天(tian)地四时，非(fei)生万(wan)物(wu)(wu)也(ye)(ye)(ye)(ye)(ye)，神(shen)明(ming)接阴阳和，而(er)(er)(er)(er)(er)万(wan)物(wu)(wu)生之(zhi)(zhi)(zhi)(zhi)(zhi)。圣人之(zhi)(zhi)(zhi)(zhi)(zhi)治(zhi)(zhi)天(tian)下(xia)，非(fei)易民(min)(min)(min)性(xing)(xing)(xing)也(ye)(ye)(ye)(ye)(ye)，柑循其(qi)(qi)(qi)所有(you)而(er)(er)(er)(er)(er)涤(di)荡之(zhi)(zhi)(zhi)(zhi)(zhi)，故(gu)(gu)(gu)(gu)(gu)因(yin)(yin)(yin)(yin)(yin)则(ze)(ze)(ze)大，化则(ze)(ze)(ze)细矣。禹凿龙门(men)，辟伊(yi)阙，决(jue)江濬河，东注之(zhi)(zhi)(zhi)(zhi)(zhi)海，因(yin)(yin)(yin)(yin)(yin)水之(zhi)(zhi)(zhi)(zhi)(zhi)流也(ye)(ye)(ye)(ye)(ye)。后(hou)(hou)稷(ji)垦草发菑，粪土(tu)树谷，使(shi)五种各得其(qi)(qi)(qi)宜，因(yin)(yin)(yin)(yin)(yin)地之(zhi)(zhi)(zhi)(zhi)(zhi)势也(ye)(ye)(ye)(ye)(ye)。汤、武革(ge)车三百乘(cheng)，甲卒(zu)三千(qian)人，讨暴乱(luan)，制(zhi)(zhi)夏(xia)、商，因(yin)(yin)(yin)(yin)(yin)民(min)(min)(min)之(zhi)(zhi)(zhi)(zhi)(zhi)欲也(ye)(ye)(ye)(ye)(ye)。故(gu)(gu)(gu)(gu)(gu)能因(yin)(yin)(yin)(yin)(yin)，则(ze)(ze)(ze)无敌于(yu)(yu)天(tian)下(xia)矣。夫物(wu)(wu)有(you)以(yi)(yi)(yi)自然(ran)(ran)，而(er)(er)(er)(er)(er)后(hou)(hou)人事有(you)治(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。故(gu)(gu)(gu)(gu)(gu)良匠(jiang)不能斵金(jin)，巧冶不能烁木，金(jin)之(zhi)(zhi)(zhi)(zhi)(zhi)势不可(ke)(ke)(ke)斵而(er)(er)(er)(er)(er)木之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)不可(ke)(ke)(ke)铄(shuo)也(ye)(ye)(ye)(ye)(ye)。埏埴而(er)(er)(er)(er)(er)为(wei)(wei)器，箭木而(er)(er)(er)(er)(er)为(wei)(wei)舟(zhou)，铄(shuo)铁而(er)(er)(er)(er)(er)为(wei)(wei)刃(ren)，铸(zhu)金(jin)而(er)(er)(er)(er)(er)为(wei)(wei)钟，因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)可(ke)(ke)(ke)也(ye)(ye)(ye)(ye)(ye)。驾马服牛，令鸡司夜，令狗守门(men)，因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)然(ran)(ran)也(ye)(ye)(ye)(ye)(ye)。民(min)(min)(min)有(you)好色之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)，故(gu)(gu)(gu)(gu)(gu)有(you)大婚之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)；有(you)饮食之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)，故(gu)(gu)(gu)(gu)(gu)有(you)大飨之(zhi)(zhi)(zhi)(zhi)(zhi)谊；有(you)喜(xi)乐之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)，故(gu)(gu)(gu)(gu)(gu)有(you)钟鼓管弦(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)音(yin)；有(you)悲哀之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)，故(gu)(gu)(gu)(gu)(gu)有(you)衰经哭踊之(zhi)(zhi)(zhi)(zhi)(zhi)节。故(gu)(gu)(gu)(gu)(gu)先王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)制(zhi)(zhi)法(fa)也(ye)(ye)(ye)(ye)(ye)，因(yin)(yin)(yin)(yin)(yin)民(min)(min)(min)之(zhi)(zhi)(zhi)(zhi)(zhi)所好而(er)(er)(er)(er)(er)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)节文(wen)者也(ye)(ye)(ye)(ye)(ye)。因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)好色而(er)(er)(er)(er)(er)制(zhi)(zhi)婚姻之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)，故(gu)(gu)(gu)(gu)(gu)男女有(you)别；因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)喜(xi)音(yin)而(er)(er)(er)(er)(er)正《雅》《颂》之(zhi)(zhi)(zhi)(zhi)(zhi)声，故(gu)(gu)(gu)(gu)(gu)风俗不流；因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)宁家室(shi)、乐妻子，教(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)顺，故(gu)(gu)(gu)(gu)(gu)父子有(you)亲；因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)喜(xi)朋 友而(er)(er)(er)(er)(er)教(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)悌，赦长(zhang)幼(you)有(you)序。然(ran)(ran)后(hou)(hou)修(xiu)朝聘以(yi)(yi)(yi)明(ming)贵贱，飨饮习(xi)射(she)以(yi)(yi)(yi)明(ming)长(zhang)幼(you)，时搜振(zhen)旅以(yi)(yi)(yi)习(xi)用兵也(ye)(ye)(ye)(ye)(ye)，入(ru)学痒序以(yi)(yi)(yi)修(xiu)人伦。此皆人之(zhi)(zhi)(zhi)(zhi)(zhi)所有(you)于(yu)(yu)性(xing)(xing)(xing)，而(er)(er)(er)(er)(er)圣人之(zhi)(zhi)(zhi)(zhi)(zhi)所匠(jiang)成(cheng)(cheng)也(ye)(ye)(ye)(ye)(ye)。故(gu)(gu)(gu)(gu)(gu)无其(qi)(qi)(qi)性(xing)(xing)(xing)，不可(ke)(ke)(ke)教(jiao)训；有(you)其(qi)(qi)(qi)性(xing)(xing)(xing)，无其(qi)(qi)(qi)养，不能尊道。茧之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)为(wei)(wei)丝，然(ran)(ran)非(fei)得工女煮以(yi)(yi)(yi)热汤而(er)(er)(er)(er)(er)抽其(qi)(qi)(qi)统纪，则(ze)(ze)(ze)不能成(cheng)(cheng)丝。卵(luan)之(zhi)(zhi)(zhi)(zhi)(zhi)化为(wei)(wei)雏，非(fei)慈雌呕暖覆伏，累日积久则(ze)(ze)(ze)不能为(wei)(wei)雏。人之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)有(you)仁义之(zhi)(zhi)(zhi)(zhi)(zhi)资(zi)，非(fei)圣人为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)法(fa)度而(er)(er)(er)(er)(er)教(jiao)导之(zhi)(zhi)(zhi)(zhi)(zhi)，则(ze)(ze)(ze)不可(ke)(ke)(ke)使(shi)乡方。故(gu)(gu)(gu)(gu)(gu)先王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)教(jiao)也(ye)(ye)(ye)(ye)(ye)，因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)所喜(xi)以(yi)(yi)(yi)劝善，因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)所恶(e)以(yi)(yi)(yi)禁奸(jian)，故(gu)(gu)(gu)(gu)(gu)刑罚不用而(er)(er)(er)(er)(er)威行如流，政令约省而(er)(er)(er)(er)(er)化耀(yao)如神(shen)。故(gu)(gu)(gu)(gu)(gu)因(yin)(yin)(yin)(yin)(yin)其(qi)(qi)(qi)性(xing)(xing)(xing)则(ze)(ze)(ze)天(tian)下(xia)听(ting)从，拂其(qi)(qi)(qi)性(xing)(xing)(xing)则(ze)(ze)(ze)法(fa)县而(er)(er)(er)(er)(er)不用。

天地四时，并不能直接产生万物，神明接交阴阳融合而使万物产生；圣人治理天下，并不是要强行改变人民的品性，而是依从人民已经所具有的品性，涤荡其中的污浊部分，引导他们向好的素质转化。所以因循规律办事，效果就显著；人为操作，不按循规律，收效就细微。夏禹开凿龙门，辟开伊阙，疏导长江黄河，使它们向东流入东海，这是依循水从高处向低处流的水性。后稷开垦荒地，改良土壤，施肥种谷，让五谷各自得到适宜生长的环境，这是按照土地的地形、肥瘠的特性来做的。商汤、周武王率领兵车三百辆、甲兵三千人，讨伐暴乱，分别制服了夏桀和商纣，这是顺应了人民的愿望来完成的。所以能够遵循自然规律，就能无敌于天下。万物都有其自然规律，人只有按客观规律，才能从事治理。所以优秀的木匠是不能砍斫金属物的，灵巧的冶工是不能熔毁木材的，这是因为金属的特点决定了不能砍斫，木材的特性决定了不能熔毁。调和泥土制成陶器、挖空木头做成舟船、熔化金属铸造刀剑、熔铸金属造成钟，这都是依循它们的各自特性而做成的；驾驭牛马拉车、让公鸡报晓、让狗守门护宅，这都是顺应了它们的本能特性。人有情欲的本性，所以制定隆重的婚姻礼节；人有食欲的本性，所以规定了宴请的礼仪；人有喜乐的特性，所以有钟鼓管弦的乐器和音乐；人有悲哀的本性，所以制定服孝哭丧的礼节。所以先王制定法令、礼仪，都是根据人的爱好来节制修饰的。根据人有情欲的本性，制定了婚礼，因而界定男女有别；根据人有喜乐的特性，制定了雅颂之音，因而风俗不至于放荡；根据人民珍惜家室安宁、妻儿快乐的愿望特点，教导人们和睦孝顺，因而父子间有亲情；根据人有喜交朋友的特点，教导人们敬重长者，因而长幼有序。在做到上述这些以后，再制定朝见天子聘礼诸侯的礼节，用以分别贵贱；规定宴酒习射的礼节，用以明确长幼次序；定时检阅车马、整顿军队，来学习军事；让子弟进学堂学习，来提高人伦道德修养。这些做法全都是依循人的特性来制定的，然后再由圣人来加以教导培养，使人能成才。所以如果人没有这方面的本性，就难以加以教导；而人有了这方面的本性而没有对此加以教养引导，也不能使人走上正道。这就好像蚕茧有抽丝的特性，但不经过女工的煮熬、牵丝，就不能成为丝线；这也好像禽卵孵化成雏，如不经过雌禽长时间的孵抱温暖，就不能变成雏。这就说明人具有仁义的天性，就非得要经过圣人立出法度来加以教导，否则就不能使他们归入正道。所以先王进行教化，是依循人们喜善的特点来引导勉励人们向善行善；是依循人们厌恶的特点来禁绝奸邪；因此刑罚不动用，威势就能畅行如流水；政令简约，感化照耀如神灵。所以，依循人的天性则天下人就听从；违逆人的本性则法令公布都无济于事。

昔者，五(wu)帝三王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)莅(li)政(zheng)(zheng)施(shi)教，必(bi)用参(can)五(wu)。何谓参(can)五(wu)？仰取象于天，俯(fu)取度于地，中取法于人(ren)，乃立明堂(tang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)朝，行明堂(tang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)令(ling)，以(yi)(yi)(yi)(yi)调阴阳之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)气(qi)，以(yi)(yi)(yi)(yi)和四(si)时之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)节，以(yi)(yi)(yi)(yi)辟疾病之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曹。俯(fu)视(shi)地理，以(yi)(yi)(yi)(yi)制(zhi)度量(liang)，察陵陆水泽肥墩高下之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宜(yi)，立事生财(cai)，以(yi)(yi)(yi)(yi)除饥寒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)患。中考乎人(ren)德，以(yi)(yi)(yi)(yi)制(zhi)礼乐，行仁义之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)，以(yi)(yi)(yi)(yi)治(zhi)人(ren)伦而(er)(er)(er)除暴乱之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祸。乃澄列金木水火土之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)性，故立父子之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)亲(qin)而(er)(er)(er)成家；别清浊五(wu)音六律相生之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)数，以(yi)(yi)(yi)(yi)立君臣(chen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义而(er)(er)(er)成国；察四(si)时季孟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)序，以(yi)(yi)(yi)(yi)立长幼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼而(er)(er)(er)成官(guan)；此(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓参(can)。制(zhi)君臣(chen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义，父子之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)亲(qin)，夫(fu)妇(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辨，长幼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)序，朋友之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)际，此(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓五(wu)。乃裂地而(er)(er)(er)州之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，分职而(er)(er)(er)治(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，筑城而(er)(er)(er)居(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，割宅而(er)(er)(er)异(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，分财(cai)而(er)(er)(er)衣(yi)食之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，立大学(xue)而(er)(er)(er)教诲(hui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，夙(su)兴(xing)夜(ye)寐而(er)(er)(er)劳(lao)力之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。此(ci)治(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)纲纪也。然得其人(ren)则举，失其人(ren)则废。尧(yao)(yao)治(zhi)天 下，政(zheng)(zheng)教平，德润洽(qia)。在(zai)位七十(shi)载，乃求所属天下之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)统，令(ling)四(si)岳扬侧(ce)陋。四(si)岳举舜而(er)(er)(er)荐(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)尧(yao)(yao)，尧(yao)(yao)乃妻以(yi)(yi)(yi)(yi)二女，以(yi)(yi)(yi)(yi)观其内(nei)，任(ren)以(yi)(yi)(yi)(yi)百官(guan)，以(yi)(yi)(yi)(yi)观其外。既入大麓，烈风(feng)雷雨而(er)(er)(er)不迷，乃属以(yi)(yi)(yi)(yi)九子，赠(zeng)以(yi)(yi)(yi)(yi)昭(zhao)华之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)玉，而(er)(er)(er)传天下焉。以(yi)(yi)(yi)(yi)为虽(sui)有法度，而(er)(er)(er)朱弗能统也。

过去五帝(di)三王临朝执政实行教化(hua)，一定(ding)要采用(yong)“参(can)五”的(de)(de)方(fang)(fang)(fang)法(fa)(fa)。什么叫“参(can)五”呢？上(shang)效(xiao)法(fa)(fa)天(tian)象、下(xia)效(xiao)法(fa)(fa)地理(li)(li)(li)、中(zhong)取法(fa)(fa)人(ren)事。于(yu)是(shi)就(jiu)设(she)(she)立(li)明(ming)堂朝廷，颁布明(ming)堂政令，以(yi)调阴阳之(zhi)(zhi)气，协和(he)(he)四(si)(si)时之(zhi)(zhi)节(jie)，辟(pi)除疾病之(zhi)(zhi)灾。俯视地理(li)(li)(li)，制(zhi)(zhi)定(ding)度(du)量制(zhi)(zhi)度(du)，考(kao)(kao)察(cha)山岗(gang)平原水域及(ji)土地肥沃贫(pin)瘠高低各(ge)种(zhong)条件以(yi)适宜种(zhong)植何种(zhong)谷物(wu)，安排生产(chan)创造财富，以(yi)消除饥寒之(zhi)(zhi)祸患。中(zhong)考(kao)(kao)核人(ren)的(de)(de)品德(de)，以(yi)制(zhi)(zhi)定(ding)礼(li)乐，推(tui)行仁义(yi)之(zhi)(zhi)道(dao)，理(li)(li)(li)顺(shun)人(ren)与人(ren)之(zhi)(zhi)间(jian)(jian)的(de)(de)伦理(li)(li)(li)关系，从(cong)(cong)(cong)而(er)(er)清除暴乱的(de)(de)祸根。还(hai)(hai)阐明(ming)金木水火土的(de)(de)特性，来确立(li)父子(zi)之(zhi)(zhi)情(qing)从(cong)(cong)(cong)而(er)(er)建立(li)家(jia)庭(ting)；分(fen)辨清浊五音六律(lv)相生的(de)(de)原则，来确立(li)君臣之(zhi)(zhi)义(yi)从(cong)(cong)(cong)而(er)(er)形(xing)成国(guo)家(jia)；审察(cha)四(si)(si)时季孟的(de)(de)先后次(ci)序，来确立(li)长幼(you)间(jian)(jian)的(de)(de)礼(li)节(jie)从(cong)(cong)(cong)而(er)(er)设(she)(she)置百(bai)官(guan)(guan)等级：以(yi)上(shang)三方(fang)(fang)(fang)面的(de)(de)考(kao)(kao)察(cha)及(ji)制(zhi)(zhi)定(ding)叫做(zuo)“参(can)”。规定(ding)君臣之(zhi)(zhi)间(jian)(jian)的(de)(de)节(jie)义(yi)、父子(zi)之(zhi)(zhi)间(jian)(jian)的(de)(de)亲(qin)情(qing)、夫妇之(zhi)(zhi)间(jian)(jian)的(de)(de)区别(bie)、长幼(you)之(zhi)(zhi)间(jian)(jian)的(de)(de)次(ci)序、朋友(you)之(zhi)(zhi)间(jian)(jian)的(de)(de)交(jiao)际原则，这就(jiu)叫做(zuo)“五”。还(hai)(hai)分(fen)割土地使民众(zhong)分(fen)属各(ge)州、分(fen)派职(zhi)官(guan)(guan)治(zhi)理(li)(li)(li)、修筑城市(shi)让人(ren)们居住、划(hua)分(fen)宅地区分(fen)不(bu)同(tong)的(de)(de)地域和(he)(he)家(jia)族(zu)、分(fen)配财物(wu)使民众(zhong)有(you)(you)穿有(you)(you)吃、设(she)(she)置学堂教育子(zi)弟(di)，让他(ta)(ta)(ta)(ta)们早晚勤(qin)于(yu)民事：这是(shi)治(zhi)理(li)(li)(li)天(tian)下(xia)的(de)(de)纲纪。然而(er)(er)这些纲纪要有(you)(you)适当的(de)(de)人(ren)才(cai)来推(tui)行贯彻才(cai)行，如(ru)用(yong)人(ren)不(bu)当就(jiu)会废驰纲纪。尧(yao)(yao)帝(di)治(zhi)理(li)(li)(li)天(tian)下(xia)，政教平和(he)(he)，德(de)泽滋润融洽人(ren)民，他(ta)(ta)(ta)(ta)在(zai)君位(wei)七十(shi)年，便开始物(wu)色寻求能继(ji)承帝(di)统君位(wei)的(de)(de)人(ren)，命(ming)令掌管四(si)(si)方(fang)(fang)(fang)的(de)(de)诸(zhu)侯(hou)(hou)举荐那(nei)些处在(zai)卑微地位(wei)而(er)(er)有(you)(you)才(cai)德(de)的(de)(de)人(ren)。于(yu)是(shi)四(si)(si)方(fang)(fang)(fang)诸(zhu)侯(hou)(hou)举荐了(le)舜，并把(ba)舜推(tui)荐给(ji)尧(yao)(yao)帝(di)。尧(yao)(yao)帝(di)就(jiu)将自己的(de)(de)两位(wei)女儿(er)(er)娥皇、女英许配给(ji)舜作妻(qi)子(zi)，以(yi)考(kao)(kao)察(cha)他(ta)(ta)(ta)(ta)治(zhi)家(jia)理(li)(li)(li)家(jia)的(de)(de)能力和(he)(he)态度(du)；还(hai)(hai)把(ba)管理(li)(li)(li)百(bai)官(guan)(guan)的(de)(de)重(zhong)任(ren)交(jiao)给(ji)他(ta)(ta)(ta)(ta)，来考(kao)(kao)察(cha)他(ta)(ta)(ta)(ta)治(zhi)国(guo)外交(jiao)的(de)(de)才(cai)能。又(you)派舜深(shen)入林麓之(zhi)(zhi)中(zhong)，狂风雷雨也没使舜迷失方(fang)(fang)(fang)向和(he)(he)道(dao)路。于(yu)是(shi)尧(yao)(yao)帝(di)就(jiu)将自己的(de)(de)九个儿(er)(er)子(zi)托付给(ji)舜，并赠(zeng)给(ji)舜昭华美玉(yu)，正(zheng)式(shi)将君位(wei)传授给(ji)舜。尧(yao)(yao)帝(di)如(ru)此(ci)慎重(zhong)地挑(tiao)选继(ji)承者，是(shi)因(yin)为尧(yao)(yao)认识到虽(sui)然自己制(zhi)(zhi)定(ding)了(le)不(bu)少法(fa)(fa)度(du)，但(dan)自己的(de)(de)儿(er)(er)子(zi)丹朱因(yin)不(bu)贤凶顽仍(reng)难以(yi)胜任(ren)统治(zhi)天(tian)下(xia)的(de)(de)重(zhong)任(ren)。

夫物未尝有张而(er)不(bu)(bu)弛(chi)，成而(er)不(bu)(bu)毁者(zhe)(zhe)也(ye)(ye)(ye)(ye)，惟圣(sheng)人能盛而(er)不(bu)(bu)衰，盈而(er)不(bu)(bu)亏。神农之(zhi)(zhi)(zhi)初作琴也(ye)(ye)(ye)(ye)，以(yi)(yi)(yi)(yi)归神；及(ji)(ji)其(qi)(qi)淫(yin)(yin)也(ye)(ye)(ye)(ye)，反其(qi)(qi)天(tian)心。夔之(zhi)(zhi)(zhi)初作乐也(ye)(ye)(ye)(ye)，皆(jie)合(he)六律而(er)调(diao)五(wu)音，以(yi)(yi)(yi)(yi)通八风(feng)；及(ji)(ji)其(qi)(qi)衰也(ye)(ye)(ye)(ye)，以(yi)(yi)(yi)(yi)沉湎淫(yin)(yin)康，不(bu)(bu)顾政治(zhi)，至(zhi)于灭(mie)亡。苍颉之(zhi)(zhi)(zhi)初作书(shu)，以(yi)(yi)(yi)(yi)辩治(zhi)百(bai)官，领理万(wan)事(shi)，愚(yu)者(zhe)(zhe)得(de)以(yi)(yi)(yi)(yi)不(bu)(bu)忘(wang)，智者(zhe)(zhe)得(de)以(yi)(yi)(yi)(yi)志远；至(zhi)其(qi)(qi)衰也(ye)(ye)(ye)(ye)，为好(hao)刻伪书(shu)，以(yi)(yi)(yi)(yi)解有罪，以(yi)(yi)(yi)(yi)杀不(bu)(bu)辜。汤之(zhi)(zhi)(zhi)初作囿(you)也(ye)(ye)(ye)(ye)，以(yi)(yi)(yi)(yi)奉宗庙(miao)鲜轿之(zhi)(zhi)(zhi)具，简士卒，习射御，以(yi)(yi)(yi)(yi)戒不(bu)(bu)虞；及(ji)(ji)至(zhi)其(qi)(qi)衰也(ye)(ye)(ye)(ye)，驰骋猎射以(yi)(yi)(yi)(yi)夺(duo)民时，罢民之(zhi)(zhi)(zhi)力(li)。尧之(zhi)(zhi)(zhi)举禹、契、后稷、皋陶，政教平，奸宄息，狱讼止而(er)衣食足，贤者(zhe)(zhe)劝(quan)善而(er)不(bu)(bu)肖者(zhe)(zhe)怀其(qi)(qi)德；及(ji)(ji)至(zhi)其(qi)(qi)末，朋党比周(zhou)，各(ge)推(tui)(tui)其(qi)(qi)与，废公趋私，内外相推(tui)(tui)举，奸人在朝 而(er)贤者(zhe)(zhe)隐(yin)处。故(gu)《易》之(zhi)(zhi)(zhi)失(shi)也(ye)(ye)(ye)(ye)卦，《书(shu)》之(zhi)(zhi)(zhi)失(shi)也(ye)(ye)(ye)(ye)敷，乐之(zhi)(zhi)(zhi)失(shi)也(ye)(ye)(ye)(ye)淫(yin)(yin)，《诗(shi)》之(zhi)(zhi)(zhi)失(shi)也(ye)(ye)(ye)(ye)辟(pi)，礼之(zhi)(zhi)(zhi)失(shi)也(ye)(ye)(ye)(ye)责，《春(chun)秋》之(zhi)(zhi)(zhi)失(shi)也(ye)(ye)(ye)(ye)刺。天(tian)地(di)(di)之(zhi)(zhi)(zhi)道，极(ji)则反，盈则损，五(wu)色虽朗，有时而(er)渝；茂木丰草，有时而(er)落(luo)；物有隆杀，不(bu)(bu)得(de)自若。故(gu)圣(sheng)人事(shi)穷而(er)更为，法弊而(er)改制(zhi)，非(fei)乐变古易常也(ye)(ye)(ye)(ye)，将以(yi)(yi)(yi)(yi)救败扶衰，黜淫(yin)(yin)济非(fei)，以(yi)(yi)(yi)(yi)调(diao)天(tian)地(di)(di)之(zhi)(zhi)(zhi)气，顺万(wan)物之(zhi)(zhi)(zhi)宜也(ye)(ye)(ye)(ye)。

事物没有只张不驰、只成不毁的，唯有圣人的事业能够长盛不衰、盈满不亏。神农氏最初发明琴是为了集聚归化人心于神明，杜绝性情的淫乱；但到了后来，有人就放纵于音乐，不知返归本性，淫而好色，以至于亡国。夔当初创作音乐，都符合五音、六律，并和八风相通；但到了后来衰世时期，人就沉湎于过度的欢乐享受之中，不顾政事以至于灭亡。苍颉最初创造文字，用来管理官吏，处理各种日常事务，使愚笨者不至于忘事，聪明者能记录下久远的事情；但到了后来衰世时期，就有人利用文字私自刻写伪造骗人的文书，为有罪者开脱，捏造虚假的文字以杀害无辜者。汤当初建造园囿，是为了供奉宗庙祭祀用的鲜肉干肉祭品，以及训练士兵射箭和驾御以防不测事件；但等到后来衰世时期，这园囿就被贵族用来驰骋猎射，以至耽误百姓的农时，使人精疲力竭。尧帝推举禹、契、后稷、皋陶，使政事教化平和，消除邪奸恶人，诉讼的事也不发生，人民丰衣足食，贤能的人勉力向善，不贤者也被君王的德政所感化；但到了后来末世，人们就结党营私，各自推举同党占据要位，废弃公心而追逐私利，朝廷内外，同党互相吹捧抬举，这时奸邪掌握朝政，贤德者只得隐居山野。所以，天地自然运行的规律总是这样的：凡物发展到极点就会走向反面、凡物盈满了就会有亏损。五光十色虽然明亮，但时间一长就要消褪；茂盛的草木，到一定的季节就要凋零；凡物都有它的兴与衰，不可能老是一个样子。所以圣人在事情实在行不通时总要改弦易辙，法规弊旧时就要改革，这并不是他们喜欢改变古制和常规，而是因时世变了只有通过改革才能挽救破败振兴衰落、革除淫邪纠正错误，来调整天地社会之气氛，使万事万物在适宜的生存环境下得以发展。

圣(sheng)人(ren)天覆地载，日(ri)月照，阴阳调(diao)，四(si)时(shi)(shi)化，万(wan)物不(bu)(bu)(bu)同(tong)，无(wu)(wu)故无(wu)(wu)新，无(wu)(wu)疏无(wu)(wu)亲，故能法(fa)天。天不(bu)(bu)(bu)一(yi)时(shi)(shi)，地不(bu)(bu)(bu)一(yi)利，人(ren)不(bu)(bu)(bu)一(yi)事，是(shi)以(yi)绪(xu)业(ye)不(bu)(bu)(bu)得不(bu)(bu)(bu)多端，趋行不(bu)(bu)(bu)得不(bu)(bu)(bu)殊(shu)方(fang)(fang)。五行异(yi)(yi)气而(er)皆(jie)适调(diao)，六艺异(yi)(yi)科(ke)而(er)皆(jie)同(tong)道。温惠柔良者(zhe)，《诗》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)风也(ye)；淳庞敦厚者(zhe)，《书(shu)(shu)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)教也(ye)；清明(ming)条达者(zhe)，《易》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义(yi)(yi)也(ye)；恭俭尊让(rang)者(zhe)，《礼(li)(li)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)也(ye)；宽裕简易者(zhe)，《乐》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)化也(ye)；刺(ci)几辩义(yi)(yi)者(zhe)，《春秋》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)靡也(ye)。故《易》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)失(shi)(shi)鬼(gui)，《乐》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)失(shi)(shi)淫，《诗》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)失(shi)(shi)愚，《书(shu)(shu)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)失(shi)(shi)拘(ju)，《礼(li)(li)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)失(shi)(shi)忮，《春秋》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)失(shi)(shi)訾(zi) 。六者(zhe)，圣(sheng)人(ren)兼(jian)用而(er)财制之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。失(shi)(shi)本则(ze)乱，得本则(ze)治。其(qi)美在调(diao)，其(qi)失(shi)(shi)在权。水火金木土谷(gu)异(yi)(yi)物而(er)皆(jie)任，规矩(ju)权衡(heng)准绳异(yi)(yi)形而(er)皆(jie)施，丹青胶漆不(bu)(bu)(bu)同(tong)而(er)皆(jie)用，各(ge)有所(suo)适，物各(ge)有宜。轮圆舆方(fang)(fang)，辕(yuan)从(cong)衡(heng)横，势施便也(ye)。骏欲(yu)驰(chi)，服欲(yu)步(bu)，带(dai)不(bu)(bu)(bu)厌新，钩(gou)不(bu)(bu)(bu)厌故，处地宜也(ye)。关雎兴于(yu)鸟，而(er)君子美之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，为(wei)其(qi)雌(ci)雄之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)乖居也(ye)；鹿鸣兴于(yu)兽，君子大之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，取其(qi)见食而(er)相呼也(ye)。泓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)战，军败君获，而(er)《春秋》大之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，取其(qi)不(bu)(bu)(bu)鼓不(bu)(bu)(bu)成列也(ye)；宋(song)伯姬坐烧而(er)死(si)，《春秋》大之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，取其(qi)不(bu)(bu)(bu)逾(yu)礼(li)(li)而(er)行也(ye)。成功立事，岂足多哉，方(fang)(fang)指所(suo)言而(er)取一(yi)概焉尔(er)。

圣(sheng)人(ren)(ren)如(ru)同(tong)(tong)(tong)(tong)(tong)天(tian)覆地(di)载(zai)，如(ru)同(tong)(tong)(tong)(tong)(tong)日月照(zhao)耀，如(ru)同(tong)(tong)(tong)(tong)(tong)阴阳调和，如(ru)同(tong)(tong)(tong)(tong)(tong)四季变(bian)化，对于(yu)(yu)(yu)(yu)(yu)(yu)各种(zhong)(zhong)(zhong)不(bu)(bu)同(tong)(tong)(tong)(tong)(tong)的(de)(de)(de)(de)(de)(de)事(shi)物，不(bu)(bu)分新(xin)旧(jiu)、不(bu)(bu)论亲疏(shu)，都(dou)能一(yi)视同(tong)(tong)(tong)(tong)(tong)仁、温(wen)暖普照(zhao)，所以(yi)圣(sheng)人(ren)(ren)是(shi)(shi)(shi)(shi)(shi)效法天(tian)道。天(tian)时不(bu)(bu)可(ke)能只有一(yi)个季节，大地(di)也(ye)不(bu)(bu)可(ke)能只有一(yi)种(zhong)(zhong)(zhong)利益，人(ren)(ren)也(ye)不(bu)(bu)可(ke)能只有一(yi)种(zhong)(zhong)(zhong)本(ben)(ben)事(shi)，因此圣(sheng)人(ren)(ren)的(de)(de)(de)(de)(de)(de)事(shi)业不(bu)(bu)能不(bu)(bu)是(shi)(shi)(shi)(shi)(shi)头绪(xu)繁(fan)多(duo)，旨(zhi)趣行(xing)(xing)(xing)为不(bu)(bu)能不(bu)(bu)是(shi)(shi)(shi)(shi)(shi)多(duo)方面的(de)(de)(de)(de)(de)(de)。代表着五行(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)不(bu)(bu)同(tong)(tong)(tong)(tong)(tong)气质，尽管相(xiang)异(yi)但(dan)都(dou)适宜(yi)协调；不(bu)(bu)同(tong)(tong)(tong)(tong)(tong)门类的(de)(de)(de)(de)(de)(de)六(liu)艺，尽管不(bu)(bu)同(tong)(tong)(tong)(tong)(tong)但(dan)它的(de)(de)(de)(de)(de)(de)本(ben)(ben)质却是(shi)(shi)(shi)(shi)(shi)一(yi)致的(de)(de)(de)(de)(de)(de)。温(wen)惠(hui)柔良，是(shi)(shi)(shi)(shi)(shi)《诗(shi)》的(de)(de)(de)(de)(de)(de)风格；淳庞敦厚(hou)，是(shi)(shi)(shi)(shi)(shi)《书》所教(jiao)诲(hui)的(de)(de)(de)(de)(de)(de)；清明条达，是(shi)(shi)(shi)(shi)(shi)《易(yi)》的(de)(de)(de)(de)(de)(de)要义(yi)；恭(gong)俭(jian)尊(zun)让，是(shi)(shi)(shi)(shi)(shi)《礼》的(de)(de)(de)(de)(de)(de)行(xing)(xing)(xing)为准则；宽裕(yu)简易(yi)，是(shi)(shi)(shi)(shi)(shi)《乐(le)》的(de)(de)(de)(de)(de)(de)教(jiao)化；刺讥(ji)辩义(yi)，是(shi)(shi)(shi)(shi)(shi)《春秋》的(de)(de)(de)(de)(de)(de)优点。所以(yi)《易(yi)》的(de)(de)(de)(de)(de)(de)过失(shi)是(shi)(shi)(shi)(shi)(shi)在(zai)(zai)于(yu)(yu)(yu)(yu)(yu)(yu)隐秘(mi)难测(ce)；《乐(le)》的(de)(de)(de)(de)(de)(de)失(shi)误(wu)(wu)是(shi)(shi)(shi)(shi)(shi)在(zai)(zai)于(yu)(yu)(yu)(yu)(yu)(yu)导(dao)致淫逸；《诗(shi)》的(de)(de)(de)(de)(de)(de)过失(shi)是(shi)(shi)(shi)(shi)(shi)在(zai)(zai)于(yu)(yu)(yu)(yu)(yu)(yu)使(shi)(shi)人(ren)(ren)怨(yuan)愚(yu)；《书》的(de)(de)(de)(de)(de)(de)失(shi)误(wu)(wu)是(shi)(shi)(shi)(shi)(shi)在(zai)(zai)于(yu)(yu)(yu)(yu)(yu)(yu)使(shi)(shi)人(ren)(ren)拘泥旧(jiu)法；《礼》的(de)(de)(de)(de)(de)(de)过失(shi)是(shi)(shi)(shi)(shi)(shi)在(zai)(zai)于(yu)(yu)(yu)(yu)(yu)(yu)使(shi)(shi)卑尊(zun)者互(hu)相(xiang)嫉恨(hen)；《春秋》的(de)(de)(de)(de)(de)(de)失(shi)误(wu)(wu)是(shi)(shi)(shi)(shi)(shi)在(zai)(zai)于(yu)(yu)(yu)(yu)(yu)(yu)使(shi)(shi)人(ren)(ren)互(hu)相(xiang)诋毁。但(dan)这六(liu)种(zhong)(zhong)(zhong)经典(dian)圣(sheng)人(ren)(ren)却是(shi)(shi)(shi)(shi)(shi)兼取(qu)并用(yong)(yong)，通过剪裁取(qu)其精(jing)华。失(shi)去本(ben)(ben)旨(zhi)就会混乱，掌(zhang)握本(ben)(ben)旨(zhi)就能得(de)到(dao)(dao)治理；这其中的(de)(de)(de)(de)(de)(de)精(jing)华在(zai)(zai)于(yu)(yu)(yu)(yu)(yu)(yu)协调好(hao)(hao)各种(zhong)(zhong)(zhong)关(guan)系，而(er)其失(shi)误(wu)(wu)在(zai)(zai)于(yu)(yu)(yu)(yu)(yu)(yu)权变(bian)本(ben)(ben)旨(zhi)和要义(yi)。水火(huo)金木(mu)土和谷，属(shu)于(yu)(yu)(yu)(yu)(yu)(yu)不(bu)(bu)同(tong)(tong)(tong)(tong)(tong)的(de)(de)(de)(de)(de)(de)物类，但(dan)却都(dou)可(ke)被(bei)(bei)(bei)利用(yong)(yong)；规(gui)矩权衡和准绳，形制各异(yi)而(er)都(dou)能适用(yong)(yong)于(yu)(yu)(yu)(yu)(yu)(yu)对象(xiang)；丹(dan)青和胶漆性质不(bu)(bu)同(tong)(tong)(tong)(tong)(tong)，但(dan)各有各的(de)(de)(de)(de)(de)(de)用(yong)(yong)途：这说(shuo)明事(shi)物均有它适用(yong)(yong)的(de)(de)(de)(de)(de)(de)范围(wei)和对象(xiang)。车(che)轮是(shi)(shi)(shi)(shi)(shi)圆的(de)(de)(de)(de)(de)(de)，车(che)厢则是(shi)(shi)(shi)(shi)(shi)方的(de)(de)(de)(de)(de)(de)，车(che)辕是(shi)(shi)(shi)(shi)(shi)直的(de)(de)(de)(de)(de)(de)，车(che)衡则是(shi)(shi)(shi)(shi)(shi)横的(de)(de)(de)(de)(de)(de)：形状不(bu)(bu)同(tong)(tong)(tong)(tong)(tong)但(dan)均出(chu)于(yu)(yu)(yu)(yu)(yu)(yu)使(shi)(shi)用(yong)(yong)的(de)(de)(de)(de)(de)(de)方便。骖马喜欢(huan)奔跑，服马喜爱缓行(xing)(xing)(xing)，带不(bu)(bu)厌(yan)新(xin)，钩不(bu)(bu)厌(yan)旧(jiu)：这是(shi)(shi)(shi)(shi)(shi)因为它们(men)所处(chu)的(de)(de)(de)(de)(de)(de)环境地(di)位的(de)(de)(de)(de)(de)(de)不(bu)(bu)同(tong)(tong)(tong)(tong)(tong)的(de)(de)(de)(de)(de)(de)缘故(gu)。《关(guan)雎》篇(pian)以(yi)鸟(niao)鸣(ming)起(qi)兴，君(jun)子(zi)从(cong)中得(de)到(dao)(dao)美(mei)感，这是(shi)(shi)(shi)(shi)(shi)因为雎鸠鸟(niao)雌雄有别不(bu)(bu)杂居；《鹿(lu)鸣(ming)》篇(pian)用(yong)(yong)鹿(lu)鸣(ming)起(qi)兴，君(jun)子(zi)从(cong)中得(de)到(dao)(dao)尊(zun)崇美(mei)，这是(shi)(shi)(shi)(shi)(shi)因为鹿(lu)群有发现食物互(hu)相(xiang)呼唤共同(tong)(tong)(tong)(tong)(tong)享用(yong)(yong)的(de)(de)(de)(de)(de)(de)美(mei)德。在(zai)(zai)泓水之战中，宋军惨败，宋襄公(gong)被(bei)(bei)(bei)俘(fu)，但(dan)《春秋》却尊(zun)崇宋襄公(gong)，这是(shi)(shi)(shi)(shi)(shi)因为看重(zhong)宋襄公(gong)不(bu)(bu)攻击(ji)还没排好(hao)(hao)阵列的(de)(de)(de)(de)(de)(de)军队的(de)(de)(de)(de)(de)(de)仁义(yi)思想；宋伯姬坐在(zai)(zai)堂前(qian)不(bu)(bu)下(xia)堂而(er)被(bei)(bei)(bei)火(huo)活活烧死，《春秋》仍然尊(zun)崇宋伯姬，这是(shi)(shi)(shi)(shi)(shi)因为看重(zhong)宋伯姬不(bu)(bu)超(chao)越礼节行(xing)(xing)(xing)事(shi)的(de)(de)(de)(de)(de)(de)品行(xing)(xing)(xing)。成(cheng)就事(shi)业，建(jian)立功名，哪(na)里用(yong)(yong)得(de)着做很(hen)多(duo)事(shi)情(qing)，只须抓着本(ben)(ben)旨(zhi)根本(ben)(ben)就行(xing)(xing)(xing)。典(dian)籍所记载(zai)的(de)(de)(de)(de)(de)(de)也(ye)只是(shi)(shi)(shi)(shi)(shi)某(mou)人(ren)(ren)某(mou)事(shi)的(de)(de)(de)(de)(de)(de)某(mou)方面而(er)已。

王乔、赤松去尘埃之(zhi)间，离(li)群慝之(zhi)纷，吸阴(yin)阳之(zhi)和(he)，食天地(di)之(zhi)精，呼而(er)(er)(er)(er)(er)(er)出故(gu)，吸而(er)(er)(er)(er)(er)(er)入(ru)新， 虚(xu)轻(qing)举，乘云游(you)雾，可(ke)(ke)(ke)(ke)谓(wei)(wei)养(yang)性矣(yi)，而(er)(er)(er)(er)(er)(er)未(wei)(wei)可(ke)(ke)(ke)(ke)谓(wei)(wei)孝子也(ye)。周(zhou)公(gong)诛管叔、蔡叔，以平(ping)国饵乱，可(ke)(ke)(ke)(ke)谓(wei)(wei)忠臣也(ye)，而(er)(er)(er)(er)(er)(er)未(wei)(wei)可(ke)(ke)(ke)(ke)谓(wei)(wei)弟也(ye)。汤(tang)放桀，武王伐(fa)纣，以为(wei)天下(xia)去残除贼，可(ke)(ke)(ke)(ke)谓(wei)(wei)惠君(jun)，而(er)(er)(er)(er)(er)(er)未(wei)(wei)可(ke)(ke)(ke)(ke)谓(wei)(wei)忠臣矣(yi)。乐羊攻中(zhong)(zhong)山，未(wei)(wei)能下(xia)，中(zhong)(zhong)山烹(peng)其(qi)(qi)子而(er)(er)(er)(er)(er)(er)食之(zhi)以示(shi)威，可(ke)(ke)(ke)(ke)谓(wei)(wei)良将，而(er)(er)(er)(er)(er)(er)未(wei)(wei)可(ke)(ke)(ke)(ke)谓(wei)(wei)慈父也(ye)。故(gu)可(ke)(ke)(ke)(ke)乎可(ke)(ke)(ke)(ke)，而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)乎不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)；不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)乎不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)，而(er)(er)(er)(er)(er)(er)可(ke)(ke)(ke)(ke)乎可(ke)(ke)(ke)(ke)。舜(shun)、许由异行(xing)而(er)(er)(er)(er)(er)(er)皆圣(sheng)，伊尹、伯夷异道而(er)(er)(er)(er)(er)(er)皆仁，箕子、比干异趋而(er)(er)(er)(er)(er)(er)皆贤。故(gu)用兵(bing)者，或轻(qing)或重，或贪(tan)或廉(lian)，此四者相反，而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)一无(wu)也(ye)。轻(qing)者欲发，重者欲止，贪(tan)者欲取，廉(lian)者不(bu)(bu)(bu)利非(fei)其(qi)(qi)有。故(gu)勇者可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)进(jin)斗，而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)持牢；重得可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)埴固，而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)凌敌；贪(tan)者可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)进(jin)取，而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)守(shou)职；廉(lian)者可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)守(shou)分，而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)进(jin)取；信者可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)持约，而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)可(ke)(ke)(ke)(ke)令(ling)(ling)(ling)应变。五者相反，圣(sheng)人兼用而(er)(er)(er)(er)(er)(er)财使之(zhi)。夫天地(di)不(bu)(bu)(bu)包一物，阴(yin)阳不(bu)(bu)(bu)生一类。海(hai)不(bu)(bu)(bu)让水(shui)潦(liao)以成(cheng)其(qi)(qi)大，山不(bu)(bu)(bu)让土石以成(cheng)其(qi)(qi)高(gao)。夫守(shou)一隅而(er)(er)(er)(er)(er)(er)遗(yi)万方，取一物而(er)(er)(er)(er)(er)(er)弃(qi)其(qi)(qi)余，则(ze)得者者鲜，而(er)(er)(er)(er)(er)(er)所治者浅矣(yi)。

王乔(qiao)、赤松子(zi)(zi)远离尘世，脱(tuo)离人(ren)(ren)间邪恶纠纷，吸取(qu)(qu)阴(yin)阳融和(he)之(zhi)气(qi)，食取(qu)(qu)天地之(zhi)精华，吐故纳新，踏虚升(sheng)飞，乘云游雾，可(ke)(ke)以(yi)称为养性者(zhe)，但是(shi)(shi)不(bu)(bu)(bu)(bu)(bu)能(neng)(neng)称为孝子(zi)(zi)。周(zhou)公(gong)诛(zhu)管(guan)叔(shu)、蔡(cai)叔(shu)，以(yi)安(an)定(ding)(ding)(ding)国(guo)家、平息叛乱，可(ke)(ke)以(yi)称为忠(zhong)臣(chen)，但是(shi)(shi)不(bu)(bu)(bu)(bu)(bu)能(neng)(neng)算是(shi)(shi)爱护(hu)兄(xiong)弟。商汤放逐(zhu)夏桀，武王讨伐纣王，为天下铲除残暴(bao)奸(jian)贼(zei)，可(ke)(ke)以(yi)称为仁(ren)惠的(de)(de)君主，但不(bu)(bu)(bu)(bu)(bu)能(neng)(neng)算是(shi)(shi)忠(zhong)臣(chen)。乐(le)羊攻(gong)打(da)中山(shan)城，久攻(gong)不(bu)(bu)(bu)(bu)(bu)下，中山(shan)人(ren)(ren)烹了(le)他(ta)(ta)(ta)的(de)(de)儿子(zi)(zi)，乐(le)羊竟尝了(le)中山(shan)人(ren)(ren)送来(lai)的(de)(de)他(ta)(ta)(ta)儿子(zi)(zi)的(de)(de)肉羹(geng)，以(yi)显(xian)示自己(ji)的(de)(de)威武强势(shi)，这可(ke)(ke)称得(de)(de)上良将，但是(shi)(shi)不(bu)(bu)(bu)(bu)(bu)能(neng)(neng)算作是(shi)(shi)慈父。所(suo)以(yi)，事物均有(you)(you)多面(mian)(mian)性，要肯(ken)定(ding)(ding)(ding)值得(de)(de)肯(ken)定(ding)(ding)(ding)的(de)(de)一(yi)面(mian)(mian)，否定(ding)(ding)(ding)不(bu)(bu)(bu)(bu)(bu)值得(de)(de)肯(ken)定(ding)(ding)(ding)的(de)(de)一(yi)面(mian)(mian)；否定(ding)(ding)(ding)值得(de)(de)否定(ding)(ding)(ding)的(de)(de)一(yi)面(mian)(mian)，肯(ken)定(ding)(ding)(ding)值得(de)(de)肯(ken)定(ding)(ding)(ding)的(de)(de)一(yi)面(mian)(mian)。虞舜和(he)许由(you)的(de)(de)行(xing)为尽管(guan)各异，但均是(shi)(shi)圣(sheng)(sheng)人(ren)(ren)；伊尹和(he)伯夷走的(de)(de)道路尽管(guan)不(bu)(bu)(bu)(bu)(bu)同(tong)，但都是(shi)(shi)仁(ren)者(zhe)；箕(ji)子(zi)(zi)和(he)比干的(de)(de)行(xing)动尽管(guan)不(bu)(bu)(bu)(bu)(bu)一(yi)样(yang)，但都是(shi)(shi)贤者(zhe)。所(suo)以(yi)将士(shi)中有(you)(you)的(de)(de)轻(qing)捷、有(you)(you)的(de)(de)重(zhong)(zhong)缓(huan)(huan)、有(you)(you)的(de)(de)贪(tan)心(xin)、有(you)(you)的(de)(de)清廉，这四种(zhong)(zhong)(zhong)将士(shi)的(de)(de)性格(ge)特点各异，但在战争打(da)仗中缺一(yi)不(bu)(bu)(bu)(bu)(bu)可(ke)(ke)。轻(qing)捷者(zhe)好(hao)动，重(zhong)(zhong)缓(huan)(huan)者(zhe)好(hao)静，贪(tan)心(xin)者(zhe)好(hao)取(qu)(qu)，清廉者(zhe)则不(bu)(bu)(bu)(bu)(bu)贪(tan)求非分的(de)(de)利益。所(suo)以(yi)勇猛敏捷者(zhe)可(ke)(ke)让他(ta)(ta)(ta)们(men)(men)(men)冲锋(feng)搏击，而(er)(er)不(bu)(bu)(bu)(bu)(bu)可(ke)(ke)让他(ta)(ta)(ta)们(men)(men)(men)固守(shou)(shou)(shou)；重(zhong)(zhong)缓(huan)(huan)者(zhe)可(ke)(ke)让他(ta)(ta)(ta)们(men)(men)(men)固守(shou)(shou)(shou)，倒不(bu)(bu)(bu)(bu)(bu)适(shi)宜让他(ta)(ta)(ta)们(men)(men)(men)冲锋(feng)搏击；贪(tan)心(xin)者(zhe)可(ke)(ke)让他(ta)(ta)(ta)们(men)(men)(men)积极攻(gong)取(qu)(qu)，而(er)(er)不(bu)(bu)(bu)(bu)(bu)可(ke)(ke)让他(ta)(ta)(ta)们(men)(men)(men)安(an)守(shou)(shou)(shou)本职；清廉者(zhe)可(ke)(ke)让他(ta)(ta)(ta)们(men)(men)(men)安(an)守(shou)(shou)(shou)本职，倒不(bu)(bu)(bu)(bu)(bu)适(shi)宜让他(ta)(ta)(ta)们(men)(men)(men)积极攻(gong)取(qu)(qu)；忠(zhong)诚守(shou)(shou)(shou)信者(zhe)可(ke)(ke)让他(ta)(ta)(ta)们(men)(men)(men)持守(shou)(shou)(shou)约(yue)定(ding)(ding)(ding)联盟，而(er)(er)不(bu)(bu)(bu)(bu)(bu)能(neng)(neng)要他(ta)(ta)(ta)们(men)(men)(men)也(ye)随机(ji)应变(bian)。这五种(zhong)(zhong)(zhong)人(ren)(ren)的(de)(de)性格(ge)相(xiang)反(fan)，但圣(sheng)(sheng)人(ren)(ren)却能(neng)(neng)对他(ta)(ta)(ta)们(men)(men)(men)兼容并蓄而(er)(er)用(yong)之(zhi)。这说明天地自然不(bu)(bu)(bu)(bu)(bu)只(zhi)是(shi)(shi)容纳一(yi)种(zhong)(zhong)(zhong)事物，阴(yin)阳两气(qi)的(de)(de)交融也(ye)不(bu)(bu)(bu)(bu)(bu)只(zhi)能(neng)(neng)产(chan)生一(yi)种(zhong)(zhong)(zhong)物类。海水只(zhi)有(you)(you)不(bu)(bu)(bu)(bu)(bu)推辞小的(de)(de)积水才能(neng)(neng)成就(jiu)它的(de)(de)博大；山(shan)只(zhi)有(you)(you)不(bu)(bu)(bu)(bu)(bu)拒绝土(tu)石才能(neng)(neng)成就(jiu)它的(de)(de)崇(chong)高(gao)。如果持守(shou)(shou)(shou)一(yi)角(jiao)就(jiu)会抛(pao)弃遗漏(lou)万(wan)方(fang)世界(jie)，如果取(qu)(qu)用(yong)一(yi)物就(jiu)会舍弃其(qi)他(ta)(ta)(ta)事物，这样(yang)就(jiu)必定(ding)(ding)(ding)获得(de)(de)的(de)(de)很(hen)少，所(suo)能(neng)(neng)治理的(de)(de)范围也(ye)一(yi)定(ding)(ding)(ding)很(hen)浅窄。

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