《呂氏春秋》有始覽原(yuan)文

　　《呂氏春(chun)秋》作(zuo)為十二紀、八覽、六論，注重博采(cai)眾家(jia)學說，以道家(jia)思(si)想為主體兼采(cai)陰(yin)陽(yang)、儒(ru)墨、名法、兵農(nong)諸家(jia)學說而貫通完成的(de)一部著作(zuo)，以下是小編整(zheng)理(li)的(de)《呂氏春(chun)秋》有(you)始(shi)覽原文，希望(wang)對(dui)大(da)家(jia)有(you)所幫助。

　　【有始】

　　一(yi)曰(yue)：天(tian)(tian)(tian)(tian)(tian)(tian)地(di)有(you)始，天(tian)(tian)(tian)(tian)(tian)(tian)微以成，地(di)塞(sai)以形(xing)，天(tian)(tian)(tian)(tian)(tian)(tian)地(di)合(he)和(he)，生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)大經也(ye)(ye)(ye)。以寒暑日月晝(zhou)夜知(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)，以殊形(xing)殊能異宜說之(zhi)(zhi)(zhi)(zhi)。夫物(wu)合(he)而(er)(er)成，離而(er)(er)生(sheng)(sheng)。知(zhi)(zhi)合(he)知(zhi)(zhi)成，知(zhi)(zhi)離知(zhi)(zhi)生(sheng)(sheng)，則天(tian)(tian)(tian)(tian)(tian)(tian)地(di)平矣。平也(ye)(ye)(ye)者，皆當(dang)察其(qi)情(qing)，處其(qi)形(xing)。天(tian)(tian)(tian)(tian)(tian)(tian)有(you)九(jiu)(jiu)(jiu)(jiu)野，地(di)有(you)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)，土有(you)九(jiu)(jiu)(jiu)(jiu)山，山有(you)九(jiu)(jiu)(jiu)(jiu)塞(sai)，澤有(you)九(jiu)(jiu)(jiu)(jiu)藪(sou)，風(feng)(feng)有(you)八(ba)(ba)等，水(shui)(shui)有(you)六川(chuan)。何(he)(he)謂(wei)九(jiu)(jiu)(jiu)(jiu)野？中(zhong)央曰(yue)鈞天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星角(jiao)、亢(kang)、氐；東(dong)方(fang)(fang)(fang)曰(yue)蒼(cang)天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星房、心、尾；東(dong)北(bei)(bei)(bei)曰(yue)變天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星箕(ji)、斗、牽牛；北(bei)(bei)(bei)方(fang)(fang)(fang)曰(yue)玄(xuan)天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星婺女、虛、危、營(ying)室；西(xi)(xi)北(bei)(bei)(bei)曰(yue)幽(you)天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星東(dong)壁(bi)、奎、婁(lou)；西(xi)(xi)方(fang)(fang)(fang)曰(yue)顥(hao)天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星胃，昴，畢；西(xi)(xi)南曰(yue)朱天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星觜巂(sui)、參(can)、東(dong)井；南方(fang)(fang)(fang)曰(yue)炎天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星輿鬼、柳、七星；東(dong)南曰(yue)陽(yang)天(tian)(tian)(tian)(tian)(tian)(tian)，其(qi)星張、翼、軫。何(he)(he)謂(wei)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)？河、漢之(zhi)(zhi)(zhi)(zhi)間(jian)為(wei)豫州(zhou)(zhou)(zhou)，周也(ye)(ye)(ye)；兩河之(zhi)(zhi)(zhi)(zhi)間(jian)為(wei)冀(ji)州(zhou)(zhou)(zhou)，晉(jin)也(ye)(ye)(ye)；河、濟之(zhi)(zhi)(zhi)(zhi)閑為(wei)兗州(zhou)(zhou)(zhou)，衛(wei)也(ye)(ye)(ye)；東(dong)方(fang)(fang)(fang)為(wei)青(qing)州(zhou)(zhou)(zhou)，齊(qi)(qi)也(ye)(ye)(ye)；泗上為(wei)徐州(zhou)(zhou)(zhou)，魯(lu)也(ye)(ye)(ye)；東(dong)南為(wei)揚(yang)州(zhou)(zhou)(zhou)，越也(ye)(ye)(ye)；南方(fang)(fang)(fang)為(wei)荊州(zhou)(zhou)(zhou)，楚也(ye)(ye)(ye)；西(xi)(xi)方(fang)(fang)(fang)為(wei)雍(yong)州(zhou)(zhou)(zhou)，秦也(ye)(ye)(ye)；北(bei)(bei)(bei)方(fang)(fang)(fang)為(wei)幽(you)州(zhou)(zhou)(zhou)，燕也(ye)(ye)(ye)。何(he)(he)謂(wei)九(jiu)(jiu)(jiu)(jiu)山？會稽、太(tai)山、王屋、首(shou)山、太(tai)華(hua)(hua)、岐(qi)山、太(tai)行(xing)(xing)、羊(yang)腸、孟門。何(he)(he)謂(wei)九(jiu)(jiu)(jiu)(jiu)塞(sai)？大汾、冥厄、荊阮、方(fang)(fang)(fang)城(cheng)、殽、井陘、令疵、句注、居庸。何(he)(he)謂(wei)九(jiu)(jiu)(jiu)(jiu)藪(sou)？吳之(zhi)(zhi)(zhi)(zhi)具(ju)區，楚之(zhi)(zhi)(zhi)(zhi)云夢，秦之(zhi)(zhi)(zhi)(zhi)陽(yang)華(hua)(hua)，晉(jin)之(zhi)(zhi)(zhi)(zhi)大陸(lu)，梁之(zhi)(zhi)(zhi)(zhi)圃田，宋之(zhi)(zhi)(zhi)(zhi)孟諸，齊(qi)(qi)之(zhi)(zhi)(zhi)(zhi)海隅，趙之(zhi)(zhi)(zhi)(zhi)鉅鹿，燕之(zhi)(zhi)(zhi)(zhi)大昭。何(he)(he)謂(wei)八(ba)(ba)風(feng)(feng)？東(dong)北(bei)(bei)(bei)曰(yue)炎風(feng)(feng)，東(dong)方(fang)(fang)(fang)曰(yue)滔風(feng)(feng)，東(dong)南曰(yue)熏風(feng)(feng)，南方(fang)(fang)(fang)曰(yue)巨(ju)風(feng)(feng)，西(xi)(xi)南曰(yue)凄(qi)風(feng)(feng)，西(xi)(xi)方(fang)(fang)(fang)曰(yue)飂(liao)風(feng)(feng)，西(xi)(xi)北(bei)(bei)(bei)曰(yue)厲(li)風(feng)(feng)，北(bei)(bei)(bei)方(fang)(fang)(fang)曰(yue)寒風(feng)(feng)。何(he)(he)謂(wei)六川(chuan)？河水(shui)(shui)、赤水(shui)(shui)、遼(liao)水(shui)(shui)、黑水(shui)(shui)、江水(shui)(shui)、淮水(shui)(shui)。凡四(si)海之(zhi)(zhi)(zhi)(zhi)內(nei)(nei)，東(dong)西(xi)(xi)二(er)萬(wan)(wan)(wan)八(ba)(ba)千(qian)(qian)里(li)(li)，南北(bei)(bei)(bei)二(er)萬(wan)(wan)(wan)六千(qian)(qian)里(li)(li)。水(shui)(shui)道(dao)八(ba)(ba)千(qian)(qian)里(li)(li)，受水(shui)(shui)者亦八(ba)(ba)千(qian)(qian)里(li)(li)。通谷(gu)六，名川(chuan)六百，陸(lu)注三千(qian)(qian)，小水(shui)(shui)萬(wan)(wan)(wan)數。凡四(si)極(ji)(ji)之(zhi)(zhi)(zhi)(zhi)內(nei)(nei)，東(dong)西(xi)(xi)五億(yi)有(you)九(jiu)(jiu)(jiu)(jiu)萬(wan)(wan)(wan)七千(qian)(qian)里(li)(li)，南北(bei)(bei)(bei)亦五億(yi)有(you)九(jiu)(jiu)(jiu)(jiu)萬(wan)(wan)(wan)七千(qian)(qian)里(li)(li)。極(ji)(ji)星與天(tian)(tian)(tian)(tian)(tian)(tian)俱游，而(er)(er)天(tian)(tian)(tian)(tian)(tian)(tian)樞不移。冬至日行(xing)(xing)遠道(dao)，周行(xing)(xing)四(si)極(ji)(ji)，命曰(yue)玄(xuan)明。夏至日行(xing)(xing)近道(dao)，乃參(can)于上。當(dang)樞之(zhi)(zhi)(zhi)(zhi)下無晝(zhou)夜。白民之(zhi)(zhi)(zhi)(zhi)南，建木(mu)之(zhi)(zhi)(zhi)(zhi)下，日中(zhong)無影，呼而(er)(er)無響(xiang)，蓋天(tian)(tian)(tian)(tian)(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)中(zhong)也(ye)(ye)(ye)。天(tian)(tian)(tian)(tian)(tian)(tian)地(di)萬(wan)(wan)(wan)物(wu)，一(yi)人之(zhi)(zhi)(zhi)(zhi)身也(ye)(ye)(ye)，此之(zhi)(zhi)(zhi)(zhi)謂(wei)大同。眾耳目鼻口也(ye)(ye)(ye)，眾五谷(gu)寒暑也(ye)(ye)(ye)，此之(zhi)(zhi)(zhi)(zhi)謂(wei)眾異。則萬(wan)(wan)(wan)物(wu)備也(ye)(ye)(ye)。天(tian)(tian)(tian)(tian)(tian)(tian)斟萬(wan)(wan)(wan)物(wu)，圣人覽焉(yan)，以觀其(qi)類(lei)。解在乎天(tian)(tian)(tian)(tian)(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)所以形(xing)，雷電之(zhi)(zhi)(zhi)(zhi)所以生(sheng)(sheng)，陰陽(yang)材(cai)物(wu)之(zhi)(zhi)(zhi)(zhi)精，人民禽(qin)獸(shou)之(zhi)(zhi)(zhi)(zhi)所安平。

　　【應同】

　　二曰(yue)：凡帝(di)王者(zhe)(zhe)(zhe)之(zhi)將(jiang)興也(ye)，天必先見(jian)祥乎下民。黃帝(di)之(zhi)時(shi)，天先見(jian)大(da)螾大(da)螻。黃帝(di)曰(yue)：“土氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)。”土氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)，故(gu)其(qi)(qi)色(se)尚(shang)(shang)(shang)黃，其(qi)(qi)事(shi)則(ze)(ze)(ze)(ze)土。及禹之(zhi)時(shi)，天先見(jian)草木秋冬不(bu)(bu)(bu)殺。禹曰(yue)：“木氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)。”木氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)，故(gu)其(qi)(qi)色(se)尚(shang)(shang)(shang)青，其(qi)(qi)事(shi)則(ze)(ze)(ze)(ze)木。及湯之(zhi)時(shi)，天先見(jian)金刃生於(wu)(wu)(wu)水(shui)。湯曰(yue)：“金氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)。”金氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)，故(gu)其(qi)(qi)色(se)尚(shang)(shang)(shang)白，其(qi)(qi)事(shi)則(ze)(ze)(ze)(ze)金。及文王之(zhi)時(shi)，天先見(jian)火赤(chi)烏銜丹書集于周社(she)。文王曰(yue)：“火氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)。”火氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)，故(gu)其(qi)(qi)色(se)尚(shang)(shang)(shang)赤(chi)，其(qi)(qi)事(shi)則(ze)(ze)(ze)(ze)火。代火者(zhe)(zhe)(zhe)必將(jiang)水(shui)，天且先見(jian)水(shui)氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)。水(shui)氣(qi)(qi)(qi)(qi)勝(sheng)(sheng)(sheng)，故(gu)其(qi)(qi)色(se)尚(shang)(shang)(shang)黑，其(qi)(qi)事(shi)則(ze)(ze)(ze)(ze)水(shui)。水(shui)氣(qi)(qi)(qi)(qi)至而(er)(er)(er)不(bu)(bu)(bu)知數備(bei)，將(jiang)徙于土。天為(wei)者(zhe)(zhe)(zhe)時(shi)，而(er)(er)(er)不(bu)(bu)(bu)助農(nong)於(wu)(wu)(wu)下。類(lei)固相召，氣(qi)(qi)(qi)(qi)同(tong)(tong)(tong)(tong)(tong)則(ze)(ze)(ze)(ze)合(he)，聲(sheng)比則(ze)(ze)(ze)(ze)應。鼓宮而(er)(er)(er)宮動，鼓角(jiao)而(er)(er)(er)角(jiao)動。平(ping)地注水(shui)，水(shui)流濕；均(jun)薪(xin)施火，火就燥；山云草莽(mang)，水(shui)云魚(yu)鱗，旱云煙火，雨(yu)云水(shui)波，無(wu)不(bu)(bu)(bu)皆(jie)類(lei)其(qi)(qi)所(suo)生以(yi)(yi)(yi)(yi)示人(ren)(ren)。故(gu)以(yi)(yi)(yi)(yi)龍致雨(yu)，以(yi)(yi)(yi)(yi)形(xing)逐影。師(shi)之(zhi)所(suo)處，必生棘楚。禍(huo)福之(zhi)所(suo)自來(lai)，眾人(ren)(ren)以(yi)(yi)(yi)(yi)為(wei)命(ming)，安知其(qi)(qi)所(suo)。夫覆(fu)巢毀卵，則(ze)(ze)(ze)(ze)鳳(feng)凰不(bu)(bu)(bu)至；刳獸食胎，則(ze)(ze)(ze)(ze)麒麟不(bu)(bu)(bu)來(lai)；干澤涸漁，則(ze)(ze)(ze)(ze)龜龍不(bu)(bu)(bu)往(wang)。物之(zhi)從同(tong)(tong)(tong)(tong)(tong)，不(bu)(bu)(bu)可為(wei)記。子(zi)不(bu)(bu)(bu)遮(zhe)乎親，臣(chen)不(bu)(bu)(bu)遮(zhe)乎君。君同(tong)(tong)(tong)(tong)(tong)則(ze)(ze)(ze)(ze)來(lai)，異則(ze)(ze)(ze)(ze)去。故(gu)君雖尊，以(yi)(yi)(yi)(yi)白為(wei)黑，臣(chen)不(bu)(bu)(bu)能(neng)聽；父雖親，以(yi)(yi)(yi)(yi)黑為(wei)白，子(zi)不(bu)(bu)(bu)能(neng)從。黃帝(di)曰(yue)：“芒(mang)(mang)芒(mang)(mang)昧(mei)昧(mei)，因天之(zhi)威(wei)，與元同(tong)(tong)(tong)(tong)(tong)氣(qi)(qi)(qi)(qi)。”故(gu)曰(yue)同(tong)(tong)(tong)(tong)(tong)氣(qi)(qi)(qi)(qi)賢(xian)(xian)於(wu)(wu)(wu)同(tong)(tong)(tong)(tong)(tong)義(yi)(yi)，同(tong)(tong)(tong)(tong)(tong)義(yi)(yi)賢(xian)(xian)於(wu)(wu)(wu)同(tong)(tong)(tong)(tong)(tong)力(li)，同(tong)(tong)(tong)(tong)(tong)力(li)賢(xian)(xian)於(wu)(wu)(wu)同(tong)(tong)(tong)(tong)(tong)居，同(tong)(tong)(tong)(tong)(tong)居賢(xian)(xian)於(wu)(wu)(wu)同(tong)(tong)(tong)(tong)(tong)名。帝(di)者(zhe)(zhe)(zhe)同(tong)(tong)(tong)(tong)(tong)氣(qi)(qi)(qi)(qi)，王者(zhe)(zhe)(zhe)同(tong)(tong)(tong)(tong)(tong)義(yi)(yi)，霸(ba)者(zhe)(zhe)(zhe)同(tong)(tong)(tong)(tong)(tong)力(li)，勤者(zhe)(zhe)(zhe)同(tong)(tong)(tong)(tong)(tong)居則(ze)(ze)(ze)(ze)薄矣(yi)(yi)，亡者(zhe)(zhe)(zhe)同(tong)(tong)(tong)(tong)(tong)名則(ze)(ze)(ze)(ze)觕矣(yi)(yi)。其(qi)(qi)智彌(mi)觕者(zhe)(zhe)(zhe)，其(qi)(qi)所(suo)同(tong)(tong)(tong)(tong)(tong)彌(mi)觕；其(qi)(qi)智彌(mi)精(jing)(jing)者(zhe)(zhe)(zhe)，其(qi)(qi)所(suo)同(tong)(tong)(tong)(tong)(tong)彌(mi)精(jing)(jing)。故(gu)凡用意(yi)不(bu)(bu)(bu)可不(bu)(bu)(bu)精(jing)(jing)。夫精(jing)(jing)，五帝(di)三王之(zhi)所(suo)以(yi)(yi)(yi)(yi)成也(ye)。成齊類(lei)同(tong)(tong)(tong)(tong)(tong)皆(jie)有合(he)，故(gu)堯(yao)為(wei)善(shan)而(er)(er)(er)眾善(shan)至，桀為(wei)非而(er)(er)(er)眾非來(lai)。《商箴(zhen)》云：“天降災布(bu)祥，并(bing)有其(qi)(qi)職。”以(yi)(yi)(yi)(yi)言禍(huo)福人(ren)(ren)或(huo)召之(zhi)也(ye)。故(gu)國(guo)亂非獨亂也(ye)，又必召寇。獨亂未(wei)必亡也(ye)，召寇則(ze)(ze)(ze)(ze)無(wu)以(yi)(yi)(yi)(yi)存矣(yi)(yi)。凡兵之(zhi)用也(ye)，用於(wu)(wu)(wu)利，用於(wu)(wu)(wu)義(yi)(yi)。攻(gong)(gong)(gong)亂則(ze)(ze)(ze)(ze)脆(cui)，脆(cui)則(ze)(ze)(ze)(ze)攻(gong)(gong)(gong)者(zhe)(zhe)(zhe)利；攻(gong)(gong)(gong)亂則(ze)(ze)(ze)(ze)義(yi)(yi)，義(yi)(yi)則(ze)(ze)(ze)(ze)攻(gong)(gong)(gong)者(zhe)(zhe)(zhe)榮。榮且利，中主猶且為(wei)之(zhi)，況於(wu)(wu)(wu)賢(xian)(xian)主乎？故(gu)割地寶器，卑辭屈(qu)服，不(bu)(bu)(bu)足以(yi)(yi)(yi)(yi)止攻(gong)(gong)(gong)，惟治為(wei)足。治則(ze)(ze)(ze)(ze)為(wei)利者(zhe)(zhe)(zhe)不(bu)(bu)(bu)攻(gong)(gong)(gong)矣(yi)(yi)，為(wei)名者(zhe)(zhe)(zhe)不(bu)(bu)(bu)伐矣(yi)(yi)。凡人(ren)(ren)之(zhi)攻(gong)(gong)(gong)伐也(ye)，非為(wei)利則(ze)(ze)(ze)(ze)因為(wei)名也(ye)。名實(shi)不(bu)(bu)(bu)得，國(guo)雖強大(da)者(zhe)(zhe)(zhe)，曷為(wei)攻(gong)(gong)(gong)矣(yi)(yi)？解在乎史墨來(lai)而(er)(er)(er)輟不(bu)(bu)(bu)襲衛，趙(zhao)簡子(zi)可謂知動靜矣(yi)(yi)！

　　【去尤】

　　三曰(yue)：世(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)聽者(zhe)(zhe)(zhe)(zhe)(zhe)，多(duo)有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)尢。多(duo)有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)尢，則(ze)聽必(bi)悖矣(yi)(yi)。所(suo)(suo)(suo)(suo)以(yi)(yi)尤(you)者(zhe)(zhe)(zhe)(zhe)(zhe)多(duo)故(gu)，其(qi)(qi)(qi)要必(bi)因(yin)人所(suo)(suo)(suo)(suo)喜(xi)，與因(yin)人所(suo)(suo)(suo)(suo)惡(e)(e)。東面望者(zhe)(zhe)(zhe)(zhe)(zhe)不見西墻，南鄉(xiang)視者(zhe)(zhe)(zhe)(zhe)(zhe)不睹北方，意有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)在也(ye)(ye)(ye)。人有(you)(you)(you)(you)(you)(you)亡鈇(fu)者(zhe)(zhe)(zhe)(zhe)(zhe)，意其(qi)(qi)(qi)鄰(lin)(lin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)(zi)。視其(qi)(qi)(qi)行步，竊(qie)鈇(fu)也(ye)(ye)(ye)；顏(yan)色，竊(qie)鈇(fu)也(ye)(ye)(ye)；言語，竊(qie)鈇(fu)也(ye)(ye)(ye)；動作態(tai)度，無為(wei)(wei)(wei)(wei)而(er)(er)不竊(qie)鈇(fu)也(ye)(ye)(ye)。抇其(qi)(qi)(qi)谷而(er)(er)得其(qi)(qi)(qi)鈇(fu)，他日，復見其(qi)(qi)(qi)鄰(lin)(lin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)(zi)，動作態(tai)度，無似竊(qie)鈇(fu)者(zhe)(zhe)(zhe)(zhe)(zhe)。其(qi)(qi)(qi)鄰(lin)(lin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)(zi)非(fei)變(bian)也(ye)(ye)(ye)，己則(ze)變(bian)矣(yi)(yi)。變(bian)也(ye)(ye)(ye)者(zhe)(zhe)(zhe)(zhe)(zhe)無他，有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)尢也(ye)(ye)(ye)。邾(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)故(gu)法(fa)，為(wei)(wei)(wei)(wei)甲裳以(yi)(yi)帛。公息(xi)忌(ji)(ji)謂邾(zhu)君(jun)曰(yue)：“不若以(yi)(yi)組(zu)(zu)。凡甲之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)(suo)以(yi)(yi)為(wei)(wei)(wei)(wei)固者(zhe)(zhe)(zhe)(zhe)(zhe)，以(yi)(yi)滿(man)竅(qiao)(qiao)(qiao)也(ye)(ye)(ye)。今竅(qiao)(qiao)(qiao)滿(man)矣(yi)(yi)，而(er)(er)任力者(zhe)(zhe)(zhe)(zhe)(zhe)半(ban)耳(er)。且組(zu)(zu)則(ze)不然(ran)，竅(qiao)(qiao)(qiao)滿(man)則(ze)盡任力矣(yi)(yi)。”邾(zhu)君(jun)以(yi)(yi)為(wei)(wei)(wei)(wei)然(ran)，曰(yue)： “將何(he)(he)所(suo)(suo)(suo)(suo)以(yi)(yi)得組(zu)(zu)也(ye)(ye)(ye)？”公息(xi)忌(ji)(ji)對曰(yue)：“上用(yong)(yong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)民(min)為(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矣(yi)(yi)。”邾(zhu)君(jun)曰(yue)：“善。” 下(xia)(xia)令(ling)，令(ling)官(guan)為(wei)(wei)(wei)(wei)甲必(bi)以(yi)(yi)組(zu)(zu)。公息(xi)忌(ji)(ji)知(zhi)(zhi)說之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行也(ye)(ye)(ye)，因(yin)令(ling)其(qi)(qi)(qi)家(jia)皆(jie)為(wei)(wei)(wei)(wei)組(zu)(zu)。人有(you)(you)(you)(you)(you)(you)傷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe)曰(yue)： “公息(xi)忌(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)(suo)以(yi)(yi)欲用(yong)(yong)組(zu)(zu)者(zhe)(zhe)(zhe)(zhe)(zhe)，其(qi)(qi)(qi)家(jia)多(duo)為(wei)(wei)(wei)(wei)組(zu)(zu)也(ye)(ye)(ye)。”邾(zhu)君(jun)不說，於是復下(xia)(xia)令(ling)，令(ling)官(guan)為(wei)(wei)(wei)(wei)甲無以(yi)(yi)組(zu)(zu)。此邾(zhu)君(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)尢也(ye)(ye)(ye)。為(wei)(wei)(wei)(wei)甲以(yi)(yi)組(zu)(zu)而(er)(er)便，公息(xi)忌(ji)(ji)雖多(duo)為(wei)(wei)(wei)(wei)組(zu)(zu)，何(he)(he)傷也(ye)(ye)(ye)？以(yi)(yi)組(zu)(zu)不便，公息(xi)忌(ji)(ji)雖無為(wei)(wei)(wei)(wei)組(zu)(zu)，亦何(he)(he)益也(ye)(ye)(ye)？為(wei)(wei)(wei)(wei)組(zu)(zu)與不為(wei)(wei)(wei)(wei)組(zu)(zu)，不足以(yi)(yi)累公息(xi)忌(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)說，用(yong)(yong)組(zu)(zu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心，不可(ke)(ke)不察也(ye)(ye)(ye)。魯(lu)有(you)(you)(you)(you)(you)(you)惡(e)(e)者(zhe)(zhe)(zhe)(zhe)(zhe)，其(qi)(qi)(qi)父出(chu)而(er)(er)見商咄(duo)，反而(er)(er)告其(qi)(qi)(qi)鄰(lin)(lin)曰(yue)：“商咄(duo)不若吾子(zi)(zi)(zi)矣(yi)(yi)。”且其(qi)(qi)(qi)子(zi)(zi)(zi)至(zhi)惡(e)(e)也(ye)(ye)(ye)，商咄(duo)至(zhi)美也(ye)(ye)(ye)。彼(bi)以(yi)(yi)至(zhi)美不如至(zhi)惡(e)(e)，尢乎愛也(ye)(ye)(ye)。故(gu)知(zhi)(zhi)美之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)惡(e)(e)，知(zhi)(zhi)惡(e)(e)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)美，然(ran)後能(neng)知(zhi)(zhi)美惡(e)(e)矣(yi)(yi)。《莊子(zi)(zi)(zi)》曰(yue)：“以(yi)(yi)瓦(wa)殶者(zhe)(zhe)(zhe)(zhe)(zhe)翔，以(yi)(yi)鉤殶者(zhe)(zhe)(zhe)(zhe)(zhe)戰，以(yi)(yi)黃(huang)金(jin)殶者(zhe)(zhe)(zhe)(zhe)(zhe)殆。其(qi)(qi)(qi)祥一也(ye)(ye)(ye)，而(er)(er)有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)殆者(zhe)(zhe)(zhe)(zhe)(zhe)，必(bi)外(wai)有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)重(zhong)者(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)。外(wai)有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)重(zhong)者(zhe)(zhe)(zhe)(zhe)(zhe)泄，蓋內掘。”魯(lu)人可(ke)(ke)謂外(wai)有(you)(you)(you)(you)(you)(you)重(zhong)矣(yi)(yi)。解在乎齊人之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)欲得金(jin)也(ye)(ye)(ye)，及秦墨者(zhe)(zhe)(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)相妒(du)也(ye)(ye)(ye)，皆(jie)有(you)(you)(you)(you)(you)(you)所(suo)(suo)(suo)(suo)乎尤(you)也(ye)(ye)(ye)。老聃(dan)則(ze)得之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矣(yi)(yi)，若植木(mu)而(er)(er)立乎獨(du)，必(bi)不合於俗，則(ze)何(he)(he)可(ke)(ke)擴矣(yi)(yi)。

　　【聽言】

　　四(si)曰(yue)：聽言不(bu)(bu)可(ke)不(bu)(bu)察，不(bu)(bu)察則(ze)(ze)善(shan)(shan)(shan)(shan)不(bu)(bu)善(shan)(shan)(shan)(shan)不(bu)(bu)分(fen)。善(shan)(shan)(shan)(shan)不(bu)(bu)善(shan)(shan)(shan)(shan)不(bu)(bu)分(fen)，亂莫大(da)(da)(da)焉。三代分(fen)善(shan)(shan)(shan)(shan)不(bu)(bu)善(shan)(shan)(shan)(shan)，故王(wang)(wang)。今天下(xia)彌衰，圣(sheng)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)廢絕。世(shi)主多(duo)盛其(qi)(qi)(qi)(qi)(qi)歡樂(le)，大(da)(da)(da)其(qi)(qi)(qi)(qi)(qi)鐘鼓，侈其(qi)(qi)(qi)(qi)(qi)臺(tai)榭苑囿，以奪人財；輕用民死，以行其(qi)(qi)(qi)(qi)(qi)忿。老弱凍餒，夭瘠壯狡，汔盡窮屈，加以死虜。攻無罪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)國以索(suo)地，誅不(bu)(bu)辜(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)民以求利，而(er)欲(yu)(yu)宗廟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)安也(ye)(ye)(ye)，社稷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)危(wei)也(ye)(ye)(ye)，不(bu)(bu)亦難(nan)乎(hu)？今人曰(yue)：“某氏多(duo)貨，其(qi)(qi)(qi)(qi)(qi)室培濕，守(shou)狗死，其(qi)(qi)(qi)(qi)(qi)勢可(ke)穴也(ye)(ye)(ye)。”則(ze)(ze)必非(fei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矣(yi)(yi)(yi)。曰(yue)：“某國饑，其(qi)(qi)(qi)(qi)(qi)城郭(guo)庳，其(qi)(qi)(qi)(qi)(qi)守(shou)具寡，可(ke)襲而(er)篡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”則(ze)(ze)不(bu)(bu)非(fei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。乃不(bu)(bu)知(zhi)(zhi)類(lei)矣(yi)(yi)(yi)。《周書》曰(yue)：“往者(zhe)(zhe)(zhe)(zhe)不(bu)(bu)可(ke)及，來者(zhe)(zhe)(zhe)(zhe)不(bu)(bu)可(ke)待，賢(xian)明其(qi)(qi)(qi)(qi)(qi)世(shi)，謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)天子。” 故當(dang)今之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)，有(you)能分(fen)善(shan)(shan)(shan)(shan)不(bu)(bu)善(shan)(shan)(shan)(shan)者(zhe)(zhe)(zhe)(zhe)，其(qi)(qi)(qi)(qi)(qi)王(wang)(wang)不(bu)(bu)難(nan)矣(yi)(yi)(yi)。善(shan)(shan)(shan)(shan)不(bu)(bu)善(shan)(shan)(shan)(shan)本於(wu)(wu)(wu)義，不(bu)(bu)於(wu)(wu)(wu)愛(ai)。愛(ai)利之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為道(dao)大(da)(da)(da)矣(yi)(yi)(yi)。夫流於(wu)(wu)(wu)海(hai)者(zhe)(zhe)(zhe)(zhe)，行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)旬月，見(jian)(jian)似人者(zhe)(zhe)(zhe)(zhe)而(er)喜矣(yi)(yi)(yi)。及其(qi)(qi)(qi)(qi)(qi)期年也(ye)(ye)(ye)，見(jian)(jian)其(qi)(qi)(qi)(qi)(qi)所(suo)嘗見(jian)(jian)物於(wu)(wu)(wu)中國者(zhe)(zhe)(zhe)(zhe)而(er)喜矣(yi)(yi)(yi)。夫去(qu)人滋久，而(er)思(si)人滋深歟(yu)！亂世(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)民，其(qi)(qi)(qi)(qi)(qi)去(qu)圣(sheng)王(wang)(wang)亦久矣(yi)(yi)(yi)。其(qi)(qi)(qi)(qi)(qi)愿見(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，日夜無間。故賢(xian)王(wang)(wang)秀士之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)欲(yu)(yu)憂黔首者(zhe)(zhe)(zhe)(zhe)，不(bu)(bu)可(ke)不(bu)(bu)務也(ye)(ye)(ye)。功(gong)先名，事(shi)先功(gong)，言先事(shi)。不(bu)(bu)知(zhi)(zhi)事(shi)，惡能聽言？不(bu)(bu)知(zhi)(zhi)情(qing)，惡能當(dang)言？其(qi)(qi)(qi)(qi)(qi)與(yu)人谷言也(ye)(ye)(ye)，其(qi)(qi)(qi)(qi)(qi)有(you)辯乎(hu)，其(qi)(qi)(qi)(qi)(qi)無辯乎(hu)？造父(fu)始習(xi)於(wu)(wu)(wu)大(da)(da)(da)豆，蜂門始習(xi)於(wu)(wu)(wu)甘(gan)蠅(ying)，御(yu)大(da)(da)(da)豆，射甘(gan)蠅(ying)，而(er)不(bu)(bu)徙人以為性者(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)。不(bu)(bu)徙之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，所(suo)以致(zhi)遠(yuan)追(zhui)急(ji)也(ye)(ye)(ye)，所(suo)以除害禁暴也(ye)(ye)(ye)。凡(fan)人亦必有(you)所(suo)習(xi)其(qi)(qi)(qi)(qi)(qi)心，然(ran)後能聽說。不(bu)(bu)習(xi)其(qi)(qi)(qi)(qi)(qi)心，習(xi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)學問。不(bu)(bu)學而(er)能聽說者(zhe)(zhe)(zhe)(zhe)，古今無有(you)也(ye)(ye)(ye)。解在乎(hu)白(bai)圭之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)非(fei)惠子也(ye)(ye)(ye)，公孫(sun)龍(long)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)說燕昭王(wang)(wang)以偃兵及應空洛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)遇也(ye)(ye)(ye)，孔(kong)穿(chuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)議公孫(sun)龍(long)，翟翦之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)難(nan)惠子之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法(fa)。此四(si)士者(zhe)(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)議，皆多(duo)故矣(yi)(yi)(yi)，不(bu)(bu)可(ke)不(bu)(bu)獨論。

　　【謹聽】

　　五(wu)曰(yue)：昔者禹一(yi)(yi)沐(mu)而(er)(er)(er)三捉(zhuo)發(fa)，一(yi)(yi)食而(er)(er)(er)三起(qi)，以(yi)(yi)(yi)(yi)(yi)禮(li)有(you)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)(shi)，通乎(hu)(hu)己之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)足(zu)(zu)也(ye)(ye)(ye)。通乎(hu)(hu)己之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)足(zu)(zu)，則(ze)(ze)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)與(yu)物爭(zheng)矣(yi)。愉(yu)易平靜以(yi)(yi)(yi)(yi)(yi)待(dai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，使夫(fu)自(zi)(zi)(zi)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；因然而(er)(er)(er)然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，使夫(fu)自(zi)(zi)(zi)言之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。亡(wang)國之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)主(zhu)反(fan)此，乃自(zi)(zi)(zi)賢(xian)而(er)(er)(er)少人(ren)。少人(ren)則(ze)(ze)說者持容而(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)極，聽者自(zi)(zi)(zi)多而(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)(de)。雖(sui)有(you)天(tian)(tian)下(xia)(xia)，何(he)益焉？是(shi)乃冥(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)昭，亂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)定(ding)，毀之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)成(cheng)(cheng)，危之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)寧。故(gu)殷周以(yi)(yi)(yi)(yi)(yi)亡(wang)，比(bi)干以(yi)(yi)(yi)(yi)(yi)死(si)，悖而(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)足(zu)(zu)以(yi)(yi)(yi)(yi)(yi)舉(ju)。故(gu)人(ren)主(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)性，莫(mo)過(guo)(guo)乎(hu)(hu)所(suo)(suo)(suo)疑，而(er)(er)(er)過(guo)(guo)於(wu)其(qi)(qi)所(suo)(suo)(suo)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)疑；不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)過(guo)(guo)乎(hu)(hu)所(suo)(suo)(suo)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)過(guo)(guo)於(wu)其(qi)(qi)所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。故(gu)雖(sui)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)疑，雖(sui)已知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，必察之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)法，揆(kui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)量，驗之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)數。若(ruo)(ruo)此則(ze)(ze)是(shi)非(fei)無(wu)所(suo)(suo)(suo)失(shi)，而(er)(er)(er)舉(ju)措無(wu)所(suo)(suo)(suo)過(guo)(guo)矣(yi)。夫(fu)堯惡得(de)(de)賢(xian)天(tian)(tian)下(xia)(xia)而(er)(er)(er)試舜？舜惡得(de)(de)賢(xian)天(tian)(tian)下(xia)(xia)而(er)(er)(er)試禹？斷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)耳(er)而(er)(er)(er)已矣(yi)。耳(er)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)可(ke)(ke)以(yi)(yi)(yi)(yi)(yi)斷也(ye)(ye)(ye)，反(fan)性命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)情也(ye)(ye)(ye)。今(jin)夫(fu)惑者，非(fei)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)反(fan)性命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)情，其(qi)(qi)次非(fei)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)觀於(wu)五(wu)帝三王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)成(cheng)(cheng)也(ye)(ye)(ye)，則(ze)(ze)奚(xi)自(zi)(zi)(zi)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)世(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)可(ke)(ke)也(ye)(ye)(ye)？奚(xi)自(zi)(zi)(zi)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)身之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)逮也(ye)(ye)(ye)？太上(shang)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，其(qi)(qi)次知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)(ze)問(wen)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)能(neng)(neng)則(ze)(ze)學(xue)。《周箴》曰(yue)： “夫(fu)自(zi)(zi)(zi)念斯學(xue)，德未暮。”學(xue)賢(xian)問(wen)，三代(dai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)昌也(ye)(ye)(ye)。不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)自(zi)(zi)(zi)以(yi)(yi)(yi)(yi)(yi)為(wei)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，百禍(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宗也(ye)(ye)(ye)。名不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)徒立，功不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)自(zi)(zi)(zi)成(cheng)(cheng)，國不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)虛存，必有(you)賢(xian)者。賢(xian)者之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)，牟而(er)(er)(er)難知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，妙(miao)而(er)(er)(er)難見(jian)。故(gu)見(jian)賢(xian)者而(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)聳，則(ze)(ze)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)惕於(wu)心。不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)惕於(wu)心，則(ze)(ze)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)深。不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)深知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)賢(xian)者之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)言，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)祥莫(mo)大焉。主(zhu)賢(xian)世(shi)治，則(ze)(ze)賢(xian)者在(zai)上(shang)；主(zhu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)肖世(shi)亂，則(ze)(ze)賢(xian)者在(zai)下(xia)(xia)。今(jin)周室既滅，而(er)(er)(er)天(tian)(tian)子已絕。亂莫(mo)大於(wu)無(wu)天(tian)(tian)子。無(wu)天(tian)(tian)子，則(ze)(ze)強者勝弱，眾(zhong)者暴寡，以(yi)(yi)(yi)(yi)(yi)兵(bing)相殘(can)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)(de)休息(xi)。今(jin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)當之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矣(yi)。故(gu)當今(jin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)，求有(you)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)(shi)，則(ze)(ze)於(wu)四海之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)，山谷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)，僻遠幽閑(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)，若(ruo)(ruo)此則(ze)(ze)幸於(wu)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矣(yi)。得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，則(ze)(ze)何(he)欲(yu)而(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)(de)？何(he)為(wei)而(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)成(cheng)(cheng)？太公釣於(wu)滋(zi)泉，遭紂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)也(ye)(ye)(ye)，故(gu)文(wen)王(wang)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)王(wang)。文(wen)王(wang)，千乘(cheng)也(ye)(ye)(ye)；紂，天(tian)(tian)子也(ye)(ye)(ye)。天(tian)(tian)子失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)千乘(cheng)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)與(yu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)。諸眾(zhong)齊(qi)民，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)待(dai)知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)使，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)待(dai)禮(li)而(er)(er)(er)令。若(ruo)(ruo)夫(fu)有(you)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)(shi)，必禮(li)必知(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，然後其(qi)(qi)智能(neng)(neng)可(ke)(ke)盡。解在(zai)乎(hu)(hu)勝書之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)說周公，可(ke)(ke)謂能(neng)(neng)聽矣(yi)；齊(qi)桓公之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)見(jian)小臣稷(ji)，魏文(wen)侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)見(jian)田子方也(ye)(ye)(ye)，皆(jie)可(ke)(ke)謂能(neng)(neng)禮(li)士(shi)(shi)矣(yi)。

　　【務本】

　　六曰(yue)：嘗(chang)試觀上古(gu)記，三(san)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)佐(zuo)(zuo)，其(qi)(qi)(qi)名(ming)(ming)無(wu)(wu)(wu)(wu)不榮(rong)(rong)者(zhe)(zhe)(zhe)，其(qi)(qi)(qi)實(shi)(shi)(shi)無(wu)(wu)(wu)(wu)不安(an)者(zhe)(zhe)(zhe)，功大(da)也(ye)(ye)(ye)。《詩》云：“有唵凄(qi)凄(qi)，興云祁(qi)祁(qi)。雨我(wo)公田，遂及我(wo)私。”三(san)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)佐(zuo)(zuo)，皆能(neng)以(yi)(yi)公及其(qi)(qi)(qi)私矣。俗主(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)佐(zuo)(zuo)，其(qi)(qi)(qi)欲(yu)名(ming)(ming)實(shi)(shi)(shi)也(ye)(ye)(ye)，與三(san)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)佐(zuo)(zuo)同，而(er)(er)(er)(er)(er)其(qi)(qi)(qi)名(ming)(ming)無(wu)(wu)(wu)(wu)不辱(ru)(ru)者(zhe)(zhe)(zhe)，其(qi)(qi)(qi)實(shi)(shi)(shi)無(wu)(wu)(wu)(wu)不危(wei)者(zhe)(zhe)(zhe)，無(wu)(wu)(wu)(wu)公故也(ye)(ye)(ye)。皆患(huan)(huan)其(qi)(qi)(qi)身(shen)(shen)不貴於國也(ye)(ye)(ye)，而(er)(er)(er)(er)(er)不患(huan)(huan)其(qi)(qi)(qi)主(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不貴於天下也(ye)(ye)(ye)；皆患(huan)(huan)其(qi)(qi)(qi)家之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不富(fu)也(ye)(ye)(ye)，而(er)(er)(er)(er)(er)不患(huan)(huan)其(qi)(qi)(qi)國之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不大(da)也(ye)(ye)(ye)。此(ci)所(suo)以(yi)(yi)欲(yu)榮(rong)(rong)而(er)(er)(er)(er)(er)愈(yu)辱(ru)(ru)，欲(yu)安(an)而(er)(er)(er)(er)(er)益(yi)危(wei)。安(an)危(wei)榮(rong)(rong)辱(ru)(ru)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)本(ben)(ben)(ben)在於主(zhu)，主(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)本(ben)(ben)(ben)在於宗廟，宗廟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)本(ben)(ben)(ben)在於民(min)(min)，民(min)(min)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)治亂在於有司。《易》曰(yue)： “復自(zi)(zi)道，何(he)其(qi)(qi)(qi)咎，吉。”以(yi)(yi)言本(ben)(ben)(ben)無(wu)(wu)(wu)(wu)異，則(ze)(ze)動卒有喜。今(jin)(jin)處(chu)官則(ze)(ze)荒(huang)亂，臨財則(ze)(ze)貪(tan)得(de)，列近則(ze)(ze)持(chi)諫(jian)，將眾則(ze)(ze)罷(ba)怯，以(yi)(yi)此(ci)厚望於主(zhu)，豈(qi)不難(nan)哉(zai)！今(jin)(jin)有人於此(ci)，修身(shen)(shen)會(hui)計則(ze)(ze)可(ke)(ke)恥，臨財物(wu)資盡則(ze)(ze)為(wei)己(ji)，若(ruo)此(ci)而(er)(er)(er)(er)(er)富(fu)者(zhe)(zhe)(zhe)，非(fei)盜則(ze)(ze)無(wu)(wu)(wu)(wu)所(suo)取。故榮(rong)(rong)富(fu)非(fei)自(zi)(zi)至(zhi)也(ye)(ye)(ye)，緣(yuan)功伐也(ye)(ye)(ye)。今(jin)(jin)功伐甚薄而(er)(er)(er)(er)(er)所(suo)望厚，誣(wu)也(ye)(ye)(ye)；無(wu)(wu)(wu)(wu)功伐而(er)(er)(er)(er)(er)求榮(rong)(rong)富(fu)，詐也(ye)(ye)(ye)。詐誣(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道，君(jun)子不由(you)。人之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)議多曰(yue)：“上用我(wo)，則(ze)(ze)國必無(wu)(wu)(wu)(wu)患(huan)(huan)。”用己(ji)者(zhe)(zhe)(zhe)未(wei)(wei)(wei)(wei)(wei)必是也(ye)(ye)(ye)，而(er)(er)(er)(er)(er)莫若(ruo)其(qi)(qi)(qi)身(shen)(shen)自(zi)(zi)賢。而(er)(er)(er)(er)(er)己(ji)猶有患(huan)(huan)，用己(ji)於國，惡得(de)無(wu)(wu)(wu)(wu)患(huan)(huan)乎？己(ji)，所(suo)制也(ye)(ye)(ye)；釋其(qi)(qi)(qi)所(suo)制而(er)(er)(er)(er)(er)奪乎其(qi)(qi)(qi)所(suo)不制，悖。未(wei)(wei)(wei)(wei)(wei)得(de)治國治官可(ke)(ke)也(ye)(ye)(ye)。若(ruo)夫內事(shi)親(qin)，外(wai)交友(you)，必可(ke)(ke)得(de)也(ye)(ye)(ye)。茍(gou)事(shi)親(qin)未(wei)(wei)(wei)(wei)(wei)孝，交友(you)未(wei)(wei)(wei)(wei)(wei)篤(du)，是所(suo)未(wei)(wei)(wei)(wei)(wei)得(de)，惡能(neng)善之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矣？故論(lun)人無(wu)(wu)(wu)(wu)以(yi)(yi)其(qi)(qi)(qi)所(suo)未(wei)(wei)(wei)(wei)(wei)得(de)，而(er)(er)(er)(er)(er)用其(qi)(qi)(qi)所(suo)已得(de)，可(ke)(ke)以(yi)(yi)知其(qi)(qi)(qi)所(suo)未(wei)(wei)(wei)(wei)(wei)得(de)矣。古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)君(jun)者(zhe)(zhe)(zhe)，必先(xian)服能(neng)，然後任；必反情，然後受。主(zhu)雖(sui)過與，臣(chen)不徒取。《大(da)雅》曰(yue)：“上帝臨汝，無(wu)(wu)(wu)(wu)貳爾心。”以(yi)(yi)言忠臣(chen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行也(ye)(ye)(ye)。解在鄭君(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)問被瞻之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)義(yi)也(ye)(ye)(ye)，薄疑應衛(wei)嗣君(jun)以(yi)(yi)無(wu)(wu)(wu)(wu)重稅。此(ci)二士者(zhe)(zhe)(zhe)，皆近知本(ben)(ben)(ben)矣。

　　【諭大】

　　七曰：昔舜欲旗古今而(er)(er)不(bu)成(cheng)，既足(zu)(zu)(zu)(zu)以(yi)(yi)(yi)(yi)成(cheng)帝矣(yi)(yi)；禹欲帝而(er)(er)不(bu)成(cheng)，既足(zu)(zu)(zu)(zu)以(yi)(yi)(yi)(yi)正殊俗矣(yi)(yi)；湯欲繼禹而(er)(er)不(bu)成(cheng)，既足(zu)(zu)(zu)(zu)以(yi)(yi)(yi)(yi)服四荒矣(yi)(yi)；武(wu)王(wang)欲及(ji)(ji)湯而(er)(er)不(bu)成(cheng)，既足(zu)(zu)(zu)(zu)以(yi)(yi)(yi)(yi)王(wang)道矣(yi)(yi)；五伯欲繼三王(wang)而(er)(er)不(bu)成(cheng)，既足(zu)(zu)(zu)(zu)以(yi)(yi)(yi)(yi)為(wei)諸侯長(chang)矣(yi)(yi)；孔丘、墨翟(zhai)欲行(xing)大(da)(da)(da)(da)道於(wu)世而(er)(er)不(bu)成(cheng)，既足(zu)(zu)(zu)(zu)以(yi)(yi)(yi)(yi)成(cheng)顯名矣(yi)(yi)。夫(fu)(fu)大(da)(da)(da)(da)義之(zhi)(zhi)(zhi)不(bu)成(cheng)，既有成(cheng)矣(yi)(yi)已。《夏書》曰：“天(tian)子(zi)之(zhi)(zhi)(zhi)德廣(guang)運，乃(nai)神，乃(nai)武(wu)乃(nai)文。”故務在(zai)(zai)事，事在(zai)(zai)大(da)(da)(da)(da)。地大(da)(da)(da)(da)則(ze)有常(chang)祥(xiang)、不(bu)庭、歧毋、群(qun)抵、天(tian)翟(zhai)、不(bu)周，山大(da)(da)(da)(da)則(ze)有虎(hu)、豹、熊、螇蛆，水大(da)(da)(da)(da)則(ze)有蛟、龍、黿、鼉(tuo)、鳣、鮪。《商書》曰：“五世之(zhi)(zhi)(zhi)廟，可以(yi)(yi)(yi)(yi)觀怪。萬夫(fu)(fu)之(zhi)(zhi)(zhi)長(chang)，可以(yi)(yi)(yi)(yi)生(sheng)謀。”空中(zhong)之(zhi)(zhi)(zhi)無(wu)(wu)澤陂(po)也(ye)(ye)，井中(zhong)之(zhi)(zhi)(zhi)無(wu)(wu)大(da)(da)(da)(da)魚也(ye)(ye)，新林(lin)之(zhi)(zhi)(zhi)無(wu)(wu)長(chang)木(mu)也(ye)(ye)。凡謀物之(zhi)(zhi)(zhi)成(cheng)也(ye)(ye)，必由廣(guang)大(da)(da)(da)(da)眾多長(chang)久，信也(ye)(ye)。季(ji)子(zi)曰： “燕(yan)(yan)雀爭善處於(wu)一(yi)室(shi)之(zhi)(zhi)(zhi)下(xia)，子(zi)母相(xiang)哺也(ye)(ye)，姁々焉相(xiang)樂(le)也(ye)(ye)，自(zi)以(yi)(yi)(yi)(yi)為(wei)安矣(yi)(yi)。灶突(tu)決(jue)，則(ze)火上焚棟，燕(yan)(yan)雀顏色不(bu)變，是何也(ye)(ye)？乃(nai)不(bu)知禍之(zhi)(zhi)(zhi)將(jiang)及(ji)(ji)己也(ye)(ye)。”為(wei)人(ren)臣(chen)免於(wu)燕(yan)(yan)雀之(zhi)(zhi)(zhi)智(zhi)者(zhe)(zhe)寡矣(yi)(yi)。夫(fu)(fu)為(wei)人(ren)臣(chen)者(zhe)(zhe)，進其(qi)爵祿富(fu)貴(gui)，父(fu)子(zi)兄弟相(xiang)與比周於(wu)一(yi)國(guo)，姁々焉相(xiang)樂(le)也(ye)(ye)，以(yi)(yi)(yi)(yi)危其(qi)社稷(ji)。其(qi)為(wei)灶突(tu)近(jin)也(ye)(ye)，而(er)(er)終不(bu)知也(ye)(ye)，其(qi)與燕(yan)(yan)雀之(zhi)(zhi)(zhi)智(zhi)不(bu)異矣(yi)(yi)。故曰： “天(tian)下(xia)大(da)(da)(da)(da)亂(luan)，無(wu)(wu)有安國(guo)；一(yi)國(guo)盡(jin)亂(luan)，無(wu)(wu)有安家；一(yi)家皆亂(luan)，無(wu)(wu)有安身。”此之(zhi)(zhi)(zhi)謂也(ye)(ye)。故小(xiao)(xiao)(xiao)之(zhi)(zhi)(zhi)定也(ye)(ye)必恃大(da)(da)(da)(da)，大(da)(da)(da)(da)之(zhi)(zhi)(zhi)安也(ye)(ye)必恃小(xiao)(xiao)(xiao)。小(xiao)(xiao)(xiao)大(da)(da)(da)(da)貴(gui)賤(jian)，交相(xiang)為(wei)恃，然後皆得(de)其(qi)樂(le)。定賤(jian)小(xiao)(xiao)(xiao)在(zai)(zai)於(wu)貴(gui)大(da)(da)(da)(da)，解在(zai)(zai)乎薄(bo)疑說衛(wei)嗣君以(yi)(yi)(yi)(yi)王(wang)術，杜赫說周昭文君以(yi)(yi)(yi)(yi)安天(tian)下(xia)，及(ji)(ji)匡(kuang)章(zhang)之(zhi)(zhi)(zhi)難惠(hui)子(zi)以(yi)(yi)(yi)(yi)王(wang)齊(qi)王(wang)也(ye)(ye)。

　　內容概括

　　《呂氏春秋》是戰國末(mo)期呂不(bu)韋重要的巨著，公元(yuan)前239年左右(you)完成，當(dang)時正(zheng)是秦國統(tong)一六國的前夕。其書“基本上以儒家(jia)(jia)為(wei)宗(zong)，取各家(jia)(jia)之長而棄其短，所以能成一家(jia)(jia)之言(yan)。”是秦漢雜家(jia)(jia)的代表作之一。呂不(bu)韋是秦國一代名相，任職(zhi)于戰國末(mo)年。呂因散盡家(jia)(jia)財幫助在趙(zhao)國為(wei)人質的嬴異人立嫡有(you)大功勞，在異人繼位為(wei)秦莊襄王后，被(bei)任用為(wei)秦國丞(cheng)相。

　　在戰國(guo)(guo)時(shi)(shi)期(qi)，魏國(guo)(guo)有信陵君(jun)，楚國(guo)(guo)有春(chun)申君(jun)，趙國(guo)(guo)有平原君(jun)，齊國(guo)(guo)有孟嘗(chang)君(jun)，他(ta)們(men)都禮賢下(xia)(xia)士(shi)(shi)，結交賓客。并在這(zhe)(zhe)方面(mian)要(yao)爭(zheng)個高(gao)低上下(xia)(xia)。呂(lv)(lv)不(bu)韋(wei)(wei)認為秦國(guo)(guo)如(ru)此強(qiang)大，所(suo)以他(ta)也(ye)招(zhao)來(lai)了文(wen)人(ren)學(xue)士(shi)(shi)，給他(ta)們(men)優厚的(de)待遇(yu)，門(men)下(xia)(xia)多達三千人(ren)。與(yu)四公(gong)子不(bu)同的(de)是(shi)，呂(lv)(lv)不(bu)韋(wei)(wei)招(zhao)攬門(men)客，并不(bu)甚看(kan)重勇(yong)夫(fu)猛士(shi)(shi)，卻十分注重文(wen)才。原來(lai)，呂(lv)(lv)不(bu)韋(wei)(wei)有他(ta)自(zi)己的(de)見解。他(ta)素來(lai)善于謀(mou)略，瞧不(bu)起那些頭腦簡單(dan)的(de)勇(yong)夫(fu)。再(zai)說(shuo)(shuo)秦國(guo)(guo)猛將如(ru)云，軍力強(qiang)大，沒(mei)有必要(yao)再(zai)蓄(xu)養征殺(sha)之(zhi)(zhi)士(shi)(shi)，還有一個原因(yin)，其時(shi)(shi)許多善辯之(zhi)(zhi)士(shi)(shi)紛紛著書立說(shuo)(shuo)，廣為流(liu)(liu)傳(chuan)，不(bu)但天下(xia)(xia)聞名，還可(ke)傳(chuan)之(zhi)(zhi)后世，永垂青史，這(zhe)(zhe)一點(dian)尤其令呂(lv)(lv)不(bu)韋(wei)(wei)眼熱。呂(lv)(lv)不(bu)韋(wei)(wei)本是(shi)商人(ren)出身，沒(mei)有條(tiao)件(jian)去(qu)著書立說(shuo)(shuo)，但他(ta)可(ke)以借助這(zhe)(zhe)些擅長舞(wu)文(wen)弄墨的(de)門(men)人(ren)，來(lai)實現自(zi)己的(de)抱負和愿(yuan)望(wang)。那時(shi)(shi)各諸侯國(guo)(guo)有許多才辯之(zhi)(zhi)士(shi)(shi)，像荀卿那班人(ren)，著書立說(shuo)(shuo)，流(liu)(liu)行天下(xia)(xia)。

　　待到一(yi)(yi)切準備就緒，呂(lv)(lv)不(bu)韋就令門下(xia)凡(fan)能撰文(wen)者(zhe)，每人(ren)(ren)把(ba)自己所(suo)(suo)聞(wen)所(suo)(suo)見和感想都寫出來。等(deng)到文(wen)章(zhang)交(jiao)上(shang)來后，五花八門，寫什么的(de)(de)都有，古往(wang)今來、上(shang)下(xia)四方、天(tian)地萬物、興廢治亂、士(shi)農工商、三教九流，全(quan)(quan)都有所(suo)(suo)論及(ji)，許多文(wen)章(zhang)還有重(zhong)復。呂(lv)(lv)不(bu)韋又挑選幾(ji)位高手對(dui)這(zhe)(zhe)些文(wen)章(zhang)進行(xing)篩選、歸類、刪定，綜合在一(yi)(yi)起成書(shu)(shu)，取(qu)名(ming)叫《呂(lv)(lv)氏(shi)春秋(qiu)》。呂(lv)(lv)不(bu)韋對(dui)此(ci)書(shu)(shu)十分看重(zhong)，他(ta)自己認為(wei)(wei)(wei)這(zhe)(zhe)部號(hao)稱(cheng)《呂(lv)(lv)氏(shi)春秋(qiu)》的(de)(de)書(shu)(shu)是杰作，夸(kua)口(kou)說該書(shu)(shu)是包(bao)攬了(le)“天(tian)地、萬物、古今”的(de)(de)奇書(shu)(shu)。例如在相當全(quan)(quan)書(shu)(shu)總(zong)序(xu)的(de)(de)《序(xu)意篇》中(zhong)就這(zhe)(zhe)樣(yang)寫道(dao)：“凡(fan)十二紀(ji)者(zhe)，所(suo)(suo)以(yi)紀(ji)治亂存(cun)亡也，所(suo)(suo)以(yi)知壽夭吉兇也，上(shang)揆之(zhi)(zhi)天(tian)、下(xia)驗之(zhi)(zhi)地、中(zhong)審之(zhi)(zhi)人(ren)(ren)，若此(ci)，則(ze)是非(fei)可(ke)不(bu)可(ke)無所(suo)(suo)遁矣(yi)。”為(wei)(wei)(wei)了(le)精益求精，也是為(wei)(wei)(wei)擴(kuo)大影(ying)響，呂(lv)(lv)不(bu)韋還想出一(yi)(yi)個(ge)絕妙(miao)的(de)(de)宣傳該書(shu)(shu)的(de)(de)辦法，他(ta)請人(ren)(ren)把(ba)全(quan)(quan)書(shu)(shu)謄抄整齊，懸掛(gua)在首都咸陽城門，聲稱(cheng)如果有誰能改動(dong)一(yi)(yi)字，即賞給千金。消(xiao)息傳開后，人(ren)(ren)們蜂擁(yong)前去，包(bao)括諸(zhu)侯(hou)各國的(de)(de)游士(shi)賓客(ke)在內，卻(que)沒有一(yi)(yi)個(ge)人(ren)(ren)能對(dui)書(shu)(shu)上(shang)文(wen)字加以(yi)改動(dong)。當然，這(zhe)(zhe)不(bu)一(yi)(yi)定就證明(ming)《呂(lv)(lv)氏(shi)春秋(qiu)》字字珠璣，達到了(le)盡善盡美的(de)(de)程度，而很可(ke)能是因為(wei)(wei)(wei)人(ren)(ren)們都敬畏(wei)呂(lv)(lv)不(bu)韋的(de)(de)權勢，沒有人(ren)(ren)愿意出頭罷了(le)。不(bu)過，這(zhe)(zhe)樣(yang)一(yi)(yi)搞，其轟動(dong)效應(ying)卻(que)是巨大的(de)(de)，《呂(lv)(lv)氏(shi)春秋(qiu)》和呂(lv)(lv)不(bu)韋的(de)(de)大名(ming)遠播(bo)東方諸(zhu)國。

　　值得一提(ti)的(de)是，這部作于戰國時期的(de)大(da)作，其中保存了不少古代的(de)遺(yi)文佚事(shi)和思想觀念，具有一定的(de)參考(kao)價值。《呂氏(shi)春秋(qiu)》以(yi)道為(wei)主融合了先秦各派學(xue)說，“兼儒(ru)墨，合名(ming)法”，體現(xian)了儒(ru)家的(de)優點與(yu)特(te)色。呂不韋(wei)借(jie)門(men)客之手撰(zhuan)寫《呂氏(shi)春秋(qiu)》，雖主要靠借(jie)他人之光提(ti)高其形(xing)象，但在(zai)文化(hua)事(shi)業上(shang)確實是作了件大(da)好事(shi)，功不可沒(mei)。呂不韋(wei)自己認為(wei)其中包括了天(tian)地(di)萬物古往今來的(de)事(shi)理，所(suo)以(yi)稱(cheng)之為(wei)《呂氏(shi)春秋(qiu)》。 “刻舟求劍(jian)”的(de)故事(shi)就出自《呂氏(shi)春秋(qiu)·察今》。

　　思想要點

　　《呂氏(shi)(shi)春秋(qiu)》是戰國末期秦(qin)相國呂不(bu)韋(wei)組織門客編寫的(de)(de)雜(za)家著(zhu)作(zuo)，又(you)稱《呂覽》。全書(shu)貫徹了(le)呂不(bu)韋(wei)的(de)(de)思(si)想文化觀念(nian)及政治(zhi)主張(zhang)。戰國末期政治(zhi)上(shang)統一(yi)(yi)的(de)(de)趨勢加強，各家思(si)想也迅(xun)速走向融(rong)合(he)，在此(ci)背景(jing)下產(chan)生的(de)(de)《呂氏(shi)(shi)春秋(qiu)》，注重博(bo)采眾家學(xue)說。以今人眼光衡量(liang)，《呂氏(shi)(shi)春秋(qiu)》一(yi)(yi)書(shu)的(de)(de)寫作(zuo)目的(de)(de)，是為了(le)綜合(he)各家學(xue)說之長(chang)(chang)，指導秦(qin)國統治(zhi)階(jie)級兼并六國，建立大(da)一(yi)(yi)統的(de)(de)封(feng)建王朝，并實現(xian)長(chang)(chang)治(zhi)久安。它對各家學(xue)說實際(ji)上(shang)是有所吸收，有所揚棄，主要是吸收其中(zhong)比較合(he)理，進步和有利于實現(xian)上(shang)述(shu)目的(de)(de)的(de)(de)內容。因而它是“雜(za)而不(bu)雜(za)”，宗旨明確。

　　《呂(lv)氏春(chun)秋(qiu)》明確聲明它是“集腋成裘(qiu)”。不管(guan)哪家(jia)哪派，只要是好的思(si)想(xiang)都要綜合進來。體現了(le)黃老的優點(dian)與(yu)包容性。《用眾(zhong)》篇說：“天(tian)下無(wu)(wu)(wu)粹白之(zhi)(zhi)狐，而有粹白之(zhi)(zhi)裘(qiu)，取之(zhi)(zhi)眾(zhong)白也(ye)(ye)。……故以(yi)眾(zhong)勇無(wu)(wu)(wu)畏(wei)乎(hu)孟(meng)賁矣，以(yi)眾(zhong)力無(wu)(wu)(wu)畏(wei)乎(hu)烏獲矣，以(yi)眾(zhong)視無(wu)(wu)(wu)畏(wei)乎(hu)離婁矣，以(yi)眾(zhong)知無(wu)(wu)(wu)畏(wei)乎(hu)堯舜(shun)矣。夫以(yi)眾(zhong)者(zhe)，此君(jun)人之(zhi)(zhi)大(da)寶(bao)也(ye)(ye)。”《呂(lv)氏春(chun)秋(qiu)》對先秦(qin)各(ge)家(jia)各(ge)派著重審視其(qi)優長，偏重于汲(ji)取其(qi)精(jing)粹，力圖超出(chu)門戶之(zhi)(zhi)見，它說：“老耽貴(gui)柔，孔子(zi)貴(gui)仁(ren)，墨翟貴(gui)兼，關尹貴(gui)清(qing)，列(lie)子(zi)貴(gui)虛，陳駢貴(gui)齊，陽生責己，孫臏貴(gui)勢，王(wang)廖貴(gui)先，兒良(liang)貴(gui)后(hou)，此十(shi)入者(zhe)，皆天(tian)下之(zhi)(zhi)豪士也(ye)(ye)。”由于《呂(lv)氏春(chun)秋(qiu)》有這種兼容并(bing)包的眼光(guang)，故能(neng)取精(jing)用宏，融匯百(bai)家(jia)，以(yi)道貫之(zhi)(zhi)。

　　《呂氏(shi)春(chun)(chun)(chun)秋(qiu)(qiu)(qiu)》繼(ji)承發(fa)(fa)揚齊萬物(wu)思(si)想(xiang)(xiang)(xiang)(xiang)認為“一(yi)(yi)(yi)則(ze)(ze)治，異則(ze)(ze)亂(luan)；一(yi)(yi)(yi)則(ze)(ze)安，異則(ze)(ze)危。”（《不(bu)(bu)二》）思(si)想(xiang)(xiang)(xiang)(xiang)統一(yi)(yi)(yi)后，才能“齊萬不(bu)(bu)同(tong)，愚智工拙，皆盡力竭能，如出一(yi)(yi)(yi)穴。”統一(yi)(yi)(yi)的(de)(de)過(guo)程，實(shi)際上是(shi)(shi)(shi)一(yi)(yi)(yi)個批(pi)判吸收的(de)(de)過(guo)程。所(suo)(suo)以(yi)，《呂氏(shi)春(chun)(chun)(chun)秋(qiu)(qiu)(qiu)》對(dui)各家(jia)思(si)想(xiang)(xiang)(xiang)(xiang)都進(jin)行了改(gai)造、發(fa)(fa)展與摒(bing)棄。例如，儒家(jia)主(zhu)(zhu)張維護君權，這種思(si)想(xiang)(xiang)(xiang)(xiang)被《呂氏(shi)春(chun)(chun)(chun)秋(qiu)(qiu)(qiu)》吸收了，但(dan)是(shi)(shi)(shi)它(ta)(ta)是(shi)(shi)(shi)以(yi)獨特的(de)(de)面目出現的(de)(de)。它(ta)(ta)主(zhu)(zhu)張擁(yong)護新“天(tian)(tian)(tian)子(zi)(zi)(zi)”，即建(jian)立封建(jian)集權國(guo)家(jia)。它(ta)(ta)說(shuo)：“今周室既災，而(er)(er)(er)天(tian)(tian)(tian)子(zi)(zi)(zi)已絕，亂(luan)莫(mo)(mo)大(da)于無(wu)天(tian)(tian)(tian)子(zi)(zi)(zi)。”（《謹聽》）：“天(tian)(tian)(tian)下必有(you)(you)天(tian)(tian)(tian)子(zi)(zi)(zi)，所(suo)(suo)以(yi)一(yi)(yi)(yi)之也(ye)，天(tian)(tian)(tian)子(zi)(zi)(zi)必執一(yi)(yi)(yi)，所(suo)(suo)以(yi)摶(tuan)之也(ye)。一(yi)(yi)(yi)則(ze)(ze)治，兩則(ze)(ze)亂(luan)。”（《執一(yi)(yi)(yi)》）孔子(zi)(zi)(zi)主(zhu)(zhu)張維護周王朝(chao)的(de)(de)一(yi)(yi)(yi)統天(tian)(tian)(tian)下，但(dan)并(bing)沒有(you)(you)強調專制問題，《呂氏(shi)春(chun)(chun)(chun)秋(qiu)(qiu)(qiu)》卻有(you)(you)了“執一(yi)(yi)(yi)”、“摶(tuan)”這樣(yang)的(de)(de)觀念(nian)(nian)。“執一(yi)(yi)(yi)”和(he)“摶(tuan)”就是(shi)(shi)(shi)中央集權。這是(shi)(shi)(shi)對(dui)先秦(qin)(qin)儒家(jia)思(si)想(xiang)(xiang)(xiang)(xiang)的(de)(de)發(fa)(fa)展。又如對(dui)墨家(jia)思(si)想(xiang)(xiang)(xiang)(xiang)，《呂氏(shi)春(chun)(chun)(chun)秋(qiu)(qiu)(qiu)》對(dui)墨子(zi)(zi)(zi)提(ti)倡的(de)(de)“節(jie)葬(zang)(zang)”觀念(nian)(nian)是(shi)(shi)(shi)贊同(tong)的(de)(de)，所(suo)(suo)以(yi)，它(ta)(ta)對(dui)當時(shi)厚(hou)葬(zang)(zang)的(de)(de)風氣(qi)進(jin)行了批(pi)評：“愈侈(chi)其葬(zang)(zang)，則(ze)(ze)心非為乎死者(zhe)慮(lv)也(ye)，生者(zhe)以(yi)相矜尚(shang)也(ye)。侈(chi)靡者(zhe)以(yi)為榮，儉節(jie)者(zhe)以(yi)為陋，不(bu)(bu)以(yi)便(bian)死為故，而(er)(er)(er)徒以(yi)生者(zhe)之誹譽(yu)為備。（《節(jie)喪(sang)》）但(dan)是(shi)(shi)(shi)，墨子(zi)(zi)(zi)是(shi)(shi)(shi)主(zhu)(zhu)張“非攻(gong)(gong)”的(de)(de)，即反對(dui)戰(zhan)爭的(de)(de)。《呂氏(shi)春(chun)(chun)(chun)秋(qiu)(qiu)(qiu)》便(bian)對(dui)此進(jin)行了批(pi)駁：“夫攻(gong)(gong)伐(fa)(fa)之事，未有(you)(you)不(bu)(bu)攻(gong)(gong)無(wu)道(dao)而(er)(er)(er)罰不(bu)(bu)義(yi)(yi)也(ye)。攻(gong)(gong)無(wu)道(dao)而(er)(er)(er)伐(fa)(fa)之義(yi)(yi)，則(ze)(ze)福莫(mo)(mo)大(da)焉(yan)，黔首利莫(mo)(mo)厚(hou)焉(yan)。禁(jin)之者(zhe)，是(shi)(shi)(shi)息有(you)(you)道(dao)而(er)(er)(er)伐(fa)(fa)有(you)(you)義(yi)(yi)也(ye)，是(shi)(shi)(shi)務(wu)湯(tang)武(wu)之事而(er)(er)(er)遂桀紂之過(guo)也(ye)。”（《振亂(luan)》）《呂氏(shi)春(chun)(chun)(chun)秋(qiu)(qiu)(qiu)》主(zhu)(zhu)張興“義(yi)(yi)兵”，“義(yi)(yi)兵至，則(ze)(ze)鄰國(guo)之民(min)，歸之著流水，誅國(guo)之民(min)望(wang)之若父母，行地(di)滋遠(yuan)，得民(min)滋眾，兵不(bu)(bu)接刃，而(er)(er)(er)民(min)服若化。”（《懷寵(chong)》）《呂氏(shi)春(chun)(chun)(chun)秋(qiu)(qiu)(qiu)》認為，一(yi)(yi)(yi)味地(di)反對(dui)戰(zhan)爭是(shi)(shi)(shi)沒有(you)(you)意義(yi)(yi)，并(bing)且是(shi)(shi)(shi)不(bu)(bu)對(dui)的(de)(de)，正(zheng)義(yi)(yi)的(de)(de)戰(zhan)爭，即“攻(gong)(gong)無(wu)道(dao)而(er)(er)(er)伐(fa)(fa)不(bu)(bu)義(yi)(yi)”的(de)(de)戰(zhan)爭，不(bu)(bu)僅可以(yi)除暴安良，而(er)(er)(er)且還可以(yi)得到人民(min)的(de)(de)衷心擁(yong)護。這實(shi)際是(shi)(shi)(shi)為秦(qin)(qin)國(guo)進(jin)行統一(yi)(yi)(yi)中國(guo)的(de)(de)戰(zhan)爭辯護。

　　在物(wu)質的(de)(de)起源(yuan)問題上(shang)(shang)，《呂氏春(chun)秋》把宋尹學(xue)派的(de)(de)“精(jing)氣(qi)(qi)”說(shuo)拿(na)過來加以(yi)發(fa)展(zhan)。宋尹學(xue)派認為(wei)(wei)：“凡(fan)物(wu)之(zhi)精(jing)，此則(ze)為(wei)(wei)生(sheng)，下生(sheng)五(wu)谷，上(shang)(shang)為(wei)(wei)列星(xing)。”而(er)《呂氏春(chun)秋》說(shuo)：“萬(wan)物(wu)所處，造于(yu)太一，化于(yu)陰陽。”（《大樂》）這就(jiu)是(shi)說(shuo)，“太一”是(shi)萬(wan)物(wu)的(de)(de)本源(yuan)，世界萬(wan)物(wu)都是(shi)從“太一”那里派生(sheng)出(chu)來的(de)(de)，并由陰陽二氣(qi)(qi)變(bian)化而(er)成(cheng)的(de)(de)。“太一”是(shi)什么呢？它說(shuo)：“道(dao)(dao)也(ye)(ye)者(zhe)，視之(zhi)不見(jian)，聽(ting)之(zhi)不聞，不可(ke)(ke)為(wei)(wei)狀……道(dao)(dao)也(ye)(ye)者(zhe)，不可(ke)(ke)為(wei)(wei)形，不可(ke)(ke)為(wei)(wei)名。強為(wei)(wei)之(zhi)，謂之(zhi)太一。“道(dao)(dao)”就(jiu)是(shi)“太一”，“太一”就(jiu)是(shi)“精(jing)氣(qi)(qi)”。由這里的(de)(de)論(lun)述可(ke)(ke)以(yi)明顯地(di)看到(dao)老子的(de)(de)影響(xiang)。《呂氏春(chun)秋》認為(wei)(wei)，由“精(jing)氣(qi)(qi)”（道(dao)(dao)）派生(sheng)出(chu)來的(de)(de)萬(wan)物(wu)是(shi)在不停地(di)運(yun)動(dong)著(zhu)的(de)(de)，“與物(wu)變(bian)化，而(er)無所終窮”。（《下賢》）上(shang)(shang)至(zhi)天(tian)上(shang)(shang)的(de)(de)日月星(xing)辰，下至(zhi)地(di)上(shang)(shang)的(de)(de)草(cao)木泉水，都在不停地(di)運(yun)動(dong)。“天(tian)為(wei)(wei)高矣(yi)，而(er)日月星(xing)辰云氣(qi)(qi)雨露(lu)未嘗(chang)休(xiu)也(ye)(ye)。地(di)為(wei)(wei)大矣(yi)，而(er)水泉草(cao)毛(mao)羽裸鱗未嘗(chang)息也(ye)(ye)。”（《觀表》）但值得(de)注意的(de)(de)是(shi)，《呂氏春(chun)秋》把物(wu)質的(de)(de)運(yun)動(dong)看作是(shi)一個循環反復的(de)(de)過程。“物(wu)動(dong)則(ze)萌，萌而(er)生(sheng)，生(sheng)而(er)長，長而(er)大，大而(er)成(cheng)，成(cheng)乃(nai)衰，衰乃(nai)殺，殺乃(nai)藏，圜道(dao)(dao)也(ye)(ye)。”（《圜道(dao)(dao)》）

　　在社會歷(li)史觀上，《呂氏春(chun)秋》繼(ji)承(cheng)了(le)(le)黃老的(de)進步歷(li)史觀，認為歷(li)史是(shi)不(bu)(bu)斷發(fa)(fa)展的(de)：“今(jin)(jin)之(zhi)(zhi)于古(gu)(gu)也(ye)，猶古(gu)(gu)之(zhi)(zhi)于后世也(ye)。今(jin)(jin)之(zhi)(zhi)于后世，亦(yi)(yi)猶今(jin)(jin)之(zhi)(zhi)于古(gu)(gu)也(ye)。故審知(zhi)今(jin)(jin)，則(ze)(ze)可(ke)知(zhi)古(gu)(gu)，知(zhi)古(gu)(gu)則(ze)(ze)可(ke)知(zhi)后，古(gu)(gu)今(jin)(jin)前后一(yi)也(ye)。”（《長見》）這(zhe)就是(shi)說，歷(li)史的(de)發(fa)(fa)展是(shi)一(yi)環扣(kou)一(yi)環的(de)，今(jin)(jin)之(zhi)(zhi)視者(zhe)(zhe)，亦(yi)(yi)猶后之(zhi)(zhi)視今(jin)(jin)，無(wu)古(gu)(gu)不(bu)(bu)成今(jin)(jin)。了(le)(le)解(jie)過(guo)去，有助于了(le)(le)解(jie)今(jin)(jin)天。但是(shi)，了(le)(le)解(jie)過(guo)去并不(bu)(bu)意味著拘泥不(bu)(bu)變，恰恰相反，當時(shi)代變化(hua)了(le)(le)，相應(ying)的(de)法規、政策等也(ye)應(ying)該變化(hua)，以(yi)(yi)適(shi)應(ying)時(shi)代的(de)需要：“無(wu)法則(ze)(ze)亂，守法而(er)(er)(er)弗變則(ze)(ze)悖；悖亂不(bu)(bu)可(ke)以(yi)(yi)持(chi)國。世易(yi)時(shi)移，變法宜矣……故凡舉(ju)事(shi)必循法以(yi)(yi)動(dong)，變法者(zhe)(zhe)因時(shi)而(er)(er)(er)化(hua)。”它(ta)還用兩個寓(yu)言故事(shi)來說明這(zhe)一(yi)道(dao)理：楚人有涉江者(zhe)(zhe)，其(qi)劍(jian)自舟(zhou)中(zhong)墜(zhui)入于水，遽契其(qi)舟(zhou)曰(yue)：“是(shi)吾劍(jian)之(zhi)(zhi)所(suo)以(yi)(yi)墜(zhui)。”舟(zhou)止，從(cong)其(qi)所(suo)契者(zhe)(zhe)，入水求之(zhi)(zhi)。舟(zhou)已行(xing)矣，而(er)(er)(er)劍(jian)不(bu)(bu)行(xing)，救劍(jian)若此，不(bu)(bu)亦(yi)(yi)惑(huo)乎！荊(jing)(jing)人欲襲(xi)宋，使人先表(biao)澭水。澭水暴益，荊(jing)(jing)人弗知(zhi)，循表(biao)而(er)(er)(er)夜涉，溺死者(zhe)(zhe)千有余人，軍驚(jing)而(er)(er)(er)壞都(dou)舍(she)。這(zhe)兩則(ze)(ze)寓(yu)言都(dou)見于《察(cha)今(jin)(jin)》。前一(yi)則(ze)(ze)就是(shi)我(wo)們很熟悉的(de)“刻舟(zhou)求劍(jian)”。這(zhe)兩則(ze)(ze)寓(yu)言故事(shi)都(dou)是(shi)諷刺(ci)那(nei)種泥古(gu)(gu)不(bu)(bu)知(zhi)變的(de)人，這(zhe)也(ye)是(shi)生動(dong)地表(biao)現了(le)(le)《呂氏春(chun)秋》的(de)歷(li)史觀。

　　《呂氏(shi)春(chun)秋》繼承了(le)老莊的無(wu)為(wei)思想，主張鞏固(gu)政權在于(yu)清(qing)靜無(wu)為(wei)，“有道之(zhi)主，因而(er)不為(wei)”，“虛(xu)靜以待”。（《知(zhi)度(du)》），只有這(zhe)種“無(wu)為(wei)”、“虛(xu)靜”，才能達到無(wu)為(wei)而(er)無(wu)不為(wei)的自由境界。《呂氏(shi)春(chun)秋》還表現了(le)一定的音(yin)樂(le)美(mei)學(xue)思想。它將音(yin)樂(le)的產生與(yu)宇宙萬物(wu)聯系起(qi)來，提出“生于(yu)度(du)量，本于(yu)太一”（《太樂(le)》），又從(cong)“心(xin)”“物(wu)”感應關(guan)系，論述了(le)音(yin)樂(le)產生的心(xin)理過(guo)程(cheng)。提出了(le)“適”的概念，強調要(yao)音(yin)“適”和(he)心(xin)“適”，才能獲得美(mei)的感受(shou)。

　　作者簡介

　　呂(lv)(lv)不韋（公(gong)元(yuan)前290-公(gong)元(yuan)前235），陽翟（今河南省(sheng)禹縣）人(ren)(ren)。為(wei)秦王政的相國，是當(dang)時較為(wei)杰(jie)出(chu)的政治家、思想家。門下有(you)食客三千人(ren)(ren)。呂(lv)(lv)不韋使他們各抒所聞，共(gong)著成八覽、六論、十二(er)紀，共(gong)二(er)十萬言，號日(ri)《呂(lv)(lv)氏(shi)春秋》，又稱《呂(lv)(lv)覽》。《漢書·藝文(wen)志(zhi)》列(lie)為(wei)雜(za)家。《呂(lv)(lv)氏(shi)春秋》文(wen)章大(da)多，篇幅不長，但自成體系，組織嚴密，思想深刻，說理生動。

　　思想主張

　　先秦風氣，名士(shi)(shi)所養門(men)客(ke)(ke)(ke)人(ren)數越(yue)眾越(yue)說明名士(shi)(shi)聲譽(yu)高。比(bi)如(ru)楚有(you)春申君(jun)(jun)，趙有(you)平原君(jun)(jun)，齊有(you)孟嘗(chang)君(jun)(jun)，魏有(you)信陵君(jun)(jun)，都是(shi)(shi)禮(li)賢下士(shi)(shi)求賢若渴的(de)(de)政(zheng)治(zhi)名人(ren)，在列國間享有(you)極(ji)高聲望。呂不(bu)韋(wei)(wei)認為，自己身為強秦相(xiang)國，比(bi)上(shang)述諸人(ren)自愧(kui)不(bu)如(ru)，因此也(ye)招賢納士(shi)(shi)，對前(qian)來跟隨的(de)(de)門(men)客(ke)(ke)(ke)禮(li)遇有(you)加，給予厚待，欲與上(shang)述名士(shi)(shi)的(de)(de)門(men)客(ke)(ke)(ke)相(xiang)競。當時各國名士(shi)(shi)又(you)常以(yi)(yi)所養賓客(ke)(ke)(ke)能著書立說為榮，所以(yi)(yi)呂不(bu)韋(wei)(wei)也(ye)命門(men)客(ke)(ke)(ke)編纂其所知見聞，一部輝煌的(de)(de)集體(ti)創作橫(heng)空出世，后以(yi)(yi)他(ta)的(de)(de)名義發表，這(zhe)就是(shi)(shi)《呂氏(shi)春秋》。這(zhe)是(shi)(shi)呂不(bu)韋(wei)(wei)執(zhi)政(zheng)期間所做的(de)(de)一件大事。

　　在先秦諸子著(zhu)作中(zhong)，《呂氏春秋》被列為雜(za)家，其實，這(zhe)個“雜(za)”不是雜(za)亂無(wu)(wu)章，而(er)是兼收(shou)并蓄(xu)，博采眾(zhong)家之長(chang)，用(yong)自(zi)己的主(zhu)導思(si)想將其貫穿。這(zhe)部書以黃老思(si)想為中(zhong)心，“兼儒墨，合名法”，提(ti)倡(chang)在君主(zhu)集(ji)權(quan)下實行無(wu)(wu)為而(er)治(zhi)，順其自(zi)然，無(wu)(wu)為而(er)無(wu)(wu)不為。用(yong)這(zhe)一思(si)想治(zhi)理(li)國家對于緩和社會矛盾，使百(bai)姓(xing)獲得休養生息，恢復(fu)經濟發展非(fei)常(chang)有利。

　　呂(lv)不(bu)韋(wei)編著《呂(lv)氏春秋》既是他的(de)(de)治(zhi)國綱領(ling)(ling)，又給即將親政的(de)(de)秦始皇(huang)(huang)提供了執政的(de)(de)借鑒。可惜，由于呂(lv)不(bu)韋(wei)個人的(de)(de)過(guo)失，使(shi)秦始皇(huang)(huang)對這部(bu)書棄(qi)而不(bu)用(yong)，沒有發揮(hui)應有的(de)(de)作(zuo)用(yong)。《呂(lv)氏春秋》的(de)(de)價(jia)值逐漸為(wei)后人領(ling)(ling)悟(wu)，成為(wei)了解戰國諸子(zi)思想(xiang)的(de)(de)重要資料(liao)。

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