顔氏家訓 — Volume 05 and 06
Date: 2005-02-02T00:00:00+00:00
Keywords: Conduct of life; Ethics -- China; Chinese classics -- Bibliography; Philosophers -- China

The Project Gutenberg eBook of 顔氏家訓 — Volume 05 and 06

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Title: 顔氏家訓 — Volume 05 and 06

Author: Zhitui Yan

Release date: February 1, 2005 [eBook #7456]
Most recently updated: December 30, 2020

Language: Chinese

Other information and formats: www.gutenberg.org/ebooks/7456

Credits: Produced by Chingyi Chen

*** START OF THE PROJECT GUTENBERG EBOOK 顔氏家訓 — VOLUME 05 AND 06 ***

Produced by Chingyi Chen

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。

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