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作者:钟丽 文章来源:会员上传 请你点此纠错或发表评论

《杂篇(pian)·天下第三十三》

天(tian)下之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)治方术者(zhe)(zhe)多(duo)矣(yi),皆以(yi)(yi)其(qi)(qi)有(you)为(wei)(wei)(wei)(wei)(wei)不可(ke)加矣(yi)!古之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)谓道(dao)(dao)术者(zhe)(zhe),果恶乎(hu)在(zai)?曰(yue)(yue):“无乎(hu)不在(zai)。”曰(yue)(yue)∶“神何由降?明(ming)(ming)何由出?”“圣有(you)所(suo)生,王(wang)有(you)所(suo)成,皆原于(yu)(yu)(yu)一。”不离于(yu)(yu)(yu)宗(zong),谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)天(tian)人(ren)(ren);不离于(yu)(yu)(yu)精,谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)神人(ren)(ren);不离于(yu)(yu)(yu)真(zhen),谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)至人(ren)(ren)。以(yi)(yi)天(tian)为(wei)(wei)(wei)(wei)(wei)宗(zong),以(yi)(yi)德为(wei)(wei)(wei)(wei)(wei)本,以(yi)(yi)道(dao)(dao)为(wei)(wei)(wei)(wei)(wei)门,兆于(yu)(yu)(yu)变化,谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)圣人(ren)(ren);以(yi)(yi)仁(ren)为(wei)(wei)(wei)(wei)(wei)恩,以(yi)(yi)义为(wei)(wei)(wei)(wei)(wei)理,以(yi)(yi)礼为(wei)(wei)(wei)(wei)(wei)行,以(yi)(yi)乐(le)为(wei)(wei)(wei)(wei)(wei)和,熏然慈仁(ren),谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)君子;以(yi)(yi)法为(wei)(wei)(wei)(wei)(wei)分(fen),以(yi)(yi)名(ming)为(wei)(wei)(wei)(wei)(wei)表(biao),以(yi)(yi)参(can)为(wei)(wei)(wei)(wei)(wei)验,以(yi)(yi)稽为(wei)(wei)(wei)(wei)(wei)决,其(qi)(qi)数一二三四(si)是也,百官以(yi)(yi)此(ci)相(xiang)齿;以(yi)(yi)事为(wei)(wei)(wei)(wei)(wei)常,以(yi)(yi)衣食(shi)为(wei)(wei)(wei)(wei)(wei)主,蕃息畜藏,老(lao)弱孤寡为(wei)(wei)(wei)(wei)(wei)意,皆有(you)以(yi)(yi)养,民之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理也。古之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)其(qi)(qi)备乎(hu)!配(pei)神明(ming)(ming),醇(chun)天(tian)地,育(yu)万物,和天(tian)下,泽及百姓,明(ming)(ming)于(yu)(yu)(yu)本数,系于(yu)(yu)(yu)末度(du),六通(tong)四(si)辟,小大精粗,其(qi)(qi)运(yun)无乎(hu)不在(zai)。其(qi)(qi)明(ming)(ming)而在(zai)数度(du)者(zhe)(zhe),旧(jiu)法、世(shi)传之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)史尚多(duo)有(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi);其(qi)(qi)在(zai)于(yu)(yu)(yu)《诗》、《书》、《礼》、《乐(le)》者(zhe)(zhe),邹(zou)鲁(lu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士、缙(jin)绅先生多(duo)能明(ming)(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。《诗》以(yi)(yi)道(dao)(dao)志,《书》以(yi)(yi)道(dao)(dao)事,《礼》以(yi)(yi)道(dao)(dao)行,《乐(le)》以(yi)(yi)道(dao)(dao)和,《易》以(yi)(yi)道(dao)(dao)阴阳(yang),《春秋》以(yi)(yi)道(dao)(dao)名(ming)分(fen)。其(qi)(qi)数散于(yu)(yu)(yu)天(tian)下而设于(yu)(yu)(yu)中(zhong)国者(zhe)(zhe),百家之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)学(xue)时或称而道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。

天(tian)(tian)(tian)(tian)下(xia)(xia)大(da)乱,贤(xian)圣(sheng)不(bu)明(ming),道(dao)德不(bu)一(yi)。天(tian)(tian)(tian)(tian)下(xia)(xia)多(duo)得(de)一(yi)察焉(yan)以自(zi)(zi)好(hao)。譬如耳目(mu)鼻(bi)口,皆有所明(ming),不(bu)能相(xiang)通(tong)。犹百家(jia)众(zhong)技也(ye),皆有所长,时有所用。虽然,不(bu)该不(bu)遍,一(yi)曲(qu)之(zhi)(zhi)(zhi)士(shi)也(ye)。判(pan)天(tian)(tian)(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)美(mei),析万物之(zhi)(zhi)(zhi)理,察古人(ren)之(zhi)(zhi)(zhi)全(quan)。寡能备(bei)于天(tian)(tian)(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)美(mei),称神明(ming)之(zhi)(zhi)(zhi)容。是故内圣(sheng)外王(wang)之(zhi)(zhi)(zhi)道(dao),暗而不(bu)明(ming),郁而不(bu)发,天(tian)(tian)(tian)(tian)下(xia)(xia)之(zhi)(zhi)(zhi)人(ren)各为(wei)其所欲焉(yan)以自(zi)(zi)为(wei)方。悲夫!百家(jia)往而不(bu)反,必不(bu)合矣!后世(shi)之(zhi)(zhi)(zhi)学者,不(bu)幸不(bu)见天(tian)(tian)(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)纯,古人(ren)之(zhi)(zhi)(zhi)大(da)体。道(dao)术将为(wei)天(tian)(tian)(tian)(tian)下(xia)(xia)裂。

不(bu)(bu)(bu)(bu)侈于(yu)(yu)后(hou)世,不(bu)(bu)(bu)(bu)靡于(yu)(yu)万物,不(bu)(bu)(bu)(bu)晖于(yu)(yu)数度(du),以(yi)(yi)绳墨(mo)自矫,而(er)(er)(er)(er)(er)(er)备世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)急。古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)术有(you)在于(yu)(yu)是者,墨(mo)翟、禽(qin)滑(hua)厘闻其(qi)(qi)风而(er)(er)(er)(er)(er)(er)说(shuo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。为(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)过(guo),已之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)顺。作(zuo)为(wei)(wei)(wei)《非(fei)(fei)乐(le)》,命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)《节用》。生不(bu)(bu)(bu)(bu)歌,死无(wu)(wu)(wu)服(fu)。墨(mo)子(zi)(zi)(zi)泛爱兼利而(er)(er)(er)(er)(er)(er)非(fei)(fei)斗(dou),其(qi)(qi)道(dao)(dao)不(bu)(bu)(bu)(bu)怒。又好学而(er)(er)(er)(er)(er)(er)博,不(bu)(bu)(bu)(bu)异,不(bu)(bu)(bu)(bu)与(yu)先(xian)王(wang)同(tong)(tong),毁(hui)古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼乐(le)。黄帝有(you)《咸池》,尧有(you)《大(da)章》,舜有(you)《大(da)韶》,禹有(you)《大(da)夏》,汤有(you)《大(da)濩》,文王(wang)有(you)辟(pi)雍之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)乐(le),武王(wang)、周公作(zuo)《武》。古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)丧礼,贵贱有(you)仪,上(shang)下(xia)(xia)有(you)等。天(tian)子(zi)(zi)(zi)棺(guan)椁七重,诸侯五(wu)重,大(da)夫三(san)重,士(shi)再重。今墨(mo)子(zi)(zi)(zi)独生不(bu)(bu)(bu)(bu)歌,死不(bu)(bu)(bu)(bu)服(fu),桐(tong)棺(guan)三(san)寸而(er)(er)(er)(er)(er)(er)无(wu)(wu)(wu)椁,以(yi)(yi)为(wei)(wei)(wei)法(fa)式。以(yi)(yi)此(ci)教人(ren)(ren)(ren),恐不(bu)(bu)(bu)(bu)爱人(ren)(ren)(ren);以(yi)(yi)此(ci)自行,固不(bu)(bu)(bu)(bu)爱己。未败墨(mo)子(zi)(zi)(zi)道(dao)(dao)。虽然,歌而(er)(er)(er)(er)(er)(er)非(fei)(fei)歌,哭(ku)而(er)(er)(er)(er)(er)(er)非(fei)(fei)哭(ku),乐(le)而(er)(er)(er)(er)(er)(er)非(fei)(fei)乐(le),是果类(lei)乎?其(qi)(qi)生也(ye)(ye)勤(qin),其(qi)(qi)死也(ye)(ye)薄,其(qi)(qi)道(dao)(dao)大(da)囗(wei)(“款”字(zi)(zi)以(yi)(yi)“角(jiao)”代“示”以(yi)(yi)“殳(shu)”代“欠”音que4)。使人(ren)(ren)(ren)忧(you),使人(ren)(ren)(ren)悲(bei),其(qi)(qi)行难为(wei)(wei)(wei)也(ye)(ye)。恐其(qi)(qi)不(bu)(bu)(bu)(bu)可以(yi)(yi)为(wei)(wei)(wei)圣(sheng)(sheng)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),反天(tian)下(xia)(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心。天(tian)下(xia)(xia)不(bu)(bu)(bu)(bu)堪(kan)。墨(mo)子(zi)(zi)(zi)虽独能任,奈天(tian)下(xia)(xia)何!离于(yu)(yu)天(tian)下(xia)(xia),其(qi)(qi)去王(wang)也(ye)(ye)远矣!墨(mo)子(zi)(zi)(zi)称道(dao)(dao)曰(yue)(yue):“昔禹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)湮洪水(shui),决江河(he)而(er)(er)(er)(er)(er)(er)通四夷九州(zhou)也(ye)(ye)。名(ming)山三(san)百,支川(chuan)三(san)千,小者无(wu)(wu)(wu)数。禹亲自操橐耜而(er)(er)(er)(er)(er)(er)九杂天(tian)下(xia)(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)川(chuan)。腓无(wu)(wu)(wu)囗(wei)(“跋”字(zi)(zi)以(yi)(yi)“月”代“足”),胫无(wu)(wu)(wu)毛,沐甚雨,栉疾风,置万国。禹大(da)圣(sheng)(sheng)也(ye)(ye),而(er)(er)(er)(er)(er)(er)形劳天(tian)下(xia)(xia)也(ye)(ye)如此(ci)。”使后(hou)世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)墨(mo)者,多以(yi)(yi)裘褐为(wei)(wei)(wei)衣(yi),以(yi)(yi)屐蹻(qiao)(音jue2)为(wei)(wei)(wei)服(fu),日(ri)夜不(bu)(bu)(bu)(bu)休,以(yi)(yi)自苦为(wei)(wei)(wei)极,曰(yue)(yue):“不(bu)(bu)(bu)(bu)能如此(ci),非(fei)(fei)禹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)也(ye)(ye),不(bu)(bu)(bu)(bu)足谓墨(mo)。”相(xiang)(xiang)里勤(qin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟子(zi)(zi)(zi),五(wu)侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)徒,南方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)墨(mo)者若获、已齿、邓(deng)陵(ling)子(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)属,俱诵《墨(mo)经》,而(er)(er)(er)(er)(er)(er)倍谲不(bu)(bu)(bu)(bu)同(tong)(tong),相(xiang)(xiang)谓别墨(mo)。以(yi)(yi)坚白同(tong)(tong)异之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辩(bian)相(xiang)(xiang)訾,以(yi)(yi)奇(qi)偶不(bu)(bu)(bu)(bu)仵之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞相(xiang)(xiang)应,以(yi)(yi)巨子(zi)(zi)(zi)为(wei)(wei)(wei)圣(sheng)(sheng)人(ren)(ren)(ren)。皆愿为(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)尸,冀(ji)得为(wei)(wei)(wei)其(qi)(qi)后(hou)世,至今不(bu)(bu)(bu)(bu)决。墨(mo)翟、禽(qin)滑(hua)厘之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意则是,其(qi)(qi)行则非(fei)(fei)也(ye)(ye)。将使后(hou)世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)墨(mo)者,必(bi)以(yi)(yi)自苦腓无(wu)(wu)(wu)囗(wei)(“跋”字(zi)(zi)以(yi)(yi)“月”代“足”)、胫无(wu)(wu)(wu)毛相(xiang)(xiang)进(jin)而(er)(er)(er)(er)(er)(er)已矣。

乱之(zhi)上也,治之(zhi)下(xia)也。虽然,墨子真天(tian)下(xia)之(zhi)好也,将求之(zhi)不得也,虽枯槁不舍(she)也,才士也夫!

不累于俗,不饰于物,不苟(gou)于人,不忮(zhi)于众,愿天(tian)下之安宁以(yi)活民命,人我之养,毕足而止,以(yi)此白心(xin)。古之道术(shu)有在于是者,宋銒(音jiān)、尹文(wen)闻其风而悦之。作为华山(shan)之冠(guan)以(yi)自表(biao),接万物以(yi)别(bie)宥为始。语心(xin)之容,命之曰“心(xin)之行(xing)”。以(yi)聏(音er2)合欢(huan),以(yi)调海内。请欲(yu)置之以(yi)为主(zhu)。

见侮不(bu)辱,救民之斗,禁攻寝兵,救世之战。以此周行天下(xia),上(shang)说(shuo)下(xia)教。虽天下(xia)不(bu)取,强(qiang)聒而(er)不(bu)舍者也(ye)。故曰:上(shang)下(xia)见厌而(er)强(qiang)见也(ye)。虽然,其(qi)为(wei)(wei)人太(tai)多,其(qi)自为(wei)(wei)太(tai)少,曰:“请(qing)欲固置五升之饭足矣。”先(xian)生恐不(bu)得饱(bao),弟(di)子虽饥(ji),不(bu)忘(wang)天下(xia),日夜不(bu)休。曰:“我(wo)必得活哉!”

图(tu)傲乎救世之(zhi)士(shi)哉!曰:“君子不为(wei)(wei)(wei)苛察(cha),不以(yi)身(shen)假(jia)物(wu)。”以(yi)为(wei)(wei)(wei)无益于(yu)天(tian)下者,明之(zhi)不如(ru)己(ji)也。以(yi)禁攻寝兵为(wei)(wei)(wei)外,以(yi)情欲寡浅为(wei)(wei)(wei)内。其小大精(jing)粗,其行适(shi)至是而(er)止(zhi)。

公而(er)(er)(er)不(bu)(bu)党,易而(er)(er)(er)无(wu)(wu)(wu)(wu)私(si),决然(ran)无(wu)(wu)(wu)(wu)主,趣(qu)物(wu)而(er)(er)(er)不(bu)(bu)两,不(bu)(bu)顾于(yu)(yu)(yu)虑,不(bu)(bu)谋于(yu)(yu)(yu)知(zhi)(zhi)(zhi),于(yu)(yu)(yu)物(wu)无(wu)(wu)(wu)(wu)择(ze),与之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)俱往。古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)术有(you)在于(yu)(yu)(yu)是者(zhe)(zhe),彭(peng)(peng)蒙、田骈(pian)、慎(shen)(shen)到闻(wen)其风而(er)(er)(er)悦之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。齐万物(wu)以(yi)为(wei)首(shou),曰(yue):“天(tian)能(neng)覆(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)不(bu)(bu)能(neng)载(zai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),地能(neng)载(zai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)不(bu)(bu)能(neng)覆(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),大(da)道(dao)(dao)能(neng)包之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)不(bu)(bu)能(neng)辩(bian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”知(zhi)(zhi)(zhi)万物(wu)皆有(you)所(suo)(suo)可,有(you)所(suo)(suo)不(bu)(bu)可。故(gu)曰(yue):“选则(ze)不(bu)(bu)遍,教则(ze)不(bu)(bu)至,道(dao)(dao)则(ze)无(wu)(wu)(wu)(wu)遗(yi)者(zhe)(zhe)矣(yi)。”是故(gu)慎(shen)(shen)到弃知(zhi)(zhi)(zhi)去己(ji),而(er)(er)(er)缘不(bu)(bu)得已。泠汰于(yu)(yu)(yu)物(wu),以(yi)为(wei)道(dao)(dao)理(li)。曰(yue):“知(zhi)(zhi)(zhi)不(bu)(bu)知(zhi)(zhi)(zhi),将(jiang)薄知(zhi)(zhi)(zhi)而(er)(er)(er)后(hou)邻伤之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)也(ye)。”謑(音xi3)髁无(wu)(wu)(wu)(wu)任,而(er)(er)(er)笑(xiao)天(tian)下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)尚贤也(ye);纵脱无(wu)(wu)(wu)(wu)行,而(er)(er)(er)非天(tian)下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)圣(sheng);椎拍[车完]断,与物(wu)宛转(zhuan);舍是与非,苟可以(yi)免。不(bu)(bu)师知(zhi)(zhi)(zhi)虑,不(bu)(bu)知(zhi)(zhi)(zhi)前后(hou),魏然(ran)而(er)(er)(er)已矣(yi)。推而(er)(er)(er)后(hou)行,曳而(er)(er)(er)后(hou)往。若(ruo)飘风之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)还,若(ruo)羽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)旋,若(ruo)磨石之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)隧,全而(er)(er)(er)无(wu)(wu)(wu)(wu)非,动(dong)静无(wu)(wu)(wu)(wu)过,未尝有(you)罪。是何故(gu)?夫(fu)无(wu)(wu)(wu)(wu)知(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物(wu),无(wu)(wu)(wu)(wu)建己(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)患,无(wu)(wu)(wu)(wu)用知(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)累,动(dong)静不(bu)(bu)离于(yu)(yu)(yu)理(li),是以(yi)终身无(wu)(wu)(wu)(wu)誉。故(gu)曰(yue):“至于(yu)(yu)(yu)若(ruo)无(wu)(wu)(wu)(wu)知(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物(wu)而(er)(er)(er)已,无(wu)(wu)(wu)(wu)用贤圣(sheng)。夫(fu)块不(bu)(bu)失道(dao)(dao)。”豪桀(jie)相与笑(xiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue):“慎(shen)(shen)到之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),非生(sheng)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行,而(er)(er)(er)至死(si)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)。”适(shi)得怪焉。田骈(pian)亦然(ran),学于(yu)(yu)(yu)彭(peng)(peng)蒙,得不(bu)(bu)教焉。彭(peng)(peng)蒙之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)师曰(yue):“古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)人(ren)(ren),至于(yu)(yu)(yu)莫之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)是、莫之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)非而(er)(er)(er)已矣(yi)。其风[穴(xue)/或](音xu4)然(ran),恶可而(er)(er)(er)言。”常反人(ren)(ren),不(bu)(bu)见观,而(er)(er)(er)不(bu)(bu)免于(yu)(yu)(yu)魭(音yuan2)断。其所(suo)(suo)谓道(dao)(dao)非道(dao)(dao),而(er)(er)(er)所(suo)(suo)言之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)韪(wei)不(bu)(bu)免于(yu)(yu)(yu)非。彭(peng)(peng)蒙、田骈(pian)、慎(shen)(shen)到不(bu)(bu)知(zhi)(zhi)(zhi)道(dao)(dao)。虽然(ran),概乎皆尝有(you)闻(wen)者(zhe)(zhe)也(ye)。

以(yi)(yi)本为(wei)(wei)精,以(yi)(yi)物为(wei)(wei)粗,以(yi)(yi)有积(ji)为(wei)(wei)不(bu)足,澹然(ran)独与神明居(ju)。古之(zhi)道(dao)术有在于(yu)是者,关尹、老聃闻其(qi)(qi)风而(er)悦(yue)之(zhi)。建(jian)之(zhi)以(yi)(yi)常无有,主之(zhi)以(yi)(yi)太一。以(yi)(yi)濡弱谦下(xia)为(wei)(wei)表(biao),以(yi)(yi)空虚(xu)不(bu)毁万物为(wei)(wei)实。关尹曰:“在己无居(ju),形物自著。”其(qi)(qi)动若(ruo)(ruo)水,其(qi)(qi)静若(ruo)(ruo)镜,其(qi)(qi)应若(ruo)(ruo)响(xiang)。芴乎若(ruo)(ruo)亡(wang),寂(ji)乎若(ruo)(ruo)清。

同焉者和,得焉者失。未(wei)尝先(xian)人(ren)而常(chang)随(sui)人(ren)。老聃曰:“知(zhi)其(qi)雄,守其(qi)雌,为(wei)(wei)天下(xia)溪;知(zhi)其(qi)白(bai),守其(qi)辱,为(wei)(wei)天下(xia)谷(gu)。”人(ren)皆(jie)取先(xian),己独(du)取后(hou)。曰:“受天下(xia)之垢(gou)”。人(ren)皆(jie)取实(shi),己独(du)取虚。“无藏也故有余”。

岿然而有余。其(qi)行(xing)身也(ye),徐(xu)而不费,无为也(ye)而笑巧。人(ren)皆求福,己(ji)独曲全。曰:“苟免于(yu)(yu)咎”。以(yi)深为根,以(yi)约为纪。曰:“坚(jian)则(ze)毁矣,锐(rui)则(ze)挫(cuo)矣”。常宽容于(yu)(yu)物,不削于(yu)(yu)人(ren)。虽未(wei)至于(yu)(yu)极,关尹、老聃乎,古之(zhi)博大真人(ren)哉!

寂漠无(wu)形(xing),变化(hua)无(wu)常,死与(yu)(yu)?生与(yu)(yu)?天(tian)地并(bing)与(yu)(yu)?神(shen)明往(wang)与(yu)(yu)?芒(mang)乎何之?忽乎何适(shi)(shi)?万(wan)(wan)物(wu)毕罗,莫足以(yi)归。古之道(dao)术(shu)有(you)在于(yu)(yu)是者,庄周闻其风而(er)(er)(er)悦(yue)之。以(yi)谬悠之说,荒唐之言(yan),无(wu)端(duan)崖之辞,时恣纵而(er)(er)(er)不(bu)(bu)傥,不(bu)(bu)奇见之也(ye)。以(yi)天(tian)下为沈(shen)浊,不(bu)(bu)可(ke)(ke)与(yu)(yu)庄语。以(yi)卮言(yan)为曼(man)衍,以(yi)重言(yan)为真,以(yi)寓(yu)言(yan)为广(guang)。独与(yu)(yu)天(tian)地精神(shen)往(wang)来,而(er)(er)(er)不(bu)(bu)敖倪于(yu)(yu)万(wan)(wan)物(wu)。不(bu)(bu)谴是非,以(yi)与(yu)(yu)世俗处。其书虽环玮(wei),而(er)(er)(er)连犿(huan)(音fan1)无(wu)伤也(ye)。其辞虽参差,而(er)(er)(er)諔(音chu4)诡可(ke)(ke)观。彼(bi)其充实,不(bu)(bu)可(ke)(ke)以(yi)已。上与(yu)(yu)造物(wu)者游,而(er)(er)(er)下与(yu)(yu)外死生、无(wu)终(zhong)始者为友。其于(yu)(yu)本也(ye),弘大而(er)(er)(er)辟,深闳而(er)(er)(er)肆;其于(yu)(yu)宗也(ye),可(ke)(ke)谓(wei)稠适(shi)(shi)而(er)(er)(er)上遂矣(yi)。虽然,其应于(yu)(yu)化(hua)而(er)(er)(er)解于(yu)(yu)物(wu)也(ye),其理不(bu)(bu)竭,其来不(bu)(bu)蜕(tui),芒(mang)乎昧(mei)乎,未(wei)之尽(jin)者。

惠(hui)(hui)施(shi)多(duo)方(fang)(fang),其(qi)(qi)(qi)书五车,其(qi)(qi)(qi)道(dao)舛驳,其(qi)(qi)(qi)言也(ye)(ye)(ye)(ye)(ye)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)中(zhong)。历物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意,曰:“至(zhi)(zhi)大无(wu)(wu)(wu)外,谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大一;至(zhi)(zhi)小(xiao)无(wu)(wu)(wu)内,谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)小(xiao)一。无(wu)(wu)(wu)厚(hou),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)可(ke)积也(ye)(ye)(ye)(ye)(ye),其(qi)(qi)(qi)大千里。天(tian)(tian)(tian)(tian)与(yu)地卑,山与(yu)泽平。日(ri)(ri)方(fang)(fang)中(zhong)方(fang)(fang)睨,物(wu)(wu)方(fang)(fang)生方(fang)(fang)死。大同而(er)(er)(er)(er)与(yu)小(xiao)同异(yi),此(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)‘小(xiao)同异(yi)’;万物(wu)(wu)毕同毕异(yi),此(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)‘大同异(yi)’。南方(fang)(fang)无(wu)(wu)(wu)穷而(er)(er)(er)(er)有(you)(you)穷。今日(ri)(ri)适越而(er)(er)(er)(er)昔来(lai)。连环可(ke)解也(ye)(ye)(ye)(ye)(ye)。我知天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)央(yang),燕之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北、越之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)南是也(ye)(ye)(ye)(ye)(ye)。泛爱(ai)万物(wu)(wu),天(tian)(tian)(tian)(tian)地一体也(ye)(ye)(ye)(ye)(ye)。”惠(hui)(hui)施(shi)以(yi)(yi)(yi)(yi)此(ci)(ci)(ci)为(wei)(wei)大,观于(yu)天(tian)(tian)(tian)(tian)下(xia)而(er)(er)(er)(er)晓辩(bian)者(zhe)(zhe)(zhe)(zhe),天(tian)(tian)(tian)(tian)下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辩(bian)者(zhe)(zhe)(zhe)(zhe)相与(yu)乐(le)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。卵有(you)(you)毛(mao)。鸡(ji)有(you)(you)三足。郢有(you)(you)天(tian)(tian)(tian)(tian)下(xia)。犬可(ke)以(yi)(yi)(yi)(yi)为(wei)(wei)羊。马(ma)有(you)(you)卵。丁子有(you)(you)尾。火不(bu)(bu)(bu)(bu)(bu)(bu)(bu)热。山出口。轮不(bu)(bu)(bu)(bu)(bu)(bu)(bu)[足展]地。目(mu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)见。指不(bu)(bu)(bu)(bu)(bu)(bu)(bu)至(zhi)(zhi),至(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)绝。龟长于(yu)蛇。矩不(bu)(bu)(bu)(bu)(bu)(bu)(bu)方(fang)(fang),规不(bu)(bu)(bu)(bu)(bu)(bu)(bu)可(ke)以(yi)(yi)(yi)(yi)为(wei)(wei)圆。凿不(bu)(bu)(bu)(bu)(bu)(bu)(bu)围枘。飞鸟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)景未尝(chang)动也(ye)(ye)(ye)(ye)(ye)。镞矢(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)疾,而(er)(er)(er)(er)有(you)(you)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)行、不(bu)(bu)(bu)(bu)(bu)(bu)(bu)止之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时。狗非犬。黄马(ma)骊(li)牛三。白狗黑。孤驹未尝(chang)有(you)(you)母。一尺之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)棰,日(ri)(ri)取其(qi)(qi)(qi)半(ban),万世(shi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)竭(jie)。辩(bian)者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)此(ci)(ci)(ci)与(yu)惠(hui)(hui)施(shi)相应(ying),终身无(wu)(wu)(wu)穷。桓(huan)团、公孙龙辩(bian)者(zhe)(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)徒,饰人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin),易人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意,能胜(sheng)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)口,不(bu)(bu)(bu)(bu)(bu)(bu)(bu)能服人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin),辩(bian)者(zhe)(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)囿(you)也(ye)(ye)(ye)(ye)(ye)。惠(hui)(hui)施(shi)日(ri)(ri)以(yi)(yi)(yi)(yi)其(qi)(qi)(qi)知与(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辩(bian),特与(yu)天(tian)(tian)(tian)(tian)下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辩(bian)者(zhe)(zhe)(zhe)(zhe)为(wei)(wei)怪,此(ci)(ci)(ci)其(qi)(qi)(qi)柢(di)也(ye)(ye)(ye)(ye)(ye)。然惠(hui)(hui)施(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)口谈(tan),自以(yi)(yi)(yi)(yi)为(wei)(wei)最贤(xian),曰:“天(tian)(tian)(tian)(tian)地其(qi)(qi)(qi)壮乎,施(shi)存雄而(er)(er)(er)(er)无(wu)(wu)(wu)术。”南方(fang)(fang)有(you)(you)倚人(ren)(ren)焉,曰黄缭,问天(tian)(tian)(tian)(tian)地所(suo)以(yi)(yi)(yi)(yi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)坠不(bu)(bu)(bu)(bu)(bu)(bu)(bu)陷,风雨雷霆之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)故。惠(hui)(hui)施(shi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)辞而(er)(er)(er)(er)应(ying),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)虑而(er)(er)(er)(er)对,遍为(wei)(wei)万物(wu)(wu)说。说而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)休,多(duo)而(er)(er)(er)(er)无(wu)(wu)(wu)已,犹(you)(you)以(yi)(yi)(yi)(yi)为(wei)(wei)寡,益之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)怪,以(yi)(yi)(yi)(yi)反人(ren)(ren)为(wei)(wei)实,而(er)(er)(er)(er)欲以(yi)(yi)(yi)(yi)胜(sheng)人(ren)(ren)为(wei)(wei)名(ming),是以(yi)(yi)(yi)(yi)与(yu)众不(bu)(bu)(bu)(bu)(bu)(bu)(bu)适也(ye)(ye)(ye)(ye)(ye)。弱(ruo)于(yu)德,强(qiang)于(yu)物(wu)(wu),其(qi)(qi)(qi)涂[阝奥(ao)](音ao4)矣(yi)。由天(tian)(tian)(tian)(tian)地之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)观惠(hui)(hui)施(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)能,其(qi)(qi)(qi)犹(you)(you)一蚊(wen)一虻之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)劳者(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)。其(qi)(qi)(qi)于(yu)物(wu)(wu)也(ye)(ye)(ye)(ye)(ye)何(he)庸!夫(fu)(fu)充一尚可(ke),曰愈贵(gui),道(dao)几矣(yi)!惠(hui)(hui)施(shi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)能以(yi)(yi)(yi)(yi)此(ci)(ci)(ci)自宁,散于(yu)万物(wu)(wu)而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)厌,卒以(yi)(yi)(yi)(yi)善辩(bian)为(wei)(wei)名(ming)。惜乎!惠(hui)(hui)施(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)才,骀荡而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de),逐万物(wu)(wu)而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)反,是穷响(xiang)以(yi)(yi)(yi)(yi)声,形与(yu)影竞走也(ye)(ye)(ye)(ye)(ye),悲夫(fu)(fu)!

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