The Project Gutenberg eBook of 說苑, Volume 9-12 This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title: 說苑, Volume 9-12 Author: Xiang Liu Release date: January 1, 2005 [eBook #7329] Most recently updated: December 30, 2020 Language: Chinese Credits: Produced by Nicole Lai *** START OF THE PROJECT GUTENBERG EBOOK 說苑, VOLUME 9-12 *** Produced by Nicole Lai 卷九 正諫 易曰:“王臣蹇蹇,匪躬之故。”人臣之所以蹇蹇為難,而諫其君者 非為身也,將欲以匡君之過,矯君之失也。君有過失者,危亡之萌也;見 君之過失而不諫,是輕君之危亡也。夫輕君之危亡者,忠臣不忍為也。三 諫而不用則去,不去則身亡;身亡者,仁人之所不為也。是故諫有五:一 曰正諫,二曰降諫,三曰忠諫,四曰戇諫,五曰諷諫。孔子曰:“吾其從 諷諫乎。”夫不諫則危君,固諫則危身;与其危君、宁危身;危身而終不 用,則諫亦無功矣。智者度君權時,調其緩急而處其宜,上不敢危君,下 不以危身,故在國而國不危,在身而身不殆;昔陳靈公不听泄冶之諫而殺 之,曹羈三諫曹君不听而去,春秋序義雖俱賢而曹羈合禮。 齊景公游于海上而樂之,六月不歸,令左右曰:“敢有先言歸者致死 不赦。”顏鶻諫曰:“君樂治海上而六月不歸,彼儻有治國者,君且安得 樂此海也!”景公援戟將斫之,顏鶻哺麓叢唬骸熬剎豁揭玻課粽哞釕憊亓 輳叉蓖踝穎雀桑簿聰頭譴碩也,臣之材,亦非此二子也,君奚不斫?以臣 參此二人者,不亦可乎?”景公說,遂歸,中道聞國人謀不內矣。 楚庄王立為君,三年不听朝,乃令于國曰:“寡人惡為人臣而遽諫其 君者,今寡人有國家,立社稷,有諫則死無赦。”蘇從曰:“處君之高爵 ,食君之厚祿,愛其死而不諫其君,則非忠臣也。”乃入諫。庄王立鼓鐘 之間,左伏楊姬,右擁越姬,左峮衽,右朝服,曰:“吾鼓鐘之不暇,何 諫之听!”蘇從曰:“臣聞之,好道者多資,好樂者多迷,好道者多糧, 好樂者多亡;荊國亡無日矣,死臣敢以告王。”王曰善。左執蘇從手,右 抽陰刃,刎鐘鼓之懸,明日授蘇從為相。 晉平公好樂,多其賦斂,下治城郭,曰:“敢有諫者死。”國人憂之 ,有咎犯者,見門大夫曰:“臣聞主君好樂,故以樂見。”門大夫入言曰 :“晉人咎犯也,欲以樂見。”平公曰:“內之。”止坐殿上,則出鐘磬 竽瑟。坐有頃。平公曰:“客子為樂?”咎犯對曰:“臣不能為樂,臣善 隱。”平公召隱士十二人。咎犯曰:“隱臣竊顧昧死御。”平公諾。咎犯 申其左臂而 五指,平公問于隱官曰:“占之為何?”隱官皆曰:“不知 。”平公曰:“歸之。”咎犯則申其一指曰:“是一也,便游赭盡而峻城 闕。二也,柱梁衣繡,士民無褐。三也,侏儒有余酒,而死士渴。四也, 民有飢色,而馬有栗秩。五也,近臣不敢諫,遠臣不敢達。”平公曰善。 乃屏鐘鼓,除竽瑟,遂与咎犯參治國。 孟嘗君將西入秦,賓客諫之百通,則不听也,曰:“以人事諫我,我 盡知之;若以鬼道諫我,我則殺之。”謁者入曰:“有客以鬼道聞。”曰 :“請客入。”客曰:“臣之來也,過于淄水上,見一土耦人,方与木梗 人語,木梗謂土耦人曰:‘子先,土也,持子以為耦人,遇天大雨,水潦 并至,子必沮坏。’應曰:‘我沮乃反吾真耳,今子,東園之桃也,刻子 以為梗,遇天大雨,水潦并至,必浮子,泛泛乎不知所止。’今秦,四塞 之國也,有虎狼之心,恐其有木梗之患。”于是孟嘗君逡巡而退,而無以 應,卒不敢西向秦。 吳王欲伐荊,告其左右曰:“敢有諫者,死!”舍人有少孺子者,欲 諫不敢,則怀丸操彈,游于后園,露沾其衣,如是者三旦,吳王曰:“子 來何苦沾衣如此?”對曰:“園中有樹,其上有蟬,蟬高居悲鳴飲露,不 知螳螂在其后也!螳螂委身曲附,欲取蟬而不顧知黃雀在其傍也!黃雀延 頸欲啄螳螂而不知彈丸在其下也!此三者皆務欲得其前利而不顧其后之有 患也。”吳王曰:“善哉!”乃罷其兵。 楚庄王欲伐陽夏,師久而不罷,群臣欲諫而莫敢,庄王獵于云夢,椒 舉進諫曰:“王所以多得獸者,馬也;而王國亡,王之馬豈可得哉?”庄 王曰:“善,不谷知 強之可以長諸侯也,知得地之可以為富也;而忘吾 民之不用也。”明日飲諸大夫酒,以椒舉為上客,罷陽夏之師。 秦始皇帝太后不謹,幸郎睍卜庖暈俺藕睿參吧階櫻病褡攏步娼舊藎燦 朧中左右貴臣俱博飲,酒醉爭言而斗,淪目大叱曰:“吾乃皇帝之假父也 ,窶人子何敢乃与我亢!”所与斗者走行白皇帝,皇帝大怒,懼誅,因作 亂,戰咸陽宮。敗,始皇乃取肢車裂之,取其兩弟囊扑殺之,取皇太后遷 之于i陽宮,下令曰:“敢以太后事諫者,戮而殺之!”從蒺藜其脊肉, 干四肢而積之闕下,諫而死者二十七人矣。齊客茅焦乃往上謁曰:“齊客 茅焦愿上諫皇帝。”皇帝使使者出問客,得無以太后事諫也,茅焦曰然, 使者還白曰:“果以太后事諫。”皇帝曰走往告之,若不見闕下積死人邪 ?使者問茅焦,茅焦曰:“臣聞之天有二十八宿,今死者已有二十七人矣 ,臣所以來者,欲滿其數耳,臣非畏死人也。”走入白之,茅焦邑子,同 食者盡負其衣物行亡,使者入白之,皇帝大怒曰:“是子故來犯吾禁,趣 炊鑊湯煮之,是安得積闕下乎!”趣召之入,皇帝按劍而坐,口正沫出, 使者召之入,茅焦不肯疾行,足趣相過耳,使者趣之,茅焦曰:“臣至前 則死矣,君獨不能忍吾須臾乎?”使者极哀之,茅焦至前再拜謁起,稱曰 :“臣聞之,夫有生者不諱死,有國者不諱亡;諱死者不可以得生,諱亡 者不可以得存。死生存亡,圣主所欲急聞也,不審陛下欲聞之不?”皇帝 曰:“何謂也?”茅焦對曰:“陛下有狂悖之行,陛下不自知邪!”皇帝 曰:“何等也?愿聞之。”茅焦對曰:“陛下車裂假父,有嫉妒之心;囊 扑兩弟,有不慈之名;遷母i陽宮,有不孝之行;從蒺藜于諫士,有桀紂 之治。今天下聞之,盡瓦解無向秦者,臣竊恐秦亡為陛下危之,所言已畢 ,乞行就質。”乃解衣伏質。皇帝下殿,左手接之,右手麾左右曰:“赦 之,先生就衣,今愿受事。”乃立焦為仲父,爵之上卿;皇帝立駕,千乘 万騎,空左方自行迎太后i陽宮,歸于咸陽;太后大喜,乃大置酒待茅焦 ,及飲,太后曰:“抗枉令直,使敗更成,安秦之社稷;使妾母子复得相 會者,盡茅君之力也。” 楚庄王筑層台,延石千重,延壤百里,士有三月之糧者,大臣諫者七 十二人皆死矣;有諸御己者,違楚百里而耕,謂其耦曰:“吾將入見于王 。”其耦曰:“以身乎?吾聞之,說人主者,皆閑暇之人也,然且至而死 矣;今子特草茅之人耳。”諸御己曰:“若与子同耕則比力也,至于說人 主不与子比智矣。”委其耕而入見庄王。庄王謂之曰:“諸御己來,汝將 諫邪?”諸御己曰:“君有義之用,有法之行。且己聞之,土負水者平, 木負繩者正,君受諫者圣;君筑層台,延石千重,延壤百里;民之舋咎血 成于通涂,然且未敢諫也,己何敢諫乎?顧臣愚,竊聞昔者虞不用宮之奇 而晉矗渤虜揮米蛹翌慷罩矗膊懿揮覓腋侯慷矗怖巢揮米用投罩矗參獠揮米 玉愣罩矗睬厝瞬揮緬渴逯囪遠茶釕憊而湯得之,紂殺王子比干而武王得之 ,宣王殺杜伯而周室卑;此三天子,六諸侯,皆不能尊賢用辯士之言,故 身死而國亡。”遂趨而出,楚王遽而追之曰:“己子反矣,吾將用子之 諫;先日說寡人者,其說也不足以動寡人之心,又危(一作色)加諸寡人 ,故皆至而死;今子之說,足以動寡人之心,又不危加諸寡人,故吾將用 子之諫。”明日令曰:“有能入諫者,吾將与為兄弟。”遂解層台而罷民 ,楚人歌之曰:“薪乎萊乎?無諸御己訖無子乎?萊乎薪乎?無諸御己訖 無入乎!” 齊桓公謂鮑叔曰:“寡人欲鑄大鐘,昭寡人之名焉,寡人之行,豈避 堯舜哉?”鮑叔曰:“敢問君之行?”桓公曰:“昔者吾圍譚三年,得而 不自与者,仁也;吾北伐孤竹,令支而反者,武也;吾為葵丘之會,以偃 天下之兵者,文也;諸侯抱美玉而朝者九國,寡人不受者,義也。然則文 武仁義,寡人盡有之矣,寡人之行豈避堯舜哉!”鮑叔曰:“君直言,臣 直對;昔者公子糾在上位而不讓,非仁也;背太公之言而侵魯境,非義也 ;壇場之上, 于一劍,非武也;侄娣不离怀衽,非文也。凡為不善遍于 物不自知者,無天禍必有人害,天處甚高,其听甚下;除君過言,天且聞 之。”桓公曰:“寡人有過乎?幸記之,是社稷之福也,子不幸教,几有 大罪以辱社稷。” 楚昭王欲之荊台游,司馬子綦進諫曰:“荊台之游,左洞庭之波,右 彭蠡之水;南望獵山,下臨方淮。其樂使人遺老而忘死,人君游者盡以亡 其國,愿大王勿往游焉。”王曰:“荊台乃吾地也,有地而游之,子何為 絕我游乎?”怒而擊之。于是令尹子西,駕安車四馬,徑于殿下曰:“今 日荊台之游,不可不觀也。”王登車而拊其背曰:“荊台之游,与子共樂 之矣。”步馬十里,引轡而止曰:“臣不敢下車,愿得有道,大王肯听之 乎?”王曰:“第言之。”令尹子西曰:“臣聞之,為人臣而忠其君者, 爵祿不足以賞也;為人臣而諛其君者,刑罰不足以誅也。若司馬子綦者忠 君也,若臣者諛臣也;愿大王殺臣之軀,罰臣之家,而祿司馬子綦。”王 曰:“若我能止,听公子,獨能禁我游耳,后世游之,無有极時,奈何? ”令尹子西曰:“欲禁后世易耳,愿大王山陵崩,為陵于荊台;未嘗有持 鐘鼓管弦之樂而游于父之墓上者也。”于是王還車,卒不游荊台,令罷先 置。孔子從魯聞之曰:“美哉!令尹子西,諫之于十里之前,而權之于百 世之后者也。” 荊文王得如黃之狗,之蛇,以畋于云夢,三月不反;得舟(一作丹) 之姬,淫期年不听朝。保申諫曰:“先王卜以臣為保吉,今王得如黃之狗 ,之蛇,畋于云澤,三月不反;及得舟之姬,淫期年不听朝,王之罪當笞 。”匍伏將笞王,王曰:“不谷免于襁褓,托于諸侯矣,愿請變更而無笞 。”保申曰:“臣承先王之命不敢廢,王不受笞,是廢先王之命也;臣宁 得罪于王,無負于先王。”王曰:“敬諾。”乃席王,王伏,保申束細箭 五十,跪而加之王背,如此者再,謂王起矣。王曰:“有笞之名一也。” 遂致之。保申曰:“臣聞之,君子恥之,小人痛之;恥之不變,痛之何益 ?”保申趨出,欲自流,乃請罪于王,王曰:“此不谷之過,保將何罪? ”王乃變行從保申,殺如黃之狗,折之蛇,逐舟之姬,務治乎荊;兼國三 十,令荊國廣大至于此者,保申敢极言之功也。蕭何王陵聞之曰:“圣主 能奉先世之業,而以成功名者,其惟荊文王乎!故天下譽之至今,明主忠 臣孝子以為法。” 晉平公使叔向聘于吳,吳人拭舟以逆之,左五百人,右五百人;有繡 衣而豹裘者,有錦衣而狐裘者,叔向歸以告平公,平公曰:“吳其亡乎! 奚以敬舟?奚以敬民?”叔向對曰:“君為馳底之台,上何以發千兵?下 何以陳鐘鼓?”諸侯聞君者,亦曰奚以敬台,奚以敬民?’所敬各异也。 ”于是平公乃罷台。 趙簡子舉兵而攻齊,令軍中有敢諫者罪至死,被甲之士,名曰公盧, 望見簡子大笑;簡子曰:“子何笑?”對曰:“臣有夙笑。”簡子曰:“ 有以解之則可,無以解之則死。”對曰:“當桑之時,臣鄰家夫与妻俱之 田,見桑中女,因往追之,不能得,還反,其妻怒而去之,臣笑其曠也。 ”簡子曰:“今吾伐國失國,是吾曠也。”于是罷師而歸。 景公為台,台成,又欲為鐘,晏子諫曰:“君不胜欲為台,今复欲為 鐘,是重斂于民,民之哀矣;夫斂民之哀而以為樂,不祥。”景公乃止。 景公有馬,其圉人殺之,公怒,援戈將自擊之,晏子曰:“此不知其 罪而死,臣請為君數之,令知其罪而殺之。”公曰:“諾。”晏子舉戈而 臨之曰:“汝為吾君養馬而殺之,而罪當死;汝使吾君以馬之故殺圉人, 而罪又當死;汝使吾君以馬故殺人,聞于四鄰諸侯,汝罪又當死。”公曰 :“夫子釋之!夫子釋之!勿傷吾仁也。” 景公好弋,使燭雛主鳥而亡之,景公怒而欲殺之,晏子曰:“燭雛有 罪,請數之以其罪,乃殺之。”景公曰:“可。”于是乃召燭雛數之景公 前曰:“汝為吾君主鳥而亡之,是一罪也;使吾君以鳥之故殺人,是二罪 也;使諸侯聞之以吾君重鳥而輕士,是三罪也。數燭雛罪已畢,請殺之。 ”景公曰:“止,勿殺而謝之。” 景公正晝被發乘六馬,御婦人出正閨,刖跪擊其馬而反之,曰:“爾 非吾君也。”公慚而不朝,晏子睹裔敖而問曰:“君何故不朝?”對曰: “昔者君正晝被發乘六馬,御婦人出正閨,刖跪擊其馬而反之曰:‘爾非 吾君也。’公慚而反,不果出,是以不朝。”晏子入見,公曰:“昔者寡 人有罪,被發乘六馬以出正閨,刖跪擊其馬而反之,曰:‘爾非吾君也。 ’寡人以天子大夫之賜,得率百姓以守宗廟,今見戮于刖跪以辱社稷,吾 猶可以齊于諸侯乎?”晏子對曰:“君無惡焉。臣聞之,下無直辭,上無 隱君;民多諱言,君有驕行。古者明君在上,下有直辭;君上好善,民無 諱言。今君有失行,而刖跪有直辭,是君之福也,故臣來慶,請賞之,以 明君之好善;禮之,以明君之受諫!”公笑曰:“可乎?”晏子曰:“可 。”于是令刖跪倍資無正,時朝無事。 景公飲酒,移于晏子家,前驅報閭曰:“君至”。晏子被玄端立于門 曰:“諸侯得微有故乎?國家得微有故乎?君何為非時而夜辱?”公曰: “酒醴之味,金石之聲,愿与夫子樂之。”晏子對曰:“夫布荐席,陳? 簋者有人,臣不敢与焉。”公曰:“移于司馬穰苴之家。”前驅報閭曰: “君至”。司馬穰苴介胄操戟立于門曰:“諸侯得微有兵乎?大臣得微有 叛者乎?君何為非時而夜辱?”公曰:“酒醴之味,金石之聲,愿与夫子 樂之。”對曰:“夫布荐席,陳簋者有人,臣不敢与焉。”公曰:“移于 梁丘据之家。”前驅報閭曰:“君至”。梁丘据左操瑟,右挈竽,行歌而 至,公曰:“樂哉!今夕吾飲酒也,微彼二子者何以治吾國!微此一臣者 何以樂吾身!賢圣之君皆有益友,無偷樂之臣。”景公弗能及,故兩用之 ,僅得不亡。 吳以伍子胥孫武之謀,西破強楚,北威齊晉,南伐越,越王句踐迎擊 之,敗吳于姑蘇,傷闔廬指,軍卻,闔廬謂太子夫差曰:“爾忘句踐殺而 父乎?”夫差對曰:“不敢。”是夕闔廬死,夫差既立為王,以伯颽俅肵 皇刓繳洌踩劍舶苡詵蜾校蒼酵蹙浼艘員千人(一作入)栖于會稽山上,使 大夫种厚幣遣吳太宰砫邢獉掠悜坵俺兼埃參饌踅斃之,伍子胥諫曰:“越 王為人能辛苦,今王不滅,后必悔之。”吳王不听,用太宰朴朐。其后五 年,吳王聞齊景公死,而大臣爭寵,新君弱,乃興師北伐齊,子胥諫曰: “不可。句踐食不重味,吊死問疾,且能用人,此人不死,必為吳患;今 越,腹心之疾,齊猶疥癬耳,而王不先越,乃務伐齊,不亦謬乎?”吳王 不听,伐齊,大敗齊師于艾陵,遂与鄒魯之君會以歸,益疏子胥之言。其 后四年,吳將复北伐齊,越王句踐用子胥之謀,乃率其眾以助吳,而重寶 以獻遺太宰翎邰仁茉鉸福財滸蔥旁絞饃踩找刮把雜諼饌餐跣龐鱉疲參樽玉 闕稍唬骸胺蛟劍哺剮鬧醇玻步襉牌漵未俏閉捌耄財淌堤錚參匏彌矗盤庚曰 :‘古人有顛越不恭’。是商所以興也,愿王釋齊而先越,不然,將悔之 無及也。”吳王不听,使子胥于齊,子胥謂其子曰:“吾諫王,王不我用 ,吾今見吳之滅矣,女与吳俱亡無為也。”乃屬其子于齊鮑氏而歸報吳王 。太宰扔胱玉閿邢叮慘蠆髟唬骸白玉鬮叭耍剛暴少恩,其怨望猜賊為禍也 ,深恨前日王欲伐齊,子胥以為不可,王卒伐之,而有大功,子胥計謀不 用,乃反怨望;今王又复伐齊,子胥專愎強諫,沮毀用事,徼幸吳之敗, 以自胜其計謀耳。今王自行,悉國中武力以伐齊,而子胥諫不用,因輟佯 病不行,王不可不備,此起禍不難,且臣使人微伺之,其使齊也,乃屬其 子于鮑氏。夫人臣內不得意,外交諸侯,自以先王謀臣,今不用,常怏怏 ,愿王早圖之。”吳王曰:“微子之言,吾亦疑之。”乃使使賜子胥屬鏤 之劍,曰:“子以此死。”子胥曰:“嗟乎!讒臣宰騥艭鄙豕朔粗鏤遙參 伊若父霸,又若立時,諸子弟爭立,我以死爭之于先王,几不得立,若既 立,欲分吳國与我,我顧不敢當,然若之何听讒臣殺長者!”乃告舍人曰 :“必樹吾墓上以梓,令可以為器,而抉吾眼著之吳東門,以觀越寇之滅 吳也。”乃自刺殺,吳王聞之大怒,乃取子胥尸,盛以鴟夷革,浮之江中 ,吳人怜之,乃為立祠于江上,因名曰胥山。后十余年,越襲吳,吳王還 与戰不胜,使大夫行成于越不許,吳王將死曰:“吾以不用子胥之言至于 此;令死者無知則已,死者有知,吾何面目以見子胥也?”遂蒙絮覆面而 自刎。 齊景公有臣曰諸御鞅,諫簡公曰:“田常与宰予,此二人者甚相憎也 ,臣恐其相攻;相攻雖叛而危之,不可。愿君去一人。”簡公曰:“非細 人之所敢議也。”居無几何,田常果攻宰予于庭,賊簡公于朝,簡公喟焉 太息,曰:“余不用鞅之言以至此患也。故忠臣之言,不可不察也。” 魯襄公朝荊,至淮,聞荊康王卒,公欲還,叔仲昭伯曰:“君之來也 ,為其威也;今其王死,其威未去,何為還?”大夫皆欲還,子服景伯曰 :“子之來也,為國家之利也,故不憚勤勞,不遠道涂,而听于荊也,畏 其威也!夫義人者,固將慶其喜而吊其憂,況畏而聘焉者乎!聞畏而往, 聞喪而還,其誰曰非侮也。骨m是嗣王,太子又長矣,執政未易,事君任 政,求說其侮,以定嗣君,而示后人,其讎滋大,以戰小國,其誰能止之 ?若從君而致患,不若違君以避難,且君子計而后行,二三子其計乎?有 御楚之術,有守國之備,則可;若未有也,不如行!”乃遂行。 孝景皇帝時,吳王濞反,梁孝王中郎枚乘字叔聞之,為書諫王,其辭 曰:“君王之外臣乘,竊聞得全者全昌,失全者全亡。舜無立錐之地,以 有天下;禹無十戶之聚,以王諸侯。湯武之地,方不過百里;上不絕三光 之明,下不傷百姓之心者,有王術也!故父子之道,天性也,忠臣不敢避 誅以直諫,故事無廢棄而功流于万世也,臣誠愿披腹心而效愚忠,恐大王 不能用之;臣誠愿大王少加意念惻怛之心于臣乘之言。夫以一縷之任,系 千鈞之重,上懸之無极之高,下垂不測之淵,雖甚愚之人,且猶知哀其將 絕也。馬方駭而重惊之,系方絕而重鎮之;系絕于天,不可复結;墜入深 淵,難以复出;其出不出,間不容發!誠能用臣乘言,一舉必脫;必若所 欲為,危如重卵,難于上天;變所欲為,易于反掌,安于太山。今欲极天 命之壽,弊無窮之樂,保万乘之勢,不出反掌之易,以居太山之安;乃欲 乘重卵之危,走上天之難,此愚臣之所大惑也!人性有畏其影而惡其跡者 ,卻背而走無益也,不知就陰而止,影滅跡絕。欲人勿聞,莫若勿言;欲 人勿知,莫若勿為。欲湯之冷,令一人炊之,百人揚之,無益也;不如絕 薪止火而已。不絕之于彼,而救之于此,譬猶抱薪救火也。養由基,楚之 善射者也,去楊葉百步,百發百中,楊葉之小,而加百中焉,可謂善射矣 ,所止乃百步之中耳,比于臣未知操弓持矢也。福生有基,禍生有胎;納 其基,絕其胎;禍何從來哉?泰山之溜穿石,引繩久之,乃以挈木;水非 石之鑽,繩非木之鋸也,而漸靡使之然。夫銖銖而稱之,至石必差;寸寸 而度之,至丈必過;石稱丈量,徑而寡失。夫十圍之木,始生于,可引而 絕,可擢而拔,据其未生,先其未形;磨礱砥礪,不見其損,有時而盡; 种樹畜長,不見其益,有時而大;積德修行,不知其善,有時而用;行惡 為非,棄義背理,不知其惡,有時而亡。臣誠愿大王孰計而身行之,此百 王不易之道也。”吳王不听,卒死丹徒。 吳王欲從民飲酒,伍子胥諫曰:“不可。昔白龍下清冷之淵,化為魚 ,漁者豫且射中其目,白龍上訴天帝,天帝曰:‘當是之時,若安置而形 ?’白龍對曰:‘我下清冷之淵化為魚。’天帝曰:‘魚固人之所射也; 若是,豫且何罪?’夫白龍,天帝貴畜也;豫且,宋國賤臣也。白龍不化 ,豫且不射;今棄万乘之位而從布衣之士飲酒,臣恐其有豫且之患矣。” 王乃止。 孔子曰:“良藥苦于口,利于病;忠言逆于耳,利于行。故武王諤諤 而昌,紂嘿嘿而亡,君無諤諤之臣,父無諤諤之子,兄無諤諤之弟,夫無 諤諤之婦,士無諤諤之友;其亡可立而待。故曰君失之,臣得之;父失之 ,子得之;兄失之,弟得之;夫失之,婦得之;士失之,友得之。故無亡 國破家,悖父亂子,放兄棄弟,狂夫淫婦,絕交敗友。” 晏子复于景公曰:“朝居嚴乎?”公曰:“朝居嚴,則曷害于國家哉 ?”晏子對曰:“朝居嚴,則下無言,下無言,則上無聞矣。下無言則謂 之喑,上無聞則謂之聾;聾喑則非害治國家如何也?具合菽粟之微以滿倉 廩,合疏縷之緯以成幃幕,太山之高,非一石也,累卑然后高也。夫治天 下者,非用一士之言也,固有受而不用,惡有距而不入者哉?” 卷十 敬慎 存亡禍福,其要在身,圣人重誡,敬慎所忽。中庸曰:“莫見乎隱, 顯乎微;故君子能慎其獨也。”諺曰:“誠無垢,思無辱。”夫不誠不思 而以存身全國者亦難矣。詩曰:“戰戰兢兢,如臨深淵,如履薄冰。”此 之謂也。 昔成王封周公,周公辭不受,乃封周公子伯禽于魯,將辭去,周公戒 之曰:“去矣!子其無以魯國驕士矣。我,文王之子也,武王之弟也,今 王之叔父也;又相天子,吾于天下亦不輕矣。然嘗一沐三握發,一食而三 吐哺,猶恐失天下之士。吾聞之曰:德行廣大而守以恭者榮,土地博裕而 守以儉者安,祿位尊盛而守以卑者貴,人眾兵強而守以畏者胜,聰明睿智 而守以愚者益,博聞多記而守以淺者廣;此六守者,皆謙德也。夫貴為天 子,富有四海,不謙者先天下亡其身,桀紂是也,可不慎乎!故易曰,有 一道,大足以守天下,中足以守國家,小足以守其身,謙之謂也。‘夫天 道毀滿而益謙,地道變滿而流謙,鬼神害滿而福謙,人道惡滿而好謙。’ 是以衣成則缺衽,宮成則缺隅,屋成則加錯;示不成者,天道然也。易曰 :‘謙亨,君子有終吉。’詩曰:‘湯降不遲,圣敬日躋。’其戒之哉! 子其無以魯國驕士矣。” 孔子讀易至于損益,則喟然而嘆,子夏避席而問曰:“夫子何為嘆? ”孔子曰:“夫自損者益。自益者缺,吾是以嘆也。”子夏曰:“然則學 者不可以益乎?”孔子曰:“否,天之道成者,未嘗得久也。夫學者以虛 受之,故曰得,苟不知持滿,則天下之善言不得入其耳矣。昔堯履天子之 位,猶允恭以持之,虛靜以待下,故百載以逾盛,迄今而益章。昆吾自臧 而滿意,窮高而不衰,故當時而虧敗,迄今而逾惡,是非損益之征与?吾 故曰謙也者,致恭以存其位者也。夫丰明而動故能大,苟大則虧矣,吾戒 之,故曰天下之善言不得入其耳矣。日中則昃,月盈則食,天地盈虛,与 時消息;是以圣人不敢當盛。升輿而遇三人則下,二人則軾,調其盈虛, 故能長久也。”子夏曰:“善,請終身誦之。” 孔子觀于周廟而有欹器焉,孔子問守廟者曰:“此為何器?”對曰: “蓋為右坐之器。”孔子曰:“吾聞右坐之器,滿則覆,虛則欹,中則正 ,有之乎?”對曰:“然。”孔子使子路取水而試之,滿則覆,中則正, 虛則欹,孔子喟然嘆曰:“嗚呼!惡有滿而不覆者哉!”子路曰:“敢問 持滿有道乎?”孔子曰:“持滿之道,挹而損之。”子路曰:“損之有道 乎?”孔子曰:“高而能下,滿而能虛,富而儉,貴而能卑,智而能愚, 勇而能怯,辯而能訥,博而能淺,明而能;是謂損而不极,能行此道,唯 至德者及之。易曰:‘不損而益之,故損;自損而終,故益。’”常有疾 ,老子往問焉,曰:“先生疾甚矣,無遺教可以語諸弟子者乎?”常曰: “子雖不問,吾將語子。”常?曰:“過故鄉而下車,子知之乎?”老子 曰:“過故鄉而下車,非謂其不忘故耶?”常曰:“嘻,是已。”常:“ 過喬木而趨,子知之乎?”老子曰:“過喬木而趨,非謂敬老耶?”常? 曰:“嘻,是已。”張其口而示老子曰:“吾舌存乎?”老子曰:“然。 ”“吾齒存乎?”老子曰:“亡。”常?曰:“子知之乎?”老子曰:“ 夫舌之存也,豈非以其柔耶?齒之亡也,豈非以其剛耶?”常曰:“嘻, 是已。天下之事已盡矣,無以复語子哉!” 韓平子問于叔向曰:“剛与柔孰堅?”對曰:“臣年八十矣,齒再墮 而舌尚存,老聃有言曰:‘天下之至柔,馳騁乎天下之至堅。’又曰:‘ 人之生也柔弱,其死也剛強;万物草木之生也柔,其死也枯槁。因此觀之 ,柔弱者生之徒也,剛強者死之徒也。’夫生者毀而必复,死者破而愈亡 ;吾是以知柔之堅于剛也。”平子曰:“善哉!然則子之行何從?”叔向 曰:“臣亦柔耳,何以剛為?”平子曰:“柔無乃乎?”叔向曰:“柔者 紐而不折,廉而不缺,何為也?天之道,微者胜,是以兩軍相加而柔者克 之;兩仇爭利,而弱者得焉。易曰:‘天道虧滿而益謙,地道變滿而流謙 ,鬼神害滿而福謙,人道惡滿而好謙。’夫怀謙不足之,柔弱而四道者助 之,則安往而不得其志乎?”平子曰:“善!” 桓公曰:“金剛則折,革剛則裂;人君剛則國家滅,人臣剛則交友絕 。夫剛則不和,不和則不可用。是故四馬不和,取道不長;父子不和,其 世破亡;兄弟不和,不能久同;夫妻不和,家室大凶。易曰:‘二人同心 ,其利斷金。’由不剛也。” 老子曰:“得其所利,必慮其所害;樂其所成,必顧其所敗。人做蔽 怴天報以福;人為不善者,天報以禍也。故曰:禍兮福所倚;福兮禍所伏 ;戒之,慎之!君子不務,何以備之?夫上知天、則不失時;下知地、則 不。日夜慎之,則無災害。” 曾子有疾,曾元抱首,曾華抱足,曾子曰:“吾無顏氏之才,何以告 汝?雖無能,君子務益。夫華多實少者,天也;言多行少者,人也。夫飛 鳥以山為卑,而層巢其巔;魚鱉以淵為淺,而穿穴其中;然所以得者餌也 。君子苟能無以利害身,則辱安從至乎?官怠于宦成,病加于少愈,禍生 于懈惰,孝衰于妻子;察此四者,慎終如始。詩曰:‘靡不有初,鮮克有 終。’” 單快曰:“國有五寒,而冰凍不与焉;一曰政外,二曰女厲,三曰謀 泄,四曰不敬卿士而國家敗,五曰不能治內而務外;此五者一見,雖祠無 福,除禍必得,致福則貸。” 孔子曰:“存亡禍福,皆在己而已,天災地妖,亦不能殺也。”昔者 殷王帝辛之時,爵生烏于城之隅,工人占之曰:“凡小以生巨,國家必祉 ,王名必倍。”帝辛喜爵之德,不治國家,亢暴無极,外寇乃至,遂亡殷 國,此逆天之時,詭福反為禍至。殷王武丁之時,先王道缺,刑法弛,桑 谷俱生于朝,七月而大拱,工人占之曰:“桑谷者,野物也;野物生于朝 ,意朝亡乎!”武丁恐駭,側身修行,思先王之政,興滅國,繼絕世,舉 逸民,明養老之道;三年之后,遠方之君,重譯而朝者六國,此迎天時得 禍反為福也。故妖孽者,天所以警天子諸侯也;惡夢者,所以警士大夫也 。故妖孽不胜善政,惡夢不胜善行也;至治之极,禍反為福。故太甲曰: “天作孽,猶可違;自作孽,不可逭。” 石讎曰:“春秋有忽然而足以亡者,國君不可以不慎也!妃妾不一, 足以亡;公族不親,足以亡;大臣不任,足以亡;國爵不用,足以亡;親 佞近讒,足以亡;舉百事不時,足以亡;使民不節,足以亡;刑罰不中, 足以亡;內失眾心,足以亡;外大國,足以亡。” 夫福生于隱約,而禍生于得意,齊頃公是也。齊頃公、桓公之子孫也 ,地廣民眾,兵強國富,又得霸者之余尊,驕蹇怠傲,未嘗肯出會同諸侯 ,乃興師伐魯,反敗衛師于新筑,輕大之行甚。俄而晉魯往聘,以使者戲 ,二國怒,歸求党与助,得衛及曹,四國相輔期戰于鞍,大敗齊師,獲齊 頃公,斬逢丑父,于是淮罌鄭怖搗瓿蟾鋼雌郟脖繼擁霉欏跛牢疾,七年不 飲酒,不食肉,外金石絲竹之聲,遠婦女之色,出會与盟,卑下諸侯,國 家內得行義,聲問震乎諸侯,所亡之地弗求而自為來,尊寵不武而得之, 可謂能免變化以致之,故福生于隱約,而禍生于得意,此得失之效也。 大功之效,在于用賢積道,浸章浸明;衰滅之過,在于得意而怠,浸 蹇浸亡,晉文公是其效也。晉文公出亡,修道不休,得至于饗國,饗國之 時,上無明天子,下無賢方伯,強楚主會,諸侯背畔,天子失道,出居于 鄭。文公于是憫中國之微,任咎犯、先軫、陽處父,畜愛百姓,厲養戎士 ,四年政治內定,則舉兵而伐衛,執曹伯,還敗強楚,威震天下,明王法 率諸侯而朝天子,莫敢不听,天下曠然平定,周室尊顯,故曰大功之效, 在于用賢積道,浸章浸明,文公于是霸功立,期至意得湯武之心,作而忘 其眾,一年三用師,且弗休息。遂進而圍許,兵亟弊不能服,罷諸侯而歸 ,自此而怠政事,為狄泉之盟,不親至,信衰誼缺,如羅不補,威武折不 信,則諸侯不朝,鄭遂叛,夷狄內侵,衛遷于商止。故曰:衰滅之過, 在于得意而怠,浸蹇浸亡。 田子方侍魏文侯坐,太子擊趨而入見,賓客群臣皆起,田子方獨不起 ,文侯有不說之色,太子亦然,田子方稱曰:“為子起歟?無如禮何!不 為子起歟?無如罪何!請為子誦楚恭王之為太子也,將出之云夢,遇大夫 工尹,工尹遂趨避家人之門中,太子下車從之家人之門中曰:‘子大夫何 為其若是?吾聞之,敬其父者不兼其子,兼其子者不祥莫大焉,子大夫何 為其若是?’工尹曰:‘向吾望見子之面,今而后記子之心,審如此,汝 將何之?’”文侯曰:“善。”太子擊前誦恭王之言,誦三遍而請習之。 子贛之承,或在涂,見道側巾幣布擁蒙而衣衰,其名曰丹綽。子贛問 焉,曰:“此至承几何?”嘿然不對。子贛曰:“人問乎己而不應,何也 ?”屏其擁蒙而言曰:“望而黷人者,仁乎?睹而不識者,智乎?輕侮人 者,義乎?”子贛下車曰:“賜不仁,過聞三言,可复聞乎?”曰:“是 足于子矣,吾不告子。”于是子贛三偶則式,五偶則下。 孫叔敖為楚令尹,一國吏民皆來賀,有一老父衣衣,冠白冠,后來吊 ,孫叔敖正衣冠而出見之,謂老父曰:“楚王不知臣不肖,使臣受吏民之 垢,人盡來賀,子獨后來吊,豈有說乎?”父曰:“有說,身已貴而驕人 者民去之;位已高而擅權者君惡之;祿已厚而不知足者患處之。”孫叔敖 再拜曰:“敬受命,愿聞余教。”父曰:“位已高而意益下,官益大而心 益小,祿已厚而慎不敢取;君謹守此三者足以治楚矣。 魏安厘王十一年,秦昭王謂左右曰:“今時韓魏与秦孰強?”對曰: “不如秦強。”王曰:“今時如耳魏齊与孟嘗芒卯孰賢?”對曰:“不如 孟嘗芒卯之賢。”王曰:“以孟嘗芒卯之賢,率強韓魏以攻秦,猶奈寡人 何也?今以無能如耳魏齊而率強韓魏以伐秦,其無奈寡人何,亦明矣!” 左右皆曰然,申旗伏瑟而對曰:“王之料天下過矣。當六晉之時,智氏最 強,滅范中行氏,又率韓魏之兵以圍趙襄子于晉陽,決晉水以灌晉陽之城 ,不滿者三板,智伯行水,魏宣子御,韓康子為驂乘,智伯曰:‘吾始不 知水可以亡人國也,乃今知之;汾水可以灌安邑,絳水可以灌平陽。’魏 宣子肘韓康子,康子履魏宣子之足,肘足接于車上,而智氏分,身死國亡 ,為天下笑。今秦雖強不過智氏,韓魏雖弱,尚賢其在晉陽之下也,此方 其用肘足之時,愿王之必勿易也。”于是秦王恐。 魏公子牟東行,穰侯送之曰:“先生將去冉之山東矣,獨無一言以教 冉乎?”魏公子牟曰:“微君言之,牟几忘語君,君知夫官不与勢期,而 勢自至乎?勢不与富期,而富自至乎?富不与貴期,而貴自至乎?貴不与 驕期,而驕自至乎?驕不与罪期,而罪自至乎?罪不与死期,而死自至乎 ?”穰侯曰:“善,敬受明教。” 高上尊賢,無以驕人;聰明圣智,無以窮人;資給疾速,無以先人; 剛毅勇猛,無以胜人。不知則問,不能則學。雖智必質,然后辯之;雖能 必讓,然后為之;故士雖聰明圣智,自守以愚;功被天下,自守以讓;勇 力距世,自守以怯;富有天下,自守以廉;此所謂高而不危,滿而不溢者 也。 齊桓公為大臣具酒,期以日中,管仲后至,桓公舉觴以飲之,管仲半 棄酒。桓公曰:“期而后至,飲而棄酒,于禮可乎?”管仲對曰:“臣聞 酒入舌出,舌出者言失,言失者身棄,臣計棄身不如棄酒。”桓公笑曰: “仲父起就坐。楚恭王与晉厲公戰于鄢陵之時,司馬子反渴而求飲,豎谷 陽持酒而進之,子反曰:‘退,酒也。’谷陽曰:‘非酒也。’子反又曰 :‘退,酒也。’谷陽又曰:‘非酒也。’子反受而飲之,醉而寢。恭王 欲复戰,使人召子反,子反辭以心疾,于是恭王駕往入幄,聞酒臭曰:‘ 今日之戰,所恃者司馬,司馬至醉如此,是亡吾國而不恤吾眾也,吾無以 复戢矣!’于是乃誅子反以為戮,還師。”夫谷陽之進酒也,非以妒子反 忠,愛之而适足以殺之,故曰:“小忠,大忠之賊也;小利,大利之殘也 。好戰之臣,不可不察也!” 羞小恥以构大怨,貪小利以亡大眾;春秋有其戒,晉先軫是也。先軫 欲要功獲名,則以秦不假道之故,請要秦師,襄公曰:“不可。夫秦伯与 吾先君有結,先君一日薨而興師擊之,是孤之負吾先君,敗鄰國之交而失 孝子之行也。”先軫曰:“先君薨而不吊贈,是無哀吾喪也;興師徑吾地 而不假道,是弱吾孤也;且柩畢尚薄屋,無哀吾喪也。”興師。卜曰:“ 大國師將至,請擊之。”則听先軫興兵要之嚃鱁碇皇洌鄭尥顏擼泊蠼嵩构 禍于秦;接刃流血,伏尸暴骸,糜爛國家,十有余年,卒喪其師眾,禍及 大夫,憂累后世,故好戰之臣不可不察也。 魯哀公問孔子曰:“予聞忘之甚者,徙而忘其妻,有諸乎?”孔子對 曰:“此非忘之甚者也,忘之甚者忘其身。”哀公曰:“可得聞与?”對 曰:“昔夏桀貴為天子,富有天下,不修禹之道,毀坏辟法,裂絕世祀, 荒淫于樂,沈酗于酒,其臣有左師触龍者,諂諛不止,湯誅桀,左師触龍 者,身死,四支不同壇而居,此忘其身者也。”哀公愀然變色曰:“善! ” 孔子之周,觀于太廟右陛之前,有金人焉,三緘其口而銘其背曰:“ 古之慎言人也,戒之哉!戒之哉!無多言,多口多敗;無多事,多事多患 。安樂必戒,無行所悔。勿謂何傷,其禍將長;勿謂何害,其禍將大;勿 謂何殘,其禍將然;勿謂莫聞,天妖伺人;熒熒不滅,炎炎奈何;涓涓不 壅,將成江河;綿綿不絕,將成网羅;青青不伐,將尋斧柯;誠不能慎之 ,禍之根也;曰是何傷?禍之門也。強梁者不得其死,好胜者必遇其敵; 盜怨主人,民害其貴。君子知天下之不可蓋也,故后之下之,使人慕之; 執雌持下,莫能与之爭者。人皆趨彼,我獨守此;眾人惑惑,我獨不從; 內藏我知,不与人論技;我雖尊高,人莫害我。夫江河長百谷者,以其卑 下也;天道無親,常与善人;戒之哉!戒之哉!”孔子顧謂弟子曰:“記 之,此言雖鄙,而中事情。詩曰:‘戰戰兢兢,如臨深淵,如履薄冰’。 行身如此,豈以口遇禍哉!” 魯哀侯棄國而走齊,齊侯曰:“君何年之少而棄國之蚤?”魯哀侯曰 :“臣始為太子之時,人多諫臣,臣受而不用也;人多愛臣,臣愛而不近 也,是則內無聞而外無輔也。是猶秋蓬,惡于根本而美于枝葉,秋風一起 ,根且拔也。” 孔子行游中路聞哭者聲,其音甚悲,孔子曰:“驅之!驅之!前有异 人音。”少進,見之,丘吾子也,擁鐮帶索而哭,孔子辟車而下,問曰: “夫子非有喪也?何哭之悲也。”丘吾子對曰:“吾有三失。”孔子曰: “愿聞三失。”丘吾子曰:“吾少好學問,周遍天下,還后吾親亡,一失 也。事君奢驕,諫不遂,是二失也。厚交友而后絕,三失也。樹欲靜乎風 不定,子欲養吾親不待;往而不來者,年也;不可得再見者,親也。請從 此辭。”則自刎而死。孔子曰:“弟子記之,此足以為戒也。”于是弟子 歸養親者十三人。 孔子論詩至于正月之六章,輝唬骸安環曄敝淳櫻財癲淮眨看由弦朗澇 蚍系潰參上离俗則危身;世不与善,己獨由之,則曰非妖則孽也;是以桀 殺關龍逢,紂殺王子比干,故賢者不遇時,常恐不終焉。詩曰:‘謂天蓋 高,不敢不局;謂地蓋厚,不敢不。’此之謂也。” 孔子見羅者,其所得者皆黃口也,孔子曰:“黃口盡得,大爵獨不得 ,何也?”羅者對曰:“黃口從大爵者不得,大爵從黃口者可得。”孔子 顧謂弟子曰:“君子慎所從,不得其人則有羅网之患。” 修身正行,不可以不慎:嗜欲使行虧,讒諛亂正心,眾口使意回,憂 患生于所忽,禍起于細微,污辱難湔洒,敗事不可后追,不深念遠慮,后 悔當几何?夫徼幸者,伐性之斧也;嗜欲者,逐禍之馬也;謾諛者,窮辱 之舍也;取虐于人者,趨禍之路也,故曰去徼幸,務忠信,節嗜欲,無取 虐于人,則稱為君子,名聲常存。怨生于不報,禍生于多福,安危存于自 處,不困在于蚤豫,存亡在于得人,慎終如始,乃能長久。能行此五者, 可以全身,己所不欲,勿施于人,是謂要道也。 顏回將西游,問于孔子曰:“何以為身?”孔子曰:“恭敬忠信,可 以為身。恭則免于眾,敬則人愛之,忠則人与之,信則人恃之;人所愛, 人所与,人所恃,必免于患矣,可以臨國家,何況于身乎?故不比數而比 疏,不亦遠乎?不修中而修外,不亦反乎?不先慮事,臨難乃謀,不亦晚 乎?” 凡司其身,必慎五本:一曰柔以仁,二曰誠以信,三曰富而貴毋敢以 驕人,四曰恭以敬,五曰寬以靜。思此五者,則無凶命,用能治敬,以助 天時,凶命不至,而禍不來。友人者,非敬人也,自敬也。貴人者,非貴 人也,自貴也。昔者吾嘗見天雨金石与血;吾嘗見四月十日并出,有与天 滑;吾嘗見高山之崩,深谷之窒,大都王宮之破,大國之滅;吾嘗見高山 之為裂,深淵之沙竭,貴人之車裂;吾嘗見稠林之無木,平原為溪谷,君 子為御仆;吾嘗見江河干為坑,正冬采榆葉,仲夏雨雪霜,千乘之君,万 乘之主,死而不葬。是故君子敬以成其名,小人敬以除其刑,奈何無戒而 不慎五本哉! 魯有恭士,名曰机泛,行年七十,其恭益甚,冬日行陰,夏日行陽, 市次不敢不行參,行必隨,坐必危,一食之間,三起不羞,見衣裘褐之士 則為之禮,魯君問曰:“机子年甚長矣,不可釋恭乎?”机泛對曰:“君 子好恭以成其名,小人學恭以除其刑,對君之坐,豈不安哉?尚有差跌; 一食之上,豈不美哉?尚有哽噎;今若泛所謂幸者也,固未能自必,鴻鵠 飛衝天,豈不高哉?蛇繳尚得而加之;虎豹為猛,人尚食其肉,席其皮; 譽人者少,惡人者多,行年七十,常恐斧質之加于泛者,何釋恭為?”成 回學于子路三年,回恭敬不已,子路問其故何也?回對曰:“臣聞之,行 者比于鳥,上畏鷹,下畏网羅;夫人為善者少,為讒者多,若身不死,安 知禍罪不。行年七十,常恐行節之虧,回是以恭敬待大命。”子路稽首曰 :“君子哉!” 卷十一 善說 孫卿曰:“夫談說之術,齊庄以立之,端誠以處之,堅強以持之,譬 稱以諭之,分別以明之,歡欣憤滿以送之,寶之珍之,貴之神之,如是則 說常無不行矣。”夫是之謂能貴其所貴。傳曰:“唯君子為能貴其所貴也 。”詩云:“無易由言,無曰苟矣。”鬼谷子曰:“人之不善而能矯之者 難矣。說之不行,言之不從者,其辯之不明也;既明而不行者,持之不固 也;既固而不行者,未中其心之所善也。辯之明之,持之固之,又中其人 之所善,其言神而珍,白而分,能入于人之心,如此而說不行者,天下未 嘗聞也。此之謂善說。”子貢曰:“出言陳辭,身之得失,國之安危也。 ”詩云:“辭之繹矣,民之莫矣。”夫辭者人之所以自通也。主父偃曰: “人而無辭,安所用之。”昔子產修其辭,而趙武致其敬;王孫滿明其言 ,而楚庄以慚;蘇秦行其說,而六國以安;蒯通陳說,而身得以全。夫辭 者乃所以尊君、重身、安國、全性者也。故辭不可不修而說不可不善。 趙使人謂魏王曰:“為我殺范痤,吾請獻七十里之地。”魏王曰:“ 諾”。使吏捕之,圍而未殺。痤自上屋騎危,謂使者曰:“与其以死痤市 ,不如以生痤市,有如痤死,趙不与王地,則王奈何?故不若与定割地, 然后殺痤。”魏王曰:“善”。痤因上書信陵君曰:“痤故魏之免相也。 趙以地殺痤而魏王听之,有如強秦亦將襲趙之欲,則君且奈何?”信陵君 言于王而出之。 吳人入荊,召陳怀公,怀公召國人曰:“欲与荊者左,欲与吳者右。 ”逄滑當公而進曰:“吳未有福,荊未有禍。”公曰:“國胜君出,非禍 而奚?”對曰:“小國有是猶复,而況大國乎?楚雖無德,亦不斬艾其民 ,吳日弊兵,暴骨如莽,未見德焉?天其或者正訓楚也!禍之适吳,何日 之有?”陳侯從之。 桓公立仲父,致大夫曰:“善吾者入門而右,不善吾者入門而左。” 有中門而立者,桓公問焉。對曰:“管子之知,可与謀天下,其強可与取 天下。君恃其信乎?內政委焉;外事斷焉。驅民而歸之,是亦可奪也。” 桓公曰:“善。”乃謂管仲:“政則卒歸于子矣,政之所不及,唯子是匡 。”管仲故筑三歸之台,以自傷于民。 齊宣王出獵于社山,社山父老十三人相与勞王,王曰:“父老苦矣! ”謂左右賜父老田不租,父老皆拜,閭丘先生不拜。王曰:“父老以為少 耶?”謂左右复賜父老無徭役,父老皆拜,閭丘先生又不拜。王曰:“拜 者去,不拜者前。”曰:“寡人今觀父老幸而勞之,故賜父老田不租,父 老皆拜,先生獨不拜,寡人自以為少,故賜父老無徭役,父老皆拜,先生 又獨不拜,寡人得無有過乎?”閭丘先生對曰:“惟聞大王來游,所以為 勞大王,望得壽于大王,望得富于大王,望得貴于大王。”王曰:“天殺 生有時,非寡人所得与也,無以壽先生;倉廩雖實,以備災害,無以富先 生;大官無缺,小官卑賤,無以貴先生。”閭丘先生對曰:“此非人臣所 敢望也。愿大王選良富家子,有修行者以為吏,平其法度,如此臣少可以 得壽焉;春秋冬夏,振之以時,無煩扰百姓,如是臣可少得以富焉;愿大 王出令,令少者敬長,長者敬老,如是臣可少得以貴焉;今大王幸賜臣田 不租,然則倉廩將虛也。賜臣無徭役,然則官府無使焉,此固非人臣之所 敢望也。”齊王曰:“善。愿請先生為相。” 孝武皇帝時,汾陰得寶鼎而獻之于甘泉宮,群臣賀,上壽曰:“陛下 得周鼎。”侍中虞丘壽王獨曰:“非周鼎。”上聞之,召而問曰:“朕得 周鼎,群臣皆以為周鼎而壽王獨以為非,何也?壽王有說則生,無說則死 。”對曰:“臣壽王安敢無說?臣聞夫周德始產于后稷,長于公劉,大于 大王,成于文武,顯于周公,德澤上洞,天下漏泉,無所不通,上天報應 ,鼎為周出,故名周鼎。今漢自高祖繼周,亦昭德顯行,布恩施惠,六合 和同,至陛下之身愈盛,天瑞并至,征祥畢見。昔始皇帝親出鼎于彭城而 不能得。天昭有德,寶鼎自至,此天之所以予漢,乃漢鼎,非周鼎也!” 上曰:“善!”群臣皆稱:“万歲!”是日賜虞丘壽王黃金十斤。 晉獻公之時,東郭民有祖朝者,上書獻公曰:“草茅臣東郭民祖朝, 愿請聞國家之計。”獻公使使出告之曰:“肉食者已慮之矣。藿食者尚何 与焉?”祖朝對曰:“大王獨不聞古之將曰桓司馬者,朝朝其君,舉而宴 ,御呼車,驂亦呼車,御肘其驂曰:‘子何越云為乎?何為借呼車?’驂 謂其御曰:‘當呼者呼,乃吾事也,子當御正子之轡銜耳。子今不正轡銜 ,使馬卒然惊,妄轢道中行人,必逢大敵,下車免劍,涉血履肝者固吾事 也。子宁能辟子之轡,下佐我乎?其禍亦及吾身,与有深憂,吾安得無呼 車乎?’今大王曰:‘食肉者已慮之矣,藿食者尚何与焉?’設使食肉者 一旦失計于廟堂之上,若臣等藿食者,宁得無肝膽涂地于中原之野与?其 禍亦及臣之身。臣与有其憂深。臣安得無与國家之計乎?”獻公召而見之 ,三日与語,無复憂者,乃立以為師也。 客謂梁王曰:“惠子之言事也善譬,王使無譬,則不能言矣。”王曰 :“諾。”明日見,謂惠子曰:“愿先生言事則直言耳,無譬也。”惠子 曰:“今有人于此而不知彈者,曰:‘彈之狀何若?’應曰:‘彈之狀如 彈。’諭乎?”王曰:“未諭也。”“于是更應曰:‘彈之狀如弓而以竹 為弦。’則知乎?”王曰:“可知矣。”惠子曰:“夫說者固以其所知, 諭其所不知,而使人知之。今王曰無譬則不可矣。”王曰:“善。” 孟嘗君寄客于齊王,三年而不見用,故客反謂孟嘗君曰:“君之寄臣 也,三年而不見用,不知臣之罪也?君之過也?”孟嘗君曰:“寡人聞之 ,縷因針而入,不因針而急,嫁女因媒而成,不因媒而親。夫子之材必薄 矣,尚何怨乎寡人哉?”客曰:“不然,臣聞周氏之嚳,韓氏之盧,天下 疾狗也。見菟而指屬,則無失菟矣;望見而放狗也,則累世不能得菟矣! 狗非不能,屬之者罪也。”孟嘗君曰:“不然,昔華舟杞梁戰而死,其妻 悲之,向城而哭,隅為之崩,城為之,君子誠能刑于內,則物應于外矣。 夫土壤且可為忠,況有食谷之君乎?”客曰:“不然,臣見鷦鷯巢于葦苕 ,著之發毛,建之女工不能為也,可謂完堅矣。大風至,則苕折卵破子死 者,何也?其所托者使然也。且夫狐者人之所攻也,鼠者人之所熏也。臣 未嘗見稷狐見攻,社鼠見熏也,何則?所托者然也。”于是孟嘗君复屬之 齊,齊王使為相。 陳子說梁王,梁王說而疑之曰:“子何為去陳侯之國而教小國之孤于 此乎?”陳子曰:“夫善亦有道,而遇亦有時,昔傅說衣褐帶劍,而筑于 秕傳之城,武丁夕夢,旦得之,時王也;宁戚飯牛,康衢擊車輻而歌,顧 見桓公得之,時霸也;百里奚自賣五羊之皮,為秦人虜,穆公得之,時強 也。論若三子之行,未得為孔子駿徒也。今孔子經營天下,南有陳蔡之甋 ,而北干景公,二坐而五立,未嘗离也。孔子之時不行,而景公之時怠也 。以孔子之圣,不能以時行,說之怠,亦獨能如之何乎?” 林既衣韋衣而朝齊景公,齊景公曰:“此君子之服也?小人之服也? ”林既逡巡而作色曰:“夫服事何足以端士行乎?昔者荊為長劍危冠,令 尹子西出焉;齊短衣而遂坅垠鉊庄仲隰朋出焉;越文身剪發,范蠡大夫种 出焉;西戎左衽而椎結,由余亦出焉。即如君言,衣狗裘者當犬吠,衣羊 裘者當羊鳴,且君衣狐裘而朝,意者得無為變乎?”景公曰:“子真為勇 悍矣,今未嘗見子之奇辯也。一鄰之斗也,千乘之胜也。”林既曰:“不 知君之所謂者何也?夫登高臨危而目不,而足不陵者,此工匠之勇悍也入 深淵,刺蛟龍,抱黿鼉而出者,此漁夫之勇悍也;入深山,刺虎豹,抱熊 羆而出者,此獵夫之勇悍也;不難斷頭,裂腹暴骨,流血中流者,此武士 之勇悍也。今臣居廣廷,作色端辯,以犯主君之怒,前雖有乘軒之賞,未 為之動也;后雖有斧質之威,未為之恐也;此既之所以為勇悍也。”魏文 侯与大夫飲酒,使公乘不仁為觴政曰:“飲不者浮以大白。”文侯飲而不 盡公乘不仁舉曰浮君。君視而不應,侍者曰:“不仁退,君已醉矣。”公 乘不仁曰:“周書曰:‘前車覆,后車戒。’蓋言其危,為人臣者不易, 為君亦不易。今君已設令,令不行,可乎?”君曰:“善。”舉白而飲, 飲畢曰:“以公胜不仁為上客。” 襄成君始封之日,衣翠衣,帶玉劍,履縞舄,立于游水之上,大夫擁 鐘錘,縣令執桴號令,呼:“誰能渡王者于是也?”楚大夫庄辛,過而說 之,遂造托而拜謁,起立曰:“臣愿把君之手,其可乎?”襄成君忿作色 而不言。庄辛遷延沓手而稱曰:“君獨不聞夫鄂君子皙之泛舟于新波之中 也?乘青翰之舟,极芘,張翠蓋而犀尾,班麗褂衽,會鐘鼓之音,畢婸斳 甸炊瑁哺璐竊唬骸蠢餒草濫予昌澤予昌州州焉乎秦胥胥縵予乎昭澶秦菖滲 刱揤蹻!刀蹙羽霸唬骸次岵恢霸礁瑁滄郵暈拔頁抵礎!滌謔悄蘇僭揭耄材 順之曰:‘今夕何夕搴中洲流,今日何日兮,得与王子同舟。蒙羞被好兮 ,不訾詬恥,心几頑而不絕兮,知得王子。山有木兮木有枝,心說君兮君 不知。’于是鄂君子皙乃q修袂,行而擁之,舉繡被而覆之。鄂君子皙, 親楚王母弟也。官為令尹,爵為執圭,一榜婸斳痰媒歡盡意焉。今君何以 菖于鄂君子皙,臣何以獨不若榜皕耍蒼赴丫詞鄭財洳豢珊我玻俊襄成君乃 奉手而進之,曰:“吾少之時,亦嘗以色稱于長者矣。未嘗過如此之卒也 。自今以后,愿以壯少之禮謹受命。” 雍門子周以琴見乎孟嘗君。孟嘗君曰:“先生鼓琴亦能令文悲乎?” 雍門子周曰:“臣何獨能令足下悲哉?臣之所能令悲者,有先貴而后賤, 先富而后貧者也。不若身材高妙,适遭暴亂,無道之主,妄加不道之理焉 ;不若處勢隱絕,不及四鄰,折儐厭,襲于窮巷,無所告徊蝗艚換斷喟次 拊苟耄蒼陡熬參薷聰嗉詞保徊蝗羯偈殘值鼙鵠耄家室不足,憂蹙盈。當是 之時也,固不可以聞飛鳥疾風之聲,窮窮焉固無樂已。凡若是者,臣一為 之徽膠援琴而長太息,則流涕沾衿矣。今若足下千乘之君也,居則廣廈邃 房,下羅帷,來清風,倡优侏儒處前選進而諂諛;燕則斗象棋而舞鄭女, 激楚之切風,練色以淫目,流聲以虞耳;水游則連方舟,載羽旗,鼓吹乎 不測之淵;野游則馳騁弋獵乎平原廣囿,格猛獸;入則撞鐘擊鼓乎深宮之 中。方此之時,視天地曾不若一指,忘死与生,雖有善琴者,固未能令足 下悲也。”孟嘗君曰:“否!否!文固以為不然。”雍門子周曰:“然臣 之所為足下悲者一事也。夫聲敵帝而困秦者君也;連五國之約,南面而伐 楚者又君也。天下未嘗無事,不從則橫,從成則楚王,橫成則秦帝。楚王 秦帝,必報讎于薛矣。夫以秦、楚之強而報讎于弱薛,譽之猶摩蕭斧而伐 朝菌也,必不留行矣。天下有識之士無不為足下寒心酸鼻者。千秋万歲后 ,廟堂必不血食矣。高台既以坏,曲池既以漸,墳墓既以下而青廷矣。嬰 儿豎子樵采薪蕘者,躅其足而歌其上,眾人見之,無不愀焉,為足下悲之 曰:‘夫以孟嘗君尊貴乃可使若此乎?’”于是孟嘗君泫然泣涕,承睫而 未殞,雍門子周引琴而鼓之,徐動宮征,微揮羽角,切終而成曲,孟嘗君 涕浪汗增,欷而就之曰:“先生之鼓琴令文立若破國亡邑之人也。” 蘧伯玉使至楚,逢公子皙濮水之上,子皙接草而待曰:“敢問上客將 何之?”蘧伯玉為之軾車。公子皙曰:“吾聞上士可以托色,中士可以托 辭,下士可以托財,三者固可得而托身耶?”蘧伯玉曰:“謹受命。”蘧 伯玉見楚王,使事畢,坐談話,從容言至于士。楚王曰:“何國最多士? ”蘧伯玉曰:“楚最多士。”楚王大悅。蘧伯玉曰:“楚最多士而楚不能 用。”王造然曰:“是何言也?”蘧伯玉曰:“伍子胥生于楚,逃之吳。 吳受而相之。發兵攻楚,墮平王之墓。伍子胥生于楚,吳善用之。舋狜黃 生于楚,走之晉,治七十二縣,道不拾遺,民不妄得,城郭不閉,國無盜 賊,狜黃生于楚而晉善用之。今者臣之來,逢公子皙濮水之上,辭言‘上 士可以托色,中士可以托辭,下士可以托財,三者固可得而托身耶?’又 不知公子皙將何治也。”于是楚王發使一駟,副使二乘,追公子皙濮水之 上,子皙還重于楚,蘧伯玉之力也。故詩曰:“誰能烹魚,溉之釜瀻,孰 將西歸,怀之好音。”此之謂也。物之相得,固微甚矣。 叔向之弟羊舌虎善樂達,達有罪于晉,晉誅羊舌虎,叔向為之奴。既 而祁奚曰:“吾聞小人得位,不爭不義,君子所憂,不救不祥。”乃往見 范桓子而說之曰:“聞善為國者,賞不過;刑不濫。賞過則懼及淫人;刑 濫則懼及君子。(与不幸而過),宁過而賞淫人,無過而刑君子,故堯之 刑也,殛鯀于羽山而用禹;周之刑也,管、蔡而相周公,不濫刑也。”桓 子乃命吏出叔向,救人之患者,行危苦而不避煩辱,猶不能免。今祁奚論 先王之德而叔向得免焉,學豈可已哉? 張祿掌門,見孟嘗君曰:“衣新而不舊,倉庾盈而不虛,為之有道, 君亦知之乎?”孟嘗君曰:“衣新而不舊,則是修也。倉庾盈而不虛,則 是富也。為之奈何?其說可得聞乎?”張祿曰:“愿君貴則舉賢,富則振 貧,若是則衣新而不舊,倉庾盈而不虛矣。”孟嘗君以其言為然,說其意 ,辯其辭,明日使人奉黃金百斤,文織百純,進之張先生。先生辭而不受 。后先生复見孟嘗君。孟嘗君曰:“前先生幸教文曰:‘衣新而不舊,倉 庾盈而不虛,為之有說,汝亦知之乎?’文竊說教,故使人奉黃金百斤, 文織百純,進之先生,以補門內之不贍者,先生曷為辭而不受乎?”張祿 曰:“君將掘君之偶錢,發君之庾粟以補士,則衣弊履穿而不贍耳。何暇 衣新而不舊,倉瘐盈而不虛乎?”孟嘗君曰:“然則為之奈何?”張祿曰 :“夫秦者四塞之國也。游宦者不得入焉。愿君為吾為丈尺之書,寄我与 秦王,我往而遇乎,固君之入也。往而不遇乎,雖人求間謀,固不遇臣矣 。”孟嘗君曰:“敬聞命矣。”因為之書,寄之秦王,往而大遇。謂秦王 曰:“自祿之來入大王之境,田疇益辟,吏民益治,然而大王有一不得者 ,大王知之乎?”王曰:“不知。”曰:“夫山東有相,所謂孟嘗君者, 其人賢人,天下無急則已,有急則能收天下雄俊之士,与之合交連友者, 疑獨此耳。然則大王胡不為我友之乎?”秦王曰:“敬受命。”奉千金以 遺孟嘗君,孟嘗君輟食察之而寤曰:“此張生之所謂衣新而不舊,倉庾盈 而不虛者也。” 庄周貧者,往貸粟于魏,文侯曰:“待吾邑粟之來而獻之。”周曰: “乃今者周之來,見道傍牛蹄中有鮒魚焉,大息謂周曰:‘我尚可活也? ’周曰:‘須我為汝南見楚王,決江、淮以溉汝。’鮒魚曰:‘今吾在盆 瓮之中耳,乃為我見楚王,決江、淮以溉我,汝即求我枯魚之肆矣。’今 周以貧故來貸粟,而曰須我邑粟來也而賜臣,即來亦求臣佣肆矣。”文侯 于是乃發粟百鐘,送之庄周之室。 晉平公問叔向曰:“歲飢民疫,翟人攻我,我將若何?”對曰:“歲 飢來年而反矣,疾疫將止矣,翟人不足患也。”公曰:“患有大于此者乎 ?”對曰:“夫大臣重祿而不极諫,近臣畏罪而不敢言,左右顧寵于小官 而君不知。此誠患之大者也。”公曰:“善。”于是令國中曰:“欲有諫 者為之隱,左右言及國吏罪。” 趙簡子攻陶,有二人先登,死于城上,簡子欲得之,陶君不与。承盆 疽謂陶君曰:“簡子將掘君之墓,以与君之百姓市曰:‘菖邑梯城者將赦 之,不者將掘其墓,朽者揚其灰,未朽者辜其尸。’陶君懼,謂效二人之 尸以為和。 子貢見太宰翎邰騤桹靺翱鬃雍穩紓俊倍栽唬骸俺疾蛔災礎!碧痹自唬 骸白不知,何以事之?”對曰:“惟不知,故事之,夫子其猶大山林也, 百姓各足其材焉。”太宰唬骸白釉齜蜃雍俊倍栽唬骸胺蜃硬豢稍病虼推漵 桃煥酪玻慘砸煥澇齟笊劍不益其高,且為不知。”太宰唬骸叭輝蜃佑興病 !倍栽唬骸疤煜掠寫箝錐佣啦蛔焉,不識誰之罪也。” 趙簡子問子貢曰:“孔子為人何如?”子貢對曰:“賜不能識也。” 簡子不說曰:“夫子事孔子數十年,終業而去之,寡人問子,子曰不能識 ,何也?”子貢曰:“賜譬渴者之飲江海,知足而已,孔子猶江海也,賜 則奚足以識之。”簡子曰:“善哉!子貢之言也。” 齊景公謂子貢曰:“子誰師?”曰:“臣師仲尼?”公曰:“仲尼賢 乎?”對曰:“賢。”公曰:“其賢何若?”對曰:“不知也。”公曰: “子知其賢而不知其奚若,可乎?”對曰:“今謂天高,無少長愚智皆知 高,高几何?皆曰不知也,是以知仲尼之賢而不知其奚若。” 趙襄子謂仲尼曰:“先生委質以見人主七十君矣,而無所通,不識世 無明君乎?意先生之道,固不通乎?”仲尼不對。异日,襄子見子路曰: “嘗問先生以道,先生不對,知而不對則隱也。隱則安得為仁;若信不知 ,安得為圣?”子路曰:“建天下之鳴鐘,而撞之以挺,豈能發其聲乎哉 ?君問先生,無乃猶以挺撞乎?” 衛將軍文子問子貢曰:“季文子三窮而三通,何也?”子貢曰:“其 窮事賢,其通舉窮,其富分貧,其貴禮賤。窮而事賢則不悔;通而舉窮則 忠于朋友,富而分貧則宗族親之;貴而禮賤則百姓戴之。其得之,固道也 ;失之,命也。”曰:“失而不得者,何也?”曰:“其窮不事賢,其通 不舉窮,其富不分貧,其貴不理賤,其得之,命也;其失之,固道也。” 子路問于孔子曰:“管仲何如人也?”子曰:“大人也。”子路曰: “昔者管子說襄公,襄公不說,是不辯也;欲立公子糾而不能,是無能也 ;家殘于齊而無憂色,是不慈也;桎梏而居檻車中無慚色,是無愧也;事 所射之君,是不貞也;召忽死之,管仲不死,是無仁也。夫子何以大之? ”子曰:“管仲說襄公,襄公不說,管仲非不辯也,襄公不知說也;欲立 公子糾而不能,非無能也,不遇時也;家殘于齊而無憂色,非不慈也,知 命也;桎梏居檻車而無慚色,非無愧也,自裁也;事所射之君,非不貞也 ,知權也;召忽死之,管仲不死,非無仁也。召忽者,人臣之材也,不死 則三軍之虜也;死之則名聞天下,夫何為不死哉?管仲者,天子之佐,諸 侯之相也,死之則不免為溝中之瘠;不死則功复用于天下,夫何為死之哉 ?由!汝不知也。” 晉平公問于師曠曰:“咎犯与趙衰孰賢?”對曰:“陽處父欲臣文公 ,因咎犯,三年不達,因趙衰,三日而達。智不知其士眾,不智也;知而 不言,不忠也;欲言之而不敢,無勇也;言之而不听,不賢也。” 趙簡子問于成摶曰:“吾聞夫羊殖者,賢大夫也,是行奚然?”對曰 :“臣摶不知也。”簡子曰:“吾聞之子与友親,子而不知,何也?”摶 曰:“其為人也數變,其十五年也,廉以不匿其過;其二十也,仁以喜義 ,其三十也,為晉中軍尉,勇以喜仁,其年五十也,為邊城將,遠者复親 。今臣不見五年矣。恐其變,是以不敢知。”簡子曰:“果賢大夫也,每 變益上矣。” 卷十二 奉使 春秋之辭有相反者四,既曰:“大夫無遂事。”不得擅生事矣。又曰 :“出境可以安社稷,利國家者則專之可也。”既曰:“大夫以君命出, 進退在大夫”矣,又曰:“以君命出,聞喪徐行而不反”者,何也?曰: “此義者各止其科,不轉移也。不得擅生事者,謂平生常經也;專之可也 者,謂救危除患也;進退在大夫者,謂將帥用兵也;徐行而不反者,謂出 使道聞君親之喪也。公子子結擅生事,春秋不非,以為救庄公危也。公子 遂擅生事,春秋譏之,以為僖公無危事也。故君有危而不專救,是不忠也 。若無危而擅生事,是不臣也。傳曰:‘詩無通詁,易無通吉,春秋無通 義。’此之謂也。” 趙王遣使者之楚,方鼓瑟而遣之,誡之曰:“必如吾言。”使者曰: “王之鼓瑟,未嘗悲若此也!”王曰:“宮商固方調矣!”使者曰:“調 則何不書其柱耶?”王曰:“天有燥濕,弦有緩急,宮商移徙不可知,是 以不書。”使者曰:“明君之使人也,任之以事,不制以辭,遇吉則賀之 ,凶則吊之。今楚、趙相去,千有余里,吉凶憂患,不可豫知,猶柱之不 可書也。詩云:‘莘莘征夫,每怀靡及。’” 楚庄王舉兵伐宋,宋告急,晉景公欲發兵救宋,伯宗諫曰:“天方開 楚,未可伐也。”乃求壯士,得霍人解揚,字子虎,往命宋毋降,道過鄭 ,鄭新与楚親,乃執解揚而獻之楚。楚王厚賜,与約,使反其言,令宋趣 降,三要,解揚乃許。于是楚乘揚以樓車,令呼宋使降,遂倍楚約而致其 晉君命曰:“晉方悉國兵以救宋,宋雖急,慎毋降楚,晉今至矣。”楚庄 王大怒,將烹之,解揚曰:“君能制命為義,臣能承命為信,受吾君命以 出,雖死無二。”王曰:“汝之許我,已而倍之,其信安在?”解揚曰: “死以許王,欲以成吾君命,臣不恨也。”顧謂楚君曰:“為人臣無忘盡 忠而得死者。”楚王諸弟皆諫王赦之。于是庄公卒赦解揚而歸之。晉爵之 為上卿。故后世言霍虎。 秦王以五百里地易鄢陵,鄢陵君辭而不受,使唐且謝秦王。秦王曰: “秦破韓滅魏,鄢陵君獨以五十里地存者,吾豈畏其威哉?吾多其義耳。 今寡人以十倍之地易之,鄢陵君辭而不受,是輕寡人也。”唐且避席對曰 :“非如此也。夫不以利害為趣者,鄢陵君也。夫鄢陵君受地于先君而守 之。雖复千里不得當,豈獨五百里哉?”秦王忿然作色,怒曰:“公亦曾 見天子之怒乎?”唐且曰:“王臣未曾見也。”秦王曰:“天子一怒,伏 尸百万,流血千里。”唐且曰:“大王亦嘗見夫布衣韋帶之士怒乎?”秦 王曰:“布衣韋帶之士怒也,解冠徒跣,以頸顙地耳,何難知者。”唐且 曰:“此乃匹夫愚人之怒耳,非布衣韋帶之士怒也。夫專諸刺王僚,彗星 襲月,奔星晝出;要离刺王子慶忌,蒼隼擊于台上;聶政刺韓王之季父, 白虹貫日,此三人皆布衣韋帶之士怒矣。鷂臣蠾趙埠才澄窗,於天。士怒 即已,一怒伏尸二人,流血五步。”即案匕首起視秦王曰:“今將是矣。 ”秦王變色長跪曰:“先生就坐,寡人喻矣。秦破韓滅魏,鄢陵獨以五十 里地存者,徒用先生之故耳。” 齊攻魯。子貢見哀公,請求救于吳。公曰:“奚先君寶之用?”子貢 曰:“使吳責寶而与我師,是不可恃也。”于是以楊干麻筋之弓六往。子 貢謂吳王曰:“齊為無道,欲使周公之后不血食,且魯賦五百,邾賦三百 ,不識以此益齊,吳之利与?非与?”吳王懼,乃興師救魯。諸侯曰:“ 齊伐周公之后,而吳救之。”遂朝于吳。 魏文侯封太子擊于中山,三年,使不往來,舍人趙倉唐進稱曰:“為 人子,三年不聞父問,不可謂孝。為人父,三年不問子,不可謂慈。君何 不遣人使大國乎?”太子曰:“愿之久矣。未得可使者。”倉唐曰:“臣 愿奉使,侯何嗜好?”太子曰:“侯嗜晨鳧,好北犬。”于是乃遣倉唐北 犬,奉晨鳧,獻于文侯。倉唐至,上謁曰:“孽子擊之使者,不敢當大夫 之朝,請以燕閑,奉晨鳧,敬獻庖廚,北犬,敬上涓人。”文侯悅曰:“ 擊愛我,知吾所嗜,知吾所好。”召倉唐而見之,曰:“擊無恙乎?”倉 唐曰:“唯唯。”如是者三,乃曰:“君出太子而封之國君,名之,非禮 也。”文侯怵然為之變容。問曰:“子之君無恙乎?”倉唐曰:“臣來時 ,拜送書于庭。”文侯顧指左右曰:“子之君,長孰与是?”倉唐曰:“ 禮,擬人必于其倫,諸侯毋偶,無所擬之。”曰:“長大孰与寡人。”倉 唐曰:“君賜之外府之裘,則能胜之,賜之斥帶,則不更其造。”文侯曰 :“子之君何業?”倉唐曰:“業詩。”文侯曰:“于詩何好?”倉唐曰 :“好晨風、黍离。”文侯自讀晨風曰:“彼晨風,郁彼北林,未見君子 ,憂心欽欽,如何如何,忘我實多。”文侯曰:“子之君以我忘之乎?” 倉唐曰:“不敢,時思耳。”文侯复讀黍离曰:“彼黍离离,彼稷之苗, 行邁靡靡,中心搖搖,知我者謂我心憂,不知我者謂我何求?悠悠蒼天, 此何人哉?”文侯曰:“子之君怨乎?”倉唐曰:“不敢,時思耳。”文 侯于是遣倉唐賜太子衣一襲,敕倉唐以雞鳴時至。太子起拜,受賜發篋, 視衣盡顛倒。太子曰:“趣早駕,君侯召擊也。”倉唐曰:“臣來時不受 命。”太子曰:“君侯賜擊衣,不以為寒也,欲召擊,無誰与謀,故敕子 以雞鳴時至,詩曰:‘東方未明,顛倒衣裳,顛之倒之,自公召之。’” 遂西至謁。文侯大喜,乃置酒而稱曰:“夫遠賢而近所愛,非社稷之長策 也。”乃出少子摯,封中山,而复太子擊。故曰:“欲知其子,視其友; 欲知其君,視其所使。”趙倉唐一使而文侯為慈父,而擊為孝子。太子乃 稱:“詩曰:‘鳳凰于飛,噦噦其羽,亦集爰止,藹藹王多吉士,維君子 使,媚于天子。’舍人之謂也。” 楚庄王欲伐晉,使豚尹觀焉。反曰:“不可伐也。其憂在上;其樂在 下。且賢臣在焉,曰沈駒。”明年,又使豚尹觀,反曰:“可矣。初之賢 人死矣。諂諛多在君之廬者,其君好樂而無禮;其下危處以怨上。上下离 心,興師伐之,其民必反。”庄王從之,果如其言矣。 梁王贅其群臣而議其過,任座進諫曰:坏君國廣以大,民堅而眾,國 中無賢人辯士,奈何?”王曰:“寡人國小以狹,民弱臣少,寡人獨治之 ,安所用賢人辯士乎?”任座曰:“不然,昔者齊無故起兵攻魯,魯君患 之,召其相曰:‘為之奈何?’相對曰:‘夫柳下惠少好學,長而嘉智, 主君試召使于齊。’魯君曰:‘吾千乘之主也,身自使于齊,齊不听。夫 柳下惠特布衣韋帶之士也,使之又何益乎?’相對曰:‘臣聞之,乞火不 得不望其炮矣。今使柳下惠于齊,縱不解于齊兵,終不愈益攻于魯矣。’ 魯君乃曰:‘然乎?’相即使人召柳下惠來。入門,衣不趨。魯君避席而 立,曰:‘寡人所謂飢而求黍稷,渴而穿井者,未嘗能以觀喜見子。今國 事急,百姓恐懼,愿借子大夫使齊。’柳下惠曰:‘諾。’乃東見齊侯。 齊侯曰:‘魯君將懼乎?’柳下惠曰:‘臣君不懼。’齊侯忿然怒曰:‘ 吾望而魯城,芒若類失亡國,百姓發屋伐木以救城郭,吾視若魯君類吾國 。子曰不懼,何也?’柳下惠曰:‘臣之君所以不懼者,以其先人出周, 封于魯,君之先君亦出周,封于齊,相与出周南門,刳羊而約曰:“自后 子孫敢有相攻者,令其罪若此刳羊矣。”臣之君固以刳羊不懼矣,不然, 百姓非不急也。’齊侯乃解兵三百里。夫柳下惠特布衣韋帶之士,至解齊 ,釋魯之難,奈何無賢士圣人乎?” 陸賈從高祖定天下,名為有口辯士,居左右,常使諸侯,及高祖時, 中國初定,尉佗平南越,因王之,高祖使陸賈賜尉佗印,為南越王。陸生 至,尉佗椎結箕踞見陸生。陸生因說佗曰:“足下中國人,親戚昆弟墳墓 在真定。今足下棄反天性,捐冠帶,欲以區區之越,与天子抗衡為敵國, 禍且及身矣。且夫秦失其政,諸侯豪杰并起,惟漢王先入關,据咸陽,項 籍倍約,自立為西楚霸王,諸侯皆屬,可謂至強。然漢王起巴蜀,鞭笞天 下,劫諸侯,遂誅項羽,滅之。五年之間,海內平定,此非人力,天之所 建也。天子聞君王王南越,不助天下誅暴逆,將相欲移兵而誅王,天子怜 百姓新勞苦,且休之,遣臣授君王印,剖符通使,君王宜郊迎,北面稱臣 ,乃欲以新造未集之越,屈強于此,漢誠聞之,掘燒君王先人冢墓,夷种 宗族,使一偏將將十万眾臨越,越則殺王以偕,如反复手耳。”于是尉佗 乃蹶然起坐,謝陸生曰:“居蠻夷中久,殊失禮義。”因問陸生曰:“我 孰与蕭何、曹參、韓信賢?”陸生曰:“王似賢。”复問:“我孰与皇帝 賢?”陸生曰:“皇帝起丰沛,討暴秦,誅強楚,為天下興利除害,繼五 帝三王之業,統理中國,中國之以億計,地方万里,居天下之膏腴,人眾 車輿,万物殷富,政由一家,自天地剖判,未嘗有也。今王眾不過數十万 ,皆蠻夷,菘山海之間,譬若漢一郡,何可乃比于漢王?”尉佗大笑曰: “吾不起中國故王此,使我居中國,何遽不若漢。”乃大悅陸生,与留飲 數月。曰:“越中無足与語,至生來,令我日聞所不聞。”賜陸生橐中裝 ,直千金,佗送亦千金。陸生拜尉佗為南越王,令稱臣,奉漢約。歸報, 高祖大悅,拜為太中大夫。 晉楚之君相与為好會于宛丘之上。宋使人往之。晉、楚大夫曰:“趣 以見天子禮見于吾君,我為見子焉。”使者曰:“冠雖弊,宜加其上;履 雖新,宜居其下;周室雖微,諸侯未之能易也。師升宋城,猶不更臣之服 也。”揖而去之,諸大夫瞿然,遂以諸侯之禮見之。 越使諸發執一枝梅遺梁王,梁王之臣曰“韓子”,顧謂左右曰:“惡 有以一枝梅,以遺列國之君者乎?請為二三日慚之。”出謂諸發曰:“大 王有命,客冠則以禮見,不冠則否。”諸發曰:“彼越亦天子之封也。不 得冀、兗之州,乃處海垂之際,屏外蕃以為居,而蛟龍又与我爭焉。是以 剪發文身,爛然成章以像龍子者,將避水神也。今大國其命冠則見以禮, 不冠則否。假令大國之使,時過弊邑,弊邑之君亦有命矣。曰:‘客必剪 發文身,然后見之。’于大國何如?意而安之,愿假冠以見,意如不安, 愿無變國俗。”梁王聞之,披衣出,以見諸發。令逐韓子。詩曰:“維君 子使,媚于天子。”若此之謂也。 晏子使吳,吳王謂行人曰:“吾聞晏嬰蓋北方之辯于辭,習于禮者也 ,命儐者:客見則稱天子。”明日,晏子有事,行人曰:“天子請見。” 晏子?然者三,曰:“臣受命弊邑之君,將使于吳王之所,不佞而迷惑入 于天子之朝,敢問吳王惡乎存?”然后吳王曰:“夫差請見。”見以諸侯 之禮。 晏子使吳,吳王曰:“寡人得寄僻陋蠻夷之鄉,希見教君子之行,請 私而毋為罪!”晏子然避位矣。王曰:“吾聞齊君蓋賊以慢,野以暴,吾 子容焉,何甚也?”晏子逡巡而對曰:“臣聞之,微事不通,事不能者必 勞;大事不得,小事不為者必貧;大者不能致人,小者不能至人之門者必 困,此臣之所以仕也。如臣豈能以道食人者哉?”晏子出。王笑曰:“今 日吾譏晏子也,猶裸而訾高橛者。” 景公使晏子使于楚。楚王進橘置削。晏子不剖而持礎踉唬骸伴俚比省 !標套對曰:“臣聞之,賜人主前者,瓜桃不削,橘柚不剖。今万乘無教 ,臣不敢剖,然臣非不知也。” 晏子將使荊,荊王聞之,謂左右曰:“晏子賢人也,今方來,欲辱之 ,何以也?”左右對曰:“為其來也,臣請縛一人過王而行。”于是荊王 与晏子立語。有縛一人,過王而行。王曰:“何為者也?”對曰:“齊人 也。”王曰:“何坐?”曰:“坐盜。”王曰:“齊人固盜乎?”晏子反 顧之曰:“江南有橘,齊王使人取之而樹之于江北,生不為橘,乃為枳, 所以然者何?其土地使之然也。今齊人居齊不盜,來之荊而盜,得無土地 使之然乎?”荊王曰:“吾欲傷子而反自中也。” 晏子使楚。晏子短,楚人為小門于大門之側而延晏子。晏子不入,曰 :“使至狗國者從狗門入。今臣使楚,不當從此門。”儐者更從大門入見 楚王。王曰:“齊人耶?”晏子對曰:“齊之臨淄三百閭,張袂成帷,揮 汗成雨。比肩繼踵而在,何為無人?”王曰:“然則何為使子?”晏子對 曰:“齊命使各有所主。其賢者使賢主,不肖者使不肖主。嬰最不肖,故 宜使楚耳。” 秦、楚轂兵,秦王使人使楚,楚王使人戲之曰:“子來亦卜之乎?” 對曰:“然!”“卜之謂何?”對曰:“吉。”楚人曰:“噫!甚矣!子 之國無良龜也。王方殺子以舋鐘,其吉如何?”使者曰:“秦、楚轂兵, 吾王使我先窺我死而不還,則吾王知警戒,整齊兵以備楚,是吾所謂吉也 。且使死者而無知也,又何舋于鐘,死者而有知也,吾豈錯秦相楚哉?我 將使楚之鐘鼓無聲,鐘鼓無聲則將無以整齊其士卒而理君軍。夫殺人之使 ,絕人之謀,非古之通議也。子大夫試熟計之。”使者以報楚王。楚王赦 之。此之謂“造命”。 楚使使聘于齊,齊王饗之梧宮。使者曰:“大哉梧乎!”王曰:“江 海之魚吞舟,大國之樹必巨,使何怪焉!”使者曰:“昔燕攻齊,遵雒路 ,渡濟橋,焚雍門,擊齊左而虛其右,王絕頸而死于杜山;公孫差格死于 龍門,飲馬乎淄、澠,定獲乎琅邪,王与太后奔于莒,逃于城陽之山,當 此之時,則梧之大何如乎?”王曰:“陳先生對之。”陳子曰:“臣不如 刁勃。”王曰:“刁先生應之。”刁勃曰:“使者問梧之年耶?昔者荊平 王為無道,加諸申氏,殺子胥父与及兄。子胥被發乞食于吳。闔廬以為將 相。三年,將吳兵复讎乎楚,戰胜乎柏舉,級頭百万,囊瓦奔鄭,王保于 隨。引師入郢,軍云行乎郢之都。子胥親射宮門,掘迨遄笞其墳,數其罪 。曰:‘吾先人無罪而子殺之。’士卒人加百焉,然后止。當若此時,梧 可以為其矣。” 蔡使師強、王堅使于楚。楚王聞之,曰:“人名多章章者,獨為師強 王堅乎?”趣見之,無以次,視其人狀,疑其名而丑其聲,又惡其形。楚 王大怒曰:“今蔡無人乎?國可伐也。有人不遣乎?國可伐也。端以此誡 寡人乎?國可伐也。”故發二使,見三謀伐者蔡也。 趙簡子將襲衛,使史黯往視之,期以一月六日而后反。簡子曰:“何 其久也?”黯曰:“謀利而得害,由不察也。今蘧伯玉為相,史佐焉,孔 子為客,子貢使令于君前甚听。易曰:‘渙其群,元吉。’渙者賢也,群 者象也,元者吉之始也。渙其群,元吉者,其佐多賢矣。”簡子按兵而不 動耳。 魏文侯使舍人毋擇,獻鵠于齊侯。毋擇行道失之。徒獻空籠,見齊侯 曰:“寡君使臣毋擇獻鵠,道飢渴,臣出而飲食之,而鵠飛衝天,遂不复 反。念思非無錢以買鵠也,惡有為其君使,輕易其弊者乎?念思非不能拔 劍刎頭,腐肉暴骨于中野也,為吾君貴鵠而賤士也。念思非敢走陳、蔡之 間也,惡絕兩君之使,故不敢愛身逃死,來獻空籠,唯主君斧質之誅。” 齊侯大悅曰:“寡人今者得茲言,三賢于鵠遠矣。寡人有都郊地百里,愿 獻于大夫以為湯沐邑。”毋擇對曰:“惡有為其君使而輕易其弊,而利諸 *** END OF THE PROJECT GUTENBERG EBOOK 說苑, VOLUME 9-12 *** Updated editions will replace the previous one—the old editions will be renamed. 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