{"resource_id":6016,"title":"古今图书集成259","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"勤民部總論","sections":[{"id":"chapter-1-section-1","title":"易經","paragraphs":[]},{"id":"chapter-1-section-2","title":"蠱卦","paragraphs":["象曰山下有風蠱君子以振民育德","程","傳","山下有風風遇山而回則物皆散亂故為有事","之象君子觀有事之象以振濟於民養育其德也","在己則養德於天下則濟民君子之所事□大於","此二者","臨卦","象曰澤上有地臨君子以教思□窮容保民□疆","程","傳","澤之上有地澤崖也水之際也物之相臨與含","容□若水之在地故澤上有地為臨也君子觀親","臨之象則教思□窮親臨於民則有教導之意思","也□□至誠□斁也親含容之象則有容保民之","心□疆廣大□限也含容有廣大之意故為□窮","□疆之義","剝卦","象曰山附於地剝上以厚下安宅","程","傳","艮重於坤山附於地也山高起於地而反附著","於地圮剝之象也上謂人君與居人上者觀剝之","象而厚固其下以安其居也下者上之本未有基","本固而能剝者也故上之剝必自下下剝則上危","矣為人上者知理之如是則安養人民以厚其本","乃所以安其居也書曰民惟邦本本固邦寧","大","全","朱","子曰厚下者乃所以安宅如山附於地惟其地厚","所以山安其居而不搖人君厚下以得民則其位","亦安而不搖猶所謂本固邦寧也","明夷卦","象曰明入地中明夷君子以□眾用晦而明","程","傳","明所以照君子□所不照然用明之過則傷於","太察太察則盡事而無含弘之度故君子觀明入","地中之象於□眾也不極其明察而用晦然後能","容物和眾若自任其明無所不察則己不勝其忿","疾而□寬厚含弘之德人情暌疑而不安失□眾","之道適所以為不明也","益卦","益利有攸往利涉大川","程","傳","益者益於天下之道也故利有攸往益之道可","以濟險難涉大川也","彖曰益損上益下民說□疆自上下下其道大光","程","傳","損於上而益下則民說之□疆謂□窮極也","大","全","趙氏汝禖曰損下非聖人之得已益下乃聖人之","本心唐帝所謂吾瘠天下肥亦此意也","天施地生其益□方凡益之道與時偕行","程","傳","天地之益□□者理而已矣聖人利益天下之","道應時順理與天地合與時偕行也","九五有孚惠心勿問元吉有孚惠我德","程","傳","人君居得致之位操可致之權苟至誠益於天","下天下受其大福其元吉不假言也有孚惠我德","人君至誠益於天下天下之人元不至誠愛戴以","君之德澤為恩惠也","象曰有孚惠心勿問之矣惠我德大得志也","程","傳","人君有至誠惠益天下之心其元吉不假言也","故云勿問之矣天下至誠懷我德以為惠是其道","大行人君之志得矣","井卦","象曰木上有水井君子以勞民勸相","大","全","臨川吳氏曰井之養人所及者眾君子觀其象","教民以相養之道勞者憫其勞而休息之也勸勤","勉之意相助力也勸相者使之各勸勉以相助也","兌卦","兌亨利貞彖曰兌說也剛中而柔外說以利貞是以","應乎天而應乎人說以先民民忘其勞說以犯難民","忘其死說之大民勸矣哉","大","全","誠齋楊氏曰天人俱說是惟無事無難也有事","而與民趨之則勞而忘勞有難而與民犯之則死","而忘死忘死忘勞非人之情也而忘之者說而不","自知其勞且死也曷為而說也知聖人勞我以逸","我死我以生我也是以說而自勸也夫勸民與民","自勸相去遠矣是以聖人大之曰說之大民勸矣","哉"]},{"id":"chapter-1-section-3","title":"書經","paragraphs":[]},{"id":"chapter-1-section-4","title":"虞書堯典","paragraphs":["克明俊德以親九族九族既睦平章百姓百姓昭明","協和萬邦黎民於變時雍","蔡","傳","平均章明也百姓畿內民庶也昭明皆能自明","其德也萬邦天下諸侯之國也黎黑也民首皆黑","變變惡為善也時是雍和也","舜典","帝曰棄黎民阻飢汝后稷播時百穀","大","全","唐孔氏曰黎民阻飢謂往者洪水時　呂氏曰","阻飢當時豈有此事然尚憂此所以為唐虞也","帝曰契百姓不親五品不遜汝作司徒敬敷五教在","寬","大","全","唐氏曰命稷而覆命契富而復教之序也","大禹謨","曰後克艱厥後臣克艱厥臣政乃乂黎民敏德","蔡","傳","敏速也政無邪慝下民自然觀感速化於善矣","又","罔違道以幹百姓之譽罔咈百姓以從己之慾","又","禹曰於帝念哉德惟善政政在養民水火金木土谷","惟修正德利用厚生惟和九功惟敘九敘惟歌戒之","用休董之用威勸之以九歌俾勿壞","蔡","傳","德非徒善而已惟當有以善其政政非徒法而","已在乎有以養其民六府三事即養民之政也","又","可愛非君可畏非民眾非元后何戴後非眾罔與守","邦","蔡","傳","可愛非君乎可畏非民乎眾非君則何以奉戴","君非民則誰與守邦","皋陶謨","皋陶曰都在知人在安民禹曰籲鹹若時惟帝其難","之知人則哲能官人安民則惠黎民懷之","又","天聰明自我民聰明天明畏自我民明威達於上下","敬哉有土","蔡","傳","天之聰明非有視聽也因民之視聽以為聰明","天之明畏非有好惡也因民之好惡以為明畏言","天人一理通達無間民心所存即天理之所在而","吾心之敬是又合天民而一之者也","夏書五子之歌","其一曰皇祖有訓民可近不可下民惟邦本本固邦","寧","蔡","傳","君之與民以勢而言則尊卑之分如霄壤之不","侔以情而言則相須以安猶身體之相資以生也","故勢□則離情親則合以其親故謂之近以其□","故謂之下言其可親而不可□之也且民者國之","本本固而後國安本既不固則雖強如秦富如隋","終亦滅亡而已矣","予視天下愚夫愚婦一能勝予一人三失怨豈在明","不見是圖予臨兆民懍乎若朽索之馭六馬為人上","者奈何不敬","蔡","傳","朽索固非可以馭馬以喻危懼可畏之甚也","商書湯誥","惟皇上帝降衷於下民若有恆性克綏厥猷惟後","蔡","傳","衷中也以降衷而言無所偏倚順其自然固有","常性矣以稟受而言則不無清濁純雜之異故必","待君師之職而後使之安於其道也","太甲中","民非後罔克胥匡以生後非民罔以闢四方","蔡","傳","言民固不可無君而君尤不可失民也","鹹有一德","後非民罔使民非後罔事無自廣以狹人匹夫匹婦","不獲自盡民主罔與成厥功","蔡","傳","言君民之使事雖有貴賤之不同至於取人為","善初無貴賤之間蓋天以一理賦之於人散為萬","善人君合天下之萬善而後理之一者可全也苟","自大而狹人匹夫匹婦有一不得自盡於上則一","善不備而民主亦無與成厥功矣","說命中","惟說命總百官乃進於王曰嗚呼明主奉若天道建","邦設都樹后王君公承以大夫師長不惟逸豫惟以","亂民惟天聰明惟聖時憲惟臣欽若惟民從乂","蔡","傳","人君法天之聰明一出於公則臣敬順而民亦","從治矣","周書泰誓上","惟天地萬物父母惟人萬物之靈亶聰明作元后元","後作民父母","蔡","傳","天地生物而厚於人天地生人而厚於聖人其","所以厚於聖人者亦惟欲其君長乎民而推天地","父母斯民之心而已天之為民如此則任元后之","貴者可不知所以作民父母之責乎","又","天佑下民作之君作之師惟其克相上帝寵綏四方","有罪無罪予曷敢有越厥志","大","全","陳氏雅言曰天能與人以耳目口鼻之形而不","能使之無飢餓凍餒之患天能賦人以仁義禮智","之性而不能使之無氣稟物慾之蔽故立之君以","養之為之師以教之為君師者當曰天之命我者","非以君位而貴我非以師位而尊我惟其能相上","帝之所不及撫養之使無一之不遂其生教導之","使無一之不成其性然後無負乎上天立君師之","意","泰誓中","惟天惠民惟闢奉天","蔡","傳","言天惠愛斯民君當奉承天意","又","天視自我民視天聽自我民聽","康誥","王曰嗚呼小子封恫瘝乃身敬哉天畏棐忱民情大","可見小人難"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"勤民部總論","section_title":"易經","is_available":true},{"id":"chapter-1-section-2","chapter_title":"勤民部總論","section_title":"蠱卦","is_available":true},{"id":"chapter-1-section-3","chapter_title":"勤民部總論","section_title":"書經","is_available":true},{"id":"chapter-1-section-4","chapter_title":"勤民部總論","section_title":"虞書堯典","is_available":true}],"plain_text":"# 勤民部總論\n## 易經\n## 蠱卦\n象曰山下有風蠱君子以振民育德\n程\n傳\n山下有風風遇山而回則物皆散亂故為有事\n之象君子觀有事之象以振濟於民養育其德也\n在己則養德於天下則濟民君子之所事□大於\n此二者\n臨卦\n象曰澤上有地臨君子以教思□窮容保民□疆\n程\n傳\n澤之上有地澤崖也水之際也物之相臨與含\n容□若水之在地故澤上有地為臨也君子觀親\n臨之象則教思□窮親臨於民則有教導之意思\n也□□至誠□斁也親含容之象則有容保民之\n心□疆廣大□限也含容有廣大之意故為□窮\n□疆之義\n剝卦\n象曰山附於地剝上以厚下安宅\n程\n傳\n艮重於坤山附於地也山高起於地而反附著\n於地圮剝之象也上謂人君與居人上者觀剝之\n象而厚固其下以安其居也下者上之本未有基\n本固而能剝者也故上之剝必自下下剝則上危\n矣為人上者知理之如是則安養人民以厚其本\n乃所以安其居也書曰民惟邦本本固邦寧\n大\n全\n朱\n子曰厚下者乃所以安宅如山附於地惟其地厚\n所以山安其居而不搖人君厚下以得民則其位\n亦安而不搖猶所謂本固邦寧也\n明夷卦\n象曰明入地中明夷君子以□眾用晦而明\n程\n傳\n明所以照君子□所不照然用明之過則傷於\n太察太察則盡事而無含弘之度故君子觀明入\n地中之象於□眾也不極其明察而用晦然後能\n容物和眾若自任其明無所不察則己不勝其忿\n疾而□寬厚含弘之德人情暌疑而不安失□眾\n之道適所以為不明也\n益卦\n益利有攸往利涉大川\n程\n傳\n益者益於天下之道也故利有攸往益之道可\n以濟險難涉大川也\n彖曰益損上益下民說□疆自上下下其道大光\n程\n傳\n損於上而益下則民說之□疆謂□窮極也\n大\n全\n趙氏汝禖曰損下非聖人之得已益下乃聖人之\n本心唐帝所謂吾瘠天下肥亦此意也\n天施地生其益□方凡益之道與時偕行\n程\n傳\n天地之益□□者理而已矣聖人利益天下之\n道應時順理與天地合與時偕行也\n九五有孚惠心勿問元吉有孚惠我德\n程\n傳\n人君居得致之位操可致之權苟至誠益於天\n下天下受其大福其元吉不假言也有孚惠我德\n人君至誠益於天下天下之人元不至誠愛戴以\n君之德澤為恩惠也\n象曰有孚惠心勿問之矣惠我德大得志也\n程\n傳\n人君有至誠惠益天下之心其元吉不假言也\n故云勿問之矣天下至誠懷我德以為惠是其道\n大行人君之志得矣\n井卦\n象曰木上有水井君子以勞民勸相\n大\n全\n臨川吳氏曰井之養人所及者眾君子觀其象\n教民以相養之道勞者憫其勞而休息之也勸勤\n勉之意相助力也勸相者使之各勸勉以相助也\n兌卦\n兌亨利貞彖曰兌說也剛中而柔外說以利貞是以\n應乎天而應乎人說以先民民忘其勞說以犯難民\n忘其死說之大民勸矣哉\n大\n全\n誠齋楊氏曰天人俱說是惟無事無難也有事\n而與民趨之則勞而忘勞有難而與民犯之則死\n而忘死忘死忘勞非人之情也而忘之者說而不\n自知其勞且死也曷為而說也知聖人勞我以逸\n我死我以生我也是以說而自勸也夫勸民與民\n自勸相去遠矣是以聖人大之曰說之大民勸矣\n哉\n## 書經\n## 虞書堯典\n克明俊德以親九族九族既睦平章百姓百姓昭明\n協和萬邦黎民於變時雍\n蔡\n傳\n平均章明也百姓畿內民庶也昭明皆能自明\n其德也萬邦天下諸侯之國也黎黑也民首皆黑\n變變惡為善也時是雍和也\n舜典\n帝曰棄黎民阻飢汝后稷播時百穀\n大\n全\n唐孔氏曰黎民阻飢謂往者洪水時　呂氏曰\n阻飢當時豈有此事然尚憂此所以為唐虞也\n帝曰契百姓不親五品不遜汝作司徒敬敷五教在\n寬\n大\n全\n唐氏曰命稷而覆命契富而復教之序也\n大禹謨\n曰後克艱厥後臣克艱厥臣政乃乂黎民敏德\n蔡\n傳\n敏速也政無邪慝下民自然觀感速化於善矣\n又\n罔違道以幹百姓之譽罔咈百姓以從己之慾\n又\n禹曰於帝念哉德惟善政政在養民水火金木土谷\n惟修正德利用厚生惟和九功惟敘九敘惟歌戒之\n用休董之用威勸之以九歌俾勿壞\n蔡\n傳\n德非徒善而已惟當有以善其政政非徒法而\n已在乎有以養其民六府三事即養民之政也\n又\n可愛非君可畏非民眾非元后何戴後非眾罔與守\n邦\n蔡\n傳\n可愛非君乎可畏非民乎眾非君則何以奉戴\n君非民則誰與守邦\n皋陶謨\n皋陶曰都在知人在安民禹曰籲鹹若時惟帝其難\n之知人則哲能官人安民則惠黎民懷之\n又\n天聰明自我民聰明天明畏自我民明威達於上下\n敬哉有土\n蔡\n傳\n天之聰明非有視聽也因民之視聽以為聰明\n天之明畏非有好惡也因民之好惡以為明畏言\n天人一理通達無間民心所存即天理之所在而\n吾心之敬是又合天民而一之者也\n夏書五子之歌\n其一曰皇祖有訓民可近不可下民惟邦本本固邦\n寧\n蔡\n傳\n君之與民以勢而言則尊卑之分如霄壤之不\n侔以情而言則相須以安猶身體之相資以生也\n故勢□則離情親則合以其親故謂之近以其□\n故謂之下言其可親而不可□之也且民者國之\n本本固而後國安本既不固則雖強如秦富如隋\n終亦滅亡而已矣\n予視天下愚夫愚婦一能勝予一人三失怨豈在明\n不見是圖予臨兆民懍乎若朽索之馭六馬為人上\n者奈何不敬\n蔡\n傳\n朽索固非可以馭馬以喻危懼可畏之甚也\n商書湯誥\n惟皇上帝降衷於下民若有恆性克綏厥猷惟後\n蔡\n傳\n衷中也以降衷而言無所偏倚順其自然固有\n常性矣以稟受而言則不無清濁純雜之異故必\n待君師之職而後使之安於其道也\n太甲中\n民非後罔克胥匡以生後非民罔以闢四方\n蔡\n傳\n言民固不可無君而君尤不可失民也\n鹹有一德\n後非民罔使民非後罔事無自廣以狹人匹夫匹婦\n不獲自盡民主罔與成厥功\n蔡\n傳\n言君民之使事雖有貴賤之不同至於取人為\n善初無貴賤之間蓋天以一理賦之於人散為萬\n善人君合天下之萬善而後理之一者可全也苟\n自大而狹人匹夫匹婦有一不得自盡於上則一\n善不備而民主亦無與成厥功矣\n說命中\n惟說命總百官乃進於王曰嗚呼明主奉若天道建\n邦設都樹后王君公承以大夫師長不惟逸豫惟以\n亂民惟天聰明惟聖時憲惟臣欽若惟民從乂\n蔡\n傳\n人君法天之聰明一出於公則臣敬順而民亦\n從治矣\n周書泰誓上\n惟天地萬物父母惟人萬物之靈亶聰明作元后元\n後作民父母\n蔡\n傳\n天地生物而厚於人天地生人而厚於聖人其\n所以厚於聖人者亦惟欲其君長乎民而推天地\n父母斯民之心而已天之為民如此則任元后之\n貴者可不知所以作民父母之責乎\n又\n天佑下民作之君作之師惟其克相上帝寵綏四方\n有罪無罪予曷敢有越厥志\n大\n全\n陳氏雅言曰天能與人以耳目口鼻之形而不\n能使之無飢餓凍餒之患天能賦人以仁義禮智\n之性而不能使之無氣稟物慾之蔽故立之君以\n養之為之師以教之為君師者當曰天之命我者\n非以君位而貴我非以師位而尊我惟其能相上\n帝之所不及撫養之使無一之不遂其生教導之\n使無一之不成其性然後無負乎上天立君師之\n意\n泰誓中\n惟天惠民惟闢奉天\n蔡\n傳\n言天惠愛斯民君當奉承天意\n又\n天視自我民視天聽自我民聽\n康誥\n王曰嗚呼小子封恫瘝乃身敬哉天畏棐忱民情大\n可見小人難","is_preview":true,"preview_page_limit":10}