The Project Gutenberg EBook of Chaoshi ruyan, by Shuo-chih Ch'ao This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Chaoshi ruyan Author: Shuo-chih Ch'ao Release Date: June 22, 2013 [EBook #43014] Language: Chinese Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK CHAOSHI RUYAN *** Produced by Yian Liao Title: 晁氏儒言 一卷 (Chaoshi Ruyan (Song)) Author: 晁說之 (Chao Yuezhi) 晁氏儒言 宋晁說之撰。說之字以道,钜野人。少慕司馬光之為人。光晚號迂叟,說之因自號曰景迂。元豐五年進士,蘇軾以著述科薦之。元符中以上書入邪等。靖康 初,召為著作郎試中書舍人,兼太子詹事。建炎初,擢徽猷閣待制。高宗惡其作書非孟子,勒令致仕。是書已編入《景迂生集》。然晁公武《讀書志》已別著錄,蓋 當時亦集外別行也。公武以是書為辨王安石學術,違僻而作。今觀所論,大抵《新經義》及《字說》居多,而托始於安石之廢春秋,公武所言良信。然序稱作於元黓 執徐,實徽宗政和二年壬辰,在崇甯二年安石配享孔子後。故其中孔、孟一條,名聖一條,祀聖一條,皆直斥其事。則實與紹述之徒辨,非但與安石辨也。又不奪一 條,心跡一條,及流品以下凡數條,並兼斥安石之居心行事,亦非但為學術辨也。當紹述之說盛行,而侃侃不撓,誠不愧儒者之言。至於因安石附會周禮而詆周禮, 因安石尊崇孟子而抑孟子,則有激之談,務與相反。惟以恩怨為是非,殊不足為訓。蓋元祐諸人,實有負氣求勝,攻訐太甚,以釀黨錮之禍者。賢智之過,亦不必曲 為諱也,取其大旨之正可矣。 宋晁說之撰。說之字以道,鉅野人。少慕司馬光之為人。光晚號迂叟,說之因自號日景迂。元豐五年進士,蘇軾以著述科薦之。元符中以上書入邪等。靖康 初,召為著作郎試中書舍人,兼太子詹事。建炎初,擢徽猷閣待制。高宗惡其作書非孟子,勒令致仕。是書已編入《景迂生集》。然晁公武《讀書誌》已別著錄,蓋 當時亦集外別行也。公武以是書為辨王安石學術,違僻而作。今觀所論,大抵《新經義》及《字說》居多,而託始於安石之廢春秋,公武所言良信。然序稱作於元黓 執徐,實徽宗政和二年壬辰,在崇寧二年安石配享孔子後。故其中孔、孟一條,名聖一條,祀聖一條,皆直斥其事。則實與紹述之徒辨,非但與安石辨也。又不奪一 條,心跡一條,及流品以下凡數條,並兼斥安石之居心行事,亦非但為學術辨也。當紹述之說盛行,而侃侃不撓,誠不愧儒者之言。至於因安石附會周禮而詆周禮, 因安石尊崇孟子而抑孟子,則有激之談,務與相反。惟以恩怨為是非,殊不足為訓。蓋元祐諸人,實有負氣求勝,攻訐太甚,以釀黨錮之禍者。賢智之過,亦不必曲 為諱也,取其大旨之正可矣。 間色亦麗乎目,君子必惡焉者。不欲病乎正而失所傳也,作儒言。元黓執徐仲秋己醜。 春秋 儒者必本諸六藝而六藝之誌在春秋。茍舍春秋以論六藝亦已末矣。紛然雜於釋老申韓而不知其弊者,實不學春秋之過也。 智仁理性 窮理乃能盡性至命,今學者未能窮理而必贅之,以仁智何邪。豈仁不能窮理而智扵盡性有不足邪。大凡析體而辨則失之鑿,習而為穿窬之小人;體而不析則不失,故常不害其為溫厚之君子。可不慎哉。 大神 易以大人聖人為一,位而不達;孟子荅問之言者,以大人未至於聖;書之聖神文武為一。已而為莊子荒唐之言所惑,則復自有神人。橫渠先生亦雲,聖人不可知,為神。莊生繆妄,又謂有神人焉。 皇道 皇道帝德,出於尚書。中候,緯書也,嘉祐學者未嘗道也。孔子定書,斷自二帝,尚復皇之貴哉。武陵先生曰六經無皇道。劉道原亦雲然。 勝物 克己之言嘗聞之矣,勝物之言昔未之聞也。茍誌以勝物,則枯木朽株皆吾之讐也,其為位之害則又大矣,君子懼焉。 忘 莊生,毀棄禮義,不知物我之所當然者,廼始語「忘」。儒者非所宜言也,禮安義適,賔主百拜,不知其勞,寧論忘不忘耶。 有無 橫渠先生曰,易不言有無;言有無,諸子之陋也。說者謂,以老氏有無論易者自王弼始。 詩 詩,不知禮義之所止,而區區稱法度之言,真失之愚也哉。言孰非法度,何獨在詩。 且 君子於患難猶不茍免,他復茍且雲乎哉。今喜以「且」為言是非,可否?不得所安,自墮於小人之偷,而愧夫君子之篤敬。 可 君子必可,所以修辭慎行,汲汲於敬也。小人僅可,而偷諛茍且無所不至焉。今學者說可,曰僅辭也。安知君子行止淹速,惟可之從耶。孔安國謂,子桑伯子能簡故可。 所 或曰有戶則斤之矣。是惡夫有所者,本諸莊老而雲爾也。吾儒者居其所而不遷,唯患無所,彼豈不戾哉。蓋放之四海而凖,孰非吾所尚,誰戕我也耶。彼以不善為善之類,皆學莊老之過雲。 言浮 儒者之言無難。易,斯可行也。著為事業,傳之後世,茍得吾言者,其行與吾均也。莊老之徒則不然,其言甚大而聽之溺人,而易恱如無為為之、不治治之之類若何而行也哉。君子慎諸。 天人言 天人之相與,莫如詩書。治亂興亡之際,若分其所立之道,則存乎易之隂陽仁義,而吉兇則一致也。或以某句為天道而人不預焉,復以某句為人道而不及乎天。天人始分矣。是出言雖可,若會之於心而自試焉,則誣矣哉。 高明中庸 吾儒之道所以異乎諸子者,為其極高明而道中庸為一物也。譬如日正中而萬物融和,未嘗槁物作沴也。或者既以一事極高明而又以一事道中庸,不亦戾乎。是剛柔緩急相濟之常理,何必是之雲哉。廣大精微之類亦然。 同風俗 一道德以同風俗,司徒之至教也。所謂一道德者,乃上之風而以之同下俗者也,如表影聲響之相從焉。或者既一道德矣,又思同風俗,將以刑戮勝姦而上勞下悴矣,弊將奈何。是齊八政以防滛者亦二術邪。 俗學 學者同尊孔氏,法詩書,躬仁義。不知俗學之目何自而得哉。建隆以來禮樂文明煥然大備,皆諸儒之力也,誰當其目也耶。如惡其衆而欲致獨,則比屋可封之,民為罪人歟。又或厭其乆而新之,則日月之出特乆矣。後漢治古學貴文章者以章句之徒為俗儒,則斥俗學者身自謂邪。 漢儒 典籍之存,詁訓之傳,皆漢儒於學者,何負而例貶之歟。後生殆不知漢儒姓名有書幾種,惡斥如讐,漢儒真不幸哉。昔人歎:廢興由於好惡,盛衰繫之辯訥。良有以也。 公議 凡變律亂常則不當乎人心,雖百人之譽不足以勝一人之毀也。蓋彼不待高識博達之士乃知其非,雖塗人故自有白黒矣。前譽之者一時之偽而此毀 之者實天下之公也。昔公孫祿斥王莽國師秀:顛倒五經、毀師法、令學士疑,宜誅以慰天下。侯景陳梁武帝十失,之一曰敷演六經,排擯前儒,王莽之法也。當彼時 猶有是言,則公議不可泯矣。彼乘勢怙力以肆說者果誰欺哉。 的 溫公曰經猶的也。一人射之不若衆人射之,其中者多也。嗚呼,此公天下之言待天下忠且敬也,顧肯伸己而屈人,必人之同己哉。彼排擯前儒,顛倒五經者,亦宜愧諸。 旨 公羊曰美惡不嫌同辭。董仲舒曰,辭不能及皆在於旨,非精心達思,其孰能知之。見旨者不任辭,不任辭然後適道矣。蓋古之學者見旨,今之學者任辭,君子小人之儒自是而分也。毛公桃夭傳曰家室猶室家也,任辭者笑之,其如見旨者何。 同異 董仲舒曰,詩無達詁,易無達言,春秋無達辭。範寗曰,經同而傳異者甚衆,此吾徒所以不及古人也。嗚呼古之人善學如此。今一字詁訓,嚴不可易;一說所及,詩書無辨,若五經同意,三代同時。何其固邪。 朱張 朱學士寀,為張安道陳《三傳》是非,甚辯。安道曰,彼自三家,何與君事。君子謂朱之力學不及樂全之達識,後生復有如樂全之才器者,顧肯疲於文字之細而憒眊以排擯前儒哉。 三弊 先儒謂,近代有芟角、反對、互從等翻競之說。馳騁煩言,以紊彜敘,譊譊成俗而不知變,此學者之弊也。蓋此三弊尤驗於今日。不顧其本而特 出一句,以濟私慾而困衆論者謂之芟角;以此所言責彼所不言,睹馬以童牛,想龍以足虵,謂之反對;駢贅四齣,自聲傳谷,因谷發響,從響求應,謂之互從。說平 頒其興積,不問欲否而槩與之,以尊其政事者,芟角也;以箕子之五事同堯之聰明文思。聰明文思乃復異乎。欽明文思,反對也。窮理盡性必待乎智仁,鳶飛魚躍有 假於風氣,互從也。彼方自謂繼聖絶俗之獨智作新一代,不知古人乆已斥其弊雲。 三諭 德義之士如聖人,其視章句之徒如僕役,自章句之徒而視文字之學則如乞丐,終日號哀岐路間,而腹不一飽,可悲也夫。 精思 董仲舒、揚子雲之材何如哉。其苦學精思之久,又復絶人逺甚,故能成人如此。今之士,才品復何如而學茍且多可愧矣。往往脫略不肯致思,徒敬所聞於勢位而誇有功於利祿,以聾瞽自置,勇於斥先儒而力毀古訓,亦可惜哉。 不奪 學者如守匹夫不可奪之誌而不以死易,學則日有功矣,於是乎白刃不足以為吾威,爵祿不足以為吾榮,而吾之所能者中庸也。不然滑稽骩骳亦何 所不可。祝欽明、郭山惲,當時號為大儒,乃一日迎韋後意,以助郊祀見上帝,援禮陳義甚悉;周宣帝立四後則有言曰,帝降二女,後德所以儷君;天列四星,妃象 於焉垂耀。又立五後則曰,坤儀比德,土數唯五。實太學博士何妥稱帝嚳四妃以發之也。王莽謂,地有動有震,震者有害,動者不害。春秋記地震,易繫坤動,動靜 闢翕,萬物生焉。嗟夫。至治之世,政令醇而民風質。寧覩是邪。 躬行 誦詩三百而不能事父事君,亦非興於詩也;知禮樂之節文而不知其意,知其服勞而不知敬於玉帛之表,和於金石之餘,則亦非成立也。彼雖盡善無疵,而興於文字之詩,立於祝史之禮,成於瞽瞍之樂,亦何足尚哉。 害教 害辭未至於害意,害意未至於害教,害教則三綱五常絶矣。謂天不足畏、或欲天之明,以出其君、兇德不足忌,百姓或可咈之類,其害教奈何。 巧慧 漢儒林趙賔始稱持論巧慧,蓋先儒詁訓而意有餘,闕疑而言,不鑿適中而無亢絶之弊,明辨而不以仁者之見斥智者之見,寧質而無嫌也。關關, 和聲也。或曰和而有通意。不知孰為和而不通者,如指關關為言則詎止於通也。雎鳩摯而有別,後妃之德盡矣。或又曰入水而善捕魚,是乃摯之一事。何足多哉,巧 慧之弊如此。 殽亂 古人謂,讀詩如未嘗有書,讀書如未嘗有易。蓋知六經之意廣大無不備而曲成無所待也。在昔漢時六經各有名家之博士並行而不相排斥,其得人為已多矣。今六經紛然為一說,曰是一道也。不知道則一而經已六矣。如何以一泯六哉。王莽講合六經之說,恐不足尚也。 滋蔓 桓譚謂,秦近君能說堯典,篇目兩字之說至千餘言,但說若稽古,三萬言。班固歎後世經傳既已垂離,博學者又不思多聞闕疑之義,而務碎義逃 難,便辭巧說,破壞形體,說五字之文至於二三萬言。是今日滋蔓傷本之弊,古人已深斥之矣。又隨而踵之喜循覆車之轍何邪。彼方自詫,曰前之文人才慳而不能宏 闡有愧,今日之富亦難與言矣。 碎義 同燕於一堂之上而賔主莫分吾無恨焉。兄弟築室而不相為隣則吾恨且慚矣。經本二意者紛紊紏射之說敢彼之責邪。其本一言,如和順道德,而謂「和道順德:挑達往來之貎」,猗儺柔順之辭,亦析而辨之,則破壞形體甚矣。 盜悖 孔子作春秋多微辭,於是乎起問數百,應問數千,未之厭也。至於詩書,本非一時一人之言,聖人取其可為後世訓者存之,初不以一字為美惡 也,故曰誌之所至,詩亦至焉;詩之所至,禮亦至焉。簡易較直如此,或取春秋之治,具以詰難為功何邪。昔之師儒未之有也,及於春秋則反無與焉。盜憎主人邪。 蓋非其有而取之,盜也。不敬其君而敬他人者悖德禮也。彼何為盜且悖邪。 鹿馬 因一鹿指以為一馬者一時跋扈之言也。如因先王之格言而顛倒破壞者以天下為鹿而縱指之也,不亦甚乎。九州之中各誌其行道。或以徐州之浮於淮泗,達於河,為揚州之首,盡變亂九州之疆裏,他尚有不誣者邪。 遏舍 遏人之善而揚其惡,不仁也。舍此之善而取彼之不善,不智也。先儒於經寧無所失,或者詆毀不少,恕若其善則未之或稱也。毛公傳不聞亦式,不諫亦入,曰性與天合也。鄭君謂用不聞達者,而不諫爭者亦得入。或乃取鄭而舍毛何邪。 茍異 好茍異者必無忌憚而愎上侮下將流毒海內而不可禦矣。且夫天生有形之物尚敢變異,則至理隠微誰其正之。先儒說《淇澳》緑竹曰緑:王芻;竹:萹竹。今廼以為一物,不知緑竹青青何等語邪。先儒說《正月》虺蜴:蜴也、《巷伯》貝錦:貝也。今以為虺為蜴為貝為錦。 一經之士 五綵具而作繪,五蔵完而成人。學者於五經可舍一哉,何獨並用五材也邪。昔人斥談經者為鄙野之士,良以此歟。漢武帝命司馬相如等造為 詩賦,多爾雅之文,通一經之士不能獨知其辭,必會五經家,相與共講習讀之,乃能通其意。今日一經之士又如何哉。蓋為師者專一經以授弟子,為弟子者各學群經 於其師,古之道也,故曰古之學者耕且飬三年而通一藝,三十而五經立。 虐獨 虐煢獨者害皇極,其於經則喜通論而斥獨訓,亦未為得也。薄言觀者,先儒曰觀,多也。玄王桓撥,曰桓,大、撥,治也。今皆變異之矣。春秋有特書亦可例之邪。 驥駑 騏驥所以異乎駑駘者為其行千裏而有餘力也。如行百裏而與駑駘同敝則其異者雲何也。嫌疑不吾別,猶豫不吾明,則所謂智者亦愚也。 采蘋,或以為禮女之祭,或以為教成之祭。鳬鷖,或以為祭,或以為繹。今之師儒忽焉,未嘗辨也。賔之初筵,或以為燕射,或以為大射,今之首章為大射,二章為燕射,學者何頼焉。(案此條原本標題脫落) 大言 袁紹與曹操論天下形勢。操知袁氏世有河北,未易可圗,欲舍而佗之,則徒示弱,乃出大言曰,任天下之智力以道禦之,無所不可。是豈操之誠心哉。今談經者不覈其實,喜為高論,大言一切取勝,皆曹公之下塵歟。 知本 言書者不取正於古文,言詩者既恥言毛氏而又不知齊魯韓氏之辨,果以詩為何詩邪。言周禮者真以為周公太平之書而不知有六國之隂謀。地不足 於封,民不足於役,農不足於賦,有司不足於祭,將誰欺邪。言易者不知王弼之前師儒尚衆,而古法之變自弼始,雖以短弼,實不能出其藩籬,何以語古邪。春秋孝 經則絶而不言,未為知本者。 慕古 善哉鄭康成之言,曰既知今亦當知古。蓋古今交相為質則取道不逺,或為髙絶不可跂及之論。曰在古當然不知古之道亦何利於今,而必尚之邪。王莽好空言慕古法今,猶有遺風邪。 學難 虞翻曰悲哉學之難也。蓋欲人用心切而言之,所感者深也。古之人亦莫不然,皆篤誌竭力而求之難,又講習疏數朋友之難,又服勞就正以師氏攻其難之難。今或適市,售一帙書而取名利,如拾芥夫何難之有。 南北之學 南方之學異乎北方之學,古人辨之屢矣,大抵出於晉魏分據之後。其在隋唐間猶雲爾者,不惟其地而惟其人也。蓋南方北方之強與夫商人齊人之音其來逺矣。今亦不可誣也。師先儒者北方之學也。主新說者南方之學也。 燕書 郢人有遺燕相書者,夜書火不明,因謂持燭者曰舉燭而過書舉燭。舉燭非書意也。燕相受書而說之曰舉燭者尚明也,尚明者舉賢而任之。燕相白王。大悅,國以治。治則治矣,非書意也。古文尚書,泰誓作大,開元間學士衞苞受詔成今文尚書,乃始作泰。或以交泰為說,真燕書哉。 躐等 學不躐等也尚矣。自一年至七年皆有所視。九年乃大成。今童子嬉戲未除而為易,髙談天人之際,至老不知周世宗之功,王樸之謀,乃謂三代可立致而平視堯舜,其躐等多矣,以故民風日澆而盜賊興,未易圖其救之之術也 體用 經,言體而不及用,其言用而不及乎體。是今人之所急者古人之所緩也。究其所自,乃本乎釋氏體用事理之學。今儒者迷於釋氏而不自知者,豈一端哉。 殘經 墜簡殘經衆矣,可勝數哉。唯是劉原甫、王深甫每以為恨。近世師儒以謂,昔之言無不善,今日之説無不可通,不復聞有闕疑者,非所以尊經而慎思也。其勉之哉。 闕疑 杜征南有言曰,古人戒以闕疑,茍不廣聞乃亦不知所疑也。是知闕疑非淺學之事。唯是博學老成者以是成其敬慎之德。如博學而不闕疑則誣先哲而疑後生,卒無所得,可不戒哉。 知弊 三代之政各有所弊,而其所謂弊者可指以言而救之之術,易為功也。齊魯之治亦各有弊而紛然多,故善其後者難也。先儒之學傳數百年之乆而其弊如何,今之師說十數年之間弊復如何,學者宜亦知所從矣。 知時 智之所難適者我所遭之時也。學之所難明者在昔數千年之異制異時也。三代之禮既不可同日而用,或以周禮之五玉為虞書之五玊,可不可邪? 君子 君子者成德之名也。德豈一端哉。或必以仁智為君子,是何量君子之固邪。 先王 姜至之先生謂,商周之所稱先王者近自其祖宗而逺及異代之君也。如舍祖宗而必在昔之法則亦悖矣。 周公 謂周公用天子之禮樂者誣也,不然春秋譏魯之郊禘何邪,且漢景帝賜江都王以天子之旌旗,君子貶之矣。或者既誣周公而又蔑乎禮樂,其與曹馬為媒乎。 孔子 或以潛龍勿用為孔子,是不知乾之為君而初九之潛者不復可飛也。或因孟子所謂孔子不有天下之說而不思之歟,豈孔子之志哉,不可以為後世訓也。 孔孟 孔孟之稱誰倡之者,漢儒猶未之有也。既不知尊孔子,是亦豈孟子之志歟。其學卒雜於異端而以為孔子之儷者,亦不一人也,豈特孟子不可哉。如知春秋一王之制者亦必不使其教有二上也。世有荀孟之稱。荀卿詆孟子僻違而無類,幽隠而無説,閉約而無解。未免為諸子之徒,尚何配聖哉。 澄定 唐李石謂,人君學問不勞專意經義,然亦不可不讀,知其大意以澄定意氣。善乎其言也。所謂識其大者何以加此。蓋自天子至於庶人,孝既不同而學乃一等邪。不然高貴鄉公、節閔帝講辨扵朝夕亡滅之際,與博士爭一日之長,乃賢於文景歟。 傅勢 張禹專帝與太后之寵,所謂張侯論者廼盛於天下。崔浩威福振宇內,其五經之注,學者尚之,至於勒為石經。逮夫禹死浩誅之後,無一人稱道其說者,則前之所傳者非經也,勢也。 名聖 荀卿之弟子與叔孫通之弟子皆以其師為聖人,至於何曽之孫,又以其祖為聖人,聖人之名亦可私得歟。蓋卿之弟子學無所成,通之弟子因賜金之利,曽之孫歎世事之驗,於是乎雲爾,使其成學而不外慕,則俊造之名尚未易許人矣。 祀聖 尒朱榮,晉公護,無君大惡,既死,廟而祀之,以配聖人。范陽間祀安史為二聖。嗟夫人文悖而不已則鬼享僭而不法,可不戒哉。 [聖賢之言 聖賢之所以得名者成德之辨也,非謂其言有天地之殊絶也。蓋聖人之言不特無以異乎賢人,而其是是非非亦無以異乎衆人,不苟訾不苟毀,天下之達道也。果如賢人之言近如地,則衆人之言將在九泉之下乎;雖然聖賢之言無辨邪,曰均是言也。聖人之言為聖言,賢人之言為賢言。 賢 夫所謂賢者能為,理之所宜而非為人之所難也。如舍所宜而論所難,則君子愷悌不及小人之竒險矣。或難或易在彼而吾之誠心一也。豈以彼之難,奪吾簡易平康之操哉。揚子雲自以事莽為難而有是言乎。 心跡 脩辭立其誠,君子於是乎居業。辭與誠為一物也。聖人之情為難見矣。吾之所以能見者存乎其辭也。天地之情吾亦因其所感而得以見之矣。或者 因孟子以心卻之,無以辭卻之,判心跡為二端。是教天下之偽也。如曰好生者吾心也、殺人者吾跡也、利彼者吾言也、為吾之利者吾行也。人亦何以頼夫賢哲歟。 何王 何晏王弼,倡為虛談,范寗罪之甚於桀紂。弼以其言言易,猶近似矣。晏之談論語則又何邪。顔子屢空先儒,皆說空乏,晏始斥之,自為說曰虛心知道。不知言之愈逺而愈非顔子之事也。或以無相無空則又晏之罪人也。是言本出於釋學,而釋學譏其失已之傳。果誰之學邪。 新 聖人之意具載於經,而天地萬物之理管於是矣。後世復有聖人,尚不能加毫髪為輕重,況他人乎。譬如日月光明莫知其終始,寧辨其新故。彼一已 之所謂新者,廼六經之所故有也,尚何矜哉。是以昔之人遑遑然,惟恐其不得於故焉。卜子夏首作喪服傳。說者曰傳者傳也,傳其師說雲爾。唐陸淳於春秋每一義必 稱淳聞於師曰。詩則有魯故,有韓故,有齊后氏故、齊孫氏故、毛詩故訓傳。書則有大小夏侯解故。前人惟故之尚如此。 棄舊 貞觀中詔修五經正義成書以取士,而兩漢以來諸儒之說存而傳者十二三,逮今新義之行於有司而所謂二三之傳者亦不知何在矣。可不惜哉。 益沙 歐陽公曰,凡今治經者莫不患聖人之意不明而為諸儒自出之說汩之也。今於經外又自為說,則是患沙渾水而投土益之也。不若沙土盡去水清而明矣。夫學者苟知乎此,則不勞而有功,博而知要,是之謂務本。 不得已 柳子厚曰,君子之學將有以異也,必先究窮其書;究窮而不得焉,乃可以立而正也,謹之勿遽。歐陽公曰,先儒之論苟非詳其終始而牴牾,質諸聖人而悖理害經之甚。有不得已而後改易者,何必徒為異論以相訾也。如其不得已於經,則古今學者之弊悉以亡矣。惜乎遽而得巳者多也。 黨 國家因黨與而傾亡,經術因黨與而不明。春秋以傳而分為三,董仲舒,江公,劉歆,於三家始倡其所異而隄防之。杜預,何休,范寗又闢土宇而興 干戈焉。毛詩初異於鄭氏,王肅申毛,孫毓理鄭,皆相待如冦讎,愈出而愈怨矣。元行沖歎其父康成,兄子慎,寧言孔聖誤,不道服鄭非,良有以也。 業 四民各有業,一業者富,二業者貧,三四焉者流離死亡矣。童子於經,輕就而易叛,既已可恥;若其白首而﨑嶇岐路者不亦可慚哉。杜預不以公羊穀梁雜乎左氏,范寗亦惡左氏公羊之轢穀梁,其志終可尚也。 字 先民之經皆科斗文字,如顔閔不死游,夏更生則不復識今之文字矣。或以李斯之六書為一說,自謂得聖人之意,且有言曰,殊方異音,譯而通之,其義一也。君子謂是義之說也,非字之義也。武陵先生患漢以降學士互相增添字倍於古,其所感深矣。 訓 古人訓詁緩而簡,故其意全,雖數十字而同一訓,雖一字而兼數用。後進好華務異訓,巧而逼,使其意散,兩字兩訓而不得通,或字專一訓而不可變,或累數十言而不能訓一字。嘉祐學者猶未覩此也。揚子雲作方言,其辨已悉猶有通訓,何不覽諸。 音 陸德明因古諸儒音韻之學,著為釋文,惠乎學者深矣,今乃忽而不顧,多從其本音而讀之,真野人也。溫公曰,凡觀書者當先正其文,辨其音,然後可以求其義。 流品 或謂先王用人無流品之別,不知臯陶陳九德而俊乂在官,則流品已著矣。彼欲擅天下之權,倒置名噐,不為此論,則無以濟其術雲。 地無遺利 子曰君子不盡利以遺民。自天子至於庶人用財各有等差,孰得而侵哉。或為地無遺利之說,何其與聖人之言乖戾邪,為其下者不亦難哉。 善術 秦焚詩書坑學士欲愚其民,自謂其術善矣。蓋後世又有善焉者,其於詩書則自為一說以授學者,觀其向背而寵辱之因,以尊其所能而增其氣熖, 固其黨與而世其名位,使才者顓而拙,智者固而愚矣。學士之衆則豐飲食以侈其朝夕,峻爵祿以利其身世,濟其欲而奪其志,嚴其法而禁其言,使之不擇禍福而靡然 趨已,又豈不愚彼哉。是君子所懼焉者也。 善美 或問孟子「可欲」「充實」之差。以善不及美。不顧孔子嘆武之盡美而未盡善;乾元為善而利以美稱邪。夫不明乎用字之意而謹乎訓字之名,學者之大患也。 觀過 觀過斯知仁矣。為其心志外見而不可掩也。先儒之過,卑且近,不害乎名教。後進之過,高而逺,其甚至於無君無父。學者果孰宜從邪。 孝 武王周公其達孝矣乎。夫孝者善繼人之志,善述人之事者也。得非文王當商之末,志在斯民,欲仁之之為事乎。武王周公一天下,郊祀宗廟之禮行 而辨賢逮賤,是迺善繼善述歟。苟非蒙大難之志救塗炭之事,則重規疊矩,舊章率循,國家之常,何必是之雲哉。如孑然逞其私志,則志無取捨,事無時制乎。 享 或多為享上之言,不知何所據,有自於洛誥「敬識百辟享……不享」邪。洛誥因五服諸侯來朝宜以為新邑之戒,至於周之百官則惇大成裕雲爾。寧 論其享不享邪。禮,諸侯有不享者,王誅所加,亦非百官事也。成湯莫敢不來享者,豈不逺自氐羌乎,且天下文明何疑,何慮而於百官享不享之責邪。無迺導之諛 乎。傳曰,主所言皆曰善,主所為皆曰可,隠而求主之所好,即進之以快耳目,偷合苟容,與主為樂,不顧其後害者,諛臣也。是蓋有可懼者。衞侯言計非是而群臣 和者如出一口。子思以謂,君闇臣諛,以居百姓之上,民不與也。若此不已,國無類矣。 義 甚哉義之於人大也,君子德行大備而或毫髪之愆者亦不足以為義焉,故君子以是為質,和順道德之後乃可與言。先儒之訓曰,宜以視鑿枘之不相為用而須臾必守也。或曰,義者制也,以忍為義德,是申不害鼻大可小之論,將流而入於刑,近於利矣。 忍 必有忍其乃有濟,有容德乃大。忍之異乎容者幾希。忍扵須臾,而大或不能容者有矣;大無不容,而小不忍者亦有矣。故君子必並用也。或以殘忍曰是義德也。既不知義,抑又酷而不忍。非周公所以誥君陳者。 事道 百姓日用而不知,雖有至道而無非事也。若夫君子則知之矣,孰非其道哉,今於聖人曰此事之序也,此道之序也。果知道乎 End of the Project Gutenberg EBook of Chaoshi ruyan, by Shuo-chih Ch'ao *** END OF THIS PROJECT GUTENBERG EBOOK CHAOSHI RUYAN *** ***** This file should be named 43014-0.txt or 43014-0.zip ***** This and all associated files of various formats will be found in: http://www.gutenberg.org/4/3/0/1/43014/ Produced by Yian Liao Updated editions will replace the previous one--the old editions will be renamed. 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