五仪解_孔子家语
哀公問於孔子曰：「寡人欲論魯國之士，與之為治，敢問如何取之？」孔子對曰：「生今之世，志古之道，居今之俗，服古之服，舍此而為非者，不亦鮮乎？」曰：「然則章甫絇履，紳帶縉笏者，皆賢人也．」孔子曰：「不必然也．丘之所言，非此之謂也．夫端衣玄裳，冕而乘軒者，則志不在於食焄；斬衰管菲，杖而歠粥者，則志不在於酒肉．生今之世，志古之道，居今之俗，服古之服，謂此類也．」公曰：「善哉！盡此而已乎？」孔子曰：「人有五儀，有庸人、有士人、有君子、有賢人、有聖人，審此五者，則治道畢矣．」公曰：「敢問何如斯可謂之庸人？」孔子曰：「所謂庸人者，心不存慎終之規，口不吐訓格之言，不擇賢以託其身，不力行以自定；見小闇大，而不知所務，從物如流，不知其所執；此則庸人也．」公曰：「何謂士人？」孔子曰：「所謂士人者，心有所定，計有所守，雖不能盡道術之本，必有率也；雖不能備百善之美，必有處也．是故知不務多，必審其所知；言不務多，必審其所謂；行不務多，必審其所由．智既知之，言既道之，行既由之，則若性命之形骸之不可易也．富貴不足以益，貧賤不足以損．此則士人也．」公曰：「何謂君子？」孔子曰：「所謂君子者，言必忠信而心不怨，仁義在身而色無伐，思慮通明而辭不專；篤行信道，自強不息，油然若將可越而終不可及者．此則君子也．」公曰：「何謂賢人？」孔子曰：「所謂賢人者，德不踰閑，行中規繩，言足以法於天下，而不傷於身，道足以化於百姓，而不傷於本；富則天下無宛財，施則天下不病貧．此則賢者也．」公曰：「何謂聖人？」孔子曰：「所謂聖者，德合於天地，變通無方，窮萬事之終始，協庶品之自然，敷其大道而遂成情性；明並日月，化行若神，下民不知其德，睹者不識其鄰．此謂聖人也．」公曰：「善哉！非子之賢，則寡人不得聞此言也．雖然，寡人生於深宮之內，長於婦人之手，未嘗知哀，未嘗知憂，未嘗知勞，未嘗知懼，未嘗知危，恐不足以行五儀之教若何？」孔子對曰：「如君之言已知之矣，則丘亦無所聞焉．」公曰：「非吾子，寡人無以啟其心，吾子言也．」孔子曰：「君子入廟，如右，登自阼階，仰視榱桷，俯察机筵，其器皆存，而不睹其人，君以此思哀，則哀可知矣．昧爽夙興，正其衣冠，平旦視朝，慮其危難，一物失理，亂亡之端，君以此思憂，則憂可知矣．日出聽政，至于中冥，諸侯子孫，徃來為賓，行禮揖讓，慎其威儀，君以此思勞，則勞亦可知矣．緬然長思，出於四門，周章遠望，睹亡國之墟，必將有數焉，君以此思懼，則懼可知矣．夫君者，舟也；庶人者，水也；水所以載舟，亦所以覆舟，君以此思危，則危可知矣．君既明此五者，又少留意於五儀之事，則於政治，何有失矣．」
哀公問於孔子曰：「請問取人之法．」孔子對曰：「事任於官，無取捷捷，無取鉗鉗，無取啍啍，捷捷貪也，鉗鉗亂也，啍啍誕也．故弓調而後求勁焉，馬服而後求良焉，士必愨而後求智能者焉，不愨而多能，譬之豺狼不可邇．」
哀公問於孔子曰：「寡人欲吾國小而能守，大則攻，其道如何？」孔子對曰：「使君朝廷有禮，上下相親，天下百姓皆君之民，將誰攻之？苟為此道，民畔如歸，皆君之讎也，將與誰守？」公曰：「善哉！於是廢山澤之禁，弛關市之稅，以惠百姓．」
哀公問於孔子曰：「吾聞君子不博，有之乎？」孔子曰：「有之．」公曰：「何為？」對曰：「為其二乘．」公曰：「有二乘，則何為不博？」子曰：「為其兼行惡道也．」哀公懼焉，有間，復問曰：「若是乎君之惡惡道至甚也？」孔子曰：「君子之惡惡道不甚，則好善道亦不甚；好善道不甚，則百姓之親上亦不甚．詩云：『未見君子，憂心惙惙，亦既見止，亦既覯止，我心則悅．』詩之好善道甚也如此．」公曰：「美哉！夫君子成人之善，不成人之惡，微吾子言焉，吾弗之聞也．」
哀公問於孔子曰：「夫國家之存亡禍福，信有天命，非唯人也．」孔子對曰：「存亡禍福，皆己而已，天災地妖，不能加也．」公曰：「善！吾子之言，豈有其事乎？」孔子曰：「昔者殷王帝辛之世，有雀生大鳥於城隅焉，占之曰：『凡以小生大，則國家必王而名必昌．』於是帝辛介雀之德，不修國政，亢暴無極，朝臣莫救，外寇乃至殷國以亡，此即以己逆天時，詭福反為禍者也．又其先世殷王太戊之時，道缺法圮，以致夭櫱、桑榖于朝，七日大拱，占之者曰：『桑榖野木而不合生朝，意者國亡乎！』太戊恐駭，側身修行，思先王之政，明養民之道，三年之後，遠方慕義重譯至者，十有六國，此即以己逆天時，得禍為福者也．故天災地妖，所以儆人主者也；寤夢徵恠，所以儆人臣者也；災妖不勝善政，寤夢不勝善行，能知此者，至治之極也，唯明王達此．」公曰：「寡人不鄙固此，亦不得聞君子之教也．」
哀公問於孔子曰：「智者壽乎？仁者壽乎？」孔子對曰：「然，人有三死，而非其命也，行己自取也．夫寢處不時，飲食不節，逸勞過度者，疾共殺之；居下位而上干其君，嗜慾無厭而求不止者，刑共殺之；以少犯眾，以弱侮強，忿怒不類，動不量力者，兵共殺之．此三者死非命也，人自取之．若夫智士仁人，將身有節，動靜以義，喜怒以時，無害其性，雖得壽焉，不亦可乎？」
哀公問於孔子曰：「請問取人之法．」孔子對曰：「事任於官，無取捷捷，無取鉗鉗，無取啍啍，捷捷貪也，鉗鉗亂也，啍啍誕也．故弓調而後求勁焉，馬服而後求良焉，士必愨而後求智能者焉，不愨而多能，譬之豺狼不可邇．」
哀公問於孔子曰：「寡人欲吾國小而能守，大則攻，其道如何？」孔子對曰：「使君朝廷有禮，上下相親，天下百姓皆君之民，將誰攻之？苟為此道，民畔如歸，皆君之讎也，將與誰守？」公曰：「善哉！於是廢山澤之禁，弛關市之稅，以惠百姓．」
哀公問於孔子曰：「吾聞君子不博，有之乎？」孔子曰：「有之．」公曰：「何為？」對曰：「為其二乘．」公曰：「有二乘，則何為不博？」子曰：「為其兼行惡道也．」哀公懼焉，有間，復問曰：「若是乎君之惡惡道至甚也？」孔子曰：「君子之惡惡道不甚，則好善道亦不甚；好善道不甚，則百姓之親上亦不甚．詩云：『未見君子，憂心惙惙，亦既見止，亦既覯止，我心則悅．』詩之好善道甚也如此．」公曰：「美哉！夫君子成人之善，不成人之惡，微吾子言焉，吾弗之聞也．」
哀公問於孔子曰：「夫國家之存亡禍福，信有天命，非唯人也．」孔子對曰：「存亡禍福，皆己而已，天災地妖，不能加也．」公曰：「善！吾子之言，豈有其事乎？」孔子曰：「昔者殷王帝辛之世，有雀生大鳥於城隅焉，占之曰：『凡以小生大，則國家必王而名必昌．』於是帝辛介雀之德，不修國政，亢暴無極，朝臣莫救，外寇乃至殷國以亡，此即以己逆天時，詭福反為禍者也．又其先世殷王太戊之時，道缺法圮，以致夭櫱、桑榖于朝，七日大拱，占之者曰：『桑榖野木而不合生朝，意者國亡乎！』太戊恐駭，側身修行，思先王之政，明養民之道，三年之後，遠方慕義重譯至者，十有六國，此即以己逆天時，得禍為福者也．故天災地妖，所以儆人主者也；寤夢徵恠，所以儆人臣者也；災妖不勝善政，寤夢不勝善行，能知此者，至治之極也，唯明王達此．」公曰：「寡人不鄙固此，亦不得聞君子之教也．」
哀公問於孔子曰：「智者壽乎？仁者壽乎？」孔子對曰：「然，人有三死，而非其命也，行己自取也．夫寢處不時，飲食不節，逸勞過度者，疾共殺之；居下位而上干其君，嗜慾無厭而求不止者，刑共殺之；以少犯眾，以弱侮強，忿怒不類，動不量力者，兵共殺之．此三者死非命也，人自取之．若夫智士仁人，將身有節，動靜以義，喜怒以時，無害其性，雖得壽焉，不亦可乎？」
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5 appearance see sign of _ Confucius home New Sinology Chapter: 5 appearance are solved New Sinology BookName: Confucius home language New Sinology Catalog: Child ministry New Sinology Content: Sad fair Wu Kongzi says: " of of Zuo of Zha of the sovereign desire person, the of Ning is treated, dare how takes? " Confucius says: " unripe today world, annals Guzhi, house today common, take Gu Zhi, abandon this and the person that is not, not also Zuo ? " say: " like that Jian of Zhang Fu is walked on, scepter of Ji Jun person, all Zuo person also. " Confucius says: " not inevitable also. The place character of grave, the Zheng that is not this also. The husband carries Yi Xuanchang, crown and the person that multiply Zuo , annals is absent at feed ; declines Guan Fei, bastinado and congee person, annals is absent at wine flesh. Unripe today world, annals Guzhi, house today common, take Gu Zhi, Zheng this Zuo also. " fair say: " be apt to! Bao this just? " Confucius says: " the person has 5 , have mediocre person, have person person, have gentleman, person having Zuo , person having Long , this 5 person, treats . " fair say: " dare how about this but the mediocre person of Zheng ? " Confucius says: " place Zheng mediocre person person, the heart does not put the Yao of careful Jian , the mouth does not say the word of Yin case, not Zuo with Yin its body, not do one's best goes with be being decided oneself; Yao small Zuo is big, and do not know a , if content flows, do not know its place ; This mediocre person also. " fair say: " why Zheng person person? " Confucius says: " place Zheng person person person, the heart is decided somewhat, Yin is defended somewhat, Zuo cannot of Bao path Xiao this, have surely rate also; Zuo cannot the beauty of 100 be apt to of , have Ta surely also. Hereat knows not is much, need what its know ; Character not is much, surely Zheng of its place; Row not is much, surely its place by. Wisdom know already, character already, row already by, of the human body that is like life cannot easy also. Rich Zuo can't beneficial, Zuo Zuo can't . This person person also. " fair say: " why Zheng gentleman? " Confucius says: " place Zheng gentleman person, yan Bizhong is believed and the heart is not complained, benevolence Li is lubricious in the body cut down, think of brightly lit and Zuo not ; Ha travel channel, do not cease from , spontaneously is like the person that can be jumped over and Jian cannot be reached. This gentleman also. " fair say: " why Zheng Zuo person? " Confucius says: " person of place Zheng Zuo person, heart not Zuo Zuo , Kui of the Yao in travel, character enough law falls at the day, and not at the body, path enough changes Wu Bai to surname, and not Wu Ben; As if Zuo of of rich the world, the world that apply is not ill Zuo . This Zuo person also. " fair say: " why Zheng Long person? " Confucius says: " place Zheng Long person, heart add up to Wu Tian ground, Zhu connects square, the Jian of Fu Qu thing only then, what be the concubine tastes is natural, apply its highway and become affection sex then; Bright life, change if travel is magical, below civilian do not know its moral character, the person that see not Zhu its Zuo . Person of this Zheng Long also. " fair say: " be apt to! Blame child Zuo , the sovereign does not get Long this character also. Zuo like that, the sovereign gives birth to the of Wu Shen , Zuo the hand at person, not knows sad, not knows , not knows , not knows , not knows peril, fear can't going of 5 if,teach why? " Confucius says: " the character that is like gentleman is foregone, yan of Long of place of of Qiu Yi. " fair say: " be not me child, the sovereign with its heart, I child character also. " Confucius says: " gentleman enters , be like right, ascend from Zun Zuo , admire Yao Cui Jue, fu examine machine formerlies, its implement all put, and do not see its person, gentleman is thought of with this sad, sad knowable. Ning of early in the morning of bright of be ignorant of, its clothes and hat, average dawn Yao day, Zuo of its danger, one content loses put in order, the end that dies, gentleman thinks of with this, is knowable. Sunrise Long politics, as to in dark, of Zheng Hou Zi, Zuo of , travel Die bows with hands clasped to Zhu , shen Jiwei , gentleman thinks of with this, Yi Ke knows. Jin like that Zuo is thought of, give Wu Si Zuo , be scared Zuo looks, see die the ruins of , need has Yan, gentleman thinks of with this, is knowable. Husband person, boat also; Person of be the concubine person, water also; Water so Zuo boat, also so Fu boat, gentleman thinks of danger with this, danger is knowable. Jun Jiming this 5 person, the thing of of little advertent Wu Wu, Wu Zheng is treated, why to have break. " Sad fair Wu Kongzi says: " the way that Zha takes a person. " Confucius says: " thing Ren Wuguan, takes victory, takes Zuo Zuo , takes , victory triumph Zuo also, Zuo Zuo also, Zha also. Reason bend Zha and after begs Yan, Zuo is taken and after begs fine Yan, person surely and Yan of the person that after begs intelligence, not and much can, the jackal of example cannot Zuo . " Sad fair Wu Kongzi says: " the sovereign desire my are small and can defend, big is attacked, do its how? " Confucius says: " make Jun Chaoting has Die , fluctuation photograph Yin , the world common people all Jun Zhimin, Zha attacks? Careless this, civilian bank is like , all Jun Zhi Zhu also, is Ning Zha defended? " fair say: " be apt to! At be hill ban, the Die of relax Zuo city, with benefit common people. " Sad fair Wu Kongzi says: " my Long gentleman not rich, have? " Confucius says: " have. " fair say: " why ? " says: " is multiplied secondly. " fair say: " 2 is multiply, why not rich? " child say: " its hold concurrently travel also. " sad fair Yan, have Zuo , says: " if does path of of Jun Zhi come very also? " Confucius says: " the of gentleman not very, good kind also not very; Good kind not very, on the Yin of common people also not very. Yu cloud: "Not Yao gentleman, of heart , also already Yao stops, also already Yin stops, of my heart . " the good kind of Yu very such also. " fair say: " beautiful! The be apt to that husband gentleman grows up, do not become the person's , small I child Yan Yan, the Long that I nots also. " Sad fair Wu Kongzi says: " of husband Home live or die Dai blessing, the letter has God's will, blame only person also. " Confucius says: " live or die Dai blessing, all oneself just, bewitching of day ground, cannot add also. " fair say: " be apt to! I child character, does Zuo have its thing? " Confucius says: " former times person the world of abundant Wang Dixin, sparrow gives birth to Yan of border of big Zuo Wu Cheng, those who occupy say: "Every with small unripe big, Home needs Wang Erming needs prosperous. " at the heart that is Xin Jieqiao of the Supreme Being, do not repair politics, of excessive cruel , the courtier not is saved, kou Nai reachs abundant outside in order to die, this namely with oneself the that counter a day, the person that Yu blessing turns over Dai also. The of the fifth of the ten Heavenly Stem of Wang Tai of its forefathers abundant, path be short of Fa Pi, yu Chao of of of die young of as a result, mulberry, 7 days of old push without using one's hands, occupy person say: "Mulberry wild wood and not accrete face, meaning person dies! " too the fifth of the ten Heavenly Stem fears Zuo , body cultivate oneself according to a religious doctrine, think of first Wang Zhi politics, bright Zuo civilian path, after of 3 years, Li of Zuo Fang Mu weighs the person that Zhu comes, 10 have 6 , this namely with oneself the that counter a day, the person that get Dai happiness also. Bewitching of ground of friend day , so admonish person advocate person also; of awake a note of the ancient Chinese five-tone scale, so admonish person official person also; bewitching not be apt to politics, awake not is beneficent, the person that can know this, to treated also, only bright king Zuo this. " fair say: " the sovereign does not despise solid this, also do not get Long gentleman teach also. " Sad fair Wu Kongzi says: " wisdom person ? Benevolence person ? " Confucius says: " like that, the person has 3 to die, and rather than its life also, row oneself take oneself also. Husband Ta not , Zuo is fed not Geng , the person that ease Zuo is spent, disease in all of ; Below house and go up Gan Jijun, of of of be addicted to and beg more than person, punishment in all of ; With making Bao less, with weak bully , ireful not Zuo , not estimate one's abilities person, arms in all of . This 3 person dead die a violent death also, the person takes oneself. Refuzhishiren person, body has Geng , Zuo with Li , happy event is angry with , kills its sex, Zuo gets Yan, not Yi Ke? " |
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