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15 | 《增书唐裵度寄李翺书》曰:文之异者,在气格之高下,思致之浅深,不在磔裂章句,隳废声韵也。人之异者,在神气之清浊,心志之通塞,不在倒置眉目,反易冠帯也。又曰:三五之代,上垂拱而无为,下不知其帝力,其微被于天地,万物不可得而传也。殷周之际,圣贤相遇,其文在于盛徳大业,又鲜得而传也。 宋苏辙《上韩太尉书》曰:「辙生好为文,思之至深,以为文者气之所形,然文不可以学而能,气可以飬而至。 张耒《答李推官书》曰:「学文之端,急于明理。夫决水于江、河、淮、海,顺而行之,滔滔汨汨,日夜不止,冲砥柱,絶吕梁,其舒为沦涟,鼓为波涛,蛟龙鱼鼈,喷薄出没,因其所遇而变生焉,沟渎东决而西涸,下满而上虚,日夜激之,欲见其竒,只蛙蛭之玩耳。江淮河海,理道之文也,不求奇而奇至矣,激沟渎而求水之奇,此无见于理,而欲以言语句读为竒之文也。方希古与赵伯钦书曰:近世之文辞所以不古,若者以文辞为业,而不知道术,今有至乎穷谷者,言其所见,则不过泉石𣗳木、禽兽虫鱼之状而已,比游乎雄都、巨邑者,见宫室之壮丽,车马之蕃庶,人民物産之,瑰异变怪,其言岂不有间哉?故圣贤之文辞,所以不可及者,造道深而自得者逺。 朱夏《答程伯大论文书》曰:「古之为文,非有意于文也。若风之于水,适相遭而文生也,故鼓之而为涛,含之而为漪,蹙之而为縠,澄之而为练,激之而为珠玑,非水也风也。二者适相遭而文生也,天之于文也,独不然乎?纤者,浓者丹者,垩者莫不极其美丽,而造物者,岂物物而雕之哉?彼昧于此者三年,而刻楮增序。唐刘禹锡、吕温文集序云:五行秀气,得之居多者为隽人,其色潋灎于顔间,其声发而为文章,天之所与,有物来相。 元吴澄别赵子昂序》曰:为文而欲为一世之人好,吾悲其文为文,而使一世之人不好,吾悲其人。明杨守、陈诚意伯刘基集序》曰:「发之文辞,若四岳之出云无穷,若大海浩溔,中蓄虬螭、䱎䲛、罨□之属,观者骇愕而莫能名,然皆载道之航轮,济世之粱帛。 屠隆《汉魏丛书序》曰:「羲、农、太古,其文则隐周孔神圣,其文则经顔曾、温温,其文粹美,子舆岩岩,其文高隽,庄、列超旷,其文洸洋,灵均忠愤,其文凄怨。《左氏》赡博,其文华菀增论。晋挚。虞文章《流别论》曰:「文章者,所以宣上下之象,明人伦之叙,穷理尽性,以究万物之宜者也。王泽流而诗作成,功臻而颂兴勋,徳立而铭著嘉美,终而诔集。祝史陈辞,官箴王阙。 |
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