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Title: 晁氏儒言 一卷 Author: Yuezhi Chao Release date: June 22, 2013 [eBook #43014] Language: Chinese Credits: Produced by Yian Liao *** START OF THE PROJECT GUTENBERG EBOOK 晁氏儒言 一卷 *** 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 晁氏儒言 一卷 *** Updated editions will replace the previous one—the old editions will be renamed. 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