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古今圖書整合269\n寬嚴部總論\n書經\n商書仲虺之誥\n克寬克仁彰信兆民\n蔡\n傳\n能寬能仁謂之能者寬而不失於縱仁而不失\n於柔也\n詩經\n商頌長髮\n不競不絿不剛不柔敷政優優百祿是遒\n大\n全\n慶源輔氏曰湯之為政不強不弱不剛不柔優\n遊寬裕此百福之所聚也\n管子\n參患\n凡人主者猛毅則伐懦弱則殺猛毅者何也輕誅殺\n人之謂猛毅懦弱者何也重誅殺人之謂懦弱此皆\n有失彼此凡輕誅者殺不辜而重誅者失有辜故上\n殺不辜則道正者不安上失有罪則行邪者不變道\n正者不安則才能之人去亡行邪者不變則群臣朋\n黨才能之人去亡則宜有外難群臣朋黨則宜有內\n亂故曰猛毅者伐懦弱者殺也\n韓詩外傳\n論寬嚴\n傳曰水濁則魚喁令苛則民亂城峭則崩岸峭則陂\n故吳起峭刑而車裂商鞅峻法而支解治國者譬若\n乎張琴然大弦急則小弦絕矣故急轡□者非千里\n之御也有聲之聲不過百里無聲之聲延及四海故\n祿過其功者削名過其實者捐情行合名禍福不虛\n至矣詩云何其處也必有與也何其久也必有以也\n故惟其無為能長生久視而無累於物矣\n威有三術有道德之威者有暴察之威者有狂妄之\n威者此三威不可不審察也何謂道德之威曰禮樂\n則修分義則明舉措則時愛利則刑如是則百姓貴\n之如帝王親之如父母畏之如神明故賞不用而民\n勸罰不加而威行是道德之威也何謂暴察之威曰\n禮樂則不修分義則不明舉措則不時愛利則不刑\n然而其禁非也暴其誅不服也繁審其刑罰而信其\n誅殺猛而必暗如雷擊之如牆壓之百姓劫則致畏\n怠則傲上執拘則聚遠聞則散非劫之以刑勢振之\n以誅殺則無以有其下是暴察之威也何謂狂妄之\n威曰無愛人之心無利人之事而日為亂人之道百\n姓歡譁則從而放執於刑灼不和人心悖逆天理是\n以水旱為之不時年穀以之不升百姓上困於暴亂\n之患而下窮衣食之用愁哀而無所告訴比周憤憒\n以離上傾覆滅亡可立而待是狂妄之威也夫道德\n之威成乎眾強暴察之威成乎危弱狂妄之威成乎\n滅亡故威名同而吉凶之效遠矣故不可不審察也\n詩曰昊天疾威天篤降喪瘨我饑饉民卒流亡\n淮南子\n泛論訓\n天地之氣莫大於和和者陰陽調日夜分而生物春\n分而生秋分而成生之與成必得和之精故聖人之\n道寬而慄嚴而溫柔而直猛而仁太剛則折太柔則\n卷聖人正在剛柔之間乃得道之本積陰則沉積陽\n則飛陰陽相接乃能成和夫繩之為度也可卷而伸\n也引而伸之可直而晞故聖人以身體之夫修而不\n橫短而不窮直而不剛久而不忘者其唯繩乎故恩\n推則懦懦則不威嚴推則猛猛則不和愛推則縱縱\n則不令刑推則虐虐則無親昔者齊簡公釋其國家\n之柄而專任其大臣將相攝威擅勢私門成黨而公\n道不行故使陳成田常鴟夷子皮得成其難使呂氏\n絕祀而陳氏有國者此柔懦所生也鄭子陽剛毅而\n好罰其於罰也執而無赦舍人有折弓者畏罪而恐\n誅則因猘狗之驚以殺子陽此剛猛之所致也今不\n知道者見柔懦者侵則矜為剛毅見剛毅者亡則矜\n為柔懦此本無主於中而見聞舛馳於外者也\n何垣西疇常言\n蒞官\n為政寬嚴孰尚曰張嚴之聲行寬之實政有綱令有\n信使人望風肅畏者聲也法從輕賦從薄使人安靜\n自適者實也乃若始焉既易啟侮終焉刑不勝奸雖\n欲行愛人利物之志吾知其有不能也\n朱子全書\n答廖子晦\n為政以寬為本者謂其大體規模意思當如此耳古\n人察理精密持身整肅無偷惰戲豫之時故其政不\n待作威而自嚴但其意則以愛人為本耳及其施之\n於政事便須有綱紀文章關防禁約截然而不可犯\n然後吾之所謂寬者得以隨事及人而無頹敝不舉\n之處人之蒙惠於吾者亦得以通達明白實受其賜\n而無間隔欺蔽之患聖人說政以寬為本而今反欲\n其嚴正如古樂以和為主而周子反欲其淡蓋今之\n所謂寬者乃縱弛所謂和者乃哇淫非古之所謂寬\n與和者故必以是矯之乃得其平耳如其不然則雖\n有愛人之心而事無統紀緩急先後可否與奪之權\n皆不在己於是奸豪得志而善良之民反不被其澤\n矣此事利害只在目前不必引書傳考古今然後知\n也但為政必有規矩使奸民滑吏不得行其私然後\n刑罰可省賦斂可薄所謂以寬為本體仁長人孰有\n大於此者乎\n語類\n今人說寬政多是事事不管某謂壞了這寬字\n性理會通\n寬嚴\n龜山楊氏曰為政要得厲威嚴使事事齊整甚易但\n失於不寬便不是古人作處孔子言居上不寬吾何\n以觀之哉又曰寬則得眾若使寬非常道聖人不只\n如此說了今人只要事事如意故常見寬政悶人不\n知權枘在手不是使性氣處何嘗見百姓不畏官人\n但見官人多虐百姓耳然寬亦須有制始得若百事\n不管惟務寬大則胥吏侮文弄法不成官府須要權\n常在己操縱予奪總不由人盡寬不妨程伯淳作縣\n常於座右書視民如傷四字雲某每日常有愧於此\n觀其用心應是不錯決撻了人古人於民若保赤子\n為其無知也常以無知恕之則雖有可怒之事亦無\n所施其怒無知則固不察利害所在教之趨利避害\n全在保者今赤子若無人保則雖有坑□在前蹈之\n而不知故凡事疑有後害而民所見未到者當與他\n做主始得\n朱子曰古人為政一本於寬今必須反之以嚴蓋必\n如是矯之而後有以得其當今人為寬至於事無統\n紀緩急予奪之權皆不在吾下卻是奸豪得志平民\n既不蒙其惠又反受其殃矣\n問為政更張之初莫亦須稍嚴以整齊之否曰此事\n難斷定說在人如何處置然亦何消要過於嚴今所\n難者是難得曉事底人若曉事底人歷練多事才至\n面前他都曉得依那事分寸而施以應之自然畏服\n今人往往過嚴者多半是自家不曉又人欺己又\n怕人慢己遂將大拍頭去拍他要他畏服若自見得\n何消過嚴\n問政治當明其號令不必嚴刑以為威曰號令既明\n刑罰亦不可弛苟不用刑罰則號令徒掛牆壁爾與\n其不遵以梗吾治曷若懲其一以戒百與其核實檢\n察於其終曷若嚴其始而使之無犯做大事豈可以\n小不忍為心\n問為政者當以寬為本而以嚴濟之曰某謂當以嚴\n為本而以寬濟之曲禮謂蒞官行法非禮威嚴不行\n須是令行禁止若曰令不行禁不止而以是為寬則\n非也\n西山真氏曰世之言政者有曰寬以待良民而嚴以\n馭奸民也或曰撫民當寬而束吏貴嚴也或曰始嚴\n而終之以寬也然則治人之術其果盡於此乎如其\n盡於此也夫人之所知也吾何庸思且世之能是者\n亦眾矣抑何其合於聖賢者寡也嗚呼吾患不能存\n吾心焉爾吾之心存則蘊之為仁義發之為惻隱羞\n惡隨物以應而無容心焉則寬與嚴在其中矣且獨\n不觀諸天乎熙然而春物無不得其生者凜然而秋\n物無不遂其成者是果孰為之哉曰陰與陽而已人\n知天道之妙若是而不知吾之所謂仁義者即天之\n陰陽也昔者聖人系易蓋□言之以見夫人之與天\n其本則一自夫汨之以私亂之以欲於是乎與天不\n相似矣盍亦反其本而觀之怵惕於情之所可矜顙\n泚於事之所可愧此固有之良心而非由外鑠者也\n吾能存之使勿失養之亡以害則天理渾然隨感輒\n應於其當愛者憫惻施焉非吾愛之也","is_preview":true,"preview_page_limit":10}