INBUDS
鐔津文集 (No. 2115_ 契崇撰 ) in Vol. 52
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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_.52.0733a07: 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_.52.0733a13: 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:
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_.52.0734c18: 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_.52.0735c19: 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_.52.0735c29: 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_.52.0736a07: 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_.52.0737c10: 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_.52.0738b07: 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_.52.0738b16: 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_.52.0738c05: 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
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:
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_.52.0733a08: 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_.52.0733a14: 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:
T2115_.52.0734b29: 子謂其必堪大事。而善待之。而
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: | 書。正 | 避後 諱 | 元之初。諫官紛紛競言。事細碎者 |
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_.52.0735c20: 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_.52.0736a01: 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_.52.0736a08: 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_.52.0737c11: 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:
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: | 三高僧詩 | 并 敍 |
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_.52.0738b17: 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: | 尉亦皆至 | 時周感 之同來 | 鮮車輕珮光陸離。入門顧我 |
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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