Home>> Literature>> 诸子杂家>> Liu Zhou   China   北齐   (514 AD565 AD)
Liu
  LIU Shu, word KONG Zhao, Bohai Fucheng people, the Northern Qi Dynasty thinkers. No detailed knowledge of their life story. According to the North history books Qi Chuan, Shu-life era, is the North-South divide, class conflicts, ethnic conflicts and sharp anomalies during the Northern Dynasties for the foreign domination, its written by the Liu, against the prevailing social ills, have expressed their own country Thoughts of Min and make contributions for the country, in order to display their personal political ambitions. Liu rich in content, covering a wide range. Six Dynasties, the Southern Bank mysterious about rampant, Northern is subject to its effects, in Liu, there are also reflected. In the traditional trend in the national culture, Confucianism, Taoism, two pairs of Shu-most. Shu-view, Confucian Statecraft can save the nation, Taoism can be generalized reputation. "Confucianism is said, though not be true, then're taught to lead complex; Taoism Although the theory of love, and over ceremony of the complex can not save the disadvantages. Now the Yin Zhi Shi, should be the ethical code for the first; Ka escape the disabilities, should be Inaction is the service, the operation both industry and the body were then co-existence of it. "
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提要
  《刘子》十卷,案《刘子》十卷,《隋志》不著录。《唐志》作梁刘勰撰。陈振孙《书录解题》、晁公武《读书志》俱据唐播州录事参军袁孝政序,作北齐刘昼撰。《宋史·艺文志》亦作刘昼。自明以来,刊本不载孝政注,亦不载其序。惟陈氏载其序,略曰,昼伤己不遇,天下陵迟,播迁江表,故作此书。时人莫知,谓为刘勰、刘歆、刘孝标作云云。不知所据何书,故陈氏以为终不知昼为何代人。案梁通事舍人刘勰,史惟称其撰《文心雕龙》五十篇,不云更有别书。且《文心雕龙·乐府篇》称,涂山歌於仆人,始为南音。有娀谣乎飞燕,始为北声。夏甲叹於东阳,东音以发。殷整思於西河,西音以兴。此书辨乐篇称,夏甲作破斧之歌,始为东音,与勰说合。其称殷辛作靡靡之乐,始为北音,则与勰说迥异,必不出於一人。又史称勰长於佛理,尝定定林寺经藏,後出家,改名慧地。此书末篇乃归心道教,与勰志趣迥殊。《白雲霁道藏目录》亦收之《太玄部·无字号》中,其非奉佛者明甚。近本仍刻刘勰,殊为失考。刘孝标之说,《南史》、《梁书》、俱无明文,未足为据。刘歆之说,则激通篇称班超愤而习武,卒建西域之绩,其说可不攻而破矣。惟北齐刘昼字孔昭,渤海阜城人,名见《北史·儒林传》。然未尝播迁江表,与孝政之序不符。传称昼孤贫受学,恣意披览,昼夜不息。举秀才不第,乃恨不学属文,方复缀辑词藻,言甚古拙,与此书之缛丽轻清亦不合。又称求秀才十年不得,乃发愤撰高才不遇传。孝昭时出诣晋阳上书,言亦切直而多非世要,终不见收,乃编录所上之书为帝道。河清中又著金箱壁言,以指机政之不良,亦不云有此书。岂孝政所指,又别一刘昼欤?观其书末九流一篇,所指得失,皆与《隋书·经籍志·子部》所论相同。使《隋志》袭用其说,不应反不录其书。使其剽袭《隋志》,则贞观以後人作矣。或袁孝政采掇诸子之言,自为此书而自注之。又恍惚其著书之人,使後世莫可究诘,亦未可知也。然刘勰之名,今既确知其非,自当刊正。刘昼之名则介在疑似之间,难以确断。姑仍晁氏、陈氏二家之目,题昼之名,而附著其抵牾如右。
清神第一
  形者,生之器也;心者,形之主也;神者,心之宝也。故神静而心和,心和而形全;神躁而心荡,心荡则形伤。将全其形,先在理神。故恬和养神,则自安于内;清虚栖心,则不诱于外。神恬心清,则形无累矣;虚室生白,吉祥至矣。
  人不照于烁金而照于莹镜者,以莹能明也;不鉴于流波而鉴于静水者,以静能清也。镜水以明清之性,故能形物之形。由此观之:神照则垢灭,形静则神清;垢灭则内欲永尽,神清则外累不入。今清歌奏而心乐,悲声发而心哀,神居体而遇感推移。以此而言之,则情之变动,自外至也。
  夫一哀一乐,犹搴正性,况万物之众,而能拔擢以生心神哉!故万人弯弧以向一鹄,鹄能无中乎?万物眩曜以惑一生,生能无伤乎?
  七窍者,精神之户牖也;志气者,五脏之使候也。耳目之于声色,鼻口之于芳昧,肌体之于安适,其情一也。七窍徇于好恶,则精神驰鹜而不守;志气縻于趣舍,则五脏滔荡而不安。嗜欲连绵于外,心腑壅塞于内,蔓衍于荒淫之波,留连于是非之境,而不败德伤生者,盖亦寡矣。
  是以圣人清目而不视,静耳而不听,闭口而不言,弃心而不虑,贵身而忘贱。故尊势不能动,乐道而忘贫,故厚利不能倾,容身而处,适情而游,一气浩然,纯白于衷。故形不养而性自全,心不劳而道自至也。