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Scope: 閩中理學淵源考 |
Condition : References 「周瑛」 |
Total 2 |
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3 | 布政周翠渠先生瑛,周瑛,字梁石,其先莆人。父洪武間,自莆田調戍於漳浦之鎮海衛,因家焉。惟時衛所雖建,而學校未興。瑛由邑學生領正統癸酉,鄉薦不第,乃博覽羣籍,鈎深探賾。成化己丑,成進士,知廣徳州,興文教,絶淫祠,嚴生女不舉者之禁,陞南禮部郎中,出為撫州知府,調改鎮逺府,秩滿歸省。𢎞治初,王端毅恕為吏部,即家起四川參政,尋轉右布政使,丁內艱,除服乞致仕,給事中楊亷呉世中交薦其學行起用,竟弗赴。瑛未第時,受學於陳布衣,真晟尊嚮而篤信之,及舉進士,與新㑹陳白沙、遼左賀克恭上下議論,然瑛以居敬窮理為鵠,白沙之學有所不契,寓書李大厓承箕以辨之曰:某聞人心無外為有外者,非也。聖人静有以立天下之大本,動有以行天下之逹道,由體及用一以貫之,其餘為學,皆由博以反約。博者萬殊也。約者一本也。求諸萬殊,而後一本可得,一本既得,則所謂萬殊者,亦可推此以貫之矣。某請得以言其功程次第,蓋始學之要,以收放心為先務,收放心居敬是也,居敬則心存聰明,睿智皆由此出,然後可以窮理。所謂窮理者,非謂靜守此心而理自見也,蓋亦推之以極其至焉耳。孟子曰:萬物皆備於我,此言人心無外也,不即物以窮理,其能盡此心之體乎?故自性情之㣲,以及形骸之粗,自食息之末,以及綱常之大,自六經之奧,以及天地萬物之廣,皆不可不求其理。求其理,謂求其自然與其當然,又於自然當然,求其所以然,積累既多,自然融㑹貫通,而於一本者亦自得之矣。一本固非學者所易言,然聞之中庸,有曰喜怒哀樂之未發謂之中,又曰上天之載無聲,無臭至矣。此譬如榖種,雖自塊然,而根苗花實皆聚於此,又如雞卵,雖自渾然,而羽毛觜角皆具於此,及其發見於行,事在聖人,體用一貫,在學者未免差互,蓋在已者有所拘蔽,故所發不無偏重之殊,在外者有所揺奪,故所施不無遷就之異。然而既見本源,則於處善亦安,循理亦樂,至於患難事變,雖以死易生,亦甘心為之,此聖賢之大畧也。今不務此,乃塊然靜坐,求畢體用之學,吾見其難矣。瑛自得第後歸於莆所,著有《經世管鑰、律呂管鑰》、《字書纂要》、《翠渠類藁、廣徳志、蜀志、漳志》等編。嘗與黃仲昭同修府志,議論間有不合,自謂莆陽抝史云,卒年八十九,學者稱為翠渠先生。 |
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