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鐔津文集 (No. 2115_ 契崇撰 ) in Vol. 52 675 676 677 678 679 680 681 682 683 684 685 686 687 688 689 690 [行番号:有/無] [返り点:有/無] [CITE]
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: 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_.52.0678a01: 古之君子也謹其所守行其所得。雖貧賤也。 T2115_.52.0678a02: 處其窮閭幽室而不渝也。雖富貴也。乘崇高 T2115_.52.0678a03: 之勢當天下之尊而不變也。及其感物也。不 T2115_.52.0678a04: 威而人畏。不語而人信。不勞心不役力而其 T2115_.52.0678a05: 教化行者。鬼神助之。天地祐之。曷其然也。蓋 T2115_.52.0678a06: 天地之理與人同也。何以同乎其中正者也 T2115_.52.0678a07: 明分 T2115_.52.0678a08: 萬物有數大小有分。以數知變化之故。以分 T2115_.52.0678a09: 見天地之理。是故君子於天道無所惑焉。於 T2115_.52.0678a10: 人道無所疑焉。氣凝而生。生則有飮食。氣散 T2115_.52.0678a11: 而死。死則與土靡。是人道之分也。穹隆無窮。 T2115_.52.0678a12: 日月星辰而已。餘物不容。是天道之分也。載
T2115_.52.0678a16: 海可入。黄金可以巧成。噏雲氣與神遇而不 T2115_.52.0678a17: 死。是焉知變化之故而見天地之理乎。雖庸 T2115_.52.0678a18: 人亦謂其不然也。而齊威燕昭秦王漢武。紛 T2115_.52.0678a19: 綸趨之。留連而忘返。亂巡狩之制。繆祭祀之 T2115_.52.0678a20: 禮。孰謂是四人主者聰明聖智度越於庸人 T2115_.52.0678a21: 乎。天道大公也。人道大同也。同者同其死生 T2115_.52.0678a22: 也。公者公其與人相絶也。苟其公衆人而私 T2115_.52.0678a23: 一人。孰謂天乎。苟其同形生而獨不死。豈謂 T2115_.52.0678a24: 人乎。是故聖人皆罕語天道。蓋不以天而惑 T2115_.52.0678a25: 人者也。嘗正祭祀。蓋不以人而涜神道者也 T2115_.52.0678a26: 察勢 T2115_.52.0678a27: 兼金百鎰借盜而監守。雖未亡金其隣人固 T2115_.52.0678a28: 以疑矣。臨赤子于不測之淵。雖未溺子其父 T2115_.52.0678a29: 母固以憂矣。然其勢既當憂且疑也。而人不 T2115_.52.0678b01: 得不憂疑也。夫威權者天下之利器也。其重 T2115_.52.0678b02: 豈直乎百鎰之金乎。而委之于佞倖不肖之 T2115_.52.0678b03: 人。佞倖豈直盜乎。而昔君子不疑。百萬師旅。 T2115_.52.0678b04: 其性命之衆。豈直乎一赤子之生乎。而暴之 T2115_.52.0678b05: 于戎狄之鄙。戎狄豈直乎不測之淵乎。而昔 T2115_.52.0678b06: 君子不憂。然往古其國亂且亡者。曷嘗不因 T2115_.52.0678b07: 乎可疑而不疑者邪。可憂而不憂者邪。往古 T2115_.52.0678b08: 能存其國者。亦曷嘗不因乎疑可疑憂可憂 T2115_.52.0678b09: 者邪。或曰。疑如之何。曰疑之不如斂其柄而 T2115_.52.0678b10: 正之。曰憂如之何。曰憂之不如保民推恩而 T2115_.52.0678b11: 布信。曰曩豈無恩信邪。而戎狄不懷。曰曩之 T2115_.52.0678b12: 恩信者聲而未實也。必得仁人而後恩加。必 T2115_.52.0678b13: 得義人而後信行。彼守鄙者。孰誠仁乎。孰誠 T2115_.52.0678b14: 義乎 T2115_.52.0678b15: 刑勢 T2115_.52.0678b16: 勢以刑張。其亡也速。刑以勢行。其濫也甚。堯 T2115_.52.0678b17: 舜非無刑於天下也。而天下不怨。蓋用其刑。 T2115_.52.0678b18: 以徳不以勢也。桀紂非無勢於天下也。而天 T2115_.52.0678b19: 下忽亡。蓋張其勢。不以徳而以刑也。夫物莫 T2115_.52.0678b20: 不有勢也。而國家朝廷之勢。勢之大也。世莫 T2115_.52.0678b21: 不有刑也。而堯舜之刑。刑之正也。駕大勢以 T2115_.52.0678b22: 刑民。民雖苟而不服。秦氏以刑懼天下。而道 T2115_.52.0678b23: 路無敢偶言。方二世而秦亡。武王奮其威以 T2115_.52.0678b24: 誅紂。有天下不啻三十世。然其用刑一也。而 T2115_.52.0678b25: 延促之數不鈞者。蓋其所以用之者異也。故 T2115_.52.0678b26: 古之君子其在人之上者。崇徳而不崇勢。其 T2115_.52.0678b27: 在人之下者。不務其勢而務其徳也。所以 T2115_.52.0678b28: 爲刑正而爲政治也。後世則反于是矣。爲人 T2115_.52.0678b29: 上者以刑而鼓勢。爲人下者乘勢而侮刑。欲 T2115_.52.0678c01: 人無怨。其可得乎 T2115_.52.0678c02: 君子 T2115_.52.0678c03: 有客問曰。君子之學有所欲乎。曰有。而客笑 T2115_.52.0678c04: 曰。君子亦有欲邪。曰然。君子學欲至而道欲 T2115_.52.0678c05: 正。正則於事無繆。至則於心無惑。是故君子 T2115_.52.0678c06: 安安終其身而無競。小人則不爾。小人學欲 T2115_.52.0678c07: 利而道欲售。售則不能無繆於事。利則不能 T2115_.52.0678c08: 無惑於心。是故小人忽忽終其身而自役。此 T2115_.52.0678c09: 堯舜與人同。而聖賢所以與人異者也。客拜 T2115_.52.0678c10: 而去 T2115_.52.0678c11: 知人 T2115_.52.0678c12: 知其人而不能育之。非智也。愛其人而不能 T2115_.52.0678c13: 教之。非義也。善其人而不能試之。非信也。任 T2115_.52.0678c14: 其人而不能全之。非仁也。育賢者智之實也。 T2115_.52.0678c15: 教賢者愛之正也。用賢者善之効也。全賢者 T2115_.52.0678c16: 任之功也。任而無功。孰爲仁乎。善而無効。孰 T2115_.52.0678c17: 爲信乎。愛而不正。孰爲義乎。育而無實。孰爲 T2115_.52.0678c18: 智乎。君子之與人也。不失智。不虧義。不愆 T2115_.52.0678c19: 信。不歉仁。所以道修而徳備身。名尊而天下 T2115_.52.0678c20: 稱之。故曰知賢不如養賢。養賢不如教賢。教 T2115_.52.0678c21: 賢不如用賢。用賢不如成賢。成賢者終也。知 T2115_.52.0678c22: 賢者始也。終始者天地四時存而不忒也。人 T2115_.52.0678c23: 其不愼乎。與其失始寧與其得終。又不若終 T2115_.52.0678c24: 始之爲休也。齊桓公初以讐視管仲。逮取以 T2115_.52.0678c25: 爲相。遂同覇天下。桓公所謂不能始而能終 T2115_.52.0678c26: 也。漢文帝喜得賈生。慨得之之晩也。及其以 T2115_.52.0678c27: 絳灌之惡出而疏之。卒無大用文帝可謂能 T2115_.52.0678c28: 始而不能終乎。殷之高宗起傅説於刑人。資 T2115_.52.0678c29: 以治天下。天下至今以聖相稽之。高宗可謂 T2115_.52.0679a01: 能始而能終也 T2115_.52.0679a02: 品論 T2115_.52.0679a03: 唐史以房杜方蕭曹。然房杜文雅有餘。蕭曹 T2115_.52.0679a04: 王佐不足。徳則房杜至之矣。觀房則半才。視 T2115_.52.0679a05: 杜則純道。君子曰。杜益賢也。姚崇宋璟其不 T2115_.52.0679a06: 逮丙魏乎。姚宋道不勝才而魏則厭兵。丙則 T2115_.52.0679a07: 知相。燕公文過始興。而公正不及大將軍光 T2115_.52.0679a08: 不若狄梁公之終無私也。袁安之寛厚則婁 T2115_.52.0679a09: 相近之正與仁則異施房琯顏眞卿方之李固 T2115_.52.0679a10: 陳蕃。其世道雖異。而守忠持正一也。汾陽王 T2115_.52.0679a11: 省武而尚信。仁人也。叚大尉忠勇相顧。義人 T2115_.52.0679a12: 也。晋公終始不伐仁人也。荀子之言近辨也。 T2115_.52.0679a13: 盡善而未盡美。當性惡禪讓。過其言也。楊子 T2115_.52.0679a14: 之言能言也。自謂窮理而盡性。洎其遇亂而 T2115_.52.0679a15: 投閣。則與乎子路曾子之所處死異矣哉。太 T2115_.52.0679a16: 史公言雖博。而道有歸。班氏則未至也。宜乎 T2115_.52.0679a17: 世所謂固不如遷之良史也。賈傅抗王制而 T2115_.52.0679a18: 正漢法。美夫。宜無有加者焉。三表五餌之術。 T2115_.52.0679a19: 班固論其疏矣誠疏也。董膠西之對策。美哉 T2115_.52.0679a20: 得正而合極。所謂王者之佐。非爲過也。繁露 T2115_.52.0679a21: 之言。則有可取也。有可舍也。相如之文麗。義 T2115_.52.0679a22: 寡而詞繁。詞人之文也。王充之言。立異也。桓 T2115_.52.0679a23: 寛之言。趨公也。韓吏部之文。文之傑也。其爲 T2115_.52.0679a24: 原鬼讀墨何爲也。柳子厚之文。文之豪也。剔 T2115_.52.0679a25: 其繁則至矣。正符詩尤至也。李習之之文平
T2115_.52.0679a28: 子或有所取也。李元賓之文。詞人之文也。皇
T2115_.52.0679b02: 歟。徐穉之爲人。哲人也。識時變而愼動靜焉。 T2115_.52.0679b03: 袁奉高之遁世也。不忘孝。不傷和。中庸之士 T2115_.52.0679b04: 也。論曰。引其器所以稽其範之工拙。辨其 T2115_.52.0679b05: 人所以示其道之至否。然範工資世之所用。 T2115_.52.0679b06: 道至正世之所師。所師得則聖賢之事隆。而 T2115_.52.0679b07: 異端之説息也。是故君子區之別之是之非 T2115_.52.0679b08: 之。俟有所補也。豈徒爾哉。記曰。文理密察。
T2115_.52.0679b11: 解譏 T2115_.52.0679b12: 爲人雖同而同趨於亂。可以拒也。而不拒傷 T2115_.52.0679b13: 容也。爲道雖異。而同趨於治。可以與也。而不 T2115_.52.0679b14: 與傷拘也。君子以義則無所傷也。適吾郝子 T2115_.52.0679b15: 本至心天下。正情性者也。推至仁天下。全性 T2115_.52.0679b16: 命者也。資之治抑亦極矣。世儒援其末而固 T2115_.52.0679b17: 排之。豈不傷歟。謂君子可乎哉。仲尼曰。吾道 T2115_.52.0679b18: 一以貫之。聖人之微言也。吾嘗盡之矣。安得 T2115_.52.0679b19: 中庸之士與之語 T2115_.52.0679b20: 風俗 T2115_.52.0679b21: 秦人用進取之法。而其俗人人欲自富。至有 T2115_.52.0679b22: 婦不假姑以箕帚而詬病。漢人用鹽鐵代農。
T2115_.52.0679b25: 秦俗日以亂。漢俗日以敝。夫秦漢其基勢。豈 T2115_.52.0679b26: 不大且固也。而卒亡亂。蓋傷其風壞其俗而 T2115_.52.0679b27: 致然也。風俗者膚腠也。國家者人體也。膚腠 T2115_.52.0679b28: 既敝而其體能不亡乎。是故先王不擧不法 T2115_.52.0679b29: 之物。愼習俗也。詩曰。無以大康職思其居。好 T2115_.52.0679c01: 樂無荒。良士瞿瞿。蓋言動以禮義以正其風 T2115_.52.0679c02: 俗也。今流俗之人苟効自託之功。以利而削 T2115_.52.0679c03: 民。使閭里翕然肖之。以利而相高。不亦傷風 T2115_.52.0679c04: 乎。不亦敗俗乎。君子不亦憂乎 T2115_.52.0679c05: 仁孝 T2115_.52.0679c06: 父子不以道。雖禽獸亦能親。則君子何以別 T2115_.52.0679c07: 乎。是故聖人愛子以義謂之仁。事父以禮謂 T2115_.52.0679c08: 之孝。舜之爲子。文王之爲父。可謂仁孝者也。 T2115_.52.0679c09: 天下宜法 T2115_.52.0679c10: 問經 T2115_.52.0679c11: 問曰。史謂易與春秋天道也。然則春秋易尤 T2115_.52.0679c12: 至於詩書禮經乎。予欲尊而專之。子謂之何 T2115_.52.0679c13: 如。曰豈然乎。五經皆至也。奚止乎易春秋邪。 T2115_.52.0679c14: 夫五經之治。猶五行之成陰陽也。苟一失 T2115_.52.0679c15: 則乾坤之道繆矣。乃今尊二經而舍乎詩書 T2115_.52.0679c16: 禮。則治道不亦缺如。禮者皇極之形容也。 T2115_.52.0679c17: 詩者教化之効也。書者事業之存也。易者天 T2115_.52.0679c18: 人之極也。春秋者賞罰之衡也。故善言春秋 T2115_.52.0679c19: 者必根乎賞罰。善言易者必本乎天人。善言 T2115_.52.0679c20: 書者必稽乎事業。善言詩者必推於教化。善 T2115_.52.0679c21: 言禮者必宗其皇極。夫知皇極可與擧帝王 T2115_.52.0679c22: 之制度也。知教化可與語移風易俗。知事業 T2115_.52.0679c23: 可與議聖賢之所爲。知天人可與畢萬物之 T2115_.52.0679c24: 始終。知賞罰可與辨善惡之故也。是故君子 T2115_.52.0679c25: 舍禮則偏。舍詩則淫。舍書則妄。舍易則惑。舍 T2115_.52.0679c26: 春秋則亂。五者之於君子之如此也。詩書禮 T2115_.52.0679c27: 其可遺乎。孟子言。春秋之所以作。見作之之 T2115_.52.0679c28: 權也。文中子言。春秋之所以起。見作之之心 T2115_.52.0679c29: 也。范寧折中於聖人。覩春秋之理也。文中子 T2115_.52.0680a01: 見易之所存。故振之也。楊子雲見易之所設。 T2115_.52.0680a02: 故廣之也。王輔嗣言天而不淫於神。言人而 T2115_.52.0680a03: 必正於事。其見作易者之心乎。子夏序關睢
T2115_.52.0680a06: 之言詩。詩之淺也。説詩不若從毛公之爲簡 T2115_.52.0680a07: 也。五行傳作。書道之始亂也。皇極義行。書 T2115_.52.0680a08: 道之將正也。孔安國釋訓而已矣。聖賢之事 T2115_.52.0680a09: 業則無所發焉。戴氏於禮未得禮之實者也
T2115_.52.0680a12: 問交 T2115_.52.0680a13: 客問曰。予欲擇交恐傷乎介。予欲汎交恐傷 T2115_.52.0680a14: 乎雜。中庸曰。天下國家有九經。而朋友之交 T2115_.52.0680a15: 在其一。詩曰。相彼鳥矣。猶求友聲。矧伊人 T2115_.52.0680a16: 兮。不求友生。然則予欲無交其可得乎。將交 T2115_.52.0680a17: 則猶豫於二者不決。吾子爲我必。何以處之。 T2115_.52.0680a18: 曰以人從道則君子擇交。以道從人則君子 T2115_.52.0680a19: 汎交。以道汎交廣其道也。以人擇交審其道 T2115_.52.0680a20: 也。傳曰。汎愛衆而親仁。言汎交而推其道也。 T2115_.52.0680a21: 繋辭曰。定其交而後求。言詳道而從其交也。 T2115_.52.0680a22: 必有道而後汎交。道不充己而爲汎交交必 T2115_.52.0680a23: 混也。故君子不爲混交。必正道而後擇交。道 T2115_.52.0680a24: 不正己而爲擇交。交必徒也。君子不爲徒交。 T2115_.52.0680a25: 郭泰古之賢人也。與屠酤農傭而交之。而泰 T2115_.52.0680a26: 也不厭其交。蓋有道而推其道者也。伯夷又 T2115_.52.0680a27: 古之賢人也。與郷人處如以朝之衣冠坐諸 T2115_.52.0680a28: 塗炭。望望遠之而不與接。蓋無所質道而自 T2115_.52.0680a29: 篤其道者也。曰世之以其宜相交者豈一端 T2115_.52.0680b01: 也。茲曷以正而求其所交之道者也。曰然交 T2115_.52.0680b02: 之道亂久也。吾嘗懷而未暇辨之。因子今所 T2115_.52.0680b03: 以盡之也。夫古今人有以勢交者。有以利交 T2115_.52.0680b04: 者。有以氣交者。有以名交者。以名交則無誠。 T2115_.52.0680b05: 以氣交則或同惡。以利交利散則絶。以勢交 T2115_.52.0680b06: 勢去則解。列國之時。王公將相求交於布衣 T2115_.52.0680b07: 馳騁車馬。趨乎抱關屠肆而不暇。匹夫上交。 T2115_.52.0680b08: 至有朝雜鬻販之人而暮極富貴。懷金佩玉 T2115_.52.0680b09: 聲振敵國。終不免家破國亡而所交者反爲 T2115_.52.0680b10: 仇讐。此以名利氣勢相交之敝。而不稽其交 T2115_.52.0680b11: 道之故也。後世猶以是而相尚。故閭里之人。 T2115_.52.0680b12: 平時遇於酌酒慷慨皆欲死生以之也。一朝 T2115_.52.0680b13: 利散勢去。則故牴忤仇讐之隙而生於朋友 T2115_.52.0680b14: 之好。張耳陳餘蕭育朱博此其効也。是故君 T2115_.52.0680b15: 子愼交乎此也。孟子曰。友者友其徳也。君子 T2115_.52.0680b16: 之交。相與以義。相正以徳。故君子之交久而 T2115_.52.0680b17: 益善。小人之交久而益欺。君子寧語市道而 T2115_.52.0680b18: 不言小人之交者也。客忻然而去 T2115_.52.0680b19: 師道 T2115_.52.0680b20: 君子不以非師而師人。不以非師而師於人。 T2115_.52.0680b21: 故君子教尊而道正也。師者標道也。標者表 T2115_.52.0680b22: 方也。標不正則使人失其嚮。師不正則使人 T2115_.52.0680b23: 失其志。堯師於君疇舜師於務成昭。禹師於 T2115_.52.0680b24: 西王國。湯師於成子伯。文王師於時子思。武 T2115_.52.0680b25: 王師於郭叔。而孔子師七十二子。子夏師諸 T2115_.52.0680b26: 侯。子思師孟軻。孟子荀卿皆師其徒。堯舜禹 T2115_.52.0680b27: 湯文武善師於人。而後世嗣帝王者稽之也。 T2115_.52.0680b28: 孔子子夏子思諸子善師人。而後世踐聖賢 T2115_.52.0680b29: 者稽之也。天下者教爲其本也。教者道爲其 T2115_.52.0680c01: 主也。道者師爲其端也。正其端所以爲道也。 T2115_.52.0680c02: 正其主所以爲教也。正其本所以爲天下也。 T2115_.52.0680c03: 故古之君子不苟尊而師人。不苟從而師於 T2115_.52.0680c04: 人。其存心於天下乎。今天下其教未至。不亦 T2115_.52.0680c05: 苟爲人師者之罪乎。不亦不擇師於人者之 T2115_.52.0680c06: 罪乎 T2115_.52.0680c07: 道徳 T2115_.52.0680c08: 尊莫尊乎道。美莫美乎徳。道徳之所存。雖匹 T2115_.52.0680c09: 夫非窮也。道徳之所不存。雖王天下非通也。 T2115_.52.0680c10: 伯夷叔齊昔之餓夫也。今以其人而方之而 T2115_.52.0680c11: 人樂。桀紂幽厲昔之人主也。今以其人而比 T2115_.52.0680c12: 之而人怒。是故大人患道徳之不充其身。不
T2115_.52.0680c15: 客以見余於巖谷恬無所營。而問曰。子默默
T2115_.52.0680c18: 曰全理以正人道。夫心即理也。物感乃紛不 T2115_.52.0680c19: 治則汨理而役物。物勝理則人其殆哉。理至 T2115_.52.0680c20: 也。心至也。氣次也。氣乘心心乘氣。故心動而 T2115_.52.0680c21: 氣以之趨。今淫者暴者失理而茫然不返者。 T2115_.52.0680c22: 不治心之過也。曰心則我知之矣。理則若未 T2115_.52.0680c23: 之達焉。子思之言與子之言同之歟。曰同。老 T2115_.52.0680c24: 子之言與子之言同之歟。曰大較同而窮神 T2115_.52.0680c25: 極化異也。曰子異二子則何所驗乎。曰吾正 T2115_.52.0680c26: 之於吾師古聖人之説者也。曰然則子之正 T2115_.52.0680c27: 幸得聞乎。曰是未易語也。吾之所正。通死生 T2115_.52.0680c28: 之變。超天地之故。張之則俗必大怪而相訾 T2115_.52.0680c29: 也。必欲求之。子當探吾所爲之内書者。客拜 T2115_.52.0681a01: 而去
T2115_.52.0681a04: 章君表民以官來錢唐居未幾。出歐陽永叔 T2115_.52.0681a05: 蔡君謨尹師魯文示予學者且曰。今四方之 T2115_.52.0681a06: 士以古文進于京師。嶄然出頭角。爭與三君 T2115_.52.0681a07: 子相高下者不可勝數。視其文仁義之言炳 T2115_.52.0681a08: 如也。予前相與表民賀曰。本朝用文已來。孰 T2115_.52.0681a09: 有如今日之盛者也。此聖君之徳而天下之 T2115_.52.0681a10: 幸也。退且思之原古文之作也。所以發仁義 T2115_.52.0681a11: 而辨政教也。堯舜文武其仁義至其政教正。 T2115_.52.0681a12: 孔子以其文奮而揚之。後世得其法焉。故爲 T2115_.52.0681a13: 君臣者有禮。爲國家者不亂。方周道衰諸侯 T2115_.52.0681a14: 強暴相欺上下失理。孔子無位於時不得行 T2115_.52.0681a15: 事。故以之用褒貶正賞罰。故後世雖有姦臣 T2115_.52.0681a16: 賊子懼而不敢輒作。及戰國時。合從連衡之 T2115_.52.0681a17: 説以傾天下。獨孟軻荀況以文持仁義而辨 T2115_.52.0681a18: 政教。當時雖不甚振。而學者仰而知有所趨。 T2115_.52.0681a19: 漢興賈誼董仲舒司馬遷楊雄輩以其文倡 T2115_.52.0681a20: 之。而天下和者響應。故漢徳所以大而其世 T2115_.52.0681a21: 所以久也。隋世王通亦以其文繼孔子之作。 T2115_.52.0681a22: 唐興太宗取其徒發而試之。故唐有天下大 T2115_.52.0681a23: 治。而韓愈柳宗元復以其文從而廣之。故聖 T2115_.52.0681a24: 人之道益尊。今諸儒爭以其文奮。則我宋祖 T2115_.52.0681a25: 宗之盛徳鴻業益揚。天子之仁義益著。朝廷 T2115_.52.0681a26: 之政教益辨。然而卿士大夫内觀其文知所 T2115_.52.0681a27: 以修仁義。而奉上正政教而莅百姓萬邦。百 T2115_.52.0681a28: 姓外觀其文知所以懷仁義。而附國家聽教 T2115_.52.0681a29: 令。而罔敢不從。四夷八蠻觀其文以信我祖 T2115_.52.0681b01: 宗之徳業。知可大而可久也。使其望而畏之。 T2115_.52.0681b02: 曰宋多君子。用其文以行古道。中國之禮樂 T2115_.52.0681b03: 將大修理。不可不服也。易曰。文明以正人文 T2115_.52.0681b04: 也。又曰。觀乎人文以化成天下彼戎狄叛命 T2115_.52.0681b05: 兇慝之邊鄙。今朝廷當行征伐以誅其不廷。 T2115_.52.0681b06: 而文之興也。郁郁乎如此。是亦止亂不專在 T2115_.52.0681b07: 於威武明文徳而懷之也。君子觀之謂其化 T2115_.52.0681b08: 成天下也。宜與堯舜文武較其道徳也哉。夫 T2115_.52.0681b09: 社稷之靈長久暦數之無窮。雖漢唐之盛美 T2115_.52.0681b10: 而奚足以比並 T2115_.52.0681b11: 文説 T2115_.52.0681b12: 章表民始至自京師。謂京師士人高歐陽永 T2115_.52.0681b13: 叔之文。翕然皆慕而爲之。坐客悦聽。客有一 T2115_.52.0681b14: 生。遽曰。文興則天下治也。潜子謂客曰。歐陽 T2115_.52.0681b15: 氏之文言文耳。天下治在乎人文之興。人文 T2115_.52.0681b16: 資言文發揮。而言文藉人文爲其根本。仁義 T2115_.52.0681b17: 禮智信人文也。章句文字言文也。文章得本 T2115_.52.0681b18: 則其所出自正。猶孟子曰取之左右逢其原。 T2115_.52.0681b19: 歐陽氏之文大率在仁信禮義之本也。諸子 T2115_.52.0681b20: 當慕永叔之根本可也。胡屑屑徒摸擬詞章 T2115_.52.0681b21: 體勢而已矣。周末列國嬴秦時孰不工文。而 T2115_.52.0681b22: 聖人之道廢。人文不足觀也。蓋其文不孰本 T2115_.52.0681b23: 乃爾。孔子無位其道不行。病此不得已。徒以
T2115_.52.0681b26: 聖人豈特事其空文乎。君臣父子師徒朋友。 T2115_.52.0681b27: 其文詞有本仁義禮信。靄然天下不治未之 T2115_.52.0681b28: 有也。易曰。觀乎人文則天下化成。豈不然哉。
T2115_.52.0681c02: 歳旱。論者有來訪予曰。今茲五月不雨及餘 T2115_.52.0681c03: 七月。呉疆赤地千里稼穡槁矣。農夫忙忙無 T2115_.52.0681c04: 所奈何。百穀勇貴乃倍其價。道路餓莩相望。 T2115_.52.0681c05: 爲政者祷于山川。趨其急猶救之水火。而雨 T2115_.52.0681c06: 終不至。民未免皇皇如也。請於吾子則曰何 T2115_.52.0681c07: 如爲之所耶。余時應曰。此官人者謀之。非吾 T2115_.52.0681c08: 野人之事也。無已則語子竊與之。吾嘗聞諸 T2115_.52.0681c09: 長者。諸荒旱時謂之凶年。爲國憂民者莫如 T2115_.52.0681c10: 發倉廩以救其饑。而後教之惜井泉謹隄防。 T2115_.52.0681c11: 命吏與之相水道。引民并力擁江河注之陂 T2115_.52.0681c12: 池以洽灌漑。察市道平物價。乘時射利欺于 T2115_.52.0681c13: 貧弱者。以法誅之。勸有餘者貸不足。約不 T2115_.52.0681c14: 足者以樂歳酬之。關譏無重征。以通商旅。細 T2115_.52.0681c15: 民鬻販者容之。察刑獄明民之冤枉。斯則亦 T2115_.52.0681c16: 救旱之一道。問者復曰。祷於山川之神宜之 T2115_.52.0681c17: 乎。曰於禮亦有之。然有水旱疫癘之災以營
T2115_.52.0681c20: 曰。我鄙人也。未識乎旱潦之所由。子復爲我 T2115_.52.0681c21: 言之。曰極陽之謂旱。洪範咎徴曰。僭恒暘若。 T2115_.52.0681c22: 又曰。王省惟歳。卿士惟月。師尹惟日。歳月日 T2115_.52.0681c23: 時不易。百穀用成。又用明俊。民用章。家用平 T2115_.52.0681c24: 康。日月歳時既易。百穀用不成。又用昏不明 T2115_.52.0681c25: 俊。民用微。家用不寧。説者云。夫僭也者何過 T2115_.52.0681c26: 且差也。曰政之差而民無教也。民無教則肆 T2115_.52.0681c27: 暴刑也。肆暴刑則罰不當也。罰不當則民怨 T2115_.52.0681c28: 之。與肆暴所感故旱順之。夫歳月日時無易。 T2115_.52.0681c29: 百穀用成。又用明俊。民用章。家用平康也 T2115_.52.0682a01: 者何。王由王道而不任喜怒妄黜陟卿士師 T2115_.52.0682a02: 尹。卿士師尹守厥職無僭妄以侮王權也。如 T2115_.52.0682a03: 此則國事修。國事修則其氣和洽。氣和洽故 T2115_.52.0682a04: 百穀成而治道明也。俊良得志以行其道。是 T2115_.52.0682a05: 上有仁義而下無怨咨。故國家安也。夫日月 T2115_.52.0682a06: 歳時既易。百穀用不成。又用昏不明俊。民 T2115_.52.0682a07: 用微。家用不寧也者何。君奪臣職而臣冐君 T2115_.52.0682a08: 政也。如此則國事不修。國事不修則人不和。 T2115_.52.0682a09: 人不和故百穀不成。而治道昧也。俊良之道 T2115_.52.0682a10: 不顯。是上非仁義而下民胥怨故國家不安 T2115_.52.0682a11: 也。今天子聖明而俊傑在位。所謂刑政禮樂。 T2115_.52.0682a12: 豈聞過差也。然宋有天下。雞鳴犬吠徹于四 T2115_.52.0682a13: 海。其爲廣且遠矣。殊方遠俗。政教豈悉至而 T2115_.52.0682a14: 刑罰能無誤也。惟刑政禮樂正則風雨以時 T2115_.52.0682a15: 來。旱潦無由作也。惡用祷邪。問者韙之。再拜 T2115_.52.0682a16: 而去
T2115_.52.0682a19: 不由也。又曰。伯夷聖之清者也。柳下惠聖之 T2115_.52.0682a20: 之和者也。又曰。聖人百世之師。伯夷柳下惠 T2115_.52.0682a21: 是也。故聞伯夷之風者。頑夫廉。懦夫有立 T2115_.52.0682a22: 志。聞柳下惠之風者。鄙夫寛。薄夫敦。始曰 T2115_.52.0682a23: 君子不由也者。孟子拒之之詞也。次曰清與 T2115_.52.0682a24: 和也者。稱之之詞也。又次曰聖人百世之師 T2115_.52.0682a25: 也者。慕之之詞也既拒而文稱慕之。學者多 T2115_.52.0682a26: 惑。有以其言爲不詳。吾故不然謂孟子之説。 T2115_.52.0682a27: 厥旨遠乎。夫君子與人適義而已矣。故其去 T2115_.52.0682a28: 就無固無必。如其人始惡而一日翻然以道 T2115_.52.0682a29: 求我。君子必接之。接之得其誠則就之。如其 T2115_.52.0682b01: 人始不惡而一日翻然以無道從我。君子必 T2115_.52.0682b02: 直之。直之不得已則去之。君子就之非苟從 T2115_.52.0682b03: 也。義可從也。君子去之非苟去也。義可去也。 T2115_.52.0682b04: 故君子之去就非苟也。專在其義也。彼伯夷 T2115_.52.0682b05: 者恥立惡人之朝。恥與惡人言。推惡惡之心。 T2115_.52.0682b06: 思與郷人立。其衣冠不正。望望然去之若將 T2115_.52.0682b07: 浼焉。以諸侯爲不潔。雖有善其辭命而不受 T2115_.52.0682b08: 也。以其終爲不潔。果不就已。彼柳下惠者爾 T2115_.52.0682b09: 爲爾我爲我。雖袒裸裎於我側爾焉能浼 T2115_.52.0682b10: 我哉。但其自治不顧治人。混然苟與之處。果 T2115_.52.0682b11: 不去已。柳下惠與不修之人處而不能正之。 T2115_.52.0682b12: 既不能正之。又不能去之。是侮人者也。伯夷 T2115_.52.0682b13: 得人善辭命以至誠相求而不肯酌其誠。既 T2115_.52.0682b14: 不能恤其誠。又不能就之。是棄人者也。棄人 T2115_.52.0682b15: 也者。是不與人爲善也。侮人也者。是與人無 T2115_.52.0682b16: 禮也。與人無禮孰爲恭乎。不與人爲善孰爲 T2115_.52.0682b17: 容乎。以君子之道校之。則二子之去就不亦 T2115_.52.0682b18: 非義而宜乎。孟子曰。君子不由也。若伯夷目 T2115_.52.0682b19: 不視惡色耳不聽惡聲。横政之所之不忍居 T2115_.52.0682b20: 也。清廉其身更治亂而不渝。非得聖人之清 T2115_.52.0682b21: 者。孰能守之。如柳下惠進不隱賢必以其道 T2115_.52.0682b22: 遺佚而不怨阨窮而不憫。非得聖人之和者。 T2115_.52.0682b23: 孰能忍乎。孟子當戰國時無道也。而姦臣賊 T2115_.52.0682b24: 子眦睚恣作。頑懦鄙薄爭勢冐利。雖死不顧 T2115_.52.0682b25: 其有節義。孟子以羞堯舜之道不行。思以清 T2115_.52.0682b26: 廉寛和之風矯激其時。故必尊伯夷柳下惠 T2115_.52.0682b27: 爲百世之師者也。其始曰隘與不恭者。辨其 T2115_.52.0682b28: 不以義而爲人也。蓋欲使人愼去就。故有拒 T2115_.52.0682b29: 之之詞也。又曰清與和者。是明其各有聖人 T2115_.52.0682c01: 之一徳也。欲人知賢其人。故有稱之之辭也。 T2115_.52.0682c02: 又曰。聖人百世之師者。有以警於世也。欲人 T2115_.52.0682c03: 聞其風而自化。故有慕之之辭也。伯夷柳下 T2115_.52.0682c04: 惠特立自任者也。不顧教人。故其所爲亦不 T2115_.52.0682c05: 顧世之是非也。孟子行道者也。其務教人故 T2115_.52.0682c06: 指其所爲。是者取之非者正之。所以夷惠之 T2115_.52.0682c07: 事雖得失而兩存於其書 T2115_.52.0682c08: 唐太宗述
T2115_.52.0683a12: 世以仁義而爲王者。猶禹湯文武也。吾讀唐 T2115_.52.0683a13: 書。得太宗之事如所述者不可勝擧。原其所 T2115_.52.0683a14: 歸皆趨仁義。要其與禹湯異者亡也。當時論 T2115_.52.0683a15: 者謂太宗大度類漢高神武同魏武。夫漢高 T2115_.52.0683a16: 寡文徳而魏武不及覇道。惡可與太宗擬論 T2115_.52.0683a17: 乎。惜哉欲用周禮治。而房魏輩不能賛成
T2115_.52.0683a21: 太宗之作。眞王者也。而不但文中子可歎也 T2115_.52.0683a22: 哉 T2115_.52.0683a23: 易術解 T2115_.52.0683a24: 子郝子治易。平生得聖人作易之大法。乃解 T2115_.52.0683a25: 易以自發其法。謂聖人所以作易在治道。治 T2115_.52.0683a26: 道在君臣。君臣法陰陽以成爻列爻以成卦。 T2115_.52.0683a27: 立卦以成易。是故求治道者必觀乎易。求易 T2115_.52.0683b01: 象者必觀乎卦。求卦體者必觀乎爻。求爻變 T2115_.52.0683b02: 者必原乎陰陽。陰陽也者作易之本也。治道
T2115_.52.0683b05: 失其所則其卦凶。是故君臣之道正則其政 T2115_.52.0683b06: 治也。君臣之道繆則政亂也。治則三綱五常 T2115_.52.0683b07: 修也。三才順也。萬物遂也。亂則彝倫萬事斁 T2115_.52.0683b08: 也。夫天下萬世治亂規誡之道。易其備矣。方 T2115_.52.0683b09: 絶筆乃出其書示於潜子。欲吾亂而明之。潜 T2115_.52.0683b10: 子稽其説條其緒。雖累百而無不與聖人之 T2115_.52.0683b11: 法合者。掲然而自立義。列精而且至大。略如 T2115_.52.0683b12: 乾坤小畜大畜卦之類。雖古之善治易者。不 T2115_.52.0683b13: 過是也。潜子因語其人曰。子之書是也。然易 T2115_.52.0683b14: 之始。固出於河圖。河圖所見唯陰陽之數最 T2115_.52.0683b15: 爲其本也。而君臣之法與其神物偕出矣。雖 T2115_.52.0683b16: 然而其吉凶治亂之効。未著乃資乎。聖人者 T2115_.52.0683b17: 君天下而發之。故包犧氏出焉。示與神道適
T2115_.52.0683b20: 能王之。故易與聖人而相須也。孔子聖人也。 T2115_.52.0683b21: 雖知其法而無位。歎不得如虙犧行其道。於 T2115_.52.0683b22: 當世徒文而傳之耳。故曰鳳鳥不至河不出 T2115_.52.0683b23: 圖。吾已矣夫。然其傳自孔子之商瞿。更九世 T2115_.52.0683b24: 至漢人楊何。而所傳遂絶。其後諸儒用已見 T2115_.52.0683b25: 各爲其家。紛然騁其異説。師弟子相承相勝。 T2115_.52.0683b26: 不復守聖人之道。眞易之道遂微。而子當易 T2115_.52.0683b27: 道支離紛錯漫漶難審之時。乃毅然獨推聖 T2115_.52.0683b28: 人之軌法。解其書以遺學者。其於聖人之道。 T2115_.52.0683b29: 亦有力焉。子郝子益謂潜子曰。吾考雜卦。其 T2115_.52.0683c01: 説煩且重。殆非聖人之意。是蓋後世學者括 T2115_.52.0683c02: 衆卦而歌之之言也。預之十翼。不亦忝乎。吾 T2115_.52.0683c03: 嘗削之。乃離序卦爲之上下篇。而以裨夫十 T2115_.52.0683c04: 翼可乎。潜子曰。楊子雲謂。學者審其是而已 T2115_.52.0683c05: 矣。仰聖人而知衆説之小也。子非之果是而 T2115_.52.0683c06: 排其涜聖人之言者宜之何必疑之 T2115_.52.0683c07: 鐔津文集卷第七 T2115_.52.0683c08: T2115_.52.0683c09: T2115_.52.0683c10: T2115_.52.0683c11: T2115_.52.0683c12: 藤州鐔津東山沙門契嵩撰
T2115_.52.0683c15: 天地均乎功。萬物均乎生。日月均乎明。四時 T2115_.52.0683c16: 均乎行。生生之道同。然而所以爲生奚一。謂 T2115_.52.0683c17: 功不殊。謂生不異。謂明不兩。謂行不各。使皆 T2115_.52.0683c18: 任其自然而然者。人其適於虎狼蛟龍也。虎 T2115_.52.0683c19: 狼蛟龍悷矯軋乎性。又奚全於天淳乎。故 T2115_.52.0683c20: 曰。道亦自然。非道亦自然。道亦自得。非道亦 T2115_.52.0683c21: 自得。昔夫黄帝也。高辛也。唐堯也。虞舜也。 T2115_.52.0683c22: 夏禹也。西伯也。后稷也。孔子也。曾參也。子 T2115_.52.0683c23: 路也。伯夷也。展禽也。桀紂也。幽厲也。惡來 T2115_.52.0683c24: 也。盜跖也。是此者不亦生乎。而所以爲生曷 T2115_.52.0683c25: 嘗齊邪。食息與人同。而動靜與人別。若所謂 T2115_.52.0683c26: 者繄何以明之。黄帝之爲生也。修徳振兵。治 T2115_.52.0683c27: 五氣蓻五種。撫萬民而安乎天下。往而登乎 T2115_.52.0683c28: 雲天。高辛之爲生也。順天之義。知民之急。仁 T2115_.52.0683c29: 而威惠而信。其色郁郁其徳嶷嶷。其動也時 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 675 676 677 678 679 680 681 682 683 684 685 686 687 688 689 690 [行番号:有/無] [返り点:有/無] [CITE] |