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《卷一》
8  | 其為人也孝弟章孝弟為仁之本孟子註甚明孟子曰仁之實事親是也又曰親親仁也實即本字舊儒每比之木實之實即核中仁也根荄也所謂一在木下為本也然則仁本孝弟矣若親親仁民以節次言則但言其粗者不知後儒何以又有人性無孝弟之說也若然則孟子良知良能之說真異學與先聽齋曰驟讀有子原文反覆踢蕩踊躍抃掉而為是言定知堯舜之道只在孝弟其警謺後學提撕聾瞶何等急切及一聞儒說而索然矣張南士曰凡立言各有所重此文且極言仁本孝弟縱使孝弟本仁且讓他日說今日且談風月耳何也以此節專論孝弟也此言良然何註先能事父兄然後仁道可大成此以仁孝分先後所始然此係西晉異學從來無此案呂覽夫孝三王五帝之本務此本務字實出有子務本之語故唐𤣥宗孝經序以孝為百行之源源即本也李延夀孝義傳序易曰立人之道曰仁與義夫仁義者合君親之至理實忠孝之所資則竟以仁為人道即道生之道也以仁為孝弟所資資深則逢源明云仁是資取孝是源本也惟漢詔舉賢良謂賢以孝為首則微逗先後之意然但以施用節次言如孟子親親仁民語非本論也至東漢之季南陽延篤有仁孝先後論則意是時已創有仁先孝弟之說且混本末為先後其異說所始實本諸此然當時早已辨之如云夫仁人之有孝猶四體之有心腹枝葉之有根本也仁以枝葉扶蘇為大而孝以心體本根為先則仍以本字折先字且辨既明了則主說已暢又何容再襲客說以啟更端先仲氏嘗云漢學篤實東京尤甚然其時已逗有魏晉王何虚無講論大意正指此等不知後儒又何以復出于此 |
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