| | 大宗師: |
顏回問仲尼曰：「孟孫才，其母死，哭泣無涕，中心不戚，居喪不哀。無是三者，以善處喪蓋魯國。固有無其實而得其名者乎？回壹怪之。」仲尼曰：「夫孟孫氏盡之矣，進於知矣。唯簡之而不得，夫已有所簡矣。孟孫氏不知所以生，不知所以死，不知就先，不知就後，若化為物，以待其所不知之化已乎！且方將化，惡知不化哉？方將不化，惡知已化哉？吾特與汝其夢未始覺者邪！且彼有駭形而無損心，有旦宅而無情死。孟孫氏特覺，人哭亦哭，是自其所以乃。且也，相與吾之耳矣，庸詎知吾所謂吾之乎？且汝夢為鳥而厲乎天，夢為魚而沒於淵，不識今之言者，其覺者乎，夢者乎？造適不及笑，獻笑不及排，安排而去化，乃入於寥天一。」 |
| The Great and Most...: |
Yan Hui asked Zhongni, saying, 'When the mother of Meng-sun Cai died, in all his wailing for her he did not shed a tear; in the core of his heart he felt no distress; during all the mourning rites, he exhibited no sorrow. Without these three things, he (was considered to have) discharged his mourning well; is it that in the state of Lu one who has not the reality may yet get the reputation of having it? I think the matter very strange.' Zhongni said, 'That Meng-sun carried out (his views) to the utmost. He was advanced in knowledge; but (in this case) it was not possible for him to appear to be negligent (in his ceremonial observances)', but he succeeded in being really so to himself. Meng-sun does not know either what purposes life serves, or what death serves; he does not know which should be first sought, and which last. If he is to be transformed into something else, he will simply await the transformation which he does not yet know. This is all he does. And moreover, when one is about to undergo his change, how does he know that it has not taken place? And when he is not about to undergo his change, how does he know that it has taken place? Take the case of me and you: are we in a dream from which we have not begun to awake? Moreover, Meng-sun presented in his body the appearance of being agitated, but in his mind he was conscious of no loss. The death was to him like the issuing from one's dwelling at dawn, and no (more terrible) reality. He was more awake than others were. When they wailed, he also wailed, having in himself the reason why he did so. And we all have our individuality which makes us what we are as compared together; but how do we know that we determine in any case correctly that individuality? Moreover you dream that you are a bird, and seem to be soaring to the sky; or that you are a fish, and seem to be diving in the deep. But you do not know whether we that are now speaking are awake or in a dream. It is not the meeting with what is pleasurable that produces the smile; it is not the smile suddenly produced that produces the arrangement (of the person). When one rests in what has been arranged, and puts away all thought of the transformation, he is in unity with the mysterious Heaven.' |
| | 襄公三十... : |
三十一年，春，王正月，穆叔至自會，見孟孝伯，語之曰，趙孟將死矣，其語偷，不似民主，且年未盈五十，而諄諄焉如八九十者，弗能久矣，若趙孟死，為政者其韓子乎，吾子盍與季孫言之，可以樹善，君子也，晉君將失政矣，若不樹焉，使早備魯，既而政在大夫，韓子懦弱，大夫多貪，求欲無厭，齊楚未足與也，魯其懼哉，孝伯曰，人生幾何，誰能無偷，朝不及夕，將安用樹，穆叔出而告人曰，孟孫將死矣，吾語諸趙孟之偷也，而又甚焉，又與季孫語晉故，季孫不從，及趙文子卒，晉公室卑，政在侈家，韓宣子為政，不能圖諸侯，魯不堪晉求，讒慝弘多，是以有平丘之會。 |
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齊子尾害閭丘嬰，欲殺之，使帥師以伐陽州，我問師故，夏，五月，子尾殺閭丘嬰以說于我，師工僂，灑渻灶，孔虺，賈寅，出奔莒，出群公子。 |
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公作楚宮，穆叔曰，大誓云，民之所欲，天必從之，君欲楚也夫，故作其宮，若不復適楚，必死是宮也，六月，辛巳，公薨于楚宮，叔仲帶竊其拱璧以與御人，納諸其懷，而從取之，由是得罪，立胡女敬歸之子子野，次于季氏，秋，九月，癸巳卒，毀也。 |
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己亥，孟孝伯卒，立敬歸之娣齊歸之子公子裯，穆叔不欲，曰，大子死，有母弟則立之，無則長立，年鈞擇賢，義鈞則卜，古之道也，非適嗣，何必娣之子，且是人也，居喪而不哀，在慼而有嘉容，是謂不度，不度之人，鮮不為患，若果立之，必為季氏憂，武子不聽，卒立之，比及葬，三易衰，衰衽如故衰，於是昭公十九年矣，猶有童心，君子是以知其不能終也。 |
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冬，十月，滕成公來會葬，惰而多涕，子服惠伯曰，滕君將死矣，怠於其位，而哀已甚，兆於死所矣，能無從乎。 |
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癸酉，葬襄公，公薨之月，子產相鄭伯以如晉，晉侯以我喪故，未之見也，子產使盡壞其館之垣，而納車馬焉，士文伯讓之曰，敝邑以政刑之不脩，寇盜充斥，無若諸侯之屬，辱在寡君者何，是以令吏人完客所館，高其閈閎，厚其牆垣，以無憂客使，今吾子壞之，雖從者能戒，其若異客何，以敝邑之為盟主，繕完葺牆，以待賓客，若皆毀之，其何以共命，寡君使丐請命，對曰，以敝邑褊小，介於大國，誅求無時，是以不敢寧居，悉索敝賦，以來會時事，逢執之不間，而未得見，又不獲聞命，未知見時，不敢輸幣，亦不敢暴露，其輸之，則君之府實也，非薦陳之，不敢輸也，其暴露之，則恐燥濕之不時，而朽蠹以重敝邑之罪，僑聞文公之為盟主也，宮室卑庳，無觀臺榭，以崇大諸侯之館，館如公寢，庫廄繕脩，司空以時平易道路，圬人以時塓館宮室，諸侯賓至，甸設庭燎，僕人巡宮，車馬有所，賓從有代，巾車脂轄，隸人牧圉，各瞻其事，百官之屬，各展其物，公不留賓，而亦無廢事，憂樂同之，事則巡之，教其不知，而恤其不足，賓至如歸，無寧菑患，不畏寇盜，而亦不患燥濕，今銅鞮之宮數里，而諸侯舍於隸人，門不容車，而不可踰越，盜賊公行，而夭厲不戒，賓見無時，命不可知，若又勿壞，是無所藏幣以重罪也，敢請執事，將何以命之，雖君之有魯喪，亦敝邑之憂也，若獲薦幣，脩垣而行，君之惠也，敢憚勤勞，文伯復命，趙文子曰，信我實不德，而以隸人之垣以贏諸侯，是吾罪也，使士文伯謝不敏焉，晉侯見鄭伯，有加禮，厚其宴好而歸之，乃築諸侯之館，叔向曰，辭之不可以已也如是夫，子產有辭，諸侯賴之，若之何其釋辭也，詩曰，辭之輯矣，民之協矣，辭之繹矣，民之莫矣，其知之矣。 |
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鄭子皮使印段如楚，以適晉告，禮也。 |
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莒犁比公生去疾，及展輿，既立展輿，又廢之，犁比公虐，國人患之，十一月，展輿因國人以攻莒子，弒之，乃立，去疾奔齊，齊出也，展輿吳出也，書曰，莒人弒其君買朱鉏，言罪之在也。 |
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吳子使屈狐庸聘于晉，通路也，趙文子問焉，曰，延州來季子，其果立乎，巢隕諸樊，閽戕戴吳，天似啟之，何如，對曰，不立，是二王之命也，非啟季子也，若天所啟，其在今嗣君乎，甚德而度，德不失民，度不失事，民親而事有序，其天所啟也，有吳國者，必此君之子孫實終之，季子守節者也，雖有國不立。 |
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十二月，北宮文子相衛襄公以如楚，宋之盟故也，過鄭，印段迋勞于棐林，如聘禮而以勞辭，文子入聘，子羽為行人，馮簡子與子大叔逆客，事畢而出，言於衛侯曰，鄭有禮，其數世之福也，其無大國之討乎，詩曰，誰能執熱，逝不以濯，禮之於政，如熱之有濯也，濯以救熱，何患之有，子產之從政也，擇能而使之，馮簡子能斷大事，子大叔美秀而文，公孫揮能知四國之為，而辨於其大夫之族姓，班位貴賤能否，而又善為辭令，裨諶能謀，謀於野則獲，謀於邑則否，鄭國將有諸侯之事，子產乃問四國之為於子羽，且使多為辭令，與裨諶乘以適野，使謀可否，而告馮簡子使斷之，事成，乃授子大叔使行之，以應對賓客，是以鮮有敗事，北宮文子所謂有禮也。 |
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鄭人游于鄉校，以論執政，然明謂子產曰，毀鄉校何如，子產曰，何為，夫人朝夕退而游焉，以議執政之善否，其所善者，吾則行之，其所惡者，吾則改之，是吾師也，若之何毀之，我聞忠善以損怨，不聞作威以防怨，豈不遽止，然猶防川，大決所犯，傷人必多，吾不克救也，不如小決，使道不如，吾聞而藥之也，然明曰，蔑也今而後知吾子之信可事也，小人實不才，若果行此，其鄭國實賴之，豈唯二三臣，仲尼聞是語也，曰，以是觀之，人謂子產不仁，吾不信也。 |
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子皮欲使尹何為邑，子產曰，少，未知可否，子皮曰，愿吾愛之，不吾叛也，使夫往而學焉，夫亦愈知治矣，子產曰，不可，人之愛人，求利之也，今吾子愛人則以政，猶未能操刀而使割也，其傷實多，子之愛人，傷之而已，其誰敢求愛於子，子於鄭國，棟也，棟折榱崩，僑將厭焉，敢不盡言，子有美錦，不使人學製焉，大官大邑，身之所庇也，而使學者製焉，其為美錦，不亦多乎，僑聞學而後入政，未聞以政學者也，若果行此，必有所害，譬如田獵，射御貫，則能獲禽，若未嘗登車射御，則敗績厭覆是懼，何暇思獲，子皮曰，善哉，虎不敏，吾聞君子務知大者遠者，小人務知小者近者，我小人也，衣服附在吾身，我知而慎之，大官大邑，所以庇身也，我遠而慢之，微子之言，吾不知也，他日，我曰子為鄭國，我為吾家，以庇焉其可也，今而後知不足，自今請雖吾家聽子而行，子產曰，人心之不同，如其面焉，吾豈敢謂子面如吾面乎，抑心所謂危，亦以告也，子皮以為忠，故委政焉，子產是以能為鄭國。 |
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衛侯在楚，北宮文子見令尹圍之威儀，言於衛侯曰，令尹似君矣，將有他志，雖獲其志，不能終也，《》云：『』終之實難，令尹其將不免，公曰，子何以知之，對曰，《》云：『』令尹無威儀，民無則焉，民所不則，以在民上，不可以終，公曰，善哉，何謂威儀，對曰，有威而可畏，謂之威，有儀而可象，謂之儀，君有君之威儀，其臣畏而愛之，則而象之，故能有其國家，令聞長世，臣有臣之威儀，其下畏而愛之，故能守其官職，保族宜家，順是以下，皆如是，是以上下能相固也，衛詩曰，威儀棣棣，不可選也，言君臣上下，父子兄弟，內外大小，皆有威儀也，周詩曰，朋友攸攝，攝以威儀，言朋友之道，必相教訓，以威儀也，周書數文王之德曰，大國畏其力，小國懷其德，言畏而愛之也，《》云：『』言則而象之也，紂囚文王七年，諸侯皆從之囚，紂於是乎懼而歸之，可謂愛之，文王伐崇，再駕而降為臣，蠻夷帥服，可謂畏之，文王之功，天下誦而歌舞之，可謂則之，文王之行，至今為法，可謂象之，有威儀也，故君子在位可畏，施舍可愛，進退可度，周旋可則，容止可觀，作事可法，德行可象，聲氣可樂，動作有文，言語有章，以臨其下，謂之有威儀也。 |
