The Project Gutenberg EBook of Mengzi Ziyi Shuzheng, by Dai Zhen 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: Mengzi Ziyi Shuzheng Author: Dai Zhen Release Date: May 6, 2008 [EBook #25360] Language: Chinese Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK MENGZI ZIYI SHUZHENG *** Produced by Shen Yung-ting 孟子字義疏證 戴震 [Page references are to Volume 6 of 張岱年, ed., 《戴震全書》(Anhui:1995), and to John Ewell, trans., Re-Inventing the Way: Dai Zhen's "Evidential Commentary on the Meanings of Terms in Mencius" (Ann Arbor: 1990).] -------------------------------------------------------------------------------- 【全書,147頁】【Ewell,93頁】 序 丙申余少讀論語,端木氏之言曰:「夫子之文章可得而聞也,夫子之言性與天道不可得而聞也。」讀易,乃知畜性與天道在是。周道衰,舜、禹、湯、文、武、周公致治之法,煥乎有文章者,棄為陳跡。孔子既不得位,不能垂諸制度禮樂,是以為之正本溯源,使人於千百世治亂之故,制度禮樂因革之宜,如持權衡以御輕重,如規矩準繩之於方圜平直。言似高遠,而不得不言。自孔子言之,實言前聖所未言;微孔子,孰從而聞之?故曰「不可得而聞」。【Ewell,94頁】是後私智穿鑿者,亦警於亂世,或以其道全身而遠禍,或以其道能誘人心有治無亂;而謬在大本,舉一廢百;意非不善,其言衹足以賊道,孟子於是不能已於與辯。當是時,群共稱孟子好辯矣。孟子之書,有曰「我知言」,曰「遊於聖人之鬥者難為言」。蓋言之謬,非終於言也,將轉移人心;心受其蔽,必害於事,害於政。彼目之曰小人之害天下後世也,顯而共見;目之曰賢智君子之害天下後世也。相率趨之以為美言。其人人心深,禍斯民也大,而終莫之或寤。辯惡可已哉!【Ewell,95頁】孟子辯楊、墨;後人習聞楊、墨、老、莊、佛之言,且以其言汩亂孟子之言,是又後乎【全書,148頁】孟子者之不可已也。苟吾不能知之亦已矣,吾知之而不言,是不忠也,是對古聖人賢人而自負其學,對天下後世之仁人而自遠於仁也。吾用是懼,述孟子字義疏證三卷。*韓退之氏曰:「道於楊、墨、老、莊、佛之學而欲之聖人之道,猶航斷港絕潢以望至於海也。故求觀聖人之道,必自孟子始。」嗚乎,不可易矣!休寧戴震。 -------------------------------------------------------------------------------- 【全書,151頁】【Ewell,99頁】 孟子字義疏證卷上 理十五條 理者,察之而幾微必區以別之名也,是故謂之分理;在物之質,曰肌理,曰艤理,曰文理;【亦曰文縷。理、縷,語之轉耳。】得其分則有條而不紊,謂之條理。孟子稱「孔子之謂集大成」曰:「始條理者,智之事也;終條理者,聖之事也。」聖智至孔子而極其盛,不過舉條理以言之而已矣。易曰:「易簡而天下之理得。」自乾坤言,故不曰「仁智」而曰【Ewell,100頁】「易簡」。「以易知」,知一於仁愛平恕也;「以簡能」,能一於行所無事也。「易則易知,易知則有親,有親則可久,可久則賢人之德」,若是者,仁也;「簡則易從,易從則有功,有功則可大,可大則賢人之業」,若是者,智也;天下事情,條分縷(晰)〔析〕,以仁且智當之,豈或爽失爽幾微哉!中庸曰:「文理密察,足以有別也。」樂記曰:「樂者,通倫理者也。」鄭康成注云﹕「理,分也。」許叔重說文解字序曰:「知分理之可相別異也。」古人所謂理,未有如後儒之所謂理者矣。 【Ewell,106頁】【全書,152頁】問:古人之言天理,何謂也? 曰:理也者,情之不爽失也;未有情不得而理得者也。凡有所施於人,反躬而靜思之:「人以此施於我,能受之乎?」凡有所責於人,反躬而靜思之:「人以此責於我,能盡之乎?」以我絜之人,則理明。天理云者,言乎自然之分理也;自然之分理,以我之情絜人之情,而無不得其平是也。樂記曰:「人生而靜,天之性也;感於物而動。性之欲也。物至知知,然後好【Ewell,107頁】惡形焉。好惡無節於內,知誘於外,不能反躬,天理滅矣。」滅者,滅沒不見也。又曰:「夫物之感人無窮。而人之好惡無節,則是物至而人化物也。人化物也者,滅天理而窮人欲者也;於是有悖逆詐偽之心,有淫佚作亂之事;是故強者脅弱,眾者暴寡,知者詐愚,勇者苦怯,疾病不養,老幼孤獨不得其所。此大亂之道也。」誠以弱、寡、愚、怯與夫疾病、老幼、孤獨,反躬而思其情。人豈異於我!蓋方其靜也,未感於物,其血氣心知,湛然無有失,*【揚雄方言曰﹕「湛,安也。」郭璞注云:「湛然,安貌。」】故曰「天之性」;及其感而動,則欲出於性。一人之欲,天下人之(之)〔所〕同欲也,故曰「性之欲」。好惡既形,遂己之好惡,【Ewell,108頁】忘人之好惡,往往賊人以逞欲;反躬者,以人之逞其欲,思身受之之情也。情得其平,是為好惡之節,是為依乎天理。【莊子﹕庖丁為文惠君解牛,自言﹕「依乎天理,批大卻,導大窾,因其固然,技經肯綮之未當,而況大軱乎!」天理,即其所謂「彼節者有間,而刀刃者無厚,以無厚入有間」,適如其天然之分理也。】古人所謂天理,【全書,153頁】未有如後儒之所謂天理者矣。 【Ewell,111頁】問:以情絜情而無爽失,於行事誠得其理矣。情與理之名何以異? 曰﹕在己與人皆謂之情,無過情無不及情之謂理。詩曰﹕「天生烝民,有物有則;民之秉彝,好是懿德。」孔子曰:「作此詩者,其知道乎!孟子申之曰:「故有物必有則,民之秉彝也,故好是懿德。」以秉持為經常曰則,以各如其區分曰理,以寶之於言行曰懿德。物者,事也;語其事,【Ewell,112頁】不出乎日用飲食而已矣;舍是而言理,非古賢聖所謂理也。 【Ewell,115頁】問:孟子云:「心之所同然者,謂理也,義也;聖人先得我心之所同然耳。」是理又以心言,何也? 曰:心之所同然始謂之理。謂之義;則未至於同然,存乎其人之意見,非理也,非義也。凡一人以為然,天下萬世皆曰「是不可易也」,此之謂同然。舉理,以見心能區分;舉義,以見心能裁斷。分之,各有其不易之則,名曰理;如斯而宜,名曰義。是故明理者,明其區分也;精者,精其裁斷也。不明,往往界於疑似而生惑;不精,往往雜於【Ewell,116頁】偏私而害道。求理義而智不足者也,故不可謂之理義。自非聖人,鮮能無蔽;有蔽之深,有蔽之淺者。人莫患乎蔽而自智,任其意見,執之為理義。吾懼求理義者以意見當之,孰知民受其禍之所終極也哉! 【全書,154頁】【Ewell,119頁】問:宋以來儒書之言,以理為「如有物焉,得於天而具於心」;【朱子語錄云﹕「理無心則無著處。」又云:「凡物有心而其中必虛,人心亦然;止這些虛處,便包藏許多道理,推廣得來,蓋天蓋地,莫不由此。此所以為人心之好歟!理在人心,是謂之性。心是神明之舍,為一身之主宰;性便是許多道理得之天而具於心者。」】今釋孟子,乃曰「一人以為然,天下萬世皆曰是不可易也,此之謂同然」,「是心之明,能於事情不爽失,使無過情無不及【Ewell,120頁】情之謂理」,非「如有物焉具於心」矣。又以「未至於同然,存乎其人之意見,不可謂之理義」。在孟子言「聖人先得我心之同然」,固未嘗輕以許人,是聖人始能得理。然人莫不有家,進而國事,進而天下,豈待聖智而後行事歟? 曰:六經、孔、孟之言以及傅記群籍,理字不多見。今雖至愚之人,悖戾恣雎,其處斷一事,責詰一人,莫不輒曰理者,自宋以來始相習成俗,則以理為「如有物焉,得於天而具於心」,因以心之意見當之也。於是【Ewell,121頁】負其氣,挾其勢位,加以口給者,理伸;力弱氣懾,口不能道辭者,理屈。嗚呼,其孰謂以此制事,以此制人之非理哉!即其人廉潔自持,心無私慝,而至於處斷一事,責詰一人,憑在己之意見,是其所是而非其所非,方自信嚴氣正性,嫉惡如讎,而不知事情之難得,是非之易失於偏,往往人受其禍,己且終身不寤,或事後乃明,悔已無及。嗚呼,其孰謂以此制事,以此治人之非理哉!天下智者少而愚者多;以其心知明於眾人,則共推之為智,其去聖人甚遠也。以眾人與其所共推為智者較其得理,則眾人之【全書,155頁】蔽【Ewell,122頁】必多;以眾所共推為智者與聖人較其得理,則聖人然後無蔽。凡事至而心應之,其斷於心,輒曰理如是,古賢聖未嘗以為理也。不惟古賢聖未嘗以為理,昔之人巽於今人之一替口而曰理,其亦不以為理也。昔人知在己之意見不可以理名,而今人輕言之。夫以理為「如有物焉,得於天而具於心」。未有不以意見當之者也。今使人任其意見,則謬;使人自求其情,則得。子貢問曰:「有一言而可以終身行之者乎?」子曰:「其怒乎!己所不欲,匆施於人。」大學言治國平天下,不過曰「所惡於上,毋以使下,【Ewell,123頁】所惡於下,毋以事上」,以位之卑尊言也;「所惡於前,毋以先後,所惡於後,毋以從前」,以長於我與我長言也;「所惡於右,毋以交於左,所惡於左,毋以交於右」,以等於我言也;曰「所不欲」,曰「所惡」,不過人之常情,不言理而理盡於此。惟以情絜情,故其於事也,非心出一意見以處之,苟舍情求理,其所謂理,無非意見也。未有任其意見而不禍斯民者。 【Ewell,126頁】問:以意見為理,自宋以來莫敢致斥者,謂理在人心故也。今日理在事情,於心之所同然,洵無可疑矣;孟子舉以見人性之善,其說可得聞歟? 曰:孟子言「口之於味也,有同曫焉;耳之於聲也,有同聽焉;目之於色也,有同美焉;至於心獨無所同然乎」,明理義之悅心,猶味之悅口,聲之悅耳,色之悅目之為性。味也、聲也、色也在物,而接於我之血氣;理義在事,而接於我之心知。血氣心知,【Ewell,127頁】有自具之【全書,156頁】能:口能辨味,耳能辨聲,目能辨色,心能辨夫理義。味與聲色,在物不在我,接於我之血氣,能辨之而悅之;其悅者,必其尤美者也;理義在事情之條分縷析,接於我之心知,能辨之而悅之;其悅者,必其至是者也。子產言「人生始化曰魄,既生魄,陽曰魂」;曾子言「陽之精氣曰神,陰之精氣曰靈,神靈者,品物之本也」。Da Dai Li ji*蓋耳之能聽,目之能視,鼻之能臭,口之知味,魄之為也,所謂靈也,陰主受者也;心之精爽,【Ewell,128頁】有思輒通,魂之為也,所謂神也,陽主施者也。主施者斷,主受者聽,故孟子曰:「耳目之官不思,心之官則思。」是思者,心之能也。精爽有蔽隔而不能通之時,及其無蔽隔,無弗通,乃以神明稱之。凡血氣之屬,皆有精爽。其心之精爽,鉅細不同,如火光之照物,光小者,其照也近,所照者不謬也,所不照(所)〔斯〕疑謬承之,不謬之謂得理;其光大者,其照也遠,得理多而失理少。且不特遠近也,光之及又有明闥,故於物有察有不察;察者盡其實,不察斯疑謬承之,【Ewell,129頁】疑謬之謂失理。失理者,限於質之昧,所謂愚也。惟學可以增益其不足而進於智,益之不已,至乎其極,如日月有明,容光必照,則聖人矣。此中庸「雖愚必明」,孟子「擴而充之之謂聖人」。神明之盛也,其於事靡不得理,斯仁義禮智全矣。故禮義非他,所照所察者之不謬也。何以不謬?心之神明也。人之異於禽獸者,雖同有精爽,而人能進於神明也。理義豈別若一物,求之所照所察之外;而人之精爽能進於神明,豈求諸氣稟之外哉! 【全書,157頁】【Ewell,134頁】問:後儒以人之有嗜欲出於氣稟,而理者,別於氣稟者也。今謂心之精爽,學以擴充之,進於神明,則於事靡不得理,是求理於氣稟之外者非矣。孟子專舉「理義」以明「性善」,何也? 曰:古人言性,但以氣稟言,未嘗明言理義為性,蓋不待言而可知也。至孟子時,異說紛起,以理義為聖人治天下(之)具,設此一法以強之從,【Ewell,135頁】害道之言皆由外理義而生;人徒知耳之於聲,目之於色,鼻之於臭,口之於味之為性,而不知心之於理義,亦猶耳目鼻口之於聲色臭味也,故曰「至於心獨無所同然乎」,蓋就其所知以證明其所不知,舉聲色臭味之欲歸之耳目鼻口,舉理義之好歸之心,皆內也,非外也,比而含之以解天下之惑,俾曉然無疑於理義之為性,害道之言庶幾可以息矣。孟子明人心之通於理義,與耳目鼻口之通於聲色臭味,咸根諸性,非由後起。後【Ewell,136頁】儒見孟子言性,則曰理羲,則曰仁義理智,不得其說,遂於氣稟之外增一理義之性,歸之孟子矣。 【Ewell,138頁】問:聲色臭味之欲亦宜根於心,今專以理義之好為根於心,於「好是懿德」固然矣,抑聲色臭味之欲徒根於耳目鼻口歟?心,君乎百體者也,百體之能,皆心之能也,豈耳悅聲,目悅色,鼻悅臭,口悅味,非心悅之乎? 曰:否。心能使耳目鼻口,不能代耳目鼻口之能,彼其能者各自具也,故不能相為。【全書,158頁】人物受形於天地,故?睇P之相通。【Ewell,139頁】盈天地之間,有聲也,有色也,有臭也,有味也;舉聲色臭味,則盈天地間者無或遺矣。外內相通,其開竅也,是為耳目鼻口。五行有生克,生則相得,克則相逆,血氣之得其養、失其養繫焉,資於外足以養其內,此皆陰陽五行之所為,外之盈天地之間,內之備於吾身,外內相得無間而養道備。「民之質矣,日用飲食」,自古及今,以為道之經也。血氣各資以養,而開竅於耳目鼻口以通之,既於是通,故各成其能而分職司之。孔子曰:【Ewell,140頁】「少之時,血氣未定,戒之在色;及其長也,血氣方剛,戒之在閣;及其老也,血氣既衰,戒之在得。」血氣之所為不一,舉凡身之嗜欲根於氣血明矣,非根於心也。孟子曰,「理義之悅我心,猶芻豢之悅我口」,非喻言也。凡人行一事,有當於理義,其心氣必暢然自得;悖於理義,心氣必沮喪自失,以此見心之於理義,一同乎血氣之於嗜欲,皆性使然耳。耳鼻口之官,臣道也;心之官,君道也;臣效其能而君正其可否。理義非他,可否之而當,是謂理【Ewell,141頁】義。然又非心出一意以可否之也,若心出一意以可否之,何異強制之乎!是故就事物言,非事物之外別有理義也;「有物必有則」,以其則正其物,如是而已矣。就人心言,非別有理以予之而具於心也;心之神明,於事物咸足以知其不易之則,譬有光皆能照,而中理者,乃其光盛,其照不謬也。 【Ewell,143頁】問﹕學者多職前言往行,可以增益己之所不足;宋儒謂「理得於天而藏於心」,殆因問【全書,159頁】學之得於古賢聖而藏於心,比類以為說歟? 曰:人之血氣心知本乎陰陽五行者,性也。如血氣資飲食以養,其化也,即為我之血氣,非復所飲食之物矣;心知之資於問學,其自得之也亦然。以血氣言,昔者弱而今者強,是血氣之得其養也;以心知言,昔者狹小而今也廣大,昔者閶昧【Ewell,144頁】而今也明察,是心知之得其養也,故曰「雖愚必明」。人之血氣心知,其天定者往往不齊,得養不得養,遂至於大異。苟知問學猶飲食,則貴其化,不貴其不化。記問之學,入而不化者也。 自得之,則居之安,資之深,取之左右逢其源,我之心知,極而至乎聖人之神明矣。神明者,猶然心也,非心自心而所得者藏於中之謂也。心自心而所得者藏於中,以之言學,尚為物而不化之學,況以之言性乎! 【Ewell,146頁】問:宋以來之言理也,其說為「不出於理則出於欲,不出於欲則出於理」,故辨乎理欲之界,以為君子小人於此焉分。今以情之不爽失為理,是理者存乎欲者也,然則無欲亦非歟? 曰:孟子言「養心莫善於寡欲」,明乎欲不可無也,寡之而已。人之生也,莫病於無以遂其生。欲遂其生,亦遂人之生,仁也;欲遂其生,至於戕人之生【Ewell,147頁】而不顧者,不仁也。不仁,實始於欲遂其生之心;使其無此欲,必無不仁矣。然使其無此欲,則於天下之人,生道【全書,160頁】窮促,亦將漠然視之。己不必遂其生,而遂人之生,無是情也,然則謂「不出於正則出於邪,不出於邪則出於正」,可也;謂「不出於理則出於欲,不出於欲則出於理」,不可也。欲,其物;理,其則也。不出於邪而出於正,猶往往有意見之偏,未能得理。而宋以來之言理欲也,徒以為正邪之辨而已矣,不出於邪而出於正,則謂以理應事矣。理與事分為二而與意見合為一,是以害事。夫事至而應者,心也;心有【Ewell,148頁】所蔽,則於事情未之能得,又安能得理乎!自老氏貴於「抱一」,貴於「無欲」,莊周書則曰:「聖人之靜也,非曰靜也善,故靜也;萬物無足以撓心者,故靜也。水靜猶明,而況精神,聖人之心靜乎!夫虛靜恬淡,寂寞無為者,天地之平,而道德之至。」周子通書曰:「『聖可學乎?』曰,『可。』『有要乎?』曰,『有。』『請問焉。』曰,『一為要。一者,無欲也;無欲則靜虛動直。靜虛則明,明則通;動直則公,公則溥。明通公溥,庶矣哉!』」此即老、莊、釋氏之說。朱子亦屢言「人欲所蔽」,【Ewell,149頁】皆以為無欲則無蔽,非中庸﹁雖愚必明」之道也。有生而愚者,雖無欲,亦愚也。凡出於欲,無非以生以養之事,欲之失為私,不為蔽。自以為得理,而所執之實謬,乃蔽而不明。天下古今之人,其大患,私與蔽二端而已。私生於欲之失,蔽生於知之失;欲生於血氣,知生於心。因私而咎欲,因欲而咎血氣;因蔽而咎知,因知而咎(心),老氏所以言「常使民無知無欲」;彼自外其形骸,貴其真宰;後之釋氏,其論說似異而實同。宋【Ewell,150頁】儒出入於老、釋,【程叔子【全書,161頁】撰明道先生行狀云;「自十五六時,聞周茂叔論道,遂厭科舉之業,慨然有求道之志,泛濫於諸家,出入於老、釋者幾十年,返求諸六經,然後得之。」呂與叔撰橫渠先生行狀云﹕「范文正勸讀中庸,先生讀其書,雖愛之,猶以為未足,又訪諸釋、老之書,累年,盡究其說,知無所得,返而求之六經。」朱子語類廖德明錄癸巳所聞﹕「先生言:二三年前見得此事尚鶻突,為他佛說得相似,近年來方看得分曉。」考朱子慕禪學在十五六時,年二十四,見李愿中,教以看聖賢言語,而其後復入於釋氏。至癸巳,年四十四矣。】故雜乎老、釋之言以為言。【Ewell,151頁】詩曰﹕「民之質,日用飲食。」記曰﹕「飲食男女,人之大於存焉。」聖人治天下,體民之情,遂民之欲,而王道備。人知老、莊、釋氏異於聖人,聞其無欲之說,猶未之信也;於宋儒,則信以為同於聖人;理欲之分,人人能言之。故今之治人者「視古賢聖體民之情,遂民之欲,多出於鄙細隱曲,不措諸意,不足為怪;而及其責以理也,不難舉曠世之高節,著於義而罪之,尊者以理責卑,長者以理責幼,貴者以理責賤,雖失,謂之順;卑者、幼者、賤者以理爭【Ewell,152頁】之,雖得,謂之逆。於是下之人不能以天下之同情、天下所同欲達之於上;上以理責其下,而在下之罪,人人不勝指數。人死於法,猶有憐之者;死於理,其誰憐之!嗚呼,雜乎老、釋之言以為言,其禍甚於申、韓如是也!六經、孔、孟之書,豈嘗以理為如有物焉,外乎人之性之發為情欲者,而強制之也哉!孟子告齊、梁之君,曰「與民同樂」,曰「省刑罰,薄稅斂」,曰「必使仰足以事父母,俯足以畜妻子」,曰「居者有積倉,行者有裹(囊)〔糧〕」,曰「內無怨女,外無曠夫」,【Ewell,153頁】仁政如是,【全書,162頁】王道如是而已矣。 【Ewell,157頁】問:樂記言滅天理而窮人欲,其言有似於以理欲為邪正之別,何也? 曰:性,譬則水也;欲,譬則水之流也;節而不過,則為依乎天理,為相生養之道,譬則水由地中行也;窮人欲而至於有悖逆詐偽之心,有淫泆作亂之事,譬則洪水橫流,汎濫於中國也。聖人教之反躬,以已之加於人,設人如是加於己,而思躬受之之情,譬則禹之行水,行其所無事,【Ewell,158頁】非惡汎濫而塞其流也。惡汎濫而塞其流,其立說之工者且直絕其源,是遏欲無欲之喻也。「口之於味也,目之於色也,耳之於聲也,鼻之於臭也,四肢之於安佚也」,此後儒視為人欲之私者,而孟子曰「性也」,繼之曰「有命焉」。命者,限制之名,如命之東則不得而西,言性之欲之不可無節也。節而不過,則依乎天理;非以天理為正,人欲為邪也。天理者,節其欲而不窮人欲也。是故欲不可窮,非不可有;有而節之,使無過情,無不及情,可謂之非天理乎! 【Ewell,162頁】問:中庸言「君子戒慎乎其所不睹,恐懼乎其所不聞」,言「君子必慎其獨」,後儒因有存理遏欲之說。今曰「欲譬則水之流」,則流固不可塞;誠使水由地中行,斯無往不得其自然之分理; 存此意以遏其汎濫,於義未為不可通。然中庸之言,不徒治之於汎濫也,其意可得聞歟?【全書,163頁】 曰:所謂「戒慎恐懼」者,以敬肆言也。凡對人者,接於目而睹,則戒慎其儀容;接於耳而聞,則恐懼有愆謬。君子雖未對人亦如是,【Ewell,163頁】蓋敬而不敢少肆也,篇末云「君子不動而敬,不言而信」是也。所謂「慎獨」者,以邪正言也。凡有所行,端皆起於志意,如見之端起於隱,顯之端起於微,其志意既動,人不見也,篇末云「君子內省不疚,無惡於志,君子之所不可及者,其唯人之所不見乎」是也。蓋方未應事,則敬肆分;事至而動,則邪正分。敬者?琣衈阯哄A肆則反是;正者不牽於私,邪則反是。必敬必正,而意見或偏,猶未能語於得理;雖智足以得理,而不敬則多疏失,不正則盡虛偽。三者,一虞於疏,一嚴於偽,一患於偏,各有所取也。 【Ewell,167頁】問:自宋以來,謂「理得於天而具於心」,既以為人所同得,故於智愚之不齊歸諸氣稟,而敬肆邪正概以實其理欲之說。老氏之「抱一」「無欲」,釋氏之「常惺惺〔九〕」,彼所指者,曰「真宰」,曰「真空」,【莊子云﹕「若有真宰而特不得其朕。」釋氏書云﹕「即此識情,便是真空妙智。」又云﹕「真空則能攝眾有而應變。」又云【Ewell,168頁】:「湛然常寂,應用無方,用而常空,空而常用。用而不有,即是真空;空而不無,即成妙有。」】而易以理字便為聖學。既以理為得於天,故又創理氣之說,譬之「二物渾淪」;【朱子語錄云﹕「理與氣決是二物,但在物上看,則二物渾淪,不可分開各在一處,然不害二物之各為一物也。」】於理極其形容,指之曰「淨潔空闊」;【問「先有理後有氣」之說。朱子曰﹕「不消如此說。而今知他合下先是有理後有氣邪?後有理先有氣【全書,164頁】邪?皆不可得而推究。然以意度之,則疑此氣是依傍道理行,及此氣之聚,則理亦在焉。蓋氣則能凝結造作,理卻無情意,無制度,無造作,止此氣凝聚處,理便在其中。且如天地間人物草木【Ewell,169頁】禽獸,其生也莫不有種;定不會無種了,白地生出一個物事;這個都是氣。若有理則止是個淨潔空闊底世界,無形跡,他卻不會造作,氣則能醞釀凝聚生物也。」】【Ewell,190頁】不過就老、莊、釋氏所謂「真宰」「真空」者轉之以言夫理,就老、莊、釋氏之言轉而為六經、孔、孟之言。今何以剖別之,使截然不相淆惑歟? 曰:天地、人物、事為,不聞無可言之理者也,詩曰「有物有則」是也。物者,指其實體實事之名;則者,稱其純粹中正之名。實體實事,罔非自然,而歸於必然,天地、人物、事為之理得矣。夫天地之大,人物之蕃,事為之委曲條分,苟得其理矣,如直者之中懸,平者之中水,圓者之中規,方者之中矩,然後推諸天下萬世而準。易稱「先天而天弗遠,後天而奉天時;天且弗遠,而況於人乎,況於鬼神乎」,中庸稱「考諸三王而不謬,建諸天地而不悖,質諸鬼神而無疑,百世以俟聖人而不惑」。夫如是,是為得理,是為心之所同然。孟子曰:「規矩,方圓之至也;聖人,人倫之至也。」語天地而精言其理,猶語聖人而言乎其可法耳。尊是理,而謂天地陰陽不足以當之,必非天地陰陽之理則可。天地陰陽之理,猶聖人之聖也;尊其聖,而謂聖人不足以當之,可乎哉?【Ewell,171頁】聖人亦人也,以盡乎人之理,群共推為聖智。盡乎人之理非他,人倫日用盡乎其必然而已矣。推而極於不可易之為必然,乃語其至,非【全書,165頁】原其本。後儒從而過求,徒以語其至者之意言思議視如有物,謂與氣渾淪而成,聞之者習焉不察,莫知其異於六經、孔、孟之言也。舉凡天地、人物、事為,求其必然不可易,理至明顯也。從而尊大之,不徒曰天地、人物、事為之理,而轉其語曰「理無不在」,視之「如有物焉﹂,將使學者皓首茫然,求其物不得。非六經、孔、孟之言難知也,傳注相承,【Ewell,172頁】童而習之,不復致思也。 【Ewell,176頁】問:宋儒以理為「如有物焉,得於天而具於心」,人之生也,由氣之凝結生聚,而理則湊泊附著之,【朱子云﹕「人之所以生,理與氣合而己。天理固浩浩不窮,然非是氣,則(雖)是理而無所湊泊,故必二氣交感,凝結生聚,然後是理有所附著。」】因以此為「完全自足」,【程子云﹕「聖賢論天德,蓋自家元是天然完全自足之物,若無所污壞,即當直而行之;若少有污壞,即敬以治之,使復如舊。」】【Ewell,177頁】如是,則無待於學。然見於古賢聖之論學,與老、莊、釋氏之廢學,截然殊致,因謂「理為形氣所污壞,故學焉以復其初」。【朱子於論語首章,於大學「在明明德」,皆以「復其初」為言。】「復其初」之云,見莊周書。【莊子繕性篇云﹕「繕性於俗學以求復其初,滑欲於俗知以求致其明,謂之蔽蒙之民。」又云﹕「文減質,博溺心,然後民始惑亂,無以返其性情而復其初。」】蓋其所謂理,即如釋氏所謂「本來面目」,而其所謂「存理」,亦即如釋氏所謂「常惺惺」。【釋氏書云﹕「不思善,不思惡,時認本來面目。」上蔡謝氏曰:「敬是常惺惺法。」【Ewell,178頁】王文成解大學3「格物致知」,主扞禦外物之說,其言曰:「本來面目,即吾聖門所謂良知。隨物而格,是致知之功。」】豈宋以來儒者,其誽盡援儒以入釋歟?【全書,166頁】 曰﹕老、莊、釋以其所謂「真宰」「真空」者為「完全自足」,然不能謂天下之人有善而無惡,有智而無愚也,因舉善與智而毀訾之。老氏云:「絕學無憂,唯之與阿,相去幾何?善之與惡,相去何若?」又云:「以智治國,國之賊;不以智治國,國之褔。」又云:「古之善為道者,非以明民,將以愚之。」彼蓋以無欲而靜,【Ewell,179頁】則超乎善惡之上,智乃不如愚,故直云「絕學」,又(生)〔主〕「絕聖棄智」,「絕仁棄義」,此一說也。荀子以禮義生於聖心,常人學然後能明於禮義,若順其自然,則生爭奪。弗學而能,乃屬之性;學而後能,不得屬之性,故謂性惡。而其於孟子言性善也辯之曰:「性善,則去聖王,息禮義矣;性惡,則興聖王,貴禮義矣。」此又一說也。荀子習聞當時雜乎老、莊、告子之說者廢學毀禮義,而不達孟子性善之旨,以禮義為聖人教天下制其性,使不至爭奪,而不知【Ewell,180頁】禮義之所由名。老、莊、告子及後之釋氏,乃言如荀子所謂「去聖王,息禮義」耳。程子、朱子謂氣稟之外,天與之以理,非生知安行之聖人,未有不污壞其受於天之理者也,學而後此理漸明,復其初之所受。是天下之人,雖有所受於天之理,而皆不殊於無有,此又一說也。今富者遺其子粟千鍾,貧者無升斗之遺;貧者之子取之宮中無有,因日以其力致升斗之粟;富者之子亦必如彼之日以其力致之,而曰所致者即其宮中者也,說必不可通,故詳於論【Ewell,181頁】敬而略於論學。【如程子云「敬以治之,使復如舊」,而不及學;朱子於中庸「致中和」,猶以為「戒懼慎獨」。】陸子靜、王文成諸人,推本老、莊、釋氏之所謂「真宰」「真空」者,以為即全乎聖智仁義,即全乎理,【陸子靜云﹕「收拾精神,自作主宰,萬物皆備於我,何有欠闕!當惻隱時,自然惻隱;當羞惡時,自然羞惡;當寬裕溫柔時,自然寬裕溫柔;當發強剛毅時,自然發剛強毅。」王文成云:「聖人致知之功,至誠無息。其良知之體,皦如明鏡,妍媸之來,隨物現形,而明鏡曾無所留染,所謂『情順萬事而無情』也。『無所住(以)〔而〕生其心』,佛氏曾有是言,未為非也。明鏡之應,妍者妍,媸者媸,一照而皆真,即是『生其心』處;妍者妍,媸者媸,一過而不留,即『無所住』處。」】【Ewell,182頁】此又一說也。程子、朱子、就老、莊、釋【全書,167頁】氏所指者,轉其說以言夫理,非援儒而入釋,誤以釋氏之言雜人於儒耳;陸子靜、王文成諸人就老、莊、釋氏所指者,即以理實之,是乃援儒以入於釋者也。試以人之形體與人之德性比而論之,形體始乎幼小,終乎長大;德性始乎蒙昧,終乎聖智。其形體之長大也,資於飲食之養,乃長日加益,非「復其初」;德性資於學問,進而聖智,非「復其初」明矣。【Ewell,183頁】人物以類區分,而人所稟受,其氣清明,異於禽獸之不可開通。然人與人較,其材質等差凡幾?古賢聖知人之材質有等差,是以重問學,貴擴充。老、莊、釋氏謂有生皆同,故主於去情欲以勿害之.不必問學以擴充之。在老、莊、釋氏既守己自足矣,因毀訾仁義以伸其說。荀子謂常人之性,學然後知禮義,其說亦足以伸。陸子靜、王文成諸人同於老、莊、釋氏,而改其毀訾仁義者,以為自然全乎仁義,巧於伸其說者也。程子、朱子尊理而以為天與我,猶荀子尊禮義【Ewell,184頁】以為聖人與我也。謂理為形氣所污壞,是聖人而下形氣皆大不美,即荀子性惡之說也;【全書,168頁】而其所謂理,別為湊泊附著之一物,猶老、莊、釋氏所謂「真宰」「真空」之湊泊附著於形體也。理既完全自足,難於言學以明理,故不得不分理氣為二本而咎形氣。蓋其說雜糅傅合而成,令學者眩惑其中,雖六經、孔、孟之言具在,咸習非勝是,不復求通。嗚呼,吾何敢默而息乎! 【Ewell,190頁】問:程伯子之出入於老、釋者幾十年,返求諸六經,然後得之,見叔子所撰行狀。而朱子年四十內外,猶馳心空妙,其後有答汪尚書書,言「熹於釋氏之說,蓋嘗師其人,尊其道,求之亦切至矣,然未能有得。其後以先生君子之教,校乎前後緩急之序,於是暫置其說而從事於吾學。其始蓋未嘗一日不往來於心也,以為俟卒究吾說而後求之未為甚晚。而一二年來,心獨有所自安,雖未能即有諸己,然欲復求之外學以遂其初心,不可得矣。」程、朱雖從事釋氏甚久,然終能覺其非矣,而又未合於六經、孔、孟,則其學何學歟? 【Ewell,191頁】曰:程子、朱子其出入於老、釋,皆以求道也,使見其道為是,雖人以為非而不顧。其初非背六經、孔、孟而信彼也,於此不得其解,而見彼之捐棄物欲,返觀內照,近於切己體察,為之,亦能使思慮漸清,因而冀得之為衡(鑒)事物之本。然極其致,所謂「明心見性」、「還其神之本體」者,即本體得矣,以為如此便足,無欠闕矣,實動輒差謬。在老、莊、釋氏固不論差謬與否,而程子、朱子求道之心,久之知其不可恃以衡鑒事物,故終謂其非也。【Ewell,192頁】夫人【全書,169頁】之異於物者,人能明於必然,百物之生各遂其自然也。老氏言「致虛極,守靜篤」,言「道法自然」,釋氏亦不出此,皆起於自私,使其神離形體而長存。【老氏言「長生久視」,以死為「返其真」;所謂長生者,形化而神長存也;釋氏言「不生不減」;所謂不生者,不受形而生也;不減者,即其神長存也。】其所謂性,所謂道,專主所謂神者為言。邵子云:「道與一,神之強名也。」又云:「神無方而性有質。」又云:【Ewell,193頁】「性者,道之形體;心者,性之郛郭。」又云:「人之神即天地之神。」合其言觀之,得於老莊最深。所謂道者,指天地之「神無方」也;所謂性者,指人之「(神)〔性〕有質」也,故曰「道之形體」。邵子又云:「神統於心,氣統於腎,形統於首;形氣交而神主乎其中,三才之道也。」此顯指神宅於心,故曰「心者,性之郛郭」。邵子又云:「氣則養性,性則乘氣;故氣存則性存,性動則氣動也」。此顯指神乘乎氣而資氣以養。【王文成云:「夫良知一也,以其妙用而言謂之神,以其流行而言謂之氣。」立說亦同。又即導善家所云「神之炯炯而不昧者為性,氣之縕絪而不息者為命」。】朱子於其指神為道、指神為性者,【Ewell,194頁】若轉以言夫理。張子云:「由太虛,有天之名;由氣化,有道之名;合虛與氣,有性之名,合性、知覺,有心之名。」其所謂虛,六經、孔、孟無是言也。張子又云:「神者,太虛妙應之目。」又云:「天之不測謂神,神而有常謂天。」又云:「神,天德;化,天道。」是其曰虛曰天,不離乎所謂神者。彼老、莊、釋氏之自貴其神,【Ewell,195頁】亦以為妙應,為沖虛, 為足乎天德矣。【如云:「性周法界,淨智圓妙,體自空寂。」】張子又云:「氣有陰陽,推行有漸【全書,170頁】為化,合一不測為神。」斯言也,蓋得之矣。試驗諸人物,耳目百體,會歸於心;心者,合一不測之神也。天地間百物生生,無非推本陰陽。易曰:「精氣為物。」曾子曰:「陽之精氣曰神,陰之精氣曰靈,神靈者,品物之本也。」因其神靈,故不徒曰氣而稱之曰精氣。老、莊、釋氏之謬,乃於此岐而分之。【Ewell,196頁】內其神而外形體,徒以形體為傳舍,以舉凡血氣之欲、君臣之義,父子昆弟夫婦之親,悉起於有形體以後,而神至虛靜,無欲無為。在老、莊、釋氏徒見於自然,故以神為已足。程子、朱子見於六經、孔、孟之言理義,歸於必然不可易,非老、莊、釋氏所能及,因尊之以當其所謂神者為生陽生陰之本,而別於陰陽;為人物之性,而別於氣質;反指孔、孟所謂道者非道,所謂性者非性。獨張子之說,可以分別錄之,言「由氣化,【Ewell,197頁】有道之名」, 言「化,天道」,言「推行有漸為化,合一不測為神」,此數語者,聖人復起,無以易也。張子見於必然之為理,故不徒曰神而曰「神而有常。」誠如是言,不以理為別如一物,於六經、孔、孟近矣。就天地言之,化,其生生也;神,其主宰也,不可歧而分也。故言化則賅神,言神亦賅化;由化以知神,由化與衶以知德;德也者,天地之中正也。就人言之,有血氣,則有心知;有心知,雖自聖人而下,明昧各殊,皆可學以牖其昧而進於明。【Ewell,198頁】天之生物也,使之一本.而以性專屬之神,則視形體為假合;以性專屬之理,則苟非生知之聖人,不得咎其氣質,皆二本故也。老、莊、釋氏尊其神為超乎陰陽氣化,此尊理為超乎陰陽氣化。【全書,171頁】朱子答呂子約書曰:「陰陽也,君臣父子也,皆事物也;人之所行也,形而下者也,萬象紛羅者也。是數者各有當然之理,即所謂道也,當行之路也,形而上者也,沖漠無朕者也。」然則易曰「立天之道曰陰與陽」,中庸曰「君臣也,父子也,夫婦也,昆弟也,朋友之交也,五者,天下之達道也」,皆僅及事物而即謂之道,豈聖賢之立言,不若朱子言之辨析歟?【Ewell,199頁】聖人順其血氣之欲,則為相生養之道,於是視人猶己,則忠;以己推之,則恕;憂樂於人,則仁;出於正,不出於邪,則義;恭敬不侮慢,則禮;無差謬之失,則智;曰忠恕,曰仁義禮智,豈有他哉?常人之欲,縱之至於邪僻,至於爭奪作亂;聖人之欲,無非懿德。欲同也,善不善之殊致若此。欲者,血氣之自然,其好是懿德也,心知之自然,此孟子所以言性善。心知之自然,未有不悅理義者,未能盡得理合義耳。由血氣之自然,而審察之以知其必然,是之謂理義;【Ewell,200頁】自然之與必然,非二事也。就其自然,明之盡而無幾微之失焉,是其必然也。如是而後無憾,如是而後安,是乃自然之極則。若任其自然而流於失,轉喪其自然,而非自然也;故歸於必然,適完其自然。夫人之生也,血氣心知而已矣。老、莊、釋氏見常人任其血氣之自然之不可,而靜以養其心知之自然;於心知之自然謂之性,血氣之自然謂之欲,說雖巧變,要不過分血氣心知為二本。荀子見常人之心知,而以禮義為聖心:見常人任其血氣心知之自然之不可,而進以禮義之必然;於血氣【Ewell,201頁】心知之自然謂之性,於禮義之必然謂之教;【全書,172頁】合血氣心知為一本矣,而不得禮義之本。程子、朱子見常人任其血氣心知之自然之不可,而進以理之必然;於血氣心知之自然謂之氣質,於理之必然謂之性,亦合血氣心知為一本矣,而更增一本。分血氣心知為二本者,程子斥之曰「異端本心」,而其增一本也,則曰「吾儒本天。」如其說,是心之為心,人也,非天也;性之為性,天也,非人也。以天別於人,實以性為別於人也。人之為人,性之為性,判若彼此,自程子、朱子始,【Ewell,202頁】告子言「以人為仁義,猶以杞柳為桮棬」,孟子必辨之,為其戕賊一物而為之也,況判若彼此,豈有不戕賊者哉!蓋程子、朱子之學,借階於老、莊、釋氏,故僅以理之一字易其所謂真宰真空者而餘無所易。其學非出於荀子,而偶與荀子合,故彼以為惡者,此亦咎之;彼以為出於聖人者,此以為出於天。出於天與出於聖人豈有異乎!天下惟一本,無所外。有血氣,則有心知; 有心知,則學以進於神明,一本然也;有血氣心知,則發乎血氣之知自然者,明之盡,使無幾微之失,斯無往非仁義,一本然也。【Ewell,203頁】苟岐而二之,未有不外其一者。六經、孔、孟而下,有荀子矣,有老、莊.釋氏矣,然六經、孔,孟之道猶在也。自宋儒雜荀子及老、莊、釋氏以入六經、孔、孟之書,學者莫知其非,而六經、孔、孟之道亡矣。 -------------------------------------------------------------------------------- 【全書,175頁】【Ewell,209頁】 孟子字羲疏證卷中 天道四條 道,猶行也;氣化流行,生生不息,是故謂之道。易曰:「一陰一陽之謂道。」洪範:「五行:一曰水,二曰火,三曰木,四曰金,五曰土。」行亦道之通稱。【詩載馳:「女子善懷,亦各有行。」毛傳云:「行,道也。」竹竿﹕「女子有行,遠兄弟父母。」鄭箋云:「行,道也。」】舉陰陽則賅五行,陰陽各具五行也;舉五行即賅陰陽,五行各有陰陽也。大戴禮記曰:【Ewell,210頁】「分於道謂之命,形於一謂之性。」言分於陰陽五行以有人物,而人物各限於所分以成其性。陰陽五行,道之實體也;血氣心知,性之實體也。有實體,故可分;惟分也,故不齊。古人言性惟本於天道如是。 【Ewell,212頁】問:易曰:「形而上者謂之道,形而下者謂之器。」程子云:「惟此語截得上下最分明,元來止此是道,要在人默而識之。」後儒言道,多得之此。朱子云:「陰陽,氣也,形而下者也;所以一陰一陽者,理也,形而上者也;道即理之謂也。」朱子此言,以道之稱惟理足以當之。今但曰「氣化流行,生生不息」,乃程、朱所目為形而下者;其說據易之言以為言,是【全書,176頁】以學者信之。然則易之解可得聞歟? 【Ewell,213頁】曰:氣化之於品物,則形而上下之分也。形乃品物之謂,非氣化之謂。易又有之:「立天之道,曰陰與陽。」直舉陰暢,不聞辨別所以陰陽而始可當道之稱,豈聖人立言皆辭不備哉?一陰一陽,流行不已,夫是之謂道而已。古人言辭,「之謂」「謂之」有異:凡曰「之謂」,以上所稱解下,如中庸「天命之謂性,率性之謂道,修道之謂教」,此為性、道、教言之,【Ewell,214頁】若曰性也者天命之謂也,道也者率性之謂也,教也者修道之謂也;易「一陰一陽之謂道」,則為天道言之,若曰道也者一陰一陽之謂也。凡曰「謂之」者,以下所稱之名辨上之實,如中庸「自誠明謂之性,自明誠謂之教」,此非為性教言之,以性教區別「自誠明」「自明誠」二者耳。易「形而上者謂之道,形而下者謂之器」,本非為道器言之,以道器區別其形而上形而下耳。形謂已成形質,形而上猶曰形以前,形而下猶曰形以後。【如言「千載而上,千載而下」。詩:「下武維周。」鄭箋云﹕「下,猶後也。」】【Ewell,215頁】陰陽之未成形質,是謂形而上者也,非形而下明矣。器言乎一成而不變,道言乎體物而不可遺。不徒陰陽是非形而下,如五行水火木金土,有質可見,固形而下也,器也;其五行之氣,人物咸稟受於此,則形而上者也。易言「一陰一陽」,洪範言「初一曰五行」,舉陰暢,舉五行,即賅鬼神;中庸言鬼神之「體物而不可遺」,即物之不離陰陽五行以成形質也。【Ewell,216頁】由人物逆而上之,至是止矣。六經、孔、孟之書不聞理氣之辨,【全書,177頁】而後儒創言之,遂以陰陽屬形而下,實失道之名義也。 【Ewell,219頁】問:後儒論陰陽,必推本「太極」,云:「無極而太極,太極動而生陽;動極而靜,靜而生陰;靜極復動。一動一靜,互為其根;分陰分陽,兩儀立焉。」朱子釋之云:「太極生陰陽,理生氣也。陰陽既生,則太極在其中,理復在氣之內也。」又云﹕「太極,形而上之道也;陰陽,形而下之器也。」今既辨明形乃品物,非氣化,然則「太極」「兩儀」,後儒據以論道者,亦必傅合失之矣。自宋以來,學者惑之已久,將何以解其惑歟? 【Ewell,220頁】曰:後世儒者紛紛言太極,言兩儀,非孔子贊易太極兩儀之本指也。孔子曰:「易有太極,是生兩儀,兩儀生四象,四象生八卦。」曰儀,曰象,曰卦,皆據作易言之耳,非氣化之陰陽得兩儀四象之名。易備於六十四,自八卦重之,故八卦者,易之小成,有天、地、山、澤、雷、風、水、火之義焉。其未成卦晝,一奇以儀陽,一偶以儀陰,故稱兩儀。奇而遇奇,陽已長也,以象太陽;奇而遇偶,陰始生也,以象少陰;偶而遇偶,陰已長也,以象太陰;【Ewell,221頁】偶而遇奇,陽始生也,以象少陽。伏羲氏睹於氣化流行,而以奇偶儀之象之。孔子贊易,蓋言易之為書起於卦晝,非漫然也,實有見於天道一陰一陽為物之終始會歸,乃晝奇偶兩者從而儀之,故曰「易有太極,是生兩儀」。既有兩儀,而四象,而八卦,以次生矣。孔子以太極指氣化之陰陽,承上文「明於天之道」言之,即所云「陰一陽之謂道」,以兩儀、四象、八卦指【全書,178頁】易晝。後世儒者以兩儀為陰陽,而求太極於陰陽之所由生,豈孔子之言乎! 【Ewell,223頁】問:宋儒之言形而上下,言道器,言太極兩儀,今據孔子贊易本文疏通證明之,洵於文義未協。其見於理氣之辨也,求之六經中無其文,故借太極、兩儀、形而上下亡語以飾其說,以取信學者歟? 曰:舍聖人立言之本指,而以己說為聖人所言,是誣聖;借其語以飾吾之說,以求取信,是欺學者也。誣聖欺學者,程、朱之賢不為也。蓋其學借階於老、莊、釋氏,是故失之。【Ewell,224頁】凡習於先入之言,往往受其蔽而不自覺。在老、莊、釋氏就一身分言之,有形體,有神識(一),而以神識為本。推而上之,以神為有天地之本,【老氏云:「有物混成,先天地生。」又云:「道之為物,惟恍惟忽。忽兮恍兮,其中有象;恍兮忽兮,其中有物。」釋氏書:「問:『如何是佛?』曰:『見性為佛。』『如何是性?』曰:『作用為性。』『如何是作用?」曰:『在目曰見,在耳曰聞,在鼻臭香,在口談論,在手執捉,在足運奔。偏見俱該法界,收攝在一微塵,識者知是佛性,不識喚作精魂。』」】【Ewell,225頁】遂求諸無形無跡者為實有,而視有形有跡為幻。在宋儒以形氣神識同為己之私,而理得於天。推而上之,於理氣截之分明,以理當有其無形無跡述之實有,而視有形有跡為粗。益就彼之言而轉之,【朱子辨釋氏云:「儒者以理為不生不滅,釋氏以神識為不生不滅。」】因視氣曰「空氣」,【陳安卿云:「二氣流行萬古,生生不息,不成只是空氣,必有主宰之者,理是也。」】視心曰「性之郛郭」,【邵子云:「心者,性之郛郭。」】是彼別形神為二本,而宅於空氣宅於郛郭者【全書,179頁】為天地之神與人之神。此別理氣為二本,【朱子云:「天地之間,有理有氣。理也者,形而上之道也,生物之本也;氣也者, 形而下之器也,生物之具也,是以人物之生,必稟此理然後有性也,稟此氣然後有形。」】【Ewell,227頁】而宅於空氣、宅於郛郭者,為天地之理與人之理。由考之六經、孔、孟,茫然不得所謂性與天道者,及從事老、莊、釋氏有年,覺彼之所指,獨遺夫理義而不言,是以觸於形而上下之云,太極兩儀之稱,頓然有悟,遂創為理氣之辨,不復能詳審文義。其以理為氣之主宰,如彼以神為氣之主宰也。以理能生氣,如彼以神能生氣也。【老氏云:「一生二,二生三,三生萬物。萬物負陰而抱陽,沖氣以為和。」】以理壞於形氣,無人欲之蔽則復其初,如彼以神受形而生,不以物欲累之則復其初也。皆改其所指神識者以指理,徒援彼例此,而實非得之於此。學者轉相傳述,適所以誣聖亂經。【Ewell,228頁】善夫韓退之氏曰:「學者必慎所道。道於楊、墨、老、莊、佛之學而欲之聖人之道,猶航斷港絕潢以望至於海也。」此宋儒之謂也。【Ewell,231頁】 -------------------------------------------------------------------------------- 性九條 性者,分於陰陽五行以為血氣、心知、品物,區以別焉,舉凡既生以後所有之事,所具之能,所全之德,咸以是為其本,故易曰「成之者性也。」氣化生人生物以後,各以類滋生久矣;然類之區別,千古如是也,循其故而已矣。在氣化曰陰陽,曰五行,而陰陽五行之成化【全書,180頁】也,雜糅萬變,是以及其流形,不特品物不同,雖一類之中又復不同。凡分形氣於父母,即為分於陰陽五行,人物以類滋生,皆氣化之自然。中庸曰:【Ewell,232頁】「天命之謂性。」以生而限於天,故曰天命。大戴禮記曰:「分於道謂之命,形於一謂之性。」分於道者,分於陰陽五行也。一言乎分,則其限之於始,有偏全、厚薄、清濁、昏明之不齊,各隨所分而形於一,各成其性也。然性雖不同,大致以類為之區別,故論語曰「性相近也」,此就人與人相近言之也。孟子曰:「凡同類者舉相似也,何獨至於人而疑之!聖人與我同類者」,言同類之相似,則異類之不相似明矣;故詰告子「生之謂性」曰:【Ewell,233頁】「然則犬之性猶牛之性,牛之性猶人之性與」,明乎其必不可混同言之也。天道,陰陽五行而已矣;人物之性,咸分於道,成其各殊者而已矣。 【Ewell,237頁】問:論語言性相近,孟子言性善,自程子、朱子始別之,以為截然各言一性,【朱子於論語引程子云:「此言氣質之性,非言性之本也。若言其本,則性即是理。理無不善,孟子之言性善是也,何相近之有哉!」】反取告子「生之謂性」「性一也,何以言相近?此止是言氣質之性,如俗言性急性緩之類。性安有緩急?此言性者,生之謂性也。」又云:「凡言性處,須看立意如何。且如言人性善,性之本也;【Ewell,238頁】生之謂性,論其所稟也。孔子言性相近,若論其本,豈可言相近?止論其所稟也。告子所云固是,為孟子問他,他說便不是也。」】創立名目曰「氣質之性」,而以理當孟子所謂善者為生物之本,【程子云;「孟子言性,當隨文看。不以告【全書,181頁】子『生之謂性』為不然者,此亦性也,被命受生之後謂之性耳,故不同。繼之曰『犬之性猶牛之性,牛之性猶人之性興』,然不害為一。若乃孟子之言善者,乃極本窮源之性。」】人與禽獸得之也同,【程子所謂「不害為一」,朱子於中庸「天命之謂性」釋之曰﹕「命,猶令也,性,即理也。天以陰陽五行化生萬物,氣以成形而理亦賦焉,猶命令也,於是人物之生,因各得其所賦之理以為健順五常之德,所謂性也。」】而致疑於孟子。【朱子云﹕「孟子言『人所以異於禽獸者幾希』,不知人何故與禽獸異;又言『犬之性猶牛之性,牛之性猶人之性與』,不知人何故與牛犬異。此兩處似欠中間一轉語,須著說是「形氣不同故性亦少異」始得。【Ewell,239頁】恐孟子見得人性同處,自是分曉起直截,卻於這些子未甚察。」】是謂性即理,於孟子且不可通矣,其不能通於易、論語固宜。孟子聞告子言「生之謂性」,則致詰之; 程、朱之說,不幾助告子而議孟子歟? 曰:程子、朱子其初所講求者,老、莊、【Ewell,240頁】釋氏也。老、莊、釋氏自貴其神而外形體,顯背聖人,毀訾仁義。告子未嘗有神與形之別,故言「食色性也」,Mencius6A3而亦尚其自然,故言「性無善無不善」,雖未嘗毀訾仁義,而以桮楮喻義,則是災杞柳始為桮樁,其指歸與老、莊、釋氏不異也。凡血氣之屬皆知懷生畏死,因而趨利避害;雖明暗不同,不出乎懷生畏死者同也。人之異於禽獸不在是。禽獸知母而不知父,限於知覺也;然愛其生之者及愛其所生,與雌雄牝牡之相愛,同類之不相噬,習處之不相齧,進乎懷生【Ewell,241頁】畏死矣。一私於身,一及於身之所親,皆仁之屬也。私於身者,仁其身也;及於身之所親者,仁其所親也; 心知之發乎自然【全書,182頁】有如是。人之異於禽獸亦不在是。告子以自然為性使之然,以義為非自然,轉制其自然,使之強而相從,故言「仁,內也,非外也;義,外也,非內也」,立說之指歸,保其生而已矣。陸子靜云:「惡能害心,善亦能害心。」此言實老、莊、告子、釋氏之宗指,貴其自然以保其生。誠見窮人欲而流於惡者適足害生,即慕仁義為善,勞於問學,殫思竭慮,亦於生耗損,於此見定而心不動。其「生之謂性」之說如是也,豈得合於孔子哉! 【Ewell,242頁】易、論語、孟子之書,其言性也,咸就其分於陰陽五行以成性為言;成,則人與百物,偏全、厚薄、清濁、昏明限於所分者各殊,徒曰生而已矣,適同人於犬牛而不察其殊。朱子釋孟子有曰:「告子不知性之為理,而以所謂氣者當之,蓋徒知知覺運動之蠢然者,人與物同,而不知仁義禮智之粹然者,人與物異也。」如其說,孟子但舉人物詰之可矣,又何分牛之性犬之性乎?犬與牛之異,非有仁義禮智之粹然者,不得謂孟子以仁義禮智詰告子明矣。在告子既以知覺運動為性,使知覺運動之蠢然者人與物同,告子何不可直應之曰「然」?斯以見【Ewell,243頁】知覺運動之不可概人物,而目為蠢然同也。凡有生,即不隔於天地之氣化。陰陽五行之運而不已,天地之氣化也,人物之生生本乎是,由其分而有之不齊,是以成性各殊。知覺運動者,統乎生之全言之也,由其成性各殊,是以本之以生,見乎知覺連動也亦殊。氣之自然潛運,飛潛動植皆同,此生生之機肖乎天地者也,而其本受之氣,與所資以養者之氣則不同。所資以養者之【全書,183頁】氣,雖由外而入,大致以本受之氣召之。五行有【Ewell,244頁】生克,遇其克之者則傷,甚則死,此可知性之各殊矣。本受之氣及所資以養者之氣,必相得而不相逆,斯外內為一,其分於天地之氣化以生,本相得,不相逆也。氣運而形不動者,卉木是也;凡有血氣者,皆形能動者也。由其成性各殊,故形質各殊;則其形質之動而為百體之用者,利用不利用亦殊。知覺云者,如寐而寤曰覺,心之所通曰知,百體皆能覺,而心之知覺為大。凡相忘於習則不覺,見異焉乃覺。魚相忘【Ewell,245頁】於水,其非生於水者不能相忘水也,則覺不覺亦有殊致矣。聞蟲鳥以為候,聞雞嗚以為辰,彼之感而覺,覺而聲應之,又覺之殊致有然矣,無非性使然也。若夫烏之反哺,雎鳩之有別,蜂蟻之知君臣,豺之祭獸,獺之祭魚,合於人之所謂仁義者矣,而各由性成。人則能擴充其知至於神明,仁義禮智無不全也。仁義禮智非他,心之明之所止也,知之極其量也。知覺運動者,人物之生;知覺運動之所以異者,人物之殊其性。 【Ewell,246頁】孟子曰:「心之所同然者,謂理也,義也;聖人先得我心之所同然耳。」於義外之說必致其辨,言理義之為性,非言性之為理。性者,血氣心知本乎陰陽五行,人物莫不區以別焉是也,而理義者,人之心知,有思輒通,能不惑乎所行也。「孟子道性善,言必稱堯、舜」,非謂盡人生而堯、舜也,自堯舜而下,其等差凡幾?則其氣稟固不齊,豈得謂非性有不同?然人之心知,於人倫日用,隨在而知惻隱,知羞惡,知恭敬辭讓,知是非,端緒可舉,此之謂性善。【Ewell,247頁】於其知【全書,184頁】惻隱,則擴而充之,仁無不盡;於其知羞惡,則擴而充之,義無不盡;於其知恭敬辭讓,則擴而充之,禮無不盡;於其知是非,則擴而充之,智無不盡。仁義禮智,懿德之目也。孟子言「今人乍見孺子將入井,皆有休惕惻隱之心」,然則所謂惻隱、所謂仁者,非心知之外別「如有物焉藏於心」也,己知懷生而畏死,故休惕於孺子之危,惻隱於孺子之死,使無懷生畏死之心,又焉有休惕側隱之心?推之羞惡、辭讓、是非亦然。使飲食男女與夫感於物而動者脫然無之,【Ewell,248頁】以歸於靜,歸於一,又焉有羞惡,有辭讓,有是非?此可以明仁義禮智非他,不過懷生畏死,飲食男女,與夫感於物而動者之皆不可脫然無之,以歸於靜,歸於一,而恃人之心知異於禽獸,能不惑乎所行,即為懿德耳。古賢聖所謂仁義禮智,不求於所謂欲之外,不離乎血氣心知,而後儒以為別如有物湊泊附著以為性,由雜乎老、莊、釋氏之言,終昧於六經、孔、孟之言故也。孟子言「人無有不善」,【Ewell,249頁】以人之心知異於禽獸,能不惑乎所行之為善。且其所謂善也,初非無等差之善,即孔子所云「相近」; 孟子所謂「苟得其養,無物不長;茍矢其養,無物不消」,所謂「求則得之,舍則失之;或相倍蓰而無算者,不能盡其才者也」,即孔子所云習至於相遠。不能盡其才,言不擴充其心知而長惡遂非也。彼悖乎禮義者,亦自知其失也,是人無有不善,以長惡遂非,故性雖善,不乏小人。孟子所謂「梏之反覆」,「違禽獸不遠」,即孔子所云「下愚之不移。」後儒未審【Ewell,250頁】其文義,遂彼此扞格。孟子曰:【全書,185頁】「如使口之於味也,其性與人殊,若犬馬之與我不同類也,則天下何耆皆從易牙之於味也!」又言「動心忍性」,是孟子矢口言之,無非血氣心知之性。孟子言性,曷嘗自岐為二哉!二之者,宋儒也。 【Ewell,256頁】問:凡血氣之屬皆有精爽,而人之精爽可進於神明。論語稱「上智與下愚不移」,此不待習而相遠者;雖習不足以移之,豈下愚之精爽與物等歟? 曰:生而下愚,其人難與言理義,由自絕於學,是以不移。然苟畏威懷惠,一旦觸於所畏所懷之人,啟其心而憬然覺寤,往往有之。苟悔而從善,則非下愚矣;加之以學,則日進於智矣。【Ewell,276頁】以不移定為下愚,又往往在知善而不為.,知不善而為之者,故日不移,不日不可移。雖古今不乏下愚,而其精爽幾與物等者,亦究異於物,無不可移也。 【Ewell,260頁】問:孟子之時,因告子諸人紛紛各立異說,故直以性善斷之;孔子但言相近,意在於警人慎習,非因論性而發,故不必直斷曰善歟? 曰:然。古賢聖之言至易知也。如古今之常語,凡指下愚者,矢口言之,每曰「此無人性」,稍舉其善端,則曰「此猶有人性」。以人性為善稱,是不言性者,其言皆協於孟子,而言性者轉失之。無人性【Ewell,261頁】即所謂人見其禽獸也,有人性即相近也,善也。論語言相近,正見「人無有不善」;若不善,與善相反,其遠已縣絕,何近之有!分別性與習,然後有不善,而不可【全書,186頁】以不善歸性。凡得養失養及陷溺梏亡,咸屬於習。至下愚之不移,則生而蔽錮,其明善也難而流為惡也易,究之性能開通,非不可移,視禽獸之不能開通亦異也。 【Ewell,264頁】問:孟子言性,舉仁義禮智四端,與孔子之舉智愚有異乎? 曰:人之相去,遠近明昧,其大較也,學則就其昧焉者牖之明而已矣。人雖有智有愚,大致相近,而智愚之甚遠者蓋鮮。智愚者,遠近等差殊科,而非相反;善惡則相反之名,非遠近之名。知人之成性,其不齊在智愚,亦可知任其愚而不學不思乃流為惡。愚非惡也,人無有不善明矣。【Ewell,265頁】舉智而不及仁、不及禮義者,智於天地、人物、事為咸足以知其不易之則,仁有不至,禮義有不盡,可謂不易之則哉?發明孔子之道者,孟子也,無異也。 【Ewell,267頁】問:孟子言性善,門弟子如公都子已列三說,茫然不知性善之是而三說之非。荀子在孟子後,直以為性惡,而伸其崇禮義之說。荀子既知崇禮義,與老子言「禮者忠信之薄而亂之首」及告子「外義」,所見懸殊;又聞孟子性善之辨,於孟子言「聖人先得我心之所同然」亦必聞之矣,而猶與之異,何也? 曰:荀子非不知人之可以為聖人也,其言性惡也,曰:【Ewell,268頁】「塗之人可以為禹。」「塗之人者,皆內可以知父子之義,外可以知君臣之正。」「其可以知之質,可以能之具,在塗之人,其可以為禹明矣。」「使塗之人伏術為學,專心一志,思索孰察,加日縣久,積善而不息,則通於【全書,187頁】神明,參於天地矣。故聖人者,人之所積而致(也)〔矣〕。」「聖可積而致,然而皆不可積,何也?」「可以而不可使也。」「塗之人可以為禹則然,塗之人能為禹,未必然也;雖不能(為)禹,無害可以為禹。」此於性善之說不惟不相悖,而且若相發明。終斷之曰:「足可以偏行天下,然而未嘗有能偏行天下者也。」能不能之與可不可,其不(可)同遠矣。」蓋荀子之見,歸重於學,而不知性之全體。其言出於尊聖人,出於重學崇禮義。【Ewell,269頁】首之以勸學篇,有曰:「誦數以貫之,思索以通之,為其人以處之,除其害者以持養之。」又曰:「積善成德,神明自得,聖心循焉。」荀子之善言學如是。且所謂通於神明,參於天地者,又知禮義之極致,聖人與天地合其德在是,聖人復起,豈能易其言哉!而於禮義與性,卒視若閡隔不可通。以聖人異於常人,以禮義出於聖人之心,常人學然後能明禮義,若順其性之自然,則生爭奪;以禮義為制其性,去爭奪者也,因性惡而加矯揉【Ewell,270頁】之功,使進於善,故貴禮義;苟順其自然而無爭奪,安用禮義為哉!又以禮義雖人皆可以知,可以能,聖人雖人之可積而致,然必由於學。弗學而能,乃屬之性;學而後能,弗學雖可以而不能,不得屬之性。此荀子立說之所以異於孟子也。 【Ewell,273頁】問:荀子於禮義與性視若閡隔而不可通,其蔽安在?今何以決彼之非而信孟子之是?【全書,188頁】 曰﹕荀子知禮義為聖人之教,而不知禮義亦出於性;知禮義為明於其必然,而不知必然乃自然之極則,適以完其自然也。就孟子之書觀之,明理義之為性,舉仁義禮智以言性者,以為亦出於性之自然,人皆弗學而能,學以擴而充之耳。荀子之重學也,無於內而取於外;孟子之重學也,有於內而資於外。【Ewell,274頁】夫資於飲食,能為身之營衛血氣者,所資以養者之氣,與其身本受之氣,原於天地非二也。故所資雖在外,能化為血氣以益其內,未有內無本受之氣,與外相得而徒資焉者也。問學之於德性亦然。有己之德性,而問學以通乎古賢聖之德性,是資於古賢聖所言德性埤益己之德性也。冶金若水,而不聞以金益水,以水益金,豈可云己本無善,己無天德,而積善成德,如罍之受水哉!以是斷之,荀子之所謂性,孟子非不謂之性,然而【Ewell,275頁】荀子舉其小而遺其大也,孟子明其大而非舍其小也。 【Ewell,278頁】問:告子言「生之謂性」,言「性無善無不善」,言「食色性也,仁內義外」,朱子以為同於釋氏;【朱子云﹕「生,指人物之所以知覺連動者而言,與近世佛氏所謂『作用是性』者略相似。」又云﹕告子以人之知覺運動者為性,故言人之甘食悅色者即其性。」】其「杞柳」「湍水」之喻,又以為同於荀、揚; 【朱子於「杞柳」之喻云:「如荀子性惡之說。」於「湍水」之喻云﹕「近於揚子善惡混之說。」】【Ewell,279頁】然則荀、揚亦與釋氏同歟? 曰:否。荀、揚所謂性者,古今同謂之性,即後儒稱為「氣質之性」者也,但不當遺理義而以為惡耳。在孟子時,則公都子引或曰「性可以為善,可以為不善」,或曰「有性善,有性【全書,189頁】不善」,言不同而所指之性同。【Ewell,280頁】荀子見於聖人生而神明者,不可概之人人,其下皆學而後善,順其自然則流於惡,故以惡加之;論似偏,與「有性不善」合,然謂禮義為聖心,是聖人之性獨善,實兼公都子兩引「或曰」之說。揚子見於長善則為善人,長惡則為惡人,故曰「人之性也善惡混」,又曰「學則正,否則邪」,與荀子論斷似參差而匪異。韓子言,【Ewell,281頁】「性之品有上中下三,上焉者善焉而已矣,中焉者可導而上下也,下焉者惡焉而已矣」,此即公都子兩引「或曰」之說會通為一。朱子云:「氣質之性固有美惡之不同矣,然以其初而言,皆不甚相遠也,但習於善則善,習於惡則惡,於是始相遠耳。」「人之氣質,相近之中又有美惡,一定,而非習之所能移也。」直會通公都子兩引「或曰」之說解論語矣,程子云:「有自幼而善,有自幼而惡,是氣稟有然也。善固性也,然惡亦不可不謂之性也。」【朱子語類﹕「問﹕『惡是氣稟,如何云亦不可不渭之性?」曰﹕『既是氣稟,惡便牽引得那性不好。蓋性止是搭附在氣稟上,既是氣稟不好,便和那性壤了。』」又云﹕「如水為泥沙所混,不成不喚做水。」】【Ewell,282頁】此與「有性善,有性不善」合,而於「性可以為善,可以為不善」亦未嘗不兼;特彼仍其性之名,此別之曰氣稟耳。程子又云﹕「『人生而靜』以上不容說,纔說性時,便已不是性也。」朱子釋之云:「『人生而靜』以上是人物未生時,止可謂之理,未可名為性,所謂『在天曰命』也。纔說性時便是人生以後,此理已墮在形氣中,不全是性之本體矣。所謂『在人曰性』也。」據樂記,「人生而靜」與「感於物而動」對言之,謂方其【全書,190頁】未感,非謂人物未生也。中庸「天命之謂性」,謂氣稟之不齊,各限於生初,非以理為在天在人異其名也。況如其說。是孟子乃追溯人物未生,未可名性之時而曰性善;若【Ewell,283頁】就名性之時,已是人生以後,已墮在形氣中,安得斷之曰善?由是言之,將天下今古惟上聖之性不失其性之本體,自上聖而下.語人之性,皆失其性之本體。人之為人,舍氣稟氣質,將以何者謂之人哉?是孟子言人無有不善者,程子、朱子言人無有不惡,其視理儼如有物,以善歸理,雖顯遵孟子性善之云,究之孟子就人言之者,程、朱乃離人而空論夫理,故謂孟子「論性不論氣不備」。若不視理如有物,而其見於氣質不善,卒難通於孟子之直斷曰善。宋儒立說,似同【Ewell,284頁】於孟子而實異,似異於荀子而實同也。孟子不曰「性無有不善」,而曰「人無有不善」。性者,飛潛動植之通名;性善者,論人之性也。如飛潛動植,舉凡品物之性,皆就其氣類別之。人物分於陰陽五行以成性,舍氣類,更無性之名。醫家用藥,在精辨其氣類之殊。不別其性,則能殺人。使曰「此氣類之殊者已不是性」,良醫信之乎?試觀之桃與否:取其核而種之。萌芽甲坼,根榦【Ewell,285頁】枝葉,為華為實,形色臭味,桃非杏也,杏非桃也,無一不可區別。由性之不同,是以然也。其性存乎核中之白,【即俗呼桃仁杏仁者。形色臭味無一或闕也。凡植禾稼卉木,畜鳥獸蟲魚,皆務知其性。知其性者,知其氣類之殊,乃能使之碩大蕃滋也。何獨至於人而指夫分於陰陽五行以成性者,曰「此已不是性也」,豈其然哉?自古及【全書,191頁】今,統人與百物之性以為言,氣類各殊是也。專言乎血氣之倫,不獨氣類各殊,而知覺亦殊。人以有禮義,異於禽獸,【Ewell,286頁】實人之知覺大遠乎物則然,此孟子所謂性善。而荀子視禮義為常人心知所不及,故別而歸之聖人。程子、朱子見於生知安行者罕睹,謂氣質不得概之曰善,荀、揚之見固如是也。特以如此則悖於孟子,故截氣質為一性,言君子不謂之性;截理義為一性,別而歸之天,以附合孟子。其歸之天不歸之聖人者,以理為人與我。是理者,我之本無也,以理為天與我,庶幾湊泊附著,可融為一。是借天為說,聞者不復疑於【Ewell,287頁】本無,遂信天與之得為本有耳。彼荀子見學之不可以已,非本無,何待於學?而程子、朱子亦見學之不可以已,其本有者,何以又待於學?故謂「為氣質所污壞」,以便於言本有者之轉而如本無也。於是性之名移而加之理,而氣化生人生物,適以病性。性譬水之清,因地而污濁,【程子云﹕「有流而至海,終無所污,此何煩人力之為也;有流而未遠,固已漸濁;有出而甚遠,方有所濁。有濁之多者,有濁之少者,清濁雖不同,然不可以濁者不為水也。如此,則人不可以不加澄治之功。故用力敏勇,則疾清;用力緩怠,則遲清。及其清也,則卻止,是元初水也,亦不是將清來換卻濁,亦不是取出濁來罝在一隅也。水之清,則性善之謂也。」】【Ewell,288頁】不過從老、莊、釋氏所謂真宰真空者之受形以後,昏昧於欲,而改變其說。特彼以真宰真空為我,形體為非我,此仍以氣質為我,難言性為非我,則惟歸之天與我而後可謂之我有,亦惟歸之天與我而後可為完全自足之物,斷之為善,惟使之截然別於我,而後雖天與我【全書,192頁】完全自足,可以咎我之壞之而待學以復之,以水之清喻性,以受污而濁喻性墮於形氣中污壞,以澄之而清喻學。水靜則能清,老、莊、釋氏之主於無欲,主於靜寂是也。【Ewell,289頁】因改變其說為主敬,為存理,依然釋氏教人認本來面目,教人常惺惺之法。若夫古賢聖之由博學、審問、慎思、明辨、篤行以擴而充之者,豈徒澄清已哉?程子、朱子於老、莊、釋氏既入其室,操其矛矣,然改變其言,以為六經、孔、孟如是,按諸荀子差近之,而非六經、孔、孟也。 【Ewell,294頁】問:孟子曰:「口之於味也,目之於色也,耳之於聲也,鼻之於臭也,匹肢之於安佚也,性也,有命焉,,君子不謂性也,仁之於父子也,義之於君臣也,禮之於賓主也,智之於賢者也,聖人之於天道也,命也,有性焉,君子不謂命也。」宋儒以氣質之性非性,其說本此。張子云:「形而後有氣質之性;善反之,則天地之性存焉。故氣質之性,君子有弗性者焉。」程子云:「論性不論氣,不備;論氣不論性,不明。」在程、朱以理當孟子之所謂善者,而譏【Ewell,295頁】其未備。【朱子云﹕「孟子說性善,是論性不論氣。荀、揚而下是論氣不論性。孟子終是未備,所以不能杜絕荀、揚之口。然不備,但少欠耳;不明,則大害矣。」】然於聲色、臭味、安佚之為性,不能謂其非指氣質,則以為據世之人云爾;【朱子云﹕「世之人以前五者為性,以後五者為命。」】於性相近之言,不能謂其非指氣質,是世之人同於孔子,而孟子別為異說也。朱子答門人云:「氣質之說,起於張、程。韓退之原性中說『三品』,但不曾分明誽是氣質之性耳;孟子謂【Ewell,296頁】性善,但說得本原處,下面不曾說【全書,193頁】得氣質之性,所以亦費分疏;諸子說性惡與善惡混;使張、程之說早出,則許多說話自不用紛爭。」是又以荀、揚、韓同於孔子。至告子亦屢援性相近以證其生之謂性之說,將使告子分明說是氣質之性,孟子不得而辯之矣;孔子亦未云氣質之性,豈猶夫告子,猶夫荀、揚之論氣不論性不明歟?程子深訾荀、揚不識性,【程子云﹕「荀子極偏駁,止一句性惡,大本已失;揚子雖少過,然亦不識性,便說甚道。」】以自伸其謂性即理之異【Ewell,297頁】於荀、揚。獨性相近一言見論語,程子雖曰「理無不善,何相近之有」,而不敢以與荀、揚同譏,荀非孔子之言,將譏其人不識性矣。今以孟子與孔子同,程、朱與荀、揚同,孔、孟皆指氣稟氣質,而人之氣稟氣質異於禽獸,心能開通,行之不失,即謂之理義;程、朱以理為如有物焉,實雜乎老、莊、釋氏之言。然則程、朱之學殆出老、釋而入荀、揚,其所謂性,非孔、孟之所謂性,其所謂氣質之性,乃荀、揚之所謂性歟? 【Ewell,298頁】曰:然。人之血氣心知,原於天地之化者也。有血氣,刞所資以養其血氣者,聲、色、臭、味是也。有心知,則知有父子,有昆弟,有夫婦,而不止於一家之親也,於是又知有君臣,有朋友;五者之倫,相親相治,則隨感而應為喜、怒、哀、樂。合聲、色、臭、味之欲,喜、怒、哀、樂之情,而人道備。「欲」根於血氣,故曰性也,而有所限而不可踰,則命之謂也。仁義禮智之懿不能盡人如一者,限於生初,所謂命也,而皆可以擴而充之,則人之性也。謂猶【全書,194頁】云「藉口於性」耳;君子不藉口【Ewell,299頁】於性以逞其欲,不藉口於命之限之而不盡其材。後儒未詳審文義,失孟子立言之指。不謂性非不謂之性,不謂命非不謂之命。由此言之,孟子之所謂性,即口之於味、目之於色、耳之於聲、鼻之於臭、四肢於安佚之為性;所謂人無有不善,即能知其限而不踰之為善,即血氣心知能底於無失之為善;所謂仁義禮智,即以名其血氣心知,所謂原於天地之化者之能協於天地之德也。此荀、揚之所未達,而老、莊、告子、釋氏昧焉而妄為穿鑿者也。校注神識佛教用語。即不生不滅的精衶。可據十三經注疏本孟子刪。中華本注:「『謂』下疑脫『性』字。」 -------------------------------------------------------------------------------- 【全書,195頁】【Ewell,302頁】 孟子字義疏證卷下 才三條 才者,人與百物各如其性以為形質,而知能遂區以別焉,盂子所謂「天之降才」是也。氣化生人生物,據其限於所分而言謂之命,據其為人物之本始而言謂之性,據其體質而言謂之才。由成性各殊,故才質亦殊。才質者,性之所呈也;舍才質安睹所謂性哉!以人物譬之器,才則其器之質也;分於陰陽五行而成性各殊,則才質因之而殊。猶金錫之在冶,冶金似為器,則其器金也;冶錫以為器,則其器錫也;品物之不同如是矣。【Ewell,303頁】從而察之,金錫之精良與否,其器之為質,一如乎所冶之金錫,一類之中又復不同如是矣。為金為錫,及其金錫之精良與否,性之喻也;其分於五金之中,而器之所以為器即於是乎限,命之喻也;就器而別之,孰金孰錫,孰精良與孰否,才之喻也。故才之美惡,於性無所增,亦無所損。夫金錫之為器,一成而不變者也;人又進乎是。自聖人而下,其等差凡幾?或疑人之才非盡精良矣,而不然也。猶金之五品,而黃金為貴,雖其不美者,莫與之比貴也,況乎人【全書,196頁】皆可以為賢為聖也!後儒以不善歸氣稟;孟子所謂性,【Ewell,304頁】所謂才,皆言乎氣稟而已矣。其稟受之全,則性也;其體質之全,則才也。稟受之全,無可據以為言;如桃杏之性,全於核中之白,形色臭味,無一弗具,而無可見,及萌芽甲坼,根榦枝葉,桃與杏各殊;由是為華為實,形色臭味無不區以別者,雖性則然,皆據才見之耳。成是性,斯為是才。別而言之,曰命,曰性,曰才;合而言之,是謂天性。故孟子曰:「形色,天性也,惟聖人然後可以踐形。」人物成性不同,故形色各殊。人之形,官器利用大遠乎物,然而於人之道不能無失,是不踐此形也;猶言之【Ewell,305頁】而行不逮,是不踐此言也。踐形之與盡性,盡其才,其義一也。 【Ewell,307頁】問:孟子答公都子曰:「乃若其情,則可以為善矣,乃所謂善也。若夫為不善,非才之罪也。」朱子云:「情者,性之動也。」又云:「側隱、羞惡、辭讓、是非,情也;仁義禮智,性也。心,統性情者也,因其情之發,而性之本然可得而見。」夫公都子問性,列三說之與孟子言性善異者,乃舍性而論情,偏舉善之端為證。彼荀子之言性惡也,曰:「今人之性,生而有好利焉,順是,故爭奪生而辭讓亡焉:生而有疾惡焉,順是,故殘賊生而忠信亡焉:生而有耳目之欲,【Ewell,308頁】有好聲色焉,順是,故淫亂生而禮義文理亡焉。然則從人之性,順人之情,必出於爭奪,合於犯分亂理而歸於暴。故必將有師法之化,禮義之導,然後出於辭讓,合於文理而歸於治。用此觀之,然則人之性惡明矣。」是荀子證性惡,所舉者亦情也,安見孟子之【全書,197頁】得而荀子之失歟? 曰:人生而後有欲,有情,有知,三者,血氣心知之自然也。給於欲者,聲色臭味也,而因有愛畏;發乎情者,喜怒哀樂也,而因有慘舒;辨於知者,美醜是非也,而因有好惡。聲色臭味之欲,資以養其生;喜【Ewell,309頁】怒哀樂之情,感而接於物;美醜是非之知,極而通於天地鬼神。聲色臭味之愛畏以分,五行生克為之也;喜怒哀樂之慘舒以分,時遇順逆為之也;美醜是非之好惡以分,志慮從違為之也;是皆成性然也。有是身,故有聲色臭味之欲;有是身,而君臣、父子、夫婦、昆弟、朋友之倫具,故有喜怒哀樂之情。惟有欲有情而又有知,然後欲得遂也,情得達也。天下之事,使欲之得遂,情之得達,斯已矣。惟人之知,小之能盡美醜之極致,大之能盡【Ewell,310頁】是非之極致。然後遂己之欲者,廣之能遂人之欲;達己之情者,廣之能達人之情。道德之盛,使人之欲無不遂,人之情無不達,斯已矣。欲之失為私,私則貪邪隨之矣:情之失為偏,偏則乖戾隨之矣; 知之失為蔽,蔽則差謬隨之矣。不私,則其欲皆仁也,皆禮義也;不偏,則其情必和易而平恕也;不蔽,則其知乃所謂聰明聖智也。孟子舉惻隱、羞惡、辭讓、是非之心謂之心,不謂之情。首云「乃若其情」,非性情之情也。孟子不又云乎:「人見其禽獸也,而以為未嘗有才焉,【Ewell,311頁】是豈人之情也哉!」情,猶素也,實也。孟子於性,本以為善,而此云「則可以為善矣」。可之為言,因性有等差而斷其善,則未見不【全書,198頁】可也。下云于「乃所謂善也」,對上3「今曰性善」之文;繼之云,「若夫為不善,非才之罪也」。為,猶成也,卒之成為不善者,陷溺其心,放其良心,至於梏亡Ibid*之盡,違禽獸不遠者也;Ibid*言才則性見,言性則才見,才於性無所增損故也。人之性善,故才亦美,其往往不美,未有非陷溺其心使然,故曰「非天之降才爾殊」。【Ewell,312頁】才可以始美而終於不美,由才失其才也,不可謂性始善而終於不善。性以本始言,才以體質言也。體質戕壞,究非體質之罪,又安可咎其本始哉!倘如宋儒言「性即理」,言「人生以後,此理已墮在形氣之中一,不全是性之本體矣。以孟子言性於陷搦桔亡之後,人見其不善,猶曰「非才之罪」者,宋儒於「天之降才」即罪才也。 【Ewell,316頁】問:天下古今之人,其才各有所近。大致近於純者,慈惠忠信,謹(原)〔厚〕和平,見善則從而恥不善;近於清者,明達廣大,不惑於疑似,不滯於習聞,其取善去不善亦易。此或不能相兼,皆才之美者也。才雖美,猶往往不能無偏私。周子言性云:「剛﹕善為義,為直,為斷,為嚴毅,為榦固;惡為猛,為隘,為強梁。柔:善為慈,為順,為巽;惡,為懦弱,為無斷,為邪佞。」而以「聖人然後協於中」,此亦就才見之而明舉其惡。程子云:【Ewell,317頁】「性無不善,而有不善者才也。性即理,理則自堯、舜至於塗人,一也。才稟於氣,氣有清濁,稟其清者為賢,稟其濁者為愚。」此以不善歸才,而分性與才為二本。朱子謂其密於孟子,【朱子云﹕【全書,199頁】「程子此說才字,與孟子本文小異。蓋盂子專指其發於性者言之,故以為才無不善;程子專指其稟於氣者言之,則人之才固有昏明強弱之不同矣。二說雖殊,各有所當;然以事理考之,程子為密。」】猶之譏孟子「論性不論氣,不備」,皆足證宋儒雖尊孟子,而實相與齟齬。然如周子所謂惡者,豈非才之罪歟? 【Ewell,318頁】曰:此偏私之害,不可以罪才,尤不可以言性。「孟子道性善」,成是性斯為是才,性善則才亦美,然非無偏私之為善為美也。人之初生,不食則死;人之幼稚,不學則愚;食以養其生,充之使長;學以養其良,充之至於賢人聖人;其故一也。才雖美,譬之良玉、成器而賈之,氣澤日親,久能發其光,可寶加乎其前矣;剝之蝕之,委棄不惜,久且傷壞無色,可賈減乎其前矣。又譬之人物之生,皆不病也,其後百病【Ewell,319頁】交侵,若生而善病者。或感於外而病,或受損於內身之陰陽五氣勝負而病;指其病則皆發乎其體,而曰天與以多病之體,不可也。如周子所稱猛隘、強梁、懦弱、無斷、邪佞,是摘其才之病也;才雖美,失其養則然。孟子豈未言其故哉?因於失養,不可以是言人之才也。夫言才猶不可,況以是言性乎! -------------------------------------------------------------------------------- 【Ewell,322頁】 道四條 人道,人倫日用身之所行皆是也。在天地,則氣化流行,生生不息,是謂道;在人物,則凡生生所有事,亦如氣化之不可已,是謂道。易曰:「一陰一陽之謂道。繼之者,善也;【全書,200頁】成之者,性也。」言由天道以有人物也。大戴禮記曰:「分於道謂之命,形於一謂之性。」言人物分於天道,是以不齊也。中庸曰:「天命之謂性,率性之謂道。」言日用事為,皆由性起,無非本於天道然也。中庸又曰:【Ewell,323頁】「君臣也,父子也,夫婦也,昆弟也,朋友之交也,五者,天下之達道也。言身之所行,舉凡日用事為,其大經不出乎五者也。孟子稱「契為司徒,教以人倫:父子有親,君臣有義,夫婦有別,長幼有序,朋友有信」,此即中庸所言「修道之謂教」也。曰性,曰道,指其實體實事之名;曰仁,曰禮,曰義,稱其純粹中正之名。人道本於性,而性原於天道。天地之氣化流行不已,生生不息。然而生於陸者,入水而死;生於水者,離水而死;生於南者,習於溫而不耐寒;生於北者,習於寒而不耐溫;此資之以為養者,彼受之以害生。【Ewell,324頁】「天地之大德曰生」,物之不以生而以殺者,豈天地之失德哉!故語道於天地,舉其實體實事而道自見,「一陰一陽之謂道」,「立天之道曰陰與陽,立地之道曰柔與剛」是也。人之心知有朋閶,當其明則不失,當其閶則有差謬之失。故語道於人,人倫日用,咸道之實事,「率性之謂道」,「修身以道」,「天下之達道五」是也。此所謂道,不可不修者也,「修道以仁」【Ewell,325頁】及「聖人修之以為教」是也。其純粹中正,則所謂「立人之道曰仁與義」,所謂「中節之為達道」是也。中節之為達道,純粹中正,推之天下而準也;君臣、父子、夫婦、昆弟、朋友之交,五者為達道,但舉實事而已。智仁勇以行之,而後純粹中正。然而即【全書,201頁】謂之達道者,達諸天下而不可廢也。易言天道而下及人物,不徒曰「成之者性」,而先曰「繼之者善」,繼謂人物於天地其善固繼承不隔者也;善者,稱其純粹中正之名;性者,指其實【Ewell,326頁】體實事之名。一事之善,則一事合於天;成性雖殊而其善也則一,善,其必然也;性,其自然也;歸於必然,適完其自然,此之謂自然之極致,天地人物之道於是乎盡。在天道不分言,而在人物,分言之始明。易又曰:「仁者見之謂之仁,智者見之謂之智,百姓日用而不知,故君子之道鮮矣。」言限於成性而後,不能盡斯道者眾也。 【Ewell,330頁】問:宋儒於命、於性、於道,皆以理當之,故云「道者,日用事物當行之理」。既為當行之理,則於修道不可通,故云「修,品節之也」;而於「修身以道,修道以仁」兩修字不得有異,但云「能仁其身」而不置解。於「達道五」,舉孟子所稱「教以人倫」者實之,其失中庸之本指甚明。中庸又言【Ewell,331頁】「道也者,不可須臾離也」,朱子以此為存理之說,「不使離於須臾之頃」。王文成于:「養德養身,止是一事。果能戒慎不睹,恐懼不聞,而專志於是,則神住,氣住,精住,而仙家所謂『長生久視』之說,亦在其中矣。」又云:「佛氏之『常惺惺』,亦是『常存他本來面目』耳。」程子、朱子皆求之於釋氏有年,如王文成之言,乃其初所從事,後轉其說,以「常存本來面目」者為「常存天理」,故於「常惺惺」之云無所改,反以「戒慎恐懼」四字為失之重。【朱子云﹕「心既常惺惺,而以規矩繩檢之,此內外相養之道也。」又云﹕「著『或慎恐懼』四字,已是壓得重【全書,202頁】了,要之止略綽提撕,今自省覺便是。」】然則【Ewell,332頁】中庸言「道不可離」者,其解可得聞歟? 曰:出於身者,無非道也,故曰「不可須臾離,可離非道」;「可」如「體物而不可遺」之可。凡有所接於目而睹,人亦知戒慎其儀容也;有所接於耳而聞,人亦知恐懼夫愆失也。無接於目接於耳之時,或惰慢矣;惰慢之身,即不得謂之非失道。道者,居處、飲食、言動,自身而周於身之所親,無不該焉也,故曰「修身以道」;道之責諸身,往往易致差謬,【Ewell,333頁】故又曰「修道以仁」。此由修身而推言修道之方,故舉仁義禮以為之準則;下言達道而歸責行之之人,故舉智、仁、勇以見其能行。「修道以仁」,因及義,因又及禮,而不言智,非遺智也,明乎禮義即智也。「智仁勇三者,天下之達德」,而不言義禮,非遺義遺禮也,智所以知義,所以知禮也。仁義禮者,道於是乎盡也;智仁勇者,所以能盡道也。故仁義禮無等差,而智仁勇存乎其人,有「生知安行」、【Ewell,334頁】「學知利行」、「困知勉行」之殊。古賢聖之所謂道,人倫日用而已矣,於是而求其無失,則仁義禮之名因之而生。非仁義禮有加於道也,於人倫日用行之無失,如是之謂仁,如是之謂義,如是之謂禮而已矣。宋儒合仁義禮而統謂之理,視之「如有物焉,得於天而具於心」,因以此為「形而上」,為「沖漠無朕」;以人倫日用為「形而下」,為「萬象紛羅」。蓋由老、莊、釋氏之舍人倫日用而別有所(貴)〔謂〕道,遂轉之以言夫理。在天地,則以陰陽不得謂之道,在人物,【Ewell,345頁】則以氣稟不得謂之性,以人倫日用之事不得謂【全書,203頁】之道。六經、孔、孟之言,無與之合者也。 【Ewell,341頁】問:中庸曰:「道之不行也,我知之矣,智者過之,愚者不及也;道之不明也,我知之矣,賢者過之,不肖者不及也。」朱子於「智者」云,「知之過,以道為不足行」;「賢者」云,「行之過,以道為不足知」。既謂之道矣,以為不足行,不足知,必無其人。彼智者之所知,賢者之所行,又何指乎?中庸以道之不行屬智愚,不屬賢不肖;以道之不明屬賢不肖,不屬智愚;其意安在? 曰:智者自負其不惑也,往往行之多謬;愚者之心惑閶,宜乎動輒【Ewell,342頁】愆失。賢者自信其出於正不出於邪,往往執而鮮通;不肖者陷溺其心,雖睹夫事之宜,而長惡遂非與不知等。然智愚賢不肖,豈能越人倫日用之外者哉?故曰:「人莫不飲食也,鮮能知味也。」飲食,喻人倫日用;知味,喻行之無失;使舍人倫日用以為道,是求知味於飲食之外矣。就人倫日用,舉凡出於身者求其不易之則,斯仁至義盡而合於天。人倫日用,其物也;曰仁,曰義,曰禮,其則也。專以人倫日用,舉凡出於身者謂之道,故曰「修身以道,修道以仁」,【Ewell,343頁】分物與則言之也; 中節之為達道,中庸之為道,合物與則言也。 【Ewell,345頁】問:顏棩喟然歎曰:「仰之彌高,鑽之彌堅,瞻之在前,忽焉在後。」公孫丑曰:「道則高矣美矣,宜若登天然,似不可及也;何不使彼為可幾及而日孳孳也?」今謂人倫日用舉【全書,204頁】凡出於身者謂之道,但就此求之,得其不易之則可矣,何以茫然無據又若是歟? 曰:孟子言「夫道若大路然,豈難知哉」,謂人人由之。如為君而行君之事,為臣而行臣之事,為父為子而行父之事,行子之事,皆所謂道也。【Ewell,346頁】君不止於仁,則君道夫;臣不止於敬,則臣道失;父不止於慈,則父道失;子不止於孝,則子道失;然則盡君道、臣道、父道、子道,非智仁勇不能也。質言之,曰「達道」,曰「達德」;精言之,則全乎智仁勇者,其盡君道、臣道、父道、子道,舉其事而亦不過謂之道。故中庸曰:「大哉聖人之道!洋洋乎,發育萬物,峻極於天!優優大哉!禮儀三百,威儀三千,待其人而後行。」極言乎道之大如是,豈出人倫日用之外哉!以至道歸之至德之人,豈下學所易窺測哉!今以學於聖人者,視聖人之語言行事,猶學奕於奕秋者,莫能【Ewell,347頁】測奕秋之巧也,莫能遽幾及之也。顏子之言又曰:「夫子循循然善誘人,博我以文,約我以禮。」中庸詳舉其目,曰博學、審問、慎思、明辨、篤行,而終之曰:「果能此道矣,雖愚必明,雖柔必強。」蓋循此道以至乎聖人之道,實循此道以日增其智,日增其仁,日增其勇也,將使智仁勇齊乎聖人。其日增也,有難有易,譬之學一技一能,其始日異而月不同;久之,人不見其進矣;又久之,己亦覺不復能進矣;人雖以國工許之,而自知未至也。顏子所以言「欲罷不能,既竭吾才,如有所立,【Ewell,348頁】卓爾,雖欲從之,末由也已」,此顏子之所至也。 -------------------------------------------------------------------------------- 【Ewell,351頁】【全書,205頁】 仁羲禮智二條 仁者,生生之德也;「民之質矣,日用飲食」,無非人道所以生生者。一人遂其生,推之而與天下共遂其生,仁也。言仁可以賅義,使親愛長養不協於正大之情,則義有未盡,亦即為仁有未至。言仁可以賅禮,使無親疏上下之辨,則禮失而仁亦未為得。且言義可以賅禮,言禮可以賅義;先王之以禮教,無非正大之情;君子之精義也,斷乎親疏上下,不爽幾微。而舉義舉禮,可以賅仁,【Ewell,352頁】又無疑也。舉仁義禮可以賅智,智者,知此者也。易曰:「立人之道,曰仁與義。」而中庸曰:「仁者,人也,親親為大;義者,宜也,尊賢為大;親親之殺,尊賢之等,禮所生也。」益之以禮,所以為仁至義盡也。語德之盛者,全乎智仁而已矣,而中庸曰:「智仁勇三者,天下之達德也。」益之以勇,蓋德之所以成也。就人倫日用,究其精微之極致,曰仁,曰義,曰禮,合三者以斷天下之事,如權衡之於輕重,於仁【Ewell,353頁】無憾,於禮義不愆,而道盡矣。若夫德性之存乎其人,則曰智,曰仁,曰勇,三者,才質之美也,因才質而進之以學,皆可至於聖人。自人道溯之天道,自人之德性溯之天德,則氣化流行,生生不息,仁也。由其生生,有自然之條理,觀於條理之秩然有序,可以知禮矣;觀於條理之截然不可亂,可以知義矣。在天為氣化之生生,在人為其生生之心,是乃仁之為德也;在天為【全書,206頁】氣化推行之條理,在人為其心知之通乎條理而不紊,是乃智之為德也。惟條理,是以生生;條理苟失,則生生之道絕。凡仁義對文及智仁對文,皆兼生生、條理而言之者也。 【Ewell,356頁】問:論語言「主忠信」,言「禮與其奢也寧儉,喪與其易也寧戚」;子夏聞「繪事後素」,而曰「禮後乎」;朱子云「禮以忠信為質」,引記稱「忠信之人,可以學禮」證之;老氏直言「禮者,忠信之薄,而亂之首」,指歸幾於相似。然論語又曰:「十室之邑,必有忠信如丘者焉,不如丘之好學也。」【Ewell,357頁】曰:「克己復禮為仁。」中庸於禮,以「知天」言之。孟子曰:「動容周旋中禮,盛德之至也。」重學重禮如是,忠信又不足言,何也? 曰:禮者,天地之條理也,言乎條理之極,非知天不足以盡之。即儀文度數,亦聖人見於天地之條理,定之以為天下萬世法。禮之設所以治天下之情,或裁其過,或勉其不及,俾知天地之中而已矣。至於人情之漓,猶飾於貌,非因飾貌而情漓也,其人情漸漓而徒以飾【Ewell,358頁】貌為禮也,非惡其飾貌,惡其情漓耳。禮以治其儉陋,使化於文;喪以治其哀戚,使遠於直情而徑行。情漓者馳騖於奢與易,不若儉戚之於禮,雖不足,猶近乎制禮所起也,故以答林放問禮之本。「忠信之人,可以學禮」,言質美者進之於禮,無飾貌情漓之弊,忠信乃其人之質美,猶曰「茍非其人,道不虛行」也。至若老氏,因俗失而欲併禮去之,意在還淳反樸,究之不能必天下盡歸淳僕,其生而淳樸者,直情徑行;流於惡薄者,肆行無忌,【Ewell,359頁】是同人於禽【全書,207頁】獸,率天下而亂者也。君子行禮,其為忠信之人固不待言;而不知禮,則事事爽其條理,不足以為君子。林放問「禮之本」,子夏言「禮後」,皆重禮而非輕禮也。詩言「素以為絢」,「素」以喻其人之?靬騠鰨e;上云「巧笑情」、「美目盼」者,其美乃益彰,是之謂「絢」;喻意深遠,故子夏疑之。「繪事後素」者,鄭康成云:「凡繪畫,先布眾色,然後以素分布其間以【Ewell,360頁】成文。」【何平叔景褔殿賦所謂「班間布白,疏密有章」,蓋古人晝繪定法。】其注考工記「凡晝繢之事後素功」云:「素,白采也;後布之,為其易漬污也。」是素功後施,始五采成章爛然,貌既美而又?靬騠鰨e,乃為誠美,「素以為絢」之喻昭然矣。子夏觸於此言,不特於詩無疑,而更知凡美質皆宜進之以禮,斯君子所貴。若謂子夏後禮而先忠信則見於禮,亦如老氏之僅僅指飾貌情漓者所為,與林放以飾貌情漓為俗失者,【Ewell,361頁】意指懸殊,孔子安得許之?忠信由於質美,聖賢論行,固以忠信為重,然如其質而見之行事,苟學不足,則失在知,而行因之謬,雖其心無弗忠弗信,而害道多矣。行之差謬,不能知之,徒自期於心無愧者,其人忠信而不好學,往往出於此,此可以見學與禮之重矣。 -------------------------------------------------------------------------------- 【Ewell,371頁】 誠二條 誠,實也。據中庸言之,所實者,智仁勇也;實之者,仁也,義也,禮也。由血氣心知而【全書,208頁】語於智仁勇,非血氣心知之外別有智,有仁,有勇以予之也。就人倫日用而語於仁,語於禮義,舍人倫日用,無所謂仁,所謂義,所謂禮也。血氣心知者,分於陰陽五行而成性者也,故曰「天命之謂性」;人倫日用,皆血氣心知所有事,故曰「率性之謂道。」【Ewell,372頁】全乎智仁勇者,其於人倫日用,行之而天下睹其仁,睹其禮義,善無以加焉,「自誠明」者也;學以講明人倫日用,務求盡夫仁,盡失禮義,則其智仁勇所至。將日增益以於聖人之德之盛,「自明誠」者也。質言之,曰人倫日用;精言之,曰仁,曰義,曰禮。所謂「明善」,明此者也;所謂「誠身」,誠此者也。質言之,曰血氣心知;精言之,曰智,曰仁,曰勇。所謂「致曲」,【Ewell,373頁】致此者也;所謂「有誠」,有此者也。言乎其盡道,莫大於仁,而兼及義,兼及禮;言乎其能盡道,莫大於智,而兼及仁,兼及勇。是故善之端不可勝數,舉仁義禮三者而善備矣;德性之美不可勝數,舉智仁勇三者而德備矣。曰善,曰德,盡其實之謂誠。 【Ewell,377頁】問:中庸言:「或生而知之,或學而知之,或出而知之;或安而行之,或利而行之,或勉強而行之。」朱子云:「所知所行,謂達道也。」今據上文云「君臣也,父子也」之屬,但舉其事,即稱之曰「達道」;以智仁勇行之,而後為君盡君道,為臣盡臣道;然則所謂知之行之,宜承智仁勇之能盡道而言。中庸既「云所以行之者三」,又云「所以行之者一也」,【Ewell,378頁】程子、朱子以「誠」當其所謂「一」;下云「凡為天下國家有九經,所以行之者一也」,朱子亦謂「不誠【全書,209頁】則皆為虛文」。在中庸,前後皆言誠矣,此何以不言「所以行之者誠也」! 曰:智也者,言乎其不蔽也;仁也者,言乎其不私也;勇也者,言乎其自強也;非不蔽不私加以自強,不可語於智仁勇。既以智仁勇行之,即誠也。使智仁勇不得為誠,則是不智不仁不勇,又安得曰智仁勇!下云「齊明盛服,非禮不動,所以修身;去讒遠色,賤貨而貴德,所以勸賢」;【Ewell,379頁】既若此,亦即誠也。使「齊明盛服,非禮不動」為虛文,則是未嘗「齊明盛服,非禮不動」也;「去讒遠色,賤貨而貴德」為虛文,則是未嘗「去讒」,未嘗「遠色」,未嘗﹁賤貨貴德」也;又安得言之!其皆曰「所以行之者一也」,言人之才質不齊,而行達道之必以智仁勇,修身之必以齊明盛服,非禮不動,勸賢之必以去讒遠色,賤貨而貴德,則無不同也。孟子答公孫丑曰,「大匠不為拙工改廢繩墨,羿不為拙射變其彀率」,【Ewell,380頁】言不因巧拙而有二法也;告滕世子曰,「夫道,一而已矣」,言不因人之聖智不若堯、舜、文王而有二道也。蓋才質不齊,有生知安行,有學知利行,且有困知及勉強行。其生知安行者,足乎智,足乎仁,足乎勇者也;其學知利行者,(知)〔智〕仁勇之少遜焉者也;困知勉強行者,智仁勇不足者也。中庸又曰,「及其知之一也」,「及其成功一也」,則智仁勇可自少而加多,以至乎其極,道責於身,舍是三者,無以行之矣。 -------------------------------------------------------------------------------- 【Ewell,384頁】【全書,210頁】 權五條 權,所以別輕重也。凡此重彼輕,千古不易者,常也,常則顯然共見其千古不易之重輕;而重者於是乎輕,輕者於是乎重,變也,變則非智之盡,能辨察事情而準,不足以知之。論語曰:「可與共學,未可與適道;可與適道,未可與立;可與立,未可與權。」蓋同一所學之事,試問何為而學,其志有去道甚遠者矣,求祿利聲名者是也,故「未可與適道」;道責於身,不使差謬,而觀其守道,能不見奪者寡矣,故「未可與立」;【Ewell,385頁】雖守道卓然,知常而不知變,由精義未深,所以增益其心知之明使全乎聖智者,未之盡也,故「未可與權。」孟子之闢楊墨也,曰:「楊、墨之道不息,孔子之道不著,是邪說誣民,充塞仁義也;仁義充塞,則率獸食人,人將相食。今人讀其書,孰知所謂「率獸食人,人將相食」者安在哉!孟子又曰:「楊子取為我,拔一毛而利天下,不為也;墨子兼愛,摩頂放踵利天下,為之;子莫執中,執中為近之,執中無權,猶執一也。所惡執一者,為其賊道也,舉一而廢百也。」今人讀其書,孰知「無權」之故,「舉一而廢百」之為害至鉅哉!孟子道性善,【Ewell,386頁】於告子言「以人性為仁義」,則曰「率天下之人而禍仁義」,今人讀其書,又孰知性之不可不明,「戕賊人以為仁義」之禍何如哉!老聃、莊周「無欲」之說,及後之釋氏所謂「空寂」,能脫然不以形體之養與有形之生【全書,211頁】死累其小,而獨私其所渭「長生久視」,所謂「不生不滅」者,於人物一視而同用其慈,蓋合楊、墨之說以為說。由其自私,雖拔一毛可以利天下,不為;由其外形體,溥慈愛,雖摩頂放踵以利天下,為之。宋儒程子、朱子,易老、莊、釋氏之所私者【Ewell,387頁】而貴理,易彼之外形體者而咎氣質;其所謂理,依然「如有物焉宅於心」。於是辨乎理欲之分,謂「不出於理則出於欲,不出於欲則出於理」,雖視人之饑寒號呼,男女哀怨,以至垂死冀生,無非人欲,空指一絕情欲之感者為天理之本然,存之於心。及其應事,幸而偶中,非曲體事情,求如此以安之也;不幸而事情未明,執其意見,方自信天理非人欲,而小之一人受其禍,大之天下國家受其禍,徒以不出於欲,遂莫之或寤也。凡以為「理宅於心」,「不出於欲則出於理」者,未有【Ewell,388頁】不以意見為理而禍天下者也。人之患,有私有蔽;私出於情欲,蔽出於心知。無私,仁也;不蔽,智也;非絕情欲以為仁,去心知以為智也。是故聖賢之道,無私而非無欲;老、莊、釋氏,無欲而非無私;彼以無欲成其自私者也;此以無私通天下之情,遂天下之欲者也。凡異說皆主於無欲,不求無蔽;重行,不先重知。人見其篤行也,無欲也,故莫不尊信之。聖賢之學,由博學、審問、慎思、明辨而後篤行,則行者,行其人倫日用之不蔽者也,非如彼之舍人倫日用,【Ewell,389頁】以無欲為能篤行也。人倫日用,聖人以通天下之情,遂天下之欲,權之而分理不爽,是謂理。宋儒乃曰「人欲所蔽」,故不出於欲,則自信無蔽。古今不乏嚴氣正性、疾惡【全書,212頁】如讎之人,是其所是,非其所非;執顯然共見之重輕,實不知有時權之而重者於是乎輕,輕者於是乎重。其是非輕重一誤,天下受其禍而不可救。豈人欲蔽之也哉?自信之理非理也。然則孟子言「執中無權」,至後儒又增一「執理無權」者矣。 【Ewell,392頁】問﹕宋儒亦知就事物求理也,特因先人於釋氏,轉其所指為神識者以指理,故視理「如有物焉」,不徒曰「事物之理」,而曰「理散在事物」。事物之理,必就事物剖析至微而後理得;理散在事物,於是冥心求理,謂「一本萬殊」,謂「放之則彌六合,卷之則退藏於密」,實從釋氏所云「偏見俱該法界,收攝在一微塵」者比類得之。既冥心求理,以為得其體之一矣;故自信無欲則【Ewell,393頁】謂之理,雖意見之偏,亦曰「出於理不出於欲」。徒以理為「如有物焉」,則不以為一理而不可;而事必有理,隨事不同,故又言「心具眾理,應萬事」;心具之而出之,非意見固無可以當此者耳。況眾理畢具於心,則一事之來,心出一理應之;易一事焉,又必易一理應之;至百千萬億,莫知紀極。心既畢具,宜可指數;其為一,為不勝指數,必又有說,故云「理一分殊」。然則論語兩言「以一貫之」,朱子於語曾子者,釋之云:「聖人之心,渾然一理;而泛應曲當,用各不同;曾子於其用處,蓋已隨事精察而力行之,【Ewell,394頁】但未知其體之一耳。」此解亦必失之。二章之本義,可得聞歟? . 曰:「一以貫之」,非言「以一貫之」也。道有下學上達之殊致,學有識其跡與精於道之【全書,213頁】異趨;「吾道一以貫之」,言上達之道即下學之道也;「予一以貫之」,不曰「予學」,蒙上省文,言精於道,則心之所通,不假於紛然識其跡也。中庸曰:「(中)〔忠〕恕違道不遠。」孟子曰:「強恕而行,求仁莫近焉。」蓋人能出於己者必忠,施於人者以恕,【Ewell,395頁】行事如此,雖有差失,亦少矣。凡未至乎聖人,未可語於仁,未能無憾於禮義,如其才質所及,心知所明,謂之忠恕可也。聖人仁且智,其見之行事,無非仁,無非禮義,忠恕不足以名之,然而非有他也,忠恕至斯而極也。故曾子曰,「夫子之道,忠恕而已矣」。【「而已矣」者,不足之辟,亦無更端之辭。】下學而上達,然後能言此。論語曰:「多聞闕疑,慎言其餘;多見闕殆,慎行其餘。」又曰:「多聞,擇其善者而從之;多見而識之,知之次也。」【Ewell,396頁】又曰:「我非生而知之者,好古敏以求之者也。」是不廢多學而識矣。然聞見不可不廣,而務在能明於心。一事豁然,使無餘蘊,更一事而亦如是,久之,心知之明,進於聖智,雖未學之事,豈足以窮其智哉!易曰:「精義入神,以致用也。」又曰:「智周乎萬物而道濟天下,故不過。」孟子曰:「君子深造之以道,欲其自得之也;自得之,則居之安;居之安,則資之深;資之深,則取之左右逢其源。」凡此,皆精於道之謂也。心精於道,全乎聖智,自無弗貫通,非多學而識所能盡;苟徒識其跡,將日逐於多,適見不足。【Ewell,397頁】易又曰:「天下同歸而殊塗,一致而百慮,天下何思何慮!」「同歸」,如歸於仁至義盡是也;「殊塗」,如事情之各區以別是也;「一致」,如心知之明盡乎聖智是【全書,214頁】也; 「百慮」,如因物而通其則是也。孟子曰:「博學而詳說之,將以反說約也。」「約」謂得其至當;又曰:「守約而施博者,善道也;君子之守,修其身而天下平。」約謂修其身。六經、孔、孟之書,語行之約,務在修身而已,語知之約,致其心之明而已;未有空指一而使人知之求之者。致【Ewell,398頁】其心之明,自能權度事情,無幾微差失,又焉用知一求一哉? 【Ewell,411頁】問:論語言「克己復禮為仁」,朱子釋之云:「己,謂身之私欲;禮者,天理之節文。」又云:「心之全德,莫非天理,而亦不能不壞於人欲。」蓋與其所謂「人生以後此理墮在形氣中」者互相發明。老、莊、釋氏,無欲而非無私;聖賢之道,無私而非無欲;謂之「私欲」,則聖賢固無之。然如顏子之賢,不可謂其不能勝私欲矣,豈顏子猶壞於私徒邪?況下文之言「為仁由己」【Ewell,412頁】何以知「克己」之「己」不與下同?此章之外,亦絕不聞「私欲」而稱之曰「己」者。朱子又云:「為仁由己,而非他人所能與。」在「語之而不惰」者,豈容加此贅文以策勵之!其失解審矣。然則此章之解,可得聞歟? 曰:克己復禮之為仁,以「己」對「天下」言也。禮者,至當不易之則,故曰,「動容周旋中禮,盛德之至也。」凡意見少偏,德性未純,皆己與天下阻隔之端;能克己以還其至當不易之則,斯不隔於天下,故曰,【Ewell,413頁】「一日克己復禮,天下歸仁焉」。然又非取決於天下乃斷之為仁也,斷之為仁,實取決於己,不取決於人,故曰,「為仁由己,而由人乎哉」。自非聖人,未【全書,215頁】易語於意見不偏,德性純粹;至意見不偏,德性純粹,動皆中禮矣。就一身舉之,有視,有聽,有言,有動,四者勿使爽失於禮,與「動容周旋中禮」,分安、勉而已。聖人之言,無非使人求其至當以見之行;求其至當,即先務於知也。凡去私不求去蔽,重行不先重知,非聖學也。孟子曰:【Ewell,414頁】「執中無權,猶執一也。」權,所以別輕重;謂心之明,至於辨察事情而準,故曰「權」,學至是,一以貫之矣,意見之偏除矣。 【Ewell,418頁】問:孟子闢楊、墨,韓退之闢老、釋,今子於宋以來儒書之言,多辭而闢之,何也? 曰:言之深入人心者,其禍於人也大而莫之能覺也;苟莫之能覺也,吾不知民受其禍之所終極。彼楊、墨者,當孟子之時,以為聖人賢人者也;老、釋者,世以為聖人所不及者也;論其人,彼各行所知,卓乎同於躬行君子,是以天下尊而信之。而孟子、韓子不能已於與辨,為其言入人心深,禍於人大也。豈尋常一名一物之訛舛比哉!【Ewell,419頁】孟子答公孫丑問「知言」曰:「詖辭知其所蔽,淫辭知其所陷,邪辭知其所離,遁辭知其所窮。生於其心,害於其政;發於其政,害於其事。聖人復起,必從吾言矣。」答公都子問「外人皆稱夫子好辯」曰:「邪說者不得作。作於其心,害於其事;作於其事,害於其政。聖人復起,不易吾言矣。」孟子兩言「聖人復起」,誠見夫詖辭邪說之深入人心,必害於事,害於政,天下被其禍而莫之能覺也。使不然,則楊、墨、告子其人,彼各行所知,固卓乎同於躬行君子,天下尊而信之,孟【全書,216頁】子胡以惡之哉?楊朱哭衢途,彼且悲求諸外者歧而又歧;墨翟之歎染絲,彼且悲人之受染,失其【Ewell,420頁】本性。老、釋之學,則皆貴於「抱一」,貴於「無欲」;宋以來儒者,蓋以理(之說)〔說之〕。其辨乎理欲,猶之執中無權;舉凡飢寒愁怨,飲食男女、常情隱曲之感,則名之曰「人欲」,故終其身見欲之難制;其所謂「存理」,空有理之名,究不過絕情欲之感耳。何以能絕?曰「主一無適」,此即老氏之「抱一」「無欲」,故周子以一為學聖之要,且明中曰,「一者,無欲也」。天下必無舍生養之道而得存者,凡事為皆有於欲,【Ewell,421頁】無欲則無為矣;有欲而後有為,有為而歸於至當不可易之謂理;無欲無為又焉有理!老、莊、釋氏主於無欲無為,故不言理;聖人務在有欲有為之咸得理。是故君子亦無私而已矣,不貴無欲。君子使欲出於正,不出於邪,不必無飢寒愁怨、飲食男女、常情隱曲之感,於是讒說誣辭,反得刻議君子而罪之,此理欲之辨使君子無完行者,為禍如是也。以無欲然後君子,而小人之為小人也,依然行其貪邪;獨執此以為君子者,謂「不出於理則出於欲,不出於欲則出於理」,其言理也,「如有物焉,得於天而具於心」,【Ewell,422頁】於是未有不以意見為理之君子;且自信不出於欲,則曰「心無愧怍」夫古人所謂不愧不怍者,豈此之謂乎!不寤意見多偏之不可以理名,而持之必堅;意見所非,則謂其人自絕於理:此理欲之辨,適成忍而殘殺之具,為禍又如是也。夫堯、舜之憂四海困窮,文王之視民如傷,何一非為民謀其人欲之事!惟順而導之,使歸於【全書,217頁】善。今既截然分理欲為二,治己以不出於欲為理,治人亦必以不出於欲為理,舉凡民【Ewell,423頁】之飢寒愁怨、飲食男女、常情隱曲之感,咸視為人欲之甚輕者矣。輕其所輕,乃「吾重天理也,公義也」,言雖美,而用之治人,則禍其人。至於下以欺偽應乎上,則曰「人之不善」,胡弗思聖人體民之情,遂民之欲,不待告以天理公義,而人易免於罪戾者之有道也!孟子於「民之放辟邪侈無不為以陷於罪」,猶曰「是罔民也」;又曰「救死而恐不贍,奚暇治禮義」! 古之言理也,就人之情欲求之,使之無疵之為理;今之言理也,離人之情【Ewell,424頁】欲求之,使之忍而不顧之為理。此理欲之辨,適以窮天下之人盡轉移為欺偽之人,為禍何可勝言也哉!其所謂欲,乃帝王之所盡心於民;其所謂理,非古聖賢之所謂理;蓋雜乎老、釋之言以為言,是以弊必至此也。然宋以來儒者皆力破老、釋,不自知雜襲其言而一一傅合於經,遂曰六經、孔、孟之言;其惑人也易而破之也難,數百年於玆矣。人心所知,皆彼之言,不復知其異於六經、孔、孟之言矣;世又以躬行實踐之儒,信焉不疑。夫楊、墨、老、釋,皆躬行實踐,【Ewell,425頁】勸善懲惡,救人心,贊治化,天下尊而信之,帝王因尊而信之者也。孟子、韓子闢之於前,聞孟子、韓子之說,人始知其與聖人異而究不知其所以異。至宋以來儒書之言,人咸曰:「是與聖人同也;辨之,是欲立異也。」此如嬰兒中路失其父母,他人子之而為其父母,既長,不復能知他人之非其父母,雖告以親父母而決為非也,而怒其告者,故曰「破之也難」。嗚呼,使【全書,218頁】非害於事、害於政以禍人,方將敬其為人,而又何惡也!惡之者,為人心懼也。校注中華本於「以」字下注曰:「疑脫『至』字。」中華本注曰:「『乃』下疑脫『曰』字。」 End of the Project Gutenberg EBook of Mengzi Ziyi Shuzheng, by Dai Zhen *** END OF THIS PROJECT GUTENBERG EBOOK MENGZI ZIYI SHUZHENG *** ***** This file should be named 25360-0.txt or 25360-0.zip ***** This and all associated files of various formats will be found in: https://www.gutenberg.org/2/5/3/6/25360/ Produced by Shen Yung-ting Updated editions will replace the previous one--the old editions will be renamed. 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