{"resource_id":6020,"title":"古今图书集成263","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"古今圖書整合263","sections":[{"id":"chapter-1-section-1","title":"正文","paragraphs":["君道部總論","易經","乾卦","彖曰幹道變化各正性命保合太和乃利貞首出庶","物萬國咸寧","程","傳","天為萬物之祖王為萬邦之宗幹道首出庶物","而萬匯亨君道尊臨天位而四海從王者體天之","道則萬國咸寧也","大","全","朱子曰首出庶物須是聰明","睿智高出庶物之上以君天下方得萬國咸寧也","又","文言曰夫大人者與天地合其德與日月合其明與","四時合其序與鬼神合其吉凶先天而天弗違後天","而奉天時天且勿違而況於人乎況於鬼神乎","程","傳","大人與天地日月四時鬼神合者合乎道也天","地者道也鬼神者造化之跡也聖人先於天而天","同之後於天而能順天者合於道而已合於道則","人與鬼神豈能違也","大","全","湖胡氏曰天地日月四","時鬼神之所以為德為明為序為吉凶者同一道","也大人之與合亦合其道而已","臨卦","六五知臨大君之宜吉","本","義","以柔居中下應九二不自用而任人乃知之事","而大君之宜吉之道也","象曰大君之宜行中之謂也","大","全","南軒張氏曰六五知臨者豈任察以為明挾暴","以為剛乎立大中之道使天下得以共行之而已","舜惟能用中於民此所以為大知也","離卦","象曰明兩作離大人繼明照於四方","程","傳","大人觀離明相繼之象以世繼其明德照臨於","四方","大","全","平庵項氏曰繼明如言聖繼聖","書經","虞書大禹謨","曰克艱厥後臣克艱厥臣政乃乂黎民敏德","蔡","傳","禹言君而不敢易其為君之道臣而不敢易其","為臣之職夙夜祗懼各務盡其所當為者則其政","事乃能修治而無邪慝下民自然觀感速化於善","而有不容已者矣","又","帝曰可愛非君可畏非民眾非元后何戴後非眾罔","與守邦欽哉慎乃有位敬修其可願","蔡","傳","可愛非君乎可畏非民乎眾非君則何所奉戴","君非民則誰與守邦欽哉言不可不敬也可願凡","可願欲者皆善也人君當謹其所居之位敬修其","所可願欲者也","皋陶謨","無教逸欲有邦兢兢業業一日二日萬幾無曠庶官","天工人其代之","蔡","傳","言天子當以勤儉率諸侯不可以逸欲導之也","大","全","陳氏雅言曰知萬幾之可畏則必兢業以圖之","而不至於以逸欲教之矣知天工之可畏則必擇","人以居而不至於以非才曠庶官矣","商書太甲下","無輕民事惟難無安厥位惟危","蔡","傳","毋安厥位而思其危","周書無逸","周公曰嗚呼君子所其無逸","蔡","傳","所猶處所也君子以無逸為所動靜食息無不","在是焉作輟則非所謂所也","禮記","禮運","君者所明也非明人者也君者所養也非養人者也","君者所事也非事人者也故君明人則有過養人則","不足事人則失位故百姓則君以自治也養君以自","安也事君以自顯也故禮達而分定故人皆愛其死","而患其生","陳","注","君者正身修德而為臣民之所則效者也非則","效人者也臣民之所奉養也非奉養人者也臣民","之所服事也非服事人者也君而則人則是身不","足以為人所取則而反取則於人非立於無過之","地者矣君而養人則一人之身豈能供億兆人之","食必不足矣君而事人則降尊以事卑為失位矣","惟百姓者則君以自治其身所謂文武興則民好","善也養君以自安謂竭力供賦稅則有耕食鑿飲","之安也事君以自顯謂竭忠盡職則有錫爵之榮","也禮教通達而名分不逾故人皆慕守義而死恥","不義而生也","經解","天子者與天地參故德配天地兼利萬物與日月並","明明照四海而不遺微小其在朝廷則道仁聖禮義","之序燕處則聽雅頌之音行步則有環佩之聲升車","則有鸞和之音居處有禮進退有度百官得其宜萬","事得其序詩云淑人君子其儀不忒其儀不忒正是","四國此之謂也發號出令而民悅謂之和上下相親","謂之仁民不求其所欲而得之謂之信除去天地之","害謂之義義與信和與仁霸王之器也有治民之意","而無其器則不成","荀子","君道","君者儀也儀正而景正君者盤也盤圓而水圓君者","盂也盂方而水方君射則臣決楚莊王好細腰故廷","有餓人君者民之源也源清則流清源濁則流濁故","有社稷者而不能愛民不能利民而求民之親愛己","不可得也民之不親不愛而求其為己用為己死不","可得也","徐幹中論","務本","人君之大患也莫大於詳於小事而略於大道察其","近物而暗於遠圖故自古及今未有如此而不亂也","未有如此而不亡也夫詳於小事而察於近物者謂","耳聽乎絲竹歌謠之和目視乎雕琢采色之章口給","乎辨慧切對之辭心通乎短言小說之文手習乎射","御書數之巧體騖乎俯仰折旋之容凡此者觀之足","以盡人之心學之足以動人之志且先王之末教也","非有小才小智則亦不能為也是故能為之者莫不","自悅乎其事而無取於人以人皆不能故也夫居南","面之尊秉生殺之權者其勢固足以勝人也而加以","勝人之能懷是己之心雖敢犯之者乎以匹夫行之","猶莫之敢規也而況人君哉故罪惡若山而己不見","也謗聲若雷而己不聞也豈不甚矣乎夫小事者味","甘而大道者醇淡近物者易驗而遠數者難效非大","明君子則不能兼通者也故皆惑於所甘而不能至","乎所淡眩於所易而不能反於所難是以治君世寡","而亂君世多也故人君之所務者其在大道遠數乎","大道遠數者仁足以覆幬群生惠足以撫養百姓明","足以照見四方智足以統理萬物權足以變應無端","義足以阜生財用威足以禁遏姦非武足以平定禍","亂詳於聽受而審於官人達於興廢之原通於安危","之分如此則君道畢矣夫人君非無治為也失所先","後故也道有本末事有輕重聖人之異乎人者無他","焉蓋如此而已矣春秋外傳曰國君者服寵以為美","安民以為樂聽德以為聰致遠以為明又詩陳文王","之德曰惟此文王帝度其心貊其德音其德克時克","明克類克長克君王此大邦克順克比比於文王其","德靡悔既受帝祉施於孫子心能制義曰度德政應","和曰貊照監四方曰明施勤無私曰類教誨不倦曰","長賞慶刑威曰君慈和□服曰順擇善而從曰比經","緯天地曰文如此則為九德之美何技藝之尚哉今","使人君視如離婁聰如師曠御如王良射如夷羿書","如史籀計如隸首走追駟馬力折門鍵有此六者可","謂善於有司之職矣何益於治乎無此六者可謂乏","於有司之職矣何增於亂乎","朱子大全集","己酉擬上封事","具位臣朱熹敢拜手稽首言曰臣竊惟皇帝陛下有","聰明睿智之資有孝友溫恭之德有寬仁博愛之度","有神武不殺之威養德春宮垂二十年一旦受命慈","皇親傳大寶龍飛虎變御極當天凡在覆載之間稍","稍有血氣之屬莫不延頸舉踵觀德聽風而臣適逢","斯時首蒙趨召且辱賜對得近日月之光感幸之深","其敢無說以效愚忠之一二蓋臣聞古之聖賢窮理","儘性備道全德其所施為雖無不中於義理然猶未","嘗少有自足之心是其平居所以摻存省察而致其","懲忿窒欲遷善改過之功者固無一念之間斷及其","身之所履有大變革則又必因是而有以大警動於","其心焉所以謹初始而重自新也伊尹之告太甲曰","今王嗣厥德罔不在初又曰今嗣王新服厥命惟新","厥德召公之戒成王曰若生子罔不在厥初生自貽","哲命今天其命哲命吉凶命歷年知今我初服肆惟","王其疾敬德蓋深以是而望於其君其意亦已切矣","今者陛下自儲貳而履至尊由監撫而專聽斷其為","身之變革孰有大於此者則凡所"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"古今圖書整合263","section_title":"正文","is_available":true}],"plain_text":"# 古今圖書整合263\n君道部總論\n易經\n乾卦\n彖曰幹道變化各正性命保合太和乃利貞首出庶\n物萬國咸寧\n程\n傳\n天為萬物之祖王為萬邦之宗幹道首出庶物\n而萬匯亨君道尊臨天位而四海從王者體天之\n道則萬國咸寧也\n大\n全\n朱子曰首出庶物須是聰明\n睿智高出庶物之上以君天下方得萬國咸寧也\n又\n文言曰夫大人者與天地合其德與日月合其明與\n四時合其序與鬼神合其吉凶先天而天弗違後天\n而奉天時天且勿違而況於人乎況於鬼神乎\n程\n傳\n大人與天地日月四時鬼神合者合乎道也天\n地者道也鬼神者造化之跡也聖人先於天而天\n同之後於天而能順天者合於道而已合於道則\n人與鬼神豈能違也\n大\n全\n湖胡氏曰天地日月四\n時鬼神之所以為德為明為序為吉凶者同一道\n也大人之與合亦合其道而已\n臨卦\n六五知臨大君之宜吉\n本\n義\n以柔居中下應九二不自用而任人乃知之事\n而大君之宜吉之道也\n象曰大君之宜行中之謂也\n大\n全\n南軒張氏曰六五知臨者豈任察以為明挾暴\n以為剛乎立大中之道使天下得以共行之而已\n舜惟能用中於民此所以為大知也\n離卦\n象曰明兩作離大人繼明照於四方\n程\n傳\n大人觀離明相繼之象以世繼其明德照臨於\n四方\n大\n全\n平庵項氏曰繼明如言聖繼聖\n書經\n虞書大禹謨\n曰克艱厥後臣克艱厥臣政乃乂黎民敏德\n蔡\n傳\n禹言君而不敢易其為君之道臣而不敢易其\n為臣之職夙夜祗懼各務盡其所當為者則其政\n事乃能修治而無邪慝下民自然觀感速化於善\n而有不容已者矣\n又\n帝曰可愛非君可畏非民眾非元后何戴後非眾罔\n與守邦欽哉慎乃有位敬修其可願\n蔡\n傳\n可愛非君乎可畏非民乎眾非君則何所奉戴\n君非民則誰與守邦欽哉言不可不敬也可願凡\n可願欲者皆善也人君當謹其所居之位敬修其\n所可願欲者也\n皋陶謨\n無教逸欲有邦兢兢業業一日二日萬幾無曠庶官\n天工人其代之\n蔡\n傳\n言天子當以勤儉率諸侯不可以逸欲導之也\n大\n全\n陳氏雅言曰知萬幾之可畏則必兢業以圖之\n而不至於以逸欲教之矣知天工之可畏則必擇\n人以居而不至於以非才曠庶官矣\n商書太甲下\n無輕民事惟難無安厥位惟危\n蔡\n傳\n毋安厥位而思其危\n周書無逸\n周公曰嗚呼君子所其無逸\n蔡\n傳\n所猶處所也君子以無逸為所動靜食息無不\n在是焉作輟則非所謂所也\n禮記\n禮運\n君者所明也非明人者也君者所養也非養人者也\n君者所事也非事人者也故君明人則有過養人則\n不足事人則失位故百姓則君以自治也養君以自\n安也事君以自顯也故禮達而分定故人皆愛其死\n而患其生\n陳\n注\n君者正身修德而為臣民之所則效者也非則\n效人者也臣民之所奉養也非奉養人者也臣民\n之所服事也非服事人者也君而則人則是身不\n足以為人所取則而反取則於人非立於無過之\n地者矣君而養人則一人之身豈能供億兆人之\n食必不足矣君而事人則降尊以事卑為失位矣\n惟百姓者則君以自治其身所謂文武興則民好\n善也養君以自安謂竭力供賦稅則有耕食鑿飲\n之安也事君以自顯謂竭忠盡職則有錫爵之榮\n也禮教通達而名分不逾故人皆慕守義而死恥\n不義而生也\n經解\n天子者與天地參故德配天地兼利萬物與日月並\n明明照四海而不遺微小其在朝廷則道仁聖禮義\n之序燕處則聽雅頌之音行步則有環佩之聲升車\n則有鸞和之音居處有禮進退有度百官得其宜萬\n事得其序詩云淑人君子其儀不忒其儀不忒正是\n四國此之謂也發號出令而民悅謂之和上下相親\n謂之仁民不求其所欲而得之謂之信除去天地之\n害謂之義義與信和與仁霸王之器也有治民之意\n而無其器則不成\n荀子\n君道\n君者儀也儀正而景正君者盤也盤圓而水圓君者\n盂也盂方而水方君射則臣決楚莊王好細腰故廷\n有餓人君者民之源也源清則流清源濁則流濁故\n有社稷者而不能愛民不能利民而求民之親愛己\n不可得也民之不親不愛而求其為己用為己死不\n可得也\n徐幹中論\n務本\n人君之大患也莫大於詳於小事而略於大道察其\n近物而暗於遠圖故自古及今未有如此而不亂也\n未有如此而不亡也夫詳於小事而察於近物者謂\n耳聽乎絲竹歌謠之和目視乎雕琢采色之章口給\n乎辨慧切對之辭心通乎短言小說之文手習乎射\n御書數之巧體騖乎俯仰折旋之容凡此者觀之足\n以盡人之心學之足以動人之志且先王之末教也\n非有小才小智則亦不能為也是故能為之者莫不\n自悅乎其事而無取於人以人皆不能故也夫居南\n面之尊秉生殺之權者其勢固足以勝人也而加以\n勝人之能懷是己之心雖敢犯之者乎以匹夫行之\n猶莫之敢規也而況人君哉故罪惡若山而己不見\n也謗聲若雷而己不聞也豈不甚矣乎夫小事者味\n甘而大道者醇淡近物者易驗而遠數者難效非大\n明君子則不能兼通者也故皆惑於所甘而不能至\n乎所淡眩於所易而不能反於所難是以治君世寡\n而亂君世多也故人君之所務者其在大道遠數乎\n大道遠數者仁足以覆幬群生惠足以撫養百姓明\n足以照見四方智足以統理萬物權足以變應無端\n義足以阜生財用威足以禁遏姦非武足以平定禍\n亂詳於聽受而審於官人達於興廢之原通於安危\n之分如此則君道畢矣夫人君非無治為也失所先\n後故也道有本末事有輕重聖人之異乎人者無他\n焉蓋如此而已矣春秋外傳曰國君者服寵以為美\n安民以為樂聽德以為聰致遠以為明又詩陳文王\n之德曰惟此文王帝度其心貊其德音其德克時克\n明克類克長克君王此大邦克順克比比於文王其\n德靡悔既受帝祉施於孫子心能制義曰度德政應\n和曰貊照監四方曰明施勤無私曰類教誨不倦曰\n長賞慶刑威曰君慈和□服曰順擇善而從曰比經\n緯天地曰文如此則為九德之美何技藝之尚哉今\n使人君視如離婁聰如師曠御如王良射如夷羿書\n如史籀計如隸首走追駟馬力折門鍵有此六者可\n謂善於有司之職矣何益於治乎無此六者可謂乏\n於有司之職矣何增於亂乎\n朱子大全集\n己酉擬上封事\n具位臣朱熹敢拜手稽首言曰臣竊惟皇帝陛下有\n聰明睿智之資有孝友溫恭之德有寬仁博愛之度\n有神武不殺之威養德春宮垂二十年一旦受命慈\n皇親傳大寶龍飛虎變御極當天凡在覆載之間稍\n稍有血氣之屬莫不延頸舉踵觀德聽風而臣適逢\n斯時首蒙趨召且辱賜對得近日月之光感幸之深\n其敢無說以效愚忠之一二蓋臣聞古之聖賢窮理\n儘性備道全德其所施為雖無不中於義理然猶未\n嘗少有自足之心是其平居所以摻存省察而致其\n懲忿窒欲遷善改過之功者固無一念之間斷及其\n身之所履有大變革則又必因是而有以大警動於\n其心焉所以謹初始而重自新也伊尹之告太甲曰\n今王嗣厥德罔不在初又曰今嗣王新服厥命惟新\n厥德召公之戒成王曰若生子罔不在厥初生自貽\n哲命今天其命哲命吉凶命歷年知今我初服肆惟\n王其疾敬德蓋深以是而望於其君其意亦已切矣\n今者陛下自儲貳而履至尊由監撫而專聽斷其為\n身之變革孰有大於此者則凡所","is_preview":true,"preview_page_limit":10}