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Title: 孟子字義疏證 Author: Zhen Dai Release date: May 6, 2008 [eBook #25360] Most recently updated: January 3, 2021 Language: Chinese Credits: Produced by Shen Yung-ting *** START OF THE PROJECT GUTENBERG EBOOK 孟子字義疏證 *** 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 孟子字義疏證 *** Updated editions will replace the previous one—the old editions will be renamed. 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