孟春(chun)一曰(yue)：孟春(chun)之月，日(ri)(ri)在营室(shi)，昏参中，旦尾中。其(qi)日(ri)(ri)甲(jia)乙，其(qi)帝太皞，其(qi)神句芒(mang)，其(qi)虫鳞，其(qi)音角，律中太蔟，其(qi)数(shu)八，其(qi)味酸(suan)，其(qi)臭膻，其(qi)祀户(hu)，祭先(xian)脾(pi)。
东风(feng)解冻，蛰虫始振，鱼(yu)上冰(bing)，獭祭鱼(yu)，候雁北。天子居青(qing)(qing)阳(yang)左个，乘鸾(luan)辂，驾苍龙，载(zai)青(qing)(qing)旗，衣青(qing)(qing)衣，服(fu)青(qing)(qing)玉，食麦与羊，其器疏以达。
是月(yue)也，以(yi)(yi)立(li)(li)春。先立(li)(li)春三日(ri)(ri)，太史谒(ye)之天子(zi)曰：“某日(ri)(ri)立(li)(li)春，盛德(de)在木。”天子(zi)乃斋(zhai)。立(li)(li)春之日(ri)(ri)，天子(zi)亲(qin)率三公(gong)、九(jiu)卿(qing)、诸(zhu)侯(hou)、大(da)夫(fu)，以(yi)(yi)迎春於(wu)东郊；还，乃赏(shang)公(gong)卿(qing)、诸(zhu)侯(hou)、大(da)夫(fu)於(wu)朝。命相布德(de)和令，行庆施惠，下及兆民。庆赐遂行，无有不(bu)(bu)当。乃命太史，守典(dian)奉法，司天日(ri)(ri)月(yue)星辰之行，宿离不(bu)(bu)忒，无失(shi)经纪。以(yi)(yi)初为(wei)常。
是月也，天子(zi)乃以元日祈谷于(yu)上帝。乃择元辰，天子(zi)亲载耒(lei)耜，措之参(can)于(yu)保介之御间，率三公(gong)(gong)、九卿、诸侯(hou)、大夫(fu)，躬耕(geng)帝籍田。天子(zi)三推(tui)，三公(gong)(gong)五推(tui)，卿、诸侯(hou)、大夫(fu)九推(tui)。反，执(zhi)爵于(yu)太寝，三公(gong)(gong)、九卿、诸侯(hou)、大夫(fu)皆御，命曰“劳酒”。
是(shi)月也(ye)，天气(qi)下降，地(di)气(qi)上腾，天地(di)和同，草(cao)木繁动(dong)。王布农(nong)事(shi)，命田舍东郊，皆修封(feng)疆(jiang)，审端径术。善相丘(qiu)陵阪险原隰(xi)，土地(di)所(suo)宜，五谷所(suo)殖，以(yi)教道民，以(yi)躬亲(qin)之。田事(shi)既饬，先定(ding)准直，农(nong)乃(nai)不(bu)惑。
是月也，命乐正入(ru)学习舞。乃修(xiu)祭(ji)典，命祀山林川泽(ze)，犠牲(sheng)无(wu)(wu)用牝，禁止伐木；无(wu)(wu)覆巢(chao)，无(wu)(wu)杀(sha)孩(hai)虫、胎夭(yao)、飞鸟，无(wu)(wu)麛无(wu)(wu)卵；无(wu)(wu)聚大众，无(wu)(wu)置(zhi)城郭，掩骼霾髊。
是(shi)月也，不可以称兵，称兵必有天殃。兵戎不起，不可以从(cong)我始(shi)。无变天之(zhi)道，无绝地(di)之(zhi)理，无乱人(ren)之(zhi)纪。
孟春行夏令，则(ze)风雨不(bu)时，草木早槁，国乃有恐；行秋令，则(ze)民大疫，疾风暴雨数(shu)至，藜莠蓬蒿并兴(xing)；行冬令，则(ze)水(shui)潦为败，霜(shuang)雪大挚，首(shou)种不(bu)入。
本生二曰：始(shi)生之(zhi)者(zhe)，天也；养(yang)成之(zhi)者(zhe)，人也。能养(yang)天之(zhi)所生而(er)勿(wu)撄(ying)之(zhi)谓天子。
天(tian)子(zi)之(zhi)(zhi)动也(ye)，以(yi)(yi)全(quan)天(tian)为故者也(ye)。此官之(zhi)(zhi)所(suo)自立(li)也(ye)。立(li)官者，以(yi)(yi)全(quan)生(sheng)也(ye)。今(jin)世之(zhi)(zhi)惑主，多官而(er)反以(yi)(yi)害生(sheng)，则失所(suo)为立(li)之(zhi)(zhi)矣。譬之(zhi)(zhi)若(ruo)修兵者，以(yi)(yi)备寇(kou)也(ye)。今(jin)修兵而(er)反以(yi)(yi)自攻(gong)，则亦失所(suo)为修之(zhi)(zhi)矣。
夫水之性(xing)(xing)清，土者抇之，故不得清。人(ren)之性(xing)(xing)寿(shou)，物者抇之，故不得寿(shou)。
物也(ye)(ye)者(zhe)，所以(yi)养性也(ye)(ye)，非所以(yi)性养也(ye)(ye)。今世(shi)之(zhi)人(ren)，惑者(zhe)多以(yi)性养物，则不(bu)知(zhi)轻重(zhong)(zhong)(zhong)也(ye)(ye)。不(bu)知(zhi)轻重(zhong)(zhong)(zhong)，则重(zhong)(zhong)(zhong)者(zhe)为(wei)(wei)轻，轻者(zhe)为(wei)(wei)重(zhong)(zhong)(zhong)矣。若此(ci)(ci)，则每动无不(bu)败。以(yi)此(ci)(ci)为(wei)(wei)君，悖(bei)；以(yi)此(ci)(ci)为(wei)(wei)臣，乱；以(yi)此(ci)(ci)为(wei)(wei)子，狂。三者(zhe)国有一(yi)焉，无幸必(bi)亡。
今有声於(wu)(wu)(wu)此(ci)，耳(er)听之(zhi)(zhi)(zhi)必(bi)慊，已听之(zhi)(zhi)(zhi)则使(shi)人(ren)聋，必(bi)弗(fu)(fu)听。有色於(wu)(wu)(wu)此(ci)，目视之(zhi)(zhi)(zhi)必(bi)慊，已视之(zhi)(zhi)(zhi)则使(shi)人(ren)盲(mang)，必(bi)弗(fu)(fu)视。有味於(wu)(wu)(wu)此(ci)，口(kou)食之(zhi)(zhi)(zhi)必(bi)慊，已食之(zhi)(zhi)(zhi)则使(shi)人(ren)瘖，必(bi)弗(fu)(fu)食。是故圣人(ren)之(zhi)(zhi)(zhi)於(wu)(wu)(wu)声色滋味也(ye)，利於(wu)(wu)(wu)性(xing)则取之(zhi)(zhi)(zhi)，害於(wu)(wu)(wu)性(xing)则舍之(zhi)(zhi)(zhi)，此(ci)全性(xing)之(zhi)(zhi)(zhi)道也(ye)。
世之(zhi)(zhi)(zhi)(zhi)(zhi)贵富者(zhe)(zhe)，其於声色(se)滋味也(ye)(ye)(ye)，多惑者(zhe)(zhe)。日(ri)夜求(qiu)，幸(xing)而得之(zhi)(zhi)(zhi)(zhi)(zhi)则遁(dun)焉(yan)。遁(dun)焉(yan)，性恶(e)得不(bu)伤(shang)？万(wan)(wan)人操(cao)弓(gong)共射一招(zhao)，招(zhao)无(wu)(wu)(wu)不(bu)中。万(wan)(wan)物(wu)(wu)章(zhang)章(zhang)，以(yi)害一生，生无(wu)(wu)(wu)不(bu)伤(shang)；以(yi)便一生，生无(wu)(wu)(wu)不(bu)长。故(gu)圣人之(zhi)(zhi)(zhi)(zhi)(zhi)制万(wan)(wan)物(wu)(wu)也(ye)(ye)(ye)，以(yi)全其天也(ye)(ye)(ye)。天全，则神和矣，目明矣，耳(er)聪矣，鼻臭(chou)矣，口敏矣，三百(bai)六十节皆通利矣。若此(ci)(ci)人者(zhe)(zhe)，不(bu)言而信，不(bu)谋而当，不(bu)虑而得；精通乎天地(di)，神覆(fu)乎宇宙；其於物(wu)(wu)无(wu)(wu)(wu)不(bu)受也(ye)(ye)(ye)，无(wu)(wu)(wu)不(bu)裹也(ye)(ye)(ye)，若天地(di)然；上为(wei)天子(zi)而不(bu)骄，下为(wei)匹(pi)夫而不(bu)惛。此(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)谓全德之(zhi)(zhi)(zhi)(zhi)(zhi)人。贵富而不(bu)知道(dao)，适(shi)足以(yi)为(wei)患(huan)，不(bu)如(ru)贫贱(jian)。贫贱(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)致物(wu)(wu)也(ye)(ye)(ye)难，虽(sui)欲过之(zhi)(zhi)(zhi)(zhi)(zhi)，奚由？出(chu)则以(yi)车(che)，入则以(yi)辇(nian)，务(wu)以(yi)自佚，命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)曰“招(zhao)蹶(jue)之(zhi)(zhi)(zhi)(zhi)(zhi)机”。肥肉厚酒，务(wu)以(yi)自强，命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)曰“烂肠之(zhi)(zhi)(zhi)(zhi)(zhi)食(shi)”。靡(mi)曼皓齿，郑卫之(zhi)(zhi)(zhi)(zhi)(zhi)音(yin)，务(wu)以(yi)自乐(le)，命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)曰“伐性之(zhi)(zhi)(zhi)(zhi)(zhi)斧(fu)”。三患(huan)者(zhe)(zhe)，贵富之(zhi)(zhi)(zhi)(zhi)(zhi)所致也(ye)(ye)(ye)。故(gu)古之(zhi)(zhi)(zhi)(zhi)(zhi)人有不(bu)肯(ken)贵富者(zhe)(zhe)矣，由重生故(gu)也(ye)(ye)(ye)；非夸以(yi)名也(ye)(ye)(ye)，为(wei)其实也(ye)(ye)(ye)。则此(ci)(ci)论之(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)可(ke)不(bu)察也(ye)(ye)(ye)。
重(zhong)己(ji)三曰(yue)：倕，至(zhi)巧也(ye)(ye)。人(ren)不(bu)(bu)(bu)(bu)(bu)爱(ai)倕之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)指(zhi)，而(er)(er)(er)爱(ai)己(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)指(zhi)，有(you)(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)利故也(ye)(ye)。人(ren)不(bu)(bu)(bu)(bu)(bu)爱(ai)昆山之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)玉、江汉之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)珠，而(er)(er)(er)爱(ai)己(ji)一(yi)苍璧(bi)小玑，有(you)(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)利故也(ye)(ye)。今吾(wu)生之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为我(wo)有(you)(you)，而(er)(er)(er)利我(wo)亦大(da)矣。论其(qi)(qi)贵贱，爵为天子(zi)，不(bu)(bu)(bu)(bu)(bu)足以(yi)比焉；论其(qi)(qi)轻重(zhong)，富有(you)(you)天下(xia)，不(bu)(bu)(bu)(bu)(bu)可(ke)以(yi)易之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；论其(qi)(qi)安(an)危，一(yi)曙失之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，终身(shen)不(bu)(bu)(bu)(bu)(bu)复得。此三者(zhe)(zhe)，有(you)(you)道者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)慎也(ye)(ye)。有(you)(you)慎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)反害之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)，不(bu)(bu)(bu)(bu)(bu)达(da)乎(hu)性命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)情也(ye)(ye)。不(bu)(bu)(bu)(bu)(bu)达(da)乎(hu)性命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)情，慎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)何(he)益？是(shi)师(shi)者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)爱(ai)子(zi)也(ye)(ye)，不(bu)(bu)(bu)(bu)(bu)免乎(hu)枕(zhen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)糠；是(shi)聋者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)养婴儿(er)也(ye)(ye)，方雷而(er)(er)(er)窥之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)于堂；有(you)(you)殊(shu)弗(fu)知(zhi)慎者(zhe)(zhe)。夫弗(fu)知(zhi)慎者(zhe)(zhe)，是(shi)死生存(cun)亡可(ke)不(bu)(bu)(bu)(bu)(bu)可(ke)未(wei)始有(you)(you)别(bie)也(ye)(ye)。未(wei)始有(you)(you)别(bie)者(zhe)(zhe)，其(qi)(qi)所(suo)谓(wei)(wei)是(shi)未(wei)尝是(shi)，其(qi)(qi)所(suo)谓(wei)(wei)非未(wei)尝非。是(shi)其(qi)(qi)所(suo)谓(wei)(wei)非，非其(qi)(qi)所(suo)谓(wei)(wei)是(shi)，此之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)(wei)大(da)惑(huo)。若此人(ren)者(zhe)(zhe)，天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)祸也(ye)(ye)。以(yi)此治(zhi)身(shen)，必(bi)死必(bi)殃(yang)；以(yi)此治(zhi)国，必(bi)残(can)必(bi)亡。夫死殃(yang)残(can)亡，非自至(zhi)也(ye)(ye)，惑(huo)召(zhao)(zhao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)。寿(shou)长至(zhi)常亦然。故有(you)(you)道者(zhe)(zhe)不(bu)(bu)(bu)(bu)(bu)察所(suo)召(zhao)(zhao)，而(er)(er)(er)察其(qi)(qi)召(zhao)(zhao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)，则其(qi)(qi)至(zhi)不(bu)(bu)(bu)(bu)(bu)可(ke)禁矣。此论不(bu)(bu)(bu)(bu)(bu)可(ke)不(bu)(bu)(bu)(bu)(bu)熟。
使乌(wu)获疾引牛尾(wei)，尾(wei)绝力勯，而(er)牛不可行，逆(ni)也(ye)。使五尺(chi)竖子引其棬，而(er)牛恣所(suo)以(yi)之(zhi)，顺(shun)也(ye)。世(shi)之(zhi)人主贵人，无(wu)贤(xian)不肖，莫不欲(yu)长(zhang)生(sheng)久视，而(er)日(ri)逆(ni)其生(sheng)，欲(yu)之(zhi)何益？凡生(sheng)之(zhi)长(zhang)也(ye)，顺(shun)之(zhi)也(ye)；使生(sheng)不顺(shun)者，欲(yu)也(ye)。故圣(sheng)人必(bi)先(xian)适欲(yu)。
室大(da)则多阴，台高则多阳(yang)；多阴则蹶，多阳(yang)则痿。此阴阳(yang)不适之(zhi)(zhi)患(huan)也(ye)(ye)(ye)。是故先王(wang)(wang)不处(chu)大(da)室，不为(wei)(wei)高台，味不众(zhong)珍，衣不燀热。燀热则理塞，理塞则气不达；味众(zhong)珍则胃充，胃充则中(zhong)大(da)鞔(man)，中(zhong)大(da)鞔(man)而(er)气不达。以(yi)(yi)(yi)此长生可得(de)乎？昔先圣王(wang)(wang)之(zhi)(zhi)为(wei)(wei)苑(yuan)囿(you)园池也(ye)(ye)(ye)，足(zu)以(yi)(yi)(yi)观望劳(lao)形(xing)而(er)已(yi)矣；其(qi)为(wei)(wei)宫(gong)室台榭也(ye)(ye)(ye)，足(zu)以(yi)(yi)(yi)辟燥湿而(er)已(yi)矣；其(qi)为(wei)(wei)舆马衣裘也(ye)(ye)(ye)，足(zu)以(yi)(yi)(yi)逸身暖骸而(er)已(yi)矣；其(qi)为(wei)(wei)饮食(shi)酏醴(li)也(ye)(ye)(ye)，足(zu)以(yi)(yi)(yi)适味充虚而(er)已(yi)矣；其(qi)为(wei)(wei)声色音(yin)乐也(ye)(ye)(ye)，足(zu)以(yi)(yi)(yi)安性(xing)自娱而(er)已(yi)矣。五者，圣王(wang)(wang)之(zhi)(zhi)所以(yi)(yi)(yi)养性(xing)也(ye)(ye)(ye)，非好俭而(er)恶费也(ye)(ye)(ye)，节乎性(xing)也(ye)(ye)(ye)。
贵公(gong)四曰：昔先圣王(wang)(wang)之(zhi)(zhi)(zhi)治天(tian)下(xia)(xia)(xia)也(ye)(ye)，必(bi)先公(gong)。公(gong)则天(tian)下(xia)(xia)(xia)平(ping)矣(yi)(yi)。平(ping)得(de)於(wu)公(gong)。尝(chang)试观(guan)於(wu)上(shang)志，有得(de)天(tian)下(xia)(xia)(xia)者众(zhong)矣(yi)(yi)，其(qi)得(de)之(zhi)(zhi)(zhi)以(yi)公(gong)，其(qi)失之(zhi)(zhi)(zhi)必(bi)以(yi)偏。凡(fan)主(zhu)(zhu)之(zhi)(zhi)(zhi)立也(ye)(ye)，生(sheng)於(wu)公(gong)。故《鸿范》曰：“无(wu)偏无(wu)党，王(wang)(wang)道荡荡。无(wu)偏无(wu)颇，遵王(wang)(wang)之(zhi)(zhi)(zhi)义(yi)。无(wu)或作(zuo)好，遵王(wang)(wang)之(zhi)(zhi)(zhi)道。无(wu)或作(zuo)恶，遵王(wang)(wang)之(zhi)(zhi)(zhi)路(lu)。”天(tian)下(xia)(xia)(xia)非一人(ren)(ren)(ren)之(zhi)(zhi)(zhi)天(tian)下(xia)(xia)(xia)也(ye)(ye)，天(tian)下(xia)(xia)(xia)之(zhi)(zhi)(zhi)天(tian)下(xia)(xia)(xia)也(ye)(ye)。阴阳之(zhi)(zhi)(zhi)和，不(bu)长(zhang)一类；甘露(lu)时(shi)雨，不(bu)私一物(wu)；万民(min)之(zhi)(zhi)(zhi)主(zhu)(zhu)，不(bu)阿一人(ren)(ren)(ren)。伯禽将行，请所以(yi)治鲁(lu)。周公(gong)曰：“利(li)而(er)勿(wu)利(li)也(ye)(ye)。”荆(jing)人(ren)(ren)(ren)有遗(yi)弓者，而(er)不(bu)肯(ken)索(suo)，曰：“荆(jing)人(ren)(ren)(ren)遗(yi)之(zhi)(zhi)(zhi)，荆(jing)人(ren)(ren)(ren)得(de)之(zhi)(zhi)(zhi)，又何索(suo)焉？”孔子闻之(zhi)(zhi)(zhi)曰：“去(qu)其(qi)‘荆(jing)’而(er)可矣(yi)(yi)。”老聃闻之(zhi)(zhi)(zhi)曰：“去(qu)其(qi)‘人(ren)(ren)(ren)’而(er)可矣(yi)(yi)。”故老聃则至公(gong)矣(yi)(yi)。天(tian)地大矣(yi)(yi)，生(sheng)而(er)弗(fu)子，成而(er)弗(fu)有，万物(wu)皆被其(qi)泽，得(de)其(qi)利(li)，而(er)莫(mo)知其(qi)所由始。此三皇(huang)五帝之(zhi)(zhi)(zhi)德(de)也(ye)(ye)。
管(guan)(guan)仲有病(bing)，桓(huan)公往问之，曰(yue)(yue)(yue)：“仲父之病(bing)矣。渍(zi)甚，国人弗讳，寡人将谁(shei)属国？”管(guan)(guan)仲对曰(yue)(yue)(yue)：“昔者(zhe)(zhe)臣(chen)尽(jin)力竭智，犹未足以知(zhi)之也。今病(bing)在於朝夕之中(zhong)，臣(chen)奚能言(yan)？”桓(huan)公曰(yue)(yue)(yue)：“此大事也，愿仲父之教寡人也。”管(guan)(guan)仲敬诺，曰(yue)(yue)(yue)：“公谁(shei)欲相(xiang)？”公曰(yue)(yue)(yue)：“鲍叔(shu)牙可乎？”管(guan)(guan)仲对曰(yue)(yue)(yue)：“不可。夷吾善鲍叔(shu)牙。鲍叔(shu)牙之为(wei)人也，清廉洁直；视不己若者(zhe)(zhe)，不比於人；一闻(wen)人之过，终身不忘。”“勿已，则隰朋其可乎？”“隰朋之为(wei)人也，上志而下求，丑不若黄帝(di)，而哀不己若者(zhe)(zhe)。
其於(wu)国也，有不(bu)(bu)闻也；其於(wu)物也，有不(bu)(bu)知(zhi)也；其於(wu)人也，有不(bu)(bu)见也。勿(wu)已乎，则(ze)隰朋可(ke)也。”夫(fu)相，大(da)官也。处(chu)大(da)官者，不(bu)(bu)欲(yu)小察，不(bu)(bu)欲(yu)小智，故曰：大(da)匠(jiang)不(bu)(bu)斫，大(da)庖不(bu)(bu)豆，大(da)勇不(bu)(bu)斗，大(da)兵(bing)不(bu)(bu)寇。桓(huan)公行公去私恶，用管子而为五伯长；行私阿所爱，用竖刀而虫出於(wu)户。
人之少(shao)也(ye)愚(yu)，其长也(ye)智(zhi)。故智(zhi)而(er)用私，不若愚(yu)而(er)用公(gong)。日醉而(er)饰服，私利(li)而(er)立公(gong)，贪戾而(er)求(qiu)王(wang)，舜弗能为。
去私五曰：天无(wu)私覆也，地无(wu)私载(zai)也，日月无(wu)私烛(zhu)也，四时无(wu)私行也。行其德而万物得遂长(zhang)焉。
黄帝言(yan)曰：“声禁(jin)(jin)(jin)重，色(se)禁(jin)(jin)(jin)重，衣禁(jin)(jin)(jin)重，香(xiang)禁(jin)(jin)(jin)重，味禁(jin)(jin)(jin)重，室禁(jin)(jin)(jin)重。”尧有子(zi)十人(ren)，不(bu)与(yu)其子(zi)而授(shou)舜；舜有子(zi)九人(ren)，不(bu)与(yu)其子(zi)而授(shou)禹：至公(gong)也。
晋(jin)平公(gong)(gong)(gong)(gong)问(wen)於祁黄羊(yang)曰(yue)：“南(nan)阳无令，其谁可(ke)(ke)(ke)(ke)而为之(zhi)(zhi)(zhi)？”祁黄羊(yang)对(dui)(dui)曰(yue)：“解狐(hu)(hu)可(ke)(ke)(ke)(ke)。”平公(gong)(gong)(gong)(gong)曰(yue)：“解狐(hu)(hu)非(fei)(fei)子(zi)之(zhi)(zhi)(zhi)雠(chou)邪？”对(dui)(dui)曰(yue)：“君问(wen)可(ke)(ke)(ke)(ke)，非(fei)(fei)问(wen)臣之(zhi)(zhi)(zhi)雠(chou)也(ye)。”平公(gong)(gong)(gong)(gong)曰(yue)：“善(shan)(shan)。”遂(sui)用之(zhi)(zhi)(zhi)。国人称善(shan)(shan)焉。居(ju)有间(jian)，平公(gong)(gong)(gong)(gong)又(you)问(wen)祁黄羊(yang)曰(yue)：“国无尉，其谁可(ke)(ke)(ke)(ke)而为之(zhi)(zhi)(zhi)？”对(dui)(dui)曰(yue)：“午(wu)可(ke)(ke)(ke)(ke)。”平公(gong)(gong)(gong)(gong)曰(yue)：“午(wu)非(fei)(fei)子(zi)之(zhi)(zhi)(zhi)子(zi)邪？”对(dui)(dui)曰(yue)：“君问(wen)可(ke)(ke)(ke)(ke)，非(fei)(fei)问(wen)臣之(zhi)(zhi)(zhi)子(zi)也(ye)。”平公(gong)(gong)(gong)(gong)曰(yue)：“善(shan)(shan)。”又(you)遂(sui)用之(zhi)(zhi)(zhi)。国人称善(shan)(shan)焉。孔子(zi)闻之(zhi)(zhi)(zhi)曰(yue)：“善(shan)(shan)哉！祁黄羊(yang)之(zhi)(zhi)(zhi)论也(ye)，外举(ju)(ju)不避雠(chou)，内举(ju)(ju)不避子(zi)。祁黄羊(yang)可(ke)(ke)(ke)(ke)谓公(gong)(gong)(gong)(gong)矣。
墨者(zhe)(zhe)有钜(ju)子(zi)腹(fu)(fu)<黄(huang)享(xiang)>，居秦(qin)，其子(zi)杀(sha)(sha)人，秦(qin)惠王曰：“先生之(zhi)(zhi)(zhi)(zhi)(zhi)年长矣，非有它子(zi)也(ye)，寡人已(yi)令吏(li)弗诛矣，先生之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)此听寡人也(ye)。”腹(fu)(fu)<黄(huang)享(xiang)>对曰：“墨者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)法曰：‘杀(sha)(sha)人者(zhe)(zhe)死(si)，伤人者(zhe)(zhe)刑。’此所(suo)(suo)以(yi)(yi)禁杀(sha)(sha)伤人也(ye)。夫禁杀(sha)(sha)伤人者(zhe)(zhe)，天(tian)下之(zhi)(zhi)(zhi)(zhi)(zhi)大义(yi)也(ye)。王虽(sui)为之(zhi)(zhi)(zhi)(zhi)(zhi)赐(ci)，而令吏(li)弗诛，腹(fu)(fu)<黄(huang)享(xiang)>不可不行墨者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)法。”不许惠王，而遂杀(sha)(sha)之(zhi)(zhi)(zhi)(zhi)(zhi)。子(zi)，人之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)私也(ye)。忍所(suo)(suo)私以(yi)(yi)行大义(yi)，钜(ju)子(zi)可谓(wei)公矣。
庖人调(diao)和(he)而弗敢食(shi)，故可(ke)以为庖。若使庖人调(diao)和(he)而食(shi)之(zhi)，则不可(ke)以为庖矣(yi)。
王(wang)(wang)伯之(zhi)君(jun)亦然。诛暴(bao)而不私，以封天下之(zhi)贤者，故(gu)可以为王(wang)(wang)伯。若使王(wang)(wang)伯之(zhi)君(jun)诛暴(bao)而私之(zhi)，则亦不可以为王(wang)(wang)伯矣。