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+The Project Gutenberg EBook of Yan Shi Jia Xun--Complete, by Zhitui Yan
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Yan Shi Jia Xun--Complete
+
+Author: Zhitui Yan
+
+Posting Date: May 11, 2009 [EBook #7458]
+Release Date: February, 2005
+First Posted: May 3, 2003
+
+Language: Chinese
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK YAN SHI JIA XUN--COMPLETE ***
+
+
+
+
+Produced by Chingyi Chen
+
+
+
+
+
+
+
+
+Volumes 1-2
+
+
+顏氏家訓 北齊 顏之推
+
+顏氏家訓 卷上
+
+卷一、卷二
+
+卷第一 序致 教子 兄弟 後娶 治家
+
+序致第一
+
+ 夫聖賢之書,教人誠孝,慎言檢跡,立身揚名,亦已備矣。魏、晉已
+來,所著諸子,理重事復,遞相模效,猶屋下架屋,床上施床耳。吾今所
+以復為此者,非敢軌物範世也,業以整齊門內,提撕子孫。夫同言而信,
+信其所親;同命而行,行其所服。禁童子之暴謔,則師友之誡,不如傅婢
+之指揮;止凡人之鬥鬩,則堯、舜之道,不如寡妻之誨諭。吾望此書為汝
+曹之所信,猶賢於傅婢寡妻耳。
+ 吾家風教,素為整密。昔在齠齔,便蒙誘誨;每從兩兄,曉夕溫凊。
+規行矩步,安辭定色,鏘鏘翼翼,若朝嚴君焉。賜以優言,問所好尚,勵
+短引長,莫不懇篤。年始九歲,便丁荼蓼,家塗離散,百口索然。慈兄鞠
+養,苦辛備至;有仁無威,導示不切。雖讀《禮》《傳》,微愛屬文,頗
+為凡人之所陶染,肆欲輕言,不脩邊幅。年十八九,少知砥礪,習若自然
+,卒難洗蕩。二十已後,大過稀焉;每常心共口敵,性與情競,夜覺曉非
+,今悔昨失,自憐無教,以至於斯。追思平昔之指,銘肌鏤骨,非徒古書
+之誡,經目過耳也。故留此二十篇,以為汝曹後車耳。
+
+教子第二
+
+ 上智不教而成,下愚雖教無益,中庸之人,不教不知也。古者,聖王
+有胎教之法:懷子三月,出居別宮,目不邪視,耳不妄聽,音聲滋味,以
+禮節之。書之玉版,藏諸金匱。子生咳提,師保固明孝仁禮義,導習之矣
+。凡庶縱不能爾,當及嬰稚,識人顏色,知人喜怒,便加教誨,使為則為
+,使止則止。比及數歲,可省笞罰。父母威嚴而有慈,則子女畏慎而生孝
+矣。吾見世間,無教而有愛,每不能然;飲食運為,恣其所欲,宜誡翻獎
+,應訶反笑,至有識知,謂法當爾。驕慢已習,方複製之,捶撻至死而無
+威,忿怒日隆而增怨,逮於成長,終為敗德。孔子云:「少成若天性,習
+慣如自然」是也。俗諺曰:「教婦初來,教兒嬰孩。」誠哉斯語!
+ 凡人不能教子女者,亦非欲陷其罪惡;但重於訶怒。傷其顏色,不忍
+楚撻慘其肌膚耳。當以疾病為諭,安得不用湯藥針艾救之哉?又宜思勤督
+訓者,可願苛虐於骨肉乎?誠不得已也。
+ 王大司馬母魏夫人,性甚嚴正;王在湓城時,為三千人將,年踰四十
+,少不如意,猶捶撻之,故能成其勳業。梁元帝時,有一學士,聰敏有才
+,為父所寵,失於教義:一言之是,遍於行路,終年譽之;一行之非,揜
+藏文飾,冀其自改。年登婚宦,暴慢日滋,竟以言語不擇,為周逖抽腸釁
+鼓云。
+ 父子之嚴,不可以狎;骨肉之愛,不可以簡。簡則慈孝不接,狎則怠
+慢生焉。由命士以上,父子異宮,此不狎之道也;抑搔癢痛,懸衾篋枕,
+此不簡之教也。或問曰:「陳亢喜聞君子之遠其子,何謂也?」對曰:「
+有是也。蓋君子之不親教其子也,《詩》有諷刺之辭,《禮》有嫌疑之誡
+,《書》有悖亂之事,《春秋》有邪僻之譏,《易》有備物之象:皆非父
+子之可通言,故不親授耳。」
+ 齊武成帝子琅邪王,太子母弟也,生而聰慧,帝及後並篤愛之,衣服
+飲食,與東宮相准。帝每面稱之曰:「此黠兒也,當有所成。」及太子即
+位,王居別宮,禮數優僭,不與諸王等;太后猶謂不足,常以為言。年十
+許歲,驕恣無節,器服玩好,必擬乘輿;常朝南殿,見典御進新冰,鉤盾
+獻早李,還索不得,遂大怒,詬曰:「至尊已有,我何意無?」不知分齊
+,率皆如此。識者多有叔段、州吁之譏。後嫌宰相,遂矯詔斬之,又懼有
+救,乃勒麾下軍士,防守殿門;既無反心,受勞而罷,後竟坐此幽薨。
+ 人之愛子,罕亦能均;自古及今,此弊多矣。賢俊者自可賞愛,頑魯
+者亦當矜憐,有偏寵者,雖欲以厚之,更所以禍之。共叔之死,母實為之
+。趙王之戮,父實使之。劉表之傾宗覆族,袁紹之地裂兵亡,可為靈龜明
+鑒也。
+ 齊朝有一士大夫,嘗謂吾曰:「我有一兒,年已十七,頗曉書疏,教
+其鮮卑語及彈琵琶,稍欲通解,以此伏事公卿,無不寵愛,亦要事也。」
+吾時俛而不答。異哉,此人之教子也!若由此業,自致卿相,亦不願汝曹
+為之。
+
+兄弟第三
+
+ 夫有人民而後有夫婦,有夫婦而後有父子,有父子而後有兄弟:一家
+之親,此三而已矣。自茲以往,至於九族,皆本於三親焉,故於人倫為重
+者也,不可不篤。兄弟者,分形連氣之人也,方其幼也,父母左提右挈,
+前襟後裾,食則同案,衣則傳服,學則連業,游則共方,雖有悖亂之人,
+不能不相愛也。及其壯也,各妻其妻,各子其子,雖有篤厚之人,不能不
+少衰也。娣姒之比兄弟,則疏薄矣;今使疏薄之人,而節量親厚之恩,猶
+方底而圓蓋,必不合矣。惟友悌深至,不為旁人之所移者,免夫!
+ 二親既歿,兄弟相顧,當如形之與影,聲之與響;愛先人之遺體,惜
+己身之分氣,非兄弟何念哉?兄弟之際,異於他人,望深則易怨,地親則
+易弭。譬猶居室,一穴則塞之,一隙則塗之,則無頹毀之慮;如雀鼠之不
+恤,風雨之不防,壁陷楹淪,無可救矣。僕妾之為雀鼠,妻子之為風雨,
+甚哉!
+ 兄弟不睦,則子侄不愛;子侄不愛,則群從疏薄;群從疏薄,則僮僕
+為讎敵矣。如此,則行路皆踖其面而蹈其心,誰救之哉?人或交天下之士
+,皆有歡愛,而失敬于兄者,何其能多而不能少也!人或將數萬之師,得
+其死力,而失恩於弟者,何其能疏而不能親也!
+ 娣姒者,多爭之地也,使骨肉居之,亦不若各歸四海,感霜露而相思
+,佇日月之相望也。況以行路之人,處多爭之地,能無閒者,鮮矣。所以
+然者,以其當公務而執私情,處重責而懷薄義也;若能恕己而行,換子而
+撫,則此患不生矣。
+ 人之事兄,不可同於事父,何怨愛弟不及愛子乎?是反照而不明也。
+沛國劉璡,嘗與兄瓛連棟隔壁,瓛呼之數聲不應,良久方答;瓛怪問之,
+乃曰:「向來未著衣帽故也。」以此事兄,可以免矣。
+ 江陵王玄紹,弟孝英、子敏,兄弟三人,特相友愛,所得甘旨新異,
+非共聚食,必不先嘗,孜孜色貌,相見如不足者。及西臺陷沒,玄紹以形
+體魁梧,為兵所圍;二弟爭共抱持,各求代死,終不得解,遂并命爾。
+
+後娶第四
+
+ 吉甫,賢父也,伯奇,孝子也,以賢父御孝子,合得終於天性,而後
+妻閒之,伯奇遂放。曾參婦死,謂其子曰:「吾不及吉甫,汝不及伯奇。
+」王駿喪妻,亦謂人曰:「我不及曾參,子不如華、元。」並終身不娶,
+此等足以為誡。其後,假繼慘虐孤遺,離閒骨肉,傷心斷腸者,何可勝數
+。慎之哉!慎之哉!
+ 江左不諱庶孽,喪室之後,多以妾媵終家事;疥癬蚊虻,或未能免,
+限以大分,故稀斗鬩之恥。河北鄙於側出,不預人流,是以必須重娶,至
+於三四,母年有少於子者。後母之弟,與前婦之兄,衣服飲食,爰及婚宦
+,至於士庶貴賤之隔,俗以為常。身沒之後,辭訟盈公門,謗辱彰道路,
+子誣母為妾,弟黜兄為傭,播揚先人之辭跡,暴露祖考之長短,以求直己
+者,往往而有。悲夫!自古奸臣佞妾,以一言陷人者眾矣!況夫婦之義,
+曉夕移之,婢僕求容,助相說引,積年累月,安有孝子乎?此不可不畏。
+ 凡庸之性,後夫多寵前夫之孤,後妻必虐前妻之子;非唯婦人懷嫉妒
+之情,丈夫有沈惑之僻,亦事勢使之然也。前夫之孤,不敢與我子爭家,
+提攜鞠養,積習生愛,故寵之;前妻之子,每居己生之上,宦學婚嫁,莫
+不為防焉,故虐之。異姓寵則父母被怨,繼親虐則兄弟為讎,家有此者,
+皆門戶之禍也。
+ 思魯等從舅殷外臣,博達之士也。有子基、諶,皆已成立,而再娶王
+氏。基每拜見後母,感慕嗚咽,不能自持,家人莫忍仰視。王亦淒愴,不
+知所容,旬月求退,便以禮遣,此亦悔事也。
+ 《後漢書》曰:「安帝時,汝南薛包孟嘗,好學篤行,喪母,以至孝
+聞。及父娶後妻而憎包,分出之。包日夜號泣,不能去,至被毆杖。不得
+已,廬於捨外,旦入而灑埽。父怒,又逐之,乃廬於里門,昏晨不廢。積
+歲余,父母慚而還之。後行六年服,喪過乎哀。既而弟子求分財異居,包
+不能止,乃中分其財:奴婢引其老者,曰:『與我共事久,若不能使也。
+』田廬取其荒頓者,曰:『吾少時所理,意所戀也。』器物取其朽敗者,
+曰:『我素所服食,身口所安也。』弟子數破其產,還復賑給。建光中,
+公車特徵,至拜侍中。包性恬虛,稱疾不起,以死自乞。有詔賜告歸也。
+
+治家第五
+
+ 夫風化者,自上而行於下者也,自先而施於後者也。是以父不慈則子
+不孝,兄不友則弟不恭,夫不義則婦不順矣。父慈而子逆,兄友而弟傲,
+夫義而婦陵,則天之兇民,乃刑戮之所攝,非訓導之所移也。
+ 笞怒廢於家,則豎子之過立見;刑罰不中,則民無所措手足。治家之
+寬猛,亦猶國焉。
+ 孔子曰:「奢則不孫,儉則固;與其不孫也,寧固。」又云:「如有
+周公之才之美,使驕且吝,其餘不足觀也已。」然則可儉而不可吝已。儉
+者,省約為禮之謂也;吝者,窮急不恤之謂也。今有施則奢,儉則吝;如
+能施而不奢,儉而不吝,可矣。
+ 生民之本,要當稼穡而食,桑麻以衣。蔬果之畜,園場之所產;雞豚
+之善,塒圈之所生。爰及棟宇器械,樵蘇脂燭,莫非種殖之物也。至能守
+其業者,閉門而為生之具以足,但家無鹽井耳。今北土風俗,率能躬儉節
+用,以贍衣食;江南奢侈,多不逮焉。
+ 梁孝元世,有中書捨人,治家失度,而過嚴刻,妻妾遂共貨刺客,伺
+醉而殺之。
+ 世間名士,但務寬仁;至於飲食饟饋,僮僕減損,施惠然諾,妻子節
+量,狎侮賓客,侵耗鄉黨:此亦為家之巨蠹矣。
+ 齊吏部侍郎房文烈,未嘗嗔怒,經霖雨絕糧,遣婢糴米,因爾逃竄,
+三四許日,方復擒之。房徐曰:「舉家無食,汝何處來?」竟無捶撻。嘗
+寄人宅,奴婢徹屋為薪略盡,聞之顰蹙,卒無一言。
+ 裴子野有疏親故屬饑寒不能自濟者,皆收養之;家素清貧,時逢水旱
+,二石米為薄粥,僅得遍焉,躬自同之,常無厭色。鄴下有一領軍,貪積
+已甚,家童八百,誓滿一千;朝夕每人餚膳,以十五錢為率,遇有客旅,
+更無以兼。後坐事伏法,籍其家產,麻鞋一屋,弊衣數庫,其餘財寶,不
+可勝言。南陽有人,為生奧博,性殊儉吝,冬至後女婿謁之,乃設一銅甌
+酒,數臠獐肉;婿恨其單率,一舉盡之。主人愕然,俛仰命益,如此者再
+;退而責其女曰:「某郎好酒,故汝常貧。」及其死後,諸子爭財,兄遂
+殺弟。
+ 婦主中饋,惟事酒食衣服之禮耳,國不可使預政,家不可使干蠱;如
+有聰明才智,識達古今,正當輔佐君子,助其不足,必無牝雞晨鳴,以致
+禍也。
+ 江東婦女,略無交遊,其婚姻之家,或十數年間,未相識者,惟以信
+命贈遺,致殷勤焉。鄴下風俗,專以婦持門戶,爭訟曲直,造請逢迎,車
+乘填街衢,綺羅盈府寺,代子求官,為夫訴屈。此乃恆、代之遺風乎?南
+間貧素,皆事外飾,車乘衣服,必貴整齊;家人妻子,不免饑寒。河北人
+事,多由內政,綺羅金翠,不可廢闕,羸馬悴奴,僅充而已;倡和之禮,
+或爾汝之。
+ 河北婦人,織紝組紃之事,黼黻錦繡羅綺之工,大優於江東也。
+ 太公曰:「養女太多,一費也。」陳蕃曰:「盜不過五女之門。」女
+之為累,亦以深矣。然天生蒸民,先人傳體,其如之何?世人多不舉女,
+賊行骨肉,豈當如此,而望福於天乎?吾有疏親,家饒妓媵,誕育將及,
+便遣閽豎守之。體有不安,窺窗倚戶,若生女者,輒持將去;母隨號泣,
+使人不忍聞也。
+ 婦人之性,率寵子婿而虐兒婦。寵婿,則兄弟之怨生焉;虐婦,則姊
+妹之讒行焉。然則女之行留,皆得罪於其家者,母實為之。至有諺云:「
+落索阿姑餐。」此其相報也。家之常弊,可不誡哉!
+ 婚姻素對,靖侯成規。近世嫁娶,遂有賣女納財,買婦輸絹,比量父
+祖,計較錙銖,責多還少,市井無異。或猥婿在門,或傲婦擅室,貪榮求
+利,反招羞恥,可不慎歟!
+ 借人典籍,皆須愛護,先有缺壞,就為補治,此亦士大夫百行之一也
+。濟陽江祿,讀書未竟,雖有急速,必待卷束整齊,然後得起,故無損敗
+,人不厭其求假焉。或有狼籍幾案,分散部帙,多為童幼婢妾之所點污,
+風雨蟲鼠之所毀傷,實為累德。吾每讀聖人之書,未嘗不肅敬對之;其故
+紙有五經詞義,及賢達姓名,不敢穢用也。
+ 吾家巫覡禱請,絕於言議;符書章醮亦無祈焉,並汝曹所見也。勿為
+妖妄之費。
+
+
+卷第二 風操 慕賢
+
+風操第六
+
+ 吾觀《禮經》,聖人之教:箕帚匕箸,咳唾唯諾,執燭沃盥,皆有節
+文,亦為至矣。但既殘缺,非復全書;其有所不載,及世事變改者,學達
+君子,自為節度,相承行之,故世號士大夫風操。而家門頗有不同,所見
+互稱長短;然其阡陌,亦自可知。昔在江南,目能視而見之,耳能聽而聞
+之;蓬生麻中,不勞翰墨。汝曹生於戎馬之閒,視聽之所不曉,故聊記錄
+,以傳示子孫。
+ 《禮》曰:「見似目瞿,聞名心瞿。」有所感瞿,惻愴心眼;若在從
+容平常之地,幸須申其情耳。必不可避,亦當忍之;猶如伯叔兄弟,酷類
+先人,可得終身腸斷,與之絕耶?又:「臨文不諱,廟中不諱,君所無私
+諱。」益知聞名,須有消息,不必期於顛沛而走也。梁世謝舉,甚有聲譽
+,聞諱必哭,為世所譏。又有臧逢世,臧嚴之子也,篤學修行,不墜門風
+;孝元經牧江州,遣往建昌督事,郡縣民庶,競修箋書,朝夕輻輳,幾案
+盈積,書有稱「嚴寒」者,必對之流涕,不省取記,多廢公事,物情怨駭
+,竟以不辦而還。此並過事也。
+ 近在揚都,有一士人諱審,而與沈氏交結周厚,沈與其書,名而不姓
+,此非人情也。
+ 凡避諱者,皆須得其同訓以代換之:桓公名白,博有五皓之稱;厲王
+名長,琴有修短之目。不聞謂布帛為布皓,呼腎腸為腎修也。梁武小名阿
+練,子孫皆呼練為絹;乃謂銷煉物為銷絹物,恐乖其義。或有諱雲者,呼
+紛紜為紛煙;有諱桐者,呼梧桐樹為白鐵樹,便似戲笑耳。
+ 周公名子曰禽,孔子名兒曰鯉,止在其身,自可無禁。至若衛侯、魏
+公子、楚太子,皆名蟣虱;長卿名犬子,王修名狗子,上有連及,理未為
+通,古之所行,今之所笑也。北土多有名兒為驢駒、豚子者,使其自稱及
+兄弟所名,亦何忍哉?前漢有尹翁歸,後漢有鄭翁歸,梁家亦有孔翁歸,
+又有顧翁寵;晉代有許思妣、孟少孤:如此名字,幸當避之。
+ 今人避諱,更急於古。凡名子者,當為孫地。吾親識中有諱襄、諱友
+、諱同、諱清、諱和、諱禹,交疏造次,一座百犯,聞者辛苦,無憀賴焉
+。
+ 昔司馬長卿慕藺相如,故名相如,顧元歎慕蔡邕,故名雍,而後漢有
+朱倀字孫卿,許暹字顏回,梁世有庾晏嬰、祖孫登,連古人姓為名字,亦
+鄙事也。
+ 昔劉文饒不忍罵奴為畜產,今世愚人遂以相戲,或有指名為豚犢者:
+有識傍觀,猶欲掩耳,況當之者乎?
+ 近在議曹,共平章百官秩祿,有一顯貴,當世名臣,意嫌所議過厚。
+齊朝有一兩士族文學之人,謂此貴曰:「今日天下大同,須為百代典式,
+豈得尚作關中舊意?明公定是陶朱公大兒耳!」彼此歡笑,不以為嫌。
+ 昔侯霸之子孫,稱其祖父曰家公;陳思王稱其父為家父,母為家母;
+潘尼稱其祖曰家祖:古人之所行,今人之所笑也。今南北風俗,言其祖及
+二親,無云家者;田裡猥人,方有此言耳。凡與人言,言己世父,以次第
+稱之,不云家者,以尊於父,不敢家也。凡言姑姊妹女子子:已嫁,則以
+夫氏稱之;在室,則以次第稱之。言禮成他族,不得云家也。子孫不得稱
+家者,輕略之也。蔡邕書集,呼其姑姊為家姑家姊;班固書集,亦云家孫:今並不行也。
+ 凡與人言,稱彼祖父母、世父母、父母及長姑,皆加尊字,自叔父母
+已下,則加賢字,尊卑之差也。王羲之書,稱彼之母與自稱己母同,不云
+尊字,今所非也。
+ 南人冬至歲首,不詣喪家;若不修書,則過節束帶以申慰。北人至歲
+之日,重行吊禮;禮無明文,則吾不取。南人賓至不迎,相見捧手而不揖
+,送客下席而已;北人迎送並至門,相見則揖,皆古之道也,吾善其迎揖
+。
+ 昔者,王侯自稱孤、寡、不谷,自茲以降,雖孔子聖師,與門人言皆
+稱名也。後雖有臣僕之稱,行者蓋亦寡焉。江南輕重,各有謂號,具諸《
+書儀》;北人多稱名者,乃古之遺風,吾善其稱名焉。
+ 言及先人,理當感慕,古者之所易,今人之所難。江南人事不獲已,
+須言閥閱,必以文翰,罕有面論者。北人無何便爾話說,及相訪問。如此
+之事,不可加於人也。人加諸己,則當避之。名位未高,如為勳貴所逼,
+隱忍方便,速報取了;勿使煩重,感辱祖父。若沒,言須及者,則斂容肅
+坐,稱大門中,世父、叔父則稱從兄弟門中,兄弟則稱亡者子某門中,各
+以其尊卑輕重為容色之節,皆變於常。若與君言,雖變於色,猶云亡祖亡
+伯亡叔也。吾見名士,亦有呼其亡兄弟為兄子弟子門中者,亦未為安貼也
+。北土風俗,都不行此。太山羊侃,梁初入南;吾近至鄴,其兄子肅訪侃
+委曲,吾答之云:「卿從門中在梁,如此如此。」肅曰:「是我親第七亡
+叔,非從也。」祖孝征在坐,先知江南風俗,乃謂之云:「賢從弟門中,
+何故不解?」
+ 古人皆呼伯父叔父,而今世多單呼伯叔。從父兄弟姊妹已孤,而對其
+前,呼其母為伯叔母,此不可避者也。兄弟之子已孤,與他人言,對孤者
+前,呼為兄子弟子,頗為不忍;北土人多呼為侄。案:《爾雅》、《喪服
+經》、《左傳》,侄雖名通男女,並是對姑之稱。晉世已來,始呼叔侄;
+今呼為侄,於理為勝也。
+ 別易會難,古人所重;江南餞送,下泣言離。有王子侯,梁武帝弟,
+出為東郡,與武帝別,帝曰:「我年已老,與汝分張,甚以惻愴。」數行
+淚下。侯遂密雲,赧然而出。坐此被責,飄颻舟渚,一百許日,卒不得去
+。北間風俗,不屑此事,歧路言離,歡笑分首。然人性自有少涕淚者,腸
+雖欲絕,目猶爛然;如此之人,不可強責。
+ 凡親屬名稱,皆須粉墨,不可濫也。無風教者,其父已孤,呼外祖父
+母與祖父母同,使人為其不喜聞也。雖質於面,皆當加外以別之;父母之
+世叔父,皆當加其次第以別之;父母之世叔母,皆當加其姓以別之;父母
+之群從世叔父母及從祖父母,皆當加其爵位若姓以別之。河北士人,皆呼
+外祖父母為家公家母;江南田裡間亦言之。以家代外,非吾所識。
+ 凡宗親世數,有從父,有從祖,有族祖。江南風俗,自茲已往,高秩
+者,通呼為尊,同昭穆者,雖百世猶稱兄弟;若對他人稱之,皆云族人。
+河北士人,雖三二十世,猶呼為從伯從叔。梁武帝嘗問一中土人曰:「卿
+北人,何故不知有族?」答云:「骨肉易疏,不忍言族耳。」當時雖為敏
+對,於禮未通。
+ 吾嘗問周弘讓曰:「父母中外姊妹,何以稱之?」周曰:「亦呼為丈
+人。」自古未見丈人之稱施於婦人也。吾親表所行,若父屬者,為某姓姑
+;母屬者,為某姓姨。中外丈人之婦,猥俗呼為丈母,士大夫謂之王母、
+謝母雲。而陸機集有〈與長沙顧母書〉,乃其從叔母也,今所不行。
+ 齊朝士子,皆呼祖僕射為祖公,全不嫌有所涉也,乃有對面以相戲者
+。
+ 古者,名以正體,字以表德,名終則諱之,字乃可以為孫氏。孔子弟
+子記事者,皆稱仲尼;呂後微時,嘗字高祖為季;至漢爰種,字其叔父曰
+絲;王丹與侯霸子語,字霸為君房;江南至今不諱字也。河北士人全不辨
+之,名亦呼為字,字固呼為字。尚書王元景兄弟,皆號名人,其父名雲,
+字羅漢,一皆諱之,其餘不足怪也。
+ 《禮.閒傳》云:「斬縗之哭,若往而不反;齊縗之哭,若往而反;
+大功之哭,三曲而偯;小功緦麻,哀容可也,此哀之發於聲音也。」《孝
+經》云:「哭不偯。」皆論哭有輕重質文之聲也。禮以哭有言者為號;然
+則哭亦有辭也。江南喪哭,時有哀訴之言耳;山東重喪,則唯呼蒼天,期
+功以下,則唯呼痛深,便是號而不哭。
+ 江南凡遭重喪,若相知者,同在城邑,三日不吊則絕之;除喪,雖相
+遇則避之,怨其不己憫也。有故及道遙者,致書可也;無書亦如之。北俗
+則不爾。江南凡吊者,主人之外,不識者不執手;識輕服而不識主人,則
+不於會所而吊,他日修名詣其家。
+ 陰陽說云:「辰為水墓,又為土墓,故不得哭。」王充論衡云:「辰
+日不哭,哭則重喪。」今無教者,辰日有喪,不問輕重,舉家清謐,不敢
+發聲,以辭弔客。道書又曰:「晦歌朔哭,皆當有罪,天奪其算。」喪家
+朔望,哀感彌深,寧當惜壽,又不哭也?亦不諭。
+ 偏傍之書,死有歸殺。子孫逃竄,莫肯在家;畫瓦書符,作諸厭勝;
+喪出之日,門前然火,戶外列灰,祓送家鬼,章斷注連:凡如此比,不近
+有情,乃儒雅之罪人,彈議所當加也。
+ 己孤,而履歲及長至之節,無父,拜母、祖父母、世叔父母、姑、兄
+、姊,則皆泣;無母,拜父、外祖父母、舅、姨、兄、姊,亦如之:此人
+情也。
+ 江左朝臣,子孫初釋服,朝見二宮,皆當泣涕;二宮為之改容。頗有
+膚色充澤,無哀感者,梁武薄其為人,多被抑退。裴政出服,問訊武帝,
+貶瘦枯槁,涕泗滂沱,武帝目送之曰:「裴之禮,不死也。」
+ 二親既沒,所居齋寢,子與婦弗忍入焉。北朝頓丘李構,母劉氏,夫
+人亡後,所住之堂,終身鎖閉,弗忍開入也。夫人,宋廣州刺史纂之孫女
+,故構猶染江南風教。其父獎,為揚州刺史,鎮壽春,遇害。構嘗與王松
+年、祖孝徵數人同集談燕。孝徵善畫,遇有紙筆,圖寫為人。頃之,因割
+鹿尾,戲截畫人以示構,而無他意。構愴然動色,便起就馬而去。舉坐驚
+駭,莫測其情。祖君尋悟,方深反側,當時罕有能感此者。吳郡陸襄,父
+閒被刑,襄終身布衣蔬飯,雖薑菜有切割,皆不忍食;居家惟以掐摘供廚
+。江寧姚子篤,母以燒死,終身不忍噉炙。豫章熊康父以醉而為奴所殺,
+終身不復嘗酒。然禮緣人情,恩由義斷,親以噎死,亦當不可絕食也。
+ 《禮經》:父之遺書,母之杯圈,感其手口之澤,不忍讀用。政為常
+所講習,讎校繕寫,及偏加服用,有跡可思者耳。若尋常墳典,為生什物
+,安可悉廢之乎?既不讀用,無容散逸,惟當緘保,以留後世耳。
+思魯等第四舅母,親吳郡張建女也,有第五妹,三歲喪母。靈床上屏風,
+平生舊物,屋漏沾濕,出曝曬之,女子一見,伏床流涕。家人怪其不起,
+乃往抱持;薦席淹漬,精神傷怛,不能飲食。將以問醫,醫診脈云:「腸
+斷矣!」因爾便吐血,數日而亡。中外憐之,莫不悲歎。
+ 《禮》云:「忌日不樂。」正以感慕罔極,惻愴無聊,故不接外賓,
+不理眾務耳。必能悲慘自居,何限於深藏也?世人或端坐奧室,不妨言笑
+,盛營甘美,厚供齋食;迫有急卒,密戚至交,盡無相見之理:蓋不知禮
+意乎!
+ 魏世王修母以社日亡;來歲社日,修感念哀甚,鄰里聞之,為之罷社
+。今二親喪亡,偶值伏臘分至之節,及月小晦後,忌之外,所經此日,猶
+應感慕,異於餘辰,不預飲燕、聞聲樂及行遊也。
+ 劉縚、緩、綏,兄弟並為名器,其父名昭,一生不為照字,惟依《爾
+雅》火旁作召耳。然凡文與正諱相犯,當自可避;其有同音異字,不可悉
+然。劉字之下,即有昭音。呂尚之兒,如不為上;趙壹之子,儻不作一:
+便是下筆即妨,是書皆觸也。
+ 嘗有甲設讌席,請乙為賓;而旦於公庭見乙之子,問之曰:「尊侯早
+晚顧宅?」乙子稱其父已往。時以為笑。如此比例,觸類慎之,不可陷於
+脫。
+ 江南風俗,兒生一期,為制新衣,盥浴裝飾,男則用弓矢紙筆,女則
+刀尺鍼縷,並加飲食之物,及珍寶服玩,置之兒前,觀其發意所取,以驗
+貪廉愚智,名之為試兒。親表聚集,致燕享焉。自茲已後,二親若在,每
+至此日,嘗有酒食之事耳。無教之徒,雖已孤露,其日皆為供頓,酣暢聲
+樂,不知有所感傷。梁孝元年少之時,每八月六日載誕之辰,常設齋講;
+自阮修容薨歿之後,此事亦絕。
+ 人有憂疾,則呼天地父母,自古而然。今世諱避,觸途急切。而江東
+士庶,痛則稱檷。檷是父之廟號,父在無容稱廟,父歿何容輒呼?《蒼頡
+篇》有侑字,《訓詁》云:「痛而謼也,音羽罪反。」今北人痛則呼之。
+《聲類》音於耒反,今南人痛或呼之。此二音隨其鄉俗,並可行也。梁世
+被繫劾者,子孫弟侄,皆詣闕三日,露跣陳謝;子孫有官,自陳解職。子
+則草屩麤衣,蓬頭垢面,周章道路,要候執事,叩頭流血,申訴冤枉。若
+配徒隸,諸子並立草庵於所署門,不敢寧宅,動經旬日,官司驅遣,然後
+始退。江南諸憲司彈人事,事雖不重,而以教義見辱者,或被輕系而身死
+獄戶者,皆為怨讎,子孫三世不交通矣。到洽為御史中丞,初欲彈劉孝綽
+,其兄溉先與劉善,苦諫不得,乃詣劉涕泣告別而去。
+ 兵兇戰危,非安全之道。古者,天子喪服以臨師,將軍鑿兇門而出。
+父祖伯叔,若在軍陣,貶損自居,不宜奏樂燕會及婚冠吉慶事也。若居圍
+城之中,憔悴容色,除去飾玩,常為臨深履薄之狀焉。父母疾篤,醫雖賤
+雖少,則涕泣而拜之,以求哀也。梁孝元在江州,嘗有不豫;世子方等親
+拜中兵參軍李猷焉。
+ 四海之人,結為兄弟,亦何容易。必有志均義敵,令終如始者,方可
+議之。一爾之後,命子拜伏,呼為丈人,申父友之敬;身事彼親,亦宜加
+禮。比見北人,甚輕此節,行路相逢,便定昆季,望年觀貌,不擇是非,
+至有結父為兄,托子為弟者。
+ 昔者,周公一沐三握發,一飯三吐餐,以接白屋之士,一日所見者七
+十餘人。晉文公以沐辭豎頭須,致有圖反之誚。門不停賓,古所貴也。失
+教之家,閽寺無禮,或以主君寢食嗔怒,拒客未通,江南深以為恥。黃門
+侍郎裴之禮,號善為士大夫,有如此輩,對賓杖之;其門生僮僕,接於他
+人,折旋俯仰,辭色應對,莫不肅敬,與主無別也。
+
+慕賢第七
+
+ 古人云:「千載一聖,猶旦暮也;五百年一賢,猶比髆也。」言聖賢
+之難得,疏闊如此。儻遭不世明達君子,安可不攀附景仰之乎?吾生於亂
+世,長於戎馬,流離播越,聞見已多;所值名賢,未嘗不心醉魂迷嚮慕之
+也。人在年少,神情未定,所與款狎,熏漬陶染,言笑舉動,無心於學,
+潛移暗化,自然似之;何況操履藝能,較明易習者也?是以與善人居,如
+入芝蘭之室,久而自芳也;與惡人居,如入鮑魚之肆,久而自臭也。墨子
+悲於染絲,是之謂矣。君子必慎交遊焉。孔子曰:「無友不如己者。」顏
+、閔之徒,何可世得!但優於我,便足貴之。
+ 世人多蔽,貴耳賤目,重遙輕近。少長周旋,如有賢哲,每相狎侮,
+不加禮敬;他鄉異縣,微借風聲,延頸企踵,甚於饑渴。校其長短,核其
+精麤,或彼不能如此矣。所以魯人謂孔子為東家丘,昔虞國宮之奇,少長
+於君,君狎之,不納其諫,以至亡國,不可不留心也。
+ 用其言,棄其身,古人所恥。凡有一言一行,取於人者,皆顯稱之,
+不可竊人之美,以為己力;雖輕雖賤者,必歸功焉。竊人之財,刑辟之所
+處;竊人之美,鬼神之所責。
+ 梁孝元前在荊州,有丁覘者,洪亭民耳,頗善屬文,殊工草隸;孝元
+書記,一皆使之。軍府輕賤,多未之重,恥令子弟以為楷法,時云:「丁
+君十紙,不敵王褒數字。」吾雅愛其手跡,常所寶持。孝元嘗遣典簽惠編
+送文章示蕭祭酒,祭酒問云:「君王比賜書翰,及寫詩筆,殊為佳手,姓
+名為誰?那得都無聲問?」編以實答。子雲歎曰:「此人後生無比,遂不
+為世所稱,亦是奇事。」於是聞者稍復刮目。稍仕至尚書儀曹郎,末為晉
+安王侍讀,隨王東下。及西臺陷歿,簡牘湮散,丁亦尋卒於揚州;前所輕
+者,後思一紙,不可得矣。
+ 侯景初入建業,臺門雖閉,公私草擾,各不自全。太子左衛率羊侃坐
+東掖門,部分經略,一宿皆辦,遂得百餘日抗拒兇逆。於時,城內四萬許
+人,王公朝士,不下一百,便是恃侃一人安之,其相去如此。古人云:「
+巢父、許由,讓於天下;市道小人,爭一錢之利。」亦已懸矣。
+ 齊文宣帝即位數年,便沈湎縱恣,略無綱紀;尚能委政尚書令楊遵彥
+,內外清謐,朝野晏如,各得其所,物無異議,終天保之朝。遵彥後為孝
+昭所戮,刑政於是衰矣。斛律明月齊朝折沖之臣,無罪被誅,將士解體,
+周人始有吞齊之志,關中至今譽之。此人用兵,豈止萬夫之望而已哉!國
+之存亡,係其生死。
+ 張延雋之為晉州行臺左丞,匡維主將,鎮撫疆埸,儲積器用,愛活黎
+民,隱若敵國矣。群小不得行志,同力遷之;既代之後,公私擾亂,周師
+一舉,此鎮先平。齊亡之跡,啟於是矣。
+
+
+
+
+
+
+Volumes 3-4
+
+顏氏家訓 北齊 顏之推
+
+卷三、卷四
+
+卷第三 勉學
+
+勉學第八
+
+ 自古明王聖帝,猶須勤學,況凡庶乎!此事遍於經史,吾亦不能鄭重
+,聊舉近世切要,以啟寤汝耳。士大夫子弟,數歲已上,莫不被教,多者
+或至《禮》、《傳》,少者不失《詩》、《論》。及至冠婚,體性稍定;
+因此天機,倍須訓誘。有志尚者,遂能磨礪,以就素業;無履立者,自茲
+墮慢,便為凡人。人生在世,會當有業:農民則計量耕稼,商賈則討論貨
+賄,工巧則致精器用,伎藝則沈思法術,武夫則慣習弓馬,文士則講議經
+書。多見士大夫恥涉農商,差務工伎,射則不能穿札,筆則纔記姓名,飽
+食醉酒,忽忽無事,以此銷日,以此終年。或因家世餘緒,得一階半級,
+便自為足,全忘修學;及有吉兇大事,議論得失,蒙然張口,如坐雲霧;
+公私宴集,談古賦詩,塞默低頭,欠伸而已。有識旁觀,代其入地。何惜
+數年勤學,長受一生愧辱哉!
+ 梁朝全盛之時,貴遊子弟,多無學術,至於諺云:「上車不落則著作
+,體中何如則秘書。」無不熏衣剃面,傅粉施朱,駕長簷車,跟高齒屐,
+坐 (棋)子方褥,憑斑絲隱囊,列器玩於左右,從容出入,望若神仙。
+明經求第,則顧人答策;三九公讌,則假手賦詩。當爾之時,亦快士也。
+及離亂之後,朝市遷革,銓衡選舉,非復曩者之親;當路秉權,不見昔時
+之黨。求諸身而無所得,施之世而無所用。被褐而喪珠,失皮而露質,兀
+若枯木,泊若窮流,鹿獨戎馬之間,轉死溝壑之際。當爾之時,誠駑材也
+。有學藝者,觸地而安。自荒亂已來,諸見俘虜。雖百世小人,知讀《論
+語》、《孝經》者,尚為人師;雖千載冠冕,不曉書記者,莫不耕田養馬
+。以此觀之,安可不自勉耶?若能常保數百卷書,千載終不為小人也。
+ 夫明六經之指,涉百家之書,縱不能增益德行,敦厲風俗,猶為一藝
+,得以自資。父兄不可常依,鄉國不可常保,一旦流離,無人庇蔭,當自
+求諸身耳。諺曰:「積財千萬,不如薄伎在身。」伎之易習而可貴者,無
+過讀書也。世人不問愚智,皆欲識人之多,見事之廣,而不肯讀書,是猶
+求飽而嬾營饌,欲暖而惰裁衣也。夫讀書之人,自羲、農已來,宇宙之下
+,凡識幾人,凡見幾事,生民之成敗好惡,固不足論,天地所不能藏,鬼
+神所不能隱也。
+ 有客難主人曰:「吾見彊弩長戟,誅罪安民,以取公侯者有矣;文義
+習吏,匡時富國,以取卿相者有矣;學備古今,才兼文武,身無祿位,妻
+子饑寒者,不可勝數,安足貴學乎?」主人對曰:「夫命之窮達,猶金玉
+木石也;脩以學藝,猶磨瑩雕刻也。金玉之磨瑩,自美其礦璞,木石之段
+塊,自醜其雕刻;安可言木石之雕刻,乃勝金玉之礦璞哉?不得以有學之
+貧賤,比於無學之富貴也。且負甲為兵,咋筆為吏,身死名滅者如牛毛,
+角立傑出者如芝草;握素披黃,吟道詠德,苦辛無益者如日蝕,逸樂名利
+者如秋荼,豈得同年而語矣。且又聞之:生而知之者上,學而知之者次。
+所以學者,欲其多知明達耳。必有天才,拔群出類,為將則闇與孫武、吳
+起同術,執政則懸得管仲、子產之教,雖未讀書,吾亦謂之學矣。今子即
+不能然,不師古之蹤跡,猶蒙被而臥耳。
+ 人見鄰里親戚有佳快者,使子弟慕而學之,不知使學古人,何其蔽也
+哉?世人但見跨馬被甲,長槊彊弓,便云我能為將;不知明乎天道,辯乎
+地利,比量逆順,鑒達興亡之妙也。但知承上接下,積財聚谷,便云我能
+為相;不知敬鬼事神,移風易俗,調節陰陽,薦舉賢聖之至也。但知私財
+不入,公事夙辦,便云我能治民;不知誠己刑物,執轡如組,反風滅火,
+化鴟為鳳之術也。但知抱令守律,早刑晚捨,便云我能平獄;不知同轅觀
+罪,分劍追財,假言而姦露,不問而情得之察也。爰及農商工賈,廝役奴
+隸,釣魚屠肉,飯牛牧羊,皆有先達,可為師表,博學求之,無不利於事
+也。
+ 夫所以讀書學問,本欲開心明目,利於行耳。未知養親者,欲其觀古
+人之先意承顏,怡聲下氣,不憚劬勞,以致甘 ,惕然慚懼,起而行之也
+;未知事君者,欲其觀古人之守職無侵,見危授命,不忘誠諫,以利社稷
+,惻然自念,思欲效之也;素驕奢者,欲其觀古人之恭儉節用,卑以自牧
+,禮為教本,敬者身寒,瞿然自失,斂容抑志也;素鄙吝者,欲其觀古人
+之貴義輕財,少私寡慾,忌盈惡滿,賙窮恤匱,赧然悔恥,積而能散也;
+素暴悍者,欲其觀古人之小心黜己,齒弊舌存,含垢藏疾,尊賢容眾,苶
+然沮喪,若不勝衣也;素怯懦者,欲其觀古人之達生委命,彊毅正直,立
+言必信,求福不回,勃然奮厲,不可恐懾也:歷茲以往,百行皆然。縱不
+能淳,去泰去甚。學之所知,施無不達。世人讀書者,但能言之,不能行
+之,忠孝無聞,仁義不足;加以斷一條訟,不必得其理;宰千戶縣,不必
+理其民;問其造屋,不必知楣橫而梲豎也;問其為田,不必知稷早而黍遲
+也;吟嘯談謔,諷詠辭賦,事既優閑,材增迂誕,軍國經綸,略無施用:
+故為武人俗吏所共嗤詆,良由是乎!
+ 夫學者所以求益耳。見人讀數十卷書,便自高大,凌忽長者,輕慢同
+列;人疾之如讎敵,惡之如鴟梟。如此以學自損,不如無學也。
+ 古之學者為己,以補不足也;今之學者為人,但能說之也。古之學者
+為人,行道以利世也;今之學者為己,脩身以求進也。夫學者猶種樹也,
+春玩其華,秋登其實;講論文章,春華也,脩身利行,秋實也。
+ 人生小幼,精神專利,長成已後,思慮散逸,固須早教,勿失機也。
+吾七歲時,誦〈靈光殿賦〉,至於今日,十年一理,猶不遺忘;二十之外
+,所誦經書,一月廢置,便至荒蕪矣。然人有坎壈,失於盛年,猶當晚學
+,不可自棄。孔子云:「五十以學《易》,可以無大過矣。」魏武、袁遺
+,老而彌篤,此皆少學而至老不倦也。曾子七十乃學,名聞天下;荀卿五
+十,始來遊學,猶為碩儒;公孫弘四十餘,方讀《春秋》,以此遂登丞相
+;朱雲亦四十,始學《易》、《論語》;皇甫謐二十,始受《孝經》、《
+論語》:皆終成大儒,此並早迷而晚寤也。世人婚冠未學,便稱遲暮,因
+循面牆,亦為愚耳。幼而學者,如日出之光,老而學者,如秉燭夜行,猶
+賢乎瞑目而無見者也。
+ 學之興廢,隨世輕重。漢時賢俊,皆以一經弘聖人之道,上明天時,
+下該人事,用此致卿相者多矣。末俗已來不復爾,空守章句,但誦師言,
+施之世務,殆無一可。故士大夫子弟,皆以博涉為貴,不肯專儒。梁朝皇
+孫以下,總丱之年,必先入學,觀其志尚,出身已後,便從文史,略無卒
+業者。冠冕為此者,則有何胤、劉瓛、明山賓、周捨、朱異、周弘正、賀
+琛、賀革、蕭子政、劉絛等,兼通文史,不徒講說也。洛陽亦聞崔浩、張
+偉、劉芳,鄴下又見邢子才:此四儒者,雖好經術,亦以才博擅名。如此
+諸賢,故為上品,以外率多田野閒人,音辭鄙陋,風操蚩拙,相與專固,
+無所堪能,問一言輒酬數百,責其指歸,或無要會。鄴下諺云:「博士買
+驢,書券三紙,未有驢字。」使汝以此為師,令人氣塞。孔子曰:「學也
+祿在其中矣。」今勤無益之事,恐非業也。夫聖人之書,所以設教,但明
+練經文,粗通注義,常使言行有得,亦足為人;何必「仲尼居」即須兩紙
+疏義,燕寢講堂,亦復何在?以此得勝,寧有益乎?光陰可惜,譬諸逝水
+。當博覽機要,以濟功業;必能兼美,吾無閒焉。
+ 俗間儒士,不涉群書,經緯之外,義疏而已。吾初入鄴,與博陵崔文
+彥交遊,嘗說《王粲集》中難鄭玄《尚書》事。崔轉為諸儒道之,始將發
+口,懸見排蹙,云:「文集只有詩賦銘誄,豈當論經書事乎?且先儒之中
+,未聞有王粲也。」崔笑而退,竟不以《粲集》示之。魏收之在議曹,與
+諸博士議宗廟事,引據《漢書》,博士笑曰:「未聞漢書得證經術。」收
+便忿怒,都不復言,取〈韋玄成傳〉,擲之而起。博士一夜共披尋之,達
+明,乃來謝曰:「不謂玄成如此學也。」
+ 夫老、莊之書,蓋全真養性,不肯以物累己也。故藏名柱史,終蹈流
+沙;匿跡漆園,卒辭楚相,此任縱之徒耳。何晏、王弼,祖述玄宗,遞相
+誇尚,景附草靡,皆以農、黃之化,在乎己身,周、孔之業,棄之度外。
+而平叔以黨曹爽見誅,觸死權之網也;輔嗣以多笑人被疾,陷好勝之阱也
+;山巨源以蓄積取譏,背多藏厚亡之文也;夏侯玄以才望被戮,無支離擁
+腫之鑒也;荀奉倩喪妻,神傷而卒,非鼓缶之情也;王夷甫悼子,悲不自
+勝,異東門之達也;嵇叔夜排俗取禍,豈和光同塵之流也;郭子玄以傾動
+專勢,寧後身外己之風也;阮嗣宗沈酒荒迷,乖畏途相誡之譬也;謝幼輿
+贓賄黜削,違棄其餘魚之旨也:彼諸人者,並其領袖,玄宗所歸。其餘桎
+梏塵滓之中,顛仆名利之下者,豈可備言乎!直取其清談雅論,剖玄析微
+,賓主往復,娛心悅耳,非濟世成俗之要也。洎於梁世,茲風復闡,《莊
+》、《老》、《周易》,總謂三玄。武皇、簡文,躬自講論。周弘正奉贊
+大猷,化行都邑,學徒千餘,實為盛美。元帝在江、荊間,復所愛習,召
+置學生,親為教授,廢寢忘食,以夜繼朝,至乃倦劇愁憤,輒以講自釋。
+吾時頗預末筵,親承音旨,性既頑魯,亦所不好云。
+ 齊孝昭帝侍婁太后疾,容色憔悴,服膳減損。徐之才為灸兩穴,帝握
+拳代痛,爪入掌心,血流滿手。後既痊癒,帝尋疾崩,遺詔恨不見山陵之
+事。其天性至孝如彼,不識忌諱如此,良由無學所為。若見古人之譏欲母
+早死而悲哭之,則不發此言也。孝為百行之首,猶須學以修飾之,況餘事
+乎!
+ 梁元帝嘗為吾說:「昔在會稽,年始十二,便已好學。時又患疥,手
+不得拳,膝不得屈。閑齋張葛幃避蠅獨坐,銀甌貯山陰甜酒,時復進之,
+以自寬痛。率意自讀史書,一日二十卷,既未師受,或不識一字,或不解
+一語,要自重之,不知厭倦。」帝子之尊,童稚之逸,尚能如此,況其庶
+士,冀以自達者哉?
+ 古人勤學,有握錐投斧,照雪聚螢,鋤則帶經,牧則編簡,亦為勤篤
+。梁世彭城劉綺,交州刺史勃之孫,早孤家貧,燈燭難辦,常買荻尺寸折
+之,然明夜讀。孝元初出會稽,精選寮寀,綺以才華,為國常侍兼記室,
+殊蒙禮遇,終於金紫光祿。義陽朱詹,世居江陵,後出揚都,好學,家貧
+無資,累日不爨,乃時吞紙以實腹。寒無氈被,抱犬而臥。犬亦饑虛,起
+行盜食,呼之不至,哀聲動鄰,猶不廢業,卒成學士,官至鎮南錄事參軍
+,為孝元所禮。此乃不可為之事,亦是勤學之一人。東莞臧逢世,年二十
+餘,欲讀班固《漢書》,苦假借不久,乃就姊夫劉緩乞丐客刺書翰紙末,
+手寫一本,軍府服其志尚,卒以《漢書》聞。
+ 齊有宦者內參田鵬鸞,本蠻人也。年十四五,初為閽寺,便知好學,
+懷袖握書,曉夕諷誦。所居卑末,使彼苦辛,時伺閒隙,周章詢請。每至
+文林館,氣喘汗流,問書之外,不暇他語。及睹古人節義之事,未嘗不感
+激沈吟久之。吾甚憐愛,倍加開獎。後被賞遇,賜名敬宣,位至侍中開府
+。後主之奔青州,遣其西出,參伺動靜,為周軍所獲。問齊主何在,紿云
+:「已去,計當出境。」疑其不信,歐捶服之,每折一支,辭色愈厲,竟
+斷四體而卒。蠻夷童丱,猶能以學成忠,齊之將相,比敬宣之奴不若也。
+ 鄴平之後,見徙入關。思魯嘗謂吾曰:「朝無祿位,家無積財,當肆
+筋力,以申供養。每被課篤,勤勞經史,未知為子,可得安乎?」吾命之
+曰:「子當以養為心,父當以學為教。使汝棄學徇財,豐吾衣食,食之安
+得甘?衣之安得暖?若務先王之道,紹家世之,藜羹縕褐,我自欲之。」
+ 《書》曰:「好問則裕。」《禮》云:「獨學而無友,則孤陋而寡聞
+。」蓋須切磋相起明也。見有閉門讀書,師心自是,稠人廣坐,謬誤差失
+者多矣。《穀梁傳》稱公子友與莒挐相搏,左右呼曰「孟勞」。「孟勞」
+者,魯之寶刀名,亦見《廣雅》。近在齊時,有姜仲岳謂:「『孟勞』者
+,公子左右,姓孟名勞,多力之人,為國所寶。」與吾苦諍。時清河郡守
+邢峙,當世碩儒,助吾證之,赧然而伏。又《三輔決錄》云:「靈帝殿柱
+題曰:『堂堂乎張,京兆田郎。』」蓋引《論語》,偶以四言,目京兆人
+田鳳也。有一才士,乃言:「時張京兆及田郎二人皆堂堂耳。」聞吾此說
+,初大驚駭,其後尋媿悔焉。江南有一權貴,讀誤本〈蜀都賦〉注,解「
+蹲鴟,芋也」,乃為「羊」字;人饋羊肉,答書云:「損惠蹲鴟。」舉朝
+驚駭,不解事義,久後尋跡,方知如此。元氏之世,在洛京時,有一才學
+重臣,新得史記音,而頗紕繆,誤反「顓頊」字,頊當為許錄反,錯作許
+緣反,遂謂朝士言:「從來謬音『專旭』,當音『專翾』耳。」此人先有
+高名,翕然信行;期年之後,更有碩儒,苦相究討,方知誤焉。《漢書.
+王莽贊》云:「紫色蛙聲,余分閏位。」謂以偽亂真耳。昔吾嘗共人談書
+,言及王莽形狀,有一俊士,自許史學,名價甚高,乃云:「王莽非直鴟
+目虎吻,亦紫色蛙聲。」又〈禮樂志〉云:「給太官挏馬酒。」李奇註:
+「以馬乳為酒也,揰挏乃成。」二字並從手。揰挏,此謂撞搗挺挏之,今
+為酪酒亦然。向學士又以為種桐時,太官釀馬酒乃熟。其孤陋遂至於此。
+太山羊肅,亦稱學問,讀〈潘岳賦〉:「周文弱枝之棗」,為杖策之杖;
+《世本》:「官成造歷。」以歷為碓磨之磨。
+ 談說製文,援引古昔,必須眼學,勿信耳受。江南閭裡閒,士大夫或
+不學問,羞為鄙朴,道聽塗說,強事飾辭:呼征質為周、鄭,謂霍亂為博
+陸,上荊州必稱陝西,下揚都言去海郡,言食則餬口,道錢則孔方,問移
+則楚丘,論婚則宴爾,及王則無不仲宣,語劉則無不公幹。凡有一二百件
+,傳相祖述,尋問莫知原由,施安時復失所。莊生有乘時鵲起之說,故謝
+朓詩曰:「鵲起登吳臺。」吾有一親表,作〈七夕詩〉云:「今夜吳臺鵲
+,亦共往填河。」《羅浮山記》云:「望平地樹如薺。」故戴暠詩云:「
+長安樹如薺。」又鄴下有一人〈詠樹詩〉云:「遙望長安薺。」又嘗見謂
+矜誕為誇毗,呼高年為富有春秋,皆耳學之過也。
+ 夫文字者,墳籍根本。世之學徒,多不曉字:讀五經者,是徐邈而非
+許慎;習賦誦者,信褚詮而忽呂忱;明《史記》者,專徐、鄒而廢篆籀;
+學《漢書》者,悅應、蘇而略《蒼》、《雅》。不知書音是其枝葉,小學
+乃其宗系。至見服虔、張揖音義則貴之,得《通俗》、《廣雅》而不屑。
+一手之中,向背如此,況異代各人乎?
+ 夫學者貴能博聞也。郡國山川,官位姓族,衣服飲食,器皿制度,皆
+欲根尋,得其原本;至於文字,忽不經懷,己身姓名,或多乖舛,縱得不
+誤,亦未知所由。近世有人為子制名:兄弟皆山傍立字,而有名峙者;兄
+弟皆手傍立字,而有名機者;兄弟皆手傍立字,而有名凝者。名儒碩學,
+此例甚多。若有知吾鍾之不調,一何可笑!
+ 吾嘗從齊主幸并州,自井陘關入上艾縣,東數十里,有獵閭村。後百
+官受馬糧在晉陽東百餘里亢仇城側。並不識二所本是何地,博求古今,皆
+未能曉。及檢《字林》、《韻集》,乃知獵閭是舊 余聚,亢仇舊是 亭,悉屬上艾。時太原王劭欲撰鄉邑記注,因此二名聞之,大喜。
+ 吾初讀《莊子》「螝二首」,《韓非子》曰:「蟲有螝者,一身兩口
+,爭食相齕,遂相殺也」,茫然不識此字何音,逢人輒問,了無解者。案
+:《爾雅》諸書,蠶蛹名螝,又非二首兩口貪害之物。後見《古今字詁》
+,此亦古之虺字,積年凝滯,豁然霧解。
+ 嘗游趙州,見柏人城北有一小水,土人亦不知名。後讀城西門徐整碑
+云:「 流東指。」眾皆不識。吾案《說文》,此字古魄字也。 ,淺水
+貌。此水漢來本無名矣,直以淺貌目之,或當即以 為名乎?
+ 世中書翰,多稱勿勿,相承如此,不知所由,或有妄言此忽忽之殘缺
+耳。案:《說文》:「勿者,州裡所建之旗也,像其柄及三斿之形,所以
+趣民事。故 (忽)遽者稱為勿勿。」
+ 吾在益州,與數人同坐,初晴日晃,見地上小光,問左右:「此是何
+物?」有一蜀豎就視,答云:「是豆逼耳。」相顧愕然,不知所謂。命取
+將來,乃小豆也。窮訪蜀士,呼粒為逼,時莫之解。吾云:「《三蒼》、
+《說文》,此字白下為匕,皆訓粒,《通俗文》音方力反。」眾皆歡悟。
+ 愍楚友婿竇如同從河州來,得一青鳥,馴養愛翫,舉俗呼之為鶡。吾
+曰:「鶡出上黨,數曾見之,色並黃黑,無駁雜也。故陳思王〈鶡賦〉云
+:『揚玄黃之勁羽。』」試檢《說文》:「 雀似鶡而青,出羌中。」韻
+集音介。此疑頓釋。
+ 梁世有蔡朗者諱純,既不涉學,遂呼純為露葵。面牆之徒,遞相倣傚
+。承聖中,遣一士大夫聘齊,齊主客郎李恕問梁使曰:「江南有露葵否?
+」答曰:「 露葵是蓴,水鄉所出。卿今食者綠葵菜耳。」李亦學問,但不
+測彼之深淺,乍聞無以竅究。
+ 思魯等姨夫彭城劉靈,嘗與吾坐,諸子侍焉。吾問儒行、敏行曰:「
+凡字與諮議名同音者,其數多少,能盡識乎?」答曰:「未之究也,請導
+示之。」吾曰:「凡如此例,不預研檢,忽見不識,誤以問人,反為無賴
+所欺,不容易也。」因為說之,得五十許字。諸劉歎曰:「不意乃爾!」
+若遂不知,亦為異事。
+ 校定書籍,亦何容易,自揚雄、劉向,方稱此職耳。觀天下書未遍,
+不得妄下雌黃。或彼以為非,此以為是;或本同末異;或兩文皆欠,不可
+偏信一隅也。
+
+卷第四 文章 名實 涉務
+
+文章第九
+
+ 夫文章者,原出五經:詔命策檄,生於《書》者也;序述論議,生於
+《易》者也;歌詠賦頌,生於《詩》者也;祭祀哀誄,生於《禮》者也;
+書奏箴銘,生於《春秋》者也。朝廷憲章,軍旅誓誥,敷顯仁義,發明功
+德,牧民建國,施用多途。至於陶冶性靈,從容諷諫,入其滋味,亦樂事
+也。行有餘力,則可習之。然而自古文人,多陷輕薄:屈原露才揚己,顯
+暴君過;宋玉體貌容冶,見遇俳優;東方曼倩,滑稽不雅;司馬長卿,竊
+貲無操;王褒過章僮約;揚雄德敗美新;李陵降辱夷虜;劉歆反覆莽世;
+傅毅黨附權門;班固盜竊父史;趙元叔抗竦過度;馮敬通浮華擯壓;馬季
+長佞媚獲誚;蔡伯喈同惡受誅;吳質詆忤鄉里;曹植悖慢犯法;杜篤乞假
+無厭;路粹隘狹已甚;陳琳實號麤疏;繁欽性無檢格;劉楨屈強輸作;王
+粲率躁見嫌;孔融、檷衡,誕傲致殞;楊修、丁廙,扇動取斃;阮籍無禮
+敗俗;嵇康凌物兇終;傅玄忿斗免官;孫楚矜誇凌上;陸機犯順履險;潘
+岳干沒取危;顏延年負氣摧黜;謝靈運空疏亂紀;王元長兇賊自詒;謝玄
+暉侮慢見及。凡此諸人,皆其翹秀者,不能悉記,大較如此。至於帝王,
+亦或未免。自昔天子而有才華者,唯漢武、魏太祖、文帝、明帝、宋孝武
+帝,皆負世議,非懿德之君也。自子游、子夏、荀況、孟軻、枚乘、賈誼
+、蘇武、張衡、左思之儔,有盛名而免過患者,時復聞之,但其損敗居多
+耳。每嘗思之,原其所積,文章之體,標舉興會,發引性靈,使人矜伐,
+故忽於持操,果於進取。今世文士,此患彌切,一事愜當,一句清巧,神
+厲九霄,志凌千載,自吟自賞,不覺更有傍人。加以砂礫所傷,慘於矛戟
+,諷刺之禍,速乎風塵,深宜防慮,以保元吉。
+ 學問有利鈍,文章有巧拙。鈍學累功,不妨精熟;拙文研思,終歸蚩
+鄙。但成學士,自足為人。必乏天才,勿強操筆。吾見世人,至無才思,
+自謂清華,流布醜拙,亦以眾矣,江南號為詅癡符。近在并州,有一士族
+,好為可笑詩賦,誂撇邢、魏諸公,眾共嘲弄,虛相贊說,便擊牛釃酒,
+招延聲譽。其妻,明鑒婦人也,泣而諫之。此人歎曰:「才華不為妻子所
+容,何況行路!」至死不覺。自見之謂明,此誠難也。
+ 學為文章,先謀親友,得其評裁,知可施行,然後出手;慎勿師心自
+任,取笑旁人也。自古執筆為文者,何可勝言。然至於宏麗精華,不過數
+十篇耳。但使不失體裁,辭意可觀,便稱才士;要須動俗蓋世,亦俟河之
+清乎!
+ 不屈二姓,夷、齊之節也;何事非君,伊、箕之義也。自春秋已來,
+家有奔亡,國有吞滅,君臣固無常分矣;然而君子之交絕無惡聲,一旦屈
+膝而事人,豈以存亡而改慮?陳孔璋居袁裁書,則呼操為豺狼;在魏制檄
+,則目紹為蛇虺。在時君所命,不得自專,然亦文人之巨患也,當務從容
+消息之。
+ 或問揚雄曰:「吾子少而好賦?」雄曰:「然。童子彫蟲篆刻,壯夫
+不為也。」余竊非之曰:虞舜歌〈南海〉之詩,周公作〈鴟鴞〉之詠,吉
+甫、史克〈雅〉、〈頌〉之美者,未聞皆在幼年累德也。孔子曰:「不學
+《詩》,無以言。」「自衛返魯,樂正,〈雅〉、〈頌〉各得其所。」大
+明孝道,引詩證之。揚雄安敢忽之也?若論「詩人之賦麗以則,辭人之賦
+麗以淫」,但知變之而已,又未知雄自為壯夫何如也?著〈劇秦美新〉,
+妄投於閣,周章怖懾,不達天命,童子之為耳。桓譚以勝老子,葛洪以方
+仲尼,使人歎息。此人直以曉算術,解陰陽,故著《太玄經》,數子為所
+惑耳;其遺言余行,孫卿、屈原之不及,安敢望大聖之清塵?且《太玄》
+今竟何用乎?不啻覆醬瓿而已。
+ 齊世有席毗者,清干之士,官至行台尚書,嗤鄙文學,嘲劉逖云:「
+君輩辭藻,譬若榮華,須臾之翫,非宏才也;豈比吾徒千丈松樹,常有風
+霜,不可凋悴矣!」劉應之曰:「既有寒木,又發春華,何如也?」席笑
+曰:「可矣哉!」
+ 凡為文章,猶人乘騏驥,雖有逸氣,當以銜勒制之,勿使流亂軌躅,
+放意填坑岸也!
+ 文章當以理致為心腎,氣調為筋骨,事義為皮膚,華麗為冠冕。今世
+相承,趨本棄末,率多浮艷。辭與理競,辭勝而理伏;事與才爭,事繁而
+才損。放逸者流宕而忘歸,穿鑿者補綴而不足。時俗如此,安能獨違?但
+務去泰去甚耳。必有盛才重譽,改革體裁者,實吾所希。
+ 古人之文,宏材逸氣,體度風格,去今實遠;但緝綴疏朴,未為密緻
+耳。今世音律諧靡,章句偶對,諱避精詳,賢於往昔多矣。宜以古之制裁
+為本,今之辭調為末,並須兩存,不可偏棄也。
+ 吾家世文章,甚為典正,不從流俗;梁孝元在蕃邸時,撰《西府新文
+》,訖無一篇見錄者,亦以不偶於世,無鄭、衛之音故也。有詩賦銘誄書
+表啟疏二十卷,吾兄弟始在草土,並未得編次,便遭火蕩盡,竟不傳於世
+。銜酷茹恨,徹於心髓!操行見於《梁史.文士傳》及孝元《懷舊志》。
+ 沈隱侯曰:「文章當從三易:易見事,一也;易識字,二也;易讀誦
+,三也。」邢子才常曰:「沈侯文章,用事不使人覺,若胸憶語也。」深
+以此服之。祖孝征亦嘗謂吾曰:「沈詩云:『崖傾護石髓。』此豈似用事
+邪?」
+ 邢子才、魏收俱有重名,時俗准的,以為師匠。邢賞服沈約而輕任昉
+,魏愛慕任昉而毀沈約,每於談讌,辭色以之。鄴下紛紜,各有朋黨。祖
+孝征嘗謂吾曰:「任、沈之是非,乃邢、魏之優劣也。」
+ 《吳均集》有〈破鏡賦〉。昔者,邑號朝歌,顏淵不舍;里名勝母,
+曾子斂襟:蓋忌夫惡名之傷實也。破鏡乃兇逆之獸,事見《漢書》,為文
+幸避此名也。比世往往見有和人詩者,題雲敬同,《孝經》云:「資於事
+父以事君而敬同。」不可輕言也。梁世費旭詩云:「不知是耶非。」殷澐
+詩云:「颻揚雲母舟。」簡文曰:「旭既不識其父,澐又颻揚其母。」此
+雖悉古事,不可用也。世人或有文章引《詩》「伐鼓淵淵」者,《宋書》
+已有屢游之誚;如此流比,幸須避之。北面事親,別舅摛〈渭陽〉之詠;
+堂上養老,送兄賦桓山之悲,皆大失也。舉此一隅,觸塗宜慎。
+ 江南文制,欲人彈射,知有病累,隨即改之,陳王得之於丁廙也。山
+東風俗,不通擊難。吾初入鄴,遂嘗以此忤人,至今為悔;汝曹必無輕議
+也。
+ 凡代人為文,皆作彼語,理宜然矣。至於哀傷兇禍之辭,不可輒代。
+蔡邕為胡金盈作〈母靈表頌〉曰:「悲母氏之不永,然委我而夙喪。」又
+為胡顥作其父銘曰:「葬我考議郎君。」〈袁三公頌〉曰:「猗歟我祖,
+出自有媯。」王粲為潘文則〈思親詩〉云:「躬此勞悴,鞠予小人;庶我
+顯妣,克保遐年。」而並載乎邕、粲之集,此例甚眾。古人之所行,今世
+以為諱。陳思王〈武帝誄〉,遂深永蟄之思;潘岳〈悼亡賦〉,乃愴手澤
+之遺:是方父於蟲,匹婦於考也。蔡邕〈楊秉碑〉云:「統大麓之重。」
+潘尼〈贈盧景宣〉詩云:「九五思龍飛。」孫楚王〈驃騎誄〉云:「奄忽
+登遐。」陸機〈父誄〉云:「億兆宅心,敦敘百揆。」〈姊誄〉云:「俔
+天之和。」今為此言,則朝廷之罪人也。王粲贈〈楊德祖詩〉云:「我君
+餞之,其樂洩洩。」不可妄施人子,況儲君乎?
+ 輓歌辭者,或云古者〈虞殯〉之歌,或云出自田橫之客,皆為生者悼
+往告哀之意。陸平原多為死人自歎之言,詩格既無此例,又乖製作本意。
+ 凡詩人之作,刺箴美頌,各有源流,未嘗混雜,善惡同篇也。陸機為
+〈齊謳篇〉,前敘山川物產風教之盛,後章忽鄙山川之情,殊失厥體。其
+為〈吳趨行〉,何不陳子光、夫差乎?京洛行,胡不述赧王、靈帝乎?
+ 自古宏才博學,用事誤者有矣;百家雜說,或有不同,書儻湮滅,後
+人不見,故未敢輕議之。今指知決紕繆者,略舉一兩端以為誡。《詩》云
+:「有鷕雉鳴。」又曰:「雉鳴求其牡。」《毛傳》亦曰:「鷕,雌雉聲
+。」又云:「雉之朝雊,尚求其雌。」鄭玄注〈月令〉亦云:「雊,雄雉
+鳴。」潘岳賦曰:「雉鷕鷕以朝雊。」是則混雜其雄雌矣。《詩》云:「
+孔懷兄弟。」孔,甚也;懷,思也,言甚可思也。陸機〈與長沙顧母書〉
+,述從祖弟士璜死,乃言:「痛心拔腦,有如孔懷。」心既痛矣,即為甚
+思,何故方言有如也?觀其此意,當謂親兄弟為孔懷。《詩》云:「父母
+孔邇。」而呼二親為孔邇,於義通乎?《異物誌》云:「擁劍狀如蟹,但
+一 (螯)偏大爾。」何遜詩云:「躍魚如擁劍。」是不分魚蟹也。《漢
+書》:「御史府中列柏樹,常有野鳥數千,棲宿其上,晨去暮來,號朝夕
+鳥。」而文士往往誤作烏鳶用之。《抱朴子》說項曼都詐稱得仙,自云:
+「仙人以流霞一杯與我飲之,輒不饑渴。」而簡文詩云:「霞流抱樸碗。
+」亦猶郭象以惠施之辨為莊周言也。《後漢書》:「囚司徒崔烈以鋃鐺鎖
+。」鋃鐺,大鎖也;世間多誤作金銀字。武烈太子亦是數千卷學士,嘗作
+詩云:「銀鎖三公腳,刀撞僕射頭。」為俗所誤。
+ 文章地理,必須愜當。梁簡文〈雁門太守行〉乃云:「鵝軍攻日逐,
+燕騎蕩康居,大宛歸善馬,小月送降書。」蕭子暉〈隴頭水〉云:「天寒
+隴水急,散漫俱分瀉,北注徂黃龍,東流會白馬。」此亦明珠之纇,美玉
+之瑕,宜慎之。
+ 王籍〈入若耶溪〉詩云:「蟬噪林逾靜,鳥鳴山更幽。」江南以為文
+外斷絕,物無異議。簡文吟詠,不能忘之,孝元諷味,以為不可復得,至
+《懷舊志》載於籍傳。范陽盧詢祖,鄴下才俊,乃言:「此不成語,何事
+於能?」魏收亦然其論。《詩》云:「蕭蕭馬鳴,悠悠旆旌。」《毛傳》
+曰:「言不諠嘩也。」吾每歎此解有情致,籍詩生於此耳。
+ 蘭陵蕭愨,梁室上黃侯之子,工於篇什。嘗有〈秋詩〉云:「芙蓉露
+下落,楊柳月中疏。」時人未之賞也。吾愛其蕭散,宛然在目。穎川荀仲
+舉、琅邪諸葛漢,亦以為爾。而盧思道之徒,雅所不愜。
+ 何遜詩實為清巧,多形似之言;揚都論者,恨其每病苦辛,饒貧寒氣
+,不及劉孝綽之雍容也。雖然,劉甚忌之,平生誦何詩,常云:「『蘧車
+響北闕』, 不道車。」又撰《詩苑》,止取何兩篇,時人譏其不廣。
+劉孝綽當時既有重名,無所與讓;唯服謝朓,常以謝詩置幾案間,動靜輒
+諷味。簡文愛陶淵明文,亦復如此。江南語曰:「梁有三何,子朗最多。
+」三何者,遜及思澄、子朗也。子朗信饒清巧。思澄游廬山,每有佳篇,
+亦為冠絕。
+
+名實第十
+
+ 名之與實,猶形之與影也。德藝周厚,則名必善焉;容色姝麗,則影
+必美焉。今不脩身而求令名於世者,猶貌甚惡而責妍影於鏡也。上士忘名
+,中士立名,下士竊名。忘名者,體道合德,享鬼神之福佑,非所以求名
+也;立名者,脩身慎行,懼榮觀之不顯,非所以讓名也;竊名者,厚貌深
+奸,干浮華之虛構,非所以得名也。
+ 人足所履,不過數寸,然而咫尺之途,必顛蹶於崖岸,拱把之梁,每
+沈溺於川谷者,何哉?為其旁無餘地故也。君子之立己,抑亦如之。至誠
+之言,人未能信,至潔之行,物或致疑,皆由言行聲名,無餘地也。吾每
+為人所毀,常以此自責。若能開方軌之路,廣造舟之航,則仲由之言信,
+重於登壇之盟,趙熹之降城,賢於折衝之將矣。
+ 吾見世人,清名登而金貝入,信譽顯而然諾虧,不知後之矛戟,毀前
+之干櫓也。虙子賤云:「誠於此者形於彼。」人之虛實真偽在乎心,無不
+見乎跡,但察之未熟耳。一為察之所鑒,巧偽不如拙誠,承之以羞大矣。
+伯石讓卿,王莽辭政,當於爾時,自以巧密;後人書之,留傳萬代,可為
+骨寒毛豎也。近有大貴,以孝悌著聲,前後居喪,哀毀踰制,亦足以高於
+人矣。而嘗於苫塊之中,以巴豆塗臉,遂使成瘡,表哭泣之過。左右童豎
+,不能掩之,益使外人謂其居處飲食,皆為不信。以一偽喪百誠者,乃貪
+名不已故也。
+ 有一士族,讀書不過二三百卷,天才鈍拙,而家世殷厚,雅自矜持,
+多以酒犢珍玩,交諸名士,甘其餌者,遞共吹噓。朝廷以為文華,亦嘗出
+境聘。東萊王韓晉明篤好文學,疑彼製作,多非機杼,遂設讌言,面相討
+試。竟日歡諧,辭人滿席,屬音賦韻,命筆為詩,彼造次即成,了非向韻
+。眾客各自沈吟,遂無覺者。韓退歎曰:「果如所量!」韓又嘗問曰:「
+玉珽杼上終葵首,當作何形?」乃答云:「珽頭曲圜,勢如葵葉耳。」韓
+既有學,忍笑為吾說之。
+ 治點子弟文章,以為聲價,大弊事也。一則不可常繼,終露其情;二
+則學者有憑,益不精勵。
+ 鄴下有一少年,出為襄國令,頗自勉篤。公事經懷,每加撫恤,以求
+聲譽。凡遣兵役,握手送離,或齎梨棗餅餌,人人贈別,云:「上命相煩
+,情所不忍;道路饑渴,以此見思。」民庶稱之,不容於口。及遷為泗州
+別駕,此費日廣,不可常周,一有偽情,觸塗難繼,功績遂損敗矣。
+ 或問曰:「夫神滅形消,遺聲余價,亦猶蟬殼蛇皮,獸迒鳥跡耳,何
+預於死者,而聖人以為名教乎?」對曰:「勸也,勸其立名,則獲其實。
+且勸一伯夷,而千萬人立清風矣;勸一季札,而千萬人立仁風矣;勸一柳
+下惠,而千萬人立貞風矣;勸一史魚,而千萬人立直風矣。故聖人欲其魚
+鱗鳳翼,雜沓參差,不絕於世,豈不弘哉?四海悠悠,皆慕名者,蓋因其
+情而致其善耳。抑又論之,祖考之嘉名美譽,亦子孫之冕服牆宇也,自古
+及今,獲其庇蔭者亦眾矣。夫修善立名者,亦猶築室樹果,生則獲其利,
+死則遺其澤。世之汲汲者,不達此意,若其與魂爽俱升,松柏偕茂者,惑
+矣哉!
+
+涉務第十一
+
+ 士君子之處世,貴能有益於物耳,不徒高談虛論,左琴右書,以費人
+君祿位也。國之用材,大較不過六事:一則朝廷之臣,取其鑒達治體,經
+綸博雅;二則文史之臣,取其著述憲章,不忘前古;三則軍旅之臣,取其
+斷決有謀,強幹習事;四則藩屏之臣,取其明練風俗,清白愛民;五則使
+命之臣,取其識變從宜,不辱君命;六則興造之臣,取其程功節費,開略
+有術,此則皆勤學守行者所能辨也。人性有長短,豈責具美於六塗哉?但
+當皆曉指趣,能守一職,便無媿耳。
+ 吾見世中文學之士,品藻古今,若指諸掌,及有試用,多無所堪。居
+承平之世,不知有喪亂之禍;處廟堂之下,不知有戰陳之急;保俸祿之資
+,不知有耕稼之苦;肆吏民之上,不知有勞役之勤,故難可以應世經務也
+。晉朝南渡,優借士族;故江南冠帶,有才幹者,擢為令僕已下尚書郎中
+書捨人已上,典掌機要。其餘文義之士,多迂誕浮華,不涉世務;纖微過
+失,又惜行捶楚,所以處於清高,蓋護其短也。至於臺閣令史,主書監帥
+,諸王簽省,並曉習吏用,濟辦時須,縱有小人之態,皆可鞭杖肅督,故
+多見委使,蓋用其長也。人每不自量,舉世怨梁武帝父子愛小人而疏士大
+夫,此亦眼不能見其睫耳。
+ 梁世士大夫,皆尚褒衣博帶,大冠高履,出則車輿,入則扶侍,郊郭
+之內,無乘馬者。周弘正為宣城王所愛,給一果下馬,常服御之,舉朝以
+為放達。至乃尚書郎乘馬,則糾劾之。及侯景之亂,膚脆骨柔,不堪行步
+,體羸氣弱,不耐寒暑,坐死倉猝者,往往而然。建康令王復性既儒雅,
+未嘗乘騎,見馬嘶歕陸梁,莫不震懾,乃謂人曰:「正是虎,何故名為馬
+乎?」其風俗至此。
+ 古人欲知稼穡之艱難,斯蓋貴谷務本之道也。夫食為民天,民非食不
+生矣,三日不粒,父子不能相存。耕種之,茠鉏之,刈獲之,載積之,打
+拂之,簸揚之,凡幾涉手,而入倉廩,安可輕農事而貴末業哉?江南朝士
+因晉中興,南渡江,卒為羈旅,至今八九世,未有力田,悉資俸祿而食耳
+。假令有者,皆信僮僕為之,未嘗目觀起一撥土,耘一株苗;不知幾月當
+下,幾月當收,安識世間余務乎?故治官則不了,營家則不辦,皆優閒之
+過也。
+
+
+
+
+
+
+Volumes 5-6
+
+顏氏家訓 北齊 顏之推
+
+卷五、卷六
+
+卷第五 省事 止足 誡兵 養生 歸心
+
+省事第十二
+
+ 銘金人云:「無多言,多言多敗;無多事,多事多患。」至哉斯也
+!能走者奪其翼,善飛者減其指,有角者無上齒,豐後者無前足,蓋天
+道不使物有兼焉也。古人云:「多為少善,不如執一;鼫鼠五能,不成
+伎術。」近世有兩人,朗悟士也,性多營綜,略無成名,經不足以待問
+,史不足以討論,文章無可傳於集錄,書跡未堪以留愛翫,上筮射六得
+三,醫藥治十差五,音樂在數十人下,弓矢在千百人中,天文、畫繪、
+ (棋)博,鮮卑語、胡書,煎胡桃油,煉錫為銀,如此之類,略得梗
+ (概),皆不通熟。惜乎,以彼神明,若省其異端,當精妙也。
+ 上書陳事,起自戰國,逮於兩漢,風流彌廣。原其體度:攻人主之
+長短,諫諍之徒也;訐群臣之得失,訟訴之類也;陳國家之利害,對策
+之伍也;帶私情之與奪,遊說之儔也。總此四塗,賈誠以求位,鬻言以
+干祿。或無絲毫之益,而有不省之困,幸而感悟人主,為時所納,初獲
+不貲之賞,終陷不測之誅,則嚴助、朱買臣、吾丘壽王、主父偃之類甚
+眾。良史所書,蓋取其狂狷一介,論政得失耳,非士君子守法度者所為
+也。今世所睹,懷瑾瑜而握蘭桂者,悉恥為之。守門詣闕,獻書言計,
+率多空薄,高自矜夸,無經略之大體,鹹秕糠之微事,十條之中,一不
+足採,縱合時務,已漏先覺,非謂不知,但患知而不行耳。或被發姦私
+,面相酬證,事途迴穴,翻懼 (愆)尤;人主外護聲教,脫加含養,
+此乃僥倖之徒,不足與比肩也。
+ 諫諍之徒,以正人君之失爾,必在得言之地,當盡匡贊之規,不容
+苟免偷安,垂頭塞耳;至於就養有方,思不出位,干非其任,斯則罪人
+。故〈袁記〉云:「事君,遠而諫,則諂也;近而不諫,則尸利也。」
+《論語》曰:「未信而諫,人以為謗己也。」
+ 君子當守道崇德,蓄價待時,爵祿不登,信由天命。須求趨競,不
+顧羞慚,比較材能,斟量功伐,厲色揚聲,東怨西怒;或有劫持宰相瑕
+疵,而獲酬謝,或有諠聒時人視聽,求見發遣;以此得官,謂為才力,
+何異盜食致飽,竊衣取溫哉!世見躁競得官者,便謂「弗索何獲」;不
+知時運之來,不求亦至也。見靜退未遇者,便謂「弗為胡成」;不知風
+雲不與,徒求無益也。凡不求而自得,求而不得者,焉可勝算乎!
+ 齊之季世,多以財貨托附外家,諠動女謁。拜守宰者,印組光華,
+車騎輝赫,榮兼九族,取貴一時。而為執政所患,隨而伺察,既以利得
+,必以利治,微染風塵,便乖肅正,坑阱殊深,瘡痏未復,縱得免死,
+莫不破家,然後噬臍,亦復何及。吾自南及北,未嘗一言與時人論身份
+也,不能通達,亦無尤焉。
+ 王子晉云:「佐饔得嘗,佐鬥得傷。」此言為善則預,為惡則去,
+不欲黨人非義之事也。凡損於物,皆無與焉。然而窮鳥入懷,仁人所憫
+;況死士歸我,當棄之乎?伍員之托漁舟,季布之入廣柳,孔融之藏張
+儉,孫嵩之匿趙岐,前代之所貴,而吾之所行也,以此得罪,甘心瞑目
+。至如郭解之代人報讎,灌夫之橫怒求地,遊俠之徒,非君子之所為也
+。如有逆亂之行,得 (罪)於君親者,又不足恤焉。親友之迫危難也
+,家財己力,當無所吝;若橫生圖計,無理請謁,非吾教也。墨翟之徒
+,世謂熱腹,楊朱之侶,世謂冷腸;腸不可冷,腹不可熱,當以仁義為
+節文爾。
+ 前在修文令曹,有山東學士與關中太史競歷,凡十餘人,紛紜累歲
+,內史牒付議官平之。吾執論曰:「大抵諸儒所爭,四分并減分兩家爾
+。歷象之要,可以晷景之;今驗其分至薄蝕,則四分疏而減分密。疏者
+則稱政令有寬猛,運行致盈縮,非算之失也;密者則雲日月有遲速,以
+術求之,預知其度,無災祥也。用疏則藏姦而不信,用密則任數而違經
+。且議官所知,不能精於訟者,以淺裁深,安有肯服?既非格令所司,
+幸勿當也。」舉曹貴賤,鹹以為然。有一禮官,恥為此讓,苦欲留連,
+強加考核。機杼既薄,無以測量,還復採訪訟人,窺望長短,朝夕聚議
+,寒暑煩勞,背春涉冬,竟無予奪,怨誚滋生,赧然而退,終為內史所
+迫:此好名之辱也。
+
+止足第十三
+
+ 《禮》云:「欲不可縱,志不可滿。」宇宙可臻其極,情性不知其
+窮,唯在少欲知足,為立涯限爾。先祖靖侯戒子侄曰:「汝家書生門戶
+,世無富貴;自今仕宦不可過二千石,婚姻勿貪勢家。」吾終身服膺,
+以為名言也。天地鬼神之道,皆惡滿盈。謙虛沖損,可以免害。人生衣
+趣以覆寒露,食趣以塞饑乏耳。形骸之內,尚不得奢靡,己身之外,而
+欲窮驕泰邪?周穆王、秦始皇、漢武帝,富有四海,貴為天子,不知紀
+極,猶自敗累,況士庶乎?常以二十口家,奴婢盛多,不可出二十人,
+良田十頃,堂室纔蔽風雨,車馬僅代杖策,蓄財數萬,以擬吉兇急速,
+不啻此者,以義散之;不至此者,勿非道求之。
+ 仕宦稱泰,不過處在中品,前望五十人,後顧五十人,足以免恥辱
+,無傾危也。高此者,便當罷謝,偃仰私庭。吾近為黃門郎,已可收退
+;當時羈旅,懼罹謗讟,思為此計,僅未暇爾。自喪亂已來,見因托風
+雲,徼幸富貴,旦執機權,夜填坑谷,朔歡卓、鄭,晦泣顏、原者,非
+十人五人也。慎之哉!慎之哉!
+
+誡兵第十四
+
+ 顏氏之先,本乎鄒、魯,或分入齊,世以儒雅為業,遍在書記。仲
+尼門徒,升堂者七十有二,顏氏居八人焉。秦、漢、魏、晉,下逮齊、
+梁,未有用兵以取達者。春秋世,顏高、顏鳴、顏息、顏羽之徒,皆一
+鬥夫耳。齊有顏涿聚,趙有顏 (聚),漢末有顏良,宋有顏延之,並
+處將軍之任,竟以顛覆。漢郎顏駟,自稱好武,更無事跡。顏忠以黨楚
+王受誅,顏俊以據武威見殺,得姓已來,無清操者,唯此二人,皆罹禍
+敗。頃世亂離,衣冠之士,雖無身手,或聚徒眾,違棄素業,徼幸戰功
+。吾既羸薄,仰惟前代,故寘心於此,子孫志之。孔子力翹門關,不以
+力聞,此聖證也。吾見今世士大夫,纔有氣幹,便倚賴之,不能被甲執
+兵,以衛社稷;但微行險服,逞弄拳腕,大則陷危亡,小則貽恥辱,遂
+無免者。
+ 國之興亡,兵之勝敗,博學所至,幸討論之。入帷幄之中,參廟堂
+之上,不能為主盡規以謀社稷,君子所恥也。然而每見文士,頗讀兵書
+,微有經略。若居承平之世,睥睨宮閫,幸災樂禍,首為逆亂,詿誤善
+良;如在兵革之時,構扇反覆,縱橫說誘,不識存亡,強相扶戴:此皆
+陷身滅族之本也。誡之哉!誡之哉!
+ 習五兵,便乘騎,正可稱武夫爾。今世士大夫,但不讀書,即稱武
+夫兒,乃飯囊酒甕也。
+
+養生第十五
+
+ 神仙之事,未可全誣;但性命在天,或難鍾值。人生居世,觸途牽
+縶:幼少之日,既有供養之勤;成立之年,便增妻孥之累。衣食資須,
+公私驅役;而望遁跡山林,超然塵滓,千萬不遇一爾。加以金玉之費,
+ (爐)器所須,益非貧士所辦。學如牛毛,成如麟角。華山之下,白
+骨如莽,何有可遂之理?考之內教,縱使得仙,終當有死,不能出世,
+不願汝曹專精於此。若其愛養神明,調護氣息,慎節起臥,均適寒暄,
+禁忌食飲,將餌藥物,遂其所稟,不為夭折者,吾無間然。諸藥餌法,
+不廢世務也。庾肩吾常服槐實,年七十餘,目看細字,須發猶黑。鄴中
+朝士,有單服杏仁、枸杞、黃精、朮、車前得益者甚多,不能一一說爾
+。吾嘗患齒,搖動欲落,飲食熱冷,皆苦疼痛。見《抱朴子》牢齒之法
+,早朝叩齒三百下為良;行之數日,即便平愈,今恆持之。此輩小術,
+無損於事,亦可修也。凡欲餌藥,陶隱居《太清》方中總錄甚備,但須
+精審,不可輕脫。近有王愛州在鄴學服松脂,不得節度,腸塞而死,為
+藥所誤者甚多。
+ 夫養生者先須慮禍,全身保性,有此生然後養之,勿徒養其無生也
+。單豹養於內而喪外,張毅養於外而喪內,前賢所戒也。嵇康著〈養生
+〉之論,而以傲物受刑;石崇冀服餌之征,而以貪溺取禍,往世之所迷
+也。
+ 夫生不可不惜,不可苟惜。涉險畏之途,干禍難之事,貪慾以傷生
+,讒慝而致死,此君子之所惜哉;行誠孝而見賊,履仁義而得罪,喪身
+以全家,泯軀而濟國,君子不咎也。自亂離已來,吾見名臣賢士,臨難
+求生,終為不救,徒取窘辱,令人憤懣。侯景之亂,王公將相,多被戮
+辱,妃主姬妾,略無全者。唯吳郡太守張嵊,建義不捷,為賊所害,辭
+色不撓;及鄱陽王世子謝夫人,登屋詬怒,見射而斃。夫人,謝遵女也
+。何賢智操行若此之難?婢妾引決若此之易?悲夫!
+
+歸心第十六
+
+ 三世之事,信而有徵,家世歸心,勿輕慢也。其間妙旨,具諸經論
+,不復於此,少能讚述;但懼汝曹猶未牢固,略重勸誘爾。
+ 原夫四塵五蔭,剖析形有;六舟三駕,運載群生:萬行歸空,千門
+入善,辯才智惠,豈徒七經、百氏之博哉?明非堯、舜、周、孔所及也
+。內外兩教,本為一體,漸積為異,深淺不同。內典初門,設五種禁;
+外典仁義禮智信,皆與之符。仁者,不殺之禁也;義者,不盜之禁也;
+禮者,不邪之禁也;智者,不酒之禁也;信者,不妄之禁也。至如畋狩
+軍旅,燕享刑罰,因民之性,不可卒除,就為之節,使不淫濫爾。歸周
+、孔而背釋宗,何其迷也!
+ 俗之謗者,大抵有五:其一,以世界外事及神化無方為迂誕也,其
+二,以吉兇禍福或未報應為欺誑也,其三,以僧尼行業多不精純為奸慝
+也,其四,以糜費金寶減耗課役為損國也,其五,以縱有因緣如報善惡
+,安能辛苦今日之甲,利益後世之乙乎?為異人也。今並釋之於下云。
+ 釋一曰:夫遙大之物,寧可度量?今人所知,莫若天地。天為積氣
+,地為積塊,日為陽精,月為陰精,星為萬物之精,儒家所安也。星有
+墜落,乃為石矣;精若是石,不得有光,性又質重,何所繫屬?一星之
+徑,大者百里,一宿首尾,相去數萬;百里之物,數萬相連,闊狹從斜
+,常不盈縮。又星與日月,形色同爾,但以大小為其等差;然而日月又
+當石也?石既牢密,烏兔焉容?石在氣中,豈能獨運?日月星辰,若皆
+是氣,氣體輕浮,當與天合,往來環轉,不得錯違,其間遲疾,理宜一
+等;何故日月五星二十八宿,各有度數,移動不均?寧當氣墜,忽變為
+石?地既滓濁,浩應沈厚,鑿土得泉,乃浮水上;積水之下,復有何物
+?江河百谷,從何處生?東流到海,何為不溢?歸塘尾閭,渫何所到?
+沃焦之石,何氣所然?潮汐去還,誰所節度?天漢懸指,那不散落?水
+性就下,何故上騰?天地初開,便有星宿;九州未劃,列國未分,翦疆
+區野,若為躔次?封建已來,誰所制割?國有增減,星無進退,災祥禍
+福,就中不差;乾象之大,列星之夥,何為分野,止繫中國?昴為旄頭
+,匈奴之次;西胡、東越,雕題、交址,獨棄之乎?次此而求,迄無了
+者,豈得以人事尋常,抑必宇宙外也?
+ 凡人之信,唯耳與目;耳目之外,咸致疑焉。儒家說天,自有數義
+:或渾或蓋,乍宣乍安。斗極所周,管維所屬,若所親見,不容不同;
+若所測量,寧足依據?何故信凡人之臆說,迷大聖之妙旨,而欲必無恆
+沙世界、微塵數劫也?而鄒衍亦有九州之談。山中人不信有魚大如木,
+海上人不信有木大如魚;漢武不信弦膠,魏文不信火布;胡人見錦,不
+信有蟲食樹吐絲所成;昔在江南,不信有千人氈帳,及來河北,不信有
+二萬斛船:皆實驗也。
+ 世有祝師及諸幻術,猶能履火蹈刃,種瓜移井,倏忽之間,十變五
+化。人力所為,尚能如此;何況神通感應,不可思量,千里寶幢,百由
+旬座,化成淨土,蛹出妙塔乎?
+ 釋二曰:夫信謗之征,有如影響;耳聞目見,其事已多,或乃精誠
+不深,業緣未感,時儻差闌,終當獲報耳。善惡之行,禍福所歸。九流
+百氏,皆同此論,豈獨釋典為虛妄乎?項橐、顏回之短折,伯夷、原憲
+之凍餒,盜跖、莊蹻之福壽,齊景、桓魋之富強,若引之先業,冀以後
+生,更為通耳。如以行善而偶鍾禍報,為惡而儻值福征,便生怨尤,即
+為欺詭;則亦堯、舜之雲虛,周、孔之不實也,又欲安所依信而立身乎
+?
+ 釋三曰:開闢已來,不善人多而善人少,何由悉責其精絜乎?見有
+名僧高行,棄而不說;若睹凡僧流俗,便生非毀。且學者之不勤,豈教
+者之為過?俗僧之學經律,何異世人之學《詩》、《禮》?以《詩》、
+《禮》之教,格朝廷之人,略無全行者;以經律之禁,格出家之輩,而
+獨責無犯哉?且闕行之臣,猶求祿位;毀禁之侶,何慚供養乎?其於戒
+行,自當有犯。一披法服,已墮僧數,歲中所計,齋講誦持,比諸白衣
+,猶不啻山海也。
+ 釋四曰:內教多途,出家自是其一法耳。若能誠孝在心,仁惠為本
+,須達、流水,不必剃落鬚髮;豈令罄井田而起塔廟,窮編戶以為僧尼
+也?皆由為政不能節之,遂使非法之寺,妨民稼穡,無業之僧,空國賦
+算,非大覺之本旨也。抑又論之:求道者,身計也;惜費者,國謀也。
+身計國謀,不可兩遂。誠臣徇主而棄親,孝子安家而忘國,各有行也。
+儒有不屈王侯高尚其事,隱有讓王辭相避世山林;安可計其賦役,以為
+罪人?若能偕化黔首,悉入道場,如妙樂之世,禳佉之國,則有自然稻
+米,無盡寶藏,安求田蠶之利乎?
+ 釋五曰:形體雖死,精神猶存。人生在世,望於後身似不相屬;及
+其歿後,則與前身似猶老少朝夕耳。世有魂神,示現夢想,或降童妄,
+或感妻孥,求索飲食,征須福佑,亦為不少矣。今人貧賤疾苦,莫不怨
+尤前世不修功業;以此而論,安可不為之作地乎?夫有子孫,自是天地
+間一蒼生耳,何預身事?而乃愛護,遺其基址,況於己之神爽,頓欲棄
+之哉?凡夫蒙蔽,不見未來,故言彼生與今非一體耳;若有天眼,鑒其
+念念隨滅,生生不斷,豈可不怖畏邪?又君子處世,貴能克己復禮,濟
+時益物。治家者欲一家之慶,治國者欲一國之良,僕妾臣民,與身竟何
+親也,而為勤苦修德乎?亦是堯、舜、周、孔虛失愉樂耳。一人修道,
+濟度幾許蒼生?免脫幾身罪累?幸熟思之!汝曹若觀俗計,樹立門戶,
+不棄妻子,未能出家;但當兼修戒行,留心誦讀,以為來世津梁。人生
+難得,無虛過也!
+ 儒家君子,尚離庖廚,見其生不忍其死,聞其聲不食其肉。高柴、
+折像,未知內教,皆能不殺,此乃仁者自然用心。含生之徒,莫不愛命
+;去殺之事,必勉行之。好殺之人,臨死報驗,子孫殃禍,其數甚多,
+不能悉錄耳,且示數條於末。
+ 梁世有人,常以雞卵白和沐,雲使發光,每沐輒二三十枚。臨死,
+發中但聞啾啾數千雞雛聲。
+ 江陵劉氏,以賣鱔羹為業。後生一兒頭是鱔,自頸以下,方為人耳
+。
+ 王克為永嘉郡守,有人餉羊,集賓欲讌。而羊繩解,來投一客,先
+跪兩拜,便入衣中。此客竟不言之,固無救請。須臾,宰羊為羹,先行
+至客。一臠入口,便下皮內,周行遍體,痛楚號叫;方復說之。遂作羊
+鳴而死。
+ 梁孝元在江州時,有人為望蔡縣令,經劉敬躬亂,縣廨被焚,寄寺
+而住。民將牛酒作禮,縣令以牛系旛柱,屏除形像,舖設床坐,於堂上
+接賓。未殺之頃,牛解,逕來至階而拜,縣令大笑,命左右宰之。飲噉
+醉飽,便臥簷下。稍醒而覺體痒,爬搔隱疹,因爾成癩,十許年死。
+ 楊思達為西陽郡守,值侯景亂,時復旱儉,饑民盜田中麥。思達遣
+一部曲守視,所得盜者,輒截手腕,凡戮十餘人。部曲後生一男,自然
+無手。
+ 齊有一奉朝請,家甚豪侈,非手殺牛,噉之不美。年三十許,病篤
+,大見牛來,舉體如被刀刺,叫呼而終。
+ 江陵高偉,隨吾入齊,凡數年,向幽州澱中捕魚。後病,每見群魚
+嚙之而死。
+ 世有癡人,不識仁義,不知富貴並由天命。為子娶婦,恨其生資不
+足,倚作舅姑之尊,蛇虺其性,毒口加誣,不識忌諱,罵辱婦之父母,
+卻成教婦不孝己身,不顧他恨。但憐己之子女,不愛己之兒婦。如此之
+人,陰紀其過,鬼奪其算。慎不可與為鄰,何況交結乎?避之哉!避之
+哉!
+
+卷第六 書證
+
+書證第十七
+
+ 《詩》云:「參差荇菜。」《爾雅》云:「荇,接余也。」字或為
+莕。先儒解釋皆云:水草,圓葉細莖,隨水淺深。今是水悉有之,黃花
+似蓴,江南俗亦呼為豬蓴,或呼為荇菜。劉芳具有注釋。而河北俗人多
+不識之,博士皆以參差者是莧菜,呼人莧為人荇,亦可笑之甚。
+ 《詩》云:「誰謂荼苦?」《爾雅》、《毛詩傳》並以荼,苦菜也
+。又《禮》云:「苦菜秀。案:《易統通卦驗玄圖》曰:「苦菜生於寒
+秋,更冬歷春,得夏乃成。」今中原苦菜則如此也。一名游冬,葉似苦
+苣而細,摘斷有白汁,花黃似菊。江南別有苦菜,葉似酸漿,其花或紫
+或白,子大如珠,熟時或赤或黑,此菜可以釋勞。案:郭璞注《爾雅》
+,此乃蘵黃蒢也。今河北謂之龍葵。梁世講《禮》者,以此當苦菜;既
+無宿根,至春方生耳,亦大誤也。又高誘注《呂氏春秋》曰:「榮而不
+實曰英。」苦菜當言英,益知非龍葵也。
+ 《詩》云:「有杕之杜。」江南本並木傍施大,《傳》曰:「杕,
+獨貌也。」徐仙民音徒計反。《說文》曰:「杕,樹息也。」在木部。
+《韻集》音次第之第,而河北本皆為夷狄之狄,讀亦如字,此大誤也。
+ 《詩》云:「駉駉牡馬。」江南書皆作牝牡之牡,河北本悉為放牧
+之牧。鄴下博士見難云:「駉頌既美僖公牧於 野之事,何限騲騭乎?
+」余答曰:「案:《毛傳》云:『駉駉,良馬腹干肥張也。』其下又云
+:『諸侯六閒四種:有良馬,戎馬,田馬,駑馬。』若作放牧之意,通
+於牝牡,則不容限在良馬獨得 之稱。良馬,天子以駕玉輅,諸侯以
+充朝聘郊祀,必無騲也。《周禮.圉人職》:『良馬,匹一人。駑馬,
+麗一人。』圉人所養,亦非騲也;頌人舉其強駿者言之,於義為得也。
+《易》曰:『良馬逐逐。』《左傳》云:『以其良馬二。』亦精駿之稱
+,非通語也。今以《詩.傳》良馬,通於牧騲,恐失毛生之意,且不見
+劉芳《義證》乎?」
+ 〈月令〉云:「荔挺出。」鄭玄注云:「荔挺,馬薤也。」《說文
+》云:「荔,似蒲而小,根可為刷。」《廣雅》云:「馬薤,荔也。」
+《通俗文》亦云馬藺。《易統通卦驗玄圖》云:「荔挺不出,則國多火
+災。」蔡邕《月令章句》云:「荔似挺。」高誘注《呂氏春秋》云:「
+荔草挺出也。」然則〈月令〉注荔挺為草名,誤矣。河北平澤率生之。
+江東頗有此物,人或種於階庭,但呼為旱蒲,故不識馬薤。講《禮》者
+乃以為馬莧;馬莧堪食,亦名豚耳,俗名馬齒。江陵嘗有一僧,面形上
+廣下狹;劉緩幼子民譽,年始數歲,俊晤善體物,見此僧云:「面似馬
+莧。」其伯父絛因呼為荔挺法師。絛親講《禮》名儒,尚誤如此。
+ 《詩》云:「將其來施施。」《毛傳》云:「施施,難進之意。」
+《鄭箋》云:「施施,舒行貌也。」《韓詩》亦重為施施。河北《毛詩
+》皆云施施。江南舊本,悉單為施,俗遂是之,恐為少誤。
+ 《詩》云:「有渰萋萋,興雲祁祁。」《毛傳》云:「渰,陰雲貌
+。萋萋,雲行貌。祁祁,徐貌也。」《箋》云:「古者,陰陽和,風雨
+時,其來祁祁然,不暴疾也。」案:渰已是陰雲,何勞復云「興雲祁祁
+」耶?「雲」當為「雨」,俗寫誤耳。班固〈靈臺詩〉云:「三光宣精
+,五行布序,習習祥風,祁祁甘雨。」此其證也。
+ 《禮》云:「定猶豫,決嫌疑。」〈離騷〉曰:「心猶豫而狐疑。
+」先儒未有釋者。案:《尸子》曰:「五尺犬為猶。」《說文》云:「
+隴西謂犬子為猶。」吾以為人將犬行,犬好豫在人前,待人不得,又來
+迎候,如此返往,至於終日,斯乃豫之所以為未定也,故稱猶豫。或以
+《爾雅》曰:「猶如麂,善登木。」猶,獸名也,既聞人聲,乃豫緣木
+,如此上下,故稱猶豫。狐之為獸,又多猜疑,故聽河冰無流水聲,然
+後敢渡。今俗云:「狐疑,虎卜。」則其義也。
+ 《左傳》曰:「齊侯痎,遂痁。」《 說文》云:「痎,二日一發之
+瘧。痁,有熱瘧也。」案:齊侯之病,本是間日一發,漸加重乎故,為
+諸侯憂也。今北方猶呼痎瘧,音皆。而世間傳本多以痎為疥,杜征南亦
+無解釋,徐仙民音介,俗儒就為通云:「病疥,令人惡寒,變而成瘧。
+」此臆說也。疥癬小疾,何足可論,寧有患疥轉作瘧乎?
+ 《尚書》曰:「惟影響。」《周禮》云:「土圭測影,影朝影夕。
+」《孟子》曰:「圖影失形。」莊子云:「罔兩問影。」如此等字,皆
+當為光景之景。凡陰景者,因光而生,故即謂為景。《淮南子》呼為景
+柱,《廣雅》云:「晷柱掛景。」並是也。至晉世葛洪《字苑》,傍始
+加 ,音於景反。而世間輒改治《尚書》、《周禮》、《莊》、《孟》
+從葛洪字,甚為失矣。太公《六韜》,有天陳、地陳、人陳、雲鳥之陳
+。《論語》曰:「衛靈公問陳於孔子。」《左傳》:「為魚麗之陳。」
+俗本多作阜傍車乘之車。案諸陳隊並作陳、鄭之陳。夫行陳之義,取於
+陳列耳,此六書為假借也,《蒼》、《雅》及近世字書,皆無別字;唯
+王羲之《小學章》,獨阜傍作車,縱復俗行,不宜追改《六韜》、《論
+語》、《左傳》也。
+ 《詩》云:「黃鳥于飛,集於灌木。」《傳》云:「灌木,叢木也
+。」此乃爾雅之文,故李巡注曰:「木叢生曰灌。」《爾雅》末章又云
+:「木族生為灌。」族亦叢聚也。所以江南詩古本皆為叢聚之叢,而古
+叢字似最字,近世儒生,因改為 ,解云:「木之 高長者。」案:眾家
+《爾雅》及解《詩》無言此者,唯周續之《毛詩注》,音為徂會反,劉
+昌宗《詩注》,音為在公反,又祖會反:皆為穿鑿,失《爾雅》訓也。
+ 「也」是語已及助句之辭,文籍備有之矣。河北經傳,悉略此字,
+其間字有不可得無者,至如「伯也執殳」,「於旅也語」,「回也屢空
+」,「風,風也,教也」,及《詩傳》云:「不戢,戢也;不儺,儺也
+。」「不多,多也。」如斯之類,儻削此文,頗成廢闕。《詩》言:「
+青青子衿。」《傳》曰:「青衿,青領也,學子之服。」按:古者,斜
+領下連於衿,故謂領為衿。孫炎、郭璞注《爾雅》,曹大家注《列女傳
+》,並云「衿,交領也。」鄴下《詩》本,既無「也」字,群儒因謬說
+云:「青衿、青領,是衣兩處之名,皆以青為飾。」用釋「青青」二字
+,其失大矣!又有俗學,聞經傳中時須也字,輒以意加之,每不得所,
+益成可笑。
+ 《易》有蜀才注,江南學士,遂不知是何人。王儉《四部目錄》,
+不言姓名,題云:「王弼後人。」謝炅、夏侯該,並讀數千卷書,皆疑
+是譙周;而《李蜀書》一名《漢之書》,云:「姓范名長生,自稱蜀才
+。」南方以晉家渡江後,北間傳記,皆名為偽書,不貴省讀,故不見也
+。
+ 《禮.王制》云:「臝股肱。」鄭注云:「謂 (揎)衣出其臂脛
+。」今書皆作擐甲之擐。國子博士蕭該云:「擐當作 (揎),音宣,
+擐是穿著之名,非出臂之義。」案《字林》,蕭讀是,徐爰音患,非也
+。
+ 《漢書》:「田 (肯)賀上。」江南本皆作「宵」字。沛國劉顯,
+博覽經籍,偏精班《漢》,梁代謂之漢聖。顯子臻,不墜家業。讀班史
+,呼為田 (肯)。梁元帝嘗問之,答曰:「此無義可求,但臣家舊本
+,以雌黃改『宵』為『 (肯)』。」元帝無以難之。吾至江北,見本
+為「 (肯)」。
+ 《漢書.王莽.贊》云:「紫色 (蛙)聲,余分閏位。」蓋謂非
+玄黃之色,不中律呂之音也。近有學士,名問甚高,遂云:「王莽非直
+鳶髆虎視,而復紫色 (蛙)聲。」亦為誤矣。
+ 簡策字,竹下施朿,末代隸書,似杞、宋之宋,亦有竹下遂為夾者
+;猶如刺字之傍應為朿,今亦作夾。徐仙民《春秋》、《禮音》,遂以
+筴為正字,以策為音,殊為顛倒。《史記》又作悉字,誤而為述,作妒
+字,誤而為姤,裴、徐、鄒皆以悉字音述,以妒字音姤。既爾,則亦可
+以亥為豕字音,以帝為虎字音乎?
+ 張揖云:「虙,今伏羲氏也。」孟康《漢書》古文注亦云:「虙,
+今伏。」而皇甫謐云:「伏羲或謂之宓羲。」按諸經史緯候,遂無宓羲
+之號。虙字從虍,宓字從 ,下俱為必,末世傳寫,遂誤以虙為宓,
+而《帝王世紀》因更立名耳。何以驗之?孔子弟子虙子賤為單父宰,即
+虙羲之後,俗字亦為宓,或復加山。今兗州永昌郡城,舊單父地也,東
+門有子賤碑,漢世所立,乃曰:「濟南伏生,即子賤之後。」是知虙之
+與伏,古來通字,誤以為宓,較可知矣。
+ 《太史公記》曰:「寧為雞口,無為牛後。」此是刪《戰國策》耳
+。案:延篤《戰國策音義》曰:「尸,雞中之主。從,牛子。」然則,
+「口」當為「尸」,「後」當為「從」,俗寫誤也。
+ 應劭《風俗通》云:「《太史公記》:『高漸離變名易姓,為人庸
+保,匿作於宋子,久之作苦,聞其家堂上有客擊築,伎癢,不能無出言
+。』」案:伎癢者,懷其伎而腹癢也。是以潘岳〈射雉賦〉亦云:「徒
+心煩而伎癢。」今《史記》並作「徘徊」,或作「彷徨不能無出言」,
+是為俗傳寫誤耳。
+ 太史公論英布曰:「禍之興自愛姬,生於妒媚,以至滅國。」又《
+漢書.外戚傳》亦云:「成結寵妾妒媚之誅。」此二「媚」並當作「媢
+」,媢亦妒也,義見《禮記》、《三蒼》。且〈五宗世家〉亦云:「常
+山憲王后妒媢。」王充《論衡》云:「妒夫媢婦生,則忿怒斗訟。」益
+知媢是妒之別名。原英布之誅為意賁赫耳,不得言媚。
+ 《史記.始皇本紀》:「二十八年,丞相隗林、丞相王綰等,議於
+海上。」諸本皆作山林之「林」。開皇二年五月,長安民掘得秦時鐵稱
+權,旁有銅塗鐫銘二所。其一所曰:「廿六年,皇帝盡并兼天下諸侯,
+黔首大安,立號為皇帝,乃詔丞相狀、綰,法度量則不壹嫌疑者,皆明
+(壹)之。」凡四十字。其一所曰:「元年,制詔丞相斯、去疾,法度
+量,盡始皇帝為之,皆 刻辭焉。今襲號而刻辭不稱始皇帝,其於久遠
+也,如後嗣為之者,不稱成功盛德,刻此詔 左,使毋疑。」凡五十八
+字,一字磨滅,見有五十七字,了了分明。其書兼為古隸。余被敕寫讀
+之,與內史令李德林對,見此稱權,今在官庫;其「丞相狀」字,乃為
+狀貌之「狀」,爿旁作犬;則知俗作「隗林」,非也,當為「隗狀」耳
+。
+ 《漢書》云:「中外禔福。」字當從示。禔,安也,音匙匕之匙,
+義見《蒼》、《雅》、《方言》。河北學士皆云如此。而江南書本,多
+誤從手,屬文者對耦,並為提挈之意,恐為誤也。或問:「《漢書》註
+:『為元後父名禁,故禁中為省中。』何故以『省』代『禁』?」答曰
+:「案:《周禮.宮正》:『掌王宮之戒令糾禁。』鄭注云:『糾,猶
+割也,察也。』李登云:『省,察也。』張揖云:『省,今省 也。』
+然則小井、所領二反,並得訓察。其處既常有禁衛省察,故以『省』代
+『禁』。 ,古察字也。」
+ 〈漢明帝紀〉:「為四姓小侯立學。」按:桓帝加元服,又賜四姓
+及梁、鄧小侯帛,是知皆外戚也。明帝時,外戚有樊氏、郭氏、陰氏、
+馬氏為四姓。謂之小侯者,或以年小獲封,故須立學耳。或以侍祠猥朝
+,侯非列侯,故曰小侯,《禮》云:「庶方小侯。」則其義也。
+ 《後漢書》云:「鸛雀銜三鱔魚。」多假借為鱣鮪之鱣;俗之學士
+,因謂之為鱣魚。案:魏武《四時食制》:「鱣魚大如五斗 (奩),
+長一丈。」郭璞注《爾雅》:「鱣長二三丈。」安有鸛雀能勝一者,況
+三乎?鱣又純灰色,無文章也。鱔魚長者不過三尺,大者不過三指,黃
+地黑文;故都講云:「蛇鱔,卿大夫服之象也。」《續漢書》及《搜神
+記》亦說此事,皆作「鱔」字。孫卿云:「魚鱉鰍鱣。」及《韓非》、
+《說苑》皆曰:「鱣似蛇,蠶似蠋。」並作「鱣」字。假「鱣」為「鱔
+」,其來久矣。
+ 《後漢書》:「酷吏樊曄為天水郡守,涼州為之歌曰:『寧見乳虎
+穴,不入冀府寺。』」而江南書本「穴」皆誤作「六」。學士因循,迷
+而不寤。夫虎豹穴居,事之較者;所以班超云:「不探虎穴,安得虎子
+?」寧當論其六七耶?
+ 《後漢書.楊由傳》云:「風吹削肺。」此是削札牘之柿耳。古者
+,書誤則削之,故《左傳》云「削而投之」是也。或即謂札為削,王褒
+〈童約〉曰:「書削代牘。」蘇竟書云:「昔以摩研編削之才。」皆其
+證也。《詩》云:「伐木滸滸。」《毛傳》云:「滸滸,柿貌也。」史
+家假借為肝肺字,俗本因是悉作脯臘之脯,或為反哺之哺。學士因解云
+:「削哺,是屏障之名。」既無證據,亦為妄矣!此是風角占候耳。《
+風角書》曰:「庶人風者,拂地揚塵轉削。」若是屏障,何由可轉也?
+ 《三輔決錄》云:「前隊大夫范仲公,鹽豉蒜果共一筩。」「果」
+當作魏顆之「顆」。北土通呼物一 (塊),改為一顆,蒜顆是俗間常
+語耳。故陳思王〈鷂雀賦〉曰:「頭如果蒜,目似擘椒。」又《道經》
+云:「合口誦經聲璅璅,眼中淚出珠子 。」其字雖異,其音與義頗同
+。江南但呼為蒜符,不知謂為顆。學士相承,讀為裹結之裹,言鹽與蒜
+共一苞裹,內筩中耳。《正史削繁》音義又音蒜顆為苦戈反,皆失也。
+ 有人訪吾曰:「〈魏志〉蔣濟上書云『弊 之民』,是何字也?」
+余應之曰:「意為 即是 倦之 耳。張揖、呂忱並云:『支傍作刀劍
+之刀,亦是剞字。』不知蔣氏自造支傍作筋力之力,或借剞字,終當音
+九偽反。」
+ 《晉中興書》:「太山羊曼,常頹縱任俠,飲酒誕節,兗州號為濌
+伯。」此字皆無音訓。梁孝元帝常謂吾曰:「由來不識。唯張簡憲見教
+,呼為嚃羹之嚃。自爾便遵承之,亦不知所出。」簡憲是湘州刺史張纘
+謚也,江南號為碩學。案:法盛世代殊近,當是耆老相傳;俗間又有濌
+濌語,蓋無所不施,無所不容之意也。顧野王《玉篇》誤為黑傍沓。顧
+雖博物,猶出簡憲、孝元之下,而二人皆雲重邊。吾所見數本,並無作
+黑者。重沓是多饒積厚之意,從黑更無義旨。
+ 古樂府歌詞,先述三子,次及三婦,婦是對舅姑之稱。其末章云:
+「丈人且安坐,調弦未遽央。」古者,子婦供事舅姑,旦夕在側,與兒
+女無異,故有此言。丈人亦長老之目,今世俗猶呼其祖考為先亡丈人。
+又疑「丈」當作「大」,北間風俗,婦呼舅為大人公。「丈」之與「大
+」,易為誤耳。近代文士,頗作三婦詩,乃為匹嫡並耦己之群妻之意,
+又加鄭、衛之辭,大雅君子,何其謬乎?
+ 古樂府歌百里奚詞曰:「百里奚,五羊皮。憶別時,烹伏雌,吹扊
+ ;今日富貴忘我為!」「吹」當作炊煮之「炊」。案:蔡邕《月令章
+句》曰:「鍵,關牡也,所以止扉,或謂之剡移。」然則當時貧困,并
+以門牡木作薪炊耳。《聲類》作扊,又或作扂。《通俗文》,世間題云
+「河南服虔字子慎造」。虔既是漢人,其敘乃引蘇林、張揖;蘇、張皆
+是魏人。且鄭玄以前,全不解反語,《通俗》反音,甚會近俗。阮孝緒
+又云「李虔所造」。河北此書,家藏一本,遂無作李虔者。《晉中經簿
+》及《七志》,並無其目,竟不得知誰制。然其文義允愜,實是高才。
+殷仲堪《常用字訓》,亦引服虔《俗說》,今復無此書,未知即是《通
+俗文》,為當有異?或更有服虔乎?不能明也。
+ 或問:「《山海經》,夏禹及益所記,而有長沙、零陵、桂陽、諸
+暨,如此郡縣不少,以為何也?」答曰:「史之闕文,為日久矣;加復
+秦人滅學,董卓焚書,典籍錯亂,非止於此。譬猶《本草》神農所述,
+而有豫章、朱崖、趙國、常山、奉高、真定、臨淄、馮翊等郡縣名,出
+諸藥物;《爾雅》周公所作,而云『張仲孝友』;仲尼修《春秋》,而
+《經》書孔丘卒;《世本》左丘明所書,而有燕王喜、漢高祖;《汲塚
+瑣語》,乃載〈秦望碑〉;《蒼頡篇》李斯所造,而雲『漢兼天下,海
+內并廁,豨黥韓覆,畔討滅殘』;《列仙傳》劉向所造,而贊云七十四
+人出佛經;《列女傳》亦向所造,其子歆又作《頌》,終於趙悼後,而
+傳有更始韓夫人、明德馬後及梁夫人嫕:皆由後人所羼,非本文也。」
+ 或問曰:「《東宮舊事》何以呼鴟尾為祠尾?」答曰:「張敝者,
+吳人,不甚稽古,隨宜記注,逐鄉俗訛謬,造作書字耳。吳人呼祠祀為
+鴟祀,故以祠代鴟字;呼紺為禁,故以絲傍作禁代紺字;呼盞為竹簡反
+,故以木傍作展代盞字;呼鑊字為霍字,故以金傍作霍代鑊字;又金傍
+作患為鐶字,木傍作鬼為魁字,火傍作庶為炙字,既下作毛為髻字;金
+花則金傍作華,窗扇則木傍作扇:諸如此類,專輒不少。
+ 又問:「《東宮舊事》『六色罽 』,是何等物?當作何音?」答
+曰:「案:說文云:『莙,牛藻也,讀若威。』《音隱》:『塢瑰反。
+』即陸機所謂『聚藻,葉如蓬』者也。又郭璞注《三蒼》亦云:『蘊,
+藻之類也,細葉蓬茸生。』然今水中有此物,一節長數寸,細茸如絲,
+圓繞可愛,長者二三十節,猶呼為莙。又寸斷五色絲,橫著線股間繩之
+,以象莙草,用以飾物,即名為莙;於時當紺六色罽,作此莙以飾緄帶
+,張敞因造絲旁畏耳,宜作隈。」
+ 柏人城東北有一孤山,古書無載者。唯闞駰《十三州志》以為舜納
+於大麓,即謂此山,其上今猶有堯祠焉;世俗或呼為宣務山,或呼為虛
+無山,莫知所出。趙郡士族有李穆叔、季節兄弟、李普濟,亦為學問,
+並不能定鄉邑此山。余嘗為趙州佐,共太原王邵讀柏人城西門內碑。碑
+是漢桓帝時柏人縣民為縣令徐整所立,銘曰:「山有巏婺 ,王喬所仙
+。」方知此巏 也。巏字遂無所出。 字依諸字書,即旄丘之旄也;旄
+字,字林一音亡付反,今依附俗名,當音權務耳。入鄴,為魏收說之,
+收大嘉歎。值其為〈趙州莊嚴寺碑銘〉,因云:「權務之精。」即用此
+也。
+ 或問:「一夜何故五更?更何所訓?」答曰:「漢、魏以來,謂為
+甲夜、乙夜、丙夜、丁夜、戊夜,又云鼓,一鼓、二鼓、三鼓、四鼓、
+五鼓,亦云一更、二更、三更、四更、五更,皆以五為節。〈西都賦〉
+亦云:『衛以嚴更之署。』所以爾者,假令正月建寅,斗柄夕則指寅,
+曉則指午矣;自寅至午,凡歷五辰。冬夏之月,雖復長短參差,然辰間
+遼闊,盈不過六,縮不至四,進退常在五者之間。更,歷也,經也,故
+曰五更爾。」
+ 《爾雅》云:「朮,山薊也。」郭璞注云:「今朮似薊而生山中。
+」案:朮葉其體似薊,近世文士,遂讀薊為筋肉之筋,以耦地骨用之,
+恐失其義。
+ 或問:「俗名傀儡子為郭禿,有故實乎?」答曰:「《風俗通》云
+:『諸郭皆諱禿。』當是前代人有姓郭而病禿者,滑稽戲調,故後人為
+其象,呼為郭禿,猶〈文康〉象庾亮耳。」
+ 或問曰:「何故名治獄參軍為長流乎?」答曰:「《帝王世紀》云
+:『帝少昊崩,其神降於長流之山,於祀主秋。』案:《周禮.秋官》
+,司寇主刑罰、長流之職,漢、魏捕賊掾耳。晉、宋以來,始為參軍,
+上屬司寇,故取秋帝所居為嘉名焉。」
+ 客有難主人曰:「今之經典,子皆謂非,《說文》所言,於皆云是
+,然則許慎勝孔子乎?」主人拊掌大笑,應之曰:「今之經典,皆孔子
+手跡耶?」客曰:「今之《說文》,皆許慎手跡乎?」答曰:「許慎檢
+以六文,貫以部分,使不得誤,誤則覺之。孔子存其義而不論其文也。
+先儒尚得改文從意,何況書寫流傳耶?必如《左傳》『止戈為武』,『
+反正為乏』,『皿蟲為蠱』,『亥有二首六身』之類,後人自不得輒改
+也,安敢以《說文》校其是非哉?且余亦不專以《說文》為是也,其有
+援引經傳,與今乖者,未之敢從。又相如〈封禪書曰〉:『導一莖六穗
+於庖,犧雙觡共抵之獸。』此導訓擇,光武詔云:『非徒有豫養導擇之
+勞』是也。而《說文》云:『導是禾名。』引封禪書為證;無妨自當有
+禾名導,非相如所用也。『禾一莖六穗於庖』,豈成文乎?縱使相如天
+才鄙拙,強為此語;則下句當云『麟雙觡共抵之獸』,不得云犧也。吾
+嘗笑許純儒,不達文章之體,如此之流,不足憑信。大抵服其為書,隱
+括有條例,剖析窮根源,鄭玄注書,往往引以為證;若不信其說,則冥
+冥不知一點一畫,有何意焉。」
+ 世間小學者,不通古今,必依小篆,是正書記;凡《爾雅》、《三
+蒼》、《說文》,豈能悉得蒼頡本指哉?亦是隨代損益, (互)有同
+異。西晉已往字書,何可全非?但令體例成就,不為專輒耳。考校是非
+,特須消息。至如「仲尼居」,三字之中,兩字非體,《三蒼》「尼」
+旁益「丘」,《說文》「尸」下施「几」:如此之類,何由可從?古無
+二字,又多假借,以中為仲,以說為悅,以召為邵,以閒為閑:如此之
+徒,亦不勞改。自有訛謬,過成鄙俗,「亂」旁為「舌」,「揖」下無
+「耳」,「黿」、「鼉」從「龜」,「奮」、「奪」從「雚」,「席」
+中加「帶」,「惡」上安「西」,「鼓」外設「皮」,「鑿」頭生「毀
+」,「離」則配「禹」,「壑」乃施「豁」,「巫」混「經」旁,「皋
+」分「澤」片,「獵」化為「獦」,「寵」變成「 」,「業」左益「
+片」,「靈」底著「器」,「率」字自有律音,強改為別;「單」字自
+有善音,輒析成異:如此之類,不可不治。吾昔初看《說文》,蚩薄世
+字,從正則懼人不識,隨俗則意嫌其非,略是不得下筆也。所見漸廣,
+更知通變,救前之執,將欲半焉。若文章著述,猶擇微相影響者行之,
+官曹文書,世間尺牘,幸不違俗也。
+ 案:彌亙字從二閒舟,《》詩云:「亙之秬秠」是也。今之隸書,
+轉舟為日;而何法盛《中興書》乃以舟在二閒為舟航字,謬也。《春秋
+說》以人十四心為德,《詩說》以二在天下為酉,《漢書》以貨泉為白
+水真人,《新論》以金昆為銀,《三國志》以天上有口為吳,《晉書》
+以黃頭小人為恭,《宋書》以召刀為邵,《參同契》以人負告為造:如
+此之例,蓋數術謬語,假借依附,雜戲笑耳。如猶轉貢字為項,以叱為
+匕,安可用此定文字音讀乎?潘、陸諸子〈離合詩〉、〈賦〉,《栻卜
+》、《破字經》,及鮑昭《謎字》,皆取會流俗,不足以形聲論之也。
+ 河間邢芳語吾云:「〈賈誼傳〉云:『日中必 。』注:『 ,暴
+也。』曾見人解云:『此是暴疾之意,正言日中不須臾,卒然便昃耳。
+』此釋為當乎?」吾謂邢曰:「此語本出太公《六韜》,案字書,古者
+暴曬字與 疾字相似,唯下少異,後人專輒加傍日耳。言日中時,必須曝
+曬,不爾者,失其時也。晉灼已有詳釋。」芳笑服而退。
+
+
+
+
+
+Volume 7
+
+顏是家訓 北齊 顏之推
+
+卷第七 音辭 雜藝 終制
+
+音辭第十八
+
+ 夫九州之人,言語不同,生民已來,固常然矣。自《春秋》標齊言之
+傳,〈離騷〉目楚詞之經,此蓋其較明之初也。後有揚雄著《方言》,其
+言大備。然皆考名物之同異,不顯聲讀之是非也。逮鄭玄注六經,高誘解
+《呂覽》、《淮南》,許慎造《說文》,劉熹製《釋名》,始有譬況假藉
+以證音字耳。而古語與今殊別,其間輕重清濁,猶未可曉;加以內言外言
+、急言徐言、讀若之類,益使人疑。孫叔言創《爾雅音義》,是漢末人獨
+知反語。至於魏世,此事大行。高貴鄉公不解反語,以為 怪異。自茲厥
+後,音韻鋒出,各有土風,遞相非笑,指馬之諭,未知孰是。共以帝王都
+邑,參校方俗,考覈古今,為之折衷。搉而量之,獨金陵與洛下耳。
+ 南方水土和柔,其音清舉而切詣,失在浮淺,其辭多鄙俗。北方山川
+深厚,其音沈濁而 鈍,得其質直,其辭多古語。然冠冕君子,南方為優
+;閭裡小人,北方為愈。易服而與之談,南方士庶,數言可辯;隔垣而聽
+其語,北方朝野,終日難分。而南染吳、越,北雜夷虜,皆有深弊,不可
+具論。其謬失輕微者,則南人以錢為涎,以石為射,以賤為羨,以是為舐
+;北人以庶為戍,以如為儒,以紫為姊,以洽為狎。如此之例,兩失甚多
+。至鄴已來,唯見崔子約、崔瞻叔侄,李祖仁、李蔚兄弟,頗事言詞,少
+為切正。李季節著《音韻決疑》,時有錯失;陽休之造《切韻》,殊為疏
+野。吾家兒女,雖在孩稚,便漸督正之;一言訛替,以為己罪矣。云為品
+物,未考書記者,不敢輒名,汝曹所知也。
+ 古今言語,時俗不同;著述之人,楚、夏各異。《蒼頡訓詁》,反稗
+為甫賣,反娃為於乖;《戰國策》音刎為免,《穆天子傳》音諫為間;《
+說文》音戛為棘,讀皿為猛;《字林》音看為口甘反,音伸為辛;《韻集
+》以成、仍、宏、登合成兩韻,為、奇、益、石分作四章;李登《聲類》
+以系音羿,劉昌宗《周官音》讀乘若承;此例甚廣,必須考校。前世反語
+,又多不切,徐仙民《毛詩音》反驟為在遘,《左傳音》切椽為徒緣,不
+可依信,亦為眾矣。今之學士,語亦不正;古獨何人,必應隨其偽僻乎?
+《通俗文》曰:「入室求曰搜。」反為兄侯。然則兄當音所榮反。今北俗
+通行此音,亦古語之不可用者。璵璠,魯人寶玉,當音余煩,江南皆音藩
+屏之藩。岐山當音為奇,江南皆呼為神祇之只。江陵陷沒,此音被於關中
+,不知二者何所承案。以吾淺學,未之前聞也。
+ 北人之音,多以舉、莒為矩;唯李季節云:「齊桓公與管仲於台上謀
+伐莒,東郭牙望見桓公口開而不閉,故知所言者莒也。然則莒、矩必不同
+呼。」此為知音矣。
+ 夫物體自有精麤,精麤謂之好惡;人心有所去取,去取謂之好惡。此
+音見於葛洪、徐邈。而河北學士讀《尚書》雲好生惡殺。是為一論物體,
+一就人情,殊不通矣。
+ 甫者,男子之美稱,古書多假借為父子;北人遂無一人呼為甫者,亦
+所未喻。唯管仲、范增之號,須依字讀耳。
+ 案:諸字書,焉者鳥名,或云語詞,皆音於愆反。自葛洪《要用字苑
+》分焉字音訓:若訓何訓安,當音於愆反,「於焉逍遙」,「於焉嘉客」
+,「焉用佞」,「焉得仁」之類是也;若送句及助詞,當音矣愆反,「故
+稱龍焉」,「故稱血焉」,「有民人焉」,「有社稷焉」,「托始焉爾」
+,「晉、鄭焉依」之類是也。江南至今行此分別,昭然易曉;而河北混同
+一音,雖依古讀,不可行於今也。
+ 邪者,未定之詞。《左傳》曰:「不知天之棄魯邪?抑魯君有罪於鬼
+神邪?」《莊子》云:「天邪?地邪?」《漢書》云:「是邪?非邪?」
+之類是也。而北人即呼為也,亦為誤矣。難者曰:「〈繫辭〉云:『乾坤
+,《易》之門戶邪?』此又為未定辭乎?」答曰:「何為不爾!上先標問
+,下方列德以折之耳。」
+ 江南學士讀《左傳》,口相傳述,自為凡例,軍自敗曰敗,打破人軍
+曰敗。諸記傳未見補敗反,徐仙民讀《左傳》,唯一處有此音,又不言自
+敗、敗人之別,此為穿鑿耳。
+ 古人云:「膏粱難整。」以其為驕奢自足,不能克勵也。吾見王侯外
+戚,語多不正,亦由內染賤保傅,外無良師友故耳。梁世有一侯,嘗對元
+帝飲謔,自陳「癡鈍」,乃成「颸段」,元帝答之云:「颸異涼風,段非
+干木。」謂「郢州」為「永州」,元帝啟報簡文,簡文云:『庚辰吳入,
+遂成司隸。」如此之類,舉口皆然。元帝手教諸子侍讀,以此為誡。
+ 河北切攻字為古琮,與工、公、功三字不同,殊為僻也。比世有人名
+邏,自稱為纖;名琨,自稱為袞;名洸,自稱為汪;名 ,自稱為獡。非
+唯音韻舛錯,亦使其兒孫避諱紛紜矣。
+
+雜藝第十九
+
+ 真草書跡,微鬚留意。江南諺云:「尺牘書疏,千里面目也。」承晉
+、宋餘俗,相與事之,故無頓狼狽者。吾幼承門業,加性愛重,所見法書
+亦多,而翫習功夫頗至,遂不能佳者,良由無分故也。然而此藝不須過精
+。夫巧者勞而智者憂,常為人所役使,更覺為累;韋仲將遺戒,深有以也
+。
+ 王逸少風流才士,蕭散名人,舉世惟知其書,翻以能自蔽也。蕭子雲
+每歎曰:「吾著《齊書》,勒成一典,文章弘義,自謂可觀;唯以筆跡得
+名,亦異事也。」王褒地冑清華,才學優敏,後雖入關,亦被禮遇。猶以
+書工,崎嶇碑碣之間,辛苦筆硯之役,嘗悔恨曰:「假使吾不知書,可不
+至今日邪?」以此觀之,慎勿以書自命。雖然,廝猥之人,以能書拔擢者
+多矣。故道不同,不相為謀也。
+ 梁氏秘閣散逸以來,吾見二王真草多矣,家中嘗得十卷;方知陶隱居
+、阮交州、蕭祭酒諸書,莫不得羲之之體,故是書之淵源。蕭晚節所變,
+乃右軍年少時法也。
+ 晉、宋以來,多能書者。故其時俗,遞相染尚,所有部帙,楷正可觀
+,不無俗字,非為大損。至梁天監之間,斯風未變;大同之末,訛替滋生
+。蕭子雲改易字體,邵陵王頗行偽字;朝野翕然,以為楷式,畫虎不成,
+多所傷敗。至為一字,唯見數點,或妄斟酌,逐便轉移。爾後墳籍,略不
+可看。北朝喪亂之餘,書跡鄙陋,加以專輒造字,猥拙甚於江南。乃以百
+念為憂,言反為變,不用為罷,追來為歸,更生為蘇,先人為老,如此非
+一,遍滿經傳。唯有姚元標工於楷隸,留心小學,後生師之者眾。洎於齊
+末,秘書繕寫,賢於往日多矣。
+ 江南閭裡間有〈畫書賦〉,乃陶隱居弟子杜道士所為;其人未甚識字
+,輕為軌則,托名貴師,世俗傳信,後生頗為所誤也。
+ 畫繪之工,亦為妙矣;自古名士,多或能之。吾家嘗有梁元帝手畫蟬
+雀白團扇及馬圖,亦難及也。武烈太子偏能寫真,坐上賓客,隨宜點染,
+即成數人,以問童孺,皆知姓名矣。蕭賁、劉孝先、劉靈,並文學已外,
+復佳此法。翫閱古今,特可寶愛。若官未通顯,每被公私使令,亦為猥役
+。吳縣顧士端出身湘東王國侍郎,後為鎮南府刑獄參軍,有子曰庭,西朝
+中書捨人,父子並有琴書之藝,尤妙丹青,常被元帝所使,每懷羞恨。彭
+城劉岳,橐之子也,仕為驃騎府管記、平氏縣令,才學快士,而畫絕倫。
+後隨武陵王入蜀,下牢之敗,遂為陸護軍畫支江寺壁,與諸工巧雜處。向
+使三賢都不曉畫,直運素業,豈見此恥乎?
+ 弧矢之利,以威天下,先王所以觀德擇賢,亦濟身之急務也。江南謂
+世之常射,以為兵射,冠冕儒生,多不習此;別有博射,弱弓長箭,施於
+准的,揖讓升降,以行禮焉。防禦寇難,了無所益。亂離之後,此術遂亡
+。河北文士,率曉兵射,非直葛洪一箭,已解追兵,三九讌集,常縻榮賜
+。雖然要輕禽,截狡獸,不願汝輩為之。
+ 卜筮者,聖人之業也;但近世無復佳師,多不能中。古者,卜以決疑
+,今人生疑於卜;何者?守道信謀,欲行一事,卜得惡卦,反令
+,此之謂乎!且十中六七,以為上手,粗知大意,又不委曲。凡射奇偶,
+自然半收,何足賴也。世傳云:「解陰陽者,為鬼所嫉,坎壈貧窮,多不
+稱泰。」吾觀近古以來,尤精妙者,唯京房、管輅、郭璞耳,皆無官位,
+多或罹災,此言令人益信。儻值世網嚴密,強負此名,便有詿誤,亦禍源
+也。及星文風氣,率不勞為之。吾嘗學《六壬式》,亦值世閒好匠,聚得
+《龍首》、《金匱》、《玉軨變》、《玉歷》十許種書,討求無驗,尋亦
+悔罷。凡陰陽之術,與天地俱生,亦吉兇德刑,不可不信;但去聖既遠,
+世傳術書,皆出流俗,言辭鄙淺,驗少妄多。至如反支不行,竟以遇害;
+歸忌寄宿,不免兇終:拘而多忌,亦無益也。
+ 算術亦是六藝要事;自古儒士論天道,定律歷者,皆學通之。然可以
+兼明,不可以專業。江南此學殊少,唯范陽祖晅精之,位至南康太守。河
+北多曉此術。
+ 醫方之事,取妙極難,不勸汝曹以自命也。微解藥性,小小和合,居
+家得以救急,亦為勝事,皇甫謐、殷仲堪則其人也。
+ 《禮》曰:「君子無故不徹琴瑟。」古來名士,多所愛好。洎於梁初
+,衣冠子孫,不知琴者,號有所闕;大同以末,斯風頓盡。然而此樂愔愔
+雅緻,有深味哉!今世曲解,雖變於古,猶足以暢神情也。唯不可令有稱
+譽,見役勳貴,處之下坐,以取殘杯冷炙之辱。戴安道猶遭之,況爾曹乎
+!
+ 《家語》曰:「君子不博,為其兼行惡道故也。」《論語》云:「不
+有博弈者乎?為之,猶賢乎已。」然則聖人不用博弈為教;但以學者不可
+常精,有時疲倦,則儻為之,猶勝飽食昏睡,兀然端坐耳。至如吳太子以
+為無益,命韋昭論之;王肅、葛洪、陶侃之徒,不許目觀手執,此並勤篤
+之志也。能爾為佳。古為大博則六箸,小博則二 ,今無曉者。比世所行
+,一 十二 (棋),數術淺短,不足可翫。圍 (棋)有手談、坐隱之
+目,頗為雅戲;但令人耽憒,廢喪實多,不可常也。
+ 投壺之禮,近世愈精。古者,實以小豆,為其矢之躍也。今則唯欲其
+驍,益多益喜,乃有倚竿、帶劍、狼壺、豹尾、龍首之名。其尤妙者,有
+蓮花驍。汝南周 ,弘正之子,會稽賀徽,賀革之子,並能一箭四十餘驍
+。賀又嘗為小障,置壺其外,隔障投之,無所失也。至鄴以來,亦見廣寧
+、蘭陵諸王,有此校具,舉國遂無投得一驍者。彈棋亦近世雅戲,消愁釋
+憒,時可為之。
+
+終制第二十
+
+ 死者,人之常分,不可免也。吾年十九,值梁家喪亂,其間與白刃為
+伍者,亦常數輩;幸承餘福,得至於今。古人云:「五十不為夭。」吾已
+六十餘,故心坦然,不以殘年為念。先有風氣之疾,常疑奄然,聊書素懷
+,以為汝誡。
+ 先君先夫人皆未還建鄴舊山,旅葬江陵東郭。承聖末,已啟求揚都,
+欲營遷厝。蒙詔賜銀百兩,已於揚州小郊北地燒 (磚),便值本朝淪沒
+,流離如此,數十年間,絕於還望。今雖混一,家道罄窮,何由辦此奉營
+資費?且揚都污毀,無復孑遺,還被下濕,未為得計。自咎自責,貫心刻
+髓。計吾兄弟,不當仕進;但以門衰,骨肉單弱,五服之內,傍無一人,
+播越他鄉,無復資蔭;使汝等沈淪廝役,以為先世之恥;故靦冒人間,不
+敢墜失。兼以北方政教嚴切,全無隱退者故也。
+ 今年老疾侵,儻然奄忽,豈求備禮乎?一日放臂,沐浴而已,不勞復
+魄,殮以常衣。先夫人棄背之時,屬世荒饉,家塗空迫,兄弟幼弱,棺器
+率薄,藏內無 (磚)。吾當松棺二寸,衣帽已外,一不得自隨,床上唯
+施七星板;至如蠟弩牙、玉豚、錫人之屬,並須停省,糧甖明器,故不得
+營,碑誌旒旐,彌在言外。載以鱉甲車,襯土而下,平地無墳;若懼拜掃
+不知兆域,當築一堵低牆於左右前後,隨為私記耳。靈筵勿設枕几,朔望
+祥禫,唯下白粥清水乾棗,不得有酒肉餅果之祭。親友來餟酹者,一皆拒
+之。汝曹若違吾心,有加先妣,則陷父不孝,在汝安乎?其內典功德,隨
+力所至,勿刳竭生資,使凍餒也。四時祭祀,周、孔所教,欲人勿死其親
+,不忘孝道也。求諸內典,則無益焉。殺生為之,翻增罪累。若報罔極之
+德,霜露之悲,有時齋供,及七月半盂蘭盆,望於汝也。
+ 孔子之葬親也,云:「古者,墓而不墳。丘東西南北之人也,不可以
+弗識也。」於是封之崇四尺。然則君子應世行道,亦有不守墳墓之時,況
+為事際所逼也!吾今羈旅,身若浮雲,竟未知何鄉是吾葬地;唯當氣絕便
+埋之耳。汝曹宜以傳業揚名為務,不可顧戀朽壤,以取堙沒也。
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Yan Shi Jia Xun--Complete, by Zhitui Yan
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+The Project Gutenberg EBook of Yan shi jia xun, by Yan Zhitui
+#5 in our series by Yan Zhitui
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+Title: Yan shi jia xun
+ Volumes 1-7 complete
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+Author: Yan Zhitui
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+*** START OF THE PROJECT GUTENBERG EBOOK YAN SHI JIA XUN ***
+
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+Produced by Chingyi Chen
+
+
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+Volumes 1-2
+
+
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+ ΰݡGumsgnALίqҰOAӦFBsB۶B
+[App֡AH]HvGuvA[oF[_
+HǡAIѡAyáAD󦹡CĴSmnAҭzA
+ӦݳBVBB`sB^BuwB{dBpWAX
+ĪFmnPҧ@AӤyi򧵤͡zF򥧭סmKnA
+mgnѤեCFm@nCҮѡAӦPߡB~FmV
+ynADqOrFmaegnҳyAӶy~ݤѤUA
+}ZAQСA`QݡzFmCPǡnBVҳyA٤CQ|
+HXgFmCkǡnVҳyAlS@m|nAש󻯱A
+ǦlҤHBwαҤHnGҥѫHAD]Cv
+ ΰݤGumFc¨ơnHI쮧HvGui̡ͪA
+dHAƽ]jAHyO`AvmU_աAy@ѦrաCdHI
+쮪AGHN쮦rFI欰TAGHħ@TNrFI²
+AGHħ@iNrFIirNrAGHħ@NNirFS
+@w`rAħ@rAħ@frAJU@grF
+hħ@ءAhħ@GѦpAM֡C
+ SݡGumFc¨ơny zAO󵥪H@󭵡Hv
+GuסG太GydAĦ]AŪY¡CzmnGyϡC
+zYҿסyEĦApz̤]CS\`mTan礪GyĭA
+Ħ]AӸ͡CzMA@`ƤoAӯpA
+¶iRA̤GTQ`ASIdCSo_⵷A۽uѶ÷
+AHHdAΥHAYWdFɷ椻A@dHla
+Ai]yǬȦաAy@~Cv
+ fHF_@tsAjѵL̡CEemQT{ӡnHϯ
+jSAYצsAWS󯨲jF@UΩIŰȤsAΩI
+LsAҥXCphڦpBu`S̡B١A笰ǰݡA
+äwmsCE{A@ӭŪfHOCO
+O~٫ҮɬfHO}ҥߡAʤGusظ AҥP
+Cv誾 ]CʦrELҥXC r̽ѦrѡAYѥCѤ]F
+rArL@`IϡA̪UWAvȦաCJAQA
+jżۡCȨ䬰q{YxOʡrA]GuvȤCvYΦ
+]C
+ ΰݡGu@]GHҰVHvGu~BQHӡA׬
+ҩ]BA]B]BB]B]ASA@BGBTB|B
+A礪@BGBTB|BAҥH`Cq賣r
+礪GyåHY󤧸pCzҥH̡AOرGA`ihGA
+hȨoF۱GܤȡAZCVLA_uѮtAM
+AդLAYܥ|Aih`b̤CA]Ag]AG
+꤭󺸡Cv
+ mnGuAs]Cv\`GuӥͤsC
+vסGA@hAEŪפAHaΤA
+qC
+ ΰݡGuUWwlrAGGHvGumUqn
+GyѳҿШrCzOeNHmӯfr̡Aƽ]աAGH
+HAIrASqdrHhGաCv
+ ΰݤGuGWvѭxyGHvGumҤ@n
+GyҤ֩YA䯫ysADCzסGmP§Dxn
+AqFDD@By¾A~BQdաCʡBHӡAlѭxA
+WݥqFAGҩҩ~ŦWjCv
+ ȦDHGugAlҿ׫DAmnҨAҤO
+AMh\VӤդlGHvDH̹xjAGugAҤդl
+CHvȤGumnAҳ\VGHvGu\V
+HAeHAϤo~A~hıCդlsqӤר]C
+|oqNApѼgyǭCHpmǡnyରZzAy
+ϥFzAyάۡzAy観GzAHۤo
+]AwHmnըODvHBE礣MHmnO]A䦳
+޸gǡAPĪ̡AqCSۦpqIѤrGyɤ@J
+󩴡A@@褧~CzɰVܡAZ@GyD{ݾiɾܤ
+ҡzO]CӡmnGyɬOݦWCzޫIѬҡFL۷
+ݦWɡADۦpҥΤ]Cyݤ@J󩴡zAZGHaϬۦp
+~AjyFhUyy@@褧~zAo]C^
+\¾AF峹ApyA̫HCjA䬰ѡA
+AҡARaڷAGȪ`ѡAޥHҡFYH仡Ah
+ߤ@I@eANjCv
+ @pǪ̡AqjA̤pfAOѰOFZmnBmT
+anBmnAZxoaevHOHNlqA ]^P
+CʤwrѡAiDHOҦNAMաCҮլOD
+ASCܦpu򥧩~vATrArDAmTanuv
+ǯquCvAmnurvUIuLvGpAѥiqHjL
+GrAShɡAHAHAHlAH~Gp
+{A礣ҧCۦ_աALUAuávǬuޡvAuvUL
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+vuAvAuyvƬu\vAudvܦu vAu~vqu
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+ARGpAivC^ݡmnAE@
+rAqhߤHѡAHUhNDAOoU]CҨsA
+󪾳qܡAϫeANbjCY峹ۭzASܷLۼvȚ椧A
+xѡA@|AHU]C
+ סGrqGAmn֤Gu大vO]CѡA
+ରFӦkmѡnDHbGrAդ]CmK
+nHHQ|߬wAmֻnHGbѤUAm~ѡnHfu
+uHAmsסnHȡAmTӡnHѤWfdAmʮѡn
+HYpHAmѡnHlMAmѦPnHHtiyGp
+ҡA\ƳNջyAɨ̪AաCpS^rAHw
+PAwiΦwrŪGHBѤlqX֡rBqrAmޤR
+nBm}rgnAjLmrnAҨ|yUAHnפ]C
+ eڻy^Guq˶ǡrGy餤 Cz`Gy A
+]CzHѤGyOɯeNA餤ءAMKʦաC
+zGHv^רGuyXӤmnAצrѡAj
+ΦrP erۦAߤUֲAHM[ĤաC餤ɡAn
+ΡA̡Aɤ]Cʨ`wCvگAӰhC
+
+
+
+
+
+Volume 7
+
+COaV _ C
+
+ĤC@@@ר
+
+ĤQK
+
+ ҤE{HAyPAͥwӡAT`MoCۡmKnл
+ǡAq̡rطgA\]Cᦳۡm訥nA
+jơCMҦҦWPAnŪOD]CeGȪ`gA
+mfnBmannA\VymnABQsmWnAlĴp
+HҭrաCӥjyPOA䶡MBASiF[H~
+B樥}BŪYAqϤHáC]СmqnAO~HW
+ϻyCܩQ@AƤjCQmѤϻyAH DzCۯ
+AWXAUgA۫DA١AEOC@HҤ
+AѮդUAjAJC|ӶqAWPUաC
+ ngMXA䭵M|ӤڡAbBLAhUC_st
+`pA䭵HB wAo誽AhjyCMaçglAn謰u
+F[̤pHA_謰UCAӻP͡AnhfAƨiGFjť
+yA_³AפCӫnVdBVA_iAҦ`Ai
+סCեL̡AhnHHCAH۬gAH⬰rAHO
+F_HHfAHpAHnAHCpҡA⥢Ʀh
+CܿwӡAߨZlBZ¤˻ABS̡AƨA
+Cu`ۡmMánAɦF𤧳ymnA
+C^akAbĸXAKF@_AHvooC~
+AҮѰO̡AWAҪ]C
+ jyAɫUPFۭzHABLUCmaeVnA
+jAϫġFm԰굦nFKAmpѤlǡnϬFm
+nơAŪ׬rFmrLnݬf̤ϡAFm
+nHBBBnXAB_BqBۤ@|Fnmnn
+HtABvmPxnŪYӡFҬƼsAҮաCe@ϻy
+AShA}Pm֭nJbAmǭnܬ{tA
+i̫HA笰oCǤhAy礣FjWHAH䰰GH
+mqUnGuJǨDjCvϬSJCMhSҺaϡC_U
+q榹AjyiΪ̡CBdA|H_ɡAEСAnҭÿ
+̤ÿCs_AnҩI餧uCSAQ
+AG̦ҩӮסCH^LǡAeD]C
+ _HAhH|BxFߧu`Gu٤PޥxW
+AF樣٤f}ӤAGҨ̲]CMhBxP
+ICvoC
+ ҪۦҡAҿפncFHߦҥhAhפncC
+󸯬xB}CӪe_ǤhŪm|ѡnnʹcCO@תA
+@NHAqoC
+ j̡Akl١AjѦhɬlF_HEL@HIj̡A
+ҥCߺޥBSWA̦rŪաC
+ סGѦrѡAj̳WAΤyAҭ^ϡC۸xmnΦrb
+njrVGYVVwA^ϡAujpvAujūȡv
+AujΦvAujovO]FYeyΧUAo^ϡAuG
+sjvAuG٦jvAuHjvAu^jvAuljv
+AuʡBGj̡vO]Cnܤ榹OALMFӪe_VP
+@ḀjŪAi󤵤]C
+ ̡AwCmǡnGuѤ|H|go
+HvmlnGuѨHaHvm~ѡnGuOHDHv
+O]Cӥ_HYI]A笰~oC̤GuqôrGy[
+AmnᨸHzSwGHvGu󬰤IWа
+AUCwH餧աCv
+ nǤhŪmǡnAf۶ǭzA۬ZҡAx۱ѤѡA}Hx
+ѡCѰOǥɱѤϡA}PŪmǡnAߤ@BAS
+ѡBѤHOAwաC
+ jHGuIdCvH䬰źۨAJy]C^J~
+AyhAѤVOšA~L}vͬGաC@@JA露
+Ҷ릡A۳uèwvADuqvAҵGu񫲧DAqD
+zCvסur{vuæ{vAұҳ²A²太GydJA
+EqCvpA|fҵMCҤнѤlŪAH|C
+ e_rjzAPuBB\TrPA]C@HW
+ޡAۺ٬֡FWbAۺ٬OFWAۺ٬LFW Aۺ٬|CD
+߭߿AϨ]׿ЯɯƨoC
+
+ĤQE
+
+ uѸALŽdNCnΤGu|ѲAdؤ]CvӮ
+BlUAۻPƤAGLyTV̡C^Ӫ~A[ʷRAҨk
+hAߥ\һܡAEΪ̡A}ѵLG]CMӦL
+Cҥ̳ҦӴ̼~A`HҧШϡAı֡FN١A`H]
+C
+ h֭y~hAWHA|@ѡA½H۽]Cl
+CۤGu^ۡmѡnAǦ@A峹qAۿץi[FߥHo
+WA粧Ƥ]CvǦa`MءA~uӡAJAQ§JCSH
+ѤuATOԤAWxСAGuϧ^ѡAi
+ܤ騸HvH[AVťHѦ۩RCMArTHAHѩª
+hoCGDPA۬Ѥ]C
+ 󯵻մhHӡA^GuhoAaoQF誾~
+B{BsѮѡAoAGOѤWC߸`ܡA
+Dkx~֮ɪk]C
+ ʡBHӡAhѪ̡CGɫUA۬V|AҦoAi[
+ALUrADjlCܱѺʤAܡFjPA_
+ClrA򳮤氰rF³MAHAeꤣA
+hҶ˱ѡCܬ@rAߨIAΦkruAvKಾCXyA
+iݡC_³älAѸA[HMyrATƩ󦿫nCDH
+~AϬܡAά}AlӬkAͬĬAHѡApD
+@AMgǡCߦФuAdߤpǡAͮv̲C
+AµgA󩹤hoC
+ n[̶qeѽrAD~̤lDhҬFHѦr
+AyhAWQvA@UǫHAͻᬰһ~]C
+ eøuA笰oFۥjWhAhίधC^a礸Ҥe
+չήΰϡAΤ]CZPӤlguAWȡAHyIVA
+YƤHAHݵAҪmWoCNBBBBFAäǤw~A
+_ΦkC\jASi_RCYxqACQpϥOA笰T
+CdUhݥXFͭAᬰnDѭxAlxA
+ѱˤHAlæ^ѤAקCA`QҩҨϡACh۫C^
+BAѤl]AKYMްOB󿤥OA~ǧ֤hAӵeۡC
+HZJAUcѡAE@xe䦿xAPѤuBCV
+ϤT峣eAB~AZGH
+ ڤQAH¤ѤUAҥH[wܽA٨Ȥ]Cn
+@`gAHLgAaþ͡AhߦFOծgAz}bAI
+㪺AɭAH§jCmFAFLүqCANE`
+Ce_hAvLgADx@bAwѰlLATE@A`ݺa
+CMnVAI~A@C
+ Rb̡AtH~]F@L_ήvAhतCj̡ARHM
+AHͺéRF̡HuDHѡA@ơARocAϥO
+AץGIBQCAHWAʪjNASeCZg_A
+۵MbA󨬿]C@ǤGuѳ̡AҶAIhaAh
+ٮCv^[jHӡA׺맮̡AߨʩСBxB\աAҵLxA
+hοaAOHqHClȥ@YKAjtWAKG~A׷
+]CάP孷AvҬC^ǡmЦnAȥ@nKAEo
+msnBmnBmFܡnBmɾnQ\خѡAQDLAM
+}CZNAPѦaѥ͡ANwDAiHFhtJA
+@dzNѡAҥXyUALA֦khCܦpϤ䤣AHJ`F
+kұHJAKסGӦhҡALq]C
+ NOnơFۥjhפѹDAw߾̡AҾdzqCMiH
+ݩAiHM~CnǮ֡A߭SϺ뤧AܫndӦuCe
+_h妹NC
+ 褧ơAAUH۩R]CLĩʡAppMXA~
+aoHϫA笰ӨơAӨjġBhH]C
+ m§nGuglLG^CvjӦWhAhҷRnC
+Aal]A^̡AFjPHAyɡCMӦ
+oA`vI@ѡAܩjASHZ]CߤiO
+AAоQABUAHݪMNdCwDSDApG
+I
+ maynGuglաAݦcDG]Cvm׻ynGu
+ի٪̥GHASGwCvMhtHγի٬СFHǪ̤i
+`Aɯh¡AhlASӹΡAaMݧաCܦpdӤlH
+LqARLפF¡BxBԤ{A\[AöԿw
+Ӥ]CຸΡCjjիhApիhG AL̡C@Ҧ
+A@ QG ]ѡ^AƳNLuAiC ]ѡ^͡B
+ءAᬰFOH妡AohAi`]C
+ §A@UCj̡AHpAڤD]Ch߱
+ŻAqhqߡADʬBaCBTB\BsWCק̡A
+ŻCnP AlA|]PAPlAï@b|QlŻ
+CPSp١Am~Aj٧뤧ALҥ]CܿHӡA稣s
+BѤAըA|ELo@Ż̡Cuѥ@AT
+妡AɥiC
+
+רĤGQ
+
+ ̡AH`AiK]C^~QEAȱaáA䶡Pդb
+̡A`ƽFӾl֡Aoܩ󤵡CjHGuQԡCv^w
+QlAGߩZMAHݦ~C𤧯eA`éaMAѯh
+AH|C
+ gҤHҥ٫ؿ¤sAȸFCӸtAwҨDA
+ECX@ȦʨAw󴭦{p_aN ]j^AKȥ²_S
+AypAƤQ~AٱCV@AaDjaAѿ즹^
+OHB÷AL_mAٳQUAopC۩S۳dAeߨ
+Cp^S̡AKiFHIA׳zAAAĵL@HA
+VLmAL_꽮FϦH_rСAH@FGS_HA
+YCݥH_FYALh̬G]C
+ ~ѯeIAlMaAZD§GH@uANDӤwAҴ_
+zAԥH`CҤHIɡAݥ@DAaŭAS̥zAþ
+vAäL ]j^C^QäGoAUw~A@oHAɤW
+ICPOFܦpBɳbBHݡAö١A³wAGo
+AOx~}Ab~CHžҨAŨgӤUAaLXFY߫
+Av@C󥪥keAHpOաCFų]ELAұ
+AߤUյMǡAos׻GCˤͨ]t̡A@ҩ
+CYH^ߡA[AhAbwGH䤺\wAH
+OҦܡAҺܥ͸Aϭk]C|ɲAPBթұСAHŦ
+AѧD]CDѤAhLqjCͬA½Wo֡CYɷ
+wASdANѡAΤCb֡A󦼤]C
+ դlˤ]AGuj̡AӦӤXCCFn_H]AiH
+Ѥ]CvOʤR|ءCMhgl@DA禳uXӤɡAp
+ƻکҹG]I^ȡAYBAmO^aF߷𵴫K
+IաCyHǷ~WȡAiUʦ[AHءS]C
+
+
+
+
+
+End of the Project Gutenberg EBook of Yan shi jia xun, by Yan Zhitui
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