{"resource_id":8453,"title":"滏水集","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"滏水集 （金）趙秉文 撰","sections":[{"id":"chapter-1-section-1","title":"●目錄","paragraphs":[]},{"id":"chapter-1-section-2","title":"引","paragraphs":[]},{"id":"chapter-1-section-3","title":"卷一","paragraphs":[]},{"id":"chapter-1-section-4","title":"卷二","paragraphs":[]},{"id":"chapter-1-section-5","title":"卷三","paragraphs":[]},{"id":"chapter-1-section-6","title":"卷四","paragraphs":[]},{"id":"chapter-1-section-7","title":"卷五","paragraphs":[]},{"id":"chapter-1-section-8","title":"卷六","paragraphs":[]},{"id":"chapter-1-section-9","title":"卷七","paragraphs":[]},{"id":"chapter-1-section-10","title":"卷八","paragraphs":[]},{"id":"chapter-1-section-11","title":"卷九","paragraphs":[]},{"id":"chapter-1-section-12","title":"卷十","paragraphs":[]},{"id":"chapter-1-section-13","title":"卷十一","paragraphs":[]},{"id":"chapter-1-section-14","title":"卷十二","paragraphs":[]},{"id":"chapter-1-section-15","title":"卷十三","paragraphs":[]},{"id":"chapter-1-section-16","title":"卷十四","paragraphs":[]},{"id":"chapter-1-section-17","title":"卷十五","paragraphs":[]},{"id":"chapter-1-section-18","title":"卷十六","paragraphs":[]},{"id":"chapter-1-section-19","title":"卷十七","paragraphs":[]},{"id":"chapter-1-section-20","title":"卷十八","paragraphs":[]},{"id":"chapter-1-section-21","title":"卷十九","paragraphs":[]},{"id":"chapter-1-section-22","title":"卷二十","paragraphs":[]},{"id":"chapter-1-section-23","title":"附錄","paragraphs":[]},{"id":"chapter-1-section-24","title":"校札記捲上","paragraphs":[]},{"id":"chapter-1-section-25","title":"校札記卷下","paragraphs":[]},{"id":"chapter-1-section-26","title":"後序","paragraphs":["◇滏水集","光緒癸卯海豐吳氏校琹"]}]},{"id":"chapter-2","title":"閒閒老人滏水文集引","sections":[{"id":"chapter-2-section-1","title":"正文","paragraphs":["學以儒為正不純乎儒非學也文以理為正不根於理非文也自魏晉而下為學者不究孔孟之旨而溺異端不本於仁義之說而尚誇辭君子病諸今禮部趙公寔為斯文主盟近日擇其所為文章釐為二十卷過以見示予披而讀之粹然皆仁義之言也蓋其學一歸諸孔孟而異端不雜焉故能至到如此所謂儒之正理之正盡在是矣天下學者景附風靡知所適從雖有狂瀾橫流障而東之其有功吾道也大矣餘生多幸得從公遊然聾瞽無與於視聽故不足知公後生可畏當有如李之尊韓蘇之景歐者出餘雖老矣猶幸及見之元光二年歲次癸未冬十一月庚戌日前翰林學士中奉大夫知制誥皋落楊雲翼引"]}]},{"id":"chapter-3","title":"閒閒老人滏水文集卷第一","sections":[{"id":"chapter-3-section-1","title":"正文","paragraphs":["大學","◆大學","原教","性道教說","中說（並引）","誠說","庸說","和說","黃河九昭（並引）","詠歸詞","○原教","夫道何為者也總妙體而為言者也教者何所以示道也傳道之謂教教有方內有方外道不可以內外言之也言內外者人情之私也聖人有以明夫道之體窮理盡性語夫形而上者也聖人有以明夫道之用開物成務語夫形而下者也是故語夫道也無彼無此無小無大備萬物通百氏聖人不私道道私聖人乎哉語夫教也有正有偏有小有大開百聖通萬世聖人不外乎大中大中外聖人乎哉吾聖人之所獨也仁者人此者也義者宜此者也禮者體此者也智者知此者也信者誠此者也天下之通道五此之謂也五常之目何謂也是非孔子之言也孟子言四端而不及信雖兼言五者實主仁義而言之於時未有五常之目也漢儒以天下之通道莫大於五者天下從而是之揚子以身系諸道德仁義禮闢老氏而言也韓子以仁義為定名道德為虛位闢佛老而言也言各有當而已矣然自韓子言仁義而不及道德王氏所以有道德性命之說也然學韓而不至不失為儒者學王而不至其蔽必至於佛老流而為申韓何則道德性命之說固聖人罕言之也求其說而不得失之緩而不切則督責之術行矣此老莊之後所以有申韓也與過於仁佛老之教也過於義申韓之術也仁義合而為孔子孟子法先王荀卿法后王荀孟合而為孔子","○性道教說","性之說難言也何以明之上焉者雜佛老而言下焉者兼情與才而言之也佛則滅情以歸性老氏則歸根以覆命非吾所謂性之中也荀卿曰人性惡揚子曰人性善惡混言其情也韓子曰性有上中下言其才也非性之本也禮記曰人生而靜天之性也又曰中者天下之大本也此指性之本體也方其喜怒哀樂未發之際無一毫人慾之私純是天理而已故曰天命之謂性孟子又於中形出性善之說曰惻隱也羞惡也辭讓也是非也孟子學於子思者也其亦異於曾子子思之傳乎曰否不然也此四端含藏而未發者也發則見矣譬之草木萌芽其茁然而出者必直間有不直物礙之耳惟大人為能不失其赤子之心此率性而行之者也故謂之道人慾之勝久矣一旦求復其天理之真不亦難乎固當務學以致其知先明乎義利之辨使一事一物瞭然吾胸中習察既久天理日明人偽日消庶幾可以造聖賢之域故聖人修道以教天下使之遏人慾存天理此修道之謂教也孟子之後不得其傳獨周程二夫子紹千古之絕學發前聖之秘奧教人於喜怒未發之前求之以戒慎恐懼於不見不聞為入道之要此前賢之所未到其最優乎其徒遂以韓歐諸儒為不知道此好大之言也後儒之扶教得聖賢之一體者多矣使董子楊子文中子之徒遊於聖人之門則遊夏矣使諸儒不見傳注之學豈能遽先毛鄭哉聞道有淺深乘時有先後耳或曰歐陽之學失之淺蘇氏之學失之雜如其不純何曰歐蘇長於經濟之變如其常自當歸周程或曰中庸之學孔子傳之曾子曾子傳之子思而後成書不以明告群弟子何也曰詩書執禮皆雅言也雅之猶言素所言耳至於天道性命聖人之所難言且易之一經夫子晚而喜之蓋慎言之也孟子不言易荀卿曰始乎為士終乎讀禮於時未嘗言易後世猶曰孟子不言易所以深言之也聖人於尋常日用之中所語無非性與天道故曰吾無隱乎爾但門弟子有不知者迨子貢曰夫子之言性與天道不可得而聞也子貢聞一貫之後蓋知之矣然亦未嘗以窮高極遠為得也自王氏之學興士大夫非道德性命不談而不知篤厚力行之實其蔽至於以世教為俗學而道學之敝亦有以中為正位仁為種性流為佛老而不自知其敝反有甚於傳注之學此又不可不知也且中庸之道何道也天道也大中至正之道也典禮德刑非人為之私也且子以為外是別有所謂性與天道乎吾恐貪高慕遠空談無得也雖聖學如天亦必自近始然則何自而入哉曰慎獨","○中說 【並引】","蘇黃門雲喜怒哀樂之未發謂之中即六祖所謂不思善惡之謂也發而皆中節謂之和即六度萬行是也藍田呂氏曰寂然不動中也赤子之心中也伊川雲性與天道中也若如所論和固可位天地育萬物矣只如不思善不思惡寂然不動赤子之心謂之中果可以位天地育萬物乎又言性與天道中也何不言喜怒哀樂未發謂之性與道耶或者謂物物皆中且不可渣滓其說請指眼前一物明之何者謂中只如權衡亦中之類如何得雜佛老之說而言之而明聖人所謂中也或雲無過與不及之謂中此四者已發而中節者也言中庸之道則可言大本則未可若然則寂然不動赤子之心皆中正也非耶","試論之曰不偏之謂中不倚之謂中中者天下之正理夫不偏不倚之正理以涉於喜怒哀樂已發而中節者也然未發之前亦豈外是哉學者固不可求之於氣質未分之前胞胎未具之際也且於尋常日用中試體夫喜怒哀樂未發之際果是何物耶此心未形不可謂有必有事焉不可謂無果喜與果怒與喜怒且不可得尚何過與不及之有耶亭亭噹噹至公至正無一毫之私意不偏倚於一物當是時不謂之中將何以形容此理哉及其發之於人倫事物之間喜無過喜喜所當喜怒無過怒怒所當怒只是循其性固有之中也其間不中節者人慾雜之也然則中者和之未發和者中之已發中者和之體和者中之用非有二物也純是天理而已矣故曰天命之謂性中之謂也率性之謂道和之謂也所以不謂之性與道者蓋中者因無過與不及而立名所以形道與性也言各有當云爾何以知其為天理今夫天地之化日月之運陰陽寒暑之變四時不相貸五行不相讓無適而非中也大夏極暑至於鑠金而夏至一陰已生隆冬祁寒至於凍海而冬至一陽已萌庸非中乎後以裁成天地之道輔相天地之宜經綸君臣父子兄弟夫婦朋友之大經不亦和乎由是而天地可位萬物可育此聖人致中和之道也曰然則中固天道和人道與曰天人交有之幹道變化各正性命中也保合太和乃利貞和也民受天地之中以生中也能者養"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"●目錄","is_available":true},{"id":"chapter-1-section-2","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"引","is_available":true},{"id":"chapter-1-section-3","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷一","is_available":true},{"id":"chapter-1-section-4","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷二","is_available":true},{"id":"chapter-1-section-5","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷三","is_available":true},{"id":"chapter-1-section-6","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷四","is_available":true},{"id":"chapter-1-section-7","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷五","is_available":true},{"id":"chapter-1-section-8","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷六","is_available":true},{"id":"chapter-1-section-9","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷七","is_available":true},{"id":"chapter-1-section-10","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷八","is_available":true},{"id":"chapter-1-section-11","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷九","is_available":true},{"id":"chapter-1-section-12","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十","is_available":true},{"id":"chapter-1-section-13","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十一","is_available":true},{"id":"chapter-1-section-14","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十二","is_available":true},{"id":"chapter-1-section-15","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十三","is_available":true},{"id":"chapter-1-section-16","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十四","is_available":true},{"id":"chapter-1-section-17","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十五","is_available":true},{"id":"chapter-1-section-18","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十六","is_available":true},{"id":"chapter-1-section-19","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十七","is_available":true},{"id":"chapter-1-section-20","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十八","is_available":true},{"id":"chapter-1-section-21","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷十九","is_available":true},{"id":"chapter-1-section-22","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"卷二十","is_available":true},{"id":"chapter-1-section-23","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"附錄","is_available":true},{"id":"chapter-1-section-24","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"校札記捲上","is_available":true},{"id":"chapter-1-section-25","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"校札記卷下","is_available":true},{"id":"chapter-1-section-26","chapter_title":"滏水集 （金）趙秉文 撰","section_title":"後序","is_available":true},{"id":"chapter-2-section-1","chapter_title":"閒閒老人滏水文集引","section_title":"正文","is_available":true},{"id":"chapter-3-section-1","chapter_title":"閒閒老人滏水文集卷第一","section_title":"正文","is_available":true}],"plain_text":"# 滏水集 （金）趙秉文 撰\n## ●目錄\n## 引\n## 卷一\n## 卷二\n## 卷三\n## 卷四\n## 卷五\n## 卷六\n## 卷七\n## 卷八\n## 卷九\n## 卷十\n## 卷十一\n## 卷十二\n## 卷十三\n## 卷十四\n## 卷十五\n## 卷十六\n## 卷十七\n## 卷十八\n## 卷十九\n## 卷二十\n## 附錄\n## 校札記捲上\n## 校札記卷下\n## 後序\n◇滏水集\n光緒癸卯海豐吳氏校琹\n# 閒閒老人滏水文集引\n學以儒為正不純乎儒非學也文以理為正不根於理非文也自魏晉而下為學者不究孔孟之旨而溺異端不本於仁義之說而尚誇辭君子病諸今禮部趙公寔為斯文主盟近日擇其所為文章釐為二十卷過以見示予披而讀之粹然皆仁義之言也蓋其學一歸諸孔孟而異端不雜焉故能至到如此所謂儒之正理之正盡在是矣天下學者景附風靡知所適從雖有狂瀾橫流障而東之其有功吾道也大矣餘生多幸得從公遊然聾瞽無與於視聽故不足知公後生可畏當有如李之尊韓蘇之景歐者出餘雖老矣猶幸及見之元光二年歲次癸未冬十一月庚戌日前翰林學士中奉大夫知制誥皋落楊雲翼引\n# 閒閒老人滏水文集卷第一\n大學\n◆大學\n原教\n性道教說\n中說（並引）\n誠說\n庸說\n和說\n黃河九昭（並引）\n詠歸詞\n○原教\n夫道何為者也總妙體而為言者也教者何所以示道也傳道之謂教教有方內有方外道不可以內外言之也言內外者人情之私也聖人有以明夫道之體窮理盡性語夫形而上者也聖人有以明夫道之用開物成務語夫形而下者也是故語夫道也無彼無此無小無大備萬物通百氏聖人不私道道私聖人乎哉語夫教也有正有偏有小有大開百聖通萬世聖人不外乎大中大中外聖人乎哉吾聖人之所獨也仁者人此者也義者宜此者也禮者體此者也智者知此者也信者誠此者也天下之通道五此之謂也五常之目何謂也是非孔子之言也孟子言四端而不及信雖兼言五者實主仁義而言之於時未有五常之目也漢儒以天下之通道莫大於五者天下從而是之揚子以身系諸道德仁義禮闢老氏而言也韓子以仁義為定名道德為虛位闢佛老而言也言各有當而已矣然自韓子言仁義而不及道德王氏所以有道德性命之說也然學韓而不至不失為儒者學王而不至其蔽必至於佛老流而為申韓何則道德性命之說固聖人罕言之也求其說而不得失之緩而不切則督責之術行矣此老莊之後所以有申韓也與過於仁佛老之教也過於義申韓之術也仁義合而為孔子孟子法先王荀卿法后王荀孟合而為孔子\n○性道教說\n性之說難言也何以明之上焉者雜佛老而言下焉者兼情與才而言之也佛則滅情以歸性老氏則歸根以覆命非吾所謂性之中也荀卿曰人性惡揚子曰人性善惡混言其情也韓子曰性有上中下言其才也非性之本也禮記曰人生而靜天之性也又曰中者天下之大本也此指性之本體也方其喜怒哀樂未發之際無一毫人慾之私純是天理而已故曰天命之謂性孟子又於中形出性善之說曰惻隱也羞惡也辭讓也是非也孟子學於子思者也其亦異於曾子子思之傳乎曰否不然也此四端含藏而未發者也發則見矣譬之草木萌芽其茁然而出者必直間有不直物礙之耳惟大人為能不失其赤子之心此率性而行之者也故謂之道人慾之勝久矣一旦求復其天理之真不亦難乎固當務學以致其知先明乎義利之辨使一事一物瞭然吾胸中習察既久天理日明人偽日消庶幾可以造聖賢之域故聖人修道以教天下使之遏人慾存天理此修道之謂教也孟子之後不得其傳獨周程二夫子紹千古之絕學發前聖之秘奧教人於喜怒未發之前求之以戒慎恐懼於不見不聞為入道之要此前賢之所未到其最優乎其徒遂以韓歐諸儒為不知道此好大之言也後儒之扶教得聖賢之一體者多矣使董子楊子文中子之徒遊於聖人之門則遊夏矣使諸儒不見傳注之學豈能遽先毛鄭哉聞道有淺深乘時有先後耳或曰歐陽之學失之淺蘇氏之學失之雜如其不純何曰歐蘇長於經濟之變如其常自當歸周程或曰中庸之學孔子傳之曾子曾子傳之子思而後成書不以明告群弟子何也曰詩書執禮皆雅言也雅之猶言素所言耳至於天道性命聖人之所難言且易之一經夫子晚而喜之蓋慎言之也孟子不言易荀卿曰始乎為士終乎讀禮於時未嘗言易後世猶曰孟子不言易所以深言之也聖人於尋常日用之中所語無非性與天道故曰吾無隱乎爾但門弟子有不知者迨子貢曰夫子之言性與天道不可得而聞也子貢聞一貫之後蓋知之矣然亦未嘗以窮高極遠為得也自王氏之學興士大夫非道德性命不談而不知篤厚力行之實其蔽至於以世教為俗學而道學之敝亦有以中為正位仁為種性流為佛老而不自知其敝反有甚於傳注之學此又不可不知也且中庸之道何道也天道也大中至正之道也典禮德刑非人為之私也且子以為外是別有所謂性與天道乎吾恐貪高慕遠空談無得也雖聖學如天亦必自近始然則何自而入哉曰慎獨\n○中說 【並引】\n蘇黃門雲喜怒哀樂之未發謂之中即六祖所謂不思善惡之謂也發而皆中節謂之和即六度萬行是也藍田呂氏曰寂然不動中也赤子之心中也伊川雲性與天道中也若如所論和固可位天地育萬物矣只如不思善不思惡寂然不動赤子之心謂之中果可以位天地育萬物乎又言性與天道中也何不言喜怒哀樂未發謂之性與道耶或者謂物物皆中且不可渣滓其說請指眼前一物明之何者謂中只如權衡亦中之類如何得雜佛老之說而言之而明聖人所謂中也或雲無過與不及之謂中此四者已發而中節者也言中庸之道則可言大本則未可若然則寂然不動赤子之心皆中正也非耶\n試論之曰不偏之謂中不倚之謂中中者天下之正理夫不偏不倚之正理以涉於喜怒哀樂已發而中節者也然未發之前亦豈外是哉學者固不可求之於氣質未分之前胞胎未具之際也且於尋常日用中試體夫喜怒哀樂未發之際果是何物耶此心未形不可謂有必有事焉不可謂無果喜與果怒與喜怒且不可得尚何過與不及之有耶亭亭噹噹至公至正無一毫之私意不偏倚於一物當是時不謂之中將何以形容此理哉及其發之於人倫事物之間喜無過喜喜所當喜怒無過怒怒所當怒只是循其性固有之中也其間不中節者人慾雜之也然則中者和之未發和者中之已發中者和之體和者中之用非有二物也純是天理而已矣故曰天命之謂性中之謂也率性之謂道和之謂也所以不謂之性與道者蓋中者因無過與不及而立名所以形道與性也言各有當云爾何以知其為天理今夫天地之化日月之運陰陽寒暑之變四時不相貸五行不相讓無適而非中也大夏極暑至於鑠金而夏至一陰已生隆冬祁寒至於凍海而冬至一陽已萌庸非中乎後以裁成天地之道輔相天地之宜經綸君臣父子兄弟夫婦朋友之大經不亦和乎由是而天地可位萬物可育此聖人致中和之道也曰然則中固天道和人道與曰天人交有之幹道變化各正性命中也保合太和乃利貞和也民受天地之中以生中也能者養","is_preview":true,"preview_page_limit":10}