五蠹原文及翻译.docx

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1、wudu五蠹韩非子先秦【原文欣赏】shngguzh1shir6nm1nsho6rqinshuzhngr6nm1n上古之世，人民少而禽兽众，人民bushengqinshuchongsheyoushengrenzugumuweichdoyi不胜禽兽虫蛇。有圣人作，构木为巢以b1qinhi6rm1nyuzh1shiwngtinxiahoyueyuchdo避群害，而民悦之，使王天下，号曰有巢shiminshigu1ubenggeX1ngSdoechuershanghaifuwei氏。民食果菰蚌蛤，腥臊恶臭而伤害腹胃,m1nduojibingyushngr6nzuzuansuiquhuyihuaxing

2、sao民多疾病。有圣人作，钻燧取火以化腥臊,6rm1nshuzhishiwangtianxiahaozh1yuesuir6nshizhng而民说之，使王天下，号之曰燧人氏。中guZh1shitianxiadashuiergunyujuedujingu古之世，天下大水，而鳏、禹决渎。近古zh1shiji6zhubaoIudn6rtangwuzhengfjinyu之世，桀、纣暴乱，而汤、武征伐。今有gumuzuansuiyuxiahushizh1shizhebiweigunyuxiao构木钻燧于夏后氏之世者，必为稣、禹笑yiyuju6duyiyinzhuzh1shizhb1w6itangwu矣；有

3、决渎于殷、周之世者，必为汤、武xiaoyir6nz6jinyumiydoshuntangwuyuzhi笑矣。然则今有美尧、舜、汤、武、禹之daoyudangjinzhishizhebiweixinshengxiaoyishiyi道于当今之世者，必为新圣笑矣。是以shngrnbuqixiugubufchangkIunshizhish1圣人不期修古，不法常可，论世之事，yinw6izhibisngyurdngengti6nzhti6nzhngyuzhutu因为之备。宋有人耕田者，田中有株，兔Zouchuzhuzhejingersiyinshiqi1eiershuzhuji走他榇，折颈而宛，由薜箕耒

4、而守探，冀fCd6tutubukfid66rshenw6isngguxiojin复得兔，兔不可复得，而身为宋国笑。今yyixianwangzhizhengzhidangshizhiminjieshuzhuzhi1ei欲以先王之政，治当世之民，皆守株之类y4也。gzhzhangfubugengcomuzhishizushiyfu古者丈夫不耕，草木之实足食也；妇r6nbuzhiqinshuzhipizuyiybushiH6ryangzu人不织，禽兽之皮足衣也。不事力而养足,r6nm1nsho6rc6iyuyugum1nbuzhengshiyihushng人民少而财有余，故民不争。是以厚赏bxing

5、zhngfdbuyngerminzizhijinrenyouwuzi不行，重罚不用，而民自治。今人有五子buw6iduoziyuyuwuzidfuw0isi6ryurshi木为多，学文宥五字，天父耒死而宥二千wusunshiyirenminzhngercaiguashiIiIaoergongyang五孙。是以人民众而财寡，事力劳而供养boguminzhengsu1b6ishang1ifa6rbumianyuIuan薄，故民争，虽倍赏累罚而不免于乱。yozhiwdngtianxiaymaocibujiancaichuanbuzhu6尧之王天下也，茅茨不翦，采椽不斫;11cizhish111huz

6、higengdongriniqiixirig糊粢之食，藜蕾之羹；冬日度裘，夏日葛y1SUijianmenzhifuyangbuku1yuciyiyuzhiwdng衣；虽监门之服养，不亏于此矣。禹之王tianxiyshenzhi1iyiw6im1nxianguwubdjing天下也，身执耒函以为民先，股无脱，胫bushengmdosuichenIuzhiIdobukuyuciyiyishi不生毛，虽臣虏之劳，不苦于此矣。以是yanZhifuguZhirangtianzizhshiqujidnm6nzhiyang言之，夫古之让天子者，是去监门之养，6r11ChenIuzhiIdoyguchunti

7、anxia6rbuzuduoy谷而离臣虏之劳也，古传天下而不足多也。jinzhixian1ingyirishensiZisunshijiagu今之县令，一日身死，子孙累世禁驾，故r6nzhngzhishiyir6nzhiyirngyq1ngciguzhitianzi人重之。是以人之于让也，轻辞古之天子,nanqujinzhixian1ingzhebohuzhishiyiyefushanju难去今之县令者，薄厚之实异也。夫山居6rguj1zhId6rxiangyiyishuiz6jukushuizh而谷汲者，腹腊而相遗以水；泽居苦水者,maiyngerjueduguj1suizhichnyoud

8、ibxiangrang买庸而决窦。故饥岁之春，幼弟不饷；穰suiZhiqiushukebishifeiShtiguruaiguk。岁之秋，疏客必食。非疏骨肉，爱过客，duoshozhishiyiyshiyiguzhiyicdifeir6ny多少之实异也。是以古之易财，非仁也，ciduoyjinzhizhengduofeibiyecdiguayq1ng财多也；今之争夺，非鄙也，财寡也。轻c1tianzifeigaoysh1b6yzhngzhengsh1tu6辞天子，非高也，势薄也；重争土橐，feixiayequdnzhngyegushengrenyiduoshaoIunbo非下也，权重也。故圣人

9、议多少、论薄huw6izhizhenggfdb6bw6icizhuynbuw6iIi厚为之政。故罚薄不为慈，诛严不为戾，chengsuerxingyegushiyinyushierbeishiyushi称俗而行也。故事因于世，而备适于事。guzhw6nwangchufenggaozhijiandifangbaiH古者文王处丰、镐之间，地方百里，xingr6nyierhudixir6ngsuiwdngtianxiaxuynwngchuhan行仁义而怀西戎，遂王天下。徐偃王处汉dongdifangwubaiIixingr6nyigedi6rChGOZh4san东，地方五百里，行仁义，割地而朝者三s

10、hiyuIiugu6jingw6nwngkngqihaijiyjub1ngf6xd十有六国。荆文王恐其害己也，举兵伐徐,suimiezhiguwenwangxingrenyierwangtianxiayanwdngxing遂灭之。故文王行仁义而王天下，偃王行r6nyi6rsngqigu6sh1r6ny1yngyugubuyngyujin仁义而丧其国，是仁义用于古不用于今yeguyueshiyizeshiyidangshunzhishiyoumiao也。故日：世异则事异。当舜之时，有苗bufuyujiangfazhishunyuebukshangdbu不服，禹将伐之。舜日：“不可。上德不hu6r

11、xingwufeidaoyenixiujiaosanninzhigan厚而行武，非道也。”乃修教三年，执干qiwuyumidonifugnggngzhizhantijuzhj1戚舞，有苗乃服。共工之战，铁钵矩者及hudikijibujianzhshanghut1shignqiyngyugu乎敌，铠甲不坚者伤乎体。是干戚用于古buyngyjinyeguyueshiyizebeibianshanggujing不用于今也。故日：事异则备变。上古竞yidod6zhngshiZhUyuZhim6udangjinzhengyuqi11于道德，中世逐于智谋，当今争于气力。qijianggngIuIushiz

12、igngshuzhiqirenyuezi齐将攻鲁，鲁使子贡说之。齐人日：“子yanfeibubianywusuyuzhtudiyfeisiyansu言非不辩也，吾所欲者土地也，非斯言所weiysuijubingf6Iuqum6nshfIiyiw6ijie谓也。”遂举兵伐鲁，去门十里以为界。guyanwangrnyi6rxuwangzigngbianzhi6rIuxueyi故偃王仁义而徐亡，子贡辩智而鲁削。以shiydnZhifitr6nyibinzhifeisuyichigu6yqu是言之，夫仁义辩智，非所以持国也。去ynwangzhirenx1zigongzhizhixunxuIuzhiIi

13、shi偃王之仁，息子贡之智，循徐、鲁之力使diwinchingz6qijingzhiyubud6x1ngyigu6yi敌万乘，则齐、荆之欲不得行于二国矣。fugujinyisuxinguyibeiruyuyikuanhuan夫古今异俗，新故异备。如欲以宽缓zhizhngzhijishizhim1ny6uwuPeice6ryuma之政，治急世之民，犹无辔策而御疆马，cibuzhizhihuanyjinrumjieChengxianwdngjianaitian此不知之患也。今儒、墨皆称先王兼爱天xiz6shiminrufumuhyimingq1ranyyue下，则视民如父母。何以明其然也？曰：si

14、kuXingx1ngjunw6izh1buju1。w6nsix1ngzh1bo“司寇行刑，君为之不举乐；闻死刑之报,junweiIiuticisujuxianwdngyefuyijunchenwei君为流涕。”此所举先王也。夫以君臣为rifuZiz6b1zhitu1sh1ynzh1shiwiIudnfuz1y如父子则必治，推是言之，是无乱父子也。renzhiqingxingmxianyufumujiejianaierweibizhi人之情性莫先于父母，皆见爱而未必治ySUihuaiyix1jubuIuanjinxianwdngzhiaimin也，虽厚爱矣，奚遽不乱？今先王之爱民,bugufum

15、uzhiaiziziweibibuIuanyz6minXi不过父母之爱子，子未必不乱也，则民奚juzhizaiqifuyifaxingxing6rjunw6izhiIiuti遽治哉？且夫以法行刑，而君为之流涕，ciyixior6nfeiyiw6izh1yfuchuiq1buyuxingzh此以效仁，非以为治也。夫垂泣不欲刑者,renyeranerbukebuxingzhefayeXianwdngshengqi仁也；然而不可不刑者，法也。先王胜其fbutingq1q1z6r6nzhibukyiw6izh1y1m1ngyi法，不听其泣，则仁之不可以为治亦明矣。qieminzhegufuyushiguanenghuaiyyizhngni且民者固服于势，寡能怀于义。仲尼,tianxiashngr6nyxiuxingm1ngdaoyiyouhaineihainishu天下圣人也，修行明道以游海内，海内说q1r6nmiq1yi6rwifuyizhq1Shir