{"resource_id":1981,"title":"颜元集","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"顏元集","sections":[{"id":"chapter-1-section-1","title":"顏元選集　　[清]顏元著","paragraphs":[]},{"id":"chapter-1-section-2","title":"存性編卷一","paragraphs":["駁氣質性惡","明明德","棉桃喻性","借水喻性","性理評（三十九則）"]},{"id":"chapter-1-section-3","title":"存性編卷二","paragraphs":["性圖"]},{"id":"chapter-1-section-4","title":"圖跋","paragraphs":["附錄同人語"]},{"id":"chapter-1-section-5","title":"書後","paragraphs":[]},{"id":"chapter-1-section-6","title":"存學編卷一","paragraphs":[]},{"id":"chapter-1-section-7","title":"序","paragraphs":["由道","總論諸儒講學","明親","上徵君孫鍾元先生書","上太倉陸桴亭先生書","學辨一","學辨二"]},{"id":"chapter-1-section-8","title":"存學編卷二","paragraphs":["性理評三十四條"]},{"id":"chapter-1-section-9","title":"存學編卷三","paragraphs":["性理評二十八條"]},{"id":"chapter-1-section-10","title":"存學編卷四","paragraphs":["性理評三十六條","存治編"]},{"id":"chapter-1-section-11","title":"序","paragraphs":["王道","井田","治賦","學校","封建","宮刑","濟時","重徵舉","靖異端"]},{"id":"chapter-1-section-12","title":"書後","paragraphs":[]},{"id":"chapter-1-section-13","title":"存人編卷一","paragraphs":["喚迷途","第一喚","第二喚","第三喚"]},{"id":"chapter-1-section-14","title":"存人編卷二","paragraphs":["第四喚","第五喚"]},{"id":"chapter-1-section-15","title":"存人編卷三","paragraphs":["明太祖高皇帝釋迦佛贊解"]},{"id":"chapter-1-section-16","title":"存人編卷四","paragraphs":["束鹿張鼎彝毀唸佛堂議","闢唸佛堂說","擬諭錦屬更唸佛堂","顏習齋先生言行錄"]},{"id":"chapter-1-section-17","title":"凡例","paragraphs":["敘略"]},{"id":"chapter-1-section-18","title":"捲上","paragraphs":["常儀功","理欲","齊家","言卜","學人","法幹","剛峰","吾輩","三代","禁令"]},{"id":"chapter-1-section-19","title":"卷下","paragraphs":["鼓琴","王次亭","學須","教及門","杜生","趙盾","世情","不為","刁過之","學問","顏習齋先生年譜"]},{"id":"chapter-1-section-20","title":"序","paragraphs":[]},{"id":"chapter-1-section-21","title":"凡例","paragraphs":["顏習齋先生傳"]},{"id":"chapter-1-section-22","title":"捲上","paragraphs":[]},{"id":"chapter-1-section-23","title":"卷下","paragraphs":["顏元選集　　[清]博野顏元著"]},{"id":"chapter-1-section-24","title":"存性編卷一","paragraphs":["駁氣質性惡","程子云：「論性論氣，二之則不是。」又曰：「有自幼而善，有自幼而惡，是氣稟有然也。」朱子曰：「才有天命，便有氣質，不能相離。」而又曰：「既是此理，如何惡？所謂惡者，氣也。」可惜二先生之高明，隱為佛氏六賊之說浸亂，一口兩舌而不自覺！若謂氣惡，則理亦惡，若謂理善，則氣亦善。蓋氣即理之氣，理即氣之理，烏得謂理純一善而氣質偏有惡哉！","譬之目矣：眶、皰、睛，氣質也；其中光明能見物者，性也。將謂光明之理專視正色，眶、皰、睛乃視邪色乎？餘謂光明之理固是天命，眶、皰、睛皆是天命，更不必分何者是天命之性，何者是氣質之性；只宜言天命人以目之性，光明能視即目之性善，其視之也則情之善，其視之詳略遠近則才之強弱，皆不可以惡言。蓋詳且遠者固善，即略且近亦第善不精耳，惡於何加！惟因有邪色引動，障蔽其明，然後有淫視而惡始名焉。然其為之引動者，性之咎乎，氣質之咎乎？若歸咎於氣質，是必無此目而後可全目之性矣，非釋氏六賊之說而何！","孔、孟性旨湮沒至此，是以妄為七圖以明之。非好辯也，不得已也。","明明德","朱子原亦識性，但為佛氏所染，為世人惡習所混。若無程、張氣質之論，當必求「性情才」及「引蔽習染」七字之分界，而性情才之皆善，與後日惡之所從來判然矣。惟先儒既開此論，遂以惡歸之氣質而求變化之，豈不思氣質即二氣四德所結聚者，烏得謂之惡！其惡者，引蔽習染也。惟如孔門求仁，孟子存心養性，則明吾性之善，而耳目口鼻皆奉令而盡職。","故大學之道曰「明明德」，尚書贊堯，首曰「欽明」，舜曰「浚哲」，文曰「克明」，中庸曰「尊德性」，既尊且明，則無所不照。譬之居高肆望，指揮大眾，當惻隱者即惻隱，當羞惡者即羞惡，仁不足以恃者即以義濟之，義不足以恃者即以仁濟之。或用三德並濟一德，或行一德兼成四德，當視即視，當聽即聽，不當即否。使氣質皆如其天則之正，一切邪色淫聲自不得引蔽，又何習於惡、染於惡之足患乎！是吾性以尊明而得其中正也。","六行乃吾性設施，六藝乃吾性材具，九容乃吾性發現，九德乃吾性成就；制禮作樂，燮理陰陽，裁成天地，乃吾性舒張，萬物鹹若，地乎天成，太和宇宙，乃吾性結果。故謂變化氣質為養性之效則可，如德潤身，睟面盎背，施於四體之類是也；謂變化氣質之惡以復性則不可，以其問罪於兵而責染於絲也。知此，則宋儒之言性氣皆不親切。","惟吾友張石卿曰：「性即是氣質之性，堯、舜氣質即有堯、舜之性，呆呆氣質即有呆呆之性，而究不可謂性有惡。」其言甚是。但又云「傻人決不能為堯、舜」，則誣矣。吾未得與之辨明而石卿物故，深可惜也！","棉桃喻性","諸儒多以水喻性，以土喻氣，以濁喻惡，將天地予人至尊至貴至有用之氣質，反似為性之累者然。不知若無氣質，理將安附？且去此氣質，則性反為兩間無作用之虛理矣。","孟子一生苦心，見人即言性善，言性善必取才情故跡一一指示，而直指曰：「形色，天性也，惟聖人然後可以踐形。」明乎人不能作聖，皆負此形也，人至聖人乃充滿此形也；此形非他，氣質之謂也。以作聖之具而謂其有惡，人必將賤惡吾氣質，程、朱敬身之訓，又誰肯信而行之乎？","因思一喻曰：天道渾淪，譬之棉桃：殼包棉，陰陽也；四瓣，元、亨、利、貞也；軋、彈、紡、織，二氣四德流行以化生萬物也；成布而裁之為衣，生人也；領、袖、襟裾，四肢、五官、百骸也，性之氣質也。領可護項，袖可藏手，襟裾可蔽前後，即目能視、耳能聽、子能孝、臣能忠之屬也，其情其才，皆此物此事，豈有他哉！不得謂棉桃中四瓣是棉，軋、彈、紡、織是棉，而至製成衣衫即非棉也，又不得謂正幅、直縫是棉，斜幅、旁殺即非棉也。如是，則氣質與性，是一是二？而可謂性本善，氣質偏有惡乎？","然則惡何以生也？則如衣之著塵觸汙，人見其失本色而厭觀也，命之曰汙衣，其實乃外染所成。有成衣即被汙者，有久而後汙者，有染一二分汙者，有三四分以至什百全汙不可知其本色者；僅只須煩撋滌浣以去其染著之塵汙已耳，而乃謂洗去其襟裾也，豈理也哉！是則不特成衣不可謂之汙，雖極垢敝亦不可謂衣本有汙。但外染有淺深，則撋浣有難易，若百倍其功，縱積穢可以復潔，如莫為之力，即蠅點不能復素。則大學明德之道，日新之功，可不急講歟！","借水喻性","程、朱因孟子嘗借水喻性，故亦借水喻者甚多；但主意不同，所以將孟子語皆費牽合來就己說。今即就水明之，則有目者可共見，有心者可共解矣。","程子云：「清濁雖不同，然不可以濁者不為水。」此非正以善惡雖不同，然不可以惡者不為性乎？非正以惡為氣質之性乎？請問，濁是水之氣質否？吾恐澄澈淵湛者，水之氣質，其濁之者，乃雜入水性本無之土，正猶吾言性之有引蔽習染也。其濁之有遠近多少，正猶引蔽習染之有輕重淺深也。若謂濁是水之氣質，則濁水有氣質，清水無氣質矣，如之何其可也！","性理評","朱子曰：「孟子道性善，性字重，善字輕，非對言也。」　　此語可詫！性善二字如何分輕重？誰說是對言？若必分輕重，則孟子時人競言性，但不知性善耳。　　孟子道之之意，似更重善字。","朱子述伊川曰：「形既生矣，外物觸其形而動於中矣。其中動而七情出，曰喜、怒、哀、懼、愛、惡、欲，情既熾而益蕩，其性鑿矣。」　　「情既熾」句，是歸罪於情矣。非。王子曰：程子之言似不非。熾便是惡。予曰：孝子之情濃，忠臣之情盛，熾亦何惡？賢"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"顏元集","section_title":"顏元選集　　[清]顏元著","is_available":true},{"id":"chapter-1-section-2","chapter_title":"顏元集","section_title":"存性編卷一","is_available":true},{"id":"chapter-1-section-3","chapter_title":"顏元集","section_title":"存性編卷二","is_available":true},{"id":"chapter-1-section-4","chapter_title":"顏元集","section_title":"圖跋","is_available":true},{"id":"chapter-1-section-5","chapter_title":"顏元集","section_title":"書後","is_available":true},{"id":"chapter-1-section-6","chapter_title":"顏元集","section_title":"存學編卷一","is_available":true},{"id":"chapter-1-section-7","chapter_title":"顏元集","section_title":"序","is_available":true},{"id":"chapter-1-section-8","chapter_title":"顏元集","section_title":"存學編卷二","is_available":true},{"id":"chapter-1-section-9","chapter_title":"顏元集","section_title":"存學編卷三","is_available":true},{"id":"chapter-1-section-10","chapter_title":"顏元集","section_title":"存學編卷四","is_available":true},{"id":"chapter-1-section-11","chapter_title":"顏元集","section_title":"序","is_available":true},{"id":"chapter-1-section-12","chapter_title":"顏元集","section_title":"書後","is_available":true},{"id":"chapter-1-section-13","chapter_title":"顏元集","section_title":"存人編卷一","is_available":true},{"id":"chapter-1-section-14","chapter_title":"顏元集","section_title":"存人編卷二","is_available":true},{"id":"chapter-1-section-15","chapter_title":"顏元集","section_title":"存人編卷三","is_available":true},{"id":"chapter-1-section-16","chapter_title":"顏元集","section_title":"存人編卷四","is_available":true},{"id":"chapter-1-section-17","chapter_title":"顏元集","section_title":"凡例","is_available":true},{"id":"chapter-1-section-18","chapter_title":"顏元集","section_title":"捲上","is_available":true},{"id":"chapter-1-section-19","chapter_title":"顏元集","section_title":"卷下","is_available":true},{"id":"chapter-1-section-20","chapter_title":"顏元集","section_title":"序","is_available":true},{"id":"chapter-1-section-21","chapter_title":"顏元集","section_title":"凡例","is_available":true},{"id":"chapter-1-section-22","chapter_title":"顏元集","section_title":"捲上","is_available":true},{"id":"chapter-1-section-23","chapter_title":"顏元集","section_title":"卷下","is_available":true},{"id":"chapter-1-section-24","chapter_title":"顏元集","section_title":"存性編卷一","is_available":true}],"plain_text":"# 顏元集\n## 顏元選集　　[清]顏元著\n## 存性編卷一\n駁氣質性惡\n明明德\n棉桃喻性\n借水喻性\n性理評（三十九則）\n## 存性編卷二\n性圖\n## 圖跋\n附錄同人語\n## 書後\n## 存學編卷一\n## 序\n由道\n總論諸儒講學\n明親\n上徵君孫鍾元先生書\n上太倉陸桴亭先生書\n學辨一\n學辨二\n## 存學編卷二\n性理評三十四條\n## 存學編卷三\n性理評二十八條\n## 存學編卷四\n性理評三十六條\n存治編\n## 序\n王道\n井田\n治賦\n學校\n封建\n宮刑\n濟時\n重徵舉\n靖異端\n## 書後\n## 存人編卷一\n喚迷途\n第一喚\n第二喚\n第三喚\n## 存人編卷二\n第四喚\n第五喚\n## 存人編卷三\n明太祖高皇帝釋迦佛贊解\n## 存人編卷四\n束鹿張鼎彝毀唸佛堂議\n闢唸佛堂說\n擬諭錦屬更唸佛堂\n顏習齋先生言行錄\n## 凡例\n敘略\n## 捲上\n常儀功\n理欲\n齊家\n言卜\n學人\n法幹\n剛峰\n吾輩\n三代\n禁令\n## 卷下\n鼓琴\n王次亭\n學須\n教及門\n杜生\n趙盾\n世情\n不為\n刁過之\n學問\n顏習齋先生年譜\n## 序\n## 凡例\n顏習齋先生傳\n## 捲上\n## 卷下\n顏元選集　　[清]博野顏元著\n## 存性編卷一\n駁氣質性惡\n程子云：「論性論氣，二之則不是。」又曰：「有自幼而善，有自幼而惡，是氣稟有然也。」朱子曰：「才有天命，便有氣質，不能相離。」而又曰：「既是此理，如何惡？所謂惡者，氣也。」可惜二先生之高明，隱為佛氏六賊之說浸亂，一口兩舌而不自覺！若謂氣惡，則理亦惡，若謂理善，則氣亦善。蓋氣即理之氣，理即氣之理，烏得謂理純一善而氣質偏有惡哉！\n譬之目矣：眶、皰、睛，氣質也；其中光明能見物者，性也。將謂光明之理專視正色，眶、皰、睛乃視邪色乎？餘謂光明之理固是天命，眶、皰、睛皆是天命，更不必分何者是天命之性，何者是氣質之性；只宜言天命人以目之性，光明能視即目之性善，其視之也則情之善，其視之詳略遠近則才之強弱，皆不可以惡言。蓋詳且遠者固善，即略且近亦第善不精耳，惡於何加！惟因有邪色引動，障蔽其明，然後有淫視而惡始名焉。然其為之引動者，性之咎乎，氣質之咎乎？若歸咎於氣質，是必無此目而後可全目之性矣，非釋氏六賊之說而何！\n孔、孟性旨湮沒至此，是以妄為七圖以明之。非好辯也，不得已也。\n明明德\n朱子原亦識性，但為佛氏所染，為世人惡習所混。若無程、張氣質之論，當必求「性情才」及「引蔽習染」七字之分界，而性情才之皆善，與後日惡之所從來判然矣。惟先儒既開此論，遂以惡歸之氣質而求變化之，豈不思氣質即二氣四德所結聚者，烏得謂之惡！其惡者，引蔽習染也。惟如孔門求仁，孟子存心養性，則明吾性之善，而耳目口鼻皆奉令而盡職。\n故大學之道曰「明明德」，尚書贊堯，首曰「欽明」，舜曰「浚哲」，文曰「克明」，中庸曰「尊德性」，既尊且明，則無所不照。譬之居高肆望，指揮大眾，當惻隱者即惻隱，當羞惡者即羞惡，仁不足以恃者即以義濟之，義不足以恃者即以仁濟之。或用三德並濟一德，或行一德兼成四德，當視即視，當聽即聽，不當即否。使氣質皆如其天則之正，一切邪色淫聲自不得引蔽，又何習於惡、染於惡之足患乎！是吾性以尊明而得其中正也。\n六行乃吾性設施，六藝乃吾性材具，九容乃吾性發現，九德乃吾性成就；制禮作樂，燮理陰陽，裁成天地，乃吾性舒張，萬物鹹若，地乎天成，太和宇宙，乃吾性結果。故謂變化氣質為養性之效則可，如德潤身，睟面盎背，施於四體之類是也；謂變化氣質之惡以復性則不可，以其問罪於兵而責染於絲也。知此，則宋儒之言性氣皆不親切。\n惟吾友張石卿曰：「性即是氣質之性，堯、舜氣質即有堯、舜之性，呆呆氣質即有呆呆之性，而究不可謂性有惡。」其言甚是。但又云「傻人決不能為堯、舜」，則誣矣。吾未得與之辨明而石卿物故，深可惜也！\n棉桃喻性\n諸儒多以水喻性，以土喻氣，以濁喻惡，將天地予人至尊至貴至有用之氣質，反似為性之累者然。不知若無氣質，理將安附？且去此氣質，則性反為兩間無作用之虛理矣。\n孟子一生苦心，見人即言性善，言性善必取才情故跡一一指示，而直指曰：「形色，天性也，惟聖人然後可以踐形。」明乎人不能作聖，皆負此形也，人至聖人乃充滿此形也；此形非他，氣質之謂也。以作聖之具而謂其有惡，人必將賤惡吾氣質，程、朱敬身之訓，又誰肯信而行之乎？\n因思一喻曰：天道渾淪，譬之棉桃：殼包棉，陰陽也；四瓣，元、亨、利、貞也；軋、彈、紡、織，二氣四德流行以化生萬物也；成布而裁之為衣，生人也；領、袖、襟裾，四肢、五官、百骸也，性之氣質也。領可護項，袖可藏手，襟裾可蔽前後，即目能視、耳能聽、子能孝、臣能忠之屬也，其情其才，皆此物此事，豈有他哉！不得謂棉桃中四瓣是棉，軋、彈、紡、織是棉，而至製成衣衫即非棉也，又不得謂正幅、直縫是棉，斜幅、旁殺即非棉也。如是，則氣質與性，是一是二？而可謂性本善，氣質偏有惡乎？\n然則惡何以生也？則如衣之著塵觸汙，人見其失本色而厭觀也，命之曰汙衣，其實乃外染所成。有成衣即被汙者，有久而後汙者，有染一二分汙者，有三四分以至什百全汙不可知其本色者；僅只須煩撋滌浣以去其染著之塵汙已耳，而乃謂洗去其襟裾也，豈理也哉！是則不特成衣不可謂之汙，雖極垢敝亦不可謂衣本有汙。但外染有淺深，則撋浣有難易，若百倍其功，縱積穢可以復潔，如莫為之力，即蠅點不能復素。則大學明德之道，日新之功，可不急講歟！\n借水喻性\n程、朱因孟子嘗借水喻性，故亦借水喻者甚多；但主意不同，所以將孟子語皆費牽合來就己說。今即就水明之，則有目者可共見，有心者可共解矣。\n程子云：「清濁雖不同，然不可以濁者不為水。」此非正以善惡雖不同，然不可以惡者不為性乎？非正以惡為氣質之性乎？請問，濁是水之氣質否？吾恐澄澈淵湛者，水之氣質，其濁之者，乃雜入水性本無之土，正猶吾言性之有引蔽習染也。其濁之有遠近多少，正猶引蔽習染之有輕重淺深也。若謂濁是水之氣質，則濁水有氣質，清水無氣質矣，如之何其可也！\n性理評\n朱子曰：「孟子道性善，性字重，善字輕，非對言也。」　　此語可詫！性善二字如何分輕重？誰說是對言？若必分輕重，則孟子時人競言性，但不知性善耳。　　孟子道之之意，似更重善字。\n朱子述伊川曰：「形既生矣，外物觸其形而動於中矣。其中動而七情出，曰喜、怒、哀、懼、愛、惡、欲，情既熾而益蕩，其性鑿矣。」　　「情既熾」句，是歸罪於情矣。非。王子曰：程子之言似不非。熾便是惡。予曰：孝子之情濃，忠臣之情盛，熾亦何惡？賢","is_preview":true,"preview_page_limit":10}