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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/7217-0.txt b/7217-0.txt new file mode 100644 index 0000000..94b2468 --- /dev/null +++ b/7217-0.txt @@ -0,0 +1,1112 @@ +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 + +*** END OF THIS PROJECT GUTENBERG EBOOK REN WU ZHI (STUDY OF HUMAN ABILITIES) *** + +***** This file should be named 7217-0.txt or 7217-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/7/2/1/7217/ + +Produced by Wan Ting Gong + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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