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鐔津文集 (No. 2115_ 契崇撰 ) in Vol. 52

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T2115_.52.0726a01: 於中國。孔子微意其亦待佛。以爲證乎。不然
T2115_.52.0726a02: 此百世復有何者聖人。太盛性命之説而過
T2115_.52.0726a03: 乎佛歟。斯明孔子正佛亦已効矣。韓子何必
T2115_.52.0726a04: 疑之。又曰。斯何道。曰斯吾所謂道也。非向所
T2115_.52.0726a05: 謂老與佛之道也。堯以是傳之舜。舜以是傳
T2115_.52.0726a06: 之禹。禹以是傳之湯。湯以是傳之文武周公
T2115_.52.0726a07: 孔子。孔子傳之孟軻。軻之死不得其傳焉。按
T2115_.52.0726a08: 韓子此文乃謂堯舜禹湯文武周公孔子孟軻
T2115_.52.0726a09: 九聖賢。皆繼世相見以仁義而相傳授也。若
T2115_.52.0726a10: 禹與湯。湯與文武周公。周公與孔子。孔子與
T2115_.52.0726a11: 孟子者。烏得相見而親相傳禀耶。哂韓子據
T2115_.52.0726a12: 何經傳輒若是云乎。孟子曰。舜禹至乎湯五
T2115_.52.0726a13: 百有餘歳。湯之至乎文王五百有餘歳。由文
T2115_.52.0726a14: 王至乎孔子五百有餘歳。由孔子而來至今
T2115_.52.0726a15: 百有餘歳。而禹湯文武周公孔子孟軻。其年
T2115_.52.0726a16: 世相去 &T049271;

&T049271;

邈既若此矣。而韓子不顧典籍。徒
T2115_.52.0726a17: 尊其所傳欲其説之。勝強而不悟其文之無
T2115_.52.0726a18: 實。得不謂謾亂之也。而韓子之言可尚信乎。
T2115_.52.0726a19: 論語謂堯將傳天下于舜。乃告之曰。咨爾舜
T2115_.52.0726a20: 天之暦數在爾躬允執厥中。舜亦以命禹。而
T2115_.52.0726a21: 堯舜禹其傳授如此。未聞止傳仁義而已。至
T2115_.52.0726a22: 于湯文武周公孔子孟軻之世。亦皆以中道
T2115_.52.0726a23: 皇極相募而相承也。中庸曰。從容中道聖人
T2115_.52.0726a24: 也。孟子亦曰。中道而立能者從之。豈不然哉。
T2115_.52.0726a25: 如其不修誠不中正。其人果仁義乎。如其誠
T2115_.52.0726a26: 且中正。果亡仁義耶。韓子何其未知夫善有
T2115_.52.0726a27: 本而事有要也。規規滯迹不究乎聖人之道
T2115_.52.0726a28: 奧耶。韓氏其説數端。大率推乎人倫天常與
T2115_.52.0726a29: 儒治世之法。而欲必破佛乘道教。嗟夫韓子
T2115_.52.0726b01: 徒守人倫之近事。而不見乎人生之遠理。豈
T2115_.52.0726b02: 暗内而循外歟。夫君臣父子昆弟夫婦者資
T2115_.52.0726b03: 神而生。神有善惡之習而與神皆變。善生人
T2115_.52.0726b04: 倫惡生異類。斯人循法不循法。皆蔽一世茫
T2115_.52.0726b05: 乎未始知其身世今所以然也。謂生必死死
T2115_.52.0726b06: 而遂滅。乃恣欲快其一世。雖内自欺亦莫知
T2115_.52.0726b07: 愧乎神明焉。及乎佛法教人内省不滅。必以
T2115_.52.0726b08: 善法修心。要其生生不失於人倫益修十善
T2115_.52.0726b09: 蓋取乎天倫。其人乃知其萬世事之所以然。
T2115_.52.0726b10: 上下千餘載中國無賢愚無貴賤。高下者遂
T2115_.52.0726b11: 翕然以佛説自化。縱未全十善而愼罪募福
T2115_.52.0726b12: 信有冥報。則皆知其心不可欺。此屬幾滿天
T2115_.52.0726b13: 下。今里巷處處所見者。縱然佛猶於高城重
T2115_.52.0726b14: 垣闢其門而與人通其往來者。若於大暗之
T2115_.52.0726b15: 室掲其窓牖而與人内外之明也。比以詩書
T2115_.52.0726b16: 而入善者。而以佛説入者。益普益廣也。比以
T2115_.52.0726b17: 禮義修身名當世者。而以善自内修入神者
T2115_.52.0726b18: 切親也。益深益遠也。較其不煩賞罰居家自
T2115_.52.0726b19: 修。其要省國刑法而陰助政治。其効多矣。此
T2115_.52.0726b20: 不按而不覺耳。彼悟浮生謂死生爲夢爲幻。
T2115_.52.0726b21: 而出家修潔以其道徳報父母爲重甘旨之勤
T2115_.52.0726b22: 爲輕者。是亦生人萬分而其一乃爾也。雖然
T2115_.52.0726b23: 猶制其得減衣資以養其親。非容其果棄父
T2115_.52.0726b24: 母也。夫佛之設法如此。其於世善之耶惡之
T2115_.52.0726b25: 乎。其於人倫有開益耶無濟益歟。與儒之治
T2115_.52.0726b26: 道其理教乎順耶。韓子屬蓋深探而遠詳之。
T2115_.52.0726b27: 老子之教雖其法漸奧與佛不侔。若其教人
T2115_.52.0726b28: 無爲無欲恬淡謙和。蓋出於三皇五帝之道
T2115_.52.0726b29: 也。烏可與楊墨概而排之。孔子以列聖大中
T2115_.52.0726c01: 之道斷天下之正爲魯春秋。其善者善之。惡
T2115_.52.0726c02: 者惡之。不必乎中國夷狄也。春秋曰。徐伐莒。
T2115_.52.0726c03: 徐本中國者也。既不善則夷狄之。曰齊人狄
T2115_.52.0726c04: 人盟于刑。狄人本夷狄人也。既善則中國之。
T2115_.52.0726c05: 聖人尊中國而卑夷狄者。非在疆土與其人
T2115_.52.0726c06: 耳。在其所謂適理也。故曰。君子之於天下也。
T2115_.52.0726c07: 無適也無莫也。義之與比。若佛之法方之世
T2115_.52.0726c08: 善。可謂純善大善也。在乎中道其可與乎可
T2115_.52.0726c09: 拒乎。苟不以聖人中道而裁其善惡正其取
T2115_.52.0726c10: 舍者。乃庸人愛惡之私不法。何足道哉
T2115_.52.0726c11: 鐔津文集卷第十四
T2115_.52.0726c12:
T2115_.52.0726c13:
T2115_.52.0726c14:
T2115_.52.0726c15: 鐔津文集卷第十五
T2115_.52.0726c16:   藤州鐔津東山沙門契嵩撰
T2115_.52.0726c17:   非韓中
T2115_.52.0726c18:   第二
T2115_.52.0726c19: 始視韓子原道。止以仁義爲道徳。謂韓子如
T2115_.52.0726c20: 此當絶不識儒之道徳也。其後見彼顏子不
T2115_.52.0726c21: 貳過論曰。聖人抱誠明之正性根中庸之正
T2115_.52.0726c22: 徳。又引中庸曰。自誠明謂之性。自明誠謂之
T2115_.52.0726c23: 教。又曰。皆謂不能無生於其心而不暴之於
T2115_.52.0726c24: 外。考之於聖之道差爲過耳。夫中庸誠明者。
T2115_.52.0726c25: 眞聖賢道徳仁義百行之根源也。如此韓子
T2115_.52.0726c26: 固亦知有中庸誠明之道徳。原道何故棄之
T2115_.52.0726c27: 而不言也。謂人不足與知此道耶。謂人固不
T2115_.52.0726c28: 可忽歟。或將匿善而不盡言耶。君子固不可
T2115_.52.0726c29: 匿善也。是必韓子徒。見其誠明中庸之語。而
T2115_.52.0727a01: 心未通其理乎。然理最爲幾微。精審而不易
T2115_.52.0727a02: 至也。七十二子之徒。孔子於此獨與顏淵。乃
T2115_.52.0727a03: 曰。其殆庶幾乎。而顏子至之。故其言鮮過。今
T2115_.52.0727a04: 韓子推本乎聖人之道徳仁義與人何尚。其
T2115_.52.0727a05: 文字前無後有自相反亂。是可謂至其至乎。
T2115_.52.0727a06: 心不達誠明中庸至理。雖益著書可傳以爲
T2115_.52.0727a07: 法乎
T2115_.52.0727a08:   第三
T2115_.52.0727a09: 韓子。取孔子所謂唯上智與下愚不移與其
T2115_.52.0727a10: 曰中人以上可以語上也。中人以下不可以語
T2115_.52.0727a11: 上者爲性。而著原性曰。性之品有三。而其所
T2115_.52.0727a12: 以爲性者五。曰何也。曰性之品有上中下三。
T2115_.52.0727a13: 上焉者善焉而已矣。中焉者可道而上下也。
T2115_.52.0727a14: 下焉者惡焉而已矣。其所以爲性者五。曰仁。
T2115_.52.0727a15: 曰義。曰禮。曰智。曰信。上焉者主於一而行之
T2115_.52.0727a16: 四。中焉者之於五。一也不少有焉則少及焉。
T2115_.52.0727a17: 其於四也混。下焉者之於五也。反於一而悖
T2115_.52.0727a18: 於四。謂上焉者善也。故能行其五者之道。中
T2115_.52.0727a19: 焉者可道而爲善惡也。其於五者雖不甚有。
T2115_.52.0727a20: 亦可進而及之也。下焉者惡也。其於五者反
T2115_.52.0727a21: 悖而不能爲之也。性之於情視其品。情之品
T2115_.52.0727a22: 亦有上中下三。其所以爲情者七。曰喜。曰怒。
T2115_.52.0727a23: 曰哀。曰懼。曰愛。曰惡。曰欲。上焉者之於七
T2115_.52.0727a24: 也。動而處其中。中焉者之於七也。有所甚有
T2115_.52.0727a25: 所亡。然而求合其中也。下焉者之於七也。亡
T2115_.52.0727a26: 與甚直情而行也。然韓子如此而言善惡之
T2115_.52.0727a27: 者。與夫佛老之言同。乃特異其説也。夫性豈
T2115_.52.0727a28: 止佛老乎。天下之人皆得。蓋至公之道者也。
T2115_.52.0727a29: 烏可私之而臆説耶。嘻韓子惡佛老。遂至以
T2115_.52.0727b01: 其性命而曲説。何其愛惡如是之甚乎。夫孔
T2115_.52.0727b02: 子所謂惟上智與下愚不移者。蓋言人之有
T2115_.52.0727b03: 才智與聰明及愚冥而無識耳。非言性也。夫
T2115_.52.0727b04: 智之與愚乃其性通塞之勢耳。非性命之本
T2115_.52.0727b05: 末。若夫性者即在物靈焉。而有知者是也。今
T2115_.52.0727b06: 天下之人靈。然利至而知趨。害至而知避。孰
T2115_.52.0727b07: 不皆然。豈有上下之別耶。但其所知有遠邇。
T2115_.52.0727b08: 其能有多寡。是蓋通塞之勢異爾。論語所謂
T2115_.52.0727b09: 性相近者。蓋言其性則同也。曰習相遠者。蓋
T2115_.52.0727b10: 言其因學習故則人善惡異矣。其後曰。唯上
T2115_.52.0727b11: 智與下愚不移也者。是亦承會前語之意耳。
T2115_.52.0727b12: 謂人苟不爲不善之習所移易者。唯是上智
T2115_.52.0727b13: 高才者也。不爲善習而卒易者。亦唯是下愚
T2115_.52.0727b14: 絶頑者也。此外罔不由其所學習而爲善爲
T2115_.52.0727b15: 惡也。是亦聖人篤於勸教而化之也。夫上焉
T2115_.52.0727b16: 者聖人也。下焉者愚人也。善惡者好惡也。好
T2115_.52.0727b17: 惡與生皆生人皆有之。豈聖人唯好而愚人
T2115_.52.0727b18: 唯惡。苟曰聖人愚人皆有好惡。是善惡均也。
T2115_.52.0727b19: 豈上者唯善下者唯惡乎。韓子必謂上智與
T2115_.52.0727b20: 下愚不移。爲上下之人其性善惡各已定矣。
T2115_.52.0727b21: 何孔子既曰性相近習相遠。謂人性之不差
T2115_.52.0727b22: 遽。又曰唯上智與下愚不移。謂人性之善惡
T2115_.52.0727b23: 各定。豈聖人之言前後不相副反覆而如此
T2115_.52.0727b24: 也。不直不相副。抑亦非示教也。謂聖人之言
T2115_.52.0727b25: 反覆可乎。韓子讀書不求其文之意如何耳。
T2115_.52.0727b26: 乃輒勍其語遂以爲立言。夫仁義五常蓋人
T2115_.52.0727b27: 情之善者也。而韓子不審知。乃曰。所以爲性
T2115_.52.0727b28: 者五。彼徒見五常者出。於性而遂以爲性。殊
T2115_.52.0727b29: 不知性之所出者皆情也。今問其人曰。爾爲
T2115_.52.0727c01: 五常仁愛與爾七情愛惡之愛異耶同乎。是
T2115_.52.0727c02: 必曰同也。爾五常好仁義之好與爾七情喜
T2115_.52.0727c03: 好之好同乎異耶。是必曰不異也。如此則韓
T2115_.52.0727c04: 子之謂五謂七謂善謂惡者。豈不皆情耶。著
T2115_.52.0727c05: 在乎情而始處性之邊徼也。韓子之所師者
T2115_.52.0727c06: 孔子也。欲爲書安得不審其師之言而然後
T2115_.52.0727c07: 發何輒作謬乎。聖人之意也如此。孔子之言
T2115_.52.0727c08: 性。曰人生而靜天之性也。感物而動性之欲
T2115_.52.0727c09: 也。又曰。寂然不動感而遂通天下之故。夫人
T2115_.52.0727c10: 生而靜者。寂然不動者。是豈非人之性唯寂
T2115_.52.0727c11: 唯靜何嘗有善有惡有其品乎。夫感動而動
T2115_.52.0727c12: 性之欲者。感而遂通天下之故者。豈非接乎
T2115_.52.0727c13: 外物乃成其善惡之情耶。中庸曰。喜怒哀樂
T2115_.52.0727c14: 未發謂之中。發而皆中節謂之和。中也者天
T2115_.52.0727c15: 下之大本也。和也者天下之達道也。是亦備
T2115_.52.0727c16: 見乎情性之分矣。嗚呼古聖人其言情性如
T2115_.52.0727c17: 此之効白。而後世不遵競務異而苟爲其説。
T2115_.52.0727c18: 雖欲求異乎佛老。殊不識大悖其師之言而
T2115_.52.0727c19: 亂乎聖人之道也。易曰。利貞者性情也者。謂
T2115_.52.0727c20: 性正也情邪也。必以性制情乃中正也。後之
T2115_.52.0727c21: 學者方不知其性。乃爲狂爲悖爲邪爲佞爲
T2115_.52.0727c22: 貪爲惑。鮮有成其徳性者也。豈堪立言垂法
T2115_.52.0727c23: 者。乃復以情以性不辨其眞僞而傳之。其人
T2115_.52.0727c24: 吾恐夫益惑也。聖人之道斯將廢矣
T2115_.52.0727c25:   第四
T2115_.52.0727c26: 韓子作原人曰。形於上日月星辰皆天也。形
T2115_.52.0727c27: 於下草木山川皆地也。命於其兩間夷狄禽
T2115_.52.0727c28: 獸皆人也。曰然則吾謂禽獸人可乎。曰非也。
T2115_.52.0727c29: 指山而問焉曰山乎。曰山可也。山有草木禽
T2115_.52.0728a01: 獸皆擧之矣。指山之一草而問焉曰山乎。曰
T2115_.52.0728a02: 山則不可也。故天道亂而日月星辰不得其
T2115_.52.0728a03: 行。地道亂而草木山川不得其平。人道亂而
T2115_.52.0728a04: 夷狄禽獸不得其情。天者日月星辰之主也。
T2115_.52.0728a05: 地者草木山川之主也。人者夷狄禽獸之主
T2115_.52.0728a06: 也。主而暴之。不得其爲主之道矣。是故聖人
T2115_.52.0728a07: 一視而同仁。篤近而擧遠。噫韓子何爲言之
T2115_.52.0728a08: 不辨也。謂韓子善著書。吾不知也。彼其意亦
T2115_.52.0728a09: 類乎。祭統曰。夫人生於天地之間者皆曰命。
T2115_.52.0728a10: 其萬物死皆曰折。人死曰鬼。如孔子曰折曰
T2115_.52.0728a11: 鬼者。蓋分辨乎。人與禽獸草木異矣。韓子雖
T2115_.52.0728a12: 曰吾謂禽獸人可乎。曰非也。指山而問焉曰
T2115_.52.0728a13: 山乎。曰山可也。山有草木禽獸皆擧之矣者。
T2115_.52.0728a14: 欲以別其禽獸與人。而文不分明而取喩不
T2115_.52.0728a15: 切當。韓子之意其實謂人與夷狄禽獸皆同
T2115_.52.0728a16: 其性命之道也。不直云爾是必欲異乎他教
T2115_.52.0728a17: 之説也。然韓子如此而異。亦猶狙公賦茅曰
T2115_.52.0728a18: 朝三而莫四。朝四而＊莫三。果何能爲異耶。
T2115_.52.0728a19: 其曰人者夷狄禽獸之主者。此又混漫蓋不
T2115_.52.0728a20: 足爲訓也。韓子苟謂人爲血氣之主。彼夷狄
T2115_.52.0728a21: 者亦人爾。自可主乎禽獸也。安得謂如禽獸
T2115_.52.0728a22: 而主乎人耶。然禽獸亦非人爲之主也。萬類
T2115_.52.0728a23: 各自有其主焉。人自主於其人類之長。禽獸
T2115_.52.0728a24: 亦乃自主於其類之長者也。天下何有禽獸
T2115_.52.0728a25: 馴狎人而爲之主耶。彼韓子苟恤乎夷狄禽
T2115_.52.0728a26: 獸。與吾同其性命。欲人不暴之也。爲之原人
T2115_.52.0728a27: 當曰人者夷狄禽獸之同其生也。同生而暴
T2115_.52.0728a28: 其生者不得其所以爲生之道也。如此則庶
T2115_.52.0728a29: 幾可乎
T2115_.52.0728b01:   第五
T2115_.52.0728b02: 韓子爲本政曰。周之政文。既其弊也。後世
T2115_.52.0728b03: 不知其承。大敷古先。遂一時之術以明示民。
T2115_.52.0728b04: 民始惑教百氏之説以興。又曰。聞於師曰。古
T2115_.52.0728b05: 之君天下者化之。不示其所以化之之道。及
T2115_.52.0728b06: 其弊也易之。不示其所以易之之道。政以是
T2115_.52.0728b07: 得民以是淳。其有作者知教化之所繇廢。抑
T2115_.52.0728b08: 詭怪而暢皇極。伏文貎而尚忠質。茫乎天運
T2115_.52.0728b09: 窅爾神化。道之行也其庶已乎。韓子此説豈
T2115_.52.0728b10: 非厭以文之過惡。爲教之有迹者也。然其言
T2115_.52.0728b11: 似欲天下如三王之政以文質相救。又若欲
T2115_.52.0728b12: 天下如三皇以易簡之道以爲化。其言不端
T2115_.52.0728b13: 倪。令學者惑之。韓子苟欲如三王之政。則三
T2115_.52.0728b14: 王安得不示其所以政之之道耶。苟欲如三
T2115_.52.0728b15: 王之無爲。其茫乎天運窅爾神化。則類乎老
T2115_.52.0728b16: 子之所謂其道徳者也。如古之君天下者化
T2115_.52.0728b17: 之。而不示其所以化之之道者。莫盛乎伏犧
T2115_.52.0728b18: 神農黄帝三皇氏者也。三皇乃老氏之道之
T2115_.52.0728b19: 所師宗者也。韓子當譏老子謂其道徳而爲
T2115_.52.0728b20: 一人之私言也。老氏之説果私。則韓子斯言
T2115_.52.0728b21: 烏得爲公耶。韓子爲書何其不思不審而如
T2115_.52.0728b22: 此也。使學者何以考而爲法。
T2115_.52.0728b23:   第六
T2115_.52.0728b24: 韓子作原鬼。謂適丁民之有是時也故原鬼
T2115_.52.0728b25: 爲其辯之也。噫鬼何必原乎。使民不知鬼於
T2115_.52.0728b26: 政何損也。使民知鬼。於教亦何益耶。古之君
T2115_.52.0728b27: 子以道辯惑以政平妖。如斯而已矣。昔殷政

T2115_.52.0728b28:

弊而其民以鬼。先王患而殺之

殺或
救字

以鬼者謂

T2115_.52.0728b29: 其多威儀似乎事鬼神者也。況又原鬼。眞以
T2115_.52.0728c01: 鬼而示民。豈先王之法乎。語曰。未能事人焉
T2115_.52.0728c02: 能事鬼韓子之爲言。不唯悖先王之道。抑又
T2115_.52.0728c03: 昧乎孔子之意也。謬乎甚哉若此也
T2115_.52.0728c04: 第七
T2115_.52.0728c05: 韓子爲獲麟解曰。麟之出必有聖人在乎位。
T2115_.52.0728c06: 麟爲聖人出也。聖人者必知麟。麟之果不
T2115_.52.0728c07: 爲不祥。此謂麟爲孔子出。孔子知麟。麟爲祥。
T2115_.52.0728c08: 以解夫魯人昔謂麟爲不祥者也。韓子之所
T2115_.52.0728c09: 謂何其未識經也。麟所以興春秋。苟不能發
T2115_.52.0728c10: 明孔子作春秋之意何用解麟。夫麟學者亦
T2115_.52.0728c11: 能辯之也。孔子聖人。豈止能知麟爾。言麟謂
T2115_.52.0728c12: 孔子出者。苟取雜家妄説無經據謬論也。韓
T2115_.52.0728c13: 子爲知聖人稱麟。非徒爲其出不出也。昔孔
T2115_.52.0728c14: 子因麟而作春秋者。蓋以麟鳳四靈大率係
T2115_.52.0728c15: 於王政。故禮運曰。聖人作則四靈以爲畜。孔
T2115_.52.0728c16: 子之時。周室積衰王道已絶。有麟而無政。聖
T2115_.52.0728c17: 人感此遂以度吾將存乎王法也。故其書起
T2115_.52.0728c18: 於平王而絶筆獲麟。而杜預注獲麟。其説漫
T2115_.52.0728c19: 漶不決。既曰。麟爲聖王之嘉瑞。又曰。時無
T2115_.52.0728c20: 明王。感嘉瑞而無應。既無明王。何以感其出
T2115_.52.0728c21: 耶。此蓋杜氏不能考其出不出之意也。禮運
T2115_.52.0728c22: 孔子謂。聖王之政大順。故鳳皇麒麟皆在郊
T2115_.52.0728c23: 棷。龜龍在宮沼。郊謂其逼王城也。棷謂其樵
T2115_.52.0728c24: 薪之淺叢也。謂大順所感。則麟鳳如其所畜
T2115_.52.0728c25: 養也。此言處乎近郊樵薪之間耳。其謂麟之
T2115_.52.0728c26: 出也如此。左氏曰。西狩大野獲麟。大野者蓋
T2115_.52.0728c27: 魯之大澤也。其荒遠險絶。視楚之雲夢呉之
T2115_.52.0728c28: 具區。皆天下所謂十藪者也。然深山大澤固
T2115_.52.0728c29: 異物之所隱伏也。麟不幸爲魯搜而致之豈感
T2115_.52.0729a01: 而自出耶。吾故曰。麟未始出必謂此爲麟之
T2115_.52.0729a02: 出也。則禮運孔子之言爲謬矣。聖人豈謬乎
T2115_.52.0729a03: 哉。經曰。西狩獲麟。麟不自然而出可知也。聖
T2115_.52.0729a04: 人筆此。非善之之謂也。春秋凡稱獲者。不單
T2115_.52.0729a05: 訓於得。蓋兵戈勍勁得勝之謂也。經曰。獲晋
T2115_.52.0729a06: 侯之例是也。今曰西狩者。蓋惡其非時而暴
T2115_.52.0729a07: 物也。獲麟乃有譏耳。異義者曰。孔子修春秋。
T2115_.52.0729a08: 立言爲素王之法。麟乃應之。或曰。興者爲瑞
T2115_.52.0729a09: 亡者爲災。謂麟爲後代受命者之符瑞。此皆
T2115_.52.0729a10: 經傳所不見載。苟以臆裁殊不足取之。謂孔
T2115_.52.0729a11: 子爲素王。其誣聖人之甚也
T2115_.52.0729a12: 第八
T2115_.52.0729a13: 韓子以三書自薦。求用於宰相。吾讀之未始
T2115_.52.0729a14: 不爲歎息。世謂韓子若繼聖之賢之出也。余
T2115_.52.0729a15: 謂聖賢進退語默動有師法。不宜與常士相
T2115_.52.0729a16: 浮沈也。古之士皆欲用。非其禮不與之用。三
T2115_.52.0729a17: 代之士仕以天下自任。無如伊尹。周之末憂
T2115_.52.0729a18: 天下。無如孔子。戰國之時欲行其道。無如孟
T2115_.52.0729a19: 軻。雖然皆以禮聘而爲政。不聞以書自擧而
T2115_.52.0729a20: 求其用也。禮曰儒有席上之珍以待聘。夙夜
T2115_.52.0729a21: 強學以待問。懷忠信以待擧。力行以待取。語
T2115_.52.0729a22: 曰。夫子温良恭儉讓以得之。夫子之求之也。
T2115_.52.0729a23: 其諸異乎人之求之歟。陳子謂孟子曰。古之
T2115_.52.0729a24: 君子何如則仕。孟子曰。所就三所去三。迎之
T2115_.52.0729a25: 致敬以有禮言將行其言也則就之。禮貎未
T2115_.52.0729a26: 衰言弗行也則去之云云。夫古之聖賢待而
T2115_.52.0729a27: 不求也。如此待而不求。蓋貴義而守道也。此
T2115_.52.0729a28: 其所以爲聖賢也。韓子既不能守道而貴義
T2115_.52.0729a29: 如古之聖賢也。又以書而自擧於其上。固宜
T2115_.52.0729b01: 恭其言平其氣自道可也。烏得躁以忿遽非
T2115_.52.0729b02: 人之政治耶。孔子曰。言未及之而言謂之躁。
T2115_.52.0729b03: 又曰。今之矜者忿戻韓子推周公之事而較
T2115_.52.0729b04: 其時之政治。非其不至。夫身未及居位而輒
T2115_.52.0729b05: 誚其政。非躁乎。自擧不得而責人。非矜乎
T2115_.52.0729b06: 忿耶。儒行曰。澡身而浴徳。陳言而伏。靜而正
T2115_.52.0729b07: 之。上弗知也。麁而翹之。又不急爲也。陳言而
T2115_.52.0729b08: 伏也者。謂儒有所陳説。必伏而待上之命也。
T2115_.52.0729b09: 靜而正之也者。謂雖不得命必靜而守之。正
T2115_.52.0729b10: 不以傾躁也。上弗知麁而翹之又不急爲也
T2115_.52.0729b11: 者。謂已雖有善言正行上弗之知。則同其顏
T2115_.52.0729b12: 色粗略而發之。不必急暴而爲也。聖人如此
T2115_.52.0729b13: 之謂。蓋欲人遵理而遠辱也。遵禮所以爲儒
T2115_.52.0729b14: 也。韓子慕孔子謂爲純儒。而其所爲反聖人
T2115_.52.0729b15: 之法如此。可謂眞儒乎。不唯不至於儒。亦恐
T2115_.52.0729b16: 誤後世之。人失禮而招辱也。韓子之書欲其
T2115_.52.0729b17: 朝廷因己爵祿以誘致天下遺逸之士。韓子
T2115_.52.0729b18: 以此言待天下。何其淺且謬也。天下固亦有
T2115_.52.0729b19: 不隕穫於貧賤不充詘於富貴。大能守道。抱
T2115_.52.0729b20: 節而賢過韓子者。如傅説諸葛亮輩。傅説諸
T2115_.52.0729b21: 葛亮豈止因人而遽來。徉徉然以趨祿利耶。
T2115_.52.0729b22: 此猶略擧其世之聞見之盛者。時主可以禮
T2115_.52.0729b23: 義誠聘而致之有爲者也。況有沈名絶迹。逃
T2115_.52.0729b24: 越世網者耶。蓋有視分國如錙銖而不臣不
T2115_.52.0729b25: 仕。若泰伯伯夷者。雖爵命百返蔑如也。韓子
T2115_.52.0729b26: 亦何能誘而致之乎。吾恐韓子之策。未必能
T2115_.52.0729b27: 爲國家取其至賢者也。韓子曰。古之人三月
T2115_.52.0729b28: 不仕則相吊。此引孟子滕文公下章初答周

T2115_.52.0729b29:

霄之問也。韓子徒略孟子之言

略或
作掠

而不能

T2115_.52.0729c01: 以盡其意。其卒章孟子乃曰。古之人未嘗不
T2115_.52.0729c02: 欲仕也。又惡不由其道不由其道而往者與
T2115_.52.0729c03: 鑚穴隙之類也。其意正謂。士雖急於仕也。亦
T2115_.52.0729c04: 待其命而用。不可苟進而求用也。苟進而求
T2115_.52.0729c05: 用者。固如男女不待父母之命媒妁之言。鑚
T2115_.52.0729c06: 穴隙相窺踰牆相從。爲人之所賤者也。今韓
T2115_.52.0729c07: 子自薦而求用。乃援孟子此章爲諭。何忽自
T2115_.52.0729c08: 彰其失禮亡義也哉。吾聞古者欲有所見。唯
T2115_.52.0729c09: 以其所贄而前。天子則贄鬯。諸侯則贄玉。卿
T2115_.52.0729c10: 則贄羔。大夫則贄雁。士則贄雉。故孟子曰。孔
T2115_.52.0729c11: 子出疆必載質。不聞以書而見其上者。蓋後
T2115_.52.0729c12: 世者之苟爲也。漢孝武時。四方之士如東方
T2115_.52.0729c13: 朔之徒。矜誕衒鬻。蓋以書而自薦。天下乃
T2115_.52.0729c14: 相効靡然而成風。孟子謂自鬻以成君。郷黨
T2115_.52.0729c15: 自好者不爲。而謂賢者爲之乎。然而孰嘗以
T2115_.52.0729c16: 此而爲愧也。嗚呼後世益衰風教浮薄愈甚。
T2115_.52.0729c17: 學者以藝相夸以能相勝。傲誕自大。孰不然
T2115_.52.0729c18: 也。温良恭儉讓其道殆廢。當是時韓子固宜
T2115_.52.0729c19: 力行聖人之道。以身率先天下而正其風俗可
T2115_.52.0729c20: 也。又從事其事而矜夸忿躁愈盛。後生者學
T2115_.52.0729c21: 不知根本。徒見韓子之書乃相謂曰。韓子大
T2115_.52.0729c22: 儒。吾輩宜傚其所爲也。如此不唯益損其風
T2115_.52.0729c23: 教。抑又害其臣之節。辱其人之身。故曰。韓子
T2115_.52.0729c24: 之書不法。吾無所取也。或曰。韓子之時。其取
T2115_.52.0729c25: 士之道異乎古也。韓子蓋因其時而爲之也。
T2115_.52.0729c26: 必若守古之道。待其聘而後用。士君子之道
T2115_.52.0729c27: 必至死而不得其行也。曰不然。韓子尚以周
T2115_.52.0729c28: 公之道而責其時之宰相。當是何不念。今之
T2115_.52.0729c29: 時與古異矣。不可以古道而求今也。豈謀身
T2115_.52.0730a01: 即謂隨時而責人即謂必如古道。君子果如
T2115_.52.0730a02: 是爲意耶。然聘士之禮何世無之。唐之時亦
T2115_.52.0730a03: 尚聞以禮而詔其隱者也。豈有遺聖賢而不
T2115_.52.0730a04: 聘耶。語曰。不患無位患所以立。不患莫己知
T2115_.52.0730a05: 求爲可知也。此韓子之徒。亦宜思之也
T2115_.52.0730a06:   第九
T2115_.52.0730a07: 韓子爲對禹問。謂禹雖以天下傳之子。而其
T2115_.52.0730a08: 賢非不及乎堯舜傳賢之賢也。予少時著評
T2115_.52.0730a09: 讓。初亦取韓子所謂禹傳子之説。其後審思
T2115_.52.0730a10: 之。即考虞夏之書。竟不復見禹傳賢傳子之
T2115_.52.0730a11: 説。唯孟子曰。禹薦益於天。七年禹崩。三年之
T2115_.52.0730a12: 喪畢。益避禹之子於箕山之陰。朝覲獄訟者。
T2115_.52.0730a13: 不之益而之啓曰。吾君之子也。謳歌者。不謳
T2115_.52.0730a14: 歌益而謳歌啓曰。吾君之子也。及證之史。夏
T2115_.52.0730a15: 本紀太史公亦謂。禹以天下授益。益讓啓。天
T2115_.52.0730a16: 下遂奉啓以爲君。此始明禹未嘗自以其天
T2115_.52.0730a17: 下與之子也。荀卿楊雄雖皆言傳授之事。亦
T2115_.52.0730a18: 未始稱禹自與其子之天下也。因怪韓子疏
T2115_.52.0730a19: 謬不討詳經史。輒爲此言。假謂韓子苟取百
T2115_.52.0730a20: 家雜説。謂禹與子天下。其賢不減於堯舜也。
T2115_.52.0730a21: 又與禮運之言不類。禮運謂大道之行。天下
T2115_.52.0730a22: 爲公者以其時爲大同。謂大道既隱。天下爲
T2115_.52.0730a23: 家者以其時爲小康。而鄭氏解曰。天下爲公
T2115_.52.0730a24: 者。禪讓之謂也。天下爲家者。謂傳位於子也。
T2115_.52.0730a25: 夫禪讓既爲大同。而家傳之時乃爲小康。而
T2115_.52.0730a26: 禹苟果以天下與之子。其爲賢也。安得不劣
T2115_.52.0730a27: 於堯舜耶。韓子雖欲賢禹。而反更致禹之不
T2115_.52.0730a28: 賢。然韓子揣堯舜禹所以傳授。而乃爲其言
T2115_.52.0730a29: 曰。堯舜之傳賢也。欲天下之得所也。禹之傳
T2115_.52.0730b01: 子也。憂天下爭之之亂也。又曰。堯以傳舜。爲
T2115_.52.0730b02: 憂後世。禹以傳子。爲慮後世。何其文字散漫
T2115_.52.0730b03: 不曉分而如此也。然得所即不爭。爭即不得
T2115_.52.0730b04: 所也。憂猶慮也。慮猶憂也。其爲義訓亦何以
T2115_.52.0730b05: 異乎。大凡爭鬥其必起於私與不平也。既謂
T2115_.52.0730b06: 禹欲使後世不爭。乃當不與其子。於事理爲
T2115_.52.0730b07: 得也。既與之子。安得制其不爭之亂耶。禹之
T2115_.52.0730b08: 後及其子孫方二世。而羿遂奪其天下而有
T2115_.52.0730b09: 之。與寒浞輩紊絶夏政幾二百年。少康立乃
T2115_.52.0730b10: 稍復夏政繼禹之道也。所謂不爭安在耶。夫
T2115_.52.0730b11: 禹聖人也。豈聖人而不識其起爭之由耶。韓
T2115_.52.0730b12: 子雖苟爲此説。而不累及夫禹乎。語曰。巍巍
T2115_.52.0730b13: 舜禹之有天下也。而不與焉。孔氏之注。迂疏
T2115_.52.0730b14: 固不足發明乎聖人之意。此乃謂舜禹雖有
T2115_.52.0730b15: 天下。不我私而有之。皆謂常有所讓也。不幸
T2115_.52.0730b16: 禹之禪讓。其事不果。遂乃與其子。相承而有
T2115_.52.0730b17: 天下。孔子以其世數。姑列禹於三代之端。故
T2115_.52.0730b18: 禮運曰。禹湯文武成王周公由此其選也。然
T2115_.52.0730b19: 而堯舜禹其則未始異也。夫天下者天下之
T2115_.52.0730b20: 天下也。與賢與子而聖人豈苟專之而爲計
T2115_.52.0730b21: 乎。苟當其時天下之人欲以天下與之賢。而
T2115_.52.0730b22: 堯舜雖欲傳子不可得也。當其時天下之人
T2115_.52.0730b23: 欲以天下與之子。禹雖欲傳賢亦不可得也。
T2115_.52.0730b24: 故時當與賢則聖人必與之賢。時當與子則
T2115_.52.0730b25: 聖人不能不與之子。聖人之傳天下也。正謂
T2115_.52.0730b26: 順乎時數人事而已矣。豈謂憂之慮之爲後
T2115_.52.0730b27: 世強計。而與其天下異也。堯謂舜曰。天之暦
T2115_.52.0730b28: 數在爾躬。舜亦以此命禹。禮曰。堯授舜。舜授
T2115_.52.0730b29: 禹。湯放桀。武王伐紂時也。是故易曰。天下隨
T2115_.52.0730c01: 時之義大矣哉。韓子之説無稽。何嘗稍得舜
T2115_.52.0730c02: 禹傳授之意歟。嗚呼謬哉
T2115_.52.0730c03:   第十
T2115_.52.0730c04: 韓子既謫潮州。乃奏書謝天子。因諷其天子
T2115_.52.0730c05: 封禪。謂己文章可以振錫功徳編乎詩書而
T2115_.52.0730c06: 不讓古人。吾竊笑韓子所發輕率而事不稽。
T2115_.52.0730c07: 古封禪乃國家大典。帝王之盛事。臣子平時
T2115_.52.0730c08: 猶不可使人主遽爲。況乎在其斥逐齟齬而
T2115_.52.0730c09: 輒言之。韓子豈善自宜之耶。如陸贄以宰相
T2115_.52.0730c10: 黜忠州十年。杜門絶人事。不復爲私書。贄不
T2115_.52.0730c11: 唯能愼。蓋亦知其自不當預朝廷之事也。陸
T2115_.52.0730c12: 公可謂識大體矣。若夫封禪者非二帝三王
T2115_.52.0730c13: 之事也。其始於秦之始皇。而甚乎漢之孝武。
T2115_.52.0730c14: 其事勢雄侈貲費。蓋百巨萬。禮度與古所謂
T2115_.52.0730c15: 類上帝望山川豈等耶。當時儒者雖引舜典
T2115_.52.0730c16: 至於岱宗柴望秩於山川之義。以傳會其説。
T2115_.52.0730c17: 似是而非。殊不得實。復援管夷吾對齊桓公
T2115_.52.0730c18: 封禪之言。是亦非出二帝三王之書也。漢書
T2115_.52.0730c19: 稱倪寛議封禪曰。然其薦享之義不著于經。
T2115_.52.0730c20: 誠然也。昔太史公雖以之爲書。蓋避其當時
T2115_.52.0730c21: 依違。不敢灼然是非。弟曰余從巡祭天地諸
T2115_.52.0730c22: 神名山而封禪焉。退而論次自古以來用事
T2115_.52.0730c23: 於鬼神者。具見其表裏。後有君子得以覽焉。
T2115_.52.0730c24: 至于班固議論郊祀至封禪。或可或否。亦不
T2115_.52.0730c25: 灼然是之非之。但推谷永之奏爲正。後世宜
T2115_.52.0730c26: 有卓識賢者毅然推二帝三王之制度。折中
T2115_.52.0730c27: 夫秦漢舊事。以俟乎後世之爲封禪者可也。
T2115_.52.0730c28: 吾嘗慨先儒如楊子雲之徒。徒善著書是非
T2115_.52.0730c29: 今古。萬世而卒不及此。文中子雖稍辯之
T2115_.52.0731a01: 欲警隋之封禪者。而其説甚略於穆。後世
T2115_.52.0731a02: 如有功徳不充符瑞未至輒以其法而苟爲之
T2115_.52.0731a03: 者。其何以質之耶。韓子平生自負。謂能專二
T2115_.52.0731a04: 帝三王之道。而善斥百家古今之謬妄。安得
T2115_.52.0731a05: 一朝稍黜乃自衰謬反以秦皇漢武之雄侈夸
T2115_.52.0731a06: 誕者以事其君乎。韓子其所守如何哉。就令
T2115_.52.0731a07: 其君稍有功徳可封禪也。猶宜斟酌比較太
T2115_.52.0731a08: 宗之時而然後擧之。唐之文皇帝。平數百年
T2115_.52.0731a09: 之積亂獨振王道。其功徳崇盛宜比乎禹湯
T2115_.52.0731a10: 文武。雖漢之文景。尚恐其不足預其所有如
T2115_.52.0731a11: 此太宗猶不敢議封禪。故曰。如朕本心但使
T2115_.52.0731a12: 天下太平。雖缺封禪亦可比徳堯舜。如百姓
T2115_.52.0731a13: 不足。雖修封禪亦何異桀紂。昔秦始皇登封
T2115_.52.0731a14: 岱宗奢侈自矜。漢文竟不登封。躬行儉約。今
T2115_.52.0731a15: 皆謂始皇爲暴虐之主。而漢文爲有徳之君。
T2115_.52.0731a16: 由此而言。無假封禪。唐太宗可謂聖賢有道
T2115_.52.0731a17: 之君者也。而章武之時。其治道功徳符瑞。其
T2115_.52.0731a18: 勝於太宗乎。不直不勝。亦恐不及正觀之風
T2115_.52.0731a19: 遠矣。而韓子乃欲其封禪。何其不思之甚也。
T2115_.52.0731a20: 然則秦漢文封禪者。豈專告其成功於天地
T2115_.52.0731a21: 耶。乃慕神仙求長生永壽而爲之者也。是故
T2115_.52.0731a22: 其書曰。封禪即不死黄帝是也。又曰。上封則
T2115_.52.0731a23: 能僊登天矣。元和之末。天子方惑神仙長生
T2115_.52.0731a24: 之説。引方士柳泌服餌其金丹而爲患殊甚。
T2115_.52.0731a25: 況又推秦皇漢武欲其重之。韓子擧事其見
T2115_.52.0731a26: 幾乎。豈其遭斥逐窮窘欲媚人主以自苟解
T2115_.52.0731a27: 免歟。中庸曰。君子素其位而行。不願乎其外。
T2115_.52.0731a28: 素富貴行乎富貴。素貧賤行乎貧賤。素夷狄
T2115_.52.0731a29: 行乎夷狄。素患難行乎患難。君子無入而不
T2115_.52.0731b01: 自得焉。斯謂所向苟不失其理。皆可安之而
T2115_.52.0731b02: 無以寵辱禍福亂其志也明夫君子能以中庸
T2115_.52.0731b03: 而異於小人也。昔孫叔敖相楚。三進三黜而
T2115_.52.0731b04: 無喜慍之色。白居易斥潯陽。不以遷謫介其
T2115_.52.0731b05: 意。二子如此。蓋亦以中庸而自處也。韓子既
T2115_.52.0731b06: 勇於言事。方降爲郡吏。乃擧動躁妄矜夸嗟
T2115_.52.0731b07: 咨。不能少安。不及孫子白樂天也遠矣
T2115_.52.0731b08:   第十一
T2115_.52.0731b09: 韓子與馮宿書論文。謂人不知其文。遂自比
T2115_.52.0731b10: 楊子雲。爲太玄之時。乃引雄之言曰。世不知
T2115_.52.0731b11: 我無害也。後世復有楊子雲。必好之矣。因
T2115_.52.0731b12: 謂子雲死近千載。竟未有楊子雲可歎也。其
T2115_.52.0731b13: 時桓譚亦以雄書勝老子。老子未足道也。子
T2115_.52.0731b14: 雲豈止與老子爭疆而已乎。此不爲知雄者。
T2115_.52.0731b15: 其弟子侯芭頗知之。以爲其師之書勝周易。
T2115_.52.0731b16: 然侯之他文不見於世。不知其人。果何如耳。

T2115_.52.0731b17:

以此而言。作者不祈人之知也明矣

已上皆
退之文

吾

T2115_.52.0731b18: 視此未嘗不撫書而爲其太息。謂韓子可賢
T2115_.52.0731b19: 耶。何其爲言之易也。夫聖賢之所以著書。豈
T2115_.52.0731b20: 欲與人爭彊乎。聖賢唯恐道不明而人不治。
T2115_.52.0731b21: 故爲之書欲以傳其道也。豈意與人爭疆也。
T2115_.52.0731b22: 不爭而乃有所爲耳。夫以其所爲而與人欲
T2115_.52.0731b23: 爭疆鬥勝者。此特流俗使氣不逞者之所尚
T2115_.52.0731b24: 也。聖賢如此而爲其去衆人也何遠哉。其道
T2115_.52.0731b25: 至自形人之不至。其言是自形人之不是。其
T2115_.52.0731b26: 人有知遂自服而尊美也。豈有爭之而得人
T2115_.52.0731b27: 尊美乎。自古著書而其文章炳然藹如也孰
T2115_.52.0731b28: 如孔子。而孔子曰。文莫吾猶人也。聖人豈
T2115_.52.0731b29: 以其道而苟勝乎。中庸曰。寛柔以教不報無
T2115_.52.0731c01: 道。南方之強君子居之。是豈以爭之而爲強
T2115_.52.0731c02: 耶。語曰。由也兼人。故退之。是聖人豈欲儒
T2115_.52.0731c03: 者而與人爭彊乎。韓子師儒。爲言不類其法。
T2115_.52.0731c04: 不亦誤後世之學者也。若老子之書。其所發
T2115_.52.0731c05: 明三皇五帝之道徳者也。其文約而詳。其理
T2115_.52.0731c06: 簡而至。治國治家修身養神之方。出師用兵
T2115_.52.0731c07: 之法。天地變化之道。莫不備之矣。孔子嘗
T2115_.52.0731c08: 從事而師問其人豈非以其如此也。而老子
T2115_.52.0731c09: 豈易勝之乎。又況其所尚以不爭爲徳也。子
T2115_.52.0731c10: 雲平生學問於蜀人嚴遵君平。故其法言盛
T2115_.52.0731c11: 稱於君平。君平乃治老子者也。及子雲爲
T2115_.52.0731c12: 太玄。乃以一生三爲創制之本。是亦探老子

T2115_.52.0731c13:

所謂一生二二生三者也

此説見太
玄解義

故子雲曰。

T2115_.52.0731c14: 老子之言道徳。吾有取焉耳。雄書之宗本既
T2115_.52.0731c15: 出於老子。而謂玄勝老氏。亦其未之思也。然
T2115_.52.0731c16: 桓譚豈爲能知子雲乎。而韓子乃援桓譚之
T2115_.52.0731c17: 言。則已可笑矣。乃又曰。其弟子侯芭頗知
T2115_.52.0731c18: 之。以爲其師之書勝周易。此又韓子之大謬
T2115_.52.0731c19: 矣。若雄之太玄。設方州部家四位者。乃易之
T2115_.52.0731c20: 四象六畫耳。布八十一首者。易之六十四卦
T2115_.52.0731c21: 也。二百四十二表存之而不盡書者。依周武
T2115_.52.0731c22: 口訣也。展七百二十九賛者。乃易之三百六
T2115_.52.0731c23: 十爻耳。其本不出乎陰陽二儀。其生剋不出
T2115_.52.0731c24: 乎七八九六五行之數。其紀綱不出乎三極
T2115_.52.0731c25: 之道。而雄之書大底資易而成之耳。其法言
T2115_.52.0731c26: 曰。其事則述。其書則作。漢書稱雄亦曰。以爲
T2115_.52.0731c27: 經莫大於易。故作太玄皆斟酌其本。相與放
T2115_.52.0731c28: 依而馳騁云。吾嘗治易。得其四象八卦之數。
T2115_.52.0731c29: 凡玄之所存者。六氣五行三才七政四時十
T2115_.52.0732a01: 二月。二十四節七十二候五紀五方五神五
T2115_.52.0732a02: 音十二律九宮十日十二辰。莫不統而貫之。
T2115_.52.0732a03: 蓋聖人含章天機祕而不發耳。至漢而焦贛
T2115_.52.0732a04: 京房輩輒分爻直日。而易之道遂露矣。子雲
T2115_.52.0732a05: 蓋得意於焦氏之分爻也。復參之以渾天之
T2115_.52.0732a06: 法。然其巧思推數。自起其端爲位爲首爲賛。
T2115_.52.0732a07: 以鈐乎一歳。傚易以占天人之事。此其賢也。
T2115_.52.0732a08: 夫易者資河圖洛書以成之。蓋天地自然至
T2115_.52.0732a09: 神之法。非聖人之創制也。然非聖人亦不能
T2115_.52.0732a10: 發明之。雖其時世更歴三古藉聖人發揮者
T2115_.52.0732a11: 九人焉。唯伏犧文王孔子。事業尤著。若子
T2115_.52.0732a12: 雲之書。其始何出而何得之。其爲書之人何
T2115_.52.0732a13: 如於伏犧文王仲尼乎。然玄之法。蓋出於人
T2115_.52.0732a14: 之意思經營之致耳。與夫天地自然之道。固
T2115_.52.0732a15: 不可同日而言哉。子雲之賢不及伏犧文王
T2115_.52.0732a16: 孔子。雖童蒙亦知其然也。而韓子以侯芭爲
T2115_.52.0732a17: 頗知之而謂玄勝易。何其惑之甚也。晋書謂。
T2115_.52.0732a18: 王長文嘗著書號通玄。有文言卦象。可用卜
T2115_.52.0732a19: 筮。時人比之楊雄太玄。是亦可謂勝易乎。彼
T2115_.52.0732a20: 侯芭者尚不知其師之所祖述。何妄爲之説
T2115_.52.0732a21: 掩抑聖人之經。亂後世學者之志。非細事也。
T2115_.52.0732a22: 此足以識芭之狂。愚何甚也。不必待見其他
T2115_.52.0732a23: 文而知其爲人也。韓子於此當辨斥之。以尊
T2115_.52.0732a24: 證聖人之道可也。乃更從事其説。苟以資其
T2115_.52.0732a25: 自矜。儒者果當爾耶。吾恐以文爭強而後生
T2115_.52.0732a26: 習爲輕薄。人人無謙敬之徳。未必不自韓子
T2115_.52.0732a27: 之造端也。吾嘗謂。楊子因易以成書。其謂述
T2115_.52.0732a28: 之可也。不應作經自爲其家與夫大易抗行。
T2115_.52.0732a29: 孔子述而不作。信而好古。竊比於我老彭。仲
T2115_.52.0732b01: 尼猶不敢作。子雲乃作之歟。漢書謂。諸儒譏
T2115_.52.0732b02: 楊子非聖人而作經。蓋亦以其不能尊本也。
T2115_.52.0732b03: 何復用其書勝易以重儒者之相非耶
T2115_.52.0732b04:   第十二
T2115_.52.0732b05: 韓子以上書斥佛骨得罪。謫之潮陽。舟過洞
T2115_.52.0732b06: 庭湖。懼謫死。乃求祐於黄陵二妃之廟。韓子
T2115_.52.0732b07: 自謂比之聖賢正直不狥邪斥佛何遽乞靈於
T2115_.52.0732b08: 婦人之鬼耶。昔孔子疾病。子路請祷。子曰。丘
T2115_.52.0732b09: 之祷久矣。夫聖賢乃自信其誠素合乎天地
T2115_.52.0732b10: 神祇也。不待祷而求福。韓子祷之。其亦有所
T2115_.52.0732b11: 未合乎。及其得還乃出財治其廟。以具禮物
T2115_.52.0732b12: 祀之。爲書以誌其事。夫黄陵廟者。古今相傳
T2115_.52.0732b13: 云。二妃從舜南巡有苗道死。遂瘞洞庭之山。
T2115_.52.0732b14: 由是廟焉。然此但世俗相傳耳。雖稍有所見。
T2115_.52.0732b15: 皆雜家或辭或志。非六藝備載。舜典唯曰陟
T2115_.52.0732b16: 方乃死。檀弓亦止曰舜葬蒼梧之野。蓋二妃
T2115_.52.0732b17: 未之從也。他書或曰二妃葬於衡山。或曰洞
T2115_.52.0732b18: 庭山二女所居。自天帝之女也。非舜之妃也。
T2115_.52.0732b19: 韓子自負師經。爲聖人之徒。當此宜執經以
T2115_.52.0732b20: 正其世之疑訛可也。反從事而益爲其説。孔
T2115_.52.0732b21: 子曰。非其鬼而祭之者謟也。二妃其事未正。
T2115_.52.0732b22: 復非己祖禰。而韓子事之。韓子不信佛而方
T2115_.52.0732b23: 遭毀佛骨之譴。何苟欲鬼神之福也如此。而
T2115_.52.0732b24: 不畏夫孔子之言耶
T2115_.52.0732b25:   第十三
T2115_.52.0732b26: 韓子爲處州孔子廟碑。以孔子社稷句龍棄。
T2115_.52.0732b27: 比而校其祭禮之豐約。謂孔子以徳得盛禮
T2115_.52.0732b28: 之祀。勝於社稷與句龍棄。其詞曰。其位所不
T2115_.52.0732b29: 屋而壇。豈如孔子用王者事。巍然當座。以門
T2115_.52.0732c01: 人爲配。自天子而下。北面拜跪薦祭。進退誠
T2115_.52.0732c02: 敬禮如親弟子者云云。夫社稷者。用其達天
T2115_.52.0732c03: 地之氣正。以不屋而壇爲尊。唯喪國之社乃
T2115_.52.0732c04: 屋。示絶陽而通陰戒之也。故社稷屋之。乃其
T2115_.52.0732c05: 辱耳。韓子欲以社稷之無屋與孔子校其榮。
T2115_.52.0732c06: 何其不知經之如此耶。夫孔子者自以其教
T2115_.52.0732c07: 爲儒者之先聖。固當享其釋菜釋奠之禮。烏
T2115_.52.0732c08: 可以句龍棄等比功徳乎。是又韓子其評論
T2115_.52.0732c09: 之謬甚也
T2115_.52.0732c10: 鐔津文集卷第十五
T2115_.52.0732c11:
T2115_.52.0732c12:
T2115_.52.0732c13:
T2115_.52.0732c14: 鐔津文集卷第十六
T2115_.52.0732c15:   藤州鐔津東山沙門契嵩撰
T2115_.52.0732c16:   非韓下
T2115_.52.0732c17:   第十四
T2115_.52.0732c18: 韓子爲贈絳州刺史馬彙之行状曰。司徒公
T2115_.52.0732c19: 之薨也。刺臂血書佛經千餘言。期以報徳。又
T2115_.52.0732c20: 曰。其居喪有過人行。又曰。愈既世通家詳聞
T2115_.52.0732c21: 其世系事業。從少府請。掇其大者爲行状。託
T2115_.52.0732c22: 立言之君子而圖其不朽焉。馬彙者蓋北平
T2115_.52.0732c23: 郡王司徒馬遂之長子也。司徒公之薨者。乃
T2115_.52.0732c24: 其在父之喪也。刺臂出血書佛經者。在韓子
T2115_.52.0732c25: 當辯。乃從而稱之。韓子殆始識知乎佛經歟。
T2115_.52.0732c26: 夫父母之徳昊天罔極。而孰可報之。今曰期
T2115_.52.0732c27: 以報徳。韓子其乃知佛之法有所至乎。曰其
T2115_.52.0732c28: 居喪有過人行。是亦高其能行佛之事也。曰
T2115_.52.0732c29: 掇其大者以爲行状託立言之君子而圖其不
T2115_.52.0733a01: 朽焉者。韓子亦欲人皆勸而從事于佛乎。吾
T2115_.52.0733a02: 考韓子爲行状時。其年已三十四五。立朝近
T2115_.52.0733a03: 作博士御史矣。韓子自謂。素讀書著文。其楊
T2115_.52.0733a04: 墨釋老之學無所入其心。至此乃善彙爲佛
T2115_.52.0733a05: 氏之事。豈韓子既壯。精神明盛。始見道理。

T2115_.52.0733a06:

迺覺佛説之爲至耶。其後之雖稍辯佛

如辨佛
骨事也

T2115_.52.0733a07: 將外專儒以護其名。而内終默重其道妙乎。
T2115_.52.0733a08: 不然何徹至老以道理與大顛相善之殷勤而
T2115_.52.0733a09: 如彼也。夫佛乃人之至大者也。其可毀乎毀
T2115_.52.0733a10: 之適足以自損。於佛何所傷也。雖然原道先
T2115_.52.0733a11: 擯佛。何其太過。而行状推佛。何其專也歟。韓

T2115_.52.0733a12:

子固亦不恒其徳矣

注韓子爲進學解。謂其陽斥
佛老矣故其作原道最在前

T2115_.52.0733a13:   第十五
T2115_.52.0733a14: 余讀唐書見其爲韓子與李紳爭臺參移牒往
T2115_.52.0733a15: 來論臺府事體。而見愈之性愎訐言詞不遜
T2115_.52.0733a16: 大喧物論。及視韓子論京尹不臺參答友人
T2115_.52.0733a17: 書而其氣躁言厲爭之也。噫韓李皆唐之名
T2115_.52.0733a18: 臣。何其行事之際乃若此。唐之典故御史臺
T2115_.52.0733a19: 則掌持邦國刑憲典章。以肅正其朝廷也。京
T2115_.52.0733a20: 兆府雖所管神州畿縣。其實乃一大州牧之
T2115_.52.0733a21: 事體耳。以其臺府較則臺重於府矣。韓乃兼
T2115_.52.0733a22: 御史大夫。李正中丞。然大夫固高於中丞而
T2115_.52.0733a23: 韓李互有其輕重也。此所以發其諍端矣。韓
T2115_.52.0733a24: 子見幾初當避而讓之可也。不然姑從朝廷
T2115_.52.0733a25: 之舊儀。何乃使之輒爭。春秋時滕侯薛侯朝
T2115_.52.0733a26: 魯而爭長。孔子惡其無禮書之。遺左丘明而
T2115_.52.0733a27: 發其微旨。聖人豈不因前而戒後乎。紳愈縱
T2115_.52.0733a28: 不能見幾稍悟。豈不念春秋之法而懼之耶。
T2115_.52.0733a29: 然李氏吾不論也。韓子自謂專儒。毅然欲爲
T2115_.52.0733b01: 聖人之徒。是亦知儒有爵位相先者。久相待
T2115_.52.0733b02: 遠相致者。在醜夷不爭者。又曰。君子矜而不
T2115_.52.0733b03: 爭者。韓子與公垂平生相善。始公垂擧進士
T2115_.52.0733b04: 時。韓子乃以書稱其才而薦諸陸員外者。及
T2115_.52.0733b05: 此正可推讓以顧前好乃反爭之。喧譁于朝
T2115_.52.0733b06: 廷。而韓子儒之行何有。故舊之道安在。使
T2115_.52.0733b07: 後學當何以取法。假令朝廷優於韓子。詔獨
T2115_.52.0733b08: 免其臺參。韓子自當以不敢虧朝廷之令式。
T2115_.52.0733b09: 固宜讓第恭其禮貎日趨於臺參。彼李紳識
T2115_.52.0733b10: 者。豈不媿且伏也。彼欲嫁禍于二人者。豈不
T2115_.52.0733b11: 沮其姦計而自悔。豈不歸厚徳稱長者於韓
T2115_.52.0733b12: 子耶。是豈獨當時感媿乎逢吉而已矣。亦垂
T2115_.52.0733b13: 于後世士大夫之法也。惜乎不能行諸以成
T2115_.52.0733b14: 就其徳。豈韓子力不足而識不至耶。昔廉頗
T2115_.52.0733b15: 不伏其位。居藺相如之下。宣言欲辱之。而相
T2115_.52.0733b16: 如至毎朝時嘗稱疾。不欲與頗爭列。余嘗愛
T2115_.52.0733b17: 相如有器識臨事守大體。太史公謂退讓頗
T2115_.52.0733b18: 名重丘山。宜其有重名也。較此其賢於韓子
T2115_.52.0733b19: 遠矣。漢孝景之時。竇嬰與田蚡交毀而相爭
T2115_.52.0733b20: 朝。既出而武安侯怒御史大夫韓安國不專
T2115_.52.0733b21: 助己。安國因責蚡曰。夫魏其毀君。君當免冠
T2115_.52.0733b22: 解印綬而歸可。曰臣幸得待罪。固非其任。魏
T2115_.52.0733b23: 其言皆是也。如此則上必多君有讓徳。今人
T2115_.52.0733b24: 毀君。君亦毀之。譬如賈竪女子爭言。何其無
T2115_.52.0733b25: 大體也。韓子當時雖幸無御史之責。今其垂
T2115_.52.0733b26: 之史書而取笑萬世之識者。其又甚於安國
T2115_.52.0733b27: 之讓也。愼之哉。愼之哉
T2115_.52.0733b28:   第十六
T2115_.52.0733b29: 韓子爲鰐魚文與魚。而告之世。謂鰐魚因之
T2115_.52.0733c01: 而逝。吾以爲不然。鰐魚乃昆蟲無知之物者
T2115_.52.0733c02: 也。豈能辨韓子之文耶。然使韓子有誠必能
T2115_.52.0733c03: 感動於物以誠即已。何必文乎。文者聖人所
T2115_.52.0733c04: 以待人者也。遺蟲魚以文。不亦賤乎。人哉文
T2115_.52.0733c05: 之。其人猶有所不知況昆蟲歟。謂鰐魚去之。
T2115_.52.0733c06: 吾恐其未然。唐書雖稱之。亦史氏之不辨也
T2115_.52.0733c07:   第十七
T2115_.52.0733c08: 韓子與孟簡尚書書曰。來示云。有人傳愈近
T2115_.52.0733c09: 少奉釋氏者。傳者之妄也。潮州時有一老僧
T2115_.52.0733c10: 號大顛。頗聰明識道理實能外形骸以理自
T2115_.52.0733c11: 勝。不爲事物侵亂。要自以爲難得。因與往
T2115_.52.0733c12: 來。及祭神至海上。遂造其廬。及來袁州留衣
T2115_.52.0733c13: 與之別。乃人之情。非崇信其法求福田利益
T2115_.52.0733c14: 也。噫韓子雖強爲之言務欲自掩。豈覺其言
T2115_.52.0733c15: 愈多而其迹愈見。韓子謂大顛實能外形骸
T2115_.52.0733c16: 而以理自勝不爲事物侵亂也者。韓子雖謂
T2115_.52.0733c17: 人情且爾。亦何免己信其法也矣。夫佛教至
T2115_.52.0733c18: 論乎福田利益者。正以順理爲福。得性如法
T2115_.52.0733c19: 不爲外物所惑。爲最利益也。韓子與大顛游。
T2115_.52.0733c20: 其預談理論性。已厠其福田利益矣。韓子何
T2115_.52.0733c21: 不思以爲感。乃復云云。吾少時讀大顛禪師
T2115_.52.0733c22: 書見其謂。韓子嘗問大顛曰。云何爲道。大
T2115_.52.0733c23: 顛即默然良久。韓子未及諭旨。其弟子三平
T2115_.52.0733c24: 者遂撃其床大顛顧謂三平何爲。三平曰。先
T2115_.52.0733c25: 以定動後以智拔。韓子即曰。愈雖問道於師。
T2115_.52.0733c26: 乃在此上人處得入。遂拜之。以斯驗韓子所
T2115_.52.0733c27: 謂以理自勝者是也。韓子雖巧説多端欲護
T2115_.52.0733c28: 其儒名。亦何以逃識者之所見笑耶。大凡事
T2115_.52.0733c29: 不知即已。不信即休。烏有知其道之如此。信
T2115_.52.0734a01: 其徒之如是。而反排其師忍毀其法。君子處
T2115_.52.0734a02: 心豈當然乎。大顛者佛之弟子也。佛者大顛
T2115_.52.0734a03: 之師也。夫弟子之道。固從其師之所得也。
T2115_.52.0734a04: 韓子善其弟子之道。而必斥其師。猶重人子
T2115_.52.0734a05: 孫之義方而輕其祖禰。孰謂韓子知禮乎。又
T2115_.52.0734a06: 曰。積善積惡殃慶各自以其類至。何有去聖
T2115_.52.0734a07: 人之道。捨先王之法。而從夷狄之教以求福
T2115_.52.0734a08: 利也。此韓子未之思也。夫聖人之道善而已
T2115_.52.0734a09: 矣。先王之法治而已矣。佛以五戒勸世。豈欲
T2115_.52.0734a10: 其亂耶。佛以十善導人。豈欲其惡乎。書曰。爲
T2115_.52.0734a11: 善不同。同歸于治。是豈不然哉。若其教人
T2115_.52.0734a12: 解情妄捐身世。修潔乎神明。此乃吾佛大聖
T2115_.52.0734a13: 人之大觀。治其大患以神道設教者也。其爲
T2115_.52.0734a14: 善抑又至矣深矣。廣大悉備矣。不可以世道
T2115_.52.0734a15: 輒較也。孔子曰。君子之於天下也。無適也無
T2115_.52.0734a16: 莫也。義之與比。義也者理也。謂君子理當
T2115_.52.0734a17: 即與不專此不蔑彼。韓子徒見佛教之迹。不
T2115_.52.0734a18: 覩乎佛教聖人之所以爲教之理。宜其苟排
T2115_.52.0734a19: 佛老也。文中子曰。觀極讜議知佛教可以一
T2115_.52.0734a20: 矣。此固韓子之不知也。又曰。且彼佛者果
T2115_.52.0734a21: 何人哉。其行事類君子耶小人耶。若君子也。
T2115_.52.0734a22: 必不妄加禍於守道之人。如小人也。其身已
T2115_.52.0734a23: 死其鬼不靈云云。此乃韓子疑之之甚也。既
T2115_.52.0734a24: 未決其類君子小人。烏可輒便毀佛耶。其閭
T2115_.52.0734a25: 巷凡庸之人最爲無識。欲相詬辱也。猶知先
T2115_.52.0734a26: 探彼所短果可罵者。乃始罵而揚之。今韓子
T2115_.52.0734a27: 疑佛。未辨其類。君子之長小人之短。便酷詆
T2115_.52.0734a28: 之。不亦暴而妄乎哉。幾不若彼閭巷之人
T2115_.52.0734a29: 爲意之審也。謂佛爲大聖人。猶不足以盡佛。
T2115_.52.0734b01: 況君子小人耶。雖古今愚鄙之人。皆知佛非
T2115_.52.0734b02: 可類夫君子小人。而韓子獨以君子小人類
T2115_.52.0734b03: 佛。又況疑之而自不決乎。誠可笑也。又曰。
T2115_.52.0734b04: 天地神祇昭布森列。非可誣也。又肯令其鬼
T2115_.52.0734b05: 行胸臆作威福於其間哉。夫天地神祇誠不
T2115_.52.0734b06: 可誣。固如韓子之言。但其欲頼天地神祇不
T2115_.52.0734b07: 令鬼作威福。此又韓子識理不至也。苟自知
T2115_.52.0734b08: 其所知詣理。理當斥斥之。理不當斥則不斥。
T2115_.52.0734b09: 知明則不待外助。理當則天地自順。吾輩於
T2115_.52.0734b10: 事是非抑揚。特資此矣。不類韓子外引神祇
T2115_.52.0734b11: 以爲咒矢而頼之也。易曰。先天而天弗違。後
T2115_.52.0734b12: 天而奉天時。天且弗違。況於人乎。況於鬼神
T2115_.52.0734b13: 乎。韓子之徒。何嘗彷佛見乎聖人之心耶。劉
T2115_.52.0734b14: 昀唐書謂。韓輩抵排佛老於道未弘誠不私
T2115_.52.0734b15: 也。史臣之是非不謬也矣
T2115_.52.0734b16:   第十八
T2115_.52.0734b17: 昔陽城以處士被詔遷諫議大夫。久之其諫
T2115_.52.0734b18: 爭未見。衆皆以虚名譏城。謂其忝也。而韓
T2115_.52.0734b19: 子遂作諫臣論非之。其意亦以城既處諫官。
T2115_.52.0734b20: 而使天下不聞其諫爭之言。豈有道之士所
T2115_.52.0734b21: 爲乎。逮城出守道州。以善政聞。而韓子爲序
T2115_.52.0734b22: 送太學生何堅還城之州。又特賢城所治爲
T2115_.52.0734b23: 有道之國。特比漢之黄覇爲頴川時。感鳳鳥
T2115_.52.0734b24: 集鳴之賀。余小時視此二説。怪韓子議論不
T2115_.52.0734b25: 定。而是非相反。夫是必是之。非必非之。何其
T2115_.52.0734b26: 前後混惑如此。古今所論。謂聖賢正以其能
T2115_.52.0734b27: 知人於未名之間。見事於未然之時也。昔王
T2115_.52.0734b28: &MT04537;

&MT04537;

有大志。其未効之時。人皆笑之。唯羊叔
T2115_.52.0734b29: 子謂其必堪大事。而善待之。而 &MT04537;

&MT04537;

果立功於
T2115_.52.0734c01: 晋。唐征淮西之時。李光顏初碌碌於行伍。人
T2115_.52.0734c02: 未之識。獨裴中立稱其才於憲宗。不數日奏
T2115_.52.0734c03: 光顏能大破賊兵。晋時戴睎少有才惠。人皆
T2115_.52.0734c04: 許以有遠政。唯嵇侍中謂其必不成器。其後
T2115_.52.0734c05: 睎果以無行被斥。故唐晋書稱其知人。而稽
T2115_.52.0734c06: 羊裴晋公三君子之美。灼灼然照萬世矣。韓
T2115_.52.0734c07: 子賢者。其識鑒人物固宜如此也。使賢城果
T2115_.52.0734c08: 賢。方其諫爭未有所聞之時。韓子當推之以
T2115_.52.0734c09: 質衆人之相譏。豈前既不賢。其後因時之所
T2115_.52.0734c10: 美。而隨又賢之。若是則韓子稱其有道無道。
T2115_.52.0734c11: 是皆因人乃爾。豈韓子能自知之耶。余視唐
T2115_.52.0734c12: 書。見陽子素君子人也。非其賢爲太守而不
T2115_.52.0734c13: 賢於諫官。乃韓子自不知陽耳。韓子謂。亢宗
T2115_.52.0734c14: 居諫官之職。而欲守處士之志。乃引易蠱之
T2115_.52.0734c15: 上九與蹇之六二交辭。以折其行事。此陽氏
T2115_.52.0734c16: 居官。自有王臣謇謇之意。而韓子不見。按唐

T2115_.52.0734c17:

避後
諱

元之初。諫官紛紛競言。事細碎者

T2115_.52.0734c18: 無不聞達。天子益厭苦之。然當此亢宗自山
T2115_.52.0734c19: 林以有道詔爲諫列。固宜相時而發。烏可如
T2115_.52.0734c20: 他諫臣齗齗遽騁口舌以重人主厭惡。詳亢
T2115_.52.0734c21: 宗在官而人不見其諫爭者。非不言也。蓋用
T2115_.52.0734c22: 禮五諫之義。而其所發微直自有次序。不可
T2115_.52.0734c23: 得而輒見。其五諫也者。曰諷。曰順。曰闚。曰
T2115_.52.0734c24: 指。曰陷也。諷諫者。謂知禍患之萌而諷告之
T2115_.52.0734c25: 也。順諫者。謂出詞遜順不逆君心。闚諫者。謂
T2115_.52.0734c26: 視君顏色而諫。指諫者。謂質指其事而諫。陷
T2115_.52.0734c27: 諫者。謂言國之害而忘生爲君也。然其事未
T2115_.52.0734c28: 至亡國大害於政。則未可以指陷也。指陷謂
T2115_.52.0734c29: 言直而氣厲。激怒於人主。失身多而濟事少
T2115_.52.0735a01: 也。魏文正曰。臣願陛下使臣爲良臣。勿使臣
T2115_.52.0735a02: 爲忠臣。忠臣縱殺身有直諫之名。而不益其
T2115_.52.0735a03: 事。更彰君之惡。若是則諷諫果優隱於直諫。
T2115_.52.0735a04: 直諫豈不爲不得已而用之耶。故古之聖賢
T2115_.52.0735a05: 多尚諷諫。孔子曰。吾從其諷諫乎。禮曰。爲人
T2115_.52.0735a06: 臣之禮不顯諫。又曰。事君欲諫而不欲陳。此
T2115_.52.0735a07: 豈不然乎。陽子蓋如此之謂也。及裴延齡輩
T2115_.52.0735a08: 用事。邪人爲黨。傾覆宰相。大害國政。亢宗不
T2115_.52.0735a09: 得已。遂與王仲舒伏閣下。一疏論其姦邪。天
T2115_.52.0735a10: 子果怒欲加罪誅城。會順宗適在東宮。解救
T2115_.52.0735a11: 僅免。然城諫爭法。經緊緩乃隨其事宜。始城
T2115_.52.0735a12: 與其二弟日夕痛飮。客苟有造城欲問其所
T2115_.52.0735a13: 以。城知其意即坐客強之以酒醉客。欲其不
T2115_.52.0735a14: 暇發語。此足見陽子居官其意有在。雖尋常
T2115_.52.0735a15: 之士。亦可以揣知陽子之意。韓子何其特昧
T2115_.52.0735a16: 而遽作論譊譊。輒引尚書君陳之詞而曰。若
T2115_.52.0735a17: 書所謂則大臣宰相之事。非陽子之所宜行
T2115_.52.0735a18: 也。是又韓子不知經也。若君陳曰。爾有嘉謨
T2115_.52.0735a19: 嘉猷則入告爾后于内。爾乃順之于外。曰斯
T2115_.52.0735a20: 謨斯猷維我后之徳也。嗚呼臣人咸若時惟
T2115_.52.0735a21: 良顯哉。其所以嗚呼也者。蓋慨嘆凡臣於人
T2115_.52.0735a22: 者咸皆順行此入告順外之道。豈不爲良臣
T2115_.52.0735a23: 大能昭顯其君之徳也。孔安國傳之亦然也。
T2115_.52.0735a24: 如此則入則諫其君。出不使外人知者。何獨
T2115_.52.0735a25: 在大臣宰相者乃得行之耶。陽子立朝爲諫
T2115_.52.0735a26: 議大夫。其位豈甚下。其官豈甚小。入則諫出
T2115_.52.0735a27: 則不使人知。豈不宜其所行。孰謂不可耶。夫
T2115_.52.0735a28: 諫爭自古罕有得其所者。漢之善諫者袁盎
T2115_.52.0735a29: 汲黯。而言事尚忤觸人主所不陷其身者。頼
T2115_.52.0735b01: 文武賢主而納諫。其後薛廣徳朱雲劉輔輩。
T2115_.52.0735b02: 激怒天子又其甚矣。方陽氏之諫爭。師經有
T2115_.52.0735b03: 法。在韓子固當推之以教後世可也。更沮之。
T2115_.52.0735b04: 謬論如此。不亦易乎
T2115_.52.0735b05:   第十九
T2115_.52.0735b06: 韓子讀墨謂。孔子必用墨子。墨子必用孔子。
T2115_.52.0735b07: 不相用不足爲孔墨。及與孟簡書。乃曰。二帝
T2115_.52.0735b08: 三王群聖之道大壞。後之學者無所尋逐。以
T2115_.52.0735b09: 至於今泯泯也。其禍出於楊墨肆行而莫之
T2115_.52.0735b10: 禁故也。韓子何其言之反覆如此。惑人而無
T2115_.52.0735b11: 準也
T2115_.52.0735b12:   第二十
T2115_.52.0735b13: 韓子序送高閒曰。今閒師浮屠氏。一死生解
T2115_.52.0735b14: 外繆。是其爲心。必泊然無所起。其於世必淡
T2115_.52.0735b15: 然無所嗜。韓子爲此説。似知佛之法眞奧有
T2115_.52.0735b16: 益人之性命焉。夫一死生者。謂死猶生也。生
T2115_.52.0735b17: 猶死也。在理若無其生死者也。既見其理不
T2115_.52.0735b18: 死不生。則其人不貪生不惡死也。夫解外謬
T2115_.52.0735b19: 者。自其性理之外男女情汚嗜欲淫惑百端。
T2115_.52.0735b20: 皆其謬妄也。繆妄已釋。死生既齊。故其人之
T2115_.52.0735b21: 性命。乃潔靜而得其至正者也。老子曰。清
T2115_.52.0735b22: 靜爲天下正。斯言似之。夫性命既正。豈必在
T2115_.52.0735b23: 閑輩待其死而更生爲聖神爲大至人耶。即
T2115_.52.0735b24: 當世自眞可爲正人爲至行既賢益賢不善必
T2115_.52.0735b25: 善。而韓子不須與閑之言。其原道乃曰。絶爾
T2115_.52.0735b26: 相生養之道。以求其所謂清靜寂滅也。夫清
T2115_.52.0735b27: 靜寂滅者。正謂導人齊死生解外繆妄情著
T2115_.52.0735b28: 之累耳。以全夫性命之正者也。韓子爲書。不
T2115_.52.0735b29: 復顧前後。乃遽作原道。而後生末學心不通
T2115_.52.0735c01: 理。視之以謂韓子之意止乎是也。遂循手迹
T2115_.52.0735c02: 以至終身。昧其性命而斐然傲佛。不識韓子
T2115_.52.0735c03: 爲言之不思也。就使從閑而言自閑釋氏之
T2115_.52.0735c04: 所由。非欲推其道爲益於世。意苟有益於世
T2115_.52.0735c05: 而君子何不稱之。孔子曰。大人不倡游言。蓋
T2115_.52.0735c06: 言無益於用而不言也。謂韓子聖賢之徒。安
T2115_.52.0735c07: 得爲無益之言耶。將韓子雖謂文人於道尚
T2115_.52.0735c08: 果有所未至乎。吾不知也
T2115_.52.0735c09:   第二十一
T2115_.52.0735c10: 唐人余知古與歐陽生論文書。謂近世韓子
T2115_.52.0735c11: 作原道。則崔豹答牛享書。作諱辯則張昭論
T2115_.52.0735c12: 舊名。作毛頴傳。則袁淑大蘭王九錫。作送
T2115_.52.0735c13: 窮文。則楊雄逐貧賦。作論佛骨表則劉晝諍
T2115_.52.0735c14: 齊王疏。雖依倚若此愚未功過。然余生論不
T2115_.52.0735c15: 足校其是否。其送窮文謂窮有鬼。窮鬼蓋委
T2115_.52.0735c16: 巷無稽自諛。韓子爲文。此縱然如其鬼相覩
T2115_.52.0735c17: 何其怪乎。韓遂託斯以自諭。何取諭之不祥

T2115_.52.0735c18:

也。若韓子之智知學文

知或
之字

與其文乃資鬼而

T2115_.52.0735c19: 爲之。韓子豈自謂誠明人乎。君子之言法言
T2115_.52.0735c20: 也。謂可以教人而君子乃言也。不可以教人
T2115_.52.0735c21: 君子不言也。故孔子曰。大人不倡游言。韓子
T2115_.52.0735c22: 如此何以教人耶。語曰。君子固窮。小人窮斯
T2115_.52.0735c23: 濫矣。韓子果窮尤宜以君子固守。烏可輒取
T2115_.52.0735c24: 陋巷鄙語文以爲戲耳
T2115_.52.0735c25: 第二十二
T2115_.52.0735c26: 韓子爲歐陽詹哀辭。謂詹事父母盡孝道。仁
T2115_.52.0735c27: 於妻子。又曰。其於慈孝最隆也。而唐人黄璞

T2115_.52.0735c28:

傳詹。謂其以倡婦一動

一作
慟字

而死。而譏詹不

T2115_.52.0735c29: 孝。乃引孟簡哭詹詩曰。後生莫沈迷。沈迷喪
T2115_.52.0736a01: 其眞。璞詹之郷人也。評詹固宜詳矣。檀弓
T2115_.52.0736a02: 曰。文伯之喪。敬姜據床而不哭。以文伯多得
T2115_.52.0736a03: 内人之情。而嫌其曠禮也。況以婦人之死而
T2115_.52.0736a04: 遺其親之恨者也。韓子稱詹之孝隆。不亦以
T2115_.52.0736a05: 私其黨而自欺乎。不亦不及敬姜之知禮乎

T2115_.52.0736a06:

注詹之所以死者
亦見於太平廣記

T2115_.52.0736a07:   第二十三
T2115_.52.0736a08: 韓子爲羅池廟碑。而唐史非之。宜非也。其事
T2115_.52.0736a09: 神在韓子當辯。乃從神之而張其説。何其好
T2115_.52.0736a10: 怪也。語曰。子不語怪力亂神。而韓子乃爾。豈
T2115_.52.0736a11: 不與孔子相悖耶
T2115_.52.0736a12:   第二十四
T2115_.52.0736a13: 韓子爲毛頴傳。而史非之。書曰。徳盛不狎侮。
T2115_.52.0736a14: 又曰。玩人喪徳。玩物喪志。韓子非侮乎玩耶。
T2115_.52.0736a15: 謂其徳乎哉
T2115_.52.0736a16:   第二十五
T2115_.52.0736a17: 韓子論佛骨表。以古之帝王運祚興亡其年
T2115_.52.0736a18: 壽長短校之。謂無佛時其壽祚自長。事佛則
T2115_.52.0736a19: 乃短。指梁武侯景之事。謂其事佛求福。迺
T2115_.52.0736a20: 更得禍。以激動其君也。當南北朝時。獨梁居
T2115_.52.0736a21: 江表垂五十年時稍小康。天子壽八十六歳。
T2115_.52.0736a22: 其爲福亦至矣。春秋時。殺其君者謂有三十
T2115_.52.0736a23: 六。彼君豈皆禍生於事佛乎。韓子不顧其福
T2115_.52.0736a24: 而專以禍而誣佛。何其言之不公也。自古亂
T2115_.52.0736a25: 臣竊發。雖天地神祇而無如之何。豈梁必免
T2115_.52.0736a26: 耶。此韓子未識乎福之所以然也。夫禍福報
T2115_.52.0736a27: 應者。善惡爲之根本也。佛之所以教人修福
T2115_.52.0736a28: 其正欲天下以心爲善。而不欲其爲惡也。猶
T2115_.52.0736a29: 曾子曰人之好善福雖未至去禍遠矣。人之
T2115_.52.0736b01: 爲惡。凶雖未至去禍近矣。佛之意正爾。但以
T2115_.52.0736b02: 三世而校其報施者。曾氏差不及佛言之遠
T2115_.52.0736b03: 也。故其禍福之來。自有前有後。未可以一
T2115_.52.0736b04: 世求。苟以其壽祚之短謂事佛無効。欲人不
T2115_.52.0736b05: 必以佛法爲則。洪範以五福皇極教人。合極
T2115_.52.0736b06: 則福而壽。反極則禍而凶短折。如漢之文景
T2115_.52.0736b07: 最爲有王之道。何則孝文爲天子纔二十三
T2115_.52.0736b08: 載。年四十七而死。孝景即位方十六載。年四
T2115_.52.0736b09: 十八而死。其暦數也。皆未及一世。其壽考也。
T2115_.52.0736b10: 皆未及下壽。豈謂孔子所説無驗而即不從
T2115_.52.0736b11: 其教耶。嗚呼聖人爲教設法。皆欲世之爲善
T2115_.52.0736b12: 而不爲亂。未必在其壽祚之短長也。韓子謂。
T2115_.52.0736b13: 假如其身至今尚在。奉國命來朝。陛下接之
T2115_.52.0736b14: 不過宣政一見禮賓一設賜衣一襲。衞而出
T2115_.52.0736b15: 境不令惑衆也。況其身死已久。枯朽之骨凶
T2115_.52.0736b16: 穢之餘。豈可直入宮禁云云。此韓子蔑佛之
T2115_.52.0736b17: 太過也。佛雖非出於諸夏。然其神靈叡智。亦
T2115_.52.0736b18: 眞古之聖人也。又安可概論其舍利與凡穢
T2115_.52.0736b19: 之骨同校也。雖中國之聖人如五帝三皇者。
T2115_.52.0736b20: 孰有更千歳而其骨不朽。況復其神奇殊異。
T2115_.52.0736b21: 有以與世爲祥爲福耶。此韓子亦宜稍思而
T2115_.52.0736b22: 公論也。昔有函孔子之履與王莽之首骨者。
T2115_.52.0736b23: 累世傳之。至晋泰熙之五載。因武庫火遂燔
T2115_.52.0736b24: 之。夫大善者莫若乎孔子之聖人也。大惡者
T2115_.52.0736b25: 莫若乎王莽之不肖也。前世存其迹而傳之。
T2115_.52.0736b26: 蓋示不忘其大善也。留誡其大惡也。古今崇
T2115_.52.0736b27: 佛靈骨者。其意蓋亦慕乎大善也。若前所謂
T2115_.52.0736b28: 不過禮賓一設者。是乃示其不知禮而待人
T2115_.52.0736b29: 無品也。借令佛非聖人。固亦異乎異域之衆
T2115_.52.0736c01: 人者。安可止以一衣一食而禮之也。昔季札
T2115_.52.0736c02: 由余入中國。而中國者以賢人之禮禮之。彼
T2115_.52.0736c03: 季札由余第世之人耳。未必如佛神靈而不
T2115_.52.0736c04: 測者也。至使其君待佛。而不若乎季札由余
T2115_.52.0736c05: 者也。孔子曰。事君欲諫不欲陳。謂不可揚君
T2115_.52.0736c06: 之過于外也。假或唐之天子以佛而爲惡也。
T2115_.52.0736c07: 韓子乃當婉辭而密諫。況其君未果爲惡。烏
T2115_.52.0736c08: 得訐激而暴揚其事乎。昔魏徴能諫。不能忘
T2115_.52.0736c09: 其言。書之以示史官。而識者少之。馬周垂死
T2115_.52.0736c10: 命焚其表草。曰管晏彰君之過。以求身後之
T2115_.52.0736c11: 名。吾弗爲也。而君子賢之。若韓子之諫比魏
T2115_.52.0736c12: 徴。則未必爲當留其表。使世得以傳其爲謬。
T2115_.52.0736c13: 固又過於徴也。而全君之美。不及馬周之賢
T2115_.52.0736c14: 遠矣。又況君之所爲未至爲惡。而暴表論之。
T2115_.52.0736c15: 乃見斥流放抑留其説以自影其識智膚淺。
T2115_.52.0736c16: 播極醜于後世也。嗚呼
T2115_.52.0736c17:   第二十六
T2115_.52.0736c18: 韓子上于頔書。稱頔若有聖賢之言行。乃曰。
T2115_.52.0736c19: 信乎其有徳且有言也。乃引楊子雲言曰。商
T2115_.52.0736c20: 書灝灝爾。周書噩噩爾。信乎其能灝灝而且
T2115_.52.0736c21: 噩噩也。然與頔列傳相反。不亦諛乎
T2115_.52.0736c22:   第二十七
T2115_.52.0736c23: 韓子斥潮州。其女拏從之。商南層峯驛遂死。
T2115_.52.0736c24: 其後移葬。韓子銘其壙。恨其路死。遂至罵佛。
T2115_.52.0736c25: 因曰。愈之少爲秋官言。佛夷鬼其法亂治。梁
T2115_.52.0736c26: 武事之。卒有侯景之敗。可一掃刮絶去。不宜
T2115_.52.0736c27: 瀾漫。夫華夏有佛。古今賢愚雖匹夫匹婦莫
T2115_.52.0736c28: 不皆知佛非鬼。知其法不教人爲凶惡以亂
T2115_.52.0736c29: 政治。而韓子獨以爲鬼亂治。韓女自斃。何關
T2115_.52.0737a01: 乎佛。而韓子情泥私其女。至乃戻古今天下
T2115_.52.0737a02: 之人。褻酷乎不測之聖人。誣毀其法尤甚。列
T2115_.52.0737a03: 子謂。西方之人有聖者焉不治而不亂。不言
T2115_.52.0737a04: 而自信。不化而自行。蕩蕩乎民無能名焉。非
T2115_.52.0737a05: 此謂三王五帝三皇之言聖者也。宋文帝謂
T2115_.52.0737a06: 其群臣何尚之等曰。佛制五戒十善。若使天
T2115_.52.0737a07: 下皆遵此化。朕則垂致太平。韓子叢蔽而固
T2115_.52.0737a08: 不省此言也。又其作詩送澄觀而名之。詞意
T2115_.52.0737a09: 忽慢如規誨俗子小生。然澄觀者似是乎清
T2115_.52.0737a10: 涼國師。觀公謂詩詞有云。皆言澄觀雖僧徒。
T2115_.52.0737a11: 公才吏用當今無。又云。借問經營本何人。
T2115_.52.0737a12: 道人澄觀名籍籍。或云。別自一澄觀者。夫僧
T2115_.52.0737a13: 儒於其教名以道徳。道徳尊故有天子而不
T2115_.52.0737a14: 名高僧。唐之太宗以公稱玄奘是也。傳曰。盛
T2115_.52.0737a15: 徳之士不名。太宗豈用此法耶。然春秋書名。
T2115_.52.0737a16: 非善之之意也。既贈之詩。特名呼而規刺之。
T2115_.52.0737a17: 豈其宜乎。縱非清涼國師已不當然。果在觀
T2115_.52.0737a18: 公益不可也。若觀法師者。自唐之代宗延禮
T2115_.52.0737a19: 問道。至乎文宗乃爲其七朝帝者之師。其道
T2115_.52.0737a20: 徳尊妙學識該通内外。壽百有餘歳。當其盛
T2115_.52.0737a21: 化之時。料韓氏方後生小官。豈敢以此詩贈
T2115_.52.0737a22: 之。是必韓子以觀公道望尊大。當佛教之徒
T2115_.52.0737a23: 冠首假之爲詩示其輕慢。卑抑佛法之意氣。
T2115_.52.0737a24: 而惑學者趨尚之志耳。非眞贈觀者也。韓子
T2115_.52.0737a25: 雖漫然不顧道理可否横斥於佛。殊不知并
T2115_.52.0737a26: 其君與其本朝祖宗而辱之也。禮不敢齒君
T2115_.52.0737a27: 輅。馬蹴其芻有罰。見君之几杖則起。過君
T2115_.52.0737a28: 之車乘即下。尊敬其君故也。適韓子乃特慢
T2115_.52.0737a29: 忽其君之師。天子嘗所禮貎之者。其於禮義
T2115_.52.0737b01: 何若也。如徳宗皇帝誕聖節賜輩延之内殿
T2115_.52.0737b02: 談法廣敷新經。帝時默湛海印朗然大覺。誡
T2115_.52.0737b03: 於群臣曰。朕之師。言雅而簡。詞典而富。扇眞
T2115_.52.0737b04: 風於第一義天。能以聖法清涼朕心。仍以清
T2115_.52.0737b05: 涼賜爲國師之號。然法師道徳位貎若此尊
T2115_.52.0737b06: 嚴。可侮而失禮君師之徳義乎。不唯無禮其
T2115_.52.0737b07: 君師與朝廷。抑又發乎後生小子輕薄之心。
T2115_.52.0737b08: 吾知而今而後天下不遵禮義。忽慢道徳之
T2115_.52.0737b09: 士。其輕薄之風自韓子始也
T2115_.52.0737b10:   第二十八
T2115_.52.0737b11: 韓子答崔立之書曰。僕見險不能止。動不得
T2115_.52.0737b12: 時顛頓狼狽。失其所操持。困不知變。以辱
T2115_.52.0737b13: 於再三君子小人之所憫笑。以至云若都不
T2115_.52.0737b14: 可得。猶將耕於寛閑之野。釣於寂寞之濱。求
T2115_.52.0737b15: 國家之遺事。考賢人哲士之終始。作唐之一
T2115_.52.0737b16: 經。垂之於無窮。誅姦諛於既死。發潜徳之幽
T2115_.52.0737b17: 光。吁韓子所謂作唐之一經過也。古之立書
T2115_.52.0737b18: 立言者。雖一辭一句必始後世學者資以爲
T2115_.52.0737b19: 法。其言不中則誤其學者。周書。武成出於孔
T2115_.52.0737b20: 子之筆序而定之。其曰。血流漂杵。孟軻猶不
T2115_.52.0737b21: 取而非之。謂其不當言而言之過也。夫孔子
T2115_.52.0737b22: 作春秋六藝之文。尚不自謂爲之經。稱經特
T2115_.52.0737b23: 後儒尊先聖之所作云爾。昔楊雄作太玄經。
T2115_.52.0737b24: 以準易故也。而漢諸儒非之。比之呉楚僭號
T2115_.52.0737b25: 稱王者也。今韓子輒言作經。何其易也。使韓
T2115_.52.0737b26: 子徳如仲尼而果成其書。猶宜待他輩。或後
T2115_.52.0737b27: 世尊之爲經。安得預自稱之。雖其未成比之
T2115_.52.0737b28: 楊雄。亦以過僭矣。其曰誅姦諛於既死發潜
T2115_.52.0737b29: 徳之幽光者。此乃善善惡惡褒貶之意。蓋韓
T2115_.52.0737c01: 子鋭志欲爲之史耳。及視其外集答劉秀才
T2115_.52.0737c02: 論史書。乃反怯而不敢爲而曰。夫爲史者。不
T2115_.52.0737c03: 有人禍必有天刑。乃引孔子聖人作春秋辱
T2115_.52.0737c04: 於魯衞陳宋齊楚。卒不遇而死。齊太史兄弟
T2115_.52.0737c05: 幾盡。左丘明紀春秋時事以失明。司馬遷作
T2115_.52.0737c06: 史刑誅。班固痩死。陳壽起又廢卒亦無所至。
T2115_.52.0737c07: 王隱謗退死於家。習鑿齒無一足。崔浩范曄
T2115_.52.0737c08: 亦族誅。魏收天絶。宋孝王誅死。足下所稱呉

T2115_.52.0737c09:

競亦不聞身貴而後有聞也

一本止略引司馬遷
范曄左丘明等三人

然

T2115_.52.0737c10: 以此爲尤。韓子何其勇於空言而怯於果作
T2115_.52.0737c11: 可笑也。誠前所謂顛頓狼狽失其所操持。而
T2115_.52.0737c12: 發斯狂妄耶
T2115_.52.0737c13:   第二十九
T2115_.52.0737c14: 韓子謫潮陽。與方士毛于姫遇。遂作毛仙翁
T2115_.52.0737c15: 十八兄序謂。于姫者察乎言。不由乎孔聖道。
T2115_.52.0737c16: 不猶乎老莊教。而以惠性知人爵祿厚薄壽
T2115_.52.0737c17: 命長短。發言如駛駟。信乎異人也。然兄言
T2115_.52.0737c18: 果有徴以至云。即掃廳屋候兄一日歡笑。韓
T2115_.52.0737c19: 子乃信其説。謂果若如兄言。即掃廳屋候兄
T2115_.52.0737c20: 者。即以兄事之。自列於門人也。當此韓子何
T2115_.52.0737c21: 其不知命而易動如此也。縱于姫之言果驗
T2115_.52.0737c22: 如神。在衆人當聽而奇之。韓子自謂專儒頡
T2115_.52.0737c23: 頏爲聖賢之士。固宜守聖人之道也。語曰。智
T2115_.52.0737c24: 者不惑仁者不憂勇者不懼。此謂君子。明故
T2115_.52.0737c25: 不惑。知命故不憂。勇於義故不懼。子夏曰。死
T2115_.52.0737c26: 生有命富貴在天。孔子曰。不知命無以爲君
T2115_.52.0737c27: 子也。蓋亦皆推乎聖人性命之道。無俟於苟
T2115_.52.0737c28: 也。烏得不顧此而輒如衆人惑於毛生乎。韓
T2115_.52.0737c29: 子自顧爲學聖賢之儒如何耶。苟其道不至。
T2115_.52.0738a01: 安可以學聖賢自負乎。韓子前作謝自然詩
T2115_.52.0738a02: 而譏斥神仙異端者。語句尤厲。今方降爲郡
T2115_.52.0738a03: 乃自衰變動尤惑。兄事仙翁異人。帖帖然願
T2115_.52.0738a04: 欲伏爲其門人。掃洒廳宇以候之。憑其言而
T2115_.52.0738a05: 望脱去遷謫。以酬其待用之志也。中庸曰。素
T2115_.52.0738a06: 患難行乎患難。素夷狄行乎夷狄。韓子於聖
T2115_.52.0738a07: 人中庸。得無愧乎
T2115_.52.0738a08:   第三十
T2115_.52.0738a09: 余觀韓子之書。見其不至若前之評者多矣。
T2115_.52.0738a10: 始欲悉取而辯之。近聞蜀人有爲書而非韓
T2115_.52.0738a11: 子者。方傳諸京師。所非謂有百端。雖未覩乎
T2115_.52.0738a12: 蜀人之書。吾益言之。恐與其相重姑已。劉昀
T2115_.52.0738a13: 唐書謂。韓子其性。偏辟剛訐。又曰。於道不
T2115_.52.0738a14: 弘。吾考其書驗其所爲誠然耳。欲韓如古之
T2115_.52.0738a15: 聖賢從容中道。固其不逮也。宜乎識者謂韓
T2115_.52.0738a16: 子第文詞人耳。夫文者所以傳道也。道不至
T2115_.52.0738a17: 雖甚文奚用。若韓子議論如此。其道可謂至
T2115_.52.0738a18: 乎。而學者不復考之道理中否。乃斐然徒効
T2115_.52.0738a19: 其文而譏沮佛教聖人。大酷。吾嘗不平。比欲
T2115_.52.0738a20: 從聖賢之大公者。辯而裁之。以正夫天下之
T2115_.52.0738a21: 苟毀者。而志未果。然今吾年已五十者。且隣
T2115_.52.0738a22: 於死矣。是終不能爾也。吾之徒或萬一有賢
T2115_.52.0738a23: 者。當今天子明聖朝廷至公。異日必提吾書
T2115_.52.0738a24: 貢而辯之。其亦不忝爾從事於吾道也矣
T2115_.52.0738a25: 鐔津文集卷第十六
T2115_.52.0738a26:
T2115_.52.0738a27:
T2115_.52.0738a28:
T2115_.52.0738a29:
T2115_.52.0738b01:
T2115_.52.0738b02:
T2115_.52.0738b03: 鐔津文集卷第十七
T2115_.52.0738b04:   藤州鐔津東山沙門契嵩撰
T2115_.52.0738b05:   古律詩共六十首

T2115_.52.0738b06:

并
敍

T2115_.52.0738b07: 唐僧皎然靈徹道標。以道稱於呉越。故諺
T2115_.52.0738b08: 美之曰。霅之晝能清秀。越之澈如冰雪。杭
T2115_.52.0738b09: 之標摩雲霄。吾聞風而慕其人。因諺所謂。
T2115_.52.0738b10: 遂爲詩三章。以廣其意也
T2115_.52.0738b11: 霅之晝能清秀
T2115_.52.0738b12: 晝公文章清復秀。天與其能不可鬥。僧攻文
T2115_.52.0738b13: 什自古有。出拔須尊晝爲首。造化雖移神不
T2115_.52.0738b14: 遷。晝公作詩心亦然。上跨騷雅下沈宋。俊思

T2115_.52.0738b15:

縱横道自全。禪伯修文

修或
揮字

豈徒爾。誘引人

T2115_.52.0738b16: 心通佛理。縉紳先生魯公輩。早躡清游慕方
T2115_.52.0738b17: 外。斯人已歿斯言在。護法當應垂萬代
T2115_.52.0738b18:   越之澈如冰雪
T2115_.52.0738b19: 澈公之清若冰雪。高僧天資與人別。三十能
T2115_.52.0738b20: 詩名已出。名在詩流心在律。不殊惠遠殊惠
T2115_.52.0738b21: 休。皎然未合誰與儔。白雲蕭散何定止。忽入
T2115_.52.0738b22: 關中訪包李。孤清難立衆所沮。到底無辜中
T2115_.52.0738b23: 非語。木秀於林風必摧。澈公懷徳成禍胎。古
T2115_.52.0738b24: 人已往不復歎。爲爾爲詩遺後來
T2115_.52.0738b25:   杭之標摩雲霄
T2115_.52.0738b26: 標師之高摩雲霄。在徳豈在於沈寥。一庵嶺
T2115_.52.0738b27: 底寄幽獨。抗迹蕭然不入俗。有時虚陟層崖
T2115_.52.0738b28: 眺。不聞其語聞清嘯。當時陸羽事幽討。曾入
T2115_.52.0738b29: 青雲預聞道。取雨救旱驅神龍。此與人間事
T2115_.52.0738c01: 豈同。冥機感異心之苗。此公所以稱道標
T2115_.52.0738c02:   送章表民祕書
T2115_.52.0738c03: 一日夫子來山陲。來言去別將何之。清塵舊

T2115_.52.0738c04:

時周感
之同來

鮮車輕珮光陸離。入門顧我

T2115_.52.0738c05: 顏色好。林下把袂相追隨。笑傲恣肆意氣豪。
T2115_.52.0738c06: 擧首不覺白日欹。拂榻乃留嵒宇宿。紙衾蒲
T2115_.52.0738c07: 席誠可嗤。不計豐約但適美。唯唯無語相拒
T2115_.52.0738c08: 違。是時春和二月半。永夜耿耿輕寒微。高談
T2115_.52.0738c09: 交發雅興合。如瓶注泉爭淋漓。須臾促席命
T2115_.52.0738c10: 言志。直吐胸臆撝淳詞。人心不同有如面。平
T2115_.52.0738c11: 生各自有所爲。表民卒然趨席端。曰吾有志
T2115_.52.0738c12: 人不知。末俗淺近烏足語。含哺未吐長嗟咨。
T2115_.52.0738c13: 少從先生學經典。不探枝葉窮根基。帝王之
T2115_.52.0738c14: 道斷可識。殷盤周誥無復疑。古今事業貴適
T2115_.52.0738c15: 用。文意述作須有規。豈類童稚空琢刻。畫餅
T2115_.52.0738c16: 不能療朝飢。十五孜孜事文字。磨礱筆硯精
T2115_.52.0738c17: 神罷。長篇大軸浩無數。慷慨但欲扶政治。前
T2115_.52.0738c18: 年補吏來浙右。局務冗俗不可窺。傾懷欲効
T2115_.52.0738c19: 王覇略。騏驥捕鼠非宜宜。錢唐大府多達官。
T2115_.52.0738c20: 品秩相較我最卑。孟軻獨負浩然氣。誰能斂
T2115_.52.0738c21: 袂長低眉。丈夫所重以道進。青雲萬里須自
T2115_.52.0738c22: 馳。咄嗟顧我胡爲者。甘以門廕爲身資。遂爲
T2115_.52.0738c23: 謝病遠引去。遽與簪組相差池。膠西董生苟
T2115_.52.0738c24: 可慕。下帷克苦窮書詩。閒居落莫多感激。所
T2115_.52.0738c25: 感時政生瑕玼。賤臣抱節私自効。作書萬字
T2115_.52.0738c26: 投丹墀。天閽深岩在西北。引領一望雲𩅰𩅰。
T2115_.52.0738c27: 徳音畢竟不下報。漫陳肝膽空涕洟。嗟嗟吾
T2115_.52.0738c28: 生時命謬。不遇當時甘佚遺。龍蛇之蟄尺蠖
T2115_.52.0738c29: 屈。萬物不時須自怡。我家田園在南國。亦

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