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Scope: 畿輔通志 |
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29 | 路溫舒,字長君,鉅鹿東里人也。父為里,監門使。溫舒牧羊,溫舒取澤中蒲截以為牒,編用寫書,稍習善求為獄,小吏因學律令轉為獄史,縣中疑事皆問焉。太守行縣見而異之,署決曹史。又受《春秋》通大義,舉孝㢘為山邑丞,坐法免,復為郡吏。元鳳中,廷尉光以治詔獄請溫舒署奏曹掾,守廷尉史。會昭帝崩,昌邑王賀廢宣帝初即位,溫舒上書,言宜尚徳緩刑,其辭曰:「臣聞齊有無知之禍而桓公以興。晉有驪姬之難而文公用伯。近世趙王不終,諸呂作亂,而孝文為太宗,繇是觀之,禍亂之作,將以開聖人也,故桓文扶微興壊,尊文武之業,澤加百姓,功潤諸侯,雖不及三王,天下歸仁焉!文帝永思至徳,以承天心,崇仁義,省刑罰,通闗梁,一逺近,敬賢如大賔,愛民如赤子,內恕情之所安,而施之於海內,是以囹圄空虛,天下太平。夫繼變化之後,必有異舊之恩,此賢聖所以昭天命也。徃者昭帝即世而無嗣,大臣憂戚,焦心合謀,皆以昌邑尊親援而立之,然天不授命,淫亂其心,遂以自亡,深察禍變之故,迺皇天之所以開至聖也,故大將軍受命武帝股肱漢國,披肝膽,決大計,黜亡義,立有徳,輔天而行,然後宗廟以安,天下咸寧。臣聞《春秋》正即位,大一統而慎始也。陛下初登至尊,與天合符,宜改前世之失,正始受命之統,滌煩文,除民疾,存亡繼絶,以應天意。臣聞秦有十失,其一尚存,治獄之吏是也。秦之時,羞文學,好武勇,賤仁義之士,貴治獄之吏,正言者謂之誹謗,遏過者謂之妖言,故盛服先生不用於世,忠良切言皆鬱於胷,譽䛕之聲日滿於耳,虚美熏心,實禍蔽塞,此乃秦之所以亡天下也。方今天下賴陛下恩厚,亡金革之危,飢寒之患,父子夫妻戮力安家,然太平未洽者,獄亂之也。夫獄者,天下之大命也,死者不可復生,𢇍者不可復屬。書曰:與其殺不辜,寧失不經。今治獄吏則不然,上下相敺,以刻為明,深者獲公名,平者多後患,故治獄之吏,皆欲人死,非憎人也,自安之道,在人之死,是以死人之血,流離於市,被刑之徒比肩而立,大辟之計,嵗以萬數,此仁聖之所以傷也。太平之未洽,凡以此也。夫人情安則樂生,痛則思死,棰楚之下,何求而不得?故囚人不勝痛,則飾辭以示之。吏治者利其然,則指道以明之。上奏畏郤,則鍜練而周內之。蓋奏當之成,雖咎繇聽之,猶以為死有餘辜。何則?成練者,衆文致之罪明也,是以獄吏専為深刻殘賊而亡極媮為一切,不顧國患,此世之大賊也。故俗語曰:畫地為獄議不入,刻木為吏,期不對。此皆疾吏之風,悲痛之辭也。故天下之患,莫深於獄,敗法亂正,離親塞道,莫甚乎治獄之吏,此所謂一尚存者也。臣聞烏鳶之卵不毀,而後鳳皇集誹謗之罪不誅,而後良言進。古人有言:山藪藏疾,川澤納汚,瑾瑜匿惡,國君含詬。唯陛下除誹謗以招切言,開天下之口,廣箴諫之路,掃亡秦之失,尊文武之惪,省法制,寛刑罰,以廢治獄,則太平之風可興於世,永履和樂,與天亡極,天下幸甚!上善其言,遷廣陽私府長內史,舉溫舒文學,髙第,遷右扶風丞。時詔書令公卿選可使匈奴者,溫舒上書願給廝養,暴骨方外,以盡臣節。事下度遼將軍范明友、太僕杜延年問狀,罷歸故官。久之,遷臨淮太守,治有異迹。卒於官,子及孫皆至牧守大官。 |
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