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Scope: 閩中理學淵源考 |
Condition : Contains text 「𢧵」 |
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40 | 曽子之孝,立身揚名,惟此一節,而於聞道最為超警,生死之際,粲然明白,葢由始則因孝心而致敬,終則因敬心而成已,驗其平日服膺,念兹在兹而已,啟手足,則見於戰戰兢兢之時,發善言,則存乎容貌辭氣之際,皆敬之謂也。戴經所記,奥義甚多,首文三語,已盡其要,學者非弗知也,然皆有愧於曽子者,行之弗至也,恭於昭昭者,孝之名也。謹於昏昏者,孝之實也。求其名匹夫匹婦能焉。核其實,聖人以為難矣。曽子曰:養可能也,敬為難,敬可能也,安為難,安可能也,卒為難斯須之敬,人能勉強。至於能安能卒,非確然自信,毅然必為未有,能樂其常而至其至也,此無他,疑情未除也。學者之害,疑情為大,彼窮搜博覽,惟恐不聞者,疑情未除也。朝咨夕叩,請益不休者,疑情未除也,博量揣摸,求合乎?似者,疑情未除也,情既有疑則中不安,不安則輕聽而易移,輕聽則不能尊其所聞,易移則不能行其所知,二者交亂其間,方且以禮法為拘囚,專精為滯,着求其有,始有卒難矣,曽子逰聖門最為年少,夫子與之言道,唯諾而已,夫豈有毫髪疑情哉?宜其成就巍巍,度越諸子矣唐李翺,自謂得子思中庸之學,著復性三篇,會理者稱其卓絶,然差之毫釐異乎吾所聞矣,其說曰:人之所以惑其性者,情也,喜怒哀懼愛惡,欲皆情之所為也。情者,妄也邪也,妄情息滅,本性清明,又曰循理而動,所以教人忘嗜欲,歸性命之道也。迹其推衍大約,皆以滅情為言,其言非不髙妙,然非子思中庸之學也,中庸之學,未嘗滅情也,夫情與生俱生,果可滅耶?情可滅,性可滅矣,今持一葉以示嬰兒,與之則笑,奪之則啼,此喜怒哀樂之端也,情之所發也,與生俱生而欲滅之,猶惡水之波而涸之,其源益流,惡木之花而𢧵之,其根浸傷,聖人不過節之,防之止之,不使其爛熳害性而已善,養性者不汨於情,亦不滅情不流於喜怒,哀樂亦不去,喜怒哀樂,子思所謂中也,即喜怒哀樂,以為中不可離,喜怒哀樂以為中亦不可如金石之有聲,如飲食之有味,非合非離中即契焉,故喜怒哀樂之未發,謂之中子,思姑約此以明中非,舍此而中可得也聖人標指,固非一途前學,以是流布後學,以是進修孟子,乃斷然言曰:君子深造之以道,欲其自得之」。夫以聖賢標指,拳拳服膺,自應有至,何復名自得耶?自得者得之於心也,心無所得而蹈規守矩,終出勉強,不能從容,優入聖域,是學也,父兄至愛,不能發其端,師友至宻,不能進其道,必也靈襟中啟,獨見內融洞洞然屬屬,然如平昔之傳聞想像,一旦親覩焉,庶乎其可也。夫學者之心,發於憒憒,其見必卓,開於冥冥,其詣必至,故拙魯愚鈍為道之資,智巧聰明為性之障,真志立於懦真,習養於徐真,用發於常真,樂生於淡,軒軒之志久必墜,皎皎之習久必疎,掲掲之用久必變,沾沾之樂久必渝,是以學貴終始也。千了萬通,愈失真宗,惟循惟黙,乃能自得囘之愚,參之魯,在孔門所得最深,皆用心於無所用,若退而進者也。去聖已逺,自得之學,湮沒無聞,非唯學者之失也,亦教者之過焉。六經之言,毫髪分辨,聖人之意,極口宣揚,諄諄屑屑,無舉隅善誘之方,將以利之,反以害之,學者亦曰:如是足矣,理盡於此矣!拾前人之咳唾,遵舊轍以驅馳,故思學廢於箋解,省學廢於譏議,悟學廢於揣度,通學廢於偏黨,黙學廢於領略,敏學廢於疑貳,六學廢而道衰矣,孰以孟子自得之言啟之哉?孟子有自得之言,無自得之迹,但言居之安,資之深,左右逢其源而已,不可以意義形容也。漢書雜論。 |
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