INBUDS
鐔津文集 (No. 2115_ 契崇撰 ) in Vol. 52
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T2115_.52.0672a01: 故爲人統也。殷之末也。如夏文王以至徳懷
T2115_.52.0672a02: 民。故天命將歸而武王承之故爲天統也。秦
T2115_.52.0672a03: 也隋也而人苦其敞。漢唐始以寛仁。振五季
T2115_.52.0672a04: 僞亂也 吾宋以神武平。故天命皆歸焉。曰
T2115_.52.0672a05: 天事幽也。莫可聞見接。而謂天命也。曷以
T2115_.52.0672a06: 明之耶。曰人心歸其徳而五行七政順其時
T2115_.52.0672a07: 者也。此舜禹湯武之所以享天下也。泰誓曰。
T2115_.52.0672a08: 天視自我民視天聽自我民聽。此所以明天
T2115_.52.0672a09: 命也。異乎後世則推圖讖符瑞。謂得其命也。
T2115_.52.0672a10: 用五行相勝。謂得其徳也。五勝則幾乎厭勝
T2115_.52.0672a11: 也符瑞則幾乎神奇也。魏季南北雜然稱制。
T2115_.52.0672a12: 而互謂自得天命也。而以兵相凌。四海之内
T2115_.52.0672a13: 斃民如棄芥。夫天命者因人心而安人也。是
T2115_.52.0672a14: 則人心歸其徳乎。五行七政順其時乎。雖曰
T2115_.52.0672a15: 奉天之命。其實安天之命者也。後世不仁而
T2115_.52.0672a16: 棄徳。始異者之致之也。坐其罪故不容於刑。
T2115_.52.0672a17: 天命者大命也。人命者禀天而成形。亦大命
T2115_.52.0672a18: 也。交大命者貴以正氣會。會之不得其正也。
T2115_.52.0672a19: 雖成其人非善人也。雖成其形非美形也。故
T2115_.52.0672a20: 天也常乘。正而命人。故人也常持正而乘天。
T2115_.52.0672a21: 如君非得其忠。不可推命於其下。臣非有其
T2115_.52.0672a22: 職。不可禀命於其上。父命其子必待孝。子奉
T2115_.52.0672a23: 父命必須恭。天人之道也。古之所謂正統也
T2115_.52.0672a24: 者。謂以一正而通天下也。統之不正則天下
T2115_.52.0672a25: 何以通乎。後之不及乎古者多矣。豈天命之
T2115_.52.0672a26: 來至乎正也哉
T2115_.52.0672a27: 皇問
T2115_.52.0672a28: 或者問曰。今稱皇者而不列其道。眞學士固
T2115_.52.0672a29: 疑之而罔辯。雖然百家雜出。君子謂非所信
T2115_.52.0672b01: 也。是果有然。是果無耶。吾子至學不謬聖人。
T2115_.52.0672b02: 必能引決。爲我明之也。曰是何云乎皇道豈
T2115_.52.0672b03: 無有耶。特乃不見耳。夫皇道者簡大無爲。不
T2115_.52.0672b04: 可得而言之也。縣縣默默合體乎元極。元也
T2115_.52.0672b05: 者四徳之冠也。五始之本也。體而存之。聖人
T2115_.52.0672b06: 之所以化也。推而作之。聖人之所以教也。教
T2115_.52.0672b07: 也者五帝之謂也。化也者三皇之謂也。善推
T2115_.52.0672b08: 教化則皇帝之道皎如也。古語云。徳合元者
T2115_.52.0672b10: 無道眞乎。曰如此也。孔子盍推而廣之。而祖
T2115_.52.0672b11: 述則何獨尊乎堯舜文武而已矣。曰夫聖人之
T2115_.52.0672b12: 云爲者。必以其時之所宜也。苟非其宜雖堯
T2115_.52.0672b13: 舜必不能徒爲也。故曰。孔子聖之時者也。言
T2115_.52.0672b14: 其能以時爲而爲之也。昔者孔子處周之衰
T2115_.52.0672b15: 世。因酌後世之時必也益薄且僞。因不稱以
T2115_.52.0672b16: 簡大之道化。是故推至乎禮樂刑政者也。蓋
T2115_.52.0672b17: 以合乎後世之時爲治之宜也。然禮樂大造
T2115_.52.0672b18: 莫造乎堯舜者也。刑政大備莫備乎文武者
T2115_.52.0672b19: 也。此孔子所以推尊乎堯舜文武者也。故皇
T2115_.52.0672b20: 道者聖人存而不推也。王道者聖人推而不
T2115_.52.0672b21: 讓也。易曰。包犧氏沒神農氏作。堯舜垂衣裳
T2115_.52.0672b22: 而天下治。此聖人現皇道而存之者也。禮曰。
T2115_.52.0672b23: 大道之行也。與三代之英丘未之逮也。而有
T2115_.52.0672b24: 志焉。此聖人歎皇道而不得行之也。適有贏
T2115_.52.0672b25: 糧而趨於行者。不審其所以往而趨於行也。
T2115_.52.0672b26: 第以路跂相爭。斯雖愚夫亦笑其不知道也。
T2115_.52.0672b27: 與乎今之學者所以辯何以異哉。老子莊生
T2115_.52.0672b28: 亦頗論皇道。而學士嘗以爲聖人之書。雜其
T2115_.52.0672b29: 所出而鄙之。此亦非詳也。夫皇道也以易言
T2115_.52.0672c01: 之。則文王周公其先徳也。彼老莊也又何能
T2115_.52.0672c02: 始之乎。曰孔氏云。伏犧神農皇帝之書謂之
T2115_.52.0672c03: 三墳。言大道也。少昊顓帝高辛唐虞之書謂
T2115_.52.0672c04: 之五典。言常道也。今子也而論皇帝。而安見
T2115_.52.0672c05: 其所謂大道常道者耶。曰彼孔氏者以迹其
T2115_.52.0672c06: 教化而目之也。吾本其道眞而言之也。教化
T2115_.52.0672c07: 迹也。道本體也。窺迹則宜其有大有常。極本
T2115_.52.0672c08: 則皇與帝者宜一。孔氏可謂見其徼者也烏
T2115_.52.0672c09: 足以知道淵邪。或者曉然而作
T2115_.52.0672c10: 鐔津文集卷第五
T2115_.52.0672c11:
T2115_.52.0672c12:
T2115_.52.0672c13:
T2115_.52.0672c14:鐔津文集卷第六
T2115_.52.0672c15: 藤州鐔津東山沙門契嵩撰
T2115_.52.0672c16: 論原
T2115_.52.0672c17: 問兵
T2115_.52.0672c18: 客以論兵問。而叟愀然曰。何是問之相屬
T2115_.52.0672c19: 也。叟野人也。安知兵乎。客曰。謂子其學兼
T2115_.52.0672c20: 儒。儒之道具於文武。兵也者武之効也。不知
T2115_.52.0672c21: 兵孰謂之道。曰道也者何眞兵亦仁義而已
T2115_.52.0672c22: 矣。客不達且引去。叟介然謂席人曰。兵者刑
T2115_.52.0672c23: 也。發於仁而主於義也。發於仁。以仁而憫亂
T2115_.52.0672c24: 也。主於義。以義而止暴也。以義而止暴。故相
T2115_.52.0672c25: 正而不相亂。以仁而憫亂。故圖生而不圖殺。
T2115_.52.0672c26: 是故五帝之兵謂之正刑。三王之兵謂之義
T2115_.52.0672c27: 征。義征擧而天下莫不懷也。正刑行而天
T2115_.52.0672c28: 下莫不順也。炎帝之後不逞。而軒轅氏陳于
T2115_.52.0672c29: 涿鹿。兵未接而其人已服。共工氏封豕其民
T2115_.52.0673a01: 而顓帝伐之。亦未戰而遂服。湯東面而征西
T2115_.52.0673a02: 夷怨。南面而征北狄怨。曰奚爲後我民望之
T2115_.52.0673a03: 若大旱之望雲霓也。紂爲無道而武王征之。
T2115_.52.0673a04: 至于孟津不誥而諸侯會。紂有億兆夷人。不
T2115_.52.0673a05: 用於商而用於周。周衰而兵道一變。所謂仁
T2115_.52.0673a06: 義者遂妄矣。乃發於暴而至於詐。強國以兵
T2115_.52.0673a07: 横。大國以兵驕。忿國以兵亂。貪國以兵侵。齊
T2115_.52.0673a08: 始勝於楚。而齊後負於晋。晋始勝齊。而晋復
T2115_.52.0673a09: 負於秦。迭興迭亡。類乎博塞之爲玩。夫兵
T2115_.52.0673a10: 逆事也。無已則君子用之。是故聖人尚徳而
T2115_.52.0673a11: 不尚兵。所以明兵者不可專造天下也。穀梁
T2115_.52.0673a12: 子曰。被甲嬰冑非所以興國也。則以誅暴亂
T2115_.52.0673a13: 也。文中子曰。亡國戰兵。覇國戰智。王國戰仁
T2115_.52.0673a14: 義。帝國戰徳。皇國戰無爲。聖王無以尚可以
T2115_.52.0673a15: 仁義爲。故曰仁義而已矣。孤虚詐力之兵而
T2115_.52.0673a16: 君子不與。吾其與乎。席人咨嗟曰。未之聞也。
T2115_.52.0673a17: 羅拜而罷
T2115_.52.0673a18: 評讓
T2115_.52.0673a19: 世所謂讓者宜有輕重。而學者混一而論之。
T2115_.52.0673a20: 於禮無別則後世何以取法乎。若夫天子以
T2115_.52.0673a21: 其天下讓諸侯。以其國讓卿大夫。以爵位讓
T2115_.52.0673a22: 士庶。以名利讓。是皆有所以而讓之者也。
T2115_.52.0673a23: 其所以讓之得其正。則其禮可取也。所以讓
T2115_.52.0673a24: 之不得其正則其禮何所取乎。夫讓也有以
T2115_.52.0673a25: 時而讓者。有以義而讓者。有以名而讓者。有
T2115_.52.0673a26: 以勢而讓者。有以苟而讓者。以時讓者仁。以
T2115_.52.0673a27: 義讓者勸。以名讓者矯。以勢讓者窮。以苟讓
T2115_.52.0673a28: 者亂。魯之隱公其苟讓者也。漢之孝平其勢
T2115_.52.0673a29: 讓者也。呉季札曹子臧其名讓者也。伯夷其
T2115_.52.0673b01: 義讓者也。堯舜其時讓者也。堯之時大同其
T2115_.52.0673b02: 時可讓。故遜于賢而天下戴其仁也。故曰以
T2115_.52.0673b03: 時讓者。仁禹之世浸異其時。不可讓于人。故
T2115_.52.0673b04: 其子承之而天下亦戴其仁也。太伯伯夷以
T2115_.52.0673b05: 賢相推而其義可讓也。讓之足以勸百世。故
T2115_.52.0673b06: 曰以義讓者勸。季札子臧當列國相爭而父
T2115_.52.0673b07: 子交殘。乃以讓名奮所以矯激其時也。故曰
T2115_.52.0673b08: 以名讓者矯。漢之孝平迫于強臣之勢而其身
T2115_.52.0673b09: 窮因殆不能振。遂以其天下讓。故曰以勢讓
T2115_.52.0673b10: 者窮。魯之隱公不以正讓非其人而苟去之
T2115_.52.0673b11: 卒至乎淫亂。故曰以苟讓者亂。孟子曰。天與
T2115_.52.0673b12: 賢則與賢。天與子則與子。荀子曰。堯舜禪讓
T2115_.52.0673b14: 位至尊無敵於天下者。夫有誰與讓矣。楊子
T2115_.52.0673b15: 曰。允哲堯擅舜之重。則不輕於由矣。韓子曰。
T2115_.52.0673b16: 堯舜之傳賢也。欲天下得所也。然四子皆不
T2115_.52.0673b17: 達乎聖賢之時也。其言孰爲詳乎。如堯非其
T2115_.52.0673b18: 時則豈肯以天下讓于他人乎。使禹得堯之
T2115_.52.0673b19: 時而天下豈及其子乎。所謂堯舜禹其奮於
T2115_.52.0673b20: 萬世之上者。正以其時而爲之者也。堯舜禹
T2115_.52.0673b21: 其聖之時者也。嗚呼後世者其人自私甚乎。
T2115_.52.0673b22: 禹之時也而傳授者不能本。禹曰吾慕堯舜
T2115_.52.0673b23: 爲之禪讓。是亦妄矣。其知時乎
T2115_.52.0673b24: 問覇
T2115_.52.0673b25: 問者曰。君子稱王或不稱覇。謂覇執權。謂王
T2115_.52.0673b26: 修信也。而覇孰謂無信邪。固疑其道也。幸吾
T2115_.52.0673b27: 子辯之。使桓文之事皆悉也。曰王尚徳覇尚
T2115_.52.0673b28: 功夫王有權。王者以權而行徳也。覇有權。覇
T2115_.52.0673b29: 者以權而取功也。取功故其權未必不私也。
T2115_.52.0673c01: 行徳故其權未必不公也。故公者爲權而私
T2115_.52.0673c02: 者爲詐也。王有信誠信也。覇有信假信也。假
T2115_.52.0673c03: 信故愈久而愈渝。誠信故愈久而愈信。齊桓
T2115_.52.0673c04: 公方會諸侯。自北杏抵幽十一主盟而諸侯
T2115_.52.0673c05: 皆順。其信存也。及城縁陵而諸侯皆散。其信
T2115_.52.0673c06: 渝也。晋文公其戰克楚踐土之盟。以功自高
T2115_.52.0673c07: 遂召天王。其章詐也。是故君子稱之。稱其當
T2115_.52.0673c09: 稱投我以木瓜報之以瓊琚。匪報也永以爲
T2115_.52.0673c10: 好也。善罰之功也。子曰。管仲之器小哉。卑
T2115_.52.0673c11: 覇之道也。中古之覇。有異禮而無異道。後
T2115_.52.0673c12: 古之覇。有異道而無異禮。守職命而不擅征。
T2115_.52.0673c13: 不亦有異禮乎。信征伐而尚詐力。不亦有異
T2115_.52.0673c14: 道乎。故曰覇非古也。亂王政自桓文始也。今
T2115_.52.0673c15: 俗曰。覇道適變治者不可不用也。仲尼曰。管
T2115_.52.0673c16: 仲相桓公覇諸侯一匡天下。民到于今受其
T2115_.52.0673c17: 賜。微管仲吾其被髮左衽矣。我其舍諸。噫致
T2115_.52.0673c18: 合天下之猖狂詭譎。傳會于孫子呉起之説
T2115_.52.0673c19: 淫溺而不反者也。此誠愚者之言。烏足與知
T2115_.52.0673c20: 聖人之意邪。所謂適變者。蓋君子因事而正
T2115_.52.0673c21: 之以義者也。豈曰以智詐而變正道者也。春
T2115_.52.0673c22: 秋之譏變古正以諸侯用私而變公者也。夫
T2115_.52.0673c23: 至道之世不顯權。至徳之世不懷功。懷功恐
T2115_.52.0673c24: 其人因功而競利也。顯權恐其人因權而生
T2115_.52.0673c25: 詐也。是故堯舜之化淳而文王之化讓。漢氏
T2115_.52.0673c26: 曰。吾家雜以王覇而治天下。暫厚而終薄。少
T2115_.52.0673c27: 讓而多諍
T2115_.52.0673c28: 巽説
T2115_.52.0673c29: 易曰。巽以行權何謂也。曰君子乘大順而擧
T2115_.52.0674a01: 其事者也。時不順雖堯舜未始爲也。重巽順
T2115_.52.0674a02: 之至也。陽得位而中正當位也。剛正以用巽
T2115_.52.0674a03: 用之當也。故君子爲之也。乘其順履其中効
T2115_.52.0674a04: 其用。其道莫不行也。其物莫不與也。然則時
T2115_.52.0674a05: 之順必大權。然後帥其正也。權之作必大人。
T2115_.52.0674a06: 然後理其變也。權也者適變之謂也。夫大人
T2115_.52.0674a07: 其變也。公小人其變也。私權也者治亂安危
T2115_.52.0674a08: 之所繋也。故權也不可以假人也。孔子曰。可
T2115_.52.0674a09: 與學未可與適道。可與適道未可與立。可與
T2115_.52.0674a10: 立未可與權。蓋愼之至也。至順者大有爲之
T2115_.52.0674a11: 時也。位中正者君之位也。剛正則用巽天下
T2115_.52.0674a12: 之大權也。唯天子居其位行其權。以順其時
T2115_.52.0674a13: 也。用巽則以制其物也。用巽不可以示其民
T2115_.52.0674a14: 而使知之也。制莫之制則亂也。愼密則民不
T2115_.52.0674a15: 知其所以而姦不生也。故文言曰。同聲相應
T2115_.52.0674a16: 同氣相求。水流濕火就燥。雲從龍風從虎。聖
T2115_.52.0674a17: 人作而萬物覩。本乎天者親上本乎地者親
T2115_.52.0674a18: 下。則各從其類也。九二曰。巽在床下。蓋言卑
T2115_.52.0674a19: 而失其正也。不可以用巽也。用巽則物不與
T2115_.52.0674a20: 而且亂也。上九曰。巽在床下。喪其資斧其貞
T2115_.52.0674a21: 凶。蓋言過其時則用斷不可。是失其權也。
T2115_.52.0674a22: 九五曰。先庚三日後庚三日。蓋言愼其出號
T2115_.52.0674a23: 令也。故號令不可輕發而屡改也。是故用巽
T2115_.52.0674a25: 九五其用巽者也。宜專乎號令者也
T2115_.52.0674a26: 人文
T2115_.52.0674a27: 辯者曰。是世文隆天下其將成乎。其隆者文
T2115_.52.0674a28: 言也。而文言烏足以驗乎天下成邪。何文其
T2115_.52.0674a29: 可驗乎。曰必也人文也。易曰。觀乎人文而天
T2115_.52.0674b01: 下化成。斯之謂也。曰何謂人文乎。曰文武王
T2115_.52.0674b02: 之道也。文武相濟以賁人道。故曰人文也。文
T2115_.52.0674b03: 者徳也。武者刑也。徳以致大業。刑以扶盛徳。
T2115_.52.0674b04: 徳其至也。刑其次也。會文武者所以以文總
T2115_.52.0674b05: 之。故曰人文也。夫聖人以盛徳教天下。而天
T2115_.52.0674b06: 下保其徳也。示大刑所以約之也。既正則停
T2115_.52.0674b07: 刑而達徳也。徳也者待刑而輔之也。刑也
T2115_.52.0674b09: 和而其民安。刑徳皆敝則其政失而其民散。
T2115_.52.0674b10: 此君子所以見天下之成敗也。吾觀周文。文
T2115_.52.0674b11: 武至之也。宣其甚刑而平其徳衰也。吾觀漢
T2115_.52.0674b12: 文。高文僅至也。惠其減徳武其多兵也。吾觀
T2115_.52.0674b13: 唐文。文皇大正而小繆也。曰三代之道有質
T2115_.52.0674b14: 焉有文焉。曰文而亡質。王道其可盡乎。故曰
T2115_.52.0674b15: 質文者聖人之所以適變而救敝也。質文本
T2115_.52.0674b16: 正而末敝也。質如不敝何以文爲。文如不正
T2115_.52.0674b17: 何以質爲。故吾所謂文者。蓋言文治之正也。
T2115_.52.0674b18: 孔子曰。虞夏之質。殷周之文至矣。曰言文將
T2115_.52.0674b19: 無用乎。曰孰不用也。人文至焉。言文次焉。以
T2115_.52.0674b20: 言文而驗其人。人其廋哉。以人文而驗其世。
T2115_.52.0674b21: 世其廋哉。故人文者天下之道之所存也。言
T2115_.52.0674b22: 文者聖賢之志之所寓也。先天下而後聖賢
T2115_.52.0674b23: 者。聖賢發己矣。天下至公也。故公者至而己
T2115_.52.0674b24: 者次也。孰曰言文其無用乎
T2115_.52.0674b25: 性徳
T2115_.52.0674b26: 性生人者之自得者也。命生人者之得於天
T2115_.52.0674b27: 者也。徳能正其生人者也。藝能資其生人者
T2115_.52.0674b28: 也。然性命有厚薄。而徳藝有大小也。性命
T2115_.52.0674b29: 者生所雖得而未嘗全得其厚薄者也。徳藝
T2115_.52.0674c01: 者人所宜能而未必全能其大小者也。古之
T2115_.52.0674c02: 人厚其性而薄其命有也。而古人不惑。古之
T2115_.52.0674c03: 人達於藝而窮於徳有也。而古人不亂。故曰
T2115_.52.0674c04: 聖賢無全徳。君子無全能。有其内而無其外。
T2115_.52.0674c05: 聖賢之所以無全徳也。能於徳而不能於藝。
T2115_.52.0674c06: 君子之所以無全能也。徳上也藝下也。君子
T2115_.52.0674c07: 修其上而正其下也。故其不必工於百工而
T2115_.52.0674c08: 尊於百工也。性内也命外也。聖賢正其性而
T2115_.52.0674c09: 任其命。故其窮之不憂。而通之不疑也伊尹
T2115_.52.0674c10: 古之賢人也。方耕于莘佃。佃之耕夫以其能
T2115_.52.0674c11: 尚之。而伊尹不敢與之校。呂望古之賢人也。
T2115_.52.0674c12: 方漁于棘津。津之漁人以其能尚之。而呂望
T2115_.52.0674c13: 不敢與之校。迨乎二子徳顯于商周也。而天
T2115_.52.0674c14: 下百姓由之正矣。孔子古之聖人也。方力聘
T2115_.52.0674c15: 之秋猶一旅人而不暇息也。方時命大謬而
T2115_.52.0674c16: 亂物物焉不失其道也。顏子子思原憲孟軻
T2115_.52.0674c17: 古之賢人也。窮於幽閻委巷樂然將終其身。
T2115_.52.0674c18: 而衆子也不易其樂。夫徳也者。總仁義忠孝
T2115_.52.0674c19: 之謂也。性也者。原道徳思慮之謂也。仁義忠
T2115_.52.0674c20: 孝修而足以推於人矣。君子之學。學其正也。
T2115_.52.0674c21: 何必多乎。道徳思慮明。而足以安其生矣。聖
T2115_.52.0674c22: 賢之盡。盡其生也。何必皆乎。是故聖賢之世。
T2115_.52.0674c23: 而占相卜祝者無所張其巧也。君子之前。而
T2115_.52.0674c24: 孫呉申商者無所夸其法也。夏人之學曰教。
T2115_.52.0674c25: 殷人之學曰序。周人之學曰庠。夫三代之學
T2115_.52.0674c26: 皆所以詔人而學於徳也。徳義者學之本也。
T2115_.52.0674c27: 文藝者學之末也。三代之盛其教天下所以
T2115_.52.0674c28: 學其本也。三代之敝其教天下所以學其末
T2115_.52.0674c29: 也。學末故天下皆僞也。學本故天下皆厚也。
T2115_.52.0675a01: 是故君子貴其敦本也。聖賢貴其盡理也。古
T2115_.52.0675a02: 人有言曰。晋楚之富不可及也。彼以其富我
T2115_.52.0675a03: 以吾仁。彼以其爵我以吾義。吾何慊哉。古人
T2115_.52.0675a04: 有言。樂天知命吾何憂乎。窮理盡性吾何疑
T2115_.52.0675a05: 乎
T2115_.52.0675a06: 存心
T2115_.52.0675a07: 教人者正其所存。能教也。存心者省其所感。
T2115_.52.0675a08: 能存也。存心乎善則善類應之。存心乎惡則
T2115_.52.0675a09: 惡類應之。心其非定象也。在其所存者也。應
T2115_.52.0675a10: 之非定名也。在其所感者也。其所感苟存而
T2115_.52.0675a11: 應之。豈不速乎而感應之數未始跌也。吾嘗
T2115_.52.0675a12: 驗之。其人聞其爲心始善而人鮮不愛之也。
T2115_.52.0675a13: 聞其爲心始惡而人鮮不惡之也。雖喜怒未
T2115_.52.0675a14: 出其己而彼之愛惡已來。故存心者必愼其
T2115_.52.0675a15: 所以感之者也。而辯人者必觀其所以應之
T2115_.52.0675a16: 者也。是以聖人感人心而天下和平。故曰。觀
T2115_.52.0675a17: 其所感。而天地萬物之情可見矣。有人于此
T2115_.52.0675a18: 曰。人莫之知以惡心而欺人。迨惡積而禍至。
T2115_.52.0675a19: 孰曰心不可知乎。有人于此曰。心不可欺。以
T2115_.52.0675a20: 善心而待人。迨善積而福至。孰曰人可欺乎。
T2115_.52.0675a21: 故曰。禍福與善惡相交也。嗚呼人無全信久
T2115_.52.0675a22: 矣哉。信其所心而不信其所感也。夫天地至
T2115_.52.0675a23: 遠而誠感之通。性理至神而物感之滅。堯舜
T2115_.52.0675a24: 不家勸而天下厚。厚之感也。桀紂不人誘而
T2115_.52.0675a25: 天下僞。僞感之也。感應之謂其可忽乎。休徴
T2115_.52.0675a26: 者所以應。其善政之所感也。咎徴者所以應。
T2115_.52.0675a27: 其惡政之所感也。五福者善人所存。吉之驗
T2115_.52.0675a28: 也。六極者惡人所存。凶之驗也。天人相與未
T2115_.52.0675a29: 嘗睽也。吁豈天爲之。人實召之。夫政者示天
T2115_.52.0675b01: 下之同之者也。萬民之所由也。政之善惡民
T2115_.52.0675b02: 所以而從之者也。故驗之雨暘燠寒風。五者
T2115_.52.0675b03: 示天下之同之者也。人者一身之自也。人之
T2115_.52.0675b04: 善惡。身所以而振之者也。驗之福極者。示一
T2115_.52.0675b05: 身之自之者也。方諸感月而水焉。陽燧感日
T2115_.52.0675b06: 而火焉。雲從龍也。風從虎也。南人發歌而
T2115_.52.0675b08: 感然也。人道以情感。故生生不窮。聖人以神
T2115_.52.0675b09: 感。故幽明一通。是故存心于賢而賢至。存心
T2115_.52.0675b10: 于不肖而不肖來。存心于親則其子孝。存心
T2115_.52.0675b11: 于學則其徒勸。所謂出乎爾反乎爾者。斯言
T2115_.52.0675b12: 近之
T2115_.52.0675b13: 福解
T2115_.52.0675b14: 世之曰福。專利而言之者也。吾之曰福。專道
T2115_.52.0675b15: 而言之者也。利道故而判福爲兩端焉。利福
T2115_.52.0675b16: 者嘗多有也。道福者嘗寡有也。多謂衆人也。
T2115_.52.0675b17: 寡謂聖賢也。故曰聖賢之福聖賢之所得也。
T2115_.52.0675b18: 衆人之福衆人之所得也。聖賢所得而聖賢樂
T2115_.52.0675b19: 之。衆人所得而衆人欲之。欲之故天下競利
T2115_.52.0675b20: 也。樂之故天下安性也。是故世之人。無樂之
T2115_.52.0675b21: 者。不爲樂也。有欲之者。非爲安也。得聖賢之
T2115_.52.0675b22: 得謂之重也。得衆人之得謂之輕也。重所重
T2115_.52.0675b23: 所以率天下敦道也。輕所輕所以教天下薄
T2115_.52.0675b24: 利也。齊侯楚子其富貴天下不逮也。及其以
T2115_.52.0675b25: 之與侯相爭相殺也。雖曰福之其實禍之。顏
T2115_.52.0675b26: 回原憲其貧賤天下之至也。及其樂道全徳
T2115_.52.0675b27: 而後世慕其美名也。雖曰極之其實福之。今
T2115_.52.0675b28: 世俗視君子之樂然其身不振曰。福奚爲聖
T2115_.52.0675b29: 賢邪。視高明之家恣勢充欲曰。唯福也將跋
T2115_.52.0675c01: 意而圖其富貴。是安福之謂乎。使天下之相
T2115_.52.0675c02: 率背道而趨利。斯言者之罪也。夫聖賢之福。
T2115_.52.0675c03: 福之本也。衆人之福。福之末也。修本以來末
T2115_.52.0675c04: 者古人有之。舜其是也。以末而行本者古人
T2115_.52.0675c05: 有之。周公其是也。猶吾先聖人曰道爲福基。
T2115_.52.0675c06: 可以修行也矣。故君子有道而無富貴曰時
T2115_.52.0675c07: 也。而君子不慊。有富貴而無道曰忝也。君子
T2115_.52.0675c08: 恥之。富貴而有道。君子廣之也。後世舍聖賢
T2115_.52.0675c09: 而從衆人。不亦輕本而重末乎。本末顛倒則
T2115_.52.0675c10: 天孰與厚也哉
T2115_.52.0675c11: 評隱
T2115_.52.0675c12: 文王太伯其同道者哉。文王始之。事紂其隱
T2115_.52.0675c13: 徳焉。泰伯終之。遜呉其隱名焉。君子之出處
T2115_.52.0675c14: 語默也。皆所以訓也。文王太伯之同道同其
T2115_.52.0675c15: 作訓也。故曰。世亂隱徳世。治隱名。隱名者
T2115_.52.0675c16: 所以警其爭名者也。隱徳者所以遠其害徳
T2115_.52.0675c17: 者也。遠害者聖人之時也。警爭者聖人之化
T2115_.52.0675c18: 也。化以感人。其聖人之至徳也。時以教人。其
T2115_.52.0675c19: 聖人之大義也。微大義則後世之君臣安得
T2115_.52.0675c20: 以其道全也。微至徳則後世之昭穆安得以
T2115_.52.0675c21: 其禮序也。天地之道遠也。其生可見而其所
T2115_.52.0675c22: 以生不可見也。聖賢之道亦遠也。其爲可見
T2115_.52.0675c23: 而其所以爲不可見也。辯生曰。有許由者。輕
T2115_.52.0675c24: 天下而遯去。其義高而其事疑也。苟事誠而
T2115_.52.0675c25: 義博。亦可以媿其盜國者之心乎。曰若由者
T2115_.52.0675c26: 苟不爲也。未若聖人之爲不苟也。可爲則爲
T2115_.52.0675c27: 之也。不可爲則不爲之也。是故舜依乎中庸
T2115_.52.0675c28: 而隱也。可則行之否則已之舜哉至矣。不失
T2115_.52.0675c29: 其道也。一郷之賢隱。則其郷之禮可知也。一
T2115_.52.0676a01: 書之道隱。則其書之文可知也。故謂文。必
T2115_.52.0676a02: 工。文不工則失其道也。謂禮必修也。禮不修
T2115_.52.0676a03: 則失其賢也。是故一天下之治亂由賢人之
T2115_.52.0676a04: 隱見而所以章也。可不重乎。一賢人之動靜
T2115_.52.0676a05: 將天下之教化而所以勸也。可不愼乎。呂望
T2115_.52.0676a06: 東海之隱。稱隱也。伯夷西山之隱。憤隱也。顏
T2115_.52.0676a07: 回之隱。不須時不怨世。樂隱也。原憲之隱。不
T2115_.52.0676a08: 卑論以儕俗。驕隱也。四皓之隱。去以避亂。來
T2115_.52.0676a09: 以補政。達隱也。谷口鄭子眞修隱也。成都嚴
T2115_.52.0676a10: 君平和隱也。曼倩隱於朝玩隱也。子雲隱於
T2115_.52.0676a11: 官苟隱也。孫思邈盧鴻一處不汚道出不屈
T2115_.52.0676a12: 節。高隱也。張果之隱。詭隱也李泌者身朝而
T2115_.52.0676a14: 言。釣隱也
T2115_.52.0676a15: 喩用
T2115_.52.0676a16: 水固勝火。而善固勝惡也。苟用之不得其道。
T2115_.52.0676a17: 雖水火善惡亦不可得其勝矣。水之制火。必
T2115_.52.0676a18: 於火之方然而水可勝矣。善之制惡。必於惡
T2115_.52.0676a19: 之未形而善可勝矣。及其惡至乎不可掩。而
T2115_.52.0676a20: 欲推善以救惡。火至乎不可熄。而欲激水以
T2115_.52.0676a21: 沃火。其勢可勝之乎。君子小人者其善惡之
T2115_.52.0676a22: 所出者也。是故君子用則其政善。小人用則
T2115_.52.0676a23: 其政惡也。斯欲政善而專用小人。曁其惡熾
T2115_.52.0676a24: 至乎暴戻。上下欲君子而拯之也。是奚異乎
T2115_.52.0676a25: 激水而沃者邪。雖有彦聖之人如彼堯舜禹。
T2115_.52.0676a26: 吾知其無如之何也。故古之善用人者用君
T2115_.52.0676a27: 子必先而小人必後。君子先用。善得以而制
T2115_.52.0676a28: 惡也。小人後使。惡得以而遷善也。禮不容
T2115_.52.0676a29: 小人加乎君子。不使不肖高於其賢。所以隆
T2115_.52.0676b01: 善而沮惡也。詩云。我心匪石。不可轉也。我心
T2115_.52.0676b02: 匪席。不可卷也。威儀棣棣。不可選也。憂心悄
T2115_.52.0676b03: 悄。慍于群小。遇閔既多。受侮不少。靜言思
T2115_.52.0676b04: 之。寤辟有標。我心匪石。不可轉也者。君子有
T2115_.52.0676b05: 志可以與守也。威儀棣棣不可選也者。君子
T2115_.52.0676b06: 有法可以與爲也。憂心悄悄慍于群小者。惡
T2115_.52.0676b07: 小人之加乎君子也。遇閔既多受侮不少者。
T2115_.52.0676b08: 疾小人之玩政也。靜言思之寤辟有標者。怨
T2115_.52.0676b09: 不用君子也。雖小人之道不能。不加於盛徳
T2115_.52.0676b10: 之家。雖君子之道不能。不沮於已破之國。用
T2115_.52.0676b11: 舍之政然也。一小人壞之于其前。雖百君子
T2115_.52.0676b12: 莫能修之于其後。一君子治之于其上。雖百
T2115_.52.0676b13: 小人莫能亂之于其下。邪正之勢然也。越之
T2115_.52.0676b14: 漁者使其子漁于夷溪。鄙者專之。能者散之
T2115_.52.0676b16: 命能者治之。能者終不能也
T2115_.52.0676b17: 物宜
T2115_.52.0676b18: 君子發身。以道不以財。庶人謀生。以力不以
T2115_.52.0676b19: 詐。大夫趨事。以義不以利。是三者正。然後天
T2115_.52.0676b20: 下可以觀王道也。夫王道也者正宜也。小大
T2115_.52.0676b21: 之物正其宜則何有乎亂世也。夫道義固君
T2115_.52.0676b22: 子大夫之所宜也。利力固庶人之所宜也。曰
T2115_.52.0676b23: 君子而專財。曰大夫而專利。曰庶人而玩智
T2115_.52.0676b24: 詐。是喪其宜也矣。大夫處上猶衣也。庶人處
T2115_.52.0676b25: 下猶裳也。上宜衣而下宜裳必也。苟上而下
T2115_.52.0676b26: 之。下而上之。不亦倒且亂乎。道其何効哉。冉
T2115_.52.0676b27: 求嘗爲季氏宰。爲季氏而聚斂。孔子惡之曰。
T2115_.52.0676b28: 求非吾徒也。小子鳴鼓而攻之。若求者以人
T2115_.52.0676b29: 而利之。尚不容於君子而如此也。矧以己而
T2115_.52.0676c01: 利之。孰可容乎。孟子曰。上下交征利而國危
T2115_.52.0676c02: 矣亮乎安國家天下者。在義不在利也
T2115_.52.0676c03: 善惡
T2115_.52.0676c04: 有形之惡小也。不形之惡大也。有名之善次
T2115_.52.0676c05: 也。無名之善至也。有名之善。教而後仁者也。
T2115_.52.0676c06: 無名之善。非教而仁者也。有形之惡殺人者
T2115_.52.0676c07: 也。不形之惡讒人者也。讒人之惡存其心。殺
T2115_.52.0676c08: 人之惡存其事。事可辦而心不可見也。教
T2115_.52.0676c09: 者情也。非教者性也。情可移而性不可變也。
T2115_.52.0676c10: 玩隣人之子也好語誘之可以喜。惡語激之
T2115_.52.0676c11: 可以怒。及其趨於父母也。雖美惡之言而
T2115_.52.0676c12: 不能親疏之也。其盜跖膳人肉而人皆能惡
T2115_.52.0676c13: 之。少正卯顯於朝而衆不能辨之。是故君子
T2115_.52.0676c14: 善善也。必審其名同。惡惡也。必辨其情異。夫
T2115_.52.0676c15: 賞罰者所以正善惡也。聰明不能盡其善惡。
T2115_.52.0676c16: 則不足與議賞罰也故察讒在微。誅讒在持。
T2115_.52.0676c17: 刑殺宜議。性善者宜任。情善者宜使。察讒不
T2115_.52.0676c18: 微則不能觀其。心之所之也。誅讒不持則不
T2115_.52.0676c19: 能遏其大惡也。刑殺不議則不能究其誠也。
T2115_.52.0676c20: 任性善則安危不振也。使情善則威福不專
T2115_.52.0676c21: 也。善善得其宜也。則大賢盡其徳而小賢盡
T2115_.52.0676c22: 其才也。惡惡得其所也。則讒人悛其心而殺
T2115_.52.0676c23: 人伏其罪也。孰有正善惡而治道不至乎哉
T2115_.52.0676c24: 性情
T2115_.52.0676c25: 性貴乎靜。故性變而不可太易。情患乎煩。故
T2115_.52.0676c26: 情發而不可太早。太早則傷和。太易則傷中。
T2115_.52.0676c27: 反中和則陰陽繆。損民壽而物多疵癘。是故
T2115_.52.0676c28: 聖人之隆治也。仁以厚人性。義以節人情。是
T2115_.52.0676c29: 所以陰陽和而遂生物者也。禮教二十而冠
T2115_.52.0677a01: 者。蓋以其神盛而可以用思慮也。教三十而
T2115_.52.0677a02: 娶者。蓋以其氣充而可以勝配耦也。故古之
T2115_.52.0677a03: 君子觀陰陽而所以知其性情之得失。觀情
T2115_.52.0677a04: 性所以知聖人之道行否。然後以其得失究
T2115_.52.0677a05: 其本末相與人主起天下之病癖。雖伊尹匹
T2115_.52.0677a06: 夫之賤。而猶曰匹夫匹婦。有不被堯舜之澤。
T2115_.52.0677a07: 若已推而納諸溝中。嘗五就桀五干湯而不
T2115_.52.0677a08: 沮。其以天下自任如此之勤也。今天下之民
T2115_.52.0677a09: 方髫髻未剪。而以利害相欺父母則悚之。唯
T2115_.52.0677a10: 其姦巧之不早也。僅童而男已室女已家。過
T2115_.52.0677a11: 之則淫奔。是不亦性變之太易乎。情發之太
T2115_.52.0677a12: 早乎。將不有所傷乎。欲世蹈中和。則何異乎
T2115_.52.0677a13: 適胡而南轅。其安能至之也。吾觀陰陽繆則
T2115_.52.0677a14: 寒暑風雨庸有及時。百穀種植。未始不疾其
T2115_.52.0677a15: 人。則斃夭者世嘗多有。而仁壽者寡焉。適見
T2115_.52.0677a16: 情性失之之効也。人失情性既如此也。而聖
T2115_.52.0677a17: 人之道行也。豈曰至乎。謨者尚曰。天下甚寧。
T2115_.52.0677a18: 是亦諛也。而嚚嚚不肯知其失操。其本爲人
T2115_.52.0677a19: 主。起天下之病。則又奚貴其當時者。古語曰
T2115_.52.0677a20: 日中則
。操刀則害。言適用於當時也。若伊
T2115_.52.0677a21: 尹始窮賤之不暇。彼欲適用。豈當用邪。而伊
T2115_.52.0677a22: 尹爲之。今乘適用之時。攝當用之柄。而不肯
T2115_.52.0677a23: 爲之。不亦爲伊尹愧乎
T2115_.52.0677a24: 九流
T2115_.52.0677a25: 儒家者流其道尚備。老氏者流其道尚簡。陰
T2115_.52.0677a26: 陽家者流其道尚時。墨家者流其道尚節。法
T2115_.52.0677a27: 家者流其道尚嚴。名家者流其道尚察。縱横
T2115_.52.0677a28: 家者流其道尚變。雜家者流其道尚通。農家
T2115_.52.0677a29: 者流其道尚足。然皆有所短長也。苟拂短而
T2115_.52.0677b01: 會長。亦足以資治道也。班固本其所出尊儒
T2115_.52.0677b02: 也。司馬遷會其所歸尊始也。尊始者其心弘
T2115_.52.0677b03: 也。尊儒者其心專也。固嘗非馬氏以其先。黄
T2115_.52.0677b04: 老爲甚繆。是亦固不見其尊儒之至者也。若
T2115_.52.0677b05: 黄帝之道其在易矣。易也者萬物之本。六藝
T2115_.52.0677b06: 之原也。其先之不亦宜乎。豈班氏之智亦有
T2115_.52.0677b07: 所不及乎。伯夷之所長者清。而所短者隘。柳
T2115_.52.0677b08: 下惠之所長者和。而所短者不恭。孟子尊二
T2115_.52.0677b09: 子之所長。則曰聖人百世之師也。伯夷柳下
T2115_.52.0677b10: 惠是也。遷之心抑亦與孟氏合矣。故君子善
T2115_.52.0677b11: 之
T2115_.52.0677b12: 四端
T2115_.52.0677b13: 司馬長卿楊子雲。其人其文皆世之稱也。及
T2115_.52.0677b14: 楊子爲劇秦美新。長卿爲封禪書也。封禪
T2115_.52.0677b15: 之言怪乎淫徒。加其夸大之心者也。美新之
T2115_.52.0677b16: 言苟言也。記曰。國無道其默足以容賢而不
T2115_.52.0677b17: 默孰與默邪。是皆不宜爲而爲之也。晁錯論
T2115_.52.0677b18: 五帝三王之道諧其極也。宜賢于管子仲晏
T2115_.52.0677b19: 子嬰。及其請削諸侯之封。舌未卷而晁氏以
T2115_.52.0677b20: 赤其族。蓋時未可言而言之也。東方朔枚乘
T2115_.52.0677b21: 其才俊坌涌飛書走檄不足其奮筆。然皆不
T2115_.52.0677b22: 能効一官就一政。蓋徒才而不得其實能也。
T2115_.52.0677b23: 劉向劉歆皆漢室之賢儒曁治傳也。父子各
T2115_.52.0677b24: 專師説而家自是非。蓋得道而不得其極也。
T2115_.52.0677b25: 道而不極非道也。才而不効徒才也。發而不
T2115_.52.0677b26: 時逆理也。爲而不宜失義也。是故事貴合宜。
T2115_.52.0677b27: 智貴識時。器貴適用。法貴折中。中也者道義
T2115_.52.0677b28: 之端也。用也者器効之端也。時也者動靜之
T2115_.52.0677b29: 端也。宜也者事制之端也。四端者君子之道
T2115_.52.0677c01: 之至者也。善學者不得其端不盡也。善爲者
T2115_.52.0677c02: 不得其端不擧也。是故古之聖賢學道而有
T2115_.52.0677c03: 道。興事而濟事。存其端而已漢。世之二三子
T2115_.52.0677c04: 雖激昂而無所成其徳。抑亦未得端而然也
T2115_.52.0677c05: 鐔津文集卷第六
T2115_.52.0677c06:
T2115_.52.0677c07:
T2115_.52.0677c08:
T2115_.52.0677c09:鐔津文集卷第七
T2115_.52.0677c10: 藤州鐔津東山沙門契嵩撰
T2115_.52.0677c11: 論原
T2115_.52.0677c12: 中正
T2115_.52.0677c13: 物理得所謂之中。天下不欺謂之正。適中則
T2115_.52.0677c14: 天下無過事也。履正則天下無亂人也。中正
T2115_.52.0677c15: 也者王道之本也。仁義道徳之紀也。人以強
T2115_.52.0677c16: 弱愛惡亂其倫。而聖人作之教道以致人於
T2115_.52.0677c17: 中正者也。教者効也。道者導也。示之以仁義。
T2115_.52.0677c18: 使人所以効之也。示之以禮樂名器。導人所
T2115_.52.0677c19: 以趨之也。洪範曰。會其有極歸其有極。此君
T2115_.52.0677c20: 子所以自行其道者也。時人斯其唯皇之極。
T2115_.52.0677c21: 此君子所以進人趨其道者也。詩云。士也罔
T2115_.52.0677c22: 極。二三其徳。此君子所以惡人不由是而適
T2115_.52.0677c23: 其道者也。是故治人者。非以中正存其誠。則
T2115_.52.0677c24: 不足以與議仁義禮法也。教人者不以中正修
T2115_.52.0677c25: 其誠。則亦不可以與議仁義禮法也。夫聖人
T2115_.52.0677c26: 之法猶衡也斗也。而持之在人者也。持之不
T2115_.52.0677c27: 得其人。器雖中正而人得以欺之也。金石之
T2115_.52.0677c28: 音中正。則其所響也震。而其所應也和。人之
T2115_.52.0677c29: 誠中正。則其所作也至。而其所感也詳。是故
T2115_.52.0672a02: 民。故天命將歸而武王承之故爲天統也。秦
T2115_.52.0672a03: 也隋也而人苦其敞。漢唐始以寛仁。振五季
T2115_.52.0672a04: 僞亂也 吾宋以神武平。故天命皆歸焉。曰
T2115_.52.0672a05: 天事幽也。莫可聞見接。而謂天命也。曷以
T2115_.52.0672a06: 明之耶。曰人心歸其徳而五行七政順其時
T2115_.52.0672a07: 者也。此舜禹湯武之所以享天下也。泰誓曰。
T2115_.52.0672a08: 天視自我民視天聽自我民聽。此所以明天
T2115_.52.0672a09: 命也。異乎後世則推圖讖符瑞。謂得其命也。
T2115_.52.0672a10: 用五行相勝。謂得其徳也。五勝則幾乎厭勝
T2115_.52.0672a11: 也符瑞則幾乎神奇也。魏季南北雜然稱制。
T2115_.52.0672a12: 而互謂自得天命也。而以兵相凌。四海之内
T2115_.52.0672a13: 斃民如棄芥。夫天命者因人心而安人也。是
T2115_.52.0672a14: 則人心歸其徳乎。五行七政順其時乎。雖曰
T2115_.52.0672a15: 奉天之命。其實安天之命者也。後世不仁而
T2115_.52.0672a16: 棄徳。始異者之致之也。坐其罪故不容於刑。
T2115_.52.0672a17: 天命者大命也。人命者禀天而成形。亦大命
T2115_.52.0672a18: 也。交大命者貴以正氣會。會之不得其正也。
T2115_.52.0672a19: 雖成其人非善人也。雖成其形非美形也。故
T2115_.52.0672a20: 天也常乘。正而命人。故人也常持正而乘天。
T2115_.52.0672a21: 如君非得其忠。不可推命於其下。臣非有其
T2115_.52.0672a22: 職。不可禀命於其上。父命其子必待孝。子奉
T2115_.52.0672a23: 父命必須恭。天人之道也。古之所謂正統也
T2115_.52.0672a24: 者。謂以一正而通天下也。統之不正則天下
T2115_.52.0672a25: 何以通乎。後之不及乎古者多矣。豈天命之
T2115_.52.0672a26: 來至乎正也哉
T2115_.52.0672a27: 皇問
T2115_.52.0672a28: 或者問曰。今稱皇者而不列其道。眞學士固
T2115_.52.0672a29: 疑之而罔辯。雖然百家雜出。君子謂非所信
T2115_.52.0672b01: 也。是果有然。是果無耶。吾子至學不謬聖人。
T2115_.52.0672b02: 必能引決。爲我明之也。曰是何云乎皇道豈
T2115_.52.0672b03: 無有耶。特乃不見耳。夫皇道者簡大無爲。不
T2115_.52.0672b04: 可得而言之也。縣縣默默合體乎元極。元也
T2115_.52.0672b05: 者四徳之冠也。五始之本也。體而存之。聖人
T2115_.52.0672b06: 之所以化也。推而作之。聖人之所以教也。教
T2115_.52.0672b07: 也者五帝之謂也。化也者三皇之謂也。善推
T2115_.52.0672b08: 教化則皇帝之道皎如也。古語云。徳合元者
| T2115_.52.0672b09: | 皇。徳合天者帝。與仁義合者王 | 仁或 作人 | 孰曰皇 |
T2115_.52.0672b11: 述則何獨尊乎堯舜文武而已矣。曰夫聖人之
T2115_.52.0672b12: 云爲者。必以其時之所宜也。苟非其宜雖堯
T2115_.52.0672b13: 舜必不能徒爲也。故曰。孔子聖之時者也。言
T2115_.52.0672b14: 其能以時爲而爲之也。昔者孔子處周之衰
T2115_.52.0672b15: 世。因酌後世之時必也益薄且僞。因不稱以
T2115_.52.0672b16: 簡大之道化。是故推至乎禮樂刑政者也。蓋
T2115_.52.0672b17: 以合乎後世之時爲治之宜也。然禮樂大造
T2115_.52.0672b18: 莫造乎堯舜者也。刑政大備莫備乎文武者
T2115_.52.0672b19: 也。此孔子所以推尊乎堯舜文武者也。故皇
T2115_.52.0672b20: 道者聖人存而不推也。王道者聖人推而不
T2115_.52.0672b21: 讓也。易曰。包犧氏沒神農氏作。堯舜垂衣裳
T2115_.52.0672b22: 而天下治。此聖人現皇道而存之者也。禮曰。
T2115_.52.0672b23: 大道之行也。與三代之英丘未之逮也。而有
T2115_.52.0672b24: 志焉。此聖人歎皇道而不得行之也。適有贏
T2115_.52.0672b25: 糧而趨於行者。不審其所以往而趨於行也。
T2115_.52.0672b26: 第以路跂相爭。斯雖愚夫亦笑其不知道也。
T2115_.52.0672b27: 與乎今之學者所以辯何以異哉。老子莊生
T2115_.52.0672b28: 亦頗論皇道。而學士嘗以爲聖人之書。雜其
T2115_.52.0672b29: 所出而鄙之。此亦非詳也。夫皇道也以易言
T2115_.52.0672c01: 之。則文王周公其先徳也。彼老莊也又何能
T2115_.52.0672c02: 始之乎。曰孔氏云。伏犧神農皇帝之書謂之
T2115_.52.0672c03: 三墳。言大道也。少昊顓帝高辛唐虞之書謂
T2115_.52.0672c04: 之五典。言常道也。今子也而論皇帝。而安見
T2115_.52.0672c05: 其所謂大道常道者耶。曰彼孔氏者以迹其
T2115_.52.0672c06: 教化而目之也。吾本其道眞而言之也。教化
T2115_.52.0672c07: 迹也。道本體也。窺迹則宜其有大有常。極本
T2115_.52.0672c08: 則皇與帝者宜一。孔氏可謂見其徼者也烏
T2115_.52.0672c09: 足以知道淵邪。或者曉然而作
T2115_.52.0672c10: 鐔津文集卷第五
T2115_.52.0672c11:
T2115_.52.0672c12:
T2115_.52.0672c13:
T2115_.52.0672c14:
T2115_.52.0672c15: 藤州鐔津東山沙門契嵩撰
T2115_.52.0672c16: 論原
T2115_.52.0672c17: 問兵
T2115_.52.0672c18: 客以論兵問。而叟愀然曰。何是問之相屬
T2115_.52.0672c19: 也。叟野人也。安知兵乎。客曰。謂子其學兼
T2115_.52.0672c20: 儒。儒之道具於文武。兵也者武之効也。不知
T2115_.52.0672c21: 兵孰謂之道。曰道也者何眞兵亦仁義而已
T2115_.52.0672c22: 矣。客不達且引去。叟介然謂席人曰。兵者刑
T2115_.52.0672c23: 也。發於仁而主於義也。發於仁。以仁而憫亂
T2115_.52.0672c24: 也。主於義。以義而止暴也。以義而止暴。故相
T2115_.52.0672c25: 正而不相亂。以仁而憫亂。故圖生而不圖殺。
T2115_.52.0672c26: 是故五帝之兵謂之正刑。三王之兵謂之義
T2115_.52.0672c27: 征。義征擧而天下莫不懷也。正刑行而天
T2115_.52.0672c28: 下莫不順也。炎帝之後不逞。而軒轅氏陳于
T2115_.52.0672c29: 涿鹿。兵未接而其人已服。共工氏封豕其民
T2115_.52.0673a01: 而顓帝伐之。亦未戰而遂服。湯東面而征西
T2115_.52.0673a02: 夷怨。南面而征北狄怨。曰奚爲後我民望之
T2115_.52.0673a03: 若大旱之望雲霓也。紂爲無道而武王征之。
T2115_.52.0673a04: 至于孟津不誥而諸侯會。紂有億兆夷人。不
T2115_.52.0673a05: 用於商而用於周。周衰而兵道一變。所謂仁
T2115_.52.0673a06: 義者遂妄矣。乃發於暴而至於詐。強國以兵
T2115_.52.0673a07: 横。大國以兵驕。忿國以兵亂。貪國以兵侵。齊
T2115_.52.0673a08: 始勝於楚。而齊後負於晋。晋始勝齊。而晋復
T2115_.52.0673a09: 負於秦。迭興迭亡。類乎博塞之爲玩。夫兵
T2115_.52.0673a10: 逆事也。無已則君子用之。是故聖人尚徳而
T2115_.52.0673a11: 不尚兵。所以明兵者不可專造天下也。穀梁
T2115_.52.0673a12: 子曰。被甲嬰冑非所以興國也。則以誅暴亂
T2115_.52.0673a13: 也。文中子曰。亡國戰兵。覇國戰智。王國戰仁
T2115_.52.0673a14: 義。帝國戰徳。皇國戰無爲。聖王無以尚可以
T2115_.52.0673a15: 仁義爲。故曰仁義而已矣。孤虚詐力之兵而
T2115_.52.0673a16: 君子不與。吾其與乎。席人咨嗟曰。未之聞也。
T2115_.52.0673a17: 羅拜而罷
T2115_.52.0673a18: 評讓
T2115_.52.0673a19: 世所謂讓者宜有輕重。而學者混一而論之。
T2115_.52.0673a20: 於禮無別則後世何以取法乎。若夫天子以
T2115_.52.0673a21: 其天下讓諸侯。以其國讓卿大夫。以爵位讓
T2115_.52.0673a22: 士庶。以名利讓。是皆有所以而讓之者也。
T2115_.52.0673a23: 其所以讓之得其正。則其禮可取也。所以讓
T2115_.52.0673a24: 之不得其正則其禮何所取乎。夫讓也有以
T2115_.52.0673a25: 時而讓者。有以義而讓者。有以名而讓者。有
T2115_.52.0673a26: 以勢而讓者。有以苟而讓者。以時讓者仁。以
T2115_.52.0673a27: 義讓者勸。以名讓者矯。以勢讓者窮。以苟讓
T2115_.52.0673a28: 者亂。魯之隱公其苟讓者也。漢之孝平其勢
T2115_.52.0673a29: 讓者也。呉季札曹子臧其名讓者也。伯夷其
T2115_.52.0673b01: 義讓者也。堯舜其時讓者也。堯之時大同其
T2115_.52.0673b02: 時可讓。故遜于賢而天下戴其仁也。故曰以
T2115_.52.0673b03: 時讓者。仁禹之世浸異其時。不可讓于人。故
T2115_.52.0673b04: 其子承之而天下亦戴其仁也。太伯伯夷以
T2115_.52.0673b05: 賢相推而其義可讓也。讓之足以勸百世。故
T2115_.52.0673b06: 曰以義讓者勸。季札子臧當列國相爭而父
T2115_.52.0673b07: 子交殘。乃以讓名奮所以矯激其時也。故曰
T2115_.52.0673b08: 以名讓者矯。漢之孝平迫于強臣之勢而其身
T2115_.52.0673b09: 窮因殆不能振。遂以其天下讓。故曰以勢讓
T2115_.52.0673b10: 者窮。魯之隱公不以正讓非其人而苟去之
T2115_.52.0673b11: 卒至乎淫亂。故曰以苟讓者亂。孟子曰。天與
T2115_.52.0673b12: 賢則與賢。天與子則與子。荀子曰。堯舜禪讓
| T2115_.52.0673b13: | 或作擅字。依荀子文也。此乃專 擅意也。在理當作擅。與禪契 | 是不然也。天子勢 |
T2115_.52.0673b15: 曰。允哲堯擅舜之重。則不輕於由矣。韓子曰。
T2115_.52.0673b16: 堯舜之傳賢也。欲天下得所也。然四子皆不
T2115_.52.0673b17: 達乎聖賢之時也。其言孰爲詳乎。如堯非其
T2115_.52.0673b18: 時則豈肯以天下讓于他人乎。使禹得堯之
T2115_.52.0673b19: 時而天下豈及其子乎。所謂堯舜禹其奮於
T2115_.52.0673b20: 萬世之上者。正以其時而爲之者也。堯舜禹
T2115_.52.0673b21: 其聖之時者也。嗚呼後世者其人自私甚乎。
T2115_.52.0673b22: 禹之時也而傳授者不能本。禹曰吾慕堯舜
T2115_.52.0673b23: 爲之禪讓。是亦妄矣。其知時乎
T2115_.52.0673b24: 問覇
T2115_.52.0673b25: 問者曰。君子稱王或不稱覇。謂覇執權。謂王
T2115_.52.0673b26: 修信也。而覇孰謂無信邪。固疑其道也。幸吾
T2115_.52.0673b27: 子辯之。使桓文之事皆悉也。曰王尚徳覇尚
T2115_.52.0673b28: 功夫王有權。王者以權而行徳也。覇有權。覇
T2115_.52.0673b29: 者以權而取功也。取功故其權未必不私也。
T2115_.52.0673c01: 行徳故其權未必不公也。故公者爲權而私
T2115_.52.0673c02: 者爲詐也。王有信誠信也。覇有信假信也。假
T2115_.52.0673c03: 信故愈久而愈渝。誠信故愈久而愈信。齊桓
T2115_.52.0673c04: 公方會諸侯。自北杏抵幽十一主盟而諸侯
T2115_.52.0673c05: 皆順。其信存也。及城縁陵而諸侯皆散。其信
T2115_.52.0673c06: 渝也。晋文公其戰克楚踐土之盟。以功自高
T2115_.52.0673c07: 遂召天王。其章詐也。是故君子稱之。稱其當
| T2115_.52.0673c08: | 時之功也。不稱者 | 或無 者字 | 惡其詐且不誠也。詩 |
T2115_.52.0673c10: 好也。善罰之功也。子曰。管仲之器小哉。卑
T2115_.52.0673c11: 覇之道也。中古之覇。有異禮而無異道。後
T2115_.52.0673c12: 古之覇。有異道而無異禮。守職命而不擅征。
T2115_.52.0673c13: 不亦有異禮乎。信征伐而尚詐力。不亦有異
T2115_.52.0673c14: 道乎。故曰覇非古也。亂王政自桓文始也。今
T2115_.52.0673c15: 俗曰。覇道適變治者不可不用也。仲尼曰。管
T2115_.52.0673c16: 仲相桓公覇諸侯一匡天下。民到于今受其
T2115_.52.0673c17: 賜。微管仲吾其被髮左衽矣。我其舍諸。噫致
T2115_.52.0673c18: 合天下之猖狂詭譎。傳會于孫子呉起之説
T2115_.52.0673c19: 淫溺而不反者也。此誠愚者之言。烏足與知
T2115_.52.0673c20: 聖人之意邪。所謂適變者。蓋君子因事而正
T2115_.52.0673c21: 之以義者也。豈曰以智詐而變正道者也。春
T2115_.52.0673c22: 秋之譏變古正以諸侯用私而變公者也。夫
T2115_.52.0673c23: 至道之世不顯權。至徳之世不懷功。懷功恐
T2115_.52.0673c24: 其人因功而競利也。顯權恐其人因權而生
T2115_.52.0673c25: 詐也。是故堯舜之化淳而文王之化讓。漢氏
T2115_.52.0673c26: 曰。吾家雜以王覇而治天下。暫厚而終薄。少
T2115_.52.0673c27: 讓而多諍
T2115_.52.0673c28: 巽説
T2115_.52.0673c29: 易曰。巽以行權何謂也。曰君子乘大順而擧
T2115_.52.0674a01: 其事者也。時不順雖堯舜未始爲也。重巽順
T2115_.52.0674a02: 之至也。陽得位而中正當位也。剛正以用巽
T2115_.52.0674a03: 用之當也。故君子爲之也。乘其順履其中効
T2115_.52.0674a04: 其用。其道莫不行也。其物莫不與也。然則時
T2115_.52.0674a05: 之順必大權。然後帥其正也。權之作必大人。
T2115_.52.0674a06: 然後理其變也。權也者適變之謂也。夫大人
T2115_.52.0674a07: 其變也。公小人其變也。私權也者治亂安危
T2115_.52.0674a08: 之所繋也。故權也不可以假人也。孔子曰。可
T2115_.52.0674a09: 與學未可與適道。可與適道未可與立。可與
T2115_.52.0674a10: 立未可與權。蓋愼之至也。至順者大有爲之
T2115_.52.0674a11: 時也。位中正者君之位也。剛正則用巽天下
T2115_.52.0674a12: 之大權也。唯天子居其位行其權。以順其時
T2115_.52.0674a13: 也。用巽則以制其物也。用巽不可以示其民
T2115_.52.0674a14: 而使知之也。制莫之制則亂也。愼密則民不
T2115_.52.0674a15: 知其所以而姦不生也。故文言曰。同聲相應
T2115_.52.0674a16: 同氣相求。水流濕火就燥。雲從龍風從虎。聖
T2115_.52.0674a17: 人作而萬物覩。本乎天者親上本乎地者親
T2115_.52.0674a18: 下。則各從其類也。九二曰。巽在床下。蓋言卑
T2115_.52.0674a19: 而失其正也。不可以用巽也。用巽則物不與
T2115_.52.0674a20: 而且亂也。上九曰。巽在床下。喪其資斧其貞
T2115_.52.0674a21: 凶。蓋言過其時則用斷不可。是失其權也。
T2115_.52.0674a22: 九五曰。先庚三日後庚三日。蓋言愼其出號
T2115_.52.0674a23: 令也。故號令不可輕發而屡改也。是故用巽
| T2115_.52.0674a24: | 不宜在九二也。上九用巽固不可也 | 用或作則 或無固字 |
T2115_.52.0674a26: 人文
T2115_.52.0674a27: 辯者曰。是世文隆天下其將成乎。其隆者文
T2115_.52.0674a28: 言也。而文言烏足以驗乎天下成邪。何文其
T2115_.52.0674a29: 可驗乎。曰必也人文也。易曰。觀乎人文而天
T2115_.52.0674b01: 下化成。斯之謂也。曰何謂人文乎。曰文武王
T2115_.52.0674b02: 之道也。文武相濟以賁人道。故曰人文也。文
T2115_.52.0674b03: 者徳也。武者刑也。徳以致大業。刑以扶盛徳。
T2115_.52.0674b04: 徳其至也。刑其次也。會文武者所以以文總
T2115_.52.0674b05: 之。故曰人文也。夫聖人以盛徳教天下。而天
T2115_.52.0674b06: 下保其徳也。示大刑所以約之也。既正則停
T2115_.52.0674b07: 刑而達徳也。徳也者待刑而輔之也。刑也
| T2115_.52.0674b08: | 者待徳而忘之也 | 忘或 司字 | 是故文武皆得則其政 |
T2115_.52.0674b10: 此君子所以見天下之成敗也。吾觀周文。文
T2115_.52.0674b11: 武至之也。宣其甚刑而平其徳衰也。吾觀漢
T2115_.52.0674b12: 文。高文僅至也。惠其減徳武其多兵也。吾觀
T2115_.52.0674b13: 唐文。文皇大正而小繆也。曰三代之道有質
T2115_.52.0674b14: 焉有文焉。曰文而亡質。王道其可盡乎。故曰
T2115_.52.0674b15: 質文者聖人之所以適變而救敝也。質文本
T2115_.52.0674b16: 正而末敝也。質如不敝何以文爲。文如不正
T2115_.52.0674b17: 何以質爲。故吾所謂文者。蓋言文治之正也。
T2115_.52.0674b18: 孔子曰。虞夏之質。殷周之文至矣。曰言文將
T2115_.52.0674b19: 無用乎。曰孰不用也。人文至焉。言文次焉。以
T2115_.52.0674b20: 言文而驗其人。人其廋哉。以人文而驗其世。
T2115_.52.0674b21: 世其廋哉。故人文者天下之道之所存也。言
T2115_.52.0674b22: 文者聖賢之志之所寓也。先天下而後聖賢
T2115_.52.0674b23: 者。聖賢發己矣。天下至公也。故公者至而己
T2115_.52.0674b24: 者次也。孰曰言文其無用乎
T2115_.52.0674b25: 性徳
T2115_.52.0674b26: 性生人者之自得者也。命生人者之得於天
T2115_.52.0674b27: 者也。徳能正其生人者也。藝能資其生人者
T2115_.52.0674b28: 也。然性命有厚薄。而徳藝有大小也。性命
T2115_.52.0674b29: 者生所雖得而未嘗全得其厚薄者也。徳藝
T2115_.52.0674c01: 者人所宜能而未必全能其大小者也。古之
T2115_.52.0674c02: 人厚其性而薄其命有也。而古人不惑。古之
T2115_.52.0674c03: 人達於藝而窮於徳有也。而古人不亂。故曰
T2115_.52.0674c04: 聖賢無全徳。君子無全能。有其内而無其外。
T2115_.52.0674c05: 聖賢之所以無全徳也。能於徳而不能於藝。
T2115_.52.0674c06: 君子之所以無全能也。徳上也藝下也。君子
T2115_.52.0674c07: 修其上而正其下也。故其不必工於百工而
T2115_.52.0674c08: 尊於百工也。性内也命外也。聖賢正其性而
T2115_.52.0674c09: 任其命。故其窮之不憂。而通之不疑也伊尹
T2115_.52.0674c10: 古之賢人也。方耕于莘佃。佃之耕夫以其能
T2115_.52.0674c11: 尚之。而伊尹不敢與之校。呂望古之賢人也。
T2115_.52.0674c12: 方漁于棘津。津之漁人以其能尚之。而呂望
T2115_.52.0674c13: 不敢與之校。迨乎二子徳顯于商周也。而天
T2115_.52.0674c14: 下百姓由之正矣。孔子古之聖人也。方力聘
T2115_.52.0674c15: 之秋猶一旅人而不暇息也。方時命大謬而
T2115_.52.0674c16: 亂物物焉不失其道也。顏子子思原憲孟軻
T2115_.52.0674c17: 古之賢人也。窮於幽閻委巷樂然將終其身。
T2115_.52.0674c18: 而衆子也不易其樂。夫徳也者。總仁義忠孝
T2115_.52.0674c19: 之謂也。性也者。原道徳思慮之謂也。仁義忠
T2115_.52.0674c20: 孝修而足以推於人矣。君子之學。學其正也。
T2115_.52.0674c21: 何必多乎。道徳思慮明。而足以安其生矣。聖
T2115_.52.0674c22: 賢之盡。盡其生也。何必皆乎。是故聖賢之世。
T2115_.52.0674c23: 而占相卜祝者無所張其巧也。君子之前。而
T2115_.52.0674c24: 孫呉申商者無所夸其法也。夏人之學曰教。
T2115_.52.0674c25: 殷人之學曰序。周人之學曰庠。夫三代之學
T2115_.52.0674c26: 皆所以詔人而學於徳也。徳義者學之本也。
T2115_.52.0674c27: 文藝者學之末也。三代之盛其教天下所以
T2115_.52.0674c28: 學其本也。三代之敝其教天下所以學其末
T2115_.52.0674c29: 也。學末故天下皆僞也。學本故天下皆厚也。
T2115_.52.0675a01: 是故君子貴其敦本也。聖賢貴其盡理也。古
T2115_.52.0675a02: 人有言曰。晋楚之富不可及也。彼以其富我
T2115_.52.0675a03: 以吾仁。彼以其爵我以吾義。吾何慊哉。古人
T2115_.52.0675a04: 有言。樂天知命吾何憂乎。窮理盡性吾何疑
T2115_.52.0675a05: 乎
T2115_.52.0675a06: 存心
T2115_.52.0675a07: 教人者正其所存。能教也。存心者省其所感。
T2115_.52.0675a08: 能存也。存心乎善則善類應之。存心乎惡則
T2115_.52.0675a09: 惡類應之。心其非定象也。在其所存者也。應
T2115_.52.0675a10: 之非定名也。在其所感者也。其所感苟存而
T2115_.52.0675a11: 應之。豈不速乎而感應之數未始跌也。吾嘗
T2115_.52.0675a12: 驗之。其人聞其爲心始善而人鮮不愛之也。
T2115_.52.0675a13: 聞其爲心始惡而人鮮不惡之也。雖喜怒未
T2115_.52.0675a14: 出其己而彼之愛惡已來。故存心者必愼其
T2115_.52.0675a15: 所以感之者也。而辯人者必觀其所以應之
T2115_.52.0675a16: 者也。是以聖人感人心而天下和平。故曰。觀
T2115_.52.0675a17: 其所感。而天地萬物之情可見矣。有人于此
T2115_.52.0675a18: 曰。人莫之知以惡心而欺人。迨惡積而禍至。
T2115_.52.0675a19: 孰曰心不可知乎。有人于此曰。心不可欺。以
T2115_.52.0675a20: 善心而待人。迨善積而福至。孰曰人可欺乎。
T2115_.52.0675a21: 故曰。禍福與善惡相交也。嗚呼人無全信久
T2115_.52.0675a22: 矣哉。信其所心而不信其所感也。夫天地至
T2115_.52.0675a23: 遠而誠感之通。性理至神而物感之滅。堯舜
T2115_.52.0675a24: 不家勸而天下厚。厚之感也。桀紂不人誘而
T2115_.52.0675a25: 天下僞。僞感之也。感應之謂其可忽乎。休徴
T2115_.52.0675a26: 者所以應。其善政之所感也。咎徴者所以應。
T2115_.52.0675a27: 其惡政之所感也。五福者善人所存。吉之驗
T2115_.52.0675a28: 也。六極者惡人所存。凶之驗也。天人相與未
T2115_.52.0675a29: 嘗睽也。吁豈天爲之。人實召之。夫政者示天
T2115_.52.0675b01: 下之同之者也。萬民之所由也。政之善惡民
T2115_.52.0675b02: 所以而從之者也。故驗之雨暘燠寒風。五者
T2115_.52.0675b03: 示天下之同之者也。人者一身之自也。人之
T2115_.52.0675b04: 善惡。身所以而振之者也。驗之福極者。示一
T2115_.52.0675b05: 身之自之者也。方諸感月而水焉。陽燧感日
T2115_.52.0675b06: 而火焉。雲從龍也。風從虎也。南人發歌而
| T2115_.52.0675b07: | 此脱地 名二字 | 草舞。銅山始崩而景陽鐘響。此物之相 |
T2115_.52.0675b09: 感。故幽明一通。是故存心于賢而賢至。存心
T2115_.52.0675b10: 于不肖而不肖來。存心于親則其子孝。存心
T2115_.52.0675b11: 于學則其徒勸。所謂出乎爾反乎爾者。斯言
T2115_.52.0675b12: 近之
T2115_.52.0675b13: 福解
T2115_.52.0675b14: 世之曰福。專利而言之者也。吾之曰福。專道
T2115_.52.0675b15: 而言之者也。利道故而判福爲兩端焉。利福
T2115_.52.0675b16: 者嘗多有也。道福者嘗寡有也。多謂衆人也。
T2115_.52.0675b17: 寡謂聖賢也。故曰聖賢之福聖賢之所得也。
T2115_.52.0675b18: 衆人之福衆人之所得也。聖賢所得而聖賢樂
T2115_.52.0675b19: 之。衆人所得而衆人欲之。欲之故天下競利
T2115_.52.0675b20: 也。樂之故天下安性也。是故世之人。無樂之
T2115_.52.0675b21: 者。不爲樂也。有欲之者。非爲安也。得聖賢之
T2115_.52.0675b22: 得謂之重也。得衆人之得謂之輕也。重所重
T2115_.52.0675b23: 所以率天下敦道也。輕所輕所以教天下薄
T2115_.52.0675b24: 利也。齊侯楚子其富貴天下不逮也。及其以
T2115_.52.0675b25: 之與侯相爭相殺也。雖曰福之其實禍之。顏
T2115_.52.0675b26: 回原憲其貧賤天下之至也。及其樂道全徳
T2115_.52.0675b27: 而後世慕其美名也。雖曰極之其實福之。今
T2115_.52.0675b28: 世俗視君子之樂然其身不振曰。福奚爲聖
T2115_.52.0675b29: 賢邪。視高明之家恣勢充欲曰。唯福也將跋
T2115_.52.0675c01: 意而圖其富貴。是安福之謂乎。使天下之相
T2115_.52.0675c02: 率背道而趨利。斯言者之罪也。夫聖賢之福。
T2115_.52.0675c03: 福之本也。衆人之福。福之末也。修本以來末
T2115_.52.0675c04: 者古人有之。舜其是也。以末而行本者古人
T2115_.52.0675c05: 有之。周公其是也。猶吾先聖人曰道爲福基。
T2115_.52.0675c06: 可以修行也矣。故君子有道而無富貴曰時
T2115_.52.0675c07: 也。而君子不慊。有富貴而無道曰忝也。君子
T2115_.52.0675c08: 恥之。富貴而有道。君子廣之也。後世舍聖賢
T2115_.52.0675c09: 而從衆人。不亦輕本而重末乎。本末顛倒則
T2115_.52.0675c10: 天孰與厚也哉
T2115_.52.0675c11: 評隱
T2115_.52.0675c12: 文王太伯其同道者哉。文王始之。事紂其隱
T2115_.52.0675c13: 徳焉。泰伯終之。遜呉其隱名焉。君子之出處
T2115_.52.0675c14: 語默也。皆所以訓也。文王太伯之同道同其
T2115_.52.0675c15: 作訓也。故曰。世亂隱徳世。治隱名。隱名者
T2115_.52.0675c16: 所以警其爭名者也。隱徳者所以遠其害徳
T2115_.52.0675c17: 者也。遠害者聖人之時也。警爭者聖人之化
T2115_.52.0675c18: 也。化以感人。其聖人之至徳也。時以教人。其
T2115_.52.0675c19: 聖人之大義也。微大義則後世之君臣安得
T2115_.52.0675c20: 以其道全也。微至徳則後世之昭穆安得以
T2115_.52.0675c21: 其禮序也。天地之道遠也。其生可見而其所
T2115_.52.0675c22: 以生不可見也。聖賢之道亦遠也。其爲可見
T2115_.52.0675c23: 而其所以爲不可見也。辯生曰。有許由者。輕
T2115_.52.0675c24: 天下而遯去。其義高而其事疑也。苟事誠而
T2115_.52.0675c25: 義博。亦可以媿其盜國者之心乎。曰若由者
T2115_.52.0675c26: 苟不爲也。未若聖人之爲不苟也。可爲則爲
T2115_.52.0675c27: 之也。不可爲則不爲之也。是故舜依乎中庸
T2115_.52.0675c28: 而隱也。可則行之否則已之舜哉至矣。不失
T2115_.52.0675c29: 其道也。一郷之賢隱。則其郷之禮可知也。一
T2115_.52.0676a01: 書之道隱。則其書之文可知也。故謂文。必
T2115_.52.0676a02: 工。文不工則失其道也。謂禮必修也。禮不修
T2115_.52.0676a03: 則失其賢也。是故一天下之治亂由賢人之
T2115_.52.0676a04: 隱見而所以章也。可不重乎。一賢人之動靜
T2115_.52.0676a05: 將天下之教化而所以勸也。可不愼乎。呂望
T2115_.52.0676a06: 東海之隱。稱隱也。伯夷西山之隱。憤隱也。顏
T2115_.52.0676a07: 回之隱。不須時不怨世。樂隱也。原憲之隱。不
T2115_.52.0676a08: 卑論以儕俗。驕隱也。四皓之隱。去以避亂。來
T2115_.52.0676a09: 以補政。達隱也。谷口鄭子眞修隱也。成都嚴
T2115_.52.0676a10: 君平和隱也。曼倩隱於朝玩隱也。子雲隱於
T2115_.52.0676a11: 官苟隱也。孫思邈盧鴻一處不汚道出不屈
T2115_.52.0676a12: 節。高隱也。張果之隱。詭隱也李泌者身朝而
| T2115_.52.0676a13: | 名野。接祿而尚君。假隱也。李 | 脱 名 | 者身伏而達 |
T2115_.52.0676a15: 喩用
T2115_.52.0676a16: 水固勝火。而善固勝惡也。苟用之不得其道。
T2115_.52.0676a17: 雖水火善惡亦不可得其勝矣。水之制火。必
T2115_.52.0676a18: 於火之方然而水可勝矣。善之制惡。必於惡
T2115_.52.0676a19: 之未形而善可勝矣。及其惡至乎不可掩。而
T2115_.52.0676a20: 欲推善以救惡。火至乎不可熄。而欲激水以
T2115_.52.0676a21: 沃火。其勢可勝之乎。君子小人者其善惡之
T2115_.52.0676a22: 所出者也。是故君子用則其政善。小人用則
T2115_.52.0676a23: 其政惡也。斯欲政善而專用小人。曁其惡熾
T2115_.52.0676a24: 至乎暴戻。上下欲君子而拯之也。是奚異乎
T2115_.52.0676a25: 激水而沃者邪。雖有彦聖之人如彼堯舜禹。
T2115_.52.0676a26: 吾知其無如之何也。故古之善用人者用君
T2115_.52.0676a27: 子必先而小人必後。君子先用。善得以而制
T2115_.52.0676a28: 惡也。小人後使。惡得以而遷善也。禮不容
T2115_.52.0676a29: 小人加乎君子。不使不肖高於其賢。所以隆
T2115_.52.0676b01: 善而沮惡也。詩云。我心匪石。不可轉也。我心
T2115_.52.0676b02: 匪席。不可卷也。威儀棣棣。不可選也。憂心悄
T2115_.52.0676b03: 悄。慍于群小。遇閔既多。受侮不少。靜言思
T2115_.52.0676b04: 之。寤辟有標。我心匪石。不可轉也者。君子有
T2115_.52.0676b05: 志可以與守也。威儀棣棣不可選也者。君子
T2115_.52.0676b06: 有法可以與爲也。憂心悄悄慍于群小者。惡
T2115_.52.0676b07: 小人之加乎君子也。遇閔既多受侮不少者。
T2115_.52.0676b08: 疾小人之玩政也。靜言思之寤辟有標者。怨
T2115_.52.0676b09: 不用君子也。雖小人之道不能。不加於盛徳
T2115_.52.0676b10: 之家。雖君子之道不能。不沮於已破之國。用
T2115_.52.0676b11: 舍之政然也。一小人壞之于其前。雖百君子
T2115_.52.0676b12: 莫能修之于其後。一君子治之于其上。雖百
T2115_.52.0676b13: 小人莫能亂之于其下。邪正之勢然也。越之
T2115_.52.0676b14: 漁者使其子漁于夷溪。鄙者專之。能者散之
| T2115_.52.0676b15: | 散疑筆誤 宜作助兼 | 及鄙負其所使也。網則隳其紀綱而 |
T2115_.52.0676b17: 物宜
T2115_.52.0676b18: 君子發身。以道不以財。庶人謀生。以力不以
T2115_.52.0676b19: 詐。大夫趨事。以義不以利。是三者正。然後天
T2115_.52.0676b20: 下可以觀王道也。夫王道也者正宜也。小大
T2115_.52.0676b21: 之物正其宜則何有乎亂世也。夫道義固君
T2115_.52.0676b22: 子大夫之所宜也。利力固庶人之所宜也。曰
T2115_.52.0676b23: 君子而專財。曰大夫而專利。曰庶人而玩智
T2115_.52.0676b24: 詐。是喪其宜也矣。大夫處上猶衣也。庶人處
T2115_.52.0676b25: 下猶裳也。上宜衣而下宜裳必也。苟上而下
T2115_.52.0676b26: 之。下而上之。不亦倒且亂乎。道其何効哉。冉
T2115_.52.0676b27: 求嘗爲季氏宰。爲季氏而聚斂。孔子惡之曰。
T2115_.52.0676b28: 求非吾徒也。小子鳴鼓而攻之。若求者以人
T2115_.52.0676b29: 而利之。尚不容於君子而如此也。矧以己而
T2115_.52.0676c01: 利之。孰可容乎。孟子曰。上下交征利而國危
T2115_.52.0676c02: 矣亮乎安國家天下者。在義不在利也
T2115_.52.0676c03: 善惡
T2115_.52.0676c04: 有形之惡小也。不形之惡大也。有名之善次
T2115_.52.0676c05: 也。無名之善至也。有名之善。教而後仁者也。
T2115_.52.0676c06: 無名之善。非教而仁者也。有形之惡殺人者
T2115_.52.0676c07: 也。不形之惡讒人者也。讒人之惡存其心。殺
T2115_.52.0676c08: 人之惡存其事。事可辦而心不可見也。教
T2115_.52.0676c09: 者情也。非教者性也。情可移而性不可變也。
T2115_.52.0676c10: 玩隣人之子也好語誘之可以喜。惡語激之
T2115_.52.0676c11: 可以怒。及其趨於父母也。雖美惡之言而
T2115_.52.0676c12: 不能親疏之也。其盜跖膳人肉而人皆能惡
T2115_.52.0676c13: 之。少正卯顯於朝而衆不能辨之。是故君子
T2115_.52.0676c14: 善善也。必審其名同。惡惡也。必辨其情異。夫
T2115_.52.0676c15: 賞罰者所以正善惡也。聰明不能盡其善惡。
T2115_.52.0676c16: 則不足與議賞罰也故察讒在微。誅讒在持。
T2115_.52.0676c17: 刑殺宜議。性善者宜任。情善者宜使。察讒不
T2115_.52.0676c18: 微則不能觀其。心之所之也。誅讒不持則不
T2115_.52.0676c19: 能遏其大惡也。刑殺不議則不能究其誠也。
T2115_.52.0676c20: 任性善則安危不振也。使情善則威福不專
T2115_.52.0676c21: 也。善善得其宜也。則大賢盡其徳而小賢盡
T2115_.52.0676c22: 其才也。惡惡得其所也。則讒人悛其心而殺
T2115_.52.0676c23: 人伏其罪也。孰有正善惡而治道不至乎哉
T2115_.52.0676c24: 性情
T2115_.52.0676c25: 性貴乎靜。故性變而不可太易。情患乎煩。故
T2115_.52.0676c26: 情發而不可太早。太早則傷和。太易則傷中。
T2115_.52.0676c27: 反中和則陰陽繆。損民壽而物多疵癘。是故
T2115_.52.0676c28: 聖人之隆治也。仁以厚人性。義以節人情。是
T2115_.52.0676c29: 所以陰陽和而遂生物者也。禮教二十而冠
T2115_.52.0677a01: 者。蓋以其神盛而可以用思慮也。教三十而
T2115_.52.0677a02: 娶者。蓋以其氣充而可以勝配耦也。故古之
T2115_.52.0677a03: 君子觀陰陽而所以知其性情之得失。觀情
T2115_.52.0677a04: 性所以知聖人之道行否。然後以其得失究
T2115_.52.0677a05: 其本末相與人主起天下之病癖。雖伊尹匹
T2115_.52.0677a06: 夫之賤。而猶曰匹夫匹婦。有不被堯舜之澤。
T2115_.52.0677a07: 若已推而納諸溝中。嘗五就桀五干湯而不
T2115_.52.0677a08: 沮。其以天下自任如此之勤也。今天下之民
T2115_.52.0677a09: 方髫髻未剪。而以利害相欺父母則悚之。唯
T2115_.52.0677a10: 其姦巧之不早也。僅童而男已室女已家。過
T2115_.52.0677a11: 之則淫奔。是不亦性變之太易乎。情發之太
T2115_.52.0677a12: 早乎。將不有所傷乎。欲世蹈中和。則何異乎
T2115_.52.0677a13: 適胡而南轅。其安能至之也。吾觀陰陽繆則
T2115_.52.0677a14: 寒暑風雨庸有及時。百穀種植。未始不疾其
T2115_.52.0677a15: 人。則斃夭者世嘗多有。而仁壽者寡焉。適見
T2115_.52.0677a16: 情性失之之効也。人失情性既如此也。而聖
T2115_.52.0677a17: 人之道行也。豈曰至乎。謨者尚曰。天下甚寧。
T2115_.52.0677a18: 是亦諛也。而嚚嚚不肯知其失操。其本爲人
T2115_.52.0677a19: 主。起天下之病。則又奚貴其當時者。古語曰
T2115_.52.0677a20: 日中則
T2115_.52.0677a21: 尹始窮賤之不暇。彼欲適用。豈當用邪。而伊
T2115_.52.0677a22: 尹爲之。今乘適用之時。攝當用之柄。而不肯
T2115_.52.0677a23: 爲之。不亦爲伊尹愧乎
T2115_.52.0677a24: 九流
T2115_.52.0677a25: 儒家者流其道尚備。老氏者流其道尚簡。陰
T2115_.52.0677a26: 陽家者流其道尚時。墨家者流其道尚節。法
T2115_.52.0677a27: 家者流其道尚嚴。名家者流其道尚察。縱横
T2115_.52.0677a28: 家者流其道尚變。雜家者流其道尚通。農家
T2115_.52.0677a29: 者流其道尚足。然皆有所短長也。苟拂短而
T2115_.52.0677b01: 會長。亦足以資治道也。班固本其所出尊儒
T2115_.52.0677b02: 也。司馬遷會其所歸尊始也。尊始者其心弘
T2115_.52.0677b03: 也。尊儒者其心專也。固嘗非馬氏以其先。黄
T2115_.52.0677b04: 老爲甚繆。是亦固不見其尊儒之至者也。若
T2115_.52.0677b05: 黄帝之道其在易矣。易也者萬物之本。六藝
T2115_.52.0677b06: 之原也。其先之不亦宜乎。豈班氏之智亦有
T2115_.52.0677b07: 所不及乎。伯夷之所長者清。而所短者隘。柳
T2115_.52.0677b08: 下惠之所長者和。而所短者不恭。孟子尊二
T2115_.52.0677b09: 子之所長。則曰聖人百世之師也。伯夷柳下
T2115_.52.0677b10: 惠是也。遷之心抑亦與孟氏合矣。故君子善
T2115_.52.0677b11: 之
T2115_.52.0677b12: 四端
T2115_.52.0677b13: 司馬長卿楊子雲。其人其文皆世之稱也。及
T2115_.52.0677b14: 楊子爲劇秦美新。長卿爲封禪書也。封禪
T2115_.52.0677b15: 之言怪乎淫徒。加其夸大之心者也。美新之
T2115_.52.0677b16: 言苟言也。記曰。國無道其默足以容賢而不
T2115_.52.0677b17: 默孰與默邪。是皆不宜爲而爲之也。晁錯論
T2115_.52.0677b18: 五帝三王之道諧其極也。宜賢于管子仲晏
T2115_.52.0677b19: 子嬰。及其請削諸侯之封。舌未卷而晁氏以
T2115_.52.0677b20: 赤其族。蓋時未可言而言之也。東方朔枚乘
T2115_.52.0677b21: 其才俊坌涌飛書走檄不足其奮筆。然皆不
T2115_.52.0677b22: 能効一官就一政。蓋徒才而不得其實能也。
T2115_.52.0677b23: 劉向劉歆皆漢室之賢儒曁治傳也。父子各
T2115_.52.0677b24: 專師説而家自是非。蓋得道而不得其極也。
T2115_.52.0677b25: 道而不極非道也。才而不効徒才也。發而不
T2115_.52.0677b26: 時逆理也。爲而不宜失義也。是故事貴合宜。
T2115_.52.0677b27: 智貴識時。器貴適用。法貴折中。中也者道義
T2115_.52.0677b28: 之端也。用也者器効之端也。時也者動靜之
T2115_.52.0677b29: 端也。宜也者事制之端也。四端者君子之道
T2115_.52.0677c01: 之至者也。善學者不得其端不盡也。善爲者
T2115_.52.0677c02: 不得其端不擧也。是故古之聖賢學道而有
T2115_.52.0677c03: 道。興事而濟事。存其端而已漢。世之二三子
T2115_.52.0677c04: 雖激昂而無所成其徳。抑亦未得端而然也
T2115_.52.0677c05: 鐔津文集卷第六
T2115_.52.0677c06:
T2115_.52.0677c07:
T2115_.52.0677c08:
T2115_.52.0677c09:
T2115_.52.0677c10: 藤州鐔津東山沙門契嵩撰
T2115_.52.0677c11: 論原
T2115_.52.0677c12: 中正
T2115_.52.0677c13: 物理得所謂之中。天下不欺謂之正。適中則
T2115_.52.0677c14: 天下無過事也。履正則天下無亂人也。中正
T2115_.52.0677c15: 也者王道之本也。仁義道徳之紀也。人以強
T2115_.52.0677c16: 弱愛惡亂其倫。而聖人作之教道以致人於
T2115_.52.0677c17: 中正者也。教者効也。道者導也。示之以仁義。
T2115_.52.0677c18: 使人所以効之也。示之以禮樂名器。導人所
T2115_.52.0677c19: 以趨之也。洪範曰。會其有極歸其有極。此君
T2115_.52.0677c20: 子所以自行其道者也。時人斯其唯皇之極。
T2115_.52.0677c21: 此君子所以進人趨其道者也。詩云。士也罔
T2115_.52.0677c22: 極。二三其徳。此君子所以惡人不由是而適
T2115_.52.0677c23: 其道者也。是故治人者。非以中正存其誠。則
T2115_.52.0677c24: 不足以與議仁義禮法也。教人者不以中正修
T2115_.52.0677c25: 其誠。則亦不可以與議仁義禮法也。夫聖人
T2115_.52.0677c26: 之法猶衡也斗也。而持之在人者也。持之不
T2115_.52.0677c27: 得其人。器雖中正而人得以欺之也。金石之
T2115_.52.0677c28: 音中正。則其所響也震。而其所應也和。人之
T2115_.52.0677c29: 誠中正。則其所作也至。而其所感也詳。是故
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