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Scope: 明儒言行錄 |
Condition : References 「金鉉」 |
Total 2 |
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117 | 潛庵湯子曰:先生之學至矣,程、朱以来,體道之精未有過焉者也,葢嘗論之濂溪得孔孟之傳,其說太極圖也,曰:聖人定之以仁義,中正而主靜,立人極此中庸戒慎,不睹恐懼不聞之㫖也,而論者以為易流於禪,吾謂不然,記曰:人生而靜,天之性也。感於物而動,性之欲也,不能反躬,天理滅矣。人者天之性也。性者,天之理也,天理非可以動靜,言主靜,亦不可以時位論,泥主靜之說而不得其義,固易流於禪,若昧主靜之意而徒事於標末補綴,則隱微多疚,人品偽而事功無本,此鄉愿之偽學,孔孟之所深拒也。程子曰:天理二字,吾體騐得之。又曰:學者敬以直內為本。朱子曰:静者,性之真也。涵養中體出端倪,則一一皆為巳物,豫章、延平師友相傳,皆是此意。其曰窮理者,亦窮天所與我之理也,故可以盡性而至命,博學審問,慎思明辨,皆其功也。後人識其精意,遂至沈溺訓詁,泛濫名物,㡬於支離而無本,王文成致良知之教,返本歸原,以救末學之流弊,然或語上而遺下,偏重而失中,門人以虛見承襲,不知所以致知之方。至龍溪四無之說出益,洸洋恣肆,縱橫自恣,儒之藩籬盡撤其流弊有甚焉者,故髙忠憲、顧端文以性善之說救之,夫儒者於極重難返之際,深憂大懼,不得已補,偏救弊固,吾道之所賴以存學者,先識孔孟之真體而力行之,久之徐有見焉,未嘗不殊塗同歸如顔,曽為大宗,而由賜師商,各得聖人之一體,若學力不實,此心無主,徒從語言文字之末,妄分畛城,根抵未立枝葉,皆偽其所為,不越功利詞章之習,而欲收廓清摧陷之功,吾恐言愈多而道愈晦,聖賢心傳不見於天下後世也。先生生文成之鄉,而與忠憲端文遊其學,以慎獨為宗,於天人理氣、靜存動察,辨之不厭其詳,而於以靜存為要,嘗曰:姚江之後,流於老莊,東林之後,漸入申韓,故擇取中庸,以復先儒之舊,平生於寂寞凝一中,發其聰明智慮,通籍四十年,敝帷穿榻,蕭然布素,其立朝也,秉義據經,難進易退,自曹郎以至總憲,前後章數十上,大約志在振肅紀綱,敦崇㢘節,重仁義而薄刑名,更欲申明祖制,寺人不得典兵預政,廷杖詔獄,悉當報罷,寧人主見為迂濶,而不敢貶道以從時,寧與執政相齟齬而不敢容黙,以阿世好其慎獨之學以之自修者如是,以之告君者如是以之勉寮友誨門弟子者,亦如是遭際鼎革,拜辭家廟,絶粒空庵,其從容堅定,視生死猶日用飲食也。觀其語門人曰:胷中渾無一事,浩然與天地同流。葢通微達性之學,至是而始得所歸宿焉,植天經,扶人紀,固吾儒中庸之道,非老佛之幻,視君親與鄉愿偽學依違,附和者所可假借,吾願學者捐成心去,故智,法先生為學之誠,而得其用心之所在,由是上溯濂、洛、關、閩,以達于孔、孟,則姚江、梁溪皆可融㑹貫通而無疑矣!金。 鉉 忠節公 |
118 | 字伯玉,南直武進人,後籍順天崇禎戊辰進士,仕至主事。 |
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