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《卷三十五》
11  | 原道真徳秀云程正公曰退之晚年為文所得處甚多學本是修徳有徳然後有言退之因學文日求其所未至遂冇所得如云軻死不得其傳似此言語非蹈襲前人非鑿空撰出必冇所見若無所得不知言所傳者何事又曰韓愈亦近世豪傑之士如原道中語言雖有病然自孟子以後能將許大見識尋求者才見此人又曰孟子而後却只有原道一篇大意儘近理又曰原道云孟子醇乎醇又曰茍楊擇不精語不詳若不是他見得豈千餘年後便能斷得如此分明也朱文公曰自古罕冇人說得端的惟退之原道庶㡬近之或問揚子韓子優劣曰各冇長處韓公見得大意已分明如原道不易得也揚子之學似本于老氏如清浄淵黙之語皆是韓公綱領正却無近老氏說話又曰原道中說得仁義道徳極好問定名虚位之說如何曰後人多譏議之某謂如此亦無害盖此仁也此義也便是定名此仁之道仁之徳義之道義之徳則道徳乃搃名乃虚位也且須知此語為老氏說老氏謂失道而後徳失徳而後仁失仁而後義失義而後禮所以原道云吾之所謂道徳合仁與義言之也程朱二先生有取于原道者如此惟發端二語則程子嘗曰仁是性愛是情豈可専以愛為仁退之言博愛之謂仁非也仁者固博嗳然便以愛為仁則不可而朱子亦曰韓愈云云是指情為性又曰仁義皆當以體言若曰博愛曰行而宜之則皆用矣又曰以博愛為仁則未博爱之前將非仁乎問由是而之焉之謂道曰此是說行非是說道體問足乎己無待于外之謂徳曰此是說行道而有得于身者非是說自然得之于天者也學者即二先生之說而參玩之則此篇大指瞭然于冑中矣 |
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