列传逸士第七十八
盖兼济(ji)独(du)善,显晦之(zhi)殊,其事不(bu)(bu)同,由来久矣(yi)(yi)。昔夷齐获全于周武,华(hua)矞(yu)和不(bu)(bu)容于太公,何哉?求(qiu)其心者(zhe),许(xu)以激贪(tan)之(zhi)用;督其迹者(zhe),以为束教之(zhi)风(feng)。而(er)(er)肥遁不(bu)(bu)反(fan),代有人(ren)(ren)矣(yi)(yi)。夷情得(de)丧,忘怀累有。比夫迈德弘道,匡俗庇民,可得(de)而(er)(er)小(xiao),不(bu)(bu)可得(de)而(er)(er)忽也。自(zi)叔世浇浮,淳风(feng)殆尽(jin),锥刀之(zhi)末(mo),竞入成群,而(er)(er)能(neng)冥(ming)心物表(biao),介然离俗,望古独(du)适,求(qiu)友千龄,亦(yi)异人(ren)(ren)矣(yi)(yi)。何必御霞乘云而(er)(er)追日(ri)月,穷极天地,始为超(chao)远哉。今录眭夸等为《逸士传》。
眭夸,一名昶,赵郡(jun)高邑人也。祖迈,晋东海王越军谋掾,后没石勒为徐州刺史。父邃,字怀(huai)道,慕容(rong)宝中书令。夸少(shao)有(you)大(da)度,不拘小节(jie),耽志书传,未曾(ceng)以世(shi)务经(jing)心。好饮酒,浩然物表。年(nian)二十(shi)遭父丧,须鬓(bin)致白(bai),每一悲哭(ku),闻者为之(zhi)流涕。高尚不仕,寄(ji)情丘(qiu)壑。同郡(jun)李顺愿(yuan)与之(zhi)交,夸拒(ju)而不许(xu)。邦国少(shao)长(zhang)莫不惮之(zhi)。
少与崔浩(hao)(hao)为(wei)(wei)莫逆之(zhi)交。浩(hao)(hao)为(wei)(wei)司徒,奏(zou)征为(wei)(wei)其(qi)中郎,辞疾不(bu)赴(fu)。州(zhou)郡逼(bi)遣,不(bu)得已(yi),入京都。与浩(hao)(hao)相(xiang)见(jian),延留数(shu)日,惟饮酒谈叙平生,不(bu)及(ji)世利。浩(hao)(hao)每欲论屈之(zhi),竟不(bu)能(neng)发言。其(qi)见(jian)敬(jing)惮如此(ci)。浩(hao)(hao)后遂(sui)投诏书于夸(kua)(kua)怀,亦不(bu)开口。夸(kua)(kua)曰:“桃简,卿(qing)已(yi)为(wei)(wei)司徒,何(he)足以(yi)(yi)此(ci)劳国士也(ye)。吾(wu)便于此(ci)将别。”桃简,浩(hao)(hao)小名也(ye)。浩(hao)(hao)虑夸(kua)(kua)即还。时(shi)乘(cheng)一骡(luo),更无兼骑,浩(hao)(hao)乃以(yi)(yi)夸(kua)(kua)骡(luo)内之(zhi)厩中,冀(ji)相(xiang)维絷。夸(kua)(kua)遂(sui)托乡(xiang)人输租者,谬(miu)为(wei)(wei)御车,乃得出关。浩(hao)(hao)知而叹曰:“眭夸(kua)(kua)独行(xing)士,本不(bu)应以(yi)(yi)小职辱(ru)之(zhi)。又使其(qi)人仗策复(fu)路,吾(wu)当何(he)辞以(yi)(yi)谢(xie)也(ye)。”时(shi)朝法甚峻,夸(kua)(kua)既(ji)私(si)还,将有私(si)归(gui)之(zhi)咎。浩(hao)(hao)仍相(xiang)左右,始(shi)得无坐。经年,送夸(kua)(kua)本骡(luo),兼遗以(yi)(yi)所乘(cheng)马(ma)(ma),为(wei)(wei)书谢(xie)之(zhi)。夸(kua)(kua)更不(bu)受其(qi)骡(luo)马(ma)(ma),亦不(bu)复(fu)书。及(ji)浩(hao)(hao)诛,为(wei)(wei)之(zhi)素服,受乡(xiang)人吊唁,经一时(shi)乃止。叹曰:“崔公既(ji)死,谁能(neng)更容(rong)眭夸(kua)(kua)!”遂(sui)作(zuo)《朋(peng)友(you)篇》,辞义(yi)为(wei)(wei)时(shi)人所称。
妇父钜鹿魏攀(pan),当时名达之(zhi)士。未尝备婿之(zhi)尝,情同朋好(hao)。或人(ren)谓夸(kua)曰:“吾闻有大才者必居贵仕,子何(he)独在桑榆乎(hu)?”遂著《知命论(lun)》以(yi)释之(zhi)。年七十五卒(zu)。葬(zang)日,赴会者如(ru)市。无(wu)子。
冯(feng)亮(liang),字灵通,南阳人,萧衍平北将军蔡道(dao)恭(gong)之甥(sheng)也。少傅览(lan)诸书,又笃好佛理。随道(dao)恭(gong)至义阳,会中(zhong)山王英平义阳而获焉。英素(su)闻其(qi)(qi)名,以(yi)礼待接。亮(liang)性清净,至洛,隐居崧高,感(gan)英之德,以(yi)时展勤(qin)。及英亡,亮(liang)奔赴,尽其(qi)(qi)哀恸。
世宗尝(chang)召以(yi)(yi)为(wei)羽林(lin)监(jian),领(ling)中书(shu)舍人,将(jiang)令侍(shi)讲《十地》诸经,因辞不(bu)拜。又(you)欲使衣帻(ze)入(ru)见,亮(liang)苦求以(yi)(yi)幅巾(jin)就(jiu)朝,遂(sui)不(bu)强逼(bi)。还山(shan)数年,与僧徒礼(li)诵为(wei)业,蔬(shu)食饮(yin)水,有(you)终(zhong)焉之(zhi)志。会逆人王敞事(shi)发,连山(shan)中沙门,而亮(liang)被执赴尚书(shu)省,十余日(ri),诏特免雪。亮(liang)不(bu)敢还山(shan),遂(sui)寓居(ju)景明寺。敕给衣食及其从(cong)者数人。后思(si)其旧居(ju),复还山(shan)室(shi)。亮(liang)既雅(ya)爱山(shan)水,又(you)兼巧思(si),结架岩林(lin),甚得栖游(you)之(zhi)适(shi),颇以(yi)(yi)此(ci)闻。世宗给其工力,令与沙门统僧暹、河(he)南(nan)尹甄琛等,周视崧高形(xing)胜(sheng)之(zhi)处(chu),遂(sui)造闲居(ju)佛(fo)寺。林(lin)泉既奇,营制又(you)美,曲尽(jin)山(shan)居(ju)之(zhi)妙。亮(liang)时出京(jing)师。延昌二年冬,因遇笃疾,世宗敕以(yi)(yi)马(ma)舆送令还山(shan),居(ju)崧高道场(chang)寺。数日(ri)而卒。诏赠帛二百(bai)匹,以(yi)(yi)供凶事(shi)。遗诫兄(xiong)子综(zong),敛以(yi)(yi)衣幍(dao),左手持(chi)板,右(you)手执《孝经》一卷(juan),置尸盘石上(shang),去人数里外。积十余日(ri),乃焚于山(shan)。以(yi)(yi)灰烬处(chu),起(qi)佛(fo)塔经藏。
初(chu),亮(liang)(liang)以(yi)盛冬丧(sang),时(shi)连日骤雪,穷山荒润,鸟兽饥窘,僵尸(shi)山野,无所防护(hu)。时(shi)寿春道人(ren)惠(hui)需,每旦往看其(qi)尸(shi),拂去尘(chen)霰(xian)。禽虫之迹,交横左右,而初(chu)无侵毁,衣服如本,惟风(feng)吹幍巾。又以(yi)亮(liang)(liang)识旧南方法师信大栗十枚(mei),言期之将来十地果报,开(kai)亮(liang)(liang)手(shou)以(yi)置把中(zhong)。经宿,乃(nai)为虫鸟盗食,皮壳在(zai)地,而亦不(bu)伤肌(ji)体。焚燎之日,有(you)素雾蓊(weng)郁,回绕其(qi)傍(bang),自地属(shu)天,弥朝(chao)不(bu)绝(jue)。山中(zhong)道俗营助者百余人(ren),莫不(bu)异(yi)焉。
李谧(mi),字永和,赵涿(zhuo)人(ren),相(xiang)州刺史安世之(zhi)(zhi)子。少好学,博通诸经,周(zhou)览百氏。初师事(shi)小学博士孔璠。数年后,璠还就(jiu)谧(mi)请业(ye)。同门生为之(zhi)(zhi)语曰:“青成(cheng)蓝,蓝谢青,师何常,在(zai)明经。”谧(mi)以(yi)公子征拜著作佐郎,辞以(yi)授(shou)弟郁(yu),诏(zhao)许之(zhi)(zhi)。州再举秀才,公府(fu)二辟,并不就(jiu)。惟以(yi)琴(qin)书为业(ye),有绝(jue)世之(zhi)(zhi)心。览《考工(gong)记》、《大戴礼盛德篇》,以(yi)明堂之(zhi)(zhi)制不同,遂著《明堂制度论(lun)》曰:
余谓论(lun)事(shi)辨物,当(dang)取(qu)(qu)正于(yu)经典(dian)(dian)之(zhi)(zhi)(zhi)真(zhen)文(wen);援(yuan)证定疑,必有(you)(you)验于(yu)周孔之(zhi)(zhi)(zhi)遗训。然后(hou)可以(yi)(yi)称准的矣。今礼(li)(li)(li)(li)文(wen)残缺,圣言(yan)靡(mi)存,明堂之(zhi)(zhi)(zhi)制(zhi)(zhi),谁(shei)使正之(zhi)(zhi)(zhi)。是以(yi)(yi)后(hou)人纷(fen)(fen)纠(jiu),竞兴异(yi)论(lun),五九(jiu)之(zhi)(zhi)(zhi)说,各(ge)信(xin)其(qi)(qi)(qi)(qi)习。是非无淮,得失(shi)相(xiang)(xiang)半(ban)。故历代(dai)纷(fen)(fen)纭,靡(mi)所(suo)取(qu)(qu)正。乃(nai)使裴(pei)頠(wei)云:“今群儒(ru)(ru)(ru)纷(fen)(fen)纠(jiu),互相(xiang)(xiang)掎摭,就令其(qi)(qi)(qi)(qi)象可得而(er)图(tu),其(qi)(qi)(qi)(qi)所(suo)以(yi)(yi)居用(yong)之(zhi)(zhi)(zhi)礼(li)(li)(li)(li)莫能通也,为(wei)设虚器耳,况汉氏所(suo)作,四维之(zhi)(zhi)(zhi)个,复(fu)不能令各(ge)处其(qi)(qi)(qi)(qi)辰。愚以(yi)(yi)为(wei)尊祖配天,其(qi)(qi)(qi)(qi)仪明著;庙宇之(zhi)(zhi)(zhi)制(zhi)(zhi),理(li)据未分(fen)。直可为(wei)殿(dian)屋以(yi)(yi)崇(chong)严(yan)父之(zhi)(zhi)(zhi)祀,其(qi)(qi)(qi)(qi)余杂碎一皆(jie)除之(zhi)(zhi)(zhi)。”斯岂不以(yi)(yi)群儒(ru)(ru)(ru)舛互,并乖其(qi)(qi)(qi)(qi)实,据义(yi)求衷(zhong),莫适可从哉(zai)?但恨典(dian)(dian)文(wen)残灭(mie),求之(zhi)(zhi)(zhi)靡(mi)据而(er)已矣。乃(nai)复(fu)遂去室牖诸(zhu)制(zhi)(zhi)。施之(zhi)(zhi)(zhi)于(yu)教,未知(zhi)其(qi)(qi)(qi)(qi)所(suo)隆政;求之(zhi)(zhi)(zhi)于(yu)情,未可喻其(qi)(qi)(qi)(qi)所(suo)以(yi)(yi)必须。惜哉(zai)言(yan)乎!仲尼(ni)有(you)(you)言(yan)曰:“赐(ci)也,尔(er)爱(ai)其(qi)(qi)(qi)(qi)羊,我(wo)爱(ai)其(qi)(qi)(qi)(qi)礼(li)(li)(li)(li)。”余以(yi)(yi)为(wei)隆政必须其(qi)(qi)(qi)(qi)礼(li)(li)(li)(li),岂彼一羊哉(zai)!推此而(er)论(lun),则圣人之(zhi)(zhi)(zhi)于(yu)礼(li)(li)(li)(li),殷勤(qin)而(er)重(zhong)之(zhi)(zhi)(zhi),裴(pei)頠(wei)之(zhi)(zhi)(zhi)于(yu)礼(li)(li)(li)(li),任(ren)意而(er)忽之(zhi)(zhi)(zhi)。是则頠(wei)贤于(yu)仲尼(ni)矣。以(yi)(yi)斯观(guan)之(zhi)(zhi)(zhi),裴(pei)氏之(zhi)(zhi)(zhi)子以(yi)(yi)不达(da)而(er)失(shi)礼(li)(li)(li)(li)之(zhi)(zhi)(zhi)旨也。余窃不自量,颇(po)有(you)(you)鄙意,据理(li)寻(xun)义(yi),以(yi)(yi)求其(qi)(qi)(qi)(qi)真(zhen),贵合雅(ya)衷(zhong),不苟偏信(xin)。乃(nai)藉之(zhi)(zhi)(zhi)以(yi)(yi)《礼(li)(li)(li)(li)传》,考之(zhi)(zhi)(zhi)以(yi)(yi)训注,博采先贤之(zhi)(zhi)(zhi)言(yan),广搜通儒(ru)(ru)(ru)之(zhi)(zhi)(zhi)说,量其(qi)(qi)(qi)(qi)当(dang)否(fou),参其(qi)(qi)(qi)(qi)同异(yi),弃其(qi)(qi)(qi)(qi)所(suo)短,收其(qi)(qi)(qi)(qi)所(suo)长,推义(yi)察(cha)图(tu),以(yi)(yi)折厥衷(zhong),岂敢(gan)必善,聊亦合其(qi)(qi)(qi)(qi)言(yan)志矣。
凡论(lun)明(ming)堂(tang)(tang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)制者(zhe)(zhe)虽(sui)众,然(ran)校其(qi)大略(lve),则二途(tu)而已。言(yan)五室者(zhe)(zhe),则据《周(zhou)礼考工(gong)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)记(ji)(ji)以(yi)(yi)为本,是(shi)(shi)(shi)康成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)徒所(suo)执;言(yan)九(jiu)室者(zhe)(zhe),则案《大戴(dai)盛(sheng)德》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)篇(pian)以(yi)(yi)为源,是(shi)(shi)(shi)伯喈(jie)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)论(lun)所(suo)持。此之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)二书,虽(sui)非(fei)圣言(yan),然(ran)是(shi)(shi)(shi)先贤(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)博(bo)见洽通者(zhe)(zhe)也。但名记(ji)(ji)所(suo)闻,未能全正,可(ke)(ke)谓(wei)(wei)(wei)既(ji)(ji)尽美(mei)矣(yi)(yi),未尽善也。而先儒(ru)不能考其(qi)当(dang)(dang)否,便(bian)各(ge)是(shi)(shi)(shi)所(suo)习(xi),卒相非(fei)毁,岂达士之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)确论(lun)哉?小戴(dai)氏传礼事(shi)四(si)十九(jiu)篇(pian),号曰《礼记(ji)(ji)》,虽(sui)未能全当(dang)(dang),然(ran)多(duo)得其(qi)衷,方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)前(qian)贤(xian),亦(yi)无愧(kui)矣(yi)(yi)。而《月(yue)令》、《玉藻》、《明(ming)堂(tang)(tang)》三(san)篇(pian),颇(po)有明(ming)堂(tang)(tang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义,余故扌采掇二家(jia),参之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《月(yue)令》,以(yi)(yi)为明(ming)堂(tang)(tang)五室,古今通则。其(qi)室居(ju)中(zhong)者(zhe)(zhe)谓(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)太庙,太庙之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)东(dong)者(zhe)(zhe)谓(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)青(qing)阳,当(dang)(dang)太室之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)西南(nan)者(zhe)(zhe)谓(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)明(ming)堂(tang)(tang),当(dang)(dang)太室之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)谓(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)总(zong)章,当(dang)(dang)太室之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北西者(zhe)(zhe)谓(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)玄堂(tang)(tang);四(si)面之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)室,各(ge)有夹房,谓(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)左(zuo)右个(ge),三(san)十六户七十二牖矣(yi)(yi)。室个(ge)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)形,今之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)殿(dian)前(qian),是(shi)(shi)(shi)其(qi)遗像(xiang)耳(er)。个(ge)者(zhe)(zhe),即寝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)房也。但明(ming)堂(tang)(tang)与寝施用(yong)既(ji)(ji)殊,故房、个(ge)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名亦(yi)随事(shi)而迁耳(er)。今粗书其(qi)像(xiang),以(yi)(yi)见鄙意,案图察义,略(lve)可(ke)(ke)验矣(yi)(yi)。故检之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五室,则义明(ming)于(yu)《考工(gong)》;校之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)户牖,则数协于(yu)《盛(sheng)德》;考之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)施用(yong),则事(shi)著于(yu)《月(yue)令》;求(qiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)闰也,合《周(zhou)礼》与《玉藻》。既(ji)(ji)同夏殷,又符周(zhou)秦,虽(sui)乖(guai)众儒(ru),傥或在斯(si)矣(yi)(yi)。
《考工记》曰:“周人明堂(tang)(tang),度以(yi)(yi)九尺之(zhi)(zhi)筵(yan),东西(xi)九筵(yan),南北七筵(yan),堂(tang)(tang)崇一筵(yan)。五(wu)室,凡(fan)室二筵(yan)。室中度以(yi)(yi)几,堂(tang)(tang)上度以(yi)(yi)筵(yan)。”余谓《记》得之(zhi)(zhi)于(yu)五(wu)室,而谬于(yu)堂(tang)(tang)之(zhi)(zhi)修广。何者?当(dang)以(yi)(yi)理推之(zhi)(zhi),令(ling)惬古今之(zhi)(zhi)情也(ye)。夫明堂(tang)(tang)者,盖(gai)所以(yi)(yi)告月朔、布时令(ling)、宗(zong)文王、祀(si)五(wu)帝者也(ye)。然营构之(zhi)(zhi)范,自(zi)当(dang)因(yin)宜创(chuang)制耳(er)。故五(wu)室者合于(yu)五(wu)帝各(ge)居一室之(zhi)(zhi)义(yi)。且四时之(zhi)(zhi)祀(si),皆据其(qi)方之(zhi)(zhi)正。又听(ting)朔布令(ling),咸得其(qi)月之(zhi)(zhi)辰(chen)。可请施政及记,二三(san)俱允(yun),求之(zhi)(zhi)古义(yi),窃为当(dang)矣。
郑康(kang)成汉末之(zhi)(zhi)(zhi)(zhi)(zhi)通(tong)儒(ru),后学所(suo)宗正(zheng),释(shi)五室(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)位,谓土居(ju)(ju)中(zhong),木(mu)火金水(shui)各(ge)居(ju)(ju)四维(wei)。然四维(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)室(shi)既(ji)乖其(qi)(qi)(qi)正(zheng),施令听(ting)朔(shuo)各(ge)失厥衷。左(zuo)右(you)之(zhi)(zhi)(zhi)(zhi)(zhi)个,弃而(er)(er)不顾(gu),乃反(fan)文(wen)之(zhi)(zhi)(zhi)(zhi)(zhi)以美说,饰之(zhi)(zhi)(zhi)(zhi)(zhi)以巧辞,言(yan)水(shui)木(mu)用事(shi)交于(yu)(yu)(yu)东(dong)北(bei),木(mu)火用事(shi)交于(yu)(yu)(yu)东(dong)南(nan)(nan),火土用事(shi)交于(yu)(yu)(yu)西(xi)南(nan)(nan),金水(shui)用事(shi)交于(yu)(yu)(yu)西(xi)北(bei)。既(ji)依五行,当从其(qi)(qi)(qi),用事(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)交,出何经(jing)典?可谓攻于(yu)(yu)(yu)异(yi)端,言(yan)非(fei)而(er)(er)博,疑误后学,非(fei)所(suo)望于(yu)(yu)(yu)先儒(ru)也(ye)(ye)!《礼(li)(li)记玉藻》曰(yue)(yue),天(tian)子(zi)(zi)“听(ting)朔(shuo)于(yu)(yu)(yu)南(nan)(nan)门(men)之(zhi)(zhi)(zhi)(zhi)(zhi)外,闰月(yue)(yue)则阖门(men)左(zuo)扉(fei),立于(yu)(yu)(yu)其(qi)(qi)(qi)中(zhong)”。郑玄注(zhu)(zhu)曰(yue)(yue):“天(tian)子(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)庙(miao)及路(lu)(lu)寝(qin)(qin)(qin)(qin),皆(jie)如明(ming)(ming)(ming)(ming)堂制。明(ming)(ming)(ming)(ming)堂在(zai)国之(zhi)(zhi)(zhi)(zhi)(zhi)阳,每月(yue)(yue)就其(qi)(qi)(qi)时(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)堂而(er)(er)听(ting)朔(shuo)焉。卒事(shi),反(fan)宿路(lu)(lu)寝(qin)(qin)(qin)(qin)亦如之(zhi)(zhi)(zhi)(zhi)(zhi)。闰月(yue)(yue)非(fei)常月(yue)(yue),听(ting)其(qi)(qi)(qi)朔(shuo)于(yu)(yu)(yu)明(ming)(ming)(ming)(ming)堂门(men)下(xia),还处(chu)路(lu)(lu)寝(qin)(qin)(qin)(qin)门(men)终月(yue)(yue)也(ye)(ye)。”而(er)(er)《考工记》“周人明(ming)(ming)(ming)(ming)堂”,玄注(zhu)(zhu)曰(yue)(yue):“或举王(wang)寝(qin)(qin)(qin)(qin),或举明(ming)(ming)(ming)(ming)堂,互言(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)以明(ming)(ming)(ming)(ming)其(qi)(qi)(qi)制同(tong)也(ye)(ye)。”其(qi)(qi)(qi)同(tong)制之(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)皆(jie)出郑注(zhu)(zhu)。然则明(ming)(ming)(ming)(ming)堂与寝(qin)(qin)(qin)(qin)不得异(yi)矣(yi)。而(er)(er)《尚书顾(gu)命篇》曰(yue)(yue):“迎子(zi)(zi)钊南(nan)(nan)门(men)之(zhi)(zhi)(zhi)(zhi)(zhi)外,延入(ru)翼(yi)室(shi)。”此(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)翼(yi)室(shi),即路(lu)(lu)寝(qin)(qin)(qin)(qin)矣(yi)。其(qi)(qi)(qi)下(xia)曰(yue)(yue)“大(da)贝贲鼓在(zai)西(xi)房(fang)(fang)”,“重(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)竹(zhu)矢在(zai)东(dong)房(fang)(fang)”,此(ci)则路(lu)(lu)寝(qin)(qin)(qin)(qin)有(you)左(zuo)右(you)房(fang)(fang)见(jian)(jian)于(yu)(yu)(yu)经(jing)史(shi)者也(ye)(ye)。《礼(li)(li)记》《丧大(da)记》曰(yue)(yue),“君夫人卒于(yu)(yu)(yu)路(lu)(lu)寝(qin)(qin)(qin)(qin)”,小敛,“妇人髽带(dai)麻(ma)于(yu)(yu)(yu)房(fang)(fang)中(zhong)。”郑玄注(zhu)(zhu)曰(yue)(yue):“此(ci)盖诸侯礼(li)(li),带(dai)麻(ma)于(yu)(yu)(yu)房(fang)(fang)中(zhong),则西(xi)南(nan)(nan)。”天(tian)子(zi)(zi)诸侯左(zuo)右(you)房(fang)(fang)见(jian)(jian)于(yu)(yu)(yu)注(zhu)(zhu)者也(ye)(ye)。论路(lu)(lu)寝(qin)(qin)(qin)(qin)则明(ming)(ming)(ming)(ming)其(qi)(qi)(qi)左(zuo)右(you)房(fang)(fang),言(yan)明(ming)(ming)(ming)(ming)堂则阙其(qi)(qi)(qi)左(zuo)右(you)个,同(tong)制之(zhi)(zhi)(zhi)(zhi)(zhi)说还相矛盾,通(tong)儒(ru)之(zhi)(zhi)(zhi)(zhi)(zhi)注(zhu)(zhu),何其(qi)(qi)(qi)然乎?使九(jiu)室(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)徒奋笔而(er)(er)争(zheng)锋者,岂不由处(chu)室(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)不当哉?
《记》云:东西九筵(yan),南北(bei)七(qi)筵(yan),五(wu)(wu)室(shi)(shi)(shi)凡室(shi)(shi)(shi)二(er)筵(yan)。置五(wu)(wu)室(shi)(shi)(shi)于斯堂(tang),虽(sui)便班、倕构(gou)思,王尔营(ying)度,则(ze)不能令三(san)室(shi)(shi)(shi)不居其南北(bei)也。然则(ze)三(san)室(shi)(shi)(shi)之(zhi)(zhi)间,便居六筵(yan)之(zhi)(zhi)地(di),而(er)室(shi)(shi)(shi)壁(bi)之(zhi)(zhi)外裁(cai)有(you)四(si)尺五(wu)(wu)寸(cun)之(zhi)(zhi)堂(tang)焉。岂(qi)有(you)天子(zi)布(bu)政施令之(zhi)(zhi)所,宗祀文王以配上帝之(zhi)(zhi)堂(tang),周公(gong)负扆以朝诸(zhu)侯之(zhi)(zhi)处,而(er)室(shi)(shi)(shi)户之(zhi)(zhi)外仅余四(si)尺而(er)已(yi)哉(zai)?假在俭矣(yi),为陋过约。论其堂(tang)宇则(ze)偏而(er)非制,求之(zhi)(zhi)道理则(ze)未(wei)惬人情,其不然一也。
余恐为(wei)(wei)郑(zheng)(zheng)学(xue)者,苟(gou)求(qiu)必(bi)胜,竞生(sheng)异端以相訾抑。云二(er)(er)筵(yan)(yan)者,乃室(shi)之(zhi)(zhi)(zhi)东西(xi)耳,南北则狭焉。余故(gu)备(bei)论(lun)之(zhi)(zhi)(zhi)曰:“若(ruo)(ruo)东西(xi)二(er)(er)筵(yan)(yan),则室(shi)户(hu)(hu)之(zhi)(zhi)(zhi)外(wai)为(wei)(wei)丈三尺(chi)(chi)(chi)(chi)五(wu)寸(cun)矣(yi)(yi)。南北外(wai)复如此,则三室(shi)之(zhi)(zhi)(zhi)中南北裁(cai)各丈二(er)(er)尺(chi)(chi)(chi)(chi)耳。《记》云:“四房两夹窗(chuang)。”若(ruo)(ruo)为(wei)(wei)三尺(chi)(chi)(chi)(chi)之(zhi)(zhi)(zhi)户(hu)(hu),二(er)(er)尺(chi)(chi)(chi)(chi)之(zhi)(zhi)(zhi)窗(chuang),窗(chuang)户(hu)(hu)之(zhi)(zhi)(zhi)间,裁(cai)盈一尺(chi)(chi)(chi)(chi)。绳枢(shu)甕牖(you)之(zhi)(zhi)(zhi)室(shi),华(hua)门(men)圭窦(dou)之(zhi)(zhi)(zhi)堂,尚不(bu)(bu)(bu)然矣(yi)(yi)。假令复欲(yu)小(xiao)广(guang)之(zhi)(zhi)(zhi),则四面之(zhi)(zhi)(zhi)外(wai)阔狭不(bu)(bu)(bu)齐,东西(xi)既深,南北更浅,屋宇之(zhi)(zhi)(zhi)制(zhi),不(bu)(bu)(bu)为(wei)(wei)通矣(yi)(yi)。验之(zhi)(zhi)(zhi)众涂,略(lve)无算(suan)焉。且(qie)凡室(shi)二(er)(er)筵(yan)(yan),丈八地耳,然则户(hu)(hu)牖(you)之(zhi)(zhi)(zhi)间不(bu)(bu)(bu)逾二(er)(er)尺(chi)(chi)(chi)(chi)也。《礼记明堂》:“天子负斧扆(yi)南向而立。”郑(zheng)(zheng)玄注(zhu)曰:“设斧于户(hu)(hu)牖(you)之(zhi)(zhi)(zhi)间。而郑(zheng)(zheng)氏《礼图》说扆(yi)制(zhi)曰:“纵广(guang)八尺(chi)(chi)(chi)(chi),画斧文于其上,今(jin)之(zhi)(zhi)(zhi)屏风(feng)也。”以八尺(chi)(chi)(chi)(chi)扆(yi)置(zhi)(zhi)二(er)(er)尺(chi)(chi)(chi)(chi)之(zhi)(zhi)(zhi)间,此之(zhi)(zhi)(zhi)叵通,不(bu)(bu)(bu)待智者,较(jiao)然可见矣(yi)(yi)。且(qie)若(ruo)(ruo)二(er)(er)筵(yan)(yan)之(zhi)(zhi)(zhi)室(shi)为(wei)(wei)四尺(chi)(chi)(chi)(chi)之(zhi)(zhi)(zhi)户(hu)(hu),则户(hu)(hu)之(zhi)(zhi)(zhi)两颊裁(cai)各七尺(chi)(chi)(chi)(chi)耳,全以置(zhi)(zhi)之(zhi)(zhi)(zhi),犹自不(bu)(bu)(bu)容,矧复户(hu)(hu)牖(you)之(zhi)(zhi)(zhi)间哉?其不(bu)(bu)(bu)然二(er)(er)也。
又复以(yi)(yi)(yi)世代检之,即虞夏(xia)尚朴,殷周稍(shao)文,制造(zao)之差,每加(jia)崇(chong)饰。而(er)夏(xia)后世室,堂(tang)修二七,周人之制,反更促狭(xia),岂是(shi)夏(xia)禹卑宫之意,周监郁(yu)郁(yu)之美哉?以(yi)(yi)(yi)斯(si)察之,其(qi)不然三也。又云“堂(tang)崇(chong)一筵”,便基(ji)高九尺,而(er)壁户之外裁四尺五(wu)寸,于营(ying)制之法自不相(xiang)称。其(qi)不然四也。又云“室中度以(yi)(yi)(yi)几,堂(tang)上度以(yi)(yi)(yi)筵”,而(er)复云“凡室二筵”,而(er)不以(yi)(yi)(yi)几。还自相(xiang)违,其(qi)不然五(wu)也。以(yi)(yi)(yi)此验之,记者之谬,抑(yi)可见矣。
《盛(sheng)(sheng)德篇(pian)》云:“明堂凡九(jiu)室(shi)(shi),三(san)十(shi)(shi)六户(hu)(hu),七十(shi)(shi)二(er)牖(you),上员下方(fang),东西(xi)九(jiu)仞,南北(bei)七筵,堂高三(san)尺(chi)也(ye)。”余谓《盛(sheng)(sheng)德篇(pian)》得(de)之(zhi)(zhi)(zhi)(zhi)(zhi)于户(hu)(hu)牖(you),失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)于九(jiu)室(shi)(shi)。何者?五(wu)室(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)制,傍有(you)夹房(fang),面各有(you)户(hu)(hu),户(hu)(hu)有(you)两牖(you)。此乃因事立则(ze),非(fei)(fei)拘异术,户(hu)(hu)牖(you)之(zhi)(zhi)(zhi)(zhi)(zhi)数,固自(zi)然矣。九(jiu)室(shi)(shi)者,论之(zhi)(zhi)(zhi)(zhi)(zhi)五(wu)帝,事既不(bu)合,施之(zhi)(zhi)(zhi)(zhi)(zhi)时令(ling),又失(shi)其(qi)(qi)(qi)(qi)(qi)辰。左右之(zhi)(zhi)(zhi)(zhi)(zhi)个,重置一(yi)隅,两辰同处,参差(cha)出入(ru),斯乃义无(wu)所(suo)据,未足(zu)称也(ye)。且又堂之(zhi)(zhi)(zhi)(zhi)(zhi)修广(guang),裁六十(shi)(shi)三(san)尺(chi)耳(er)。假(jia)使(shi)四(si)尺(chi)五(wu)寸为(wei)外之(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi),其(qi)(qi)(qi)(qi)(qi)中五(wu)十(shi)(shi)四(si)尺(chi)便(bian)是五(wu)室(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)地(di)。计其(qi)(qi)(qi)(qi)(qi)一(yi)室(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)中,仅可一(yi)丈,置其(qi)(qi)(qi)(qi)(qi)户(hu)(hu)牖(you),则(ze)于何容之(zhi)(zhi)(zhi)(zhi)(zhi)哉?若必小而(er)(er)(er)为(wei)之(zhi)(zhi)(zhi)(zhi)(zhi),以(yi)容其(qi)(qi)(qi)(qi)(qi)数,则(ze)令(ling)帝王侧身而(er)(er)(er)入(ru),斯为(wei)怪矣。此匪直不(bu)合典(dian)制,抑亦(yi)可哂之(zhi)(zhi)(zhi)(zhi)(zhi)甚也(ye)。余谓其(qi)(qi)(qi)(qi)(qi)九(jiu)室(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)言,诚亦(yi)有(you)由。然窃以(yi)为(wei)戴(dai)氏闻(wen)三(san)十(shi)(shi)六户(hu)(hu)、七十(shi)(shi)二(er)牖(you),弗见(jian)其(qi)(qi)(qi)(qi)(qi)制,靡知所(suo)置,便(bian)谓一(yi)室(shi)(shi)有(you)四(si)户(hu)(hu)之(zhi)(zhi)(zhi)(zhi)(zhi)窗,计其(qi)(qi)(qi)(qi)(qi)户(hu)(hu)牖(you)之(zhi)(zhi)(zhi)(zhi)(zhi)数,即以(yi)为(wei)九(jiu)室(shi)(shi)耳(er)。或(huo)未之(zhi)(zhi)(zhi)(zhi)(zhi)思也(ye)。蔡(cai)伯(bo)喈(jie)汉末(mo)之(zhi)(zhi)(zhi)(zhi)(zhi)时学士(shi),而(er)(er)(er)见(jian)重于当时,即识(shi)其(qi)(qi)(qi)(qi)(qi)修广(guang)之(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)当,而(er)(er)(er)必未思其(qi)(qi)(qi)(qi)(qi)九(jiu)室(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)谬,更(geng)修而(er)(er)(er)广(guang)之(zhi)(zhi)(zhi)(zhi)(zhi),假(jia)其(qi)(qi)(qi)(qi)(qi)法像。可谓因伪饰辞,顺非(fei)(fei)而(er)(er)(er)泽(ze),谅可叹矣。
余今省被众(zhong)家,委(wei)心(xin)从善,庶探其衷,不为(wei)苟异。但是(shi)古非今,俗(su)间之(zhi)(zhi)(zhi)常情;爱远恶近,世中之(zhi)(zhi)(zhi)恆事。而千载(zai)之(zhi)(zhi)(zhi)下,独论古制,惊俗(su)之(zhi)(zhi)(zhi)谈,固延多(duo)诮。脱有深赏君子(zi)者,览(lan)而揣之(zhi)(zhi)(zhi),傥或存焉。
谧不饮(yin)酒,好音律,爱乐山水,高尚之情,长而弥(mi)固,一遇其赏,悠尔(er)忘归(gui)。乃作《神(shen)士赋》,歌(ge)曰:“周孔重(zhong)儒(ru)教(jiao),庄老(lao)贵(gui)无为。二途虽如异,一是买声兒。生乎意不惬,死名用(yong)何施。可心聊自乐,终(zhong)不为人(ren)移。脱寻余志者,陶然正若斯。”延昌(chang)四年卒,年三十二,遐迩悼惜之。
其(qi)年(nian),四(si)(si)门(men)(men)小学(xue)博士(shi)孔璠等学(xue)官(guan)四(si)(si)十五人(ren)上书(shu)曰(yue)(yue)(yue)(yue):“窃见(jian)故处士(shi)赵郡李谧(mi):十岁丧父,哀(ai)号罢邻人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)相;幼(you)事兄瑒,恭顺尽(jin)友于(yu)(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)诚。十三通《孝(xiao)经(jing)(jing)》、《论语(yu)》、《毛诗》、《尚书(shu)》。历数之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)术尤(you)尽(jin)其(qi)长(zhang),州(zhou)闾乡党有(you)神童(tong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)号。年(nian)十八,诣(yi)学(xue)受(shou)业,时(shi)博士(shi)即孔璠也(ye)(ye)。览(lan)始要终,论端(duan)究绪,授者(zhe)无不(bu)欣其(qi)言(yan)矣(yi)。于(yu)(yu)是(shi)鸠(jiu)集(ji)诸(zhu)经(jing)(jing),广校(xiao)同异,比(bi)三《传》事例,名《春秋(qiu)丛林》,十有(you)二卷。为璠等判析隐(yin)伏(fu),垂盈百(bai)条(tiao)。滞无常滞,纤毫必举;通不(bu)长(zhang)通,有(you)枉(wang)斯(si)屈。不(bu)苟言(yan)以违经(jing)(jing),弗饰辞(ci)而背理。辞(ci)气(qi)磊落,观(guan)者(zhe)忘疲(pi)。每(mei)曰(yue)(yue)(yue)(yue):‘丈(zhang)夫拥(yong)书(shu)万(wan)卷,何假南(nan)面百(bai)城(cheng)。’遂绝迹(ji)下帏,杜门(men)(men)却扫(sao),弃产(chan)营书(shu),手自删削(xue)。卷无重复者(zhe)四(si)(si)千有(you)余(yu)矣(yi)。犹括次专家,搜比(bi)谠议,隆冬达曙,盛暑通宵。虽(sui)仲舒不(bu)窥(kui)园,君伯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)闭户(hu),高(gao)氏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)遗漂,张(zhang)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)忘食,方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)斯(si)人(ren),未足(zu)为喻。谧(mi)尝诣(yi)故太常卿刘(liu)芳(fang)推问音(yin)(yin)义,语(yu)及(ji)中代兴(xing)废之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)由,芳(fang)乃叹曰(yue)(yue)(yue)(yue):‘君若遇高(gao)祖,侍中、太常非仆(pu)有(you)也(ye)(ye)。’前(qian)河南(nan)尹、黄门(men)(men)侍郎甄琛内(nei)赞近机,朝野倾(qing)目(mu),于(yu)(yu)时(shi)亲(qin)识求官(guan)者(zhe),答云:‘赵郡李谧(mi),耽学(xue)守道(dao),不(bu)闷(men)于(yu)(yu)时(shi),常欲致(zhi)言(yan),但未有(you)次耳(er)。诸(zhu)君何为轻自媒衒?’谓其(qi)子(zi)曰(yue)(yue)(yue)(yue):‘昔郑(zheng)玄(xuan)、卢植(zhi)不(bu)远(yuan)数千里(li)诣(yi)扶(fu)风(feng)(feng)马(ma)融,今(jin)汝明师甚迩,何不(bu)就业也(ye)(ye)?’又谓朝士(shi)曰(yue)(yue)(yue)(yue):‘甄琛行(xing)不(bu)愧时(shi)。但未荐李谧(mi),以此负朝廷(ting)耳(er)。’又结(jie)宇依岩,凭崖凿室,方欲训彼青(qing)衿,宣扬(yang)坟典,冀西河之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)教重兴(xing)、北海之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)风(feng)(feng)不(bu)坠(zhui)。而祐善空闻,暴疾而卒。邦国衔殄悴之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)哀(ai),儒(ru)生(sheng)结(jie)摧梁(liang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)慕。况璠等或(huo)服议下风(feng)(feng),或(huo)亲(qin)承(cheng)音(yin)(yin)旨,师儒(ru)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义,其(qi)可(ke)默乎(hu)!”事奏,诏曰(yue)(yue)(yue)(yue):“谧(mi)屡辞(ci)征辟(pi),志守冲素,儒(ru)隐(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)操,深可(ke)嘉美。可(ke)远(yuan)傍惠、康(kang),近准玄(xuan)晏,谥曰(yue)(yue)(yue)(yue)贞静(jing)处士(shi),并表其(qi)门(men)(men)闾,以旌高(gao)节(jie)。”遣谒者(zhe)奉册,于(yu)(yu)是(shi)表其(qi)门(men)(men)曰(yue)(yue)(yue)(yue)文德,里(li)曰(yue)(yue)(yue)(yue)孝(xiao)义云。
郑修(xiu),北海人也。少(shao)隐于岐(qi)南(nan)几谷中,依岩结宇(yu),独处(chu)淡然,屏(ping)迹人事,不交(jiao)世俗,耕食水饮,皮冠草服,雅好经(jing)史(shi),专(zhuan)意玄(xuan)门。前后州(zhou)(zhou)将,每征不至。岐(qi)州(zhou)(zhou)刺史(shi)魏(wei)兰(lan)根频遣致(zhi)命,修(xiu)不得已,暂出见兰(lan)根,寻还(hai)山舍(she)。兰(lan)根申表(biao)荐修(xiu),肃宗昭付雍州(zhou)(zhou)刺史(shi)萧(xiao)宝夤访实(shi)以闻。会宝夤作逆,事不行(xing)。
史臣曰:古之所谓隐逸者,非伏其身而不见也,非闭其言而不出也,非藏其智而不发也。盖以恬淡为心,不皦不昧,安时处顺,与物无私者也。眭夸辈忘怀缨冕,毕志丘园。或隐不违亲,贞不绝俗;或不教而劝,虚往实归。非有自然纯德,其孰能至于此哉?
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