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Scope: 荷亭辯論 |
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6 | 第二條愚謂《易》者通乎先天後天者也。太極未判,《易》在太極;兩儀旣分,《易》在天地;萬物化生,《易》散萬殊。故曰:範圍天地之化而不過,曲成萬物而不遺。昔伏羲畫卦、文周係辭、孔子作翼,皆發明天地自然之理,非有異也。卦爻旣立,萬感皆通,猶之水火於人,羣用皆宜,非專敎民卜筮也。開物成務,非謂卜筮。《傳》曰:《易》有太極,是生兩儀;兩儀生四象,四象生八卦,八卦定吉凶,吉凶生大業。是之謂開物成務。〈序〉所謂先天下而開物,後天下而成務者是也;非謂使人卜筮以知吉凶而成事業也。孔子兼言卜筮,辭理甚明;朱子專主卜筮,意向甚別。朱子又疑小道不足盡《易》,所謂卽卜筮以發明義理者,乃推墨而附於儒爾。夫義理者,無物不有,無時不然:在天為元亨利貞,在人為仁義禮智。發而為惻隱、羞惡、辭讓、是非之情,行而為父子、君臣、夫婦、長幼、朋友之道。所謂惟忠惟孝、乃吉乃亨者,炳如日星,人人𠔏見,何必卽卜筮以明之耶?道在邇而求諸遠,事在易而求諸難,如斯垂訓、能無繆乎?按《春秋傳》所載卜筮甚多,惟穆姜子服惠伯能合義理,其他卜筮者未必盡合義理也。又按:《論語》《孟子》《大學》《中庸》《詩》之〈國風〉〈雅〉〈頌〉,《書》之典謨訓誥,春秋二百四十二年之行事,《禮記》三千三百之經曲,皆專談義理、而不及卜筮,未必流於王弼之淸虛。若夫嚴君平之忠孝是占,楊伯醜之思理𢆯妙,郭璞之止王敦勿謀反,李淳風之諫太宗勿濫誅,雖能根義理而談卜筮,終不免於方技之小道。正如墨氏兼愛不異乎孔子之汎愛,楊氏為我不異乎曾子之守約,子莫執中、不異乎堯舜之允執厥中。惟為專主,終不免於異端害道。故曰:所惡執一者,為其賊道也;舉一而廢百也。嗚呼!窮經將以致用,非特作文應舉而巳。今《易》專主卜筮,惟可用之作文應舉爾,若致用於朝廷之上、而施之政事之間,內而三公九卿,外而藩臬郡邑,今日卜筮、明日卜筮,將見啓亂賊窺伺之心、基干戈擾攘之禍,毒被生靈,憂及廊廟,亦未可知也。《易》曰:履霜堅氷至,繇辯之不早辯也。欽惟聖天子求賢如渴,從善如流,特起先生為大司成,葢欲專以義理訓諸生爾。伏惟大明是非光復孔《易》,使天下一於宗孔,後世不迷所從,則為不負聖知而盛德大業流於無窮矣。◯ |
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