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Title: 尹文子 Author: Wen Yin Release date: October 24, 2008 [eBook #27017] Most recently updated: January 4, 2021 Language: Chinese *** START OF THE PROJECT GUTENBERG EBOOK 尹文子 *** Produced by Yvonne 大道上 大道無形，稱器有名。名也者，正形者也。形正由名，則名不可差，故仲尼云： “必也正名乎！名不正，則言不順也。”大道不稱，眾有必名，生於不稱，則群 形自得其方圓，名生於方圓，則眾名得其所稱也。以大道治者，則名、法、儒、 墨自廢，以名、法、儒、墨治者，則不得離道。老子曰：“道者，萬物之奧，善 人之寶，不善人之所寶。”是道治者，謂之善人，藉名、法、儒、墨者，謂之不 善人，善人之與不善人，名分日離，不待審察而得也。道不足以治，則用法；法 不足以治，則用術；術不足以治，則用權；權不足以治，則用勢。勢用，則反權； 權用，則反術；術用，則反法；法用，則反道；道用，則無為而自治。故窮則徼 終，徼終則反始，始終相襲，無窮極也。有形者，必有名；有名者，未必有形。 形而不名，未必失其方圓白黑之實。名而不可不尋，名以檢其差，故亦有名以檢 形。形以定名，名以定事，事以檢名，察其所以然，則形名之與事物，無所隱其 理矣。名有三科，法有四呈。一曰命物之名，方圓白黑是也；二曰毀譽之名，善 惡貴賤是也；三曰況謂之名，賢愚愛憎是也。一曰不變之法，君臣上下是也；二 曰齊俗之法，能鄙同異是也；三曰治眾之法，慶賞刑罰是也；四曰平準之法，律 度權量是也。術者，人君之所密用，群下不可妄窺。勢者，制法之利器，群下不 可妄為。人君有術，而使群下得窺非術之奧者；有勢，使群下得為非勢之重者， 大要在乎先正名分，使不相侵雜，然後術可秘、勢可專。名者，名形者也；形者， 應名者也。然形非正名也，名非正形也，則形之與名，居然別矣！不可相亂，亦 不可相無。無名，故大道無稱；有名，故名以正形。今萬物具存，不以名正之， 則亂；萬名具列，不以形應之，則乖。故形名者，不可不正也。善名命善，惡名 命惡，故善有善名，惡有惡名。聖賢仁智，命善者也；頑嚚凶愚，命惡者也。今 即聖賢仁智之名，以求聖賢仁智之實，未之或盡也；即頑嚚凶愚之名，以求頑嚚 凶愚之實，亦未或盡也。使善惡盡然有分，雖未能盡物之實，猶不患其差也。故 曰：名不可不辨也。名稱者，何彼此而檢虛實者也。自古至今，莫不用此而得， 用彼而失。失者，由名分混；得者，由名分察。今親賢而疏不肖，賞善而罰惡， 賢、不肖、善、惡之名，宜在彼，親、疏、賞、罰之稱宜屬我。我之與彼，各得 1一名，名之察者也。名賢不肖為親疏，名善惡為賞罰，合彼我之一稱，而不別 之，名之混者也。故曰名稱者，不可不察也。語曰：好牛，又曰：不可不察也。 “好”則物之通稱，“牛”則物之定形，以通稱隨定形，不可窮極者也。設復言 “好馬”，則復連於“馬”矣，則“好”所通，無方也。設復言“好人”，則彼 屬於人矣，則“好”非人，“人”非好也。則“好牛”、“好馬”、“好人”之 名自離矣，故曰：名分不可相亂也。五色、五聲、五臭、五味，凡四類，自然存 焉天地之間，而不期為人用。人必用之，終身各有好惡而不能辨其名分，名宜屬 彼，分宜屬我。我愛白而憎黑，韻商而舍徵，好膻而惡焦，嗜甘而逆苦，白黑、 商徵、膻焦、甘苦，彼之名也；愛憎、韻舍、好惡、嗜逆，我之分也。定此名分， 則萬事不亂也。故人以度審長短，以量受多少，以衡平輕重，以律均清濁，以名 稽虛實，以法定治亂，以簡治煩惑，以易御險難，以萬事皆歸於一，百度皆準於 法。歸一者，簡之至；準法者，易之極。如此，頑、嚚、聾、瞽，可與1察慧聰 明，同治矣2。故有理而無益於治者，君子弗言；有能而無益於事者，君子弗為。 君子非樂有言，有益於治，不得不言；君子非樂有為，有益於事，不得不為。故 所言者，不出於名法權術；所為者，不出於農稼軍陣。周務而已，故明主任之1。 治外之理，小人 之所1必言事外之能 ，小人之所必為2。小人亦知言損於治， 而不能不言；小人亦知能損於事，而不能不為。故所言者，極於儒墨是非之辨； 所為者，極於堅偽偏抗之行；求名而已，故明主誅之。古語曰：不知無害於君子， 知之無損於小人。工匠不能，無害於巧；君子不知，無害於治，此信矣。為善使 人不能得從，此獨善也；為巧使人不能得從，此獨巧也。未盡善巧之理，為善與 眾行之，為巧與眾能之，此善之善者、巧之巧者也。所貴聖人之治，不貴其獨治， 貴其能與眾共治；貴工倕之巧，不貴其獨巧，貴其能與眾共巧也。今世之人，行 欲獨賢，事欲獨能，辨欲出群，勇欲絕眾。獨行之賢，不足以成化；獨能之事， 不足以周務；出群之辨，不可為戶說；絕眾之勇，不可與征陣。凡此四者，亂之 所由生。是以，聖人任道以夷其險，立法以理其差，使賢愚不相棄，能鄙不相遺。 能鄙不相遺，則能鄙齊功；賢愚不相棄，則賢愚等慮，此至治之術也。名定，則 物不競；分明，則私不行。物不競，非無心，由名定，故無所措其心；私不行， 非無欲，由分明，故無所措其欲。然則心欲人人有之，而得同於無心無欲者，制 之有道也。田駢曰：“天下之士，莫不處其門庭，臣其妻子，必遊宦諸侯之朝者， 利引之也。遊於諸侯之朝，皆志為卿大夫，而不擬於諸侯者，名限之也。”彭蒙 曰：“雉兔在野，眾人逐之，分未定也。雞豕滿市，莫有志者，分定故也。”物 奢，則仁、智相屈；分定，則貪、鄙不爭。圓者之轉，非能轉而轉，不得不轉也； 方者之止，非能止而止，不得不止也。因圓之自轉，使不得止；因方之自止，使 不得轉，何苦物之失分。故因賢者之有用，使不得不用；因愚者之無用，使不得 用。用與不用，皆非我用，因彼所用，與不可用，而自得其用，奚患物之亂乎？ 物皆不能自能，不知自知。智非能智而智，愚非能愚而愚，好非能好而好，醜非 能醜而醜。夫不能自能，不知自知，則智、好何所貴？愚、醜何所賤？則智不能 得夸愚，好不能得嗤醜。此為得之道也。道行於世，則貧賤者不怨，富貴者不驕， 愚弱者不懾，智勇者不陵，定於分也。法行於世，則貧賤者不敢怨富貴，富貴者 不敢陵貧賤；愚弱者不敢冀智勇，智勇者不敢鄙愚弱，此法之不及道也。世之所 貴，同而貴之，謂之“俗”；世之所用，同而用之，謂之“物”。苟違於人，俗 所不與；苟忮於眾，俗所共去。故心皆殊而為行若一，所好各異而資用必同，此 俗之所齊、物之所飾。故所齊，不可不慎；所飾，不可不擇。昔齊桓好衣紫，闔 境不鬻異采；楚莊愛細腰，一國皆有饑色。上之所以率下，乃治亂之所由也。故 俗苟沴，必為治以矯之；物苟溢，必立制以檢之。累於俗，飾於物者，不可與為 治矣。昔晉國苦奢，文公以儉矯之，乃衣不重帛，食不兼肉，無幾時，人皆大布 之衣，脫粟之飯。越王勾踐，謀報吳，欲人之勇，路逢怒蛙而軾之，比及數年， 民無長幼，臨敵雖湯火不避。居上者之難，如此之驗。聖王知民情之易動，故作 樂以和之，制禮以節之。在下者不得用其私，故禮樂獨行。禮樂獨行，則私欲寢 廢；私欲寢廢，則遭賢之與遭愚均矣。若使遭賢則治，遭愚則亂，是治亂係於賢 愚，不係於禮樂。是聖人之術，與聖主而俱沒。治世之法，逮易世而莫用，則亂 多而治寡；亂多而治寡，則賢無所貴，愚無所賤矣。處名位，雖不肖， 不患物 不親己；在貧賤，雖仁賢，1不患2物不疏己。親疏係乎勢利，不係於不肖與仁賢， 吾亦不敢據以為天理，以為地勢之自然者爾。今天地之間，不肖實眾，仁賢實寡。 趨利之情，不肖特厚；廉恥之情，仁賢偏多。今以禮義招仁賢，所得仁賢者，萬 不一焉；以名利招不肖，所得不肖者，觸地是焉。故曰：禮義成君子，君子未必 須禮義；名利治小人，小人不可無名利。慶賞刑罰，君事也；守職效能，臣業也。 君科功黜陟，故有慶賞刑罰；臣各慎所任，故有守職效能。君不可與臣業，臣不 可侵君事，上下不相侵與，謂之名正。名正而法順也。接萬物使分，別海內使不 雜，見侮不辱，見推不矜，禁暴息兵，救世之闘，此仁君之德，可以為主矣。守 職分使不亂，慎所任而無私，飢飽一心，毀譽同慮，賞亦不忘，罰亦不怨，此居 下之節，可為人臣矣。世有違1名以得實，亦有因名以失實者。齊宣王好射，說 人之謂己能用強也，其實所用不過三石，以示左右，左右皆引試之，中闕而止， 皆曰：“此不下九石，非大王孰能用是？”宣王悅之。然則宣王用不過三石，而 終身自以為九石。三石，實也；九石，名也。宣王悅其名而喪其實。齊有黃公者， 好謙卑。有二女，皆國色。以其美也，常謙辭毀之，以為醜惡。醜惡之名遠布， 年過而一國無聘者。衛有鰥夫，時冒娶之，果國色，然後曰：“黃公好謙，故毀 其子不姝美。”於是爭禮之，亦國色也。國色，實也；醜惡，名也。此違名而得 實矣。楚人擔山雉者，路人問：“何鳥也？”擔雉者欺之曰：“鳳凰也。”路人 曰：“我聞有鳳凰。今直見之，汝販之乎？”曰：“然。”則十金，弗與；請加 倍，乃與之。將欲獻楚王，經宿而鳥死，路人不遑惜金，惟恨不得以獻楚王。國 人傳之，咸以為真鳳凰，貴，欲以獻之，遂聞楚王。王感其欲獻於己，召而厚賜 之，過於買鳥之金十倍。魏田父有耕於野者，得寶玉徑尺，弗知其玉也。以告鄰 人，鄰人陰欲圖之，謂之曰：“怪石也。畜之，弗利其家，弗如復之。”田父雖 疑，猶錄以歸，置於廡下。其夜玉明，光照一室，田父稱家大怖。復以告鄰人， 曰：“此怪之徵，遄棄，殃可銷。”於是遽而棄於遠野。鄰人無何盜之，以獻魏 王，魏王召玉工相之。玉工望之，再拜而卻立，敢賀曰：“王得此天下之寶，臣 未嘗見。”王問價，玉工曰：“此玉無價以當之。五城之都，僅可一觀。”魏王 立賜獻玉者千金，長食上大夫祿。凡天下萬里，皆有是非，吾所不敢誣，是者常 是，非者常非，亦吾所信。然是雖常是，有時而不用；非雖常非，有時而必行。 故用是而失有矣，行非而得有矣。是非之理不同，而更興廢，翻為我用，則是非 焉在哉？觀堯、舜、湯、武之成，或順或逆，得時則昌。桀、紂、幽、厲之敗， 或是或非，失時則亡。五伯之主亦然。宋公以楚人戰於泓，公子目夷曰：“楚眾 我寡，請其未悉濟而擊之。”宋公曰：“不可。吾聞不鼓不成列，寡人雖亡國之 餘，不敢行也。”戰敗，楚人執宋公。齊人弒襄公，立公孫無知。召忽、夷吾奉 公子糾奔魯，鮑叔牙奉公子小白奔莒。既而無知被殺，二公子爭國，糾宜立者也； 小白先入，故齊人立之。既而，使魯人殺糾，召忽死之，徵夷吾以為相。晉文公 為驪姬之譖，出亡十九年，惠公卒，賂秦以求反國，殺懷公子而自立。彼一君正， 而不免於執；二君不正，霸業遂焉。己是而舉世非之，則不知己之是；己非而舉 世是之，亦不知己所非。然則是非，隨眾賈而為正，非己所獨了。則犯眾者為非， 順眾者為是，故人君處權乘勢，處所是之地，則人所不得非也。居則物尊之，動 則物從之，言則物誠之，行則物則之，所以居物上御群下也。國亂有三事：年飢 民散，無食以聚之，則亂；治國無法，則亂；有法而不能用，則亂。有食以聚民， 有法而能行，國不治，未之有也。 大道下 仁、義、禮、樂，名、法、刑、賞，凡此八者，五帝三王治世之術也。故仁以道 之，義以宜之，禮以行之，樂以和之，名以正之，法以齊之，刑以威之，賞以勸 之。故仁者，所以博施於物，亦所以生偏私；義者，所以立節行，亦所以成華偽； 禮者，所以行恭謹，亦所以生惰慢；樂者，所以和情志，亦所以生淫放；名者， 所以正尊卑，亦所以生矜篡；法者，所以齊眾異，亦所以乖名分；刑者，所以威 不服，亦所以生陵暴；賞者，所以勸忠能，亦所以生鄙爭。凡此八術，無隱於人， 而常存於世；非自顯於堯湯之時，非自逃於桀紂之朝。用得其道則天下治，失其 道則天下亂，過此而往，雖彌綸天地，籠絡萬品，治道之外，非群生所餐挹，聖 人錯而不言也。凡國之存亡有六徵：有衰國、有亡國、有昌國、有強國、有治國、 有亂國。所謂亂、亡之國者，凶虐殘暴不與焉；所謂強、治之國者，威力仁義不 與焉。君年長多媵，少子孫，疏宗疆，衰國也。君寵臣，臣愛君，公法廢，私欲 行，亂國也。國貧小，家富大；君權輕，臣勢重，亡國也。凡此三徵，不待凶虐 殘暴而後弱也；雖曰見存，吾必謂之亡者也。內無專寵，外無近習，支庶繁字， 長幼不亂，昌國也。農桑以時，倉廩充實，兵甲勁利，封疆脩理，強國也。上不 勝其下，下不犯其上，上下不相勝犯，故禁令行，人人無私，雖經險易而國不可 侵，治國也。凡此三徵，不待威力仁義而後強；雖曰見弱，吾必謂之存者也。治 主之興，必有所先誅。先誅者，非謂盜，非謂姦，此二惡者，一時之大害，非亂 政之本也；亂政之本，下侵上之權，臣用君之術，心不畏時之禁，行不軌時之法， 此大亂之道也。孔丘攝魯相，七日而誅少正卯。門人進問曰：“夫少正卯，魯之 聞人也。夫子為政而先誅，得無失乎？”孔子曰：“居，吾語汝其故。人有惡者 五，而竊盜姦私不與焉。一曰心達而險，二曰行僻而堅，三曰言偽而辨，四曰強 記而博，五曰順非而澤。此五者，有一於人，則不免君子之誅，而少正卯兼有之， 故居處足以聚徒成群，言談足以飾邪熒眾，強記足以反是獨立，此小人雄桀也， 不可不誅也。是以，湯誅尹諧，文王誅潘正，太公誅華士，管仲誅付里乙，子產 誅鄧析、史付，此六子者，異世而同心，不可不誅也。《詩》曰：‘憂心悄悄， 慍於群小。’小人成群，斯足畏也。” 語曰：“佞辯可以熒惑鬼神。”曰：“鬼 神聰明正直，孰曰熒惑者？”曰：“鬼神誠不受熒惑，此尤佞辯之巧，靡不入也。 夫佞辯者，雖不能熒惑鬼神，熒惑人明矣。探人之心，度人之欲，順人之嗜好， 而不敢逆；納人於邪惡，而求其利。人喜聞己之美也，善能揚之；惡聞己之過也， 善能飾之。得之於眉睫之閒，承之於言行之先。” 語曰：“惡紫之奪朱，惡利 口之覆邦家。”斯言足畏而終身莫悟，危亡繼踵焉。老子曰：“以政治國，以奇 用兵，以無事取天下。”政者，名法是也；以名法治國，萬物所不能亂。奇者， 權術是也；以權術用兵，萬物所不能敵。凡能用名法權術，而矯抑殘暴之情，則 己無事焉；己無事，則得天下矣。故失治則任法，失法則任兵，以求無事，不以 取彊。取彊，則柔者反能服之。老子曰：“民不畏死，如何以死懼之。”凡民之 不畏死，由刑罰過。刑罰過，則民不賴其生；生無所賴，視君之威末如也。刑罰 中，則民畏死；畏死，由生之可樂也。知生之可樂，故可以死懼之，此人君之所 宜執，臣下之所宜慎。田子讀書，曰：“堯時太平。”宋子曰：“聖人之治以致 此乎？”彭蒙在側，越次答曰：“聖法之治以至此，非聖人之治也。”宋子曰： “聖人與聖法，何以異？”彭蒙曰：“子之亂名，甚矣！聖人者，自己出也。聖 法者，自理出也。理出於己，己非理也；己能出理，理非己也。故聖人之治，獨 治者也；聖法之治，則無不治矣！此萬物之利，唯聖人能該之。”宋子猶惑，質 於田子，田子曰：“蒙之言然。” 莊里丈人，字長子曰“盜”。少子曰“毆”。 盜出行，其父在後，追呼之曰：“盜！盜！”吏聞，因縛之。其父呼毆喻吏，遽 而聲不轉，但言“毆，毆”，吏因毆之，幾殪。康衢長者，字僮曰“善搏”，字 犬曰“善噬”，賓客不過其門者三年。長者怪而問之，乃以實對。於是改之，賓 客往復。鄭人謂玉未理者為璞，周人謂鼠未腊者為璞。周人懷璞，謂鄭賈曰：“欲 買璞乎？”鄭賈曰：“欲之。”出其璞視之，乃鼠也，因謝不取。父之於子也， 令有必行者，有必不行者。“去貴妻，賣愛妾”，此令必行者也。因曰：“汝無 敢恨，汝無敢思！”令必不行者也。故為人上者，必慎所令。凡人富，則不羨爵 祿；貧，則不畏刑罰。不羨爵祿者，自足於己也；不畏刑罰者，不賴存身也。二 者，為國之所甚，而不知防之之術，故令不行而禁不止。若使令不行而禁不止， 則無以為治。無以為治，是人君虛臨其國，徒君其民，危亂可立而待矣。今使由 爵祿而後富，則人必爭盡力於其君矣；由刑罰而後貧，則人咸畏罪而從善矣。故 古之為國者，無使民自貧富。貧富皆由於君，則君專所制，民知所歸矣。貧則怨 人，賤則怨時，而莫有自怨者，此人情之大趣也。然則不可以此是人情之大趣， 而一槩非之，亦有可矜者焉，不可不察也。今能同算鈞而彼富我貧，能不怨則美 矣；雖怨，無所非也。才鈞智同，而彼貴我賤，能不怨則美矣；雖怨，無所非也。 其敝在於不知乘權藉勢之異，而雖曰智能之同，是不達之過，雖君子之郵，亦君 子之怒也。人貧則怨人，富則驕人。怨人者，苦人之不祿施於己也，起於情所難 安而不能安，猶可恕也。驕人者，無苦而無故驕人，此情所易制而弗能制，弗可 恕矣。眾人見貧賤，則慢而疏之；見富貴，則敬而親之。貧賤者，有請賕於己， 疏之可也；未必損己，而必疏之，以其無益於物之具故也。富貴者，有施與己， 親之可也；未必益己，而必親之，則彼不敢親我矣。三者獨立，無致親致疏之所， 人情終不能不以貧賤富貴易慮，故謂之大惑焉。窮獨貧賤，治世之所共矜，亂世 之所共侮。治世非為矜窮獨貧賤而治，是治之一事也；亂世亦非侮窮獨貧賤而亂， 亦是亂之一事也。每事治則無亂，亂則無治。視夏商之盛，夏商之衰，則其驗也。 貧賤之望富貴甚微，而富貴不能酬其甚微之望。夫富者之所惡，貧者之所美；貴 者之所輕，賤者之所榮，然而弗酬、弗與，同苦樂故也。雖弗酬之，於物弗傷。 今萬民之望人君，亦如貧賤之望富貴，其所望者，蓋欲料長幼，平賦斂，時其飢 寒，省其疾痛，賞罰不濫，使役以時，如此而已，則於人君弗損也。然而弗酬、 弗與，同勞逸故也。故為人君，不可弗與民同勞逸焉。故富貴者，可不酬貧賤者； 人君不可不酬萬民。不酬萬民，則萬民之所不願戴；所不願戴，則君位替矣！危 莫甚焉！禍莫大焉！ 逸文 尹文子見齊宣王，宣王歎國寡賢，尹文子曰：“使國悉賢，孰處王下？” 王曰：“國悉不肖，可乎？”尹文子曰：“國悉不肖，孰理王朝？”王曰：“賢 與不肖皆無，可乎？”尹文子曰：“不然，有賢有不肖，故王尊於上，臣卑於下， 進賢退不肖，所以有上下也。” 虎求百獸食之，得狐。狐曰：“子無食我也。天帝令我長百獸，今子食我，是逆 天帝命也。子以我言不信，吾為子先行，子隨我后，觀百獸之見我不走乎？”虎 以爲然，故遂與行。獸見之皆走。虎不知獸之畏己而走，以爲為狐也。 瞽者無目，而耳不可以�，察視也，精於聽也。 聾者不歌，無以自樂；盲者不觀，無以接物。 數：十、百、千、萬、億。億、萬、千、百、十，皆起於一，推之億億無差矣。 千人曰俊，萬人曰傑。 以智力求者，喻如奕棋，進退取與，攻劫放舍，在我者也。 博者，盡關塞之宜，得周通之路，而不能制齒之大小，在遇者也。 堯為天子，衣不重帛，食不兼味，土階三尺，茅茨不翦。 堯德化布於四海，仁惠被於蒼生。 兩智不能相使，兩貴不能相臨，兩辨不能相屈，力均勢敵故也。 專用聰明，則功不成；專用晦昧，則事必悖。一明一晦，眾之所載。 四方上下曰宇。 將戰，有司讀誥誓，三令五申之，既畢，然後即敵。 鐘鼓之聲，努而擊之則武，憂而擊之則悲，喜而擊之則樂。其意變，其聲亦變。 意誠，感之達於金石，而況於人乎？ *** END OF THE PROJECT GUTENBERG EBOOK 尹文子 *** Updated editions will replace the previous one—the old editions will be renamed. 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