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《卷三》
5  | 解論語者有三過焉過于深也過于髙也過于厚也聖人之言亦人情而已是以明白而易知中庸而可久學者求之太過則其論雖美而要為失其實亦何貴乎此哉夫子之言性與天道子貢自謂其不得聞而宋儒皆以為實聞之問死問鬼神夫子不以告子路而宋儒皆以為實告之鄉黨所載乃聖人言動之常無意義者多矣而或謂與春秋相表裏終篇唐舜禹湯之事寂寥殘缺殆有闕文不當強觧而或謂聖學所傳所以著明二十篇之大㫖若是之類皆過于深者也聖人雖無名利之心然常就名利以誘人使之由人欲而識天理故雖中下之人皆可企而及兹其所以為教之周也如曰不患莫已知求為可知也此正就名而使之求實耳而謝顯道曰是猶有求知之意非聖人之至論子張學干祿夫子為言得祿之道此正就利而使之思義耳而張九成曰聖人之門無為人謀求利之說祿之為義自足而已寗武子邦無道則愚夫子以為不可及楊龜山曰有知愚之名則非行其所無事言不可及則過乎中道矣蘧伯玉邦無道則巻而懐之夫子以為君子而張南軒曰此猶有巻懐之意未及乎潛龍之隱見果聖人之㫖乎若是之類皆過于髙者也凡人有好則有惡有喜則有怒有譽則有毀聖人亦何以異哉而學者一以春風和氣期之凡忿疾譏斥之辭必周遮䕶諱而為之說子曰十室之邑必有忠信如㐀者焉不如㐀之好學也此蓋篤寔教人欲其知所勉耳而衛瓘以焉字屬下句意謂聖人不敢以不學待天下也此正繆戻而世或喜之乎子曰四十五十而無聞焉斯亦不足畏也已年四十而見惡焉其終也已人固有晩而改莭者然槩觀之亦可見其終身矣而蘇東坡皆疑其有為而言子貢問當時從政者夫子比之斗筲而不數蓋師弟之間商評之語何害于徳而張九成極論以為自稱之辭至于杖叩原壤呼之為賊此其鄙棄無復可疑而范純夫猶有因其才而教誨之若是之類皆過于厚者也知此三者而聖人之實著矣 |
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