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+Project Gutenberg's Ren Wu Zhi (Study of Human Abilities), by Shao Liu
+
+This eBook is for the use of anyone anywhere 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
+
+
+Title: Ren Wu Zhi (Study of Human Abilities)
+
+Author: Shao Liu
+
+Posting Date: May 8, 2009 [EBook #7217]
+Release Date: January, 2005
+First Posted: March 27, 2003
+
+Language: Chinese
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK REN WU ZHI (STUDY OF HUMAN ABILITIES) ***
+
+
+
+
+Produced by Wan Ting Gong
+
+
+
+
+
+
+
+
+Ren Wu Zhi
+
+by Liu Shao
+
+
+
+The original Chinese:
+
+人物志
+
+
+劉邵
+
+
+
+〈自序〉
+
+
+夫聖賢之所美,莫美乎聰明;聰明之所貴,莫貴乎知人。知人誠智,而庶
+績之業興矣。是以,聖人著爻象則立君子小人之辭,敘《詩》志則別風俗
+雅正之業樂》則考六藝祇庸之德,躬南面則授俊逸相之材,皆所以達眾善
+而成天功天功既成,則並受名譽。是以,堯以克明俊德為稱,舜以登庸二
+八為之賢為名,文王以舉渭濱之叟為貴。由此論之,聖人興德,孰不勞聰
+明於任使者哉!是故,仲尼不試無所援升,猶序門人以為四科,泛論眾材
+以辨三等。人之德,尚德以勸庶幾之論。訓六蔽以戒偏材之失,思狂狷以
+通拘抗之材以明為似之難保。又曰:察其所安,觀其所由,以知居止之行
+。人物之察是以敢依聖訓,志序人物,庶以補綴遺忘;惟博識君子,裁覽
+其義焉。
+
+
+
+〈九徵〉
+
+
+蓋人物之本,出乎情性。情性之理,甚微而玄;非聖人之察,其孰能究之
+哉?
+凡有血氣者,莫不含元一以為質,稟陰陽以立性,體五行而著形。苟有形
+質,猶可即而求之。凡人之質量,中和最貴矣。中和之質,必平淡無味;
+故能調成五材,變化應節。是故,觀人察質,必先察其平淡,而後求其聰
+明。聰明者,陰陽之精。陰陽清和,則中睿外明;聖人淳耀,能兼二美。
+
+知微知章,自非聖人,莫能兩遂。故明白之士,達動之機,而暗於玄機;
+玄慮之人,識靜之原,而困於速捷。猶火日外照,不能內見;金水內映,
+不能外光。二者之義,蓋陰陽之別也。若量其材質,稽諸五物;五物
+之徵,亦各著於厥體矣。其在體也:木骨、金筋、火氣、土肌、水血,五
+物之象也。五物之實,各有所濟。是故:
+骨植而柔者,謂之弘毅;弘毅也者,仁之質也。
+氣清而朗者,謂之文理;文理也者,禮之本也。
+體端而實者,謂之貞固;貞固也者,信之基也。
+筋勁而精者,謂之勇敢;勇敢也者,義之決也。
+色平而暢者,謂之通微;通微也者,智之原也。
+五質琠吽A故謂之五常矣。
+五常之別,列為五德。是故:
+溫直而擾毅,木之德也。
+剛塞而弘毅,金之德也。
+愿恭而理敬,水之德也。
+寬栗而柔立,土之德也。
+簡暢而明砭,火之德也。
+
+
+雖體變無窮,猶依乎五質。故其剛、柔、明、暢、貞固之徵,著乎形容,
+見乎聲色,發乎情味,各如其象。
+
+故心質亮直,其儀勁固;心質休決;其儀進猛;心質平理,其儀安閑。夫
+儀動成容,各有態度:直容之動,矯矯行行;休容之動,業業蹌蹌;德容
+之動,顒顒卬卬。夫容之動作,發乎心氣;心氣之徵,則聲變是也。夫氣
+合成聲,聲應律呂:有和平之聲,有清暢之聲,有回衍之聲。夫聲暢於氣
+,則實存貌色;故:誠仁,必有溫柔之色;誠勇,必有矜奮之色;誠智,
+必有明達之色。
+
+
+夫色見於貌,所謂徵神。徵神見貌,則情發於目。故仁目之精,愨然以端
+;勇膽之精,曄然以彊;然皆偏至之材,以勝體為質者也。故勝質不精,
+則其事不遂。是故,直而不柔則木,勁而不精則力,固而不端則愚,氣而
+不清則越,暢而不平則蕩。是故,中庸之質,異於此類:五常既備,包以
+澹味,五質內充,五精外章。是以,目彩五暉之光也。
+
+故曰:物生有形,形有神精;能知精神,則窮理盡性。性之所盡,九質之
+徵也。
+然則:平陂之質在於神,明暗之實在於精,勇怯之勢在於筋,彊弱之植在
+於骨,躁靜之決在於氣,慘懌之情在於色,衰正之形在於儀,態度之動在
+於容,緩急之狀在於言。其為人也:質素平澹,中叡外朗,筋勁植固,聲
+清色懌,儀正容直,則九徵皆至,則純粹之德也。九徵有違,則偏雜之材
+也。(九徵所在)
+
+三度不同,其德異稱。故偏至之材,以材自名;兼材之人,以德為目;兼
+德之人,更為美號。是故:兼德而至,謂之中庸;中庸也者,聖人之目也
+。具體而微,謂之德行;德行也者,大雅之稱也。一至,謂之偏材;偏材
+,小雅之質也。一徵,謂之依似;依似,亂德之類也。一至一違,謂之間
+雜;間雜,無琱坐H也。無琚B依似,皆風人末流;末流之質,不可勝論
+,是以略而不概也。
+
+
+
+〈體別〉
+
+
+夫中庸之德,其質無名。故鹹而不鹼,淡而不□ ,質而不縵,文而不繢;
+能威能懷,能辨能訥;變化無方,以達為節。是以抗者過之,而拘者不逮
+。
+
+夫拘抗違中,故善有所章,而理有所失。是故:厲直剛毅,材在矯正,失
+在激訐。柔順安恕,每在寬容,失在少決。雄悍傑健,任在膽烈,失在多
+忌。精良畏慎,善在恭謹,失在多疑。彊楷堅勁,用在楨幹,失在專固。
+論辨理繹,能在釋結,失在流宕。普博周給,弘在覆裕,失在溷濁。清介
+廉潔,節在儉固,失在拘扃。休動磊落,業在攀躋,失在疏越。沉靜機密
+,精在玄微,失在遲緩。樸露徑盡,質在中誠,失在不微。多智韜情,權
+在譎略,失在依違。
+
+及其進德之日,不止揆中庸,以戒其材之拘抗;而指人之所短,以益其失
+;猶晉楚帶劍,遞相詭反也。是故:
+
+彊毅之人,狠剛不和,不戒其彊之搪突,而以順為撓,厲其抗;是故,可
+以立法,難與入微。
+
+柔順之人,緩心寬斷,不戒其事之不攝,而以抗為劌,安其舒;是故,可
+與循常,難與權疑。
+雄悍之人,氣奮勇決,不戒其勇之毀跌,而以順為恇,竭其勢;是故,可
+與涉難,難與居約。
+懼慎之人,畏患多忌,不戒其懦於為義,而以勇為狎,增其疑;是故,可
+與保全,難與立節。
+凌楷之人,秉意勁特,不戒其情之固護,而以辨為偽,彊其專;是故,可
+以持正,難與附眾。
+辨博之人,論理贍給,不戒其辭之汎濫,而以楷為繫,遂其流;是故,可
+與汎序,難與立約。
+弘普之人,意愛周洽,不戒其交之溷雜,而以介為狷,廣其濁;是故,可
+以撫眾,難與厲俗。
+狷介之人,砭清激濁,不戒其道之隘狹,而以普為穢,益其拘;是故,可
+與守節,難以變通。
+修動之人,志慕超越,不戒其意之大猥,而以靜為滯,果其銳;是故,可
+以進趨,難與持後。
+沉靜之人,道思迴復,不戒其靜之遲後,而以動為疏,美其懦;是故,可
+與深慮,難與捷速。
+樸露之人,中疑實□,不戒其實之野直,而以譎為誕,露其誠;是故,可
+與立信,難與消息。
+韜譎之人,原度取容,不戒其術之離正,而以盡為愚,貴其虛;是故,可
+與讚善,難與矯違。
+
+夫學所以成材也,疏所以推情也;偏材之性,不可移轉矣。雖教之以學,
+材成而隨之以失;雖訓之以恕,推情各從其心。信者逆信,詐者逆詐;故
+學不道,恕不周物;此偏材之益失也。
+
+
+
+〈流業〉
+
+
+蓋人流之業,十有二焉:有清節家,有法家,有術家,有國體,有器能,
+有臧否,有伎倆,有智意,有文章,有儒學,有口辨,有雄傑。
+
+若夫德行高妙,容止可法,是謂清節之家,延陵、晏嬰是也。
+建法立制,彊國富人,是謂法家,管仲、商鞅是也。
+思通道化,策謀奇妙,是謂術家,范蠡、張良是也。
+兼有三材,三材皆備,其德足以厲風俗,其法足以正天下,其術足以謀廟
+勝,是謂國體,伊尹、呂望是也。
+兼有三材,三材皆微,其德足以率一國,其法足以正鄉邑,其術足以權事
+宜,是謂器能,子產、西門豹是也。
+兼有三材之別,各有一流。
+清節之流,不能弘恕,好尚譏訶,分別是非,是謂臧否,子夏之徒是也。
+法家之流,不能創思圖遠,而能受一官之任,錯意施巧,是謂伎倆,長敞
+、趙廣漢是也。
+術家之流,不能創制垂則,而能遭變用權,權智有餘,公正不足,是謂智
+意,陳平、韓安國是也。
+凡此八業,皆以三材為本。故雖波流分別,皆為輕事之材也。
+
+能屬文著述,是謂文章,司馬遷、班固是也。
+能傳聖人之業,而不能幹事施政,是謂儒學,毛公、貫公是也。
+辯不入道,而應對資給,是謂口辯,樂毅、曹丘生是也。
+膽力絕眾,才略過人,是謂驍雄,白起、韓信是也。
+凡此十二材,皆人臣之任也。
+主德不預焉?主德者,聰明平淡,達眾材而不以事自任者也。
+是故,主道立,則十二材各得其任也:
+清節之德,師氏之任也。法家之材,司寇之任也。術家之材,三孤之任也
+。
+三材純備,三公之任也。三材而微,冢宰之任也。
+臧否之材,師氏之佐也。
+智意之材,冢宰之佐也。
+伎倆之材,司空之任也。
+儒學之材,安民之任也。
+文章之材,國史之任也。
+辯給之材,行人之任也。
+驍雄之材,將帥之任也。
+是謂主道得而臣道序,官不易方,而太平用成。若道不平淡,與一材同好
+,則一材處權,而眾材失任矣。
+
+
+
+〈材理〉
+
+
+夫建事立義,莫不須理而定;及其論難,鮮能定之。夫何故哉?蓋理多品
+而人異也。夫理多品則難通,人材異則情詭;情詭難通,則理失而事違也
+。
+
+夫理有四部,明有四家,情有九偏,流有七似,說有三失,難有六構,通
+有八能。
+
+若夫天地氣化,盈氣損益,道之理也。法制正事,事之理也。禮教宜適,
+義之理也。人情樞機,情之理也。
+四理不同,其於才也,須明而章,明待質而行。是故,質於理合,合而有
+明,明足見理,理足成家。是故,質性平淡,思心玄微,能通自然,道理
+之家也;質性警徹,權略機捷,能理煩速,事理之家也;質性和平,能論
+禮教,辯其得失,義禮之家也;質性機解,推情原意,能適其變,情理之
+家也。
+四家之明既異,而有九偏之情;以性犯明,各有得失:
+剛略之人,不能理微;故其論大體則弘博而高遠,歷纖理則宕往而疏越。
+抗厲之人,不能迴撓;論法直則括處而公正,說變通則否戾而不入。
+堅勁之人,好攻其事實;指機理則穎灼而徹盡,涉大道則徑露而單持。
+辯給之人,辭煩而意銳;推人事則精識而窮理,即大義則恢愕而不周。
+浮沉之人,不能沉思,序疏數則豁達而傲博,立事要則爁炎而不定。
+淺解之人,不能深難;聽辯說則擬鍔而愉悅,審精理則掉轉而無根。
+寬恕之人,不能速捷;論仁義則弘詳而長雅,趨時務則遲緩而不及。
+溫柔之人,力不休彊;味道則順適而和暢,擬疑難則濡懦而不盡。
+好奇之人,橫逸而求異;造權譎則倜儻而瑰壯,案清道則詭常而恢迂。
+所謂性有九偏,各從其心之所可以為理。
+
+若乃性不精暢,則流有七似:
+有漫談陳說,似有流行者。
+有理少多端,似若博意者。
+有迴說合意,似若讚解者。
+有處後持長,從眾所安,似能聽斷者。
+有避難不應,似若有餘,而實不知者。
+有慕通口解,似悅而不懌者。
+有因勝情失,窮而稱妙,跌則掎蹠,實求兩解,似理不可屈者。
+凡此七似,眾人之所惑也。
+
+夫辯,有理勝,有辭勝。理勝者,正白黑以廣論,釋微妙而通之。辭勝者
+,破正理以求異,求異則正失矣。夫九偏之材,有同、有反、有雜。同則
+相解,反則相非,雜則相恢。故善接論者,度所長而論之;歷之不動則不
+說也,傍無聽達則不難也。不善接論者,說之以雜、反;說之以雜、反,
+則不入矣。善喻者,以一言明數事;不善喻者,百言不明一意;百言不明
+一意,則不聽也。是說之三失也。
+
+善難者,務釋事本;不善難者,舍本而理末。舍本而理末,則辭構矣。
+善攻彊者,下其盛銳,扶其本指以漸攻之;不善攻彊者,引其誤辭以挫其
+銳意。挫其銳意,則氣構矣。
+善躡失者,指其所跌;不善躡失者,因屈而抵其性。因屈而抵其性,則怨
+構矣。
+或常所思求,久乃得之,倉卒諭人;人不速知,則以為難諭。以為難諭,
+則忿構矣。
+夫盛難之時,其誤難迫;故善難者,徵之使還。不善難者,凌而激之,雖
+欲顧藉,其勢無由。其勢無由,則妄構矣。
+凡人心有所思,則耳且不能聽,是故並思俱說,競相制止,欲人之聽己。
+人亦以其方思之故,不了己意,則以為不解。人情莫不諱不解,諱不解則
+怒構矣。
+凡此六構,變之所由興矣。然雖有變構,猶有所得;若說而不難,各陳所
+見,則莫知所由矣。
+
+由此論之,談而定理者眇矣。必也:聰能聽序,思能造端,明能見機,辭
+能辯意,捷能攝失,守能待攻,攻能奪守,奪能易予。兼此八者,然後乃
+能通於天下之理,通於天下之理,則能通人矣。不能兼有八美,適有一能
+,則所達者偏,而所有異目矣。是故:
+聰能聽序,謂之名物之材。
+思能造端,謂之構架之材。
+明能見機,謂之達識之材。
+辭能辯意,謂之贍給之材。
+捷能攝失,謂之權捷之材。
+守能待攻,謂之持論之材。
+攻能奪守,謂之推徹之材。
+奪能易予,謂之貿說之材。
+通材之人,既兼此八材,行之以道,與通人言,則同解而心喻;與眾人之
+言,則察色而順性。雖明包眾理,不以尚人;聰叡資給,不以先人。善言
+出己,理足則止;鄙誤在人,過而不迫。寫人之所懷,扶人之所能。不以
+事類犯人之所婟,不以言例及己之所長。說直說變,無所畏惡。采蟲聲之
+善音,贊愚人之偶得。奪與有宜,去就不留。方其盛氣,折謝不吝;方其
+勝難,勝而不矜;心平志諭,無士無莫,期於得道而已矣,是可與論經世
+而理物也。
+
+
+
+〈材能〉
+
+
+或曰:人材有能大而不能小,猶函牛之鼎不可以烹雞;愚以為此非名也。
+夫能之為言,已定之稱;豈有能大而不能小乎?凡所謂能大而不能小,其
+語出於性有寬急;性有寬急,故宜有大小。寬弘之人,宜為郡國,使下得
+施其功,而總成其事;急小之人,宜理百里,使事辦於己。然則郡之與縣
+,異體之大小者也;以實理寬急論辨之,則當言大小異宜,不當言能大不
+能小也。若夫雞之與牛,亦異體之小大也,故鼎亦宜有大小;若以烹犢,
+則豈不能烹雞乎?故能治大郡,則亦能治小郡矣。推此論之,人材各有所
+宜,非獨大小之謂也。
+
+夫人材不同,能各有異:有自任之能,有立法使人之能,有消息辨護之能
+,以德教師人之能,有行事使人譴讓之能,有司察紏摘之能,有權奇之能
+,有威猛之能。夫能出於材,材不同量;材能既殊,任政亦異。是故:
+自任之能,清節之材也,故在朝也,則冢宰之任;為國,則矯直之政。
+立法之能,治家之材也,故在朝也,則司寇之任;為國,則公正之政。
+計策之能,術家之材也,故在朝也,則三孤之任;為國,則變化之政。
+人事之能,智意之材也,故在朝也,則冢宰之佐;為國,則諧合之政。
+行事之能,譴讓之材也,故在朝也,則司寇之佐;為國,則督責之政。
+權奇之能,伎倆之材也,故在朝也,則司空之任;為國,則藝事之政。
+司察之能,臧否之材也,故在朝也,則師氏之佐;為國,則刻削之政。
+威猛之能,豪傑之材也,故在朝也,則將帥之任;為國,則嚴厲之政。
+
+凡偏材之人,皆一味之美;故長於辦一官,而短於為一國。何者?夫一官
+之任,以一味協五味;一國之政,以無味和五味。又國有俗化,民有劇易
+;而人材不同,故政有得失。是以:
+王化之政,宜於統大,以之治小則迂。
+辨護之政,宜於治煩,以之治易則無易。
+策術之政,宜於治難,以之治平則無奇。
+矯抗之政,宜於治侈,以之治弊則殘。
+諧和之政,宜於治新,以之治舊則虛。
+公刻之政,宜於紏姦,以之治邊則失眾。
+威猛之政,宜於討亂,以之治善則暴。
+伎倆之政,宜於治富,以之治貧則勞而下困。
+故量能授官,不可不審也。
+
+凡此之能,皆偏材之人也。故或能言而不能行,或能行而不能言;至於國
+體之人,能言能行,故為眾材之雋也。人君之能異於此:故臣以自任為能
+,君以用人為能;臣以能言為能,君以能聽為能;臣以能行為能,君以能
+賞罰為能;所能不同,故能君眾材也。
+
+
+
+〈利害〉
+
+
+蓋人業之流,各有利害:
+夫清節之業,著于儀容,發於德行;未用而章,其道順而有化。故其
+之所進;既達也,為上下之所敬。其功足以激濁揚清,師範僚友。其為業
+,故為世之所貴。
+
+法家之業,本于制度,待乎成功而效。其道前口而後治,嚴而為眾。故其
+未達也,為眾人之所忌;已試也,為上下之所憚。其功足以立法成治。其
+弊也,為群枉之所讎。其為業也,有敝而不常用,故功大而不終。
+
+術家之業,出於聰思,待於謀得而章。其道先微而後著,精而且玄。其未
+達也,為眾人之所不識。其用也,為明主之所珍。其功足以運籌通變。其
+退也,藏於隱微。其為業也,奇而希用,故或沉微而不章。
+
+智意之業,本於度原,其道順而不忤。故其未達也,為眾人之所容矣;已
+達也,為寵愛之所嘉。其功足以讚明計慮。其蔽也,知進而不退,或離正
+以自全。其為業也,諝而難持,故或先利而後害。
+
+臧否之業,本乎是非,其道廉而且砭。故其未達也,為眾人之所識;已達
+也,為眾人之所稱。其功足以變察是非,其蔽也,為詆訶之所怨。其為業
+也,峭而不裕,故或先得而後離眾。
+
+伎倆之業,本于事能,其道辨而且速。其未達也,為眾人之所異;已達也
+,為官司之所任。其功足以理煩紏邪。其蔽也,民勞而下困。其為業也,
+細而不泰,故為治之末也。
+
+
+
+〈接識〉
+
+
+夫人初甚難知,而士無眾寡,皆自以為知人。故以己觀人,則以為可知也
+;觀人之察人,則以為不識也。夫何哉?是故,能識同體之善,而或失異
+量之美。
+何以論其然?
+夫清節之人,以正直為度,故其歷眾材也,能識性行之常,而或疑法術之
+詭。
+法制之人,以分數為度,故能識較方直之量,而不貴變化之術。
+術謀之人,以思謨為度,故能成策略之奇,而不識遵法之良。
+器能之人,以辨護為度,故能識方略之規,而不知制度之原。
+智意之人,以原意為度,故能識韜諝之權,而不貴法教之常。
+伎倆之人,以邀功為度,故能識進趣之功,而不通道德之化。
+臧否之人,以伺察為度,故能識訶砭之明,而不暢倜儻之異。
+言語之人,以辨析為度,故能識捷給之惠,而不知含章之美。
+是以互相非駁,莫肯相是。取同體也,則接論而相得;取異體也,雖歷久
+而不知。
+凡此之類,皆謂一流之材也。若二至已上,亦隨其所兼,以及異數。故一
+流之人,能識一流之善。二流之人,能識二流之美。盡有諸流,則亦能兼
+達眾材。故兼材之人,與國體同。欲觀其一隅,則終朝足以識之;將究其
+詳,則三日而後足。何謂三日而後足?夫國體之人,兼有三材,故談不三
+日,不足以盡之:一以論道德,二以論法制,三以論策術,然後乃能竭其
+所長,而舉之不疑。
+然則,何以知其兼偏,而與之言乎?其為人也,務以流數,杼人之所長,
+而為之名目,如是兼也;如陳以美,欲人稱之,不欲知人之所有,如是者
+偏也。
+不欲知人,則言無不疑。是故,以深說淺,益深益異;異則相返,反則相
+非。是故,
+多陳處直,則以為見美;靜聽不言,則以為虛空;抗為高談,則以為不遜
+;遜讓不盡,則以為淺陋;言稱一善,則以為不博;歷發眾奇,則以為多
+端;先意而言,則以為分美;因失難之,則以為不喻;說以對反,則以為
+較己;博以異雜,則以為無要。論以同體,然後乃悅;於是乎有親愛之情
+、稱舉之譽。此偏材之常失。
+
+
+
+〈英雄〉
+
+
+夫草之精秀者為英,獸之特群者為雄;故人之文武茂異,取名於此。是故
+,聰明秀出,謂之英;膽力過人,謂之雄。此其大體之別名也。
+若校其分數,則牙則須,各以二分,取彼一分,然後乃成。何以論其然?
+夫聰明者,英之分也,不得雄之膽,則說不行;膽力者,雄之分也,不得
+英之智,則事不立。是以,英以其聰謀始,以其明見機,待雄之膽行之;
+雄以其力服眾,以其勇排難,待英之智成之;然後乃能各濟其所長也。
+
+若聰能謀始,而明不見機,乃可以坐論,而不可以處事。聰能謀始,明能
+見機,而勇不能行,可以循常,而不可以慮變。若力能過人,而勇不能行
+,可以為力人,未可以為先登。力能過人,勇能行之,而智不能斷事,可
+以為先登,未足以為將帥。必聰能謀始,明能見機,膽能決之,然後可以
+為英:張良是也。氣力過人,勇能行之,智足斷事,乃可以為雄:韓信是
+也。
+
+體分不同,以多為目,故英雄異名。然皆偏至之材,人臣之任也。故英可
+以為相,雄可以為將。若一人之身,兼有英雄,則能長世;高祖、項羽是
+也。然英之分,以多於雄,而英不可以少也。英分少,則智者去之,故項
+羽氣力蓋世,明能合變,而不能聽采奇異,有一范增不用,是以陳平之徒
+,皆亡歸高祖。英分多,故群雄服之,英才歸之,兩得其用,故能吞秦破
+楚,宅有天下。
+
+然則英雄多少,能自勝之數也。徒英而不雄,則雄材不服也;徒雄而不英
+,則智者不歸往也。故雄能得雄,不能得英;英能得英,不能得雄。故一
+人之身,兼有英雄,乃能役英與雄。能役英與雄,故能成大業也。
+
+
+
+〈八觀〉
+
+
+八觀者:
+一曰觀其奪救,以明間雜。
+二曰觀其感變,以審常度。
+三曰觀其志質,以知其名。
+四曰觀其所由,以辨依似。
+五曰觀其愛敬,以知通塞。
+六曰觀其情機,以辨恕惑。
+七曰觀其所短,以知所長。
+八曰觀其聰明,以知所達。
+
+何謂觀其奪救,以明間雜?
+夫質有至有違,若至勝違,則惡情奪正,若然而不然。故仁出於慈,有慈
+而不仁者;
+仁必有恤,有仁而不恤者;厲必有剛,有厲而不剛者。
+若夫見可憐則流涕,將分與則吝嗇,是慈而不仁者。
+睹危急則惻隱,將赴救則畏患,是仁而不恤者。
+處虛義則色厲,顧利慾則內荏,是厲而不剛者。
+然而慈而不仁者,則吝奪之也。
+仁而不恤者,則懼奪之也。
+厲而不剛者,則慾奪之也。
+故曰:慈不能勝吝,無必其能仁也;仁不能勝懼,無必其能恤也;厲不能
+勝慾,無必其能剛也。是故,不仁之質勝,則伎力為害器;貪悖之性勝,
+則彊猛為禍梯。亦有善情救惡,不至為害;愛惠分篤,雖傲狎不離;助善
+者明,雖疾惡無害也;救濟過厚,雖取人不貪也。是故,觀其奪救,而明
+間雜之情,可得知也。
+
+何謂觀其感變,以審常度?
+夫人厚貌深情,將欲求之,必觀其辭旨,察其應贊。夫觀其辭旨,猶聽音
+之善醜;察其應贊,猶視智之能否也。故觀辭察應,足以互相別識。然則
+:論顯揚正,白也;不善言應,玄也;經緯玄白,通也;移易無正,雜也
+;先識未然,聖也;追思玄事,叡也;見事過人,明也;以明為晦,智也
+;微忽必識,妙也;美妙不昧,疏也;測之益深,實也;假合炫耀,虛也
+;自見其美,不足也;不伐其能,有餘也。
+
+故曰:凡事不度,必有其故:憂患之色,乏而且荒;疾疢之色,亂而垢雜
+;喜色,愉然以懌;慍色,厲然以揚;妒惑之色,冒昧無常;及其動作,
+蓋並言辭。是故,其言甚懌,而精色不從者,中有違也;其言有違,而精
+色可信者,辭不敏也;言未發而怒色先見者,意憤溢也;言將發而怒氣送
+之者,彊所不然也。凡此之類,徵見於外,不可奄違,雖欲違之,精色不
+從,感愕以明,雖變可知。是故,觀其感變,而常度之情可知。
+
+何謂觀其至質,以知其名?
+凡偏材之性,二至以上,則至質相發,而令名生矣。是故,骨直氣清,則
+休名生焉;氣清力勁,則烈名生焉;勁智精理,則能名生焉;智直彊愨,
+則任名生焉。集于端質,則令德濟焉;加之學,則文理灼焉。是故,觀其
+所至之多少,而異名之所生可知也。
+
+何謂觀其所由,以辨依似?
+夫純訐性違,不能公正;依訐似直,以訐訐善;純宕似流,不能通道;依
+宕似通,行傲過節。故曰:直者亦訐,訐者亦訐,其訐則同,其所以為訐
+則異。通者亦宕,宕者亦宕,其所以為宕則異。然則,何以別之?直而能
+溫者,德也;直而好訐者,偏也;訐而不直者,依也;道而能節者,通也
+;通而時過者,偏也;宕而不節者,依也;偏之與依,志同質違,所謂似
+是而非也。是故,輕諾似烈而寡信,多易似能而無效,進銳似精而去速,
+訶者似察而事煩,訐施似惠而無成,面從似忠而退違,此似是而非者也。
+亦有似非而是者:大權似姦而有功,大智似愚而內明,博愛似虛而實厚,
+正言似訐而情忠。夫察似明非,御情之反,有似理訟,其實難別也。非天
+下之至精,其孰能得其實?故聽言信貌,或失其真;詭情御反,或失其賢
+;賢否之察,實在所依。是故,觀其所依,而似類之質,可知也。
+
+何謂觀其愛敬,以知通塞?
+蓋人道之極,莫過愛敬。是故,《孝經》以愛為至德,以敬為要道;《易
+》以感為德,以謙為道;《老子》以無為德,以虛為道;《禮》以敬為本
+;《樂》以愛為主。然則,人情之質,有愛敬之誠,則與道德同體;動獲
+人心,而道無不通也。然愛不可少於敬,少於敬,則廉節者歸之,而眾人
+不與。愛多於敬,則雖廉節者不悅,而愛接者死之。何則?敬之為道也,
+嚴而相離,其勢難久;愛之為道也,情親意厚,深而感物。是故,觀其愛
+敬之誠,而通塞之理,可得而知也。
+
+何謂觀其情機,以辨恕惑?
+夫人之情有六機:
+杼其所欲則喜,不杼其所欲則惡,以自代歷則惡,以謙損下之則悅,犯其
+所乏則婟,以惡犯婟則妒;此人性之六機也。
+夫人情莫不欲遂其志,故:烈士樂奮力之功,善士樂督政之訓,能士樂治
+亂之事,術士樂計策之謀,辨士樂陵訊之辭,貪者樂貨財之積,幸者樂權
+勢之尤。
+苟贊其志,則莫不欣然,是所謂杼其所欲則喜也。
+若不杼其所能,則不獲其志,不獲其志則戚。是故:功力不建則烈士奮,
+德行不訓則正人哀哀,政亂不治則能者歎歎,敵能未弭則術人思思,貨財
+不積則貪者憂憂,權勢不尤則幸者悲,是所謂不杼其能則怨也。
+人情莫不欲處前,故惡人之自伐。自伐,皆欲勝之類也。是故,自伐其善
+則莫不惡也,是所謂自伐歷之則惡也。
+人情皆欲求勝,故悅人之謙;謙所以下之,下有推與之意。是故,人無賢
+愚,接之以謙,則無不色懌;是所謂以謙下之則悅也。人情皆欲掩其所短
+,見其所長。是故,人駮其所短,似若物冒之,是所謂駮其所伐則婟也。
+人情陵上者也,陵犯其所惡,雖見憎未害也;若以長駮短,是所謂以惡犯
+婟,則妒惡生矣。
+凡此六機,其歸皆欲處上。是以君子接物,犯而不校,不校則無不敬下,
+所以避其害也。小人則不然,既不見機,而欲人之順己。以佯愛敬為見異
+,以偶邀會為輕;苟犯其機,則深以為怨。是故,觀其情機,而賢鄙之志
+,可得而知也。
+
+何謂觀其所短,以知所長?
+夫偏材之人,皆有所短。故:直之失也訐,剛之失也厲,和之失也懦,介
+之失也拘。
+夫直者不訐,無以成其直;既悅其直,不可非其訐;訐也者,直之徵也。
+剛者不厲,無以濟其剛;既悅其剛,不可非其厲;厲也者,剛之徵也。
+和者不懦,無以保其和;既悅其和,不可非其懦;懦也者,和之徵也。
+介者不拘,無以守其介;既悅其介,不可非其拘;拘也者,介之徵也。
+然有短者,未必能長也;有長者必以短為徵。是故,觀其徵之所短,而其
+材之所‵長可知也。
+
+何謂觀其聰明,以知所達?夫仁者德之基也,義者德之節也,禮者德之文
+也,信者德之固也,智者德之帥也。夫智出於明,明之於人,猶晝之待白
+日,夜之待燭火;其明益盛者,所見及遠,及遠之明難。是故,守業勤學
+,未必及材;材藝精巧,未必及理;理意晏給,未必及智;智能經事,未
+必及道;道思玄遠,然後乃周。是謂學不及材,材不及理,理不及智,智
+不及道。道也者,回復變通。是故,別而論之:各自獨行,則仁為勝;合
+而俱用,則明為將。故以明將仁,則無不懷;以明將義,則無不勝;以明
+將理,則無不通。然則,苟無聰明,無以能遂。故好聲而實不克則恢,好
+辯而禮不至則煩,好法而思不深則刻,好術而計不足則偽。是故,鈞材而
+好學,明者為師;比力而爭,智者為雄;等德而齊,達者稱聖,聖之為稱
+,明智之極明也。是故,觀其聰明,而所達之材可知也。
+
+
+
+〈七繆〉
+
+
+七繆:
+一曰察譽有偏頗之繆,
+二曰接物有愛惡之惑,
+三曰度心有大小之誤,
+四曰品質有早晚之疑,
+五曰變類有同體之嫌,
+六曰論材有申壓之詭,
+七曰觀奇有二尤之失。
+
+夫采訪之要,不在多少。然徵質不明者,信耳而不敢信目。故:人以為是
+,則心隨而明之;人以為非,則意轉而化之;雖無所嫌,意若不疑。且人
+察物,亦自有誤,愛憎兼之,其情萬原;不暢其本,胡可必信。是故,知
+人者,以目正耳;不知人者,以耳敗目。故州閭之士,皆譽皆毀,未可為
+正也;交遊之人,譽不三周,未必信是也。夫實厚之士,交遊之間,必每
+所在肩稱;上等援之,下等推之,苟不能周,必有咎毀。故偏上失下,則
+其終有毀;偏下失上,則其進不傑。故誠能三周,則為國所利,此正直之
+交也。故皆合而是,亦有違比;皆合而非,或在其中。若有奇異之材,則
+非眾所見。而耳所聽采,以多為信,是繆於察譽者也。
+
+夫愛善疾惡,人情所常;苟不明賢,或疏善善非。何以論之?夫善非者,
+雖非猶有所是,以其所是,順己所長,則不自覺情通意親,忽忘其惡。善
+人雖善,猶有所乏。以其所乏,不明己長;以其所長,輕己所短;則不自
+知志乖氣違,忽忘其善。是惑於愛惡者也。
+
+夫精欲深微,質欲懿重,志欲弘大,心欲嗛小。精微所以入神妙也,懿重
+所以崇德宇也,志大所以戡物任也,心小所以慎咎悔也。故《詩》詠文王
+:「小心翼翼」「不大聲以色。」小心也;「王赫斯怒,以對于天下。」
+志大也。由此論之,心小志大者,聖賢之倫也;心大志大者,豪傑之雋也
+;心大志小者,傲蕩之類也;心小志小者,拘懦之人也。眾人之察,或陋
+其心小,或壯其志大,是誤於小大者也。
+
+夫人材不同,成有早晚:有早智速成者,有晚智而晚成者,有少無智而終
+無所成者,有少有令材遂為雋器者:四者之理,不可不察。夫幼智之人,
+材智精達;然其在童髦,皆有端緒。故文本辭繁,辯始給口,仁出慈恤,
+施發過與,慎生畏懼,廉起不取。早智者淺惠而見速,晚成者奇識而舒遲
+,終暗者並困於不足,遂務者周達而有餘。而眾人之察,不慮其變,是疑
+於早晚者也。
+
+夫人情莫不趣名利、避損害。名利之路,在於是得;損害之源,在於非失
+。故人無賢愚,皆欲使是得在己。能明己是,莫過同體;是以偏材之人,
+交遊進趨之類,皆親愛同體而譽之,憎惡對反而毀之,序異雜而不尚也。
+推而論之,無他故焉;夫譽同體、毀對反,所以証彼非而著己是也。至于
+異雜之人,於彼無益,於己無害,則序而不尚。是故,同體之人,常患於
+過譽;及其名敵,則尟能相下。是故,直者性奮,好人行直於人,而不能
+受人之訐;盡者情露,好人行盡於人,而不能納人之徑;務名者樂人之進
+趨過人,而不能出陵己之後。是故,性同而材傾,則相援而相賴也;性同
+而勢均,則相競而相害也;此又同體之變也。故或助直而毀直,或與明而
+毀明。而眾人之察,不辨其律理,是嫌於體同也。
+
+夫人所處異勢,勢有申壓:富貴遂達,勢之申也;貧賤窮匱,勢之壓也。
+上材之人,能行人所不能行,是故,達有勞謙之稱,窮有著明之節。
+中材之人,則隨世損益,是故,藉富貴則貨財克於內,施惠周於外;見贍
+者求可稱而譽之,見援者闡小美而大之,雖無異材,猶行成而名立。處貧
+賤則欲施而無財,欲援而無勢,親戚不能恤,朋友不見濟,分義不復立,
+無罪尤,猶無故而廢也。故世有侈儉,名由進退:天下皆富,則清貧者雖
+苦,必無委頓之憂,且有辭施之高,以獲榮名之利;皆貧,則求假無所告
+,而有窮乏之患,且生鄙吝之訟。是故:鈞材而進,有與之者,則體益而
+茂遂;私理卑抑,有累之者,則微降而稍退。而眾人之觀,不理其本,各
+指其所在,是疑於申壓者也。
+
+夫清雅之美,著乎形質,察之寡失;失繆之由,琣b二尤。二尤之生,與
+物異列:故尤妙之人,含精於內,外無飾姿;尤虛之人,碩言瑰姿,內實
+乖反。而人之求奇,不可以精微測其玄機,明異希;或以貌少為不足,或
+以瑰姿為巨偉,或以直露為虛華,或以巧飭為真實。是以早拔多誤,不如
+順次;夫順次,常度也。苟不察其實,亦焉往而不失。故遺賢而賢有濟,
+則恨在不早拔;拔奇而奇有敗,則患在不素別;任意而獨繆,則悔在不廣
+問;廣問而誤己,則怨己不自信。是以驥子發足,眾士乃誤;韓信立功,
+淮陰乃震。夫豈惡奇而好疑哉?乃尤物不世見,而奇逸美異也。是以張良
+體弱而精彊,為眾智之雋也;荊叔色平而神勇,為眾勇之傑也。然則,雋
+傑者,眾人之尤也;聖人者,眾尤之尤也。其尤彌出者,其道彌遠。故一
+國之雋,於州為輩,未得為第也;一州之第,於天下為椳;天下之椳,世
+有憂劣。是故,眾人之所貴,各貴其出己之尤,而不貴尤之所尤。是故,
+眾人之明,能知輩士之數,而不能知第目之度;輩士之明,能知第目之度
+,不能識出尤之良也;出尤之人,能知聖人之教,不能究之入室之奧也。
+由是論之,人物之理妙,不可得而窮已。
+
+
+
+〈效難〉
+
+
+蓋知人之效有二難:有難知之難,有知之無由得效之難。
+
+何謂難知之難?人物精微,能神而明,其道甚難,固難知之難也。是以眾
+人之察,不能盡備;故各自立度,以相觀采:或相其形容,或候其動作,
+或揆其終始,或揆其儗象,或推其細微,或恐其過誤,或循其所言,或稽
+其行事。八者遊雜,故其得者少,所失者多。是故必有草創信形之誤,又
+有居止變化之謬;故其接遇觀人也,隨行信名,失其中情。
+故淺美揚露,則以為有異。
+深明沉漠,則以為空虛。
+分別妙理,則以為離婁。
+口傳甲乙,則以為義理。
+好說是非,則以為臧否。
+講目成名,則以為人物。
+平道政事,則以為國體。
+猶聽有聲之類,名隨其音。夫名非實,用之不效,故曰:名猶口進,而實
+從事退。中情之人,名不副實,用之有效;故名由眾退,而實從事章。此
+草創之常失也。故必待居止,然後識之。
+
+故居視其所安,達視其所舉,富視其所與,窮視其所為,貧視其所取。
+然後乃能知賢否。此又已試,非始相也。所以知質未足以知其略,且天下
+之人,不可得皆與遊處。或志趣變易,隨物而化:或未至而懸欲,或已至
+而易顧,或窮約而力行,或得志而從欲;此又居止之所失也。由是論之,
+能兩得其要,是難知之難。
+
+何謂無由得效之難?上材已莫知,或所識在幼賤之中,未達而喪;或所識
+者,未拔而先沒;或曲高和寡,唱不見讚;或身卑力微,言不見亮;或器
+非時好,不見信貴;或不在其位,無由得拔;或在其位,以有所屈迫。是
+以良材識真,萬不一遇也;須識真在位識,百不一有也;以位勢值可薦致
+之士,十不一合也。或明足識真,有所妨奪,不欲貢薦;或好貢薦,而不
+能識真。是故,知與不知,相與分亂於總猥之中;實知者患於不得達效,
+不知者亦自以為未識。所謂無由得效之難也。
+
+
+
+〈釋爭〉
+
+
+蓋善以不伐為大,賢以自矜為損。是故,舜讓于德而顯義登聞,湯降不遲
+而聖敬日躋;隙至上人而抑下滋甚,王叔好爭而終于出奔。然則卑讓降下
+者,茂進之遂路也,矜奮侵陵者,毀塞之險途也。
+
+是以君子舉不敢越儀準,志不敢凌軌等;內勤己以自濟,外謙讓以敬懼。
+是以怨難不在於身,而榮福通於長久也。彼小人則不然,矜功伐能,好以
+陵人;是以在前者然害之,有功者人毀之,毀敗者人幸之。是故,並轡爭
+先而不能相奪,兩頓俱折而為後者所趨。由是論之,爭讓之途,其別明矣
+。
+
+然好勝之人,猶謂不然,以在前為速銳,以處後為留滯,以下眾為卑屈,
+以躡等為異傑,以讓敵為迴辱,以陵上為高厲。是故,抗奮遂往,不能自
+反也。夫以抗遇賢必見遜下,以抗遇暴必搆敵難。敵難既搆,則是非之理
+必溷而難明;溷而難明則其與自毀何以異哉?且人之毀己,皆發怨憾,而
+變生舋也:必依託於事飾成端末;其於聽者,雖不盡信,猶半以為然也。
+己之校報,亦又如之。終其所歸,亦各有半信著於遠近也。然則,交氣疾
+爭者,為易口而自毀也;並辭競說者,為貸手以自毆;為惑繆豈不甚哉?
+
+然原其所由,豈有躬自厚責以致變訟者乎?皆由內恕不足,外望不已:或
+怨彼輕我,或疾彼勝己。夫我薄而彼輕之,則由我曲而彼直也;我賢而彼
+不知,則見輕非我咎也。若彼賢而處我前;則我德之未至也;若德鈞而彼
+先我,則我德之近次也。夫何怨哉?
+
+且兩賢未別,則能讓者為雋矣;爭雋未別,則用力者為憊矣。是故,藺相
+如以迴車決勝於廉頗,寇恂以不鬥取賢於賈復。物勢之反,乃君子所謂道
+也。是故,君子知屈之可以為伸,故含辱而不辭;知卑讓之可以勝敵,故
+下之而不疑。及其終極,乃轉禍為福,屈讎而為友;使怨讎不延於後嗣,
+而美名宣於無窮;君子之道,豈不裕乎!
+
+且君子能受纖微之小嫌,故無變鬥之大訟;小人不能忍小忿之故,終有赫
+赫之敗辱。怨在微而下之,猶可以為謙德也;變在萌而爭之,則禍成而不
+救矣。是故,陳餘以張耳之變,卒受離身之害;彭寵以朱浮之隙,終有覆
+亡之禍。禍福之機,可不慎哉!
+
+是故,君子之求勝也,以推讓為利銳,以自修為棚櫓;靜則閉嘿泯之玄門
+,動則由恭順之通路。是以戰勝而爭不形,敵服而怨不搆。若然者,悔吝
+不存于聲色,夫何顯爭之有哉?彼顯爭者,必自以為賢人,而人以為險詖
+者。實無險德,則無可毀之義。若信有險德,又何可與訟乎?險而與之訟
+,是柙兕而攖虎,其可乎?怒而害人,亦必矣!《易》曰:「險而違者,
+訟。訟必有眾起。」《老子》曰:「夫惟不爭,故天下莫能與之爭。」是
+故,君子以爭途之不可由也。
+
+是以越俗乘高,獨行於三等之上。何謂三等?
+大無功而自矜,一等;有功而伐之,二等;功大而不伐,三等。
+愚而好勝,一等;賢而尚人,二等;賢而能讓,三等。
+緩己急人,一等;急己急人,二等;急己寬人,三等。
+凡此數者,皆道之奇,物之變也。三變而後得之,故人末能遠也。夫唯知
+道通變者,
+
+
+然後能處之。是故,孟之反以不伐獲聖人之譽,管叔以辭賞受嘉重之賜;
+夫豈詭遇以求之哉?乃純德自然之所合也。
+
+彼君子知自損之為益,故功一而美二;小人不知自益之為損,故一伐而並
+失。由此論之,則不伐者伐之也,不爭者爭之也;讓敵者勝之也,下眾者
+上之也。君子誠能睹爭途之名險,獨乘高於玄路,則光暉煥而日新,德聲
+倫於古人矣。
+
+
+
+
+
+
+
+
+
+End of Project Gutenberg's Ren Wu Zhi (Study of Human Abilities), by Shao Liu
+
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diff --git a/old/rwzhi10.txt b/old/rwzhi10.txt
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+The Project Gutenberg EBook of Ren Wu Zhi, by Liu Shao
+
+Copyright laws are changing all over the world. Be sure to check the
+copyright laws for your country before downloading or redistributing
+this or any other Project Gutenberg eBook.
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+**Welcome To The World of Free Plain Vanilla Electronic Texts**
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+**eBooks Readable By Both Humans and By Computers, Since 1971**
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+*****These eBooks Were Prepared By Thousands of Volunteers!*****
+
+
+Title: Ren Wu Zhi (Study of Human Abilities)
+
+Author: Liu Shao
+
+Release Date: January, 2005 [EBook #7217]
+[Yes, we are more than one year ahead of schedule]
+[This file was first posted on March 27, 2003]
+
+Edition: 10
+
+Language: Chinese
+
+Character set encoding: Big 5
+
+*** START OF THE PROJECT GUTENBERG EBOOK REN WU ZHI ***
+
+
+
+
+This eBook was produced by WanTing Gong <a9110601@st2.fju.edu.tw>
+
+
+
+
+Ren Wu Zhi
+by Liu Shao
+
+
+The original Chinese:
+
+H
+
+
+B
+
+
+
+qۧǡr
+
+
+Ҹt大ҬAGoFoҶQAQGHCH۴Aӱf
+Z~oCOHAtHۤHhߧglpHAԡm֡nӫhOU
+~֡nhҤewA`nh«ThۤAҩҥHF
+Ӧѥ\ѥ\JAhèWACOHAHJTw١AϥHneG
+K嬰WAH|ؤQCѦפAtHwAEo
+Ϫ̫vIOGA򥧤յLҴɡASǪHH|Axײ
+HTCHwA|wHUfXסCVHٰAgXH
+qܤHOCSGҦwA[ҥѡAH~
+CHOH̸tVAӧǤHAfHɺѡFѧglA
+qjC
+
+
+
+qExr
+
+
+\HAXGʡCʤzAƷLӥȡFDtHAEs
+vH
+Z̡At@HA[HߩʡA餭ӵۧΡCe
+ASiYӨDCZHqAM̶QoCMAHLF
+GզAܤ`COGA[HA䥭HAӫDo
+Co̡ACMMAhͥ~FtHEģAݤGC
+
+LA۫DtHAECGդhAFʤAӷtȾF
+ȼ{HARAӧxtCS~ӡAऺFMA
+~CG̤qA\O]CYqA]ѤF
+xAU۩oCb]G착BBBg١BA
+H]CAU١COGG
+ӦӬX̡AפݡFݤ]̡A]C
+MӮԪ̡AפzFz]̡A§]C
+ݦӹ̡AפsTFsT]̡AH]C
+lӺ̡AפiFi]̡AqM]C
+⥭ӺZ̡AפqLFqL]̡A]C
+کʡAGפ`oC
+`OACwCOGG
+ŪZݡA줧w]C
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+
+
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+GnAoGAUpHC
+
+G߽GAlTF߽MFirF߽襭zAw~C
+ʦeAUAסGeʡABBFeʡA~~Fwe
+ʡAWWCҮeʧ@AoG߮F߮𤧼xAhnܬO]CҮ
+XnAnߧfGMnAMZnA^lnCnZ
+AhsFGGۤAŬXF۫iAĤF۴A
+FC
+
+
+Ҧ⨣󻪡Aҿ׼xCxAhoءCGؤAõMH
+FixAMHʡFMҰܤAH鬰̤]CGӽ褣A
+hƤECOGAӤXhAlӤhOATӤݫhMA
+MhVAZӤhCOGAeAG`JơA]H
+FA褺RA~COHAرmu]C
+
+GGͦΡAΦFા믫AhazɩʡCʤҺɡAE褧
+x]C
+MhG@b󯫡AtbAiĤզb󵬡AʮzӦb
+󰩡AļRMbAG}bAIΦbAAפʦb
+eAw椧b󨥡C䬰H]GFA~ԡAlөTAn
+M}AeAhExҦܡAhº餧w]CExHAh
+]C]ExҦb^
+
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+wHA󬰬COGGݼwӦܡAפeFe]̡AtHؤ]
+CӷLAפwFw]̡Aj٤]C@ܡAפF
+Ap]C@xAפ̦F̦Aüw]C@ܤ@HAפ
+FALڤH]CLڡB̦AҭHyFyAiӽ
+AOHӤ]C
+
+
+
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+
+
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+¯hA[FܤƵLAHF`COHܪ̹LAө̤e
+C
+
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+bEPCXwACbeeAb֨MCǰAbxPAbh
+ҡC}ȷVAbԡAbháCʷlAΦbFAbMTC
+׿zöAbAbyXCթPAbиΡAbTBCM
+GA`bTAbӡCʽUA~bkEAbVCIRK
+AbȷLAbwCS|ɡAbۡAbLChAv
+bԲAb̹HC
+
+ΨiwA}eAH٨ܡFӫHҵuAHq䥢
+FSʷaCA۸ޤϤ]COGG
+
+ʼݤHA褣MA٨ʤeAӥHAFܡFOGAi
+HߪkAPJLC
+
+XHAw߼e_A٨ƤAӥHܬAwΡFOGAi
+P``APváC
+HAīiMA٨i^AӥHơAܨաFOGAi
+PAAP~C
+߷VHAȱwhҡA٨󬰸qAӥHiAWáFOGAi
+POAP߸`C
+ⷢHA÷NlSA٨䱡T@AӥH묰AʨMFOGAi
+HAPC
+դHAײzĺA٨㤧ݡAӥHôAEyFOGAi
+PƧǡAP߬C
+HANRPA٨椧TAӥHXAsBFOGAi
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+Pu`AHܳqC
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+IRHADj_A٨RAӥHʬAFOGAi
+P`{APtC
+SHAù꡼A٨ꤧAӥHԬϡASۡFOGAi
+P߫HAPC
+ԤHAרeA٨NAӥHɬMAQFOGAi
+PgAPBHC
+
+ҾǩҥH]AҥH]FʡAioCФHǡA
+HHFVHAUqߡCH̰fHAB̰fBFG
+ǤDAPFq]C
+
+
+
+qy~r
+
+
+\Hy~AQGjGM`aAkaANaAAA
+N_AɫǡANA峹AǡAfAǡC
+
+YҼw氪AeikAOײM`aABO]C
+تkߨAʰIHAOתkaAޥBӻ߬O]C
+qDơAѩ_AO׳NaASBi}O]C
+ݦTATҳơAwHFUAkHѤUANHѼq
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+ݦTATҷLAwHv@AkHmANHv
+yAO׾AlB\O]C
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+kayAЫϻAӯ@xANIAOɫǡA
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+
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+C
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+
+
+
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+
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+
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+End of the Project Gutenberg EBook of Ren Wu Zhi, by Liu Shao
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