壞國事刑之尚可何況降位若夫千里之任．不能充於郡．而縣邑之功廢．惜矣哉．不以過職絀則勿降．所以優賢也．以過職絀則降．所以懲愆也．此一首所謂公卿不拘郡二千石不均縣也孝武皇帝以四夷未賓．寇賊奸宄．初置武功．賞官以寵戰士．若今依此科而崇其制．置尚武之官．以司馬兵法．選位秩比博士．講司馬之典．簡搜狩之事．掌軍功爵賞．小統於五校．大統于太尉．既周時務．禮亦宜之．周之末葉．兵革繁矣．莫亂于秦．民不荒殄．今國家忘戰日久．每寇難之作．民瘁幾盡．不教民戰．是謂棄之．信矣．此一首所謂置尚武之官也或問曰．州牧刺史監察禦史．三制孰優．曰．時制而已．曰．天下不既定其牧乎．曰．古諸侯建國家．世位權柄存焉．於是置諸侯之賢者以牧．總其紀綱而已．不統其政．不禦其民．今郡縣無常．權輕不固．而州牧秉其權重．勢異于古．非所以強幹弱枝也．而無益治民之實．監察禦史斯可也．若權時之宜．則異論也．此一首所謂議州牧也肉刑古也．或曰．複之乎．曰．古者．人民盛焉．今也至寡．整以威．撫寡以寬．道也．複刑非務必也．生刑而極死者．複之可也．如斬右趾本生刑也而改棄市則極死矣斯則斬右趾之刑複之可也自古肉刑之除也．斬右趾者死也．惟複肉刑．是謂生死而息民．此一首所謂生刑而死者但知肉刑也問德刑並用．常典也．或先或後．時宜．刑教不行．勢極也．教初必簡．刑始必略．事漸也．教化之隆．莫不興行．然後責備．刑法之定．莫不避罪．然後求密．未可以備．謂之虛教．未可以密．謂之峻刑．虛教傷化．峻刑害民．君子弗由也．設必違之教．不量民力之未能．是招民於惡也．故謂之傷化．設必犯之法．不度民情之不堪．是陷民於罪也．故謂之害民．莫不興行．則一毫之善可得而勸也．然後教備．莫不避罪．則纖介之惡．可得而禁也．然後刑密．此一首所謂德刑並用也或問複讎古義也．曰．縱複讎可乎．曰．不可．曰．然則如之何．曰．有縱有禁．有生有殺．制之以義．斷之以法．是謂義法並立．曰．何謂也．依古複讎之科．使父讎避諸異州千里．兄弟之讎．避諸異郡五百里．從父從兄弟之讎．避諸異縣百里．弗避而報者無罪．避而報之殺．犯王禁者罪也．複讎者義也．以義報罪．從王制．順也．犯制．逆也．以逆順生殺之．凡以公命行止者．不弗避．此一首所謂避讎有科也或問祿．曰．古之祿也備．漢之祿也輕．夫祿必稱位．一物不稱．非制也．公祿貶則私利生．言月俸貶損則賄路行矣私利祿．則廉者匱而貪者豐也．夫豐貪生私．匱廉貶公．是亂也．先王重之．曰．祿可增乎．曰．民家財愆．增之宜矣．或曰．今祿如何．曰．時匱也．祿依食．食依民．參相澹．必也正貪祿．省閑冗．與時消息．昭惠恤下．損益以度可也．此一首所謂議祿也諸侯不專封富人．民田踰限．富過公侯．是自封也．大夫不專地．人賣買由己．是專地也．或曰．複井田與．曰．否．專地非古也．井田非今也．然則如之何．曰．耕而勿有．以俟制度可也．耕而勿有不得賣買由己以俟制度不得踰限也此一首所謂議專地也或問貨．曰．五銖之制宜矣．曰．今廢．如之何．今謂獻帝時廢者初平元年董卓壞五銖錢更鑄小錢是也曰．海內既平．行之而已．言卓既誅此制宜複曰．錢散矣．京畿虛矣．其勢必積于遠方．若果行之．則彼以無用之錢．市吾有用之物．是匱近而豐遠也．曰．事勢有不得．官之所急者穀也．牛馬之禁．不得出百里之外．若其他物．彼以其錢取之左．用之於右．貿遷有無．周而通之．海內一家．何患焉．曰．錢寡矣．曰．錢寡民易矣．若錢既通而不周於用．然後官鑄而補之．或曰．收民之藏錢者．輸之官牧．遠輸之京師．然後行之．曰．事枉而難實者．欺慢必．奸必作．爭訟必繁．刑殺必深．籲嗟．紛擾之聲．章乎天下矣．非所以撫遺民．成緝熙也．曰．然則收而積之與．曰．通市其可也．此言收五銖積貯亦不可或曰．改鑄四銖．曰．難矣．此言改鑄四銖以複孝文之舊亦不可或曰．遂廢之．曰．錢實便於事用．民樂行之．禁之難．今開難令以絕便事．禁民所樂．不茂矣．曰．起而行之．錢不可．如之何．曰．尚之廢之．弗得已．何憂焉．言或尚或廢其勢自有所不得已者厥後曹操相還用五銖悅之言驗矣此一首所謂議錢貨也聖王先成民而後致力於神．民事未定．郡祀有闕．不尤矣．必也舉其重而祀之．望祀五嶽四瀆．其神之祀．縣有舊常．若今郡祀之．而其祀禮物．從鮮可也．謂禮物宜從省略禮重本．示民不偷．且昭典物．其備物以豐年．日月之災降異．非舊也．此一首所謂約祀舉重也天人之應．所由來漸矣．故履霜堅冰．非一時也．仲尼之禱．非一朝也．且日食行事．或稠或曠．一年二交．非其常也．洪範傳雲．六沴作見．若是王都未見之．無聞焉爾．官修其方．而先王之禮．保章視祲．安宅敘降．必書雲物．備故也．太史上事無隱焉．勿寢可也．此一首所謂天人之應也天子南面聽天下．向明而治．蓋取諸離．易系辭天之道也．月正聽朝．國家之大事也．宜正其儀．以明舊典．此一首所謂月正聽朝也古有掌陰陽之禮之官．以教後宮．掌婦學之法．婦德婦言按此當有婦容二字婦功．各率其屬．而以時禦序于王．先王禮也．宜崇其教以先內政．覽列圖誦列傳遵典行．內史執其彤管．記善書過．考行黜陟．以章好惡．男女正位乎內外正家而天下定矣．故二儀立而大業成．君子之道．匪闕終日．造次必於是．此一首所謂崇內教也備博士．廣太學．而祀孔子焉．禮也．仲尼作經．本一而已．古今文不同．而皆自謂真本經．古今先師．義一而已．異家別說不同．而皆自謂古今．此處有誤仲尼邈而靡質．大聖已逝經無所質昔先師歿而無聞．先師已喪義無所聞將誰使折之者．秦之滅學也．書藏於屋壁．義絕於朝野．逮至漢興．收摭散滯．固已無全學矣．文有磨滅．言有楚夏．出有先後．或學者先意有所借定．無所征據臆見損益後進相友．彌以滋蔓．故一源十流．天水違行．而訟者紛如也．喻學者所傳背戾互相爭是也執不俱是．比而論之．必有可參者焉．此一首所謂備博士也或曰．至德要道約爾．典籍甚富．如而博之以求約也．語有之曰．有鳥將來．張羅待之．得鳥者一目也．今一目之羅．無時得鳥矣．鳥喻道羅喻典籍道雖要也．非博無以通矣．博其方．約其說．此一首所謂至德要道也赦令權也．或曰．有制乎．曰．權無制．制其義．不制其事．巽以行權．易系辭文義制也．權者反經．無事也．問其象．曰．無妄之災大過．凶其象矣．不得已而行之．禁其屢也．初平至此凡七年而大赦者十可謂數甚故悅以此規之曰．絕之乎．曰．權．曰．宜弗之絕也．既曰權宜著非常典此一首所謂禁赦令也尚主之制非古也．厘降二女．陶唐之典．歸妹元吉．帝乙之訓．王姬歸齊．宗周之禮．以陰乘陽違天．以婦淩夫違人．違天不祥．違人不義．悅之叔父荀爽于延熹九年對策陳便宜以漢承秦法設尚主之儀以妻制夫以卑臨尊違乾坤之道失陽倡之義宜改尚主之制今悅複以言殆其家門素所商講者乎此一首所謂正尚主之制也古者天子諸侯．有事必告於廟．朝有二史．左史記言．右史記動．動春秋．言尚書．君舉必記．臧否成敗．無不存焉．下及士庶．等各有異．鹹在載籍．或欲顯而不得．或欲隱而名章．得失一朝而榮辱千載．善人勸焉．淫人懼焉．故先王重之．以嗣賞罰．以輔法教．宜於令者．官以其方．各重其盡．則集之于尚書．若史官使掌典其事．不書詭常．善惡則書．言行足以法式則書．立功事則書．兵戎動則書．四夷朝獻則書．皇后貴人太子拜立則書．光武置貴人三夫人公主大臣拜免則書．福淫禍亂則書．祥瑞災異則書．先帝故事有起居注．漢時有禁中起居故明德馬皇后自撰顯宗起居注日用動靜之節必書焉．宜複其式．內史掌之．以紀內事．此一首所謂複內外注記者也
俗嫌第三

或問蔔筮．曰．德斯益．否斯損．曰．何謂也．吉而濟．凶而救之謂益．吉而恃．凶而怠之謂損．或問曰．時群忌．曰．此天地之數也．非吉凶所生也．東方主生．死者不鮮．西方主殺．生者不寡．南方火也．居之不燋．北方水也．蹈之不沈．漢時俗有方忌如西益宅謂之不祥必有死亡商家門不宜南向征家門不宜北向之類是也故甲子昧爽．殷滅周興．咸陽之地．秦亡漢隆．或問五三之位周應也．五三五星三辰元命苞曰殷紂之時五星聚于房房者蒼神之精周據而興龍虎龍當作尾之會晉祥也．晉獻公問于蔔偃曰攻虢何月也曰童謠有之曰丙之農龍尾伏辰均服振振取虢之旗曰．官府設陳．富貴者值之．布衣寓焉．不符其爵也．獄犴若居．有罪者觸之．貞良入焉．不受其罰也．或曰．然則日月可廢歟．曰．否．曰．元辰．先王所用也．人承天地．故動靜順焉．順其陰陽．順其日辰．順其度數．內有順實．外有順文．文實順．理也．休征之符．自然應也．故盜泉朝歌．孔墨不由．惡其名者．順其心也．苟無其實．徼福於忌．斯成難也．或曰．祈請者誠以接神．自然應也．故精以底之．犧牲玉帛以昭祈請．吉朔以通之．禮雲禮雲．玉帛雲乎哉．請雲祈雲．酒膳雲乎哉．非其禮則或愆．非其請則不應．或問祈請可否．曰．氣物應感則可．性命自然則否．應感如土龍致雨之類或問避疾厄．有諸．曰．夫疾厄．何者也．非身則神．身不可避．神不可逃．可避非身．可逃非神也．持身隨天．萬里不逸．譬諸孺子掩目巨夫之掖．而曰逃可乎．或問人形有相．曰．蓋有之焉．夫神氣．形容之相包也．自然矣．貳之於行．參之于時．相成也．亦參相敗也．其數矣．其變多矣．亦有上中下品雲爾．或問神僊之術．曰．誕哉．末之也已矣．聖人弗學．非惡生也．終始運也．短長數也．運數非人力之也．曰．亦有僊人乎．曰．僬僥桂莽．乎異俗．就有僊人．亦殊類矣．或問有數百歲人乎．曰．力稱烏獲．烏獲秦武王力士捷言羌亥．羌亥疑豎亥之誤勇斯賁育．孟賁齊人能生拔牛角夏育衛人聖雲仲尼．壽稱彭祖．彭祖者殷大夫姓籛名鑒物有俊傑．不可誣也．或問凡壽者必有道．非習之功．曰．夫惟壽．則惟能用道．惟能用道．則性壽矣．苟非其性也．修之不至也．學必至聖．可以盡性．壽必用道．所以盡命．或曰．人有變化而仙者．信乎．曰．未之前聞也．然則異也．異謂怪異非仙也男化女者有矣．死人複生者有矣．獻帝興平六年越雋男子化女子四年武陵女子死十四日復活夫豈人之性哉．氣數不存焉．或問曰．養有性乎．曰．養性秉中和．守之以生而已．愛親愛德愛力愛神之謂嗇．否則不宜．過則不澹．故君子節宣其氣．勿使有所壅閉滯底．昏亂百度則生疾．故喜怒哀樂思慮必得其中．所以養神也．寒暄盈虛消息必得其中．所以養神也．善治氣者．由禹之治水．若夫導引蓄氣．曆藏內視．過則失中．可以治疾．皆養性之非聖術也．夫屈者以乎申也．蓄者以乎虛也．內者以乎外也．氣宜宣而遏之．體宜調而矯之．神宜平而抑之．必有失和者矣．夫善養性者無常術．得其和而已矣．鄰臍二寸謂之關．黃庭外景經曰上有黃庭下關元後有幽門前命門呼吸廬間入丹田解雲關元在臍下三寸元陽之命在其前懸精如鏡明照一身不休是道關者．所以關藏呼吸之氣．以稟授四氣也．故長氣者以關息．氣短者．其息稍升．其脈稍促．其神稍越．至於以肩息而氣舒．其神稍專．至於以關息而氣衍矣．故道者．常致氣于關．是謂要術．凡陽氣生養．陰氣消殺．和喜之徒．其氣陽也．故養性者．崇其陽而絀其陰．陽極則亢．陰結則凝．亢則有悔．凝則有凶．夫物不能春．天春而生．人則不然．存吾春而已矣．藥者．療也．所以治疾也．無疾．則勿藥可也．肉不勝食氣．況於藥乎．寒斯熱．熱則致滯．陰藥之用也．唯適其宜則不害．若已氣平也．則必有傷．唯針火亦如之．故養性者．不多服也．唯在乎節之而已．或問仁者壽．何謂也．曰．仁者內不傷性．外不傷物．上不違天．下不違人．處正居中．形神以和．故咎征不至而休嘉集之．壽之術也．曰．冉何．曰．命也．麥不終夏．花不濟春．如和氣何．言麥雖不踰夏而秀花雖不越春而榮其如和氣之保合何雖雲其短．長亦在其中矣．或問黃白之儔曰．傅毅論之當也．燔埴瓦則可．埴黏土也爍瓦銅則不可．以自然驗於不然．詭哉．敵犬羊之肉以造馬牛．不幾矣．不其然歟．世稱緯書．仲尼之作也．臣悅叔父故司空爽辨之．蓋發其也．有起于中興之前．終張之徒之作乎．起于哀平或曰．雜曰以己雜仲尼乎．以仲尼雜己乎．若彼者．以仲尼雜己而已．然則可謂八十一首．非仲尼之作矣．或曰．燔諸曰．仲尼之作則否．有取焉則可．曷其燔．在上者不受虛言．不聽浮術．不采華名．不興事．言必有用．術必有典．名必有實．事必有功．

雜言上第四

或問曰．君子曷敦夫學．曰．生而知之者寡矣．學而知之者矣．悠悠之民．泄泄之士．明明之治．汶汶之亂．皆學廢興之由．敦之不亦宜乎．君子有三鑒．世人鏡鑒．前惟訓．人惟賢．鏡惟明．此君子之三鑒夏商之衰．不鑒於禹湯也．周秦之弊．不鑒於民下也．側弁垢．不鑒於明鏡也．故君子惟鑒之務．若夫側景之鏡亡鑒矣．但知鏡鑒是無鑒或問致治之要君乎．曰．兩立哉．天無獨運君無獨理非天地不生物．非君臣不成治．首之者天地也．統之者君臣也哉．先王之道致訓焉．故亡斯須之間而違道矣．昔有上致聖．由教戒．因輔弼．欽順四鄰．故檢柙之臣．不虛於側．禮度之典．不曠於目．先哲之言．不輟於身．非義之道．不宣於心．是邪僻之氣．末由入也．缺一字有間缺一字必有入之者矣．是故僻志萌則僻事作．僻事作則正塞．正塞．則公正亦末由入也矣．不任不愛謂之公．惟公是從謂之明．齊桓公中材也．末能成功業．由有異焉者矣．妾媵盈宮．非無愛幸也．群臣盈朝．非無親近也．然外則管仲射己．衛姬色衰．非愛也．任之也．然後知非賢不可任．非智不可從也．夫此之舉宏矣哉．膏肓純白．二豎不生．茲謂心寧．省闥清淨．嬖孽不生．茲謂政平．夫膏肓近心而處阨．針之不遠．遠當作達藥之不中．攻之不可．二豎藏焉．是謂篤患．故治身治國者．唯是之畏．或曰．愛民如子．仁之至乎．曰．未也．曰．愛民如身．仁之至乎．曰．未也．湯禱桑林．邾遷於繹．景祠於旱．可謂愛民矣．曰．何重民而輕身也．曰．人主承天命以養民者也．民存則社稷存．民亡則社稷亡．故重民者．所以重社稷而承天命也．或曰．孟軻稱人皆可以堯舜．其信矣．曰．人非下愚．則皆可以堯舜矣．寫堯舜之貌．同堯舜之姓則否．服堯之制．行堯之道則可矣．行之於前．則古之堯舜也．行之於後．則今之堯舜也．或曰．人皆可以桀紂乎．曰．行桀紂之事．是桀紂也．堯舜桀紂之事．常並存於世．唯人所用而已．楊朱哭歧路．所通逼者然也．夫歧路烏足悲哉．中反焉．若夫縣度之厄素．舉足而已矣．西域傳烏秘國西有縣度縣度者石山也溪穀不通以繩索相引而度去踰桀紂損益之符．微而顯也．趙獲二城．臨饋而憂．陶朱既富．室妾悲號．此知益損之益者也．屈伸之數．隱而昭也．有仍之困．複夏之萌也．鼎雉之異．興殷之符也．邵宮之難．隆周之應也．會稽之棲．霸越之基也．子之之亂．強燕之征也．此知伸屈之伸者也．人主之患．常立於二難之間．在上而國家不治．難也．治國家則必勤身．苦思．矯情．以從道．難也．有難之難．闇主取之．無難之難．明主居之．大臣之患．常立於二罪之間．在職而不盡忠直之道．罪也．盡忠直之道．則必矯上拂下．罪也．有罪之罪．謂不盡忠直之道邪臣由之．無罪之罪．謂盡道而矯上拂下忠臣置之．人臣之義．不曰吾君能矣．不我須也．言無補也．而不盡忠．不曰吾君不能矣．不我識也．言無益也．而不盡忠．必竭其誠．明其道．盡其義．斯已而已矣．不已．則奉身以退．臣道也．故君臣有異無乖．有怨無憾．有屈無辱．人臣有三罪．一曰導非．二曰阿失．三曰屍寵．以非引上謂之導．從上之非謂之阿．見非不言謂之屍．導臣誅．阿臣刑．屍臣絀．絀與黜同進忠有三術．一曰防．二曰救．三曰戒．先其未然謂之防．發而止之謂之救．行而責之謂之戒．防上．救次之．戒下．下不鉗口．上不塞耳．則可有聞矣．有鉗之鉗．猶可解也．無鉗之鉗．難矣哉．有塞之塞．猶可除也．無塞之塞．其甚矣夫．無鉗之鉗無塞之塞獻帝之時如此或曰．在上有屈乎．曰．在上者以義申．以義屈．高祖雖能申威于秦項而屈于商山四公．光武能伸于莽而屈於強項令．明帝能申令于天下而屈于鍾離尚書．若秦二世之申欲而非笑唐虞．若定陶傅太后之申意而怨于鄭．是謂不屈．不然．則趙氏不亡．而秦無愆尤．故人主以義申．以義屈也．喜如春陽．怒如秋霜．威如雷霆之震．惠若雨露之降．沛然孰能禦也．或曰難行．曰．若高祖聽戍卒不懷居．遷萬乘不俟終日．孝文帝不愛千里馬．慎夫人衣不曳地．光武手不持珠玉．可謂難矣．抑情絕欲．不如是．能成功業者鮮矣．人臣若金日磾．以子私謾而殺之．丙吉之不伐．蘇武之執節．可謂難矣．言三臣者以諷操也或問厲志．曰．若殷高宗能葺其德．樂瞑眩以瘳疾．衛武箴戒於朝．勾踐懸膽於坐．厲矣哉．言此欲獻帝厲志以再振漢業也寵妻愛妾．幸矣．其災也．深矣．災與幸．同乎．曰．得則慶．否則災．戚氏不幸不入豕．趙昭儀不幸不失命．栗婭不幸不廢．乙不幸不憂殤．非災而何．若慎夫人之知．班婕妤之賢．明德皇后之德．明德馬皇后伏波將軍援之少女邵矣哉．邵高也世憂樂者．君子之志也．不世憂樂者．小人之志也．太平之世．事閑而民樂遍焉．使籧者揖讓百拜．非禮也．憂者弦歌鼓瑟．非樂也．禮者．敬而已矣．樂者．和而已矣．匹夫匹婦．處畎畝之中．必禮樂存焉爾．違上順道．謂之忠臣．違道順上．謂之諛臣．忠所以上也．諛所以自也．忠臣安于心．諛臣安於身．故在上者．必察夫違順．審乎所．慎乎所安．廣川王弗察故殺其臣．楚恭王察之而遲．故有遺言．齊宣王其察之矣．故賞鑒者．或問人君人臣之戒．曰．莫匪戒也．請問其要．曰．君戒專欲．臣戒專利．患之甚也．缺五字城專譯而獻珍．非寶也．腹心之人．匍匐而獻善．寶之至矣．故明王慎內守．除外寇而重內寶．雲從于龍．風從於虎．鳳儀於韶．麟集于孔．應也．出於此．應於彼．善則祥．祥則福．否則眚．眚則咎．故君子應之．言善否感應各從其類君子食和羹以平其氣．聽和聲以平其志．納和言以平其政．履和行以平其德．夫酸鹹甘苦不同．嘉味以濟謂之和羹．宮商角征不同．嘉音以章．謂之和聲．臧否損益不同．中正以訓．謂之和言．趨舍動靜不同．雅度以平．謂之和行．人之言曰．唯其言而莫予違也．則幾于喪國焉．孔子曰．君子和而不同．晏子亦雲．以水濟水．誰能食之．琴瑟一聲．誰能聽之．詩雲．亦有和羹．既戒且平．奏假無言．時靡有爭．此之謂也．

雜言下第五
衣裳．服者不昧于塵塗．愛也．衣裳愛焉．而不愛其容止．外矣．容止愛焉．而不愛其言行．末矣．言行愛焉．而不愛其明．淺矣．故君子本神貴．神和德平而道通．是保真．人之所以立德者三．一曰貞．二曰達．三曰志．貞以質．達以行之．志以成之．君子哉．必不得已也．守於一茲．貞其主也．人之所以立檢者四．誠其心．正其志．實其事．定其分．心誠則神明應之．況于萬民乎．志正則天地順之．況於萬物乎．事實則功立．分定則不淫．曰．才之實也．行可．才不可也．曰．古之所以謂才也本．今之所謂才也末也．然則以行之貴也．無失其才而才有失．先民有言．適楚而北轅者．曰．吾馬良用多禦善．此三者益侈．其去楚亦遠矣．遵路而騁．應方而動．君子有行．行必至矣．或問聖人所以貴者．才乎．曰．合而用之．以才貴．分而行之．以行貴．舜禹之才而不邪．甚於缺一字矣．舜禹之仁．雖亡其才．不失良人哉．或問進諫受諫孰難．曰．後之進諫難也．以受之難故也．後謂後世言臣畏犯由君拒諫而然若受諫不難．則進諫斯易矣．主明臣直或問知人自知孰難．曰．自知者．求諸內而近者也．知人者．求諸外而遠者也．知人難哉．若極其數也．明．有內以識．有外以暗．或有內以隱有外以顯．然則知人自知．人則可以自知．未可以知人也．急哉．二者較之知人固難而自知急也用己者不異則異矣．君子所惡乎異者三．好生事也．好生奇也．好變常也．好生事則多端而動．好生奇則離道而惑俗．好變常則輕法而亂度．故名不貴苟傳．行不貴苟難．權茂矣．其幾不若經．辯美矣．其理不若絀．文顯矣．其中不若樸．博盛矣．其正不若約．莫不道．知道之體．大之至也．莫不妙．知神之幾．妙之至也．莫不正．和缺一字之缺一字正之至也．故君子必存乎三至．弗至．斯有守無誖焉．或問守．曰．聖典而已矣．聖典謂六經若夫百家者．是謂無守．莫不言．要其至矣．莫不德．元其奧矣．莫不道．聖人其宏矣．聖人之道．其中道乎．是九達．或曰．辭達而已矣．聖人以文其隩也有五．曰元．曰妙．曰包．曰要．曰文．幽深謂之元．理微謂之妙．數博謂之包．辭約謂之要．章成謂之文．聖人之文．成此五者．故曰不得已．君子樂天知命故不憂．審物明辨故不惑．定心致公故不懼．若乃所憂懼則有之．憂己不能成天性也．懼己惑之．憂不能免．天命無惑焉．或問性命．曰．生之謂性也．形神是也．所以立生終生者之謂命也．吉凶是也．夫生我之制．性命存焉爾．君子循其性以輔其命．休斯承．否斯守．無務焉．無怨焉．好寵者．乘天命以驕．好惡者．違天命以濫．故驕則奉之不成．濫則守之不終．好以取怠．惡以取甚．務以取福．惡以成禍．斯惑矣．或問天命人事．曰．有三品焉．上下不移．其中則人事存焉爾．命相近也．事相遠也．則吉凶殊也．故曰窮理盡性以至於命．孟子稱性善．荀卿稱性惡．公孫子曰．性無善惡．揚雄曰．人之性善惡渾．劉向曰．性情相應．性不獨善．情不獨惡．曰．問其理．曰．性善則無四凶．性惡則無三仁人．無善惡．文王之教一也．則無周公管蔡．性善情惡．是桀紂無性而堯舜無情也．性善惡皆渾．是上智懷惠而下愚挾善也．理也．未究也．惟向言然．韓子三品之說有類於此或曰．仁義性也．好惡情也．仁義常善而好惡或有惡．故有情惡也．曰．不然．好惡者．性之取捨也．實見於外．故謂之情爾．必本乎性矣．仁義者．善之誠者也．何嫌其常善．好惡者．善惡未有所分也．何■其有惡．凡言神者．莫近於氣．有氣斯有形．有神斯有好惡喜怒之情矣．故人人當作神有情．由氣之有形也．善有白黑．神有善惡．形與白黑偕．情與善惡偕．即劉向性情相應之說故氣黑非形之咎．情惡非情之罪也．或曰．人之於利．見而好之．能以仁義節者是性割其情也．性少情多．性不能割其情．則情獨行惡矣．曰．不然．是善惡有多少也．非情也．有人如此．嗜嗜肉．肉勝則食焉．酒勝則飲焉．此二者相與爭．勝者行矣．行謂飲食非情欲得酒．性欲得肉也．有人於此．好利好義．義勝則義取焉．利勝則利取焉．此二者相與爭．勝者行矣．行謂取義取利非情欲得利．性欲得義也．其可兼者．則兼取之．其不可兼者．則只取重焉．若苟只好而已．雖可兼取當有闕文矣．若二好均平．無分輕重．則一俯一仰．乍進乍退．相持不定或曰．請折於經．曰．易稱幹道變化．各正性命．是言萬物各有性也．觀其所感．而天地萬物之情可見矣．是言情者．應感而動者也．昆蟲草木．皆有性焉．不盡善也．天地聖人．皆稱情焉．不主惡也．又曰．爻彖以情言亦如之．凡情意心志者．皆性動之別名也．情見乎辭．是稱情也．言不盡意．是稱意也．中心好之．是稱心也．以制其志．是稱志也．惟所宜．各稱其名而已．情何主惡之有．故曰．必也正名．或曰．善惡皆性也．則法教何施．曰．性雖善．待教而成．性雖惡．待法而消．唯上智下愚不移．其次善惡交爭．於是教扶其善．法抑其惡．得施之九品．從教者半．畏刑者四分之三．其不移大數．九分之一也．一分之中．又有微移者矣．然則法教之於化民也．幾盡之矣．及法教之失也．其亂亦如之．或曰．法教得則治．法教失則亂．若無得無失．縱民之情．則治亂其中乎．曰．凡陽性升．陰性降．升難而降易．善．陽也．惡．陰也．故善難而惡易．縱民之情．使自由之．則降於下者多矣．曰．中焉在．曰．法教不純．有得有失．則治亂其中矣．純德無慝．其上善也．伏而不動．其次也．動而不行．行而不遠．遠而能複．又其次也．其下者．遠而不近也．凡此．皆人性也．制之者則心也．動而抑之．行而止之．與上同性也．行而弗止．遠而弗近．與下同終也．君子嘉仁而不責惠．尊禮而不責意．貴德而不責怨．其責也先己．而行也先人．淫惠．曲意．私怨．此三者．實枉貞道．亂大德．然成敗得失．莫匪由之．救病不給．其竟奚暇于道德哉．此之謂末俗．故君子有常交．曰義也．有常誓．曰信也．交而後親．誓而後故狹矣．太上不異古今．其次不異海內．同天下之志者．其盛德乎．大人之志．不可見也．浩然而同於道．人之志．不可掩也．察然而流於俗．同於道．故不與俗浮■．或曰．修行者．不人恥諸神明．其至也乎．曰．未也．有恥者本也．恥諸神明．其次也．恥諸人．外矣．夫唯外．則慝積於內矣．故君子審乎自恥．或曰．恥者．其志者乎．曰．未也．夫志者．自然由人．何恥之有．赴穀必墜．失水必溺．人見之也．赴■必陷．失道必沈．人不見之也．不察之．故君子慎乎所不察．不聞大論則志不宏．不聽至言則心不固．思唐虞於上世．瞻仲尼於中古．而知夫小道者之足羞也．想伯夷于首陽．省四皓于商山．而知夫穢志者之足恥也．存張騫於西極．念蘇武於朔垂．而知懷閭室者之足鄙也．推斯類也．無所不至矣．德比於上．欲比於下．德比於上．故知恥．欲比於下．故知足．恥而知之．則聖賢其可幾．知足而已．則固陋其可安也．賢聖斯幾．況其慝乎．固陋斯安．況其侈乎．是謂有檢．純乎純哉．其上也．其次得概而已矣．莫匪概也．得其概．苟無邪．斯可矣．君子四省其身．怒不亂德．喜不缺一字義也．識右荀悅申鑒五卷．悅字仲豫．潁川人．荀氏八龍儉之子也．漢書本傳雲．悅好著述．初辟鎮東將軍曹操府．遷黃門侍郎．累遷侍中．時政移曹氏．天子恭己而已．悅志在獻替而謀無所用．乃作申鑒五篇．其所論辨．通見政體．書奏．帝覽而善之．又以班固漢書．文繁難省．令悅依左氏傳體．漢紀三十篇．辭約事詳．論辨多美．二書並行於世．顧漢紀自宋祥符後．凡四五鋟板．國朝襄平蔣氏．複與袁宏後漢紀合刻以廣其傳．而此書獨少傳本．前明正統時．吳郡黃勉之始訓釋．複賴何氏采入漢魏叢書．而後不至與桓譚新論．仲長統昌言等書．同歸烏有也．近抱經堂群書拾補內申鑒一則．乃合程氏何氏黃氏三本參校．要之諸本俱無甚脫誤．盧氏多據他書．及己意修改．於此書亦未必無小補雲．汝上王謨識．

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