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| Scope: 西河集 |
| Condition : Contains text 「声」 |
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8  | 接復甚具，且謂創者之略，不如述者之詳語，甚次第，且凡事有本雲礽之本髙，曽雖大懸逺，終有肖處，誠然誠然，然而天下有通方之識不拘於墟者，如樂從絲木為事，從白為聲，源本瞭然，此通方之識也。謂樂之本不下曲絲，不右㸃，則拘墟之見也，篆鮮㸃矣，衞夫人、王逸少下皆耑心㸃畫，今樂備絲木，人但知木不下，曲而不曉，絲不右㸃，抑何漏乎？夫許慎撰說文，自為篆體，王次仲造楷法，自為楷體，體本兩截，勢非一致，且造楷所始，其同在東漢者，如師宜官梁鵠、魏武、鍾繇輩皆是也。謂創建草昧，而踵事增華，亦誠有之。然豈有作者反不知源本，而數千年後獨能得所由來之理，無論漢、魏所傳，迄于宋、元，其鎔金鑿石彰彰，目睫無一，如說文所云，若今洪武正韻六書正譌諸字書者，即以其自所深信如木之橜者言之，往往矛盾，如木不曲，末以為根也。若杔之為乇，則亦以草根入地，故象為乇，然而曲末何也？枝出為柯，以其直也，故斧柯名柯亦以其直乃柯反下曲至枓之為□，爾雅云下句為枓，此亦何難于一曲不曲，何也？夫楷之變古，不特句畫有殊，而繁簡全別，故衞恒楷書勢曰：蠲彼繁文，從此簡易。又曰：隨事從宜，靡有常制，故游之為㳺，則逗草聖於中方。祕之為秘，則借行書於示左，字偶從略，則損聲為声，而不以為减。字偶好冗，則增□至麗而不以為侈。何則？楷體然矣。故古人作楷，不特臨文為然，即偶然折白，俱與今異。呉薛綜為僕射，與蜀使拆字曰：無口為天，有口為呉。說文呉下從□音□，而乃曰天。此與造楷時未甚逺也。至北魏孝文覆習字，曰三三橫兩兩。縱若以曵橜概之，則羽中復曵，皆左戾也。左戾非橫，且習下從白，豈有見三橫而遺一戾者乎？則豈孝文、甄琛、李彪、王勰俱不識字，必待之今之為字書者乎？至若羅首為罔，而隋帝以羅、羅為四維，恭下為心，而晉童謡以王恭為黃頭小人，他如梁何敬容，署名稍異。而陸倕譏之有云：公家苟大父，亦大。此以敬字大押左容字，大押腹，故云然耳。夫敬左從●，非苟也，容下為谷，不聞為殳口也。而敬容書之，倕讀之而兩無所過。且石晉與宋有避敬字諱而至易敬姓為苟姓為文姓者矣。使據說文，則敬左非●敬，右并非文也。乃文彥博之氏，文敬易之矣。世之遵說文者，徒以正韻所限，制舉攸繋，故用兢兢而不知者，遂以為楷法宜然，因羣起而咻之，甚至踵為字書，增華不已，而不知楷法之亡，竟亡於此，天下之以製舉為文，安有文以制舉為字，亦安有字也。再白。 |
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