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Study 2/고전

근사록

by Frais Study 2020. 6. 30.

卷首                            卷之八                                                              近思首目次  
卷之一                            治體類                                                            近思首目次  
  道體類                        卷之九                                                              近思首目次  
卷之二                            治法類                                                            近思首目次  
  ▒學類                        卷之十                                                              近思首目次  
卷之三                            政事類                                                            近思首目次  
  致知類                        卷之十一                                                            近思首目次  
卷之四                            敎學類                                                            近思首目次  
  存養類                        卷之十二                                                            近思首目次  
卷之五                            警戒類                                                            近思首目次  
  克己類                        卷之十三                                                            近思首目次  
卷之六                            辨異端類                                                          近思首目次  
  家道類                        卷之十四                                                            近思首目次  
卷之七                            觀聖賢類                                                          近思首目次  
  出處類                                                                                            近思首目次  
        進近思錄表                                                                                              
臣采言  先儒鳴道  萃▒聖代之一經  元后崇文  兼取微臣之集傳                                          近思首表  1 
用扶世敎  昭揭民   臣采實惶實恐  頓首頓首    竊惟鄒軻▒沒                                          近思首表  1 
而理學不明  秦斯所焚  而經籍幾息  漢專門之章句訓 僅存  唐造士以詞華繪彌薄                          近思首表  1 
天開皇宋  星聚文奎  列聖相承  治純任於王道                                                          近思首表  1 
▒儒輩出  學大明於正宗  逮淳熙之初元  有朱熹之繼作  考圖書傳集之精粹                                近思首表  1 
▒濂洛關陝之淵源   其訓辭  名近思錄  彙分十有四卷                                                  近思首表  1 
六百二十二條  凡求端用力之方   處己治人之道  破異端之                                            近思首表  1 
闢大學之戶庭  體用相涵  本末洞貫  會六藝之 奧                                                      近思首表  1 
立四子之階梯  人文載開  道統▒續  臣昔在志學  首受是書  博▒師友之傳                                近思首表  1 
稍窮文義之要  大旨本乎朱氏  旁通擇於▒家  間有闕方                                                  近思首表  1 
乃出臆說  刪輯已逾於二紀  綴僅成於一編  祗欲備初學之記言                                            近思首表  1 
 敢塵乙夜之睿覽   蓋恭遇皇帝陛下天錫聖智  日就緝熙                                                近思首表  2 
遵累朝之尙儒  講誦不違於寒暑  列五臣於從祀  表章遠邁於漢唐                                          近思首表  2 
豈徒▒顯其人  正欲闡明斯道  俯詢集解之就緖  遽命繕寫以送官                                          近思首表  2 
 於宮庭朝夕之間  時加省閱  卽是周程張朱之列  日侍燕間  固將見天地之純全                            近思首表  2 
明國家之統紀  表範模於多士    垂軌轍於百王                                                          近思首表  2 
 自中古以來  未有若今之懿  臣幸逢上聖  獲效愚衷  顧以螢 之微                                      近思首表  2 
仰裨日月之照  五千文十萬說  雖莫贊於法言  四三王  七六經                                            近思首表  2 
願益恢於聖化  所有近思錄集解壹部拾冊  謹隨表上進以聞                                                近思首表  2 
于冒宸嚴  臣無任戰汗屛營之至  臣采實惶實恐  頓首頓首謹言                                            近思首表  2 
淳祐十二年正月日                                                                                    近思首表  2 
  朝奉卽監登聞鼓院兼景獻府敎授臣葉采上表                                                            近思首表  2 
        近思錄集解序                                                                                近思首表  3 
皇宋受命  列聖傳德  跨唐越漢  上接三代統紀    至天禧明道間                                          近思首表  3 
仁深澤厚  儒術興行  天相斯文  是生濂溪周子  抽關發   啓千載無傳之學                                近思首表  3 
▒而洛二程子關中張子  纘承羽翼  闡而大之  聖學湮而▒明                                              近思首表  3 
道統絶而▒續   與盛哉  中興再造  崇儒務學  ▒遵祖武                                                近思首表  3 
是以鉅儒輩出  沿 大原  考合緖論    時則朱子與呂成公                                                近思首表  3 
採 四先生之書  條分類別  凡十四卷  名曰近思錄    規模之大                                          近思首表  3 
而進修有序  綱領之要  而節目詳明  體用兼該  本末 擧  至於闢邪說明正宗                              近思首表  3 
罔不精 洞盡  是則我宋之一經    將與四子 列                                                        近思首表  3 
詔後學而垂無窮者也  嘗聞  朱子曰  四子六經之階梯  近思錄四子之階梯                                  近思首表  3 
蓋時有遠近  言有詳約  不同  學者必自近而詳者  推求遠且約者                                          近思首表  3 
斯可矣  采年在志學  受讀是書  字求其訓  句探其旨                                                    近思首表  4 
硏思積久  因成集解  其▒綱要  悉本朱子舊註  ▒以升堂記聞                                            近思首表  4 
及▒儒辨論  擇其精純  刊除繁複  以次編入  有闕略者  乃出臆說                                        近思首表  4 
朝刪暮輯  踰三十年  義稍明備  以授家庭訓習  或者謂                                                  近思首表  4 
寒鄕晩出  有志古學  而旁無師友  苟得是集觀之  亦可 通大義                                          近思首表  4 
然後以類而推  以觀四先生之大全  亦近思之意云  淳祐戊申長至日                                        近思首表  4 
建安葉采謹序                                                                                        近思首表  4 
淳熙乙未之夏  東萊呂伯恭來自東陽  過予寒泉精舍    留止旬日                                          近思首表  5 
相與讀周子程子張子之書  歎其廣大▒博  若無津涯  而懼夫初學者不知所入也                              近思首表  5 
因共撰取其關於大體而切於日用者  以▒此編  總六百二十二條                                            近思首表  5 
分十四卷  蓋凡學者所以求端 <首卷論道體> 用力<                                                       近思首表  5 
二卷總論▒學大要  三卷論致知  四卷論存養> 處己 <五卷論克己                                          近思首表  5 
六卷論家道  七卷論出處義利> 治人 <八卷論治體  九卷論治法                                            近思首表  5 
十卷論政事  十一卷論敎學  十二卷論警戒> 與夫所以辨異端<                                             近思首表  5 
十三卷> 觀聖賢 <十四卷> 之大略  皆粗見其梗▒  以▒窮鄕晩進                                          近思首表  5 
有志於學  而無明師良友以先後之者  誠得此而玩心焉  亦足以得其門而入矣                                近思首表  5 
如此然後求▒四君子之全書  ▒潛反覆  優柔厭                                                         近思首表  5 
以致其博  而反▒約焉  則其宗廟之美  百官之富  庶乎其有以盡得之                                      近思首表  5 
若憚煩勞  安簡▒  以▒取足於此而可  則非今日所以纂集此書之意也                                      近思首表  5 
五月五日  朱熹謹識                                                                                  近思首表  5 
近思錄▒成  或疑  首卷陰陽變化性命之說    大抵非始學者之事                                          近思首表  6 
祖謙竊嘗聞次緝之意  後出晩進  於義理之本原  雖未容驟語  苟茫然不識其梗▒                            近思首表  6 
則亦何所底止  列之篇端  特使之知其名義  有所嚮望而已                                                近思首表  6 
至於餘卷所載  講學之方  日用躬行之實  具有科級                                                      近思首表  6 
循是而進  自卑升高  自近及遠  庶幾不失纂集之指  若乃厭卑近而 高遠                                  近思首表  6 
 等陵節  流於空虛   無所依據  則豈所謂近思者耶                                                    近思首表  6 
覽者宜詳之  淳熙三年四月四日  東萊呂祖謙謹書                                                        近思首表  6 
        近思錄                                                                                                  
周子太極通書 <周子名惇實  字茂叔  避厚陵藩邸名  改惇   世                                          近思首引書7 
  ▒道州營道人  營道縣出郭三十里有村落  曰濂溪    周氏家焉                                          近思首引書7 
  先生晩年卜居廬阜  築室臨流  寓濂溪之名>                                                           近思首引書7 
明道先生文集 <先生姓程氏  名顥  字伯淳    太師文潞公題其墓                                          近思首引書7 
  曰明道先生>                                                                                       近思首引書7 
伊川先生文集 <先生名   字正叔  明道先生之弟也  家居河南伊水之上>                                   近思首引書7 
                                                                                                    近思首引書7 
周易程氏傳                                                                                          近思首引書7 
程氏經說                                                                                            近思首引書7 
程氏遺書                                                                                            近思首引書7 
程氏外書                                                                                            近思首引書7 
橫渠先生正蒙 <先生姓張氏  名載  字子厚  世大梁人  父迪知 州事                                      近思首引書7 
卒于官  遂僑寓鳳翔 縣橫渠鎭南  大振谷口  晩年居于                                                  近思首引書7 
橫梁>                                                                                               近思首引書7 
橫渠先生文集                                                                                        近思首引書7 
橫渠先生易說                                                                                        近思首引書8 
橫渠先生禮樂說                                                                                      近思首引書8 
橫渠先生論語說                                                                                      近思首引書8 
橫渠先生孟子說                                                                                      近思首引書8 
橫渠先生語錄                                                                                        近思首引書8 
集解目錄                                                                                            近思首引書8 
紫陽先生朱文公                                                                                      近思首引書8 
南軒先生張宣公                                                                                      近思首引書8 
東萊先生呂成公                                                                                      近思首引書8 
勉齋先生黃文肅公 <名幹  字直卿>                                                                     近思首引書8 
節齋先生蔡氏 <名淵  字伯靜>                                                                         近思首引書8 
果齋先生李氏 <名方子  字公晦>                                                                       近思首引書8 
                                                                                                                
    近思錄卷之一                                                                                    近思1 道體1 
    道體類  凡五十一條 <此卷論性之本原道之體統  蓋學問之綱綱領也                                    近思1 道體1 
     欄外書曰  宋本韓本 無類字  每卷同>                                                           近思1 道體1 
濂溪先生曰  無極而太極 <朱子曰  上天之載無聲無臭  而實造化之樞紐                                    近思1 道體1 
品彙之根 也  故曰  無極而太極  非太極之外▒有無極也○蔡節齋曰                                      近思1 道體1 
朱子曰  太極者象數未形  而其理已具之稱  又曰                                                        近思1 道體1 
未有天地之先  畢竟是先有此理  又曰  無極者只是說這道理  當初元無一物                                近思1 道體1 
只是有此理而已  此箇道理  ▒會動而生陽  靜而生陰                                                    近思1 道體1 
詳此三條  皆是主太極  而▒言也  又曰  從陰陽處看  則所謂大極者▒只是在陰陽▒                        近思1 道體1 
而今人說陰陽上面  別有一箇無形無影底                                                                近思1 道體1 
是太極非也  又曰  太極只是天地萬物之理  在天理  則天地中有太極                                      近思1 道體1 
在萬物  則萬物中有太極  又曰  非有以離乎陰陽  卽陰陽                                                近思1 道體1 
而指其本體  詳此三條  皆是主陰陽  而▒言也  故主太極而言                                            近思1 道體1 
則太極在陰陽之先  主陰陽而言  則太極在陰陽之▒  蓋陰陽未生而言                                      近思1 道體1 
則所謂太極者必當先有  自陰陽▒生而言  則所謂太極者卽在乎陰陽之中也                                  近思1 道體1 
謂陰陽之外  別有太極    常▒陰陽主者                                                                近思1 道體1 
固▒陷乎列子不生不化之謬    而獨執夫太極只在陰陽之中之說者                                          近思1 道體1 
則又失其樞紐根 之所▒  而大本有所不識矣  愚按  節齋先生此條所論                                    近思1 道體1 
最▒明備  而或者於陰陽未生之說有疑焉  若以循環言之                                                  近思1 道體1 
則陰前是陽  陽前又是陰  似不可以未生言    若截自一陽初動處                                          近思1 道體1 
萬物未生時言之  則一陽未動之時  謂之陰陽未生  亦可也  未生陽                                        近思1 道體1 
而陽之理已具  未生陰  而陰之理已具  在人心  則▒喜怒哀樂未發之中                                    近思1 道體1 
總名曰太極  然具於陰陽之先  而流行陰陽之▒  一                                                      近思1 道體2 
太極而已   欄外書曰  朱子原註是也  圈外所引  ▒成    可抹                                        近思1 道體2 
又曰  注愚案上  宋本有卷  ○  [ 注  列子云云] 列子天瑞篇云                                          近思1 道體2 
有生不生有化不化  不生者能生生  不化者能化化> 太極動而生陽                                          近思1 道體2 
動極而靜  靜而生陰  靜極▒動  一動一靜    互▒其根                                                  近思1 道體2 
分陰分陽  兩儀立焉 <朱子曰  太極之有動靜    是天命之流行也                                          近思1 道體2 
所謂一陰一陽之謂道  誠者聖人之本  物之終始  而命之道也  其動也                                      近思1 道體2 
誠之通也  繼之者善  萬物之所資以始也  其靜也  誠之▒也                                              近思1 道體2 
成之者性  萬物各正其性命也  動極而靜  靜極▒動  一動一                                              近思1 道體2 
靜  互▒其根  命之所以流行而不已也  動而生陽  靜而生陰分陰分陽                                      近思1 道體2 
兩儀立焉  分之所以一定而不移也    蓋太極者本然之妙也                                                近思1 道體2 
動靜者所乘之機也  太極形而上之道也  陰陽形而下之器也  是以自其▒者而觀之                            近思1 道體2 
則動靜不同時  陰陽不同位    而太極無不在焉                                                          近思1 道體2 
自其微者而觀之  則沖漠無朕  而動靜陰陽之理  已悉具於其中矣                                          近思1 道體2 
雖然推之於前  而不見其始之合  引之於後而不見其終之離也  故程子曰                                    近思1 道體2 
動靜無端  陰陽無始  非知道者孰能識之  ○  愚謂  動而生陽                                            近思1 道體2 
動極而靜  靜而生陰  靜極▒動者  言太極流行之妙  相推於無窮也                                        近思1 道體2 
一動一靜  互▒其根  分陰分陽  兩儀立焉者  言二氣對待之體                                            近思1 道體2 
一定而不易也  邵子曰  用起天地先    體立天地後                                                      近思1 道體2 
是也  然詳而分之則動而生陽  靜而生陰者  是流行之中  定分未嘗亂也                                    近思1 道體2 
一動一靜  互▒其根者  是對待之中    妙用實相流通也                                                  近思1 道體2 
   [ 注  動靜所乘之機] 朱子曰  識者曰  此語最精  蓋太極是理                                        近思1 道體2 
陰陽是氣  理無形而氣有▒  氣▒有動靜  則所載之理  亦安得無動靜                                      近思1 道體2 
太極只是理  理不可以動靜言  理寓氣    不能無動靜                                                    近思1 道體2 
又曰  氣行則理亦行  二者相依而未嘗相離也    又曰  理有動靜                                          近思1 道體2 
理不可見  因陰陽而知  云云如人之跨馬相似    又曰  機氣機也                                          近思1 道體2 
○  勉齋黃氏曰  太極動而生陽  靜而生陰  太極不是會動靜底物                                          近思1 道體2 
動靜陰陽也  所以圖解云  動靜者所乘之機也  所乘之機四字最難看                                        近思1 道體2 
舊蔡季通對朱先生問  所乘之機如何  下得恁地好  先生微笑                                              近思1 道體2 
大抵只看  太極乘▒甚   機乘▒動機▒動  乘▒靜機▒靜  那太極▒不自會動靜                            近思1 道體2 
▒是陰陽  如何又說生陰生陽    曰  生陰生陽                                                          近思1 道體2 
亦猶陽生陰生  太極隨陰陽而▒動靜  陰陽則於動靜而見  其生不是太極在這邊                              近思1 道體2 
動陽在那邊生  譬如蟻在磨盤上一般  磨動則蟻隨他動                                                    近思1 道體2 
磨止則蟻隨他止  蟻隨磨轉  而因蟻之動靜  可以見磨之動靜                                              近思1 道體3 
○  臨川吳氏曰  太極無動靜  動靜者氣機也  氣機一動則太極亦動                                        近思1 道體3 
氣機一靜則太極亦靜    又曰  機猶弩牙  弩弦乘此機如乘馬之乘                                          近思1 道體3 
機動則弦發  機靜則弦不發  氣動則太極亦動  氣靜則太極亦靜                                            近思1 道體3 
太極之乘此氣  猶弩弦之乘機也  故曰  動靜者所乘之機                                                  近思1 道體3 
謂其所乘之氣機  有動靜  而太極本然之妙  無動靜也  然弩弦與弩機▒是兩物                              近思1 道體3 
太極與此氣非有兩物    只是主宰此氣者▒是                                                            近思1 道體3 
非別有一物在氣中而主宰之也  機字是借物▒喩  不可以辭害意>                                           近思1 道體3 
陽變陰合  而生水火木金土  五氣順布  四時行焉   <朱子曰  有太極一動一靜                              近思1 道體3 
而兩儀分  有陰陽  則一變一合  而五行具  然五行者質具於地                                            近思1 道體3 
而氣行於天者也  以質而語其生之序  則曰水火木金土                                                    近思1 道體3 
而水木陽也  火金陰也  以氣而語其行之序  則曰木火土金水                                              近思1 道體3 
而木火陽也  金水陰也  或問  陽何以言變  陰何以言合  曰                                              近思1 道體3 
陽動而陰隨之  故云變合  ○  愚謂  水火木金土者  陰陽生五行之序也                                    近思1 道體3 
木火土金水者  五行自相生之序也  曰  五行之生與五行之相生                                            近思1 道體3 
其序不同  何也  曰  五行之生也  蓋二氣之交  變合而各成                                              近思1 道體3 
天一生水  地二生火  天三生木  地四生金  天五生土  所謂陽變陰合                                      近思1 道體3 
而生水火木金土  是也  五行之相生也  蓋一氣之推                                                      近思1 道體3 
循環相因  木生火火生土  土生金  金生水  水▒生木  所謂五氣順布                                      近思1 道體3 
四時行焉  是也  曰  其所以有是二端  何也  曰  二氣變合而生者                                        近思1 道體3 
原於對待之體也  一氣循環而生者    本於流行之用也                                                    近思1 道體3 
  [注  木火陽也云云] 朱子曰  天一生水  地二生火  天三生木                                          近思1 道體3 
地四生金> 五行一陰陽也  陰陽一太極也  太極本無極也 <朱子曰                                          近思1 道體3 
五行具  則造化發育之具無不備矣  故又卽此而推本之  以明其渾然一體                                    近思1 道體3 
莫非無極之妙  而無極之妙  亦未嘗不各具於一物之中也                                                  近思1 道體3 
蓋五行異質  四時異氣  而皆不能外乎陰陽  五殊二實  無餘欠也                                          近思1 道體3 
陰陽異位  動靜異時  而皆不能離乎太極  精粗本末無彼此也  至於所以▒太極者                            近思1 道體3 
又無聲臭之可言也  ○  愚按  此圖卽繫辭易有太極                                                      近思1 道體3 
是生兩儀  兩儀生四象之義  而推明之也    但易以卦爻言                                                近思1 道體3 
圖以造化言  卦爻固所以擬造化也> 五行之生也  各一其性 <張南軒曰                                      近思1 道體3 
五行生質雖有不同  然太極之理  太極之理未嘗不存也  五行各一其性                                      近思1 道體3 
則▒仁義禮智信之理  而五行各專其一>   無極之▒                                                      近思1 道體4 
二五之精  妙合而凝  乾道成男  坤道成女二氣交感    化生萬物                                          近思1 道體4 
萬物生生  而變化無窮焉 <朱子曰  ▒以理言  無妄之謂也  精以氣言                                      近思1 道體4 
不二之名也  妙合者太極二五  本混融而無閒也  凝者聚也                                                近思1 道體4 
氣聚而成形也  蓋性▒之主  而陰陽五行▒之經緯錯統  又各以類凝聚                                      近思1 道體4 
而成形焉  陽而健者成男  則父之道也  陰而順者成女  則母之道也                                        近思1 道體4 
是人物之始  以氣化而生者也  氣聚成形  則形交氣感                                                    近思1 道體4 
遂以形化  而人物生生  變化無窮矣  自男女而觀之  則男女各一                                          近思1 道體4 
其性  而男女一太極也  自萬物而觀之  則萬物各一其性而萬物一                                          近思1 道體4 
太極也  蓋合而言之  萬物統體一太極也  分而言之  一物各具一                                          近思1 道體4 
太極也  ○  愚按  繫辭  天地絪縕  萬物化醇  氣化也  男女構精                                        近思1 道體4 
萬物化生  形化也  圖說蓋本▒此> 惟人也  得其秀  而最靈                                              近思1 道體4 
形▒生矣  神發知矣  五性感動  而善▒分  萬事出矣   <朱子曰                                          近思1 道體4 
此言衆人具動靜之理  而常失之於動也  蓋人物之生  莫不有太極之道焉                                    近思1 道體4 
然陰陽五行氣質交運  而人之所稟  獨得其秀  故其心▒最靈而有以不失其性之全                            近思1 道體4 
所謂天地之心  而人之極也  然形生於陰                                                                近思1 道體4 
神發於陽  五常之性感物而動  而陽善陰▒  又以類分  而五性之殊                                        近思1 道體4 
散▒萬事  蓋二氣五行化生萬物  其在人者    又如此也                                                  近思1 道體4 
   朱子曰  及其感動  則中節者▒善  不中節者▒不善  ○  欄外書曰                                    近思1 道體4 
秀謂精英也  又曰  心之靈光之謂知  卽良知也  神發之也                                                近思1 道體4 
繫傳云  乾知大始  又云乾以易知  周子蓋原本於此  而注家於知字無釋                                    近思1 道體4 
可疑  ○ [注  又如此也] 欄外書曰  圖說尙有數句                                                      近思1 道體4 
曰  自非聖人全體太極有以定之  則欲動情勝  利害相攻  人極不立                                        近思1 道體4 
而違禽獸不遠矣  葉氏刪此句  於下注向之所謂  致難通> 聖人定之                                        近思1 道體4 
以中正仁義 <本注云  聖人之道  仁義中正而已矣                                                       近思1 道體4 
欄外書曰  聖人神發其知  能踐其形  知止而有定  定之以中正仁義                                        近思1 道體4 
又推之使人亦能得▒善去▒  皆由於中正仁義之途  ▒一之字 前                                          近思1 道體4 
見兼自他之意  中正仁義  蓋就易立言  易卦▒體  二▒中                                                近思1 道體4 
▒人位  外體  五▒中  ▒人位  六二  九五  是中正也  兼外▒卦                                        近思1 道體4 
則三四▒中  ▒人位  所云立人之道  曰  仁與義  三仁而四義                                            近思1 道體5 
是仁義也> 而主靜 <本注云  無欲故靜     朱子曰  非四者之外別有主靜一段之事也                        近思1 道體5 
○  欄外書曰  主靜  謂存寂然不動之體>                                                               近思1 道體5 
立人極焉  故聖人與天地合其德  日月合其明    四時合其序                                              近思1 道體5 
鬼神合其吉凶 <朱子曰  此言聖人全動靜之德而常本之於靜也  蓋人稟陰陽五行之秀氣以生                    近思1 道體5 
而聖人之生  又得其秀之秀者  是以其行之也中                                                          近思1 道體5 
其處之也正  其發之也仁  其裁之也義    蓋一動一靜                                                    近思1 道體5 
莫不有以全夫太極之道  而無所虧焉  則向之所謂欲動情勝  利害相攻者                                    近思1 道體5 
於此乎定矣  然靜者誠之▒  而性之▒也  苟非此心寂然無欲而靜                                          近思1 道體5 
則亦何以酬酢事物之變  而一天下之動哉  故聖人中正仁義                                                近思1 道體5 
動靜周流  而其動也  必主乎靜    此其所以成位乎中  而天地日月四時鬼神                                近思1 道體5 
有所不能違也  蓋必體立  而後用有以行  若程子論乾坤動靜                                              近思1 道體5 
而曰不專一  則不能直遂  不翕聚  則不能發散亦此意爾                                                  近思1 道體5 
○  李果齋曰  五性感動  而善▒分  是五性皆有動有靜也                                                近思1 道體5 
惟聖人能定其性  而主於靜  故動罔不善    而人心之太極立焉                                            近思1 道體5 
蓋人生而靜  性之本體  湛然無欲  斯能主靜  此立極之要領也                                            近思1 道體5 
或問  周子不言禮智而言中正  何也  愚謂  此圖辭義悉出於易                                            近思1 道體5 
易本陰陽  而推之人事  其德曰仁義  其用曰中正  要不越陰陽之兩端而已                                  近思1 道體5 
仁義而匪中正  則仁▒姑息  義▒忍刻之類  故易尤重中正>                                               近思1 道體5 
君子修之吉  小人悖之凶 <朱子曰  聖人太極之全體                                                      近思1 道體5 
一動一靜  無適而非中正仁義之極  蓋不假修▒而自然也  未至此而修之                                    近思1 道體5 
君子之所以吉也  不知此而悖之  小人之所以凶也  修之悖之                                              近思1 道體5 
亦在乎敬肆之間而已矣  敬則欲寡而理明  寡之又寡  以至於無則靜虛動直                                  近思1 道體5 
而聖可學矣> 故曰  立天之道曰陰與陽  立地之道曰柔與剛                                                近思1 道體5 
立人之道曰仁與義  又曰  原始反終  故知死生之說                                                      近思1 道體5 
< 朱子曰  陰陽成象  天道之所以立也  剛柔成質  地道之所以立也                                        近思1 道體5 
仁義成德  人道之所以立也  道一而已  隨事▒見  故有三才之別                                          近思1 道體5 
而於其中又各有體用之分焉  其實則一太極也  陽也剛也仁也物之始也                                      近思1 道體5 
陰也柔也義也物之終也  能原其始  而知所以生  則反其終                                                近思1 道體6 
而知所以死矣  此天地之間綱紀  造化流行  古今不言之妙                                                近思1 道體6 
聖人作易  其大意蓋不出此  故引之以證其說  ○  愚謂  一                                              近思1 道體6 
陰一陽之謂道  道卽太極也  在天以氣言    曰陰陽  在地以形言                                          近思1 道體6 
曰剛柔  在人以德言  曰仁義  此太極之體所以立也  死生者物之終始也                                    近思1 道體6 
知死生之說  則盡二氣流行之妙矣  此太極之用所以行也                                                  近思1 道體6 
凡此二端發明太極之全體大用  故引以結證而圖之義    [注  陽也剛也云云]                               近思1 道體6 
欄外書曰  原始原太極也  反終反太極也  注  以陽剛仁▒始                                              近思1 道體6 
以陰柔義▒終  恐非周子之本意  ○ [注  綱紀造化流行]                                                 近思1 道體6 
欄外書曰  綱紀是三才之道  流行是死生之說> 大哉易也  斯其至矣                                        近思1 道體6 
<蔡節齋曰  易有太極  易變易也    夫子所謂無體之易也                                                 近思1 道體6 
太極至極也  言變易無體而有至極之理也  故周子太極圖說  特以無極而太極                                近思1 道體6 
發明易有太極之義  其所謂無極而太極者  蓋亦言其無體之易                                              近思1 道體6 
而有至極之理也  是其無極之▒  實有得於夫子易之一                                                    近思1 道體6 
言  而或以▒周子妄加者謬也  且其圖說  無非取於易者  而其篇末又以大哉易也結之                        近思1 道體6 
聖賢之言斷可識矣    [注  易變易也] 程子易傳序云                                                    近思1 道體6 
易變易也  隨時變易以從道也> ○  誠無▒ <朱子曰                                                      近思1 道體6 
實理自然  何▒之有  卽太極也     欄外書曰  誠無▒  卽太極之無極也                                  近思1 道體11
又曰  通書與圖說相表▒  繫辭云  易▒思也  ▒▒也                                                    近思1 道體11
卽太極也  誠之無▒與此同體> 幾善▒ <朱子曰  幾者動之微  善▒之所由分也                              近思1 道體11
蓋動於人心之微  則天理固當發見而人欲亦已萌乎其間矣                                                  近思1 道體11
此陰陽之象也   欄外書曰  幾善▒  幾者情之發端  人心道心之介也                                      近思1 道體11
圖說所云  五性感動而善▒分  萬事出矣    是也                                                        近思1 道體11
○ [注  幾者動之微] 朱子曰  極力說箇幾字   有警發人處  近則公私邪正                                近思1 道體11
遠則廢興存亡  只於此處看破  ▒斡轉了  此日用第一                                                    近思1 道體11
親切功夫  精粗隱顯  一時穿透  堯舜所謂惟精惟一  孔子所謂克己▒禮                                    近思1 道體11
▒是此事> 德愛曰仁  宜曰義  理曰禮  通曰智  守曰信                                                  近思1 道體11
< 朱子曰  道之得於身者  謂之德  其別有是五者之用  而因以名其體焉                                    近思1 道體11
卽五行之性也> 性焉安焉  之謂聖   <朱子曰  性者獨得於天                                              近思1 道體11
安者本全於己  聖者大而化之之稱  此不待學問强勉                                                      近思1 道體11
而誠無不立  幾無不明  德無不備者也> ▒焉執焉  之謂賢 <朱子曰                                        近思1 道體11
▒者反而至之  執者保而持之  賢者才德過人之稱  此思誠硏幾                                            近思1 道體11
以成其德  而有以守之者也     欄外書曰  四焉字  指德性                                              近思1 道體11
○ [注  思誠] 孟子曰  思誠者人之道也> 發微不可見  充周不可窮                                        近思1 道體11
之謂神   <通書  ○  朱子曰  發之微妙而不可見  充之周▒而不可窮                                      近思1 道體11
則聖人之妙用  而不可知者也    ○  愚謂  性焉▒焉                                                    近思1 道體11
以誠而言也  安焉執焉  以幾而言也  發微充周  則幾之動而神也                                          近思1 道體11
卽通書次章誠幾神之義     孟子曰  聖而不可知之  之謂神  ○[                                         近思1 道體11
注  通書次章云云] 通書次章第四曰  寂然不動者誠也  感而遂通者神也                                    近思1 道體11
動而未形有無之間者幾也  ○  伊川先生曰  喜怒哀樂之未發謂之中                                        近思1 道體11
中也者言寂然不動者也  故曰  天下之達道 <文集下同                                                    近思1 道體11
○  說見中庸  朱子曰  喜怒哀樂情也  其未發則性也  無所偏倚                                          近思1 道體11
故謂之中  發皆中節  情之正也  無所乖戾    故謂之和                                                  近思1 道體12
大本者天命之性  天下之理  皆由此出  道之體也  達道者循性之謂                                        近思1 道體12
天下古今之所共由  道之用也     欄外書曰  寂然不動  卽太極也                                        近思1 道體12
又曰  感通則陰陽  幾善▒也  ○ [注  朱子曰] 欄外書曰                                                近思1 道體12
注所引  朱子中庸章句也  章圖王氏云  中節二字代了無過不及四字                                        近思1 道體12
○  心一也  有指體而言者 <本注云  寂然不動是也> 有指用而言者                                        近思1 道體12
<本注云  感而遂通天下之故是也> 惟觀其所見如何耳<                                                    近思1 道體12
   欄外書曰  所見  猶言所認  蓋或指體  或指用  所謂有異                                            近思1 道體12
宜隨處會其意耳> ○  乾天也  天者乾之形體  乾者天之性情  乾健也                                      近思1 道體12
健而無息  之謂乾 <朱子曰  性情二者當相▒  有性▒有情                                                近思1 道體12
有情▒有性  火之性情則是熱  水之性情則是寒  天之性情則是健                                          近思1 道體12
健之體▒性  健之用是情  惟其健  所以不息      [注  朱子曰                                          近思1 道體12
性情云云] 欄外書曰  水火之性情▒寒熱  而不言體用    蓋略也                                          近思1 道體12
今補之曰  火熱性而▒體  其燥物則情而▒用  水寒性而▒體  其潤物則情而▒用                            近思1 道體12
文公蓋亦此意> 夫天專言之則道也    天且弗違是也                                                      近思1 道體12
分而言之  則以形體謂之天  以主宰謂之帝  以功用謂之鬼神                                              近思1 道體12
以妙用謂之神  以性情謂之乾 <易傳下同  ○  道者天理當然之路                                          近思1 道體12
專言天者卽道也  分而言之  指其形體高大  而無涯  則謂之天                                            近思1 道體12
指其主宰運用而有定  則謂之帝  天所以主宰萬化者  理而已                                              近思1 道體12
功用造化之有▒者  如日月之往來  萬物之屈伸是也  往者▒鬼                                            近思1 道體12
來者▒神  屈者▒鬼  而伸者▒神也  妙用造化之無▒者  如運用而無方                                    近思1 道體12
變化而莫測是也  ○  朱子曰  功用言其氣也  妙用言其理也                                              近思1 道體12
妙用言其理也  功用兼精粗而言  妙用言其精者  黃勉齋曰                                                近思1 道體12
合而言之  言鬼神則神在其中矣  析而言之  則鬼神者其粗▒                                              近思1 道體12
神者其妙用也  伊川言鬼神者造化之▒  此以功用言也  橫渠言                                            近思1 道體12
鬼神二氣之良能  此合妙用而言也     朱子曰  鬼神只是往來屈伸                                        近思1 道體12
功用只是論發見者  ○ [天且弗違] 欄外書曰  程子引之                                                  近思1 道體12
非擧用字例    蓋謂上天不能違  以道卽▒天理  非二也  程語往往有如此之類                              近思1 道體13
以意逆而解之可也  朱子疑之  恐未透  功用是氣                                                        近思1 道體13
妙用是理> ○  四德之元  猶五常之仁  偏言則一事  專言則包四者                                        近思1 道體13
<乾卦彖傳  在天▒四德  元亨利貞也  在人▒五常  仁義禮智信也                                         近思1 道體13
分而言之  則元者四德之一  仁者五常之一  專言元  則亨利貞在其中                                      近思1 道體13
專言仁  則義禮智信在其中  蓋元者天地之生理也                                                        近思1 道體13
亨者生理之達  利者生理之遂  貞者生理之正  仁者人心之生理也                                          近思1 道體13
禮者仁之節文  義者仁之裁制  知者仁之明辨    信者仁之▒實也                                          近思1 道體13
○  朱子曰  仁之一事所以包四者  不可離其一事  而別求兼四者之仁                                      近思1 道體13
又曰  仁是生底意思  通貫周流於四者之中  須得辭遜斷制是非三者方成得仁之事>                           近思1 道體13
○ 天所賦▒命  物所受▒性   <朱子曰                                                                 近思1 道體13
命猶誥▒  性猶職任  天以此理命於人  人稟受此理    則謂之性                                          近思1 道體13
○  鬼神者造化之▒也 <   欄外書曰  程子曰  鬼神天地之功用                                          近思1 道體13
而造化之▒也  大全小注  朱子曰  風雨霜露    日月晝夜  此鬼神之▒也                                  近思1 道體13
又曰  造化之妙  不可得而見  於其氣之往來屈伸者以見之                                                近思1 道體13
微鬼神則  造化無▒矣  ○  剝之▒卦  ▒陽消剝已盡  獨有上九一爻尙存                                  近思1 道體13
如碩大之果不見食  將有▒生之理    上九亦變                                                          近思1 道體13
則純陰矣  然陽無可盡之理  變於上則生於下  無間可容息也  聖人發明此理                                近思1 道體13
以見陽與君子之道不可亡也    或曰  剝盡則▒純坤                                                      近思1 道體13
豈▒有陽乎  曰  以卦配月  則坤當十月  以氣消息言  則陽剝▒坤                                        近思1 道體13
陽來▒▒  陽未嘗盡也  剝盡於上  則▒生於下矣 <一氣無頓消                                            近思1 道體13
亦無頓息  以卦配月  積三十日而成一月  亦積三十分而成一                                              近思1 道體14
爻  九月中於卦▒剝  陽未剝盡  猶有上九一爻  剝三十分  至十月中                                      近思1 道體14
陽氣消盡  而▒純坤  然陽 盡於上  則已萌於下  積三十分                                              近思1 道體14
至十一月中  然後陽氣應於地上  而成▒之一爻也  蓋陰陽二氣語其流                                      近思1 道體14
則一氣耳  息則▒陽  消則▒陰  消之終卽息之始  不容有間斷                                            近思1 道體14
  [注  積三十分] 朱子曰  自觀至剝三十日  剝方盡                                                    近思1 道體14
自剝至坤剝三十日  方成坤  三十日陽漸長至冬至  方是一陽  第二陽方從此生                              近思1 道體14
陰剝每日剝三十分之一  一月方剝得盡  陽長每日長三十分之一                                            近思1 道體14
一月方長得成一陽> 故十月謂之陽月  恐疑其無陽也                                                      近思1 道體14
陰亦然  聖人不言耳 <十月於卦▒坤  恐人疑其無陽  故特謂之陽月                                        近思1 道體14
所以見陽氣已萌也  陰於四月純乾之時亦然  陰之類▒小人                                                近思1 道體14
故聖人不言耳     爾雅釋天曰  十月▒陽  疏曰  君子愛陽而▒陰                                        近思1 道體14
故以陽名之  無陽而得陽名者  以分陰分陽迭用柔剛  十二月之消息見其用事耳                              近思1 道體14
其實陰陽常有> ○一陽▒於下  乃天理生物之心也                                                        近思1 道體14
先儒皆以靜▒見天地之心  蓋不知動之端  乃天地之心也                                                  近思1 道體14
非知道者  孰能識之 <▒卦彖曰  ▒其見天地之心乎  朱子曰                                              近思1 道體14
十月積陰  陽氣收斂  天地生物之心  固未嘗息    但無端倪可見                                          近思1 道體14
一陽▒▒  則生意發動  乃始▒見其端緖也     王弼曰  ▒者反本之謂也                                  近思1 道體14
天地以本▒心者也  凡動息則靜  靜非對動者也> ○                                                      近思1 道體14
仁者天下之公  善之本也 <▒卦六二傳    仁者以天地萬物▒一體                                          近思1 道體14
故曰  天下之公  四端萬善皆統乎仁  故曰  善之本也     欄外書曰                                      近思1 道體14
文言以元配仁  ▒善之長  九卦又以▒▒德之本    善之本                                                近思1 道體14
本於此> ○  有感必有應  凡有動皆▒感  感則必有應  所應▒▒感                                        近思1 道體14
所感▒有應  所以不已也  感通之理    知道者默而觀之可也                                              近思1 道體14
< 咸卦九四傳  屈伸往來  感應無窮  自屈而伸  則屈者感也  伸者應也                                    近思1 道體14
自伸而屈  則伸者感也  屈者應也    明乎此  則天地陰陽之消長變化                                      近思1 道體15
人心物理之表▒盛衰  要不外乎感應之理而已   朱子曰                                                  近思1 道體15
感是事來感我  通是自家受他感處  ○  欄外書曰  施璜虹發明曰                                          近思1 道體15
天地間感應二者  循環無端    所云定數莫逃者皆應也                                                    近思1 道體15
君子盡道其間者皆感也  應是受命之事  感是造命之事  自感自應非有別物                                  近思1 道體15
惟盡其道而已  故君子只做感邊事  但聖人重無心之感                                                    近思1 道體15
知道者默而觀之  毫忽不爽也> ○  天下之理  終而▒始  所以 而不窮                                    近思1 道體15
 非一定之謂也  一定則不能 矣  唯隨時變易  乃常道也                                                近思1 道體15
天地常久之道  天下常久之理  非知道者  孰能識之   < 卦彖傳                                          近思1 道體15
隨時變易  不窮乃常道也  日月往來  萬化屈伸  無一息之停                                              近思1 道體15
然其往來屈伸  則亘萬古而常然也> ○  人性本善  有不可革者何也                                        近思1 道體15
曰  語其性則皆善也  語其才則有下愚之不移 <革卦上六傳                                                近思1 道體15
性無不善  才者性之所能  合理與氣而成  氣質則有昏明强弱之異                                          近思1 道體15
其昏弱之極者▒下愚     論語曰  唯上智與下愚不移  ○欄外書曰                                        近思1 道體15
才是才質之才  卽氣質也  注別擧氣質恐贅> 所謂下愚有二焉                                              近思1 道體15
自暴也  自棄也  人苟以善自治  則無不可移者  雖昏愚之至                                              近思1 道體15
皆可漸磨而進  唯自暴者拒之以不信    自棄者絶之以不▒                                                近思1 道體15
雖聖人與居  不能化而入也  仲尼之所謂下愚也 <人性本善  自暴者 戾而不信乎善                          近思1 道體15
是自暴害其性也  自棄者雖知其善  然怠廢而不▒                                                        近思1 道體15
是自棄絶其性也  此愚之下又者  不可移矣  ○朱子曰  自暴者剛▒之所▒                                  近思1 道體15
自棄者柔▒之所▒> 然天下自棄自暴者  非必皆昏愚也                                                    近思1 道體15
往往强戾  而才力有過人者  商辛是也  聖人以其自絶於善                                                近思1 道體16
謂之下愚  然考其歸  則誠愚也 <史記稱  紂資辨捷疾  聞見甚敏                                          近思1 道體16
材力過人  手格猛獸  知足以拒諫  言足以 非  則其天資固非昏愚者                                      近思1 道體16
然其勇於▒▒  而自絶於善  要其終則▒下愚耳   [注                                                   近思1 道體16
 史記稱] 史記卷三殷本紀曰  帝紂資辨捷疾 (中略) 言足以飾非>                                          近思1 道體16
▒曰下愚  其能革面何也  曰  心雖絶於善道  其畏威而寡罪                                              近思1 道體16
則與人同也  唯其有與人同  所以知其非性之罪也 <革卦上六曰                                            近思1 道體16
小人革面  下愚小人自絶於善  然畏威刑而欲免罪  則與人無以異                                          近思1 道體16
是以亦能掩其不善  而▒其善  唯其畏懼有與人同者  是以知其性之本善也                                  近思1 道體16
   程傳云  小人昏愚難遷者  雖未能心化  亦革其面                                                    近思1 道體16
以從上之敎令也  又曰  不敢肆其▒  革易其外  以順從君上之敎令                                        近思1 道體16
是革面也○ [注  掩其不善] 大學傳之六章曰  見君子而后                                                近思1 道體16
厭然 其不善  而▒其善> ○  在物▒理  處物▒義 <理卽是義                                            近思1 道體16
然事物各有理  裁制事物  而合乎理者▒義  ○  朱子曰                                                  近思1 道體16
義者心之制  事之宜也  彼事之宜  雖若在外  然所以制其宜  則在心也                                    近思1 道體16
非程子一語  則後人未免有義外之見     益軒曰  愚謂                                                  近思1 道體16
如扇  固有可鼓扇之理  是在物之理也  操之動之  則處物之義也                                          近思1 道體16
○  動靜無端  陰陽無始  非知道者  孰能識之 <經說下同  ○                                            近思1 道體16
動靜相推  陰陽密移  無有間斷  有間斷則有端始  無間斷  故曰無端無始也                                近思1 道體16
其所以然者道也  道固一而無間斷也  異時論剝▒之道曰                                                  近思1 道體16
無間可容息也  又曰  其間元不斷續  皆此意也    朱子曰                                                近思1 道體16
動靜相生  如循環之無端> ○  仁者天下之正理  失正理  則無序而不和                                    近思1 道體16
<子曰  人而不仁  如禮何  人而不仁  如樂何  人而不仁                                                 近思1 道體16
則私慾交亂  害于正理    固宜舛逆而無序  乖戾而不和也  序者禮之本                                    近思1 道體16
和者樂之本    [注  子曰] 論語八佾篇  ○  明道先生曰                                                近思1 道體16
天地生物  各無不足之理  常思天下君臣父子兄弟夫婦  有多少不盡分處                                    近思1 道體17
<遺書下同  ○  分者天理當然之則  天之生物  理無虧欠                                                 近思1 道體17
而人之處物  每不盡理  如君臣父子兄弟夫婦  一毫不盡其心                                              近思1 道體17
不當乎理  是▒不盡分  故君子貴精察而力行之也     欄外書曰                                          近思1 道體17
施璜虹曰  欲盡分者  擇善而固執之▒貴> ○  忠信所以進德                                              近思1 道體17
終日乾乾  君子當終日對越在天也 <說見乾卦九三文言  發乎▒心                                          近思1 道體17
之謂忠  盡乎實理  之謂信  忠信乃進德之基  終日乾乾者                                                近思1 道體17
謂終日對越在天也  越於也  君子一言一動  守其忠信  常瞻對乎上帝                                      近思1 道體17
不敢有一毫欺慢之意也  以下皆發明所以對越在天之義   詩經周頌淸廟篇曰                                近思1 道體17
對於在天  朱註曰  對越其在天之神  ○  欄外書曰                                                      近思1 道體17
案  乾天也  對越在天  釋乾乾之道> 蓋上天之載  無聲無臭                                              近思1 道體17
其體則謂之易  其理則謂之道  其用則謂之神  其命于人則謂之性                                          近思1 道體17
率性則謂之道  修道則謂之敎 <上天之載  無聲無澍  所謂太極本無極也                                    近思1 道體17
體猶質也  陰陽變易  乃太極之體也  故其體謂之易                                                      近思1 道體17
其所以變易之理  則謂之道  其變易之用  則謂之神  此以天道言也                                        近思1 道體17
天理賦於人  謂之性  循性之自然  謂之道  因其自然者而修明之                                          近思1 道體17
謂之敎  此以人道言也  惟其天人之理一  所以終日對越在天者也                                          近思1 道體17
   詩經大雅文王詩  上天之載  無聲無臭  ○                                                          近思1 道體17
四書燃犀解云  載當理字  指天命之流行說  ○  中庸曰  天命之謂性                                      近思1 道體17
率性之謂道  修道之謂敎  ○  欄外書曰  朱子曰  體體質之體                                            近思1 道體17
猶言骨子  易▒此理之體質  又曰  修道與修道以仁之修道同                                              近思1 道體17
謂體道也  戒懼愼獨  則是修道之敎也  程子之意亦或然  又曰                                            近思1 道體17
終日乾乾  卽是修道也> 孟子去其中  又發揮出浩然之氣  可謂盡矣                                        近思1 道體17
<浩然盛大流行之貌  蓋天地正大之氣  人得之以生  本浩然也                                             近思1 道體17
失養則   而無以配夫道義之用  得養則充  而有以▒其正大之體                                          近思1 道體17
盡矣謂無餘事也  此言  天人之氣一  所以終日對越在天者也                                              近思1 道體17
   孟子公孫丑篇云  我善養吾浩然之氣    ○  欄外書曰                                                近思1 道體18
去猶言脫出  又猶言一層  孟子所發揮浩然之氣  蓋其所以終日乾乾在此                                    近思1 道體18
氣之至大至剛  配義與道  乃天地之正氣也  於是工夫無餘蘊                                              近思1 道體18
故曰  可謂盡矣  又曰  浩然之氣  ▒是理氣合一> 故說神如在其上                                        近思1 道體18
如在其左右  大小大事  而只曰誠之不可 如此夫  徹上徹下不過如此                                      近思1 道體18
<大小猶多少也  中庸論鬼神  如此其盛  而卒曰                                                         近思1 道體18
誠之不可   誠者實理  卽所謂忠信之體  天人之間    通此實理                                          近思1 道體18
故君子忠信進德  所以▒對越在天也     中庸第十六章曰  使天下之人齊明盛服                            近思1 道體18
以承祭祀  洋洋乎如在其上  如在其左右  ○                                                            近思1 道體18
欄外書曰  大小大事俗語  猶言極大事  朱子以堯典克明俊德至於變時雍句                                  近思1 道體18
▒大小大  亦謂其極大也>   形而上▒道  形而下▒器                                                    近思1 道體18
須▒如此說  器亦道  道亦器 <說見繫辭  道者指事物之理  故曰形而上                                    近思1 道體18
器者指事物之體  故曰形而下  其實道寓於器  本不相離也                                                近思1 道體18
蓋言日用之間  無非天理之流行  所謂終日對越在天者  亦敬循乎此理而已>                                 近思1 道體18
但得道在  不繫今與後己與人 <不繫猶不拘也  言人能體道而不違                                          近思1 道體18
則道在我矣  不拘人己古今  無往而不合  蓋道本無閒然也>                                               近思1 道體18
○  醫書言手足 痺▒不仁  此言最善名▒  仁者以天地萬物▒一體                                        近思1 道體18
莫非己也  認得▒己何所不至  若不有▒己  自不與己相干                                                近思1 道體18
如手足不仁  氣已不貫  皆不屬己 <天地萬物與我同體                                                    近思1 道體18
心無私蔽  則自然愛而公矣  所謂仁也  苟是理不明  而▒私意所隔截                                      近思1 道體18
則形骸爾汝之汾  了無交涉  譬如手足 痺  氣不相貫                                                    近思1 道體18
疾痛 痒皆不相干  此四體之不仁也     素問風論曰  衛氣有所凝而不行                                  近思1 道體18
其肉有不仁也  ○  欄外書曰  傳習錄  陸元靜問  程子云                                                近思1 道體18
仁者以天地萬物▒一體  何墨子兼愛  反不得謂之仁  先生曰                                              近思1 道體19
此亦甚難言  須是▒君自體認出來始得  仁是造化生生不息之理                                            近思1 道體19
雖▒漫周▒無處不是  然其流行發卽  亦只有箇漸  所以生生不息                                          近思1 道體19
如冬至一陽生  必自一陽生而後  漸漸至於六陽  若無一陽之生                                            近思1 道體19
豈有六陽  陰亦然  惟其漸  所以▒有箇發端處  惟發端處                                                近思1 道體19
所以生  惟其生  所以不息  譬之木  其如抽芽  ▒是木之生意發端處                                      近思1 道體19
抽芽然後發幹  發幹然後生枝生葉  然後生生不息  若無芽何以有幹有枝葉                                  近思1 道體19
能抽芽必是下面有箇根在  有根方生  無根▒死                                                          近思1 道體19
無根何從抽芽  父子兄弟之愛  ▒是人心生意發端處  如木之抽芽                                          近思1 道體19
身此而仁民而愛物  ▒是發幹生枝生葉  墨氏兼愛無差等  將自家父子兄弟與途人一般看                      近思1 道體19
▒自沒了發端處  不抽芽  ▒知得他無根                                                                近思1 道體19
▒不是生生不息  安得謂之仁  孝弟▒仁之本   是仁理從▒而發生出來>                                   近思1 道體19
故博施濟衆  乃聖之功用  仁至難言  故止曰  己欲立而立人                                              近思1 道體19
己欲達而達人  能近取譬  可謂仁之方也已  欲令如是觀仁                                                近思1 道體19
可以得仁之體 <說見論語  博施濟衆  乃聖人之功用  子貢以是言仁                                        近思1 道體19
未識仁之體  夫子告之  使知人之欲無異己之欲  施於人者猶施於己                                        近思1 道體19
近取▒身  而譬之於人  則得求仁之術  卽此可見仁之體也                                                近思1 道體19
○  朱子曰  博施濟衆  是就事上說  ▒不就心上說  夫子所以提起                                        近思1 道體19
正是就心上  指仁之本體而告之  又曰  博施濟衆  固仁之極功                                            近思1 道體19
但只乍見孺子將入井時  有  惻隱之心  亦▒是仁  此處最好看                                          近思1 道體19
   論語雍也篇曰  子貢曰  如有博施於民  而能濟衆何如                                                近思1 道體19
可謂仁乎  子曰  何事於仁  必也聖乎 (中略) 夫仁者己欲立而立人                                        近思1 道體19
己欲達而達人  能近取譬  可謂仁之方也已> ○  生之謂性                                                近思1 道體19
性卽氣  氣卽性  生之謂也 <人之有生  氣聚成形  理因具焉                                              近思1 道體19
是之謂性  性與氣本不相離也  故曰  性卽氣  氣卽性> 人生氣稟理有善▒                                  近思1 道體19
然不是性中元有此兩物  相對而生也 <氣稟雜                                                           近思1 道體19
善▒由分  此亦理之所有  然原是性之本  則善而已  非性中元有善▒二者                                  近思1 道體19
 生也   朱子曰  理只作合字看> 有自幼而善  有自幼而▒                                              近思1 道體19
<本注云  后稷之克岐克   子越椒始生  人知其必滅若敖氏之類                                           近思1 道體20
  [注  后稷之克岐克 ] 詩經大雅生民篇曰  誕實匍匐                                                  近思1 道體20
克岐克   ○ [注  子越椒云云] 左傳宣公四年  楚司馬子良生子越椒                                      近思1 道體20
子文曰  必殺之  是子也熊虎之▒而豺狼之聲  不殺必滅若敖氏>                                           近思1 道體20
是氣稟有然也  善固性也  然▒亦不可不謂之性也   <程子又曰                                            近思1 道體20
善▒皆天理  謂之▒者本非▒  但或過或不及▒如此  朱子曰                                              近思1 道體20
天下無性外之物  本皆善  而流於▒耳  愚謂  原天命賦予之初                                            近思1 道體20
固有善而無▒  及氣稟拘滯之後    則▒者謂非性之本然則可                                              近思1 道體20
謂之非性則不可  性一也  所指之地不同耳> 蓋生之謂性  人生而靜以上不容說                              近思1 道體20
才說性時  ▒已不是性也 <朱子曰  人生而靜以上                                                        近思1 道體20
是人物未生時  只可謂之理  未可名▒性  所謂在天曰命也   說性時                                      近思1 道體20
▒是人生以後  此理已隨形氣之中  不全是性之本體矣  所謂在人曰性也                                    近思1 道體20
○  此重釋生之謂性> 凡人說性  只是說繼之者善也                                                      近思1 道體20
孟子言性善非也  夫所謂繼之者善也者  猶水流而就下也  皆水也                                          近思1 道體20
有流而至海  終無所   此何煩人力之▒也    有流而未遠                                                近思1 道體20
固已漸濁  有出而甚遠  方有所濁  有濁之多者  有濁之少者  淸濁雖不同                                  近思1 道體20
然不可以濁者不▒水也 <繫辭曰  一陰一陽之謂道  繼之者善也                                            近思1 道體20
蓋天道流行  發育萬物  賦受之間  渾然一理  純粹至善                                                  近思1 道體20
所謂性善者也  繼之云者  猶水流而就下  其有淸濁遠近之不同                                            近思1 道體20
猶氣稟昏明純駁有淺深也  水固本淸  及流而濁  不可謂之非水                                            近思1 道體20
猶性雖本善  及局於氣而▒  不可謂之非性  ○  此重釋善固性也                                          近思1 道體20
▒亦不可不謂之性     欄外書曰  繼之者善也  ▒已理氣合一                                            近思1 道體20
非如後儒判然▒二也> 如此  則人不可以不加澄治之功  故用力敏勇                                        近思1 道體21
則疾淸  用力緩怠  則遲淸  及其淸也  則▒只是元初水也                                                近思1 道體21
不是將淸來換▒濁  亦不是取出濁來  置在一隅也  水之淸則性善之謂也                                    近思1 道體21
故不是善與▒在性中  ▒兩物相對  各自出來 <朱子曰                                                    近思1 道體21
人雖▒氣所昏  而性則未嘗不在其中  故不可不加澄治之功                                                近思1 道體21
惟能學以勝之  則知此理渾然初未嘗損  所謂元初水也  雖濁而淸者存                                      近思1 道體21
故非將淸來換濁  ▒淸則本無濁  故非取濁置一隅也  如此則其本善而已矣                                  近思1 道體21
性中豈有兩物  對立而 行也哉  愚謂  不知性之本善                                                    近思1 道體21
則不能自勉以▒其初  不知性有時而陷於▒  則不能力加澄治之功                                          近思1 道體21
二說蓋互相發明也  ○此重釋不是性中元有兩物  相對而生                                                近思1 道體21
但前以其本言  則曰相對而生  此以其用言  則曰相對各自出來>                                           近思1 道體21
此理天命也  順而循之則道也  循此而脩之  各得其分則敎也                                              近思1 道體21
自天命以至於敎  我無加損焉  此舜有天下而不與焉者也 <朱子曰                                          近思1 道體21
脩道雖以人事言  然其所以脩之者  莫非天命之本然  非人私智所能▒也                                    近思1 道體21
然非聖人有不能盡  故以舜事明之       論語泰伯篇                                                    近思1 道體21
子曰  巍巍乎  舜禹之有天下也  而不與焉  ○  欄外書曰                                                近思1 道體21
理卽性之理也  不曰性而曰理  理只是一理  無▒外無彼此  因該上文所言                                  近思1 道體21
不得不然  亦▒天命也  各得其分  謂各得性分之所固有                                                  近思1 道體21
無加損  謂於性分無增減  末引舜者    證聖人所遇之境有異                                              近思1 道體21
而於性分則無加損也  又曰  程意蓋指君仁臣敬父慈子孝之類  又曰                                        近思1 道體21
大行不加  窮居不損  卽是不與> ○  觀天地生物氣象 <本注云                                            近思1 道體21
周茂叔看  ○  造化流行  發育萬物  溥博周遍   生理條達                                               近思1 道體21
觀之使人良心油然而生  此卽周子▒前草不除去  問之云  與自家意思一般是也>                             近思1 道體21
○  萬物之生意最可觀  此元者善之長也  斯所謂仁也                                                    近思1 道體22
<朱子曰  物之初生  淳粹未散  最好看  及幹葉茂盛  ▒不好看                                           近思1 道體22
見孺子入井時    惻隱之心  只這些子▒見得仁  到他發政施仁                                          近思1 道體22
其仁固廣  然▒難看     性理大全卷三十五    程子曰                                                  近思1 道體22
天地之大德曰生  天地絪縕  萬物化醇  生之謂性    萬物之生意                                          近思1 道體22
最可觀  此元者善之長也  斯所謂仁也  ○  易乾卦文言曰  元者善之長也                                  近思1 道體22
本義曰  元者生物之始  天地之德  莫先於此  故於時▒春                                                近思1 道體22
於人▒仁> ○  滿腔子是惻隱之心 <腔子猶軀殼也  惻傷 也                                              近思1 道體22
隱痛也  人之一身  惻隱之心無所也    無往而非惻隱之心矣                                              近思1 道體22
○  朱子曰  ▒滿充實  無空缺處  如刀割▒亦痛    針箚▒亦痛                                          近思1 道體22
   欄外書曰  高攀龍曰  朱子發明程子之言  亦最親切  蓋天地之心                                      近思1 道體22
充塞於人身者  ▒惻隱之心  人心充塞天地者  卽天地之心                                                近思1 道體22
人心一小腔子  天地卽大腔子也  ○  天地萬物之理無獨  必有對                                          近思1 道體22
皆自然而然  非有安排也  每中夜以思  不知手之舞之足之蹈之也                                          近思1 道體22
< 朱子曰  曰陰與陽對  動與靜對  以至屈信消長  左右上下  或以類而對                                  近思1 道體22
或以反而對  反覆推之  未有兀然無對  而孤立者  程子謂                                                近思1 道體22
惟道無對  然以形而上下論之  亦未嘗不有對也     欄外書曰                                            近思1 道體22
太陽本無極  何對之有  此理體於物  而不可遺  卽成天地萬物之理                                        近思1 道體22
所謂一本萬殊者也  程子手舞足蹈深意  蓋在於此  恐非謂以形之上與下亦▒對>                             近思1 道體22
○  中者天下之大本  天地之間  亭亭當當                                                              近思1 道體22
直上直下之正理  出則不是  惟敬而無失最盡 <喜怒哀樂未發之時                                          近思1 道體22
此性渾然在中  亭亭當當  直上直上  無所偏倚  此天下之大本而萬善之主也                                近思1 道體22
心有散逸  則失其所以▒主  唯能敬以存之                                                              近思1 道體22
則有以全其中之本體矣     中庸曰  中也者  天下之大本也  ○欄外書曰                                  近思1 道體22
出猶離> ○  伊川先生曰  公則一  私則萬殊  人心不同如面                                              近思1 道體22
只是私心 <公則萬物一體  私則人己萬殊     左傳襄公三十一年                                          近思1 道體23
子産曰  人心之不同如其面  ○  凡物有本末  不可分本末▒兩段事                                        近思1 道體23
 掃應對是其然  必有所以然 <朱子曰  治心脩身是本                                                    近思1 道體23
 掃應對是末  皆其然之事也  至於所以然則理也  理無精粗本末>                                         近思1 道體23
○  楊子拔一毛不▒  墨子又摩頂放踵▒之  此皆是不得中                                                近思1 道體23
至如子莫執中  欲執此二者之中  不知  執得  識得則事事物物上                                        近思1 道體23
皆天然有箇中在那上  不待人安排也    安排▒則不中矣                                                  近思1 道體23
< 楊朱▒我  故以一毫利天下  而不▒  墨翟兼愛  故雖摩頂至踵                                          近思1 道體23
可以利天下  而亦▒之  楊墨各守一偏  固皆失其中  子莫魯之賢人也                                      近思1 道體23
懲二者之偏  欲於二者之間  而取中  夫中者隨時而立  不能隨時以權其宜                                  近思1 道體23
而膠於一定之中  則所執者亦偏矣  故君子貴於格物以致其知                                              近思1 道體23
物格而知至  則有以識夫時中之理  而於事事物物                                                        近思1 道體23
各有天然之中  不得▒意安排也  若事安排    則或雜以意見之私                                          近思1 道體23
而非天然之中矣     燃犀解曰  摩頂放踵  自頂至足盡摩動  猶俗云                                      近思1 道體23
粉骨碎身之意  ▒之不▒顧有己也  ○ [注  膠於一定] 孟子朱註                                          近思1 道體23
執中而無權  則膠於一定之中  而不知變  是亦執一而已                                                  近思1 道體23
○  問時中如何  曰  中字最難識  須是默識心通  且試言一廳則中央▒中                                  近思1 道體23
一家則廳中非中  而堂▒中  言一國則堂非中  而國之中▒中                                              近思1 道體23
推此類可見矣  如三過其門不入  在禹稷之世▒中  若居陋巷則非中也                                      近思1 道體23
居陋巷  在顔子之時▒中  若三過其門不入  則非中也                                                    近思1 道體23
<時中者隨時有中  不可執一而求也  意如上章    禹之治水                                               近思1 道體24
九年于外  三過其門  不暇入  蓋得時行道  任天下之責  濟斯民之患                                      近思1 道體24
如是乃合此時之中  顔子之世  明王不興    以夫子之大聖                                                近思1 道體24
而不得行其道  則其時可以止矣  故隱居獨善  而簞瓢自樂  如是乃合此時之中                              近思1 道體24
是二者若違時而易務  則皆失其中矣    [注  九年于外]                                                 近思1 道體24
欄外書曰  九當作八> ○無妄之謂誠  不欺其次矣 <本注云                                                近思1 道體24
李邦直云  不欺之謂誠  ▒以不欺▒誠  徐仲車云  不息之謂誠                                            近思1 道體24
中庸言至誠無息  非以無息解誠也  或以問先生  先生曰  云云                                            近思1 道體24
○  無妄者實理之自然  而無一毫▒妄也  故謂之誠  不欺者                                              近思1 道體24
知實理之當然  而不自▒欺  乃思誠也  ○  朱子曰  無妄者自然之誠                                      近思1 道體24
不欺是▒力去做底  故曰其次> ○  沖漠無朕  萬象森然已具                                              近思1 道體24
未應不是先  已應不是後 <沖漠未形  而萬理畢具  卽所謂無極而太極也                                    近思1 道體24
未應者寂然不動之時也  已應者感而遂通之時也  已應之理                                                近思1 道體24
悉具於未應之時  故未應非先  已應非後  蓋卽體而用在其中                                              近思1 道體24
不可以先後分也    ○  朱子曰  未有事物之時  此理已具                                                近思1 道體24
少間應處  亦只是此理    [注  感而遂通] 易繫辭上傳曰  感而通天下之故                                近思1 道體24
非天下之至神  其孰能與於此> 如百尺之木  自根本至枝葉                                                近思1 道體24
皆是一貫  不可道上面一段事  無形無兆  ▒待人旋安排                                                  近思1 道體24
引入來敎入塗轍 <轍車跡  塗轍猶路脈也  道有體用    而非兩端                                          近思1 道體24
猶木有根本  是生枝葉  上下一貫  未嘗間斷    豈可謂未應之時                                          近思1 道體24
空虛無有  已應之際  旋待安排引入塗轍  言此理具於氣形事▒之先                                        近思1 道體24
本一貫也> ○  朱子曰  如父之慈  子之孝  只是一條路  從源頭下來                                      近思1 道體24
   欄外書曰  塗轍猶言道理  ▒是塗轍  謂應前▒具天然道理                                            近思1 道體24
只是一箇塗轍  謂應後道理  不外此理  朱子嘗疑末二句                                                  近思1 道體24
謂記者欠了字  愚案  程子語每簡  遽讀之  往往似▒解  其實非有闕字>                                   近思1 道體24
○近取▒身百理皆具  屈伸往來之義  只於鼻息之間見之                                                  近思1 道體25
屈伸往來只是理  不必將▒屈之氣  ▒▒方伸之氣  生生之理                                              近思1 道體25
自然不息 <鼻息呼吸  可見屈伸往來之義  以理而言  則屈伸往來                                          近思1 道體25
自然不息  以氣而言  則不是以▒屈之氣  ▒方伸之氣  如釋氏所謂輪▒者也                                近思1 道體25
○朱子曰  此段▒橫渠形潰反原之說  而發也                                                            近思1 道體25
李果齋曰  往而屈者  其氣已散  來而伸者  其氣方生  生生之理                                          近思1 道體25
自然不窮  若以▒屈之氣  ▒▒方伸之氣  則是天地間只有許多氣                                          近思1 道體25
來來去去  造化之理  不幾於窮乎  釋氏不明乎此  所以有輪▒之說                                        近思1 道體25
   欄外書曰  此條  理氣須做合一說  注分說  非程君本旨                                              近思1 道體25
屈伸以呼吸言之  呼▒伸  吸▒屈  吸取一團氣  ▒在腹  是屈也                                          近思1 道體25
吐出一團氣  發在外  是伸也  注往而屈者  來而伸者  則▒之說                                          近思1 道體25
固與竺家輪▒異  然天地之理  物極必反  一氣周流    循環不已                                          近思1 道體25
則謂之如輪轉  亦無不可  但意義所存不同耳  ○ [注  釋氏所謂云云]                                     近思1 道體25
法華經方▒品第二  比丘偈曰  輪▒六趣中    備受▒苦毒                                                近思1 道體25
○ [注  橫渠云云] 張子曰  形聚▒物  形潰反原者  其遊魂▒變乎>                                       近思1 道體25
如▒卦言七日來▒  其間元不斷續  陽已▒生  物極必返  其理須如此                                      近思1 道體25
有生▒有死  有始▒有終 <日卽月也  以卦配月  則自五月陽始消                                          近思1 道體25
而▒   至十一月陽生  而▒▒  自 至▒  凡七月也                                                    近思1 道體25
消極而生  無有間斷  物極必返  理之自然  生死始終  皆一                                              近思1 道體25
理也> ○  明道先生曰  天地之間  只有一箇感與應而已  ▒有甚事                                        近思1 道體25
<詳見前> ○  問仁  伊川先生曰  此在▒公自思之  將聖賢所言仁處                                       近思1 道體25
類聚觀之  體認出來  孟子曰  惻隱之心仁也  後人遂以愛▒仁                                            近思1 道體25
愛自是情  仁自是性  豈可專以愛▒仁  孟子言  惻隱之心仁之端也                                        近思1 道體25
▒曰仁之端  則不可▒謂之仁    退之言博愛之謂仁                                                      近思1 道體26
非也  仁者固博愛  然▒以博愛▒仁  則不可 <仁者愛之性  愛者仁之情                                    近思1 道體26
以愛▒仁  是指情▒性  端之云者  言仁在中  而端緖見於外也                                            近思1 道體26
或謂  樊遲問仁  子曰  愛人    是夫子亦嘗以愛言仁也                                                  近思1 道體26
曰  孔門問答  皆是敎人  於已發處用功  孟子所謂惻隱之心仁也                                          近思1 道體26
亦是於已發之端體認  但後之論仁者  無▒知性情之別  故程子發此義                                      近思1 道體26
以示人  欲使沿流而▒其源也  學者其深體之     韓文十一                                              近思1 道體26
原道云  博愛之謂仁  行而宜之之謂義> 問  仁與心何異  曰心譬如穀種                                    近思1 道體26
生之性▒是仁  陽氣發處乃情也 <以穀種喩心  生之性▒是愛之理                                          近思1 道體26
陽氣發處  ▒是惻隱之情>   ○  義訓宜  禮訓別                                                        近思1 道體26
智訓知  仁當何訓  說者謂訓覺訓人  皆非也    當合孔孟言仁處                                          近思1 道體26
大▒硏窮之  二三歲得之  未晩也 <訓者以其字義難明  故又假一                                          近思1 道體26
字以訓解之  義者天理之當然  所以裁制乎事物之宜  故訓宜  禮者天理之節文                              近思1 道體26
所以別親▒上下之分  故訓別    智者天理之明睿                                                        近思1 道體26
所以知事物之是非  故訓知  仁道至大  包乎三者  故▒難訓  說者謂訓覺者                                近思1 道體26
言不▒物欲所蔽  痒 疾痛觸之卽覺  夫仁者固無所不覺                                                  近思1 道體26
然覺不足以盡仁之蘊也  訓人者  言天地生人    均氣同理                                                近思1 道體26
以人體之  則惻 慈愛之意  自然無所間斷    夫仁者固以人▒體                                          近思1 道體26
然不可以訓人也  ○朱子曰  仁是愛之體  覺自是智之用  仁統四德                                        近思1 道體26
故仁則無不覺  然▒以覺▒仁  則不可    或謂  仁只是人心之生理                                        近思1 道體26
以生字訓之何如  朱子曰  不必須用一字訓  但要識得大意                                                近思1 道體26
通透耳     欄外書曰  仁者人也  義者宜也  中庸孟子 言之                                            近思1 道體26
禮者履也  智者知也  亦古書往往見之  凡訓 不過姑借其近似者釋之                                      近思1 道體26
況於一字同音者  豈能盡其意乎  程子固不欲學者拘牽字義                                                近思1 道體27
故但曰  二三歲得之未晩也  其意可見矣    ○  性卽理也                                                近思1 道體27
天下之理  原其所自  未有不善  喜怒哀樂未發  何嘗不善  發而中節                                      近思1 道體27
則無往而不善  故凡言善▒  皆先善而後▒  言吉凶  皆先吉而後凶                                        近思1 道體27
言是非  皆先是而後非 <朱子曰  性卽理也  一語自孔子後                                                近思1 道體27
惟伊川說得盡  ▒撲不破  性卽是天理  那得有▒    又曰                                                近思1 道體27
未發之前  氣不用事  所以有善而無▒     孟子 文公上篇首章朱註曰                                    近思1 道體27
程子曰  性卽理也  天下之理  原其所自  未有不善  喜怒哀樂未發                                        近思1 道體27
何嘗不善  發而中節  則無往而不善  發不中節  然後▒不善                                              近思1 道體27
嘗不善  可見  非泛言理者矣  凡言善▒  亦曰  有不盡然者                                              近思1 道體27
如邪正災祥曲直之類  蓋從語音所▒也  愚案  蔡氏所議是也                                              近思1 道體27
然程子語往往有如此者  取其意而略其語  可也>   ○  問                                                近思1 道體27
心有善▒否  曰  在天▒命  在物▒理  在人▒性    主於身▒心                                          近思1 道體27
其實一也  心本善  發於思慮  則有善有不善  若▒發  則可謂之情                                        近思1 道體27
不可謂之心 <天道流行  賦與萬物  謂之命  事物萬殊  各有天然之則                                      近思1 道體27
統而名之謂之理  人得是理以生  謂之性    是性所存                                                    近思1 道體27
虛靈知覺  ▒一身之主宰  謂之心  實則非二也  推本而言  心豈有不善                                    近思1 道體27
自七情之發而後  有善▒之分  ○  朱子曰  ▒發不可謂之非心                                            近思1 道體27
但有不善  則非心之本體     欄外書曰  愚案  程君本意                                                近思1 道體27
謂命理性心  隨所指而異其名  非有二也  心本善  就本體言                                              近思1 道體27
發於思慮  有善不善  謂混於氣體  而有過不及  過不及處  卽▒不善也                                    近思1 道體27
程此情字  只目氣體之感應  非指本體  若專就本體之發見言之                                            近思1 道體27
則性善所發  情何曾不善  孟子所云  乃若其情  則可以▒善矣                                            近思1 道體27
是也斯知程此情字  只目感應耳  凡讀程語  不可拘其語以害其意>                                         近思1 道體27
○  譬如水  只可謂之水  至如流而▒派    或行於東                                                    近思1 道體28
或行於西  ▒謂之流也 ○ 性出於天  才出於氣  氣淸則才淸  氣濁則才濁                                  近思1 道體28
才則有善有不善  性則無不善   <性本乎理  理無不善                                                    近思1 道體28
才本乎氣  氣則不齊  故或以之▒善  或以之▒▒    ○  孟子曰                                          近思1 道體28
若夫▒不善  非才之罪也  朱子曰  孟子專以其發於性者言之  故以▒才無不善                              近思1 道體28
程子兼指其稟於氣者言之  則人之材質固有昏明强弱之不同                                                近思1 道體28
張子所謂氣質之性是也  二說雖殊  各有所當然  程子▒密                                                近思1 道體28
   朱子曰  性與氣皆出於天  性卽是理  氣則已屬於形象                                                近思1 道體28
性善人所同  氣▒有不齊處  ○ [注  孟子曰云云] 孟子告子上篇朱注曰                                    近思1 道體28
才猶才質  人之能也  ○ [注  張子所謂云云] 孟子告子上篇朱注                                          近思1 道體28
張子曰  形而後有氣質之性  善反之  則天地之性存焉                                                    近思1 道體28
故氣質之性  君子有弗性者焉> ○  性者自然完具  信只是有此者也                                        近思1 道體28
故四端不言信 <仁義禮智  分而言之  則四者各立  自然完具                                              近思1 道體28
實有是四者  則謂之信  故信無定位  非於四者之外別有信也  孟子論四端而不及信                          近思1 道體28
蓋信在其中矣  ○  李果齋曰  五常言信  配五行而言                                                    近思1 道體28
四端不言信  配四時而言信者  ▒有誠心  ▒四端則信在其中>                                             近思1 道體28
○  心生道也  有是心  斯具是形以生  惻隱之心人之生道也                                              近思1 道體28
<心者人之生理也  有是心  斯具是形  此言生人之道  惻隱之心人之生道                                   近思1 道體28
此言人得是心  故酬酢運用  生生而不窮  苟無是心                                                      近思1 道體28
則同於砂石  而生理絶矣  ○  朱子曰  心生道也  謂天地以生物▒心                                      近思1 道體28
而人得之以▒心者  又曰  心是箇活底物     性理大全卷三十二曰                                        近思1 道體28
雖桀 不能無是以生  但 之以減天耳  始則不知愛物                                                    近思1 道體28
俄而至於忍  安之以至於殺  充之以至於好殺  豈人理也哉                                                近思1 道體28
○  橫渠先生曰  氣 然太虛  升降飛揚  未嘗止息  此虛實動靜之機                                      近思1 道體28
陰陽剛柔之始  浮而上者陽之淸  降而下者陰之濁  其感遇聚結                                            近思1 道體29
▒風雨  ▒霜雪  萬品之流形  山川之融結  糟粕 燼  無非敎也                                          近思1 道體29
<正蒙下同  ○   然盛大  之義   然太虛  周流上下                                                 近思1 道體29
亘古窮今  未嘗止息者元氣也  虛實動靜  妙用由是而形  故曰機                                          近思1 道體29
陰陽剛柔  定體由是而立  故曰始  判而▒上下淸濁  合而▒風雨霜雪                                      近思1 道體29
凝而▒人物山川之形質  散而▒糟粕 燼之査滓  消長萬變                                                近思1 道體29
生生不窮  皆道體之流行  故曰  無非至敎>   ○  游氣紛擾  合而成質者                                  近思1 道體29
生人物之萬殊  其陰陽兩端  循環不已者  立天地之大義                                                  近思1 道體29
<游氣雜   凝而成形者  人物萬殊所以生也  陰陽推移  循環無窮者                                       近思1 道體29
天地大經所以立也  游氣紛擾緯也  陰陽循環經也  ○                                                    近思1 道體29
朱子曰  ○陰陽循環  如磨  游氣紛擾  如磨中出者> ○  天體物不遺                                      近思1 道體29
猶仁體事而無不在也 <朱子曰  體物  言▒物之體也  蓋物物有箇天理                                      近思1 道體29
體事  謂事事是仁做出來     正蒙天道篇  中庸曰                                                      近思1 道體29
體物而不可遺> 禮儀三百  威儀三千  無一物而非仁也 <禮儀者經禮也                                      近思1 道體29
威儀者曲禮也  禮文之大小  無非愛敬懇惻之心  所發見者                                                近思1 道體29
故曰  無一物而非仁也  不然  則禮特虛文矣  昊天曰明  及爾出王                                        近思1 道體29
昊天曰旦  及爾游衍  無一物之不體也 <王往通  ○  詩大雅板篇                                          近思1 道體29
出王  謂出而有所往也  旦亦明也  衍寬縱之意  言天道昭明                                              近思1 道體29
凡人之往來游息之所  此理無往而不在  因是以證體物不遺之義                                            近思1 道體29
○  鬼神者二氣之良能也   <良能者自然而然  莫之▒而▒也                                              近思1 道體29
朱子謂  橫渠此語尤精> ○  物之初生  氣日至而滋息  物生▒盈                                          近思1 道體29
氣日反而遊散  至之謂神  以其伸也  反之謂鬼  以其歸也 <物自少以至壯                                  近思1 道體30
氣日至而滋息  滋息者生而就滿也  自壯以至老  氣日反而遊散                                            近思1 道體30
遊散者消而就盡也  以其日至而伸  故曰神  以其日反而歸                                                近思1 道體30
故曰鬼> ○  性者萬物之一源  非有我之得私也  惟大人▒能盡其道                                        近思1 道體30
是故立必俱立  知必周知  愛必兼愛  成不獨成  彼自蔽塞                                                近思1 道體30
而不知順吾理者  則亦末如之何矣 <性原于天  而人之所同得也                                            近思1 道體30
惟大人者能盡己之性  則  穴之性  蓋性本無二也  故己有所立                                          近思1 道體30
必與夫人以俱立  己有所知  必使夫人以周知  愛必兼愛                                                  近思1 道體30
使人皆得所愛也  成不獨成  使人皆有所成也  四者大人之所存心也                                        近思1 道體30
立者禮之幹也  知者智之用也  愛者仁之施也  成者義之遂也                                              近思1 道體30
自立於禮  以至成於義  學之始終也  張子之敎  以禮▒先  故首曰立                                      近思1 道體30
如是  而彼或蔽塞而不通  不知所以順乎理  則亦無如之何                                                近思1 道體30
然其心固欲其同盡乎一源之性也  此卽大學明明德於天下  中庸成己成物之道                                近思1 道體30
蓋西銘之根本也    [注  立者禮之] 欄外書曰注以禮智仁義配言                                          近思1 道體30
恐拘> ○  一故神  譬之人身  四體皆一物  故觸之而無不覺                                              近思1 道體30
不待心使至此而後覺也  此所謂感而遂通  不行而至                                                      近思1 道體30
不疾而速也   <橫渠易說  ○  一謂純一也  神謂神妙而無不通也                                          近思1 道體30
猶人之四體本一也  故觸之卽覺  不待思慮擬議  使一有間斷  則痛痒有所不覺矣                            近思1 道體30
天地之▒物不貳  故妙用而無方  聖人之心不貳                                                          近思1 道體30
故感通而眼測     易繫辭上傳曰  易▒思也  ▒▒也  寂然不動                                          近思1 道體30
感而遂通天下之故  又曰  唯神也  故不疾而速  不行而至  ○                                            近思1 道體30
欄外書曰  一者謂一理同體  卽前條性者萬物之一源是也  唯一也                                          近思1 道體30
故感應迅速  卽所謂神也○  心統性情者也 <橫渠語錄下同  ○                                            近思1 道體30
朱子曰  統是主宰  性者心之理  情者心之用  心者性情之主  孟子曰                                      近思1 道體30
仁人心也  又曰  惻隱之心  性情上  都下箇心字  可見心統性情之義                                      近思1 道體31
   欄外書曰  心者性情之統名也  故通性情  皆謂之心                                                  近思1 道體31
如注所引孟子卽是也  統謂兼通  非主宰    若以主宰言之                                                近思1 道體31
則性▒主宰於心  心又主宰於身  注說似倒看> ○  凡物莫不有是性                                        近思1 道體31
由通蔽開塞  所以有人物之別  由蔽有厚薄    故有智愚之別                                              近思1 道體31
塞者牢不可開  厚者可以開  而開之也難  薄者開之也易  開則達于天道                                    近思1 道體31
與聖人一 <有是氣  必有是理  此人與物之所共也  由氣有通蔽開塞                                        近思1 道體31
故有人物之異  由蔽有厚薄  故人又有智愚之異  塞者氣拘                                                近思1 道體31
而塡實之也  故不可開  此言物也  蔽者但昏暗  而有所不通                                              近思1 道體31
皆可開也  顧有難易之分耳  及其▒開  則通乎天道  與聖人一                                            近思1 道體31
此言人也     欄外書曰  橫渠言性還是理氣合一  旋有深意                                              近思1 道體31
後人說太過分析▒失>                                                                                 近思1 道體31
    近思錄卷之二                                                                                    近思2 ▒學1 
    ▒學類  凡百十一條 <此卷總論▒學之要  蓋尊德性矣  必道道問學                                    近思2 ▒學1 
    明乎道體  知所指歸  斯可究▒學之大方矣>                                                         近思2 ▒學1 
濂溪先生曰  聖希天  賢希聖  士希賢 <朱子曰  希望也  字本作                                          近思2 ▒學1 
 > 伊尹顔淵大賢也  伊尹恥其君不▒堯舜  一夫不得其所  若撻于市                                      近思2 ▒學1 
顔淵不遷怒  不貳過  三月不違仁 <朱子曰  說見書及論語                                                近思2 ▒學1 
皆賢人之事也> 志伊尹之所志  學顔子之所學 <朱子曰  此言士希賢也                                      近思2 ▒學1 
 欄外書曰  伊尹所志  義邊▒多  顔淵所學  仁邊▒多>                                                 近思2 ▒學1 
過則聖  及則賢  不及則亦不失於令名   <通書下同  ○  朱子曰                                          近思2 ▒學1 
三者隨其用力之淺深  以▒所至之近遠  不失令名  以其有▒善之實也                                      近思2 ▒學1 
○  胡氏曰  周子患人以發策決科  榮身肥家    希世取寵                                                近思2 ▒學1 
▒事也  故曰志伊尹之所志  忠人以廣聞見  工文詞  矜智能  慕空寂                                      近思2 ▒學1 
▒事也  故曰學顔子之所學  人能志此志  而學此學  則知斯道之大                                        近思2 ▒學1 
而其用無窮矣    [注  發策決科] 欄外書曰  揚子法言之字面                                            近思2 ▒學1 
謂開發策問疑義  決取甲乙科目> ○  聖人之道  入乎耳存乎心                                            近思2 ▒學1 
蘊之▒德行  行之▒事業  彼以文辭而已者陋矣 <朱子曰                                                  近思2 ▒學1 
欲人▒知道德之重  而不▒於文辭之陋也> ○  或問  聖人之門                                            近思2 ▒學1 
其徒三千  獨稱顔子▒好學  夫詩書六藝  三千子非不習而通也                                            近思2 ▒學2 
然則顔子所獨好者何學也 <哀公問  弟子孰▒好學  孔子對曰                                              近思2 ▒學2 
有顔回者  好學  不幸短命死矣  今也則亡    六藝禮樂射御書數                                          近思2 ▒學2 
史記曰  弟子蓋三千焉  身通六藝者七十二人> 伊川先生曰  學以至聖人之道也                              近思2 ▒學2 
聖人可學而至歟  曰然 <聖人生知  學者學而知之                                                        近思2 ▒學2 
及其知之則一也  聖人安行  學者勉而行之  及其成功則一也> 學之道如何                                  近思2 ▒學2 
曰  天地儲精  得五行之秀者▒人 <人物萬殊  莫非二氣五行之所▒也                                      近思2 ▒學2 
然人則得其精且秀者  是以能通于道  而▒聖▒賢>                                                       近思2 ▒學2 
其本也  ▒而靜  其未發也  五性具焉  曰  仁義禮智信 <▒者無極之▒也                                  近思2 ▒學2 
靜者人生而靜  天之性也  曰▒而靜者  謂其天理渾全                                                    近思2 ▒學2 
寂然不動  而所具之性  其目有是五者  ▒曰本  又曰未發                                                近思2 ▒學2 
蓋本者指其稟受之初  未發者指其未與物接之前也> 形▒生矣  外物觸其形                                  近思2 ▒學2 
而動其中矣  其中動  而七情出焉  曰  喜怒哀樂愛▒欲                                                  近思2 ▒學2 
<此言形生之後  應事接物之時也  物感于外  情動于中  其目有是七者                                     近思2 ▒學2 
然喜近於樂  恕近於▒  愛近於欲  其所以分者  蓋喜在心                                                近思2 ▒學2 
樂發散在外  怒則有所激  其氣憤  ▒則有所憎    其意深                                                近思2 ▒學2 
愛則近於公  欲則近於私  愛施於人  而欲本乎己也> 情▒熾而益蕩                                        近思2 ▒學2 
其性鑿矣  是故覺者約其精  使合於中  正其心  養其性  愚者則不知制之                                  近思2 ▒學2 
縱其情  而至於邪僻  梏其性  而亡之 <性動則▒情                                                      近思2 ▒學2 
然情炎于中  末流益蕩  則反 賊其性矣  惟夫明覺之士  以禮制情                                        近思2 ▒學2 
使不失乎中  故能正其心  而不流於邪僻  養其性  而不至於梏亡                                          近思2 ▒學3 
愚者反是  梏猶桎梏  謂拘攣而暴殄之  言人之所以貴於學也>                                             近思2 ▒學3 
然學之道  必先明▒心  知所養  然後力行  以求至  所謂自明而誠也                                      近思2 ▒學3 
<養一作往  ○  朱子曰  明▒心知所往  窮理之事                                                       近思2 ▒學3 
力行求至  踐履之事也  或曰  知所養  應上文養其性  涵養之功                                          近思2 ▒學3 
與知行 進   朱子曰  這一段要緊處  只在明於心上  蓋先明▒心了                                      近思2 ▒學3 
方知得聖之可學  有下手之處  ○  中庸第二十一章曰  自誠明                                            近思2 ▒學3 
謂之性  自明誠  謂之敎  ○ [注  窮理之事] 朱子語類曰                                                近思2 ▒學3 
窮理非是要在外之理  如何而▒孝弟  如何而▒忠信  推此類通之                                          近思2 ▒學3 
求處至當  卽窮理之事也> 誠之之道  在乎信道篤  信道篤  則行之果                                      近思2 ▒學3 
行之果  則守之固  仁義忠信不離乎心  造次必於是  顚沛必於是                                          近思2 ▒學3 
出處語默  必於是  久而弗失  則居之安  動容周旋中禮                                                  近思2 ▒學3 
而邪僻之心無自生矣 <此因上文  言所以誠之之道也  信道篤則不惑                                        近思2 ▒學3 
行之果則不止  守之固則不變    朱子曰  造次急遽苟且之時                                              近思2 ▒學3 
顚沛傾覆流離之際也  ○  以上兩章  論▒學之道詳盡  其大綱有三焉                                      近思2 ▒學3 
明▒心知所往者  智之事也  力行以求至者  仁之事也  信道篤以下                                        近思2 ▒學3 
勇之事也  然勇之中  亦備此二者  故信之篤者  知之勇也                                                近思2 ▒學3 
行之果者  仁之勇也  守之固者勇之勇也  仁義忠信  不離乎心者                                          近思2 ▒學3 
信之篤也  造次顚沛出處語默  必於是者  行之果也  久而弗失                                            近思2 ▒學3 
守之固也  動容周旋中禮  邪僻之心不生  則幾於化矣>                                                   近思2 ▒學3 
故顔子所事則曰  非禮勿視  非禮勿聽  非禮勿言  非禮勿動 <禮者天理之節文                              近思2 ▒學3 
非禮者私欲之害乎天理者也  勿者禁止之辭  凡視聽言動                                                  近思2 ▒學3 
克去己私  則日用之間  莫非天理之流行矣  此孔子敎顔子▒仁之目                                        近思2 ▒學3 
而顔子之所請事者也     論語顔淵篇  子曰  非禮勿視云云                                              近思2 ▒學3 
顔淵曰  回雖不敏  請事斯語矣> 仲尼稱之則曰  得一                                                    近思2 ▒學3 
善  則拳拳服膺  而弗失之矣  又曰  不遷怒  不貳過  有不善未嘗不知                                    近思2 ▒學4 
知之未嘗▒行也  此其好之篤  學之之道也 <中庸  子曰                                                  近思2 ▒學4 
回之▒人也  擇乎中庸  得一善  則拳拳服膺  而弗失之矣  拳拳奉持之貌                                  近思2 ▒學4 
服猶佩也  膺胸也  凡得一善言善行    則奉持佩服於心胸                                                近思2 ▒學4 
不敢忘也  又語曰  不遷怒  不貳過  怒所當怒  各止其所                                                近思2 ▒學4 
不遷也  才過卽改  已改不再  不貳也  又易繫辭曰  有不善未嘗不知                                      近思2 ▒學4 
知之未嘗▒行也  有不善  而必知之  是察己之明也  知之而不▒行                                        近思2 ▒學4 
是克己之誠也  皆孔子所以稱顔子好學之道也> 然聖人則不思而得                                          近思2 ▒學4 
不勉而中  顔子則必思而後得  必勉而後中  其與聖人相去一息                                            近思2 ▒學4 
所未至者  守之也  非化之也  以其好學之心  假之以年                                                  近思2 ▒學4 
則不日而化矣  < 聖人生知  故不思而得安行  故不勉而中                                                近思2 ▒學4 
顔子猶必擇善  而固執之  然其博文約禮  工力俱到  其未至於聖人者                                      近思2 ▒學4 
特一息之間耳  使非短命而死  則不淹時日  所守者  化而與聖人一矣                                      近思2 ▒學4 
   伊川文集此下  故仲尼曰  不幸短命死矣  蓋傷其不得至於聖人也                                      近思2 ▒學4 
所謂化之者入於神  而自然不思而得  不勉而中之謂也                                                    近思2 ▒學4 
云云> 後人不達  以謂聖本生知  非學可至  而▒學之道                                                  近思2 ▒學4 
遂失不求▒己  而求▒外  以博聞强記  巧文麗辭▒工  榮華其言                                          近思2 ▒學4 
鮮有至於道者  則今之學  與顔子所好異矣 <文集  ○  後世聖學無傳                                      近思2 ▒學4 
不知反身脩德  徒以記問詞章▒學  去道愈遠矣> ○橫渠先生問於明道先生曰                                近思2 ▒學4 
定性未能不動  猶累於外物何如  明道先生曰                                                            近思2 ▒學4 
所謂定者  動亦定  靜亦定  無將迎  無▒外 <此章就猶累於外物一句                                      近思2 ▒學5 
反覆辨明  蓋萬物不同  而無理外之物  萬理不同                                                        近思2 ▒學5 
而無性外之理  凡天下之物理  酬酢萬端  皆吾性之所具也  所謂定性者                                    近思2 ▒學5 
非一定而不應也  發而中節  動亦定也  敬而無垂  靜亦定也                                              近思2 ▒學5 
將送也  事之往也  無將事之來也  無迎  動靜一定  何有乎將迎                                          近思2 ▒學5 
寂然不動者  存於▒也  感而遂通者  應於外也  體用一                                                  近思2 ▒學5 
貫  何間乎▒外> 苟以外物▒外  牽己而從之  是以己性▒有▒外也                                        近思2 ▒學5 
且以性▒隨物於外  則當其在外時  何者▒在▒  是有意於外誘                                            近思2 ▒學5 
而不知性之無▒外也  ▒以▒外▒二本    則又烏可遽語定哉                                              近思2 ▒學5 
< 承上文而言  苟以外物▒外  凡應物者  必牽己而從之  是以性▒有▒外                                  近思2 ▒學5 
如是則方其逐物在外之時  在▒已無此性矣    其可乎                                                    近思2 ▒學5 
蓋有意於絶外物之誘  而不知性本無▒外之分也    ▒分▒外▒兩端                                        近思2 ▒學5 
則人在天地間  不能不與物接  是無時而能定也> 夫天地之常                                              近思2 ▒學5 
以其心普萬物而無心  聖人之常  以其情順萬事而無情  故君子之學                                        近思2 ▒學5 
莫若廓然而大公  物來而順應 <常常理也  天地之心  運用主宰者是也                                      近思2 ▒學5 
然而普▒萬物  實未嘗有心焉  聖人之情  應酬發動者是也                                                近思2 ▒學5 
然而隨順萬事  亦未嘗容情焉  故君子之學  廓然大公  何嫌於外物                                        近思2 ▒學5 
物來順應  何往而不定哉  此二句又此書之綱領也> 易曰                                                  近思2 ▒學5 
貞吉悔亡  憧憧往來  朋從爾思  苟規規於外誘之除  將見滅於東而生於西也                                近思2 ▒學5 
非惟日之不足  顧其端無窮  不可得而除也 <咸卦九四                                                    近思2 ▒學5 
爻辭  憧憧往來不絶貌  各以朋類從其所思  蓋人之一心                                                  近思2 ▒學6 
應感無窮  苟▒外物之誘  而欲除滅之  將見滅於彼而生於此  非惟日見其用力之不足                        近思2 ▒學6 
而亦有不可得而除滅者矣       咸卦九四                                                              近思2 ▒學6 
貞吉  悔亡  憧憧往來  朋從爾思> 人之情各有所蔽  故不能適道                                          近思2 ▒學6 
大率患在於自私而用智  自私則不能以有▒▒應▒  用知則不能以明覺▒自然                                近思2 ▒學6 
今以▒外物之心  而求照無物之地  是反鑑而▒照也                                                      近思2 ▒學6 
< 人心各有所蔽  大▒在自私與用智之兩端    蓋不能廓然而大公                                          近思2 ▒學6 
故自私  不能物來而順應  故用智  自私者  則樂於無▒  而不知以有▒▒應▒之當然                        近思2 ▒學6 
用智者  則作意於有▒  而不知以明覺▒循理之自然                                                      近思2 ▒學6 
今▒外物之累己  是自私之心也  而求照無物之地  是亦用智之過也                                        近思2 ▒學6 
猶反鑑以▒照  寧可得哉  蓋自私與用智  雖若二病                                                      近思2 ▒學6 
而實展轉相因也  ○  或問  自私用智之語  恐卽是佛氏之自私                                            近思2 ▒學6 
朱子曰  常人之私意  與佛氏之自私皆一私也  但明道說得闊                                              近思2 ▒學6 
非專指佛之自私也  愚謂  橫渠欲去外物之累  ▒已近於釋氏  故程子推其病源                              近思2 ▒學6 
自然與釋氏相似  然其自私類於釋  而用智則又類於老                                                    近思2 ▒學6 
要之  二氏用意  皆欲不累於外物而已     欄外書曰  ▒外物之心                                        近思2 ▒學6 
▒是自私  本體受蔽  以此欲逞明覺於無物之地  是反鑑而▒照也                                          近思2 ▒學6 
言私意不除  明無所照也> 易曰  艮其背  不獲其身                                                      近思2 ▒學6 
行其庭  不見其人  孟氏亦曰  所▒於智者  ▒其鑿也   <朱子曰                                          近思2 ▒學6 
不獲其身  不見其人  此說廓然而大公  所▒於智  ▒其鑿也  此說物來而順應                              近思2 ▒學6 
   艮卦彖辭曰  艮其背  不獲其身  行其庭  不見其人                                                  近思2 ▒學6 
無咎  ○  孟子離婁下篇  朱注曰  小智之人    務▒穿                                                  近思2 ▒學6 
所以失之也> 與其非外而是▒  不若▒外之兩忘也  兩忘則澄然無事矣                                      近思2 ▒學6 
無事則定  定則明  明則尙何應物之▒累哉 <自私用智之患                                                近思2 ▒學6 
其根在於分▒外▒二  以在外者▒非  在▒者▒是  然在外者  終不容以寂滅                                近思2 ▒學7 
故常▒外物所撓  惟能知性無▒外  而兩忘之  則動靜莫非自然                                            近思2 ▒學7 
澄然無事矣  所謂廓然大公者也    無事則心無所累                                                      近思2 ▒學7 
故能明  明則物來順應  尙何外物之累哉  蓋▒外兩忘  則非自私                                          近思2 ▒學7 
能定而明  則非用智也  ○  朱子曰  ▒外兩忘  非忘也  一循乎理                                        近思2 ▒學7 
不是▒而非外也> 聖人之喜  以物之當喜  聖人之怒  以物之當怒                                          近思2 ▒學7 
是聖人之喜怒  不繫於心  而繫於物也  是則聖人豈不應於物哉                                            近思2 ▒學7 
烏得以從外者▒非  而▒求在▒者▒是也  今以自私用智之喜怒                                            近思2 ▒學7 
而視聖人喜怒之正  ▒如何哉 <聖人未嘗無喜怒  是未嘗自私也                                            近思2 ▒學7 
然其喜怒皆繫彼  而不繫此  是未嘗用智也  以自私用智之喜怒                                            近思2 ▒學7 
其視聖人之喜怒  一循乎天理之正者  豈不大相戾哉                                                     近思2 ▒學7 
欄外書曰  不繫於心而繫於物  謂不繫於私而繫於公也> 夫人之情                                          近思2 ▒學7 
易發而難制者  惟怒▒甚  第能於怒時  遽忘其怒  而觀理之是非                                          近思2 ▒學7 
亦可見外誘之不足▒  而於道亦思過半矣 <朱子曰  忘怒則公  觀理則順                                    近思2 ▒學7 
   欄外書曰  忿 恐懼好樂憂患得其正者  正心也  正心卽定性也                                        近思2 ▒學7 
此借怒一件  以例其餘耳  又同書云  施璜虹曰  此篇乃明道先生得統於濂溪先生處                          近思2 ▒學7 
所以反覆辨明  性無▒外動靜之分                                                                      近思2 ▒學7 
而大公順應  ▒定性主宰也  濂溪謂    聖人定之以中正仁義                                              近思2 ▒學7 
而主靜  立人極焉  定之以中正仁義  性之所以定也  主於無欲而靜                                        近思2 ▒學7 
則是大公順應之全體  尙何應物之▒累哉> ○  伊川先生答朱長文書曰                                      近思2 ▒學7 
聖賢之言  不得已也  蓋有是言則是理明  無是言則天下之理有闕焉                                        近思2 ▒學7 
如彼  陶冶之器  一不制  則生人之道  有不足矣                                                      近思2 ▒學8 
聖賢之言  雖欲已得乎  然其包涵盡天下之理  亦甚約也 < 之首▒                                       近思2 ▒學8 
 之柄▒   範土曰陶鑄  鑄金曰冶  聖人之言  本非得已也                                              近思2 ▒學8 
蓋將發明天理  以覺斯民  猶民生日用之具    不可闕也                                                  近思2 ▒學8 
然其言寡  而理無不該  亦不以多言▒貴也> 後之人始執卷  則以文學▒先                                  近思2 ▒學8 
平生所▒動多於聖人  然有之無所補  無之靡所闕  乃無用之贅言也                                        近思2 ▒學8 
不止贅而已  ▒不得其要  則離▒失正  反害於道必矣                                                    近思2 ▒學8 
<後人徒志於▒文  而不足以明理  則非徒無益而已  蓋不得其本末免流於邪▒                               近思2 ▒學8 
反害於道矣> 來書所謂  欲使後人見其不忘乎                                                            近思2 ▒學8 
此乃世人之私心也  夫子疾沒世而名不稱焉者  疾沒身無善可稱云爾                                        近思2 ▒學8 
非謂疾無名也  名者可以 中人  君子所存非所汲汲 <君子學以▒                                          近思2 ▒學8 
苟求人知  則是私心而已     朱長文書中云  欲使後人見其不忘乎善                                      近思2 ▒學8 
○論語衛靈公篇曰  君子疾沒世而名不稱焉> ○  ▒積忠信                                                近思2 ▒學8 
所以進德也  擇言篤志  所以居業也   <乾九三  文言傳                                                  近思2 ▒學8 
朱子曰  ▒積忠信  是實心  擇言篤志  是實事    又曰  忠信者                                          近思2 ▒學8 
如▒▒臭  如好好色  表▒無一毫之不實  擇言謂修辭  篤志謂立誠                                        近思2 ▒學8 
立誠卽上文忠信  又曰  ▒有忠信  方能脩辭  德以心言  業者德之事                                      近思2 ▒學8 
德要日新又新  故曰進  業要存而不失  故曰居  進如日知其所亡                                          近思2 ▒學8 
居如月無忘其所能  進德修業  只是一事     易乾九三文言曰                                            近思2 ▒學8 
君子進德修業  忠信所以進德也  修辭立其誠  所以居業也                                                近思2 ▒學9 
知至至之  可與幾也  知終終之  可與存義也> 知至至之                                                  近思2 ▒學9 
致知也  求知所至  而後至之  知之在先  故可與幾  所謂始條理者                                        近思2 ▒學9 
智之事也 <至謂至善之地也  求知至善之地    而後至其所知                                              近思2 ▒學9 
所重者在知  故曰可與幾  蓋幾者動之微  事之先見者也  致知以正其始                                    近思2 ▒學9 
則能得乎事之幾微矣  智者知之至明也     孟子萬章下曰                                                近思2 ▒學9 
集大成也者  金聲而玉振之也  金聲也者  始條理也  玉振之也者                                          近思2 ▒學9 
終條理也  始條理者  智之事也  終條理者  聖之事也  朱註曰                                            近思2 ▒學9 
條理猶言脈絡  指衆音而言也  智者知之所及  聖者德之所就也>                                           近思2 ▒學9 
知終終之  力行也  ▒知所終  則力進而終之    守之在後                                                近思2 ▒學9 
故可與存義  所謂終條理者  聖之事也  此學之始終也   <易傳下同                                        近思2 ▒學9 
○  終卽至善之盡處也  ▒知所終  則力行而終之  所重在行                                              近思2 ▒學9 
故曰可與存義  蓋義者當然之則  存者守而勿失也  力行以成其終                                          近思2 ▒學9 
斯能立乎事之則義矣  聖者行之至盡也  始終條理之說  詳見孟子                                          近思2 ▒學9 
   朱子曰  知至至之主知  知終終之主行    蓋上句則以知▒重                                          近思2 ▒學9 
而至之二字▒輕  下句則以知終▒輕  而終之二字▒重  又曰  知至知終                                    近思2 ▒學9 
則又詳其始終工夫之序如此  忠信心也  修業事也  然蘊於心者                                            近思2 ▒學9 
所以見於事  修於事者  所以養其心  此聖人之學  所以▒▒外兩進                                        近思2 ▒學9 
而非判然二事也> ○  君子主敬以直其▒  守義以方其外                                                  近思2 ▒學9 
敬立而▒直  義形而外方  義形於外  非在外也   <坤六二                                                近思2 ▒學9 
文言傳  敬主于中  則動靜之間  心存戒謹  自然端直  而無邪曲之念                                      近思2 ▒學9 
義見于外  則應酬之際  事當其則  截然方正  而無回撓之私                                              近思2 ▒學9 
然義之用  達於外耳  義非在外也       易坤卦六二文言曰                                              近思2 ▒學9 
直其正也  方其義也  君子敬以直▒  義以方外  敬義立而德不孤                                          近思2 ▒學9 
直方大  不習▒不利  ○  居業錄曰  敬體也  義用也  ▒直則外方                                        近思2 ▒學9 
體立則用行也> 敬義▒立  其德盛矣  不期大而大矣  德不孤也                                            近思2 ▒學9 
<▒直外方  敬義交養  其德自然盛大  故曰  不孤也     雙▒饒氏曰                                     近思2 ▒學10
敬義 立  則其德不孤  蓋孤則偏於一善    而其德狹不孤則衆善畢集                                      近思2 ▒學10
而其德大矣> 無所用而不周  無所施而不利  孰▒疑乎                                                    近思2 ▒學10
<德至於大  則其所行  無一而不備  無往而不順  故曰不疑其所行也>                                      近思2 ▒學10
○  動以天▒無妄  動以人欲則妄矣  無妄之義大矣哉                                                    近思2 ▒學10
<震下乾上  ▒無妄  震動也  乾天也  故曰動以天  妄邪▒也                                             近思2 ▒學10
動而純乎天理  則無邪▒矣> 雖無邪心  苟不合正理則妄也  乃邪心也                                      近思2 ▒學10
▒已無妄  不宜有往  往則妄也  故無妄之彖曰  其匪正有                                               近思2 ▒學10
不利有攸往 <心雖非出於邪妄  而見理不明  所▒或乖於正理                                              近思2 ▒學10
是卽妄也  卽邪心也  故無妄而有匪正之   又事至於無妄  則得所止矣                                    近思2 ▒學10
不宜有往  往乃過也  過則妄也  故曰不利有攸往                                                       近思2 ▒學10
[ ▒已無妄不宜有往] 欄外書曰  謂▒涵養本體  不宜有外馳  外馳則妄也                                  近思2 ▒學10
又曰   過也  猶言過不及  又曰  不利有所往  謂宜靜養>                                               近思2 ▒學10
○  人之蘊蓄由學而大  在多聞前古聖賢之言與行  考跡以觀其用                                          近思2 ▒學10
察言以求其心  識而得之  以蓄成其德 <大蓄卦象傳  考聖賢之行                                          近思2 ▒學10
可以觀其用  察聖賢之言  可以求其心  有見於此  則蓄德日大                                            近思2 ▒學10
蓋非徒多聞之▒貴       易大▒卦象傳曰  天在山中                                                    近思2 ▒學10
大▒  君子以多識前言往行  以▒其德> ○  咸之象曰  君子以虛受人                                      近思2 ▒學10
傳曰  中無私主  則無感不通  以量而容之    擇合而受之                                                近思2 ▒學10
非聖人有感必通之道也 <咸者感也  故咸卦皆以感▒義  惟虛中而無所私主                                  近思2 ▒學10
則物來能應  有感必通也  若夫有量則必有限  有合則必有不合                                            近思2 ▒學11
此非聖人感通之道也     易咸卦象曰  山上有澤  咸                                                    近思2 ▒學11
君子以虛受人  ○  程傳曰  夫人中虛則能受  實則不能入矣  虛中者▒我也                                近思2 ▒學11
中▒私主  則無感不通  云云> 其九四曰  貞吉悔亡                                                      近思2 ▒學11
  往來  朋從爾思  傳曰  感者人之動也    故咸皆就人身取象                                          近思2 ▒學11
四當心位而不言咸其心  感乃心也  感之道無所不通    有所私係                                          近思2 ▒學11
則害於感通  所謂悔也  聖人感天下之心  如寒暑雨暘    無不通                                          近思2 ▒學11
無不應者  亦貞而已矣  貞者虛中無我之謂也 <咸卦取象人身  初▒拇                                      近思2 ▒學11
二▒   五▒   上▒輔頰舌  四當心位而不言心者  感者必以心也                                        近思2 ▒學11
有感則有通  然使在此者有所私係    則▒感之道狹矣                                                    近思2 ▒學11
必有所不通  是悔也  聖人之感天下  如寒暑雨暘  周▒公溥  無所私係                                    近思2 ▒學11
故無不通應  所謂貞吉  而悔亡也  或謂  貞者正也  未有解▒虛中無我者                                  近思2 ▒學11
愚聞之師  曰  ▒卦之貞  各隨卦義  以▒正                                                            近思2 ▒學11
乾以健▒貞  坤以順▒貞  故曰利牝馬之貞  虛中無我者  咸之貞也                                        近思2 ▒學11
然此與象以虛受人異者  蓋象取山澤通氣之義  謂虛中以受人之感                                          近思2 ▒學11
爻取四▒感之主  謂虛中以感人也  惟虛則能應人之感  惟虛則能感人之應                                  近思2 ▒學11
其理亦一也     朱子曰  某尋常解經  只要依訓 說字                                                  近思2 ▒學11
如貞字  作正而固  子細玩▒  自有滋味  若曉得正而固                                                  近思2 ▒學11
則虛中無我  亦在▒面  ○ [注  輔頰舌] 程傳云  輔頰舌皆所用以言也                                    近思2 ▒學11
○ [注  乾以健▒貞云云] 坤卦程傳曰  乾以剛固▒貞                                                    近思2 ▒學11
坤則柔順而貞  ○ [注  故曰利牝馬之貞]   坤卦曰  坤元亨                                              近思2 ▒學11
利牝馬之貞  ○ [注  山澤通氣云云] 程傳云  澤性潤  下土性受潤                                        近思2 ▒學11
澤在山上  而其漸潤通徹  是二物之氣相感通也> 若往來憧憧然                                            近思2 ▒學11
用其私心以感物  則思之所及者  有能感而動  所不及者  不能感也                                        近思2 ▒學11
以有係之私心  ▒主於一隅一事    豈能廓然無所不通乎                                                  近思2 ▒學12
< 憧憧往來者  私心也  若無私心  則澄然泰然  何至憧憧也  惟其私心有係                                近思2 ▒學12
故其所思者  有及與不及  而其所感者  有通與不通                                                      近思2 ▒學12
所謂朋爾思者  蓋思惟及其朋類  亦惟朋類  乃從其思耳> ○  君子之遇艱阻                                近思2 ▒學12
必自省於身  有失而致之乎  有所未善  則改之  無 於心                                                近思2 ▒學12
則加勉  乃自修其德也 <蹇卦象傳  此敎人以處險難之道                                                  近思2 ▒學12
自省其身而有不善  則當速改  不可以怠而廢  苟無愧焉  則益當自勉                                      近思2 ▒學12
不可以沮而廢  君子反躬之學  雖遇艱阻  亦莫非進德之地                                                近思2 ▒學12
   易蹇卦象曰  山上有水蹇  君子以反身修德    ○  欄外書曰                                          近思2 ▒學12
原文阻作蹇  乎字下有是反身也四字  文公蓋德傳    則反身也句                                          近思2 ▒學12
似宜存原文> ○  非明則動無所之  非動則明無所用 < 卦初九傳                                          近思2 ▒學12
知行相需  不可▒廢  非知之明  則動將安之  如目盲之人動  則不知所如也                                近思2 ▒學12
非行之力  則明亦無所用  如足 之人    雖有見焉                                                      近思2 ▒學12
亦不能行矣     易 卦初九  程傳曰  相資而成用  同舟則胡越一心                                      近思2 ▒學12
共難則仇怨協力  事勢使然也    ○  習重習也  時▒思繹                                                近思2 ▒學12
浹洽於中  則說也 <說見論語  繹往來紬繹也    學者於所學之事                                          近思2 ▒學12
時時思繹  不驟不輟  義理久則浹洽其中  自然悅豫也     朱子曰                                        近思2 ▒學12
浹洽二字有深意  如浸物於水  水若未入  只是外面濕  ▒面依然乾                                        近思2 ▒學12
必浸之久  則透▒皆濕  習而熟  熟而說  脈絡貫通  程子所謂浹洽是也>                                   近思2 ▒學12
以善及人  而信從者衆  故可樂也   <善有▒己                                                          近思2 ▒學12
足以及人  信從者衆  同歸於善  豈不可樂也  蓋與人▒善之意如此                                        近思2 ▒學12
   論語學而篇曰  有朋自遠方來  不亦樂乎  ○ [注  與人▒善]                                         近思2 ▒學12
孟子公孫丑上篇曰  君子莫大乎與人▒善> 雖樂於及人  不見是而無悶                                      近思2 ▒學12
乃所謂君子 <經說下同  ○  君子者成德之名也  雖樂於以善及人                                          近思2 ▒學12
然人或未信  則亦安其在我而已  奚 焉  蓋自信之篤                                                    近思2 ▒學12
而無待於外  所以▒成德也     論語學而篇曰  人不知而不                                             近思2 ▒學13
不亦君子乎  易乾卦文言曰  不成乎名  遯世▒悶  不見是而▒悶                                          近思2 ▒學13
○  新安陳氏曰  引此語解不知不 甚切> ○  古之學者▒己                                              近思2 ▒學13
欲得之於己也  今之學者▒人  欲見知於人也   <說見論語                                                近思2 ▒學13
▒己者  如食之求飽  衣之求溫  溫飽在己  非▒人也    ▒人者                                          近思2 ▒學13
但求在外之美觀  非關在我之實用  故學而▒己  則所得者皆實得                                          近思2 ▒學13
學而▒人  則雖或▒善  亦非誠心  況乎志存務外  自▒欺   善日消                                      近思2 ▒學13
而▒日長矣  朱子曰  ▒學且須分▒外義利  ▒是生死路頭                                                近思2 ▒學13
   論語憲問篇  子曰  古之學者▒己  今之學者▒人  ○  程子曰                                        近思2 ▒學13
古之學▒己  其終至於成物  今之學者▒人    其終至於喪己                                              近思2 ▒學13
○  朱子曰  愚按  聖賢論學者用心得失之際  其說多矣  然未有如此言之切而要                            近思2 ▒學13
於此明辨而日省之  則庶乎其不昧於所從矣> ○伊川先生謂方道輔曰                                        近思2 ▒學13
聖人之道  坦如大路    學者病不得其門耳                                                              近思2 ▒學13
得其門  無遠之不可到也  求入其門  不由於經乎  今之治經者亦衆矣                                      近思2 ▒學13
然而買 還珠之蔽  人人皆是  經所以載道也    誦其言辭                                                近思2 ▒學13
解其訓   而不及道  乃無用之糟粕耳 <方元寀  字道輔  經所以載道                                      近思2 ▒學13
猶 所以藏珠  治經而遺乎道  猶買 而還其珠  說見韓子                                                近思2 ▒學13
   論語子張篇曰  得其門者或寡矣  ○  莊子天道篇曰  古人之糟粕而已>                                 近思2 ▒學13
 足下  由經以求道  勉之又勉  異日見卓爾有立於前                                                    近思2 ▒學13
然後不知手之舞  足之蹈  不加勉而不能自止矣 <手帖  ○  道非有形▒之可見                              近思2 ▒學13
蓋其志道之切  行道之篤  視聽言動    造次顚沛                                                        近思2 ▒學13
不違乎道  用力能久  所見益▒親切  如有卓然而立於前者  則中心喜樂                                    近思2 ▒學13
自然欲罷不能矣     論語子罕篇曰  如有立卓爾  ○                                                    近思2 ▒學14
[ 注  手帖] 二程全書六十七卷  有與方元寀手帖  註云  見近思錄>                                       近思2 ▒學14
○  明道先生曰  修辭立其誠  不可不子細理會  言能修省言辭                                            近思2 ▒學14
▒是要立誠  若只是修飾言辭▒心  只是▒▒也 <修省言辭者                                              近思2 ▒學14
中有其誠  省治之  將以立實德也  修飾乃天理人欲之分  ○  朱子曰                                      近思2 ▒學14
橫渠以立言傳後  ▒修辭居業  明道所謂修辭  但是非禮勿言>                                             近思2 ▒學14
若修其言辭  正▒立己之誠意  乃是體當自家敬以直▒  義以方外之實事                                    近思2 ▒學14
<敬義說見前  誠意者合敬義之實  而▒言也  體當俗語                                                   近思2 ▒學14
猶所謂體驗勘當也  蓋修其言辭者    所以擬議其敬義之實事                                              近思2 ▒學14
而非徒事於虛辭也> 道之浩浩  何處下手  惟立誠   有可居之處                                          近思2 ▒學14
有可居之處  則可以修業也 <浩浩流行盛大貌  下手言用力處  道之廣大                                    近思2 ▒學14
於何用功  惟立己之誠意  始有可據守之地    此誠▒立                                                  近思2 ▒學14
則其業之所就  日以廣大> 終日乾乾  大小大事  ▒只是忠信所以進德                                      近思2 ▒學14
▒實下手處  修辭立其誠  ▒實修業處 <遺書下同  ○  說 見易文言                                      近思2 ▒學14
君子終日乾乾  是體天行健之事  可謂大矣  然其實                                                      近思2 ▒學14
則惟忠信積於▒  而無一念之不實者  ▒用功之地    修辭立於外                                          近思2 ▒學14
而無一言之不實者  ▒見功之地  蓋表▒一於誠至誠  故乾乾而不息                                        近思2 ▒學14
  [注  天行健] 乾卦象曰  天行健  君子以自强不息  ○                                                近思2 ▒學14
[ 注  至誠云云] 中庸曰  至誠無息> ○  伊川先生曰  志道懇切                                          近思2 ▒學14
固是誠意  若迫切不中理  則反▒不誠  蓋實理中自有緩急  不容如是之迫                                  近思2 ▒學14
觀天地之化乃可知 <有志於道  懇惻切至    固誠意也                                                    近思2 ▒學15
然迫切之過  而至於欲速之間斷  亦不能一日而遽就也      [注                                          近思2 ▒學15
助長] 孟子公孫丑上篇曰  勿助長也> ○  孟子才高  學之無可依據                                        近思2 ▒學15
學者當學顔子  入聖人  ▒近有用力處 <孟子天資超邁  故難學                                            近思2 ▒學15
顔子天資純粹  而功夫縝密  進德有序  故學者有用力處> 又曰                                            近思2 ▒學15
學者要學得不錯  須是學顔子 <本注云  有準的> ○  明道先生曰                                          近思2 ▒學15
且省外事  但明乎善  惟進誠心  其文章雖不中不遠矣  所守不約                                          近思2 ▒學15
泛濫無功 <朱子曰  知至則意誠  善才明  誠心▒進  文章是威儀制度之類                                  近思2 ▒學15
此段恐是呂與叔  自關中來  初見程子時說話                                                            近思2 ▒學15
蓋橫渠學者  多用心於禮文制度之事  而不近▒  故此告之>  ○                                           近思2 ▒學15
學者識得仁體  實有▒己  只要義理栽培  如求經義  皆栽培之意                                          近思2 ▒學15
< 仁者天地之生理  人心之全德也  其體具於心    固人之所本有                                          近思2 ▒學15
然必▒反▒己  察之精  養之厚  有以見夫仁之全體    實▒己有                                          近思2 ▒學15
則吾心所存  無非天理  而後博求義理  以封植之  則生理日以充長                                        近思2 ▒學15
而仁不可勝用矣     益軒曰  愚謂  要義理栽培者  ▒是講習討論之學                                    近思2 ▒學15
日熟經義  則良心油然而生>   ○  昔受學於周茂叔                                                      近思2 ▒學15
每令尋顔子仲尼樂處  所樂何事 <朱子曰  按  程子之言  引而不發蓋欲學者深思而自得之                    近思2 ▒學15
今亦不敢妄▒之說  學者但當從事於博文約禮之誨                                                        近思2 ▒學15
以至於欲罷不能  而竭其才  則庶乎其可以得之矣>                                                       近思2 ▒學15
○  所見所期  不可不遠且大  然行之  亦須量力有漸  志大心勞                                          近思2 ▒學15
力小任重  恐終敗事   <朱子曰  學者志識  固不可不以遠大自期                                          近思2 ▒學15
然苟悅其高而忽於近  慕於大而略於細  則無漸次經由之實  而徒有懸想 望之勞                            近思2 ▒學16
亦終不能以自達矣  張南軒曰  學者當以聖人▒準的然貪高慕遠                                            近思2 ▒學16
 等以進  非徒無益  而又害之也     欄外書曰                                                        近思2 ▒學16
所見是▒眼處  所期是規摹處> ○  朋友講習  ▒莫如相觀而善工夫多                                      近思2 ▒學16
<朋友相處  非獨講辨之功  薰陶漸染  得於觀感  自然進益                                               近思2 ▒學16
   欄外書曰  兌卦象傳曰  麗澤兌  君子以朋友講習  程子以▒以文會友之意                              近思2 ▒學16
相觀而善之謂摩  見於學記  陳澔曰  如稱甲之善                                                        近思2 ▒學16
則乙者觀而效之  乙有善可稱  甲亦如之> ○  須是大其心使開闊                                          近思2 ▒學16
譬如▒九層之臺  須大做▒方得 <心不開闊  則規模狹陋                                                  近思2 ▒學16
而安於小成  持守固滯  而惰於進善     欄外書曰  老子曰                                              近思2 ▒學16
九層之臺  起於累土  程子所云大做▒  只是大做累土根基也> ○明道先生曰                                近思2 ▒學16
自舜發於 畝之中  至孫叔敖擧於海  若要熟  也須從這▒過                                              近思2 ▒學16
<說見孟子  履難處困  則歷變多  而慮患深    察理密                                                   近思2 ▒學16
而制事審  ○  朱子曰  曾親歷過  方認得許多險阻去處     欄外書曰                                    近思2 ▒學16
陳潛室曰  熟謂義理與自家相▒習  如履吾室中> ○  ▒也竟以魯得之                                      近思2 ▒學16
<按  程子又曰  曾子之學  誠篤而已    聖門學者                                                       近思2 ▒學16
聰明才辯  不▒不多  而卒傳其道  乃質魯之人爾  故學以誠實▒貴也                                      近思2 ▒學16
尹氏曰  曾子之才魯  故其學也確  所以能深造乎道也> ○明道先生以記誦博識                              近思2 ▒學16
▒玩物喪志   <本注云  時以經語錄作一冊                                                              近思2 ▒學16
鄭穀云  嘗見顯道先生  云  某從洛中學時  錄古人善行  別作一                                          近思2 ▒學16
冊  明道先生見之曰  是玩物喪志  蓋言心中不宜容絲髮事  胡安國云                                      近思2 ▒學16
謝先生初以記問▒學  自負該博  對明道擧史書成篇  不遺一字                                            近思2 ▒學16
明道曰  賢▒記得許多  可謂玩物喪志  謝聞此語  汗流浹背                                              近思2 ▒學16
面發赤  及看明道讀史  又▒逐行看過不蹉一字    謝甚不服                                              近思2 ▒學16
後來省悟  ▒將此事做話頭  接引博學之士    ○  謝良佐字顯道                                          近思2 ▒學16
上蔡人  程子門人也  人心虛明  所以具萬理  應萬事  有所繫滯                                          近思2 ▒學16
則本志未免昏塞  所貴乎讀書  將以存心而明理也  苟徒務記誦▒博                                        近思2 ▒學16
則書也者亦外物而已  故曰  玩物喪志  ○  朱子曰  上蔡記誦                                            近思2 ▒學17
明道看史  此正▒己▒人之分     欄外書曰  此條蓋上蔡所錄                                            近思2 ▒學17
本註亦其自記  止八字  所引鄭穀  胡安國兩條  則蓋平巖擧以證本文                                      近思2 ▒學17
恐脫圈字  胡安國語見於淵源錄  引胡氏傳家錄  淵源錄無成篇二字                                        近思2 ▒學17
蹉作差  或曰  成篇  只是全篇  愚謂  不如無之愈>                                                     近思2 ▒學17
○  禮樂只在進反之間  ▒得性情之正 <以上 明道語  ○                                                近思2 ▒學17
樂記曰  禮主其減  樂主其盈  禮減而進  以進▒文    樂盈而反                                          近思2 ▒學17
以反▒文  朱子曰  減是退讓樽節  收斂底意思  是禮之體本如此                                          近思2 ▒學17
然易至於流蕩  ▒須收拾向▒  故以反▒文  又曰  禮減而不進則銷                                        近思2 ▒學17
樂盈而不反則放  故禮有報而樂有反> ○  父子君臣天下之定理                                            近思2 ▒學17
無所逃於天地之間  安得天分  不有私心  則行一不義  殺一                                              近思2 ▒學17
不辜  有所不▒  有分毫私  ▒不是王者事 <父子君臣人倫之大端                                          近思2 ▒學17
天下之定理  立於天地之間者  必有而不容廢者也  惟能全其天理                                          近思2 ▒學17
而無私心者  則處之各當其分  而行一不義之事    殺一不辜之人                                          近思2 ▒學17
雖可以得天下  亦不▒也  蓋堯舜授禪  無虧父子之恩  湯武征伐                                          近思2 ▒學17
無愧君臣之義  皆無私心故也     欄外書曰  此條已下  係叔子語                                        近思2 ▒學17
當表伊川先生曰字  又曰  王者事字  最宜▒眼  凡▒此學者                                              近思2 ▒學17
皆王者事也  假如與木石居  與鹿豕游  處 畝之中  樂堯舜之道                                          近思2 ▒學17
亦是王者事  不必拘形▒> ○  論性不論氣不備  論氣不論性不明                                          近思2 ▒學17
二之則不是 <此段疑當在首卷  論性之善    而不推其氣稟之不同                                          近思2 ▒學17
則何以有上智下愚之不移  故曰不備  論氣稟之異  而不原其性之皆善                                      近思2 ▒學17
則是不達其本也  故曰不明  然性者氣之理    氣者性之質                                                近思2 ▒學17
元不相離  判而二之  則亦非矣  ○  朱子曰  論性不論氣  孟子言性善是也                                近思2 ▒學17
論氣不論性  荀子言性▒  楊子言善▒混是也  愚謂                                                      近思2 ▒學17
孟子推原性之本善  雖未及乎氣質  固不害其▒性也    至於荀楊                                          近思2 ▒學17
但知氣質之或異  而不知性之本同  則是不識性也  豈不害道  要之必若程子橫渠之言                        近思2 ▒學17
始▒明備> ○  論學▒要明理  論治▒須識體                                                            近思2 ▒學17
<論學而不明理  則徒事乎詞章記誦之末  未▒知學也  論治而不識其體                                     近思2 ▒學18
則徒講乎制度文▒之末  未▒知治也       欄外書曰                                                    近思2 ▒學18
識體卽明理  明理亦識體  但言各有當耳  須知> ○  曾點漆雕開已見大意                                  近思2 ▒學18
故聖人與之 <曾點言志  以▒暮春者春服▒成  冠者五六人                                                近思2 ▒學18
童子六七人  浴乎近  風乎舞雩  詠而歸  蓋有見於是道之大流行充滿                                      近思2 ▒學18
而於日用之間  從容自得  有與物各適其所之意  子使漆雕開仕                                            近思2 ▒學18
對曰  吾斯之未能信  開於是理必有見焉  顧於應酬之際                                                  近思2 ▒學18
未能自信其悉中乎是理  此其所見之大  而不安於小成  所守之篤                                          近思2 ▒學18
而必期於自信  二者雖其行之未成  要皆有見於聖人之大意                                                近思2 ▒學18
○  朱子曰  點▒規模大  開▒縝密  蔡節齋曰  點之意欲止                                              近思2 ▒學18
開之意方進而未已     欄外書曰  曾點浴近是狂  漆雕開自信是猥                                        近思2 ▒學18
 ▒見此道之無窮  不羈於富貴榮達  蓋顔子中行之亞也  程意或如此>                                     近思2 ▒學18
○  根本須是先培壅  然後可立趨向也  趨向▒正  所造淺深                                              近思2 ▒學18
則由勉與不勉也 <涵養心德  根本深厚  然後立趨向而不差                                                近思2 ▒學18
又勉而不已  乃能深造  ○  朱子曰  收其放心  然後自能尋向上去                                        近思2 ▒學18
亦此意也     欄外書曰  施璜虹曰    學之根本在身心                                                  近思2 ▒學18
主敬以立其本  乃培壅之功也  又要立趨向者    立志必▒聖賢也                                          近思2 ▒學18
○ [注  細其放心] 孟子告子上篇曰  學問之道無他  求其放心而已>                                       近思2 ▒學18
敬義夾持  直上達天德自此 <朱子曰  敬主乎中    義防乎外                                              近思2 ▒學18
二者相夾持  要放下   時也  不得直上去  故▒達天德    又曰                                          近思2 ▒學18
表▒夾持  ▒無東走作  直上者  不▒物慾所累  則可上達天德矣                                          近思2 ▒學18
   欄外書曰  敬之立於外▒義  義之存於▒▒敬  其實一也  程子就▒外言                                近思2 ▒學18
故夾持耳  又曰  直上達天德  卽文言德不孤字意>                                                       近思2 ▒學18
○  懈意一生  ▒是自棄自暴  ○  不學▒老而衰 <學問則義理▒主                                        近思2 ▒學18
故閱理久  而益以精明  不學則血氣▒主  故閱時久  而益衰謝                                            近思2 ▒學18
   欄外書曰  記誦詞章之學  雖學非學  故亦老而衰> ○                                                近思2 ▒學18
人之學不進  只是不勇 <志氣之勇     朱子曰  學者悠悠  是大病>                                       近思2 ▒學18
○  學者▒氣所勝  習所奪  只可責志 <立志之不大不剛  則義理不足以勝其氣質之固蔽                      近思2 ▒學19
學力不足以移其習俗之纏繞  故曰只可責志>                                                             近思2 ▒學19
○  ▒重則可以勝外之輕  得深則可以見誘之小 <道義重                                                  近思2 ▒學19
則外物輕  造理深  則嗜欲微> ○  董仲舒謂    正其義不謀其利                                          近思2 ▒學19
明其道不計其功 <仲舒詳見十四卷  義者當然之理  利者義之和也                                          近思2 ▒學19
然君子惟欲正其義而已  未嘗預謀其利  有謀利之心  則是有所▒而▒之                                    近思2 ▒學19
非正其義矣  道者自然之路  功者行道之效也  然君子惟欲明其道而已                                      近思2 ▒學19
未嘗計度其功  有計功之心  則是有私意介乎其間                                                        近思2 ▒學19
非明其道矣     欄外書曰  正其義  明其道  則利與功  自在其中                                        近思2 ▒學19
但謀計之念  ▒不可耳> 孫思邈曰  膽欲大而心欲小  智欲圓而行欲方                                      近思2 ▒學19
可以▒法矣 <思邈隋唐間人  膽大則敢於有▒  心小則密於察理                                            近思2 ▒學19
智圓則通而不滯  行方則正而不流  ○  朱子曰  志不大則卑陋                                            近思2 ▒學19
心不小則狂妄  圓而不方則譎詐  方而不圓則執而不通                                                    近思2 ▒學19
   欄外書曰  孫思邈擧此語  答盧照   見於唐書  而語實出於淮南子                                    近思2 ▒學19
膽作志  程子偶引孫思邈耳>   ○  大抵學不言而自得者                                                  近思2 ▒學19
乃自得也  有安排布置者  皆非自得也 <學而有得  則暗者忽而明                                          近思2 ▒學19
疑者忽而信  欣然有契于心  蓋有所不能形容者  安排布置  卽是著意强▒                                  近思2 ▒學19
非▒自得者也  ○  視聽思慮動作皆天也  人但於其中                                                    近思2 ▒學19
要識得▒與妄爾 <視聽思慮言動皆天理自然  而不容已者  然順理則▒▒                                    近思2 ▒學19
從欲則▒妄     益軒曰  愚謂  皆天也  言皆是天理之發動                                              近思2 ▒學19
猶鳶飛魚躍亦皆天機也  ▒者純于天理而無挾雜於人欲也>                                                 近思2 ▒學19
○  明道先生曰  學只要鞭 近▒  著己而已  故切問而近思  則仁在其中矣                                近思2 ▒學19
<鞭 近▒著己者  切己之謂也  切問近思  而不泛遠                                                     近思2 ▒學20
則心德存矣> 言忠信  行篤信  行篤敬  雖蠻貊之邦行矣  言不忠信                                        近思2 ▒學20
行不篤敬  雖州里行乎哉  立則見其▒於前也  在輿則見其倚於▒也                                        近思2 ▒學20
夫然後行  只此是學 <言必忠信  而無一辭之欺誕  行必篤敬                                              近思2 ▒學20
而無一事之慢弛  則以是行於遠方異類    猶可以誠實感通                                                近思2 ▒學20
苟不信不敬  則雖近而州里之間  其可得而行乎  然非可以暫焉而强▒之也                                  近思2 ▒學20
要必▒積力久  隨其所寓    常若有見乎忠信篤敬之道                                                    近思2 ▒學20
而不可須臾離者然此  一於誠實  自然信順  無往而不可  ○  以上皆切己之學                              近思2 ▒學20
切問近思者  致知之事也  言忠信行篤敬者  力行之事也                                                  近思2 ▒學20
說 見論語> 質美者明得盡  査滓▒渾化  ▒與天地同體                                                  近思2 ▒學20
其次惟莊敬持養  及其至則一也 <朱子曰  査滓是私意人欲之消未盡者                                      近思2 ▒學20
人與天地本同體  只緣査滓未去  所以有間隔    若無査滓                                                近思2 ▒學20
▒與天地同體  質美者明得盡  是見得透徹  如顔子克己▒禮  天理人欲                                    近思2 ▒學20
截然兩段  ▒無査滓  其次▒未到此  則須莊敬持養  以消去其査滓                                        近思2 ▒學20
如仲弓出門如見大賓  使民如承大祭  常如此持養久久                                                    近思2 ▒學20
亦自明徹矣    [注  仲弓云云] 仲弓問仁  子曰  出門如見大賓云云>                                     近思2 ▒學20
○  忠信所以進德  修辭立其誠  所以居業者  乾道也                                                    近思2 ▒學20
敬以直▒  義以方外者  坤道也 <乾主健主動  故進德修業  皆進德修業                                    近思2 ▒學20
皆進▒不息之道  坤主順主靜  故敬直義方  皆收斂截節之道>                                             近思2 ▒學20
○  凡人才學  ▒須知著力處  ▒學▒須知得力處 <始學而不知用力之地                                    近思2 ▒學20
則何以▒入道之端  ▒學而不知得力之地  則何以▒造道之實                                              近思2 ▒學20
學者隨其淺深  必各有所自得  不然是未嘗實用力於也                                                    近思2 ▒學20
   欄外書曰  知著力處  如射之樹的  知得力處  如射之中的>                                           近思2 ▒學20
○  有人治園圃  役知力甚勞  先生曰  蠱之象  君子以振民育德                                          近思2 ▒學20
君子之事  唯有此二者  餘無他焉    二者▒己▒人之道也                                                近思2 ▒學21
< 振民謂興起而作成之  育德謂涵養己德  成己成人  皆吾道之當然                                        近思2 ▒學21
外此則無益之事  非君子所務矣> ○  博學而篤志  切問而近思                                            近思2 ▒學21
何以言仁在其中矣  學者要思得之    了此▒是徹上徹下之道                                              近思2 ▒學21
< 朱子曰  四者皆學問思辨之事耳  未及乎力行而▒仁也  然從事於此                                      近思2 ▒學21
則心不外馳  而所存自熟  故曰仁在其中矣  愚謂  學問思辨學者所以求仁也                                近思2 ▒學21
然博學而篤志  切問而近思  皆懇切篤厚之意                                                            近思2 ▒學21
卽此一念  ▒是惻隱之心流行發見之地  不待▒求  而仁之全體可識矣                                      近思2 ▒學21
故曰徹上徹下之道> ○  弘而不毅  則難立  毅而不弘  則無以居之                                        近思2 ▒學21
<本注云  西銘言弘之道  ○  說見論語  弘  寬大  毅                                                   近思2 ▒學21
剛强也  弘而不毅  則寬大有餘  而規矩不足  故不能自立  毅而不弘                                      近思2 ▒學21
則剛强有餘  而狹隘自足  故無以居之     論語泰伯篇曰                                                近思2 ▒學21
曾子曰  士不可以不弘毅  任重而道遠> ○  伊川先生曰  古之學者                                        近思2 ▒學21
優柔厭   有先後次序  今之學者  ▒只做一場話說  務高而已                                            近思2 ▒學21
<古之▒學者有序  隨時隨事  各盡其力  優柔而不迫  厭 而有餘                                         近思2 ▒學21
故其用功也實  而自得也深  後之學者   等務高  徒資口耳之末而已>                                     近思2 ▒學21
常愛杜元凱語  若江海之浸  膏澤之潤    渙然 釋                                                      近思2 ▒學21
怡然理順  然後▒得也 <杜預字元凱  作春秋左氏經傳集解  序中語也                                      近思2 ▒學21
江海之浸  則漸漬而深博  膏澤之潤  則優柔而    此皆言涵養有漸                                      近思2 ▒學21
而周▒融液也  至於所見者明徹而無滓  則渙然而 釋                                                    近思2 ▒學21
所存者安裕而莫逆  則怡然而理順  學至於是  其深造而自得也可知矣                                      近思2 ▒學21
   左傳杜預序曰  優而柔之  使自求之     而 之                                                    近思2 ▒學21
使自趨之  若江海之浸  膏澤之潤  渙然 釋  怡然理順  然後▒得也>                                     近思2 ▒學22
今之學者  往往以游夏▒小不足學  然游夏一言一事▒摠是實                                              近思2 ▒學22
後之學者好高  如人游心於千里之外  然自身▒只在此 <言偃字子游                                        近思2 ▒學22
卜商字子夏  二子在孔門  固非顔曾比    然其所言所事                                                  近思2 ▒學22
皆明辯而力行之  無非實也  今之學者  徒好高  而無實得  則亦何所至哉>                                 近思2 ▒學22
○  修養之所以引年  國祚之所以祈天永命  常人之至於聖賢                                              近思2 ▒學22
皆工夫到這▒  則有此應 <人生壽夭有命    而修養之士                                                  近思2 ▒學22
保煉精氣  乃可以引年而獨壽  國祚之脩短有數  而聖賢之君  力行仁義                                    近思2 ▒學22
乃可以祈天之永命  常人資質  其視夫生知安行者亦遠矣                                                  近思2 ▒學22
然學而不已  卒可與聖賢▒一  凡是三者  皆非一旦之功  苟簡超越                                        近思2 ▒學22
幸而得之者  蓋其工夫至到  有此應效耳    所以明學聖人者                                              近思2 ▒學22
當▒積力久  而得之也> ○  忠怒所以公平  造德則自忠恕  其致則公平                                    近思2 ▒學22
<發乎▒心  之謂忠  推以及人  之謂恕  忠恕則視人猶己                                                 近思2 ▒學22
故大公而至平  致  極至也  學者進德  則自忠恕  其極至則公平                                          近思2 ▒學22
   論語里仁篇曰  夫子之道  忠恕而已矣  ○  欄外書曰  公平是不視痕跡處>                             近思2 ▒學22
○  仁之道  要之只消道一公字    公只是仁之理                                                        近思2 ▒學22
不可將公▒喚做仁  公而以人體之  故▒仁 <仁者以天地萬物▒一                                          近思2 ▒學22
其理公而已  然言其理至公而無私  必體之以人  則其寬平普博之中                                        近思2 ▒學22
自然有惻 慈愛之意  斯所謂仁也  體  猶 骨也  ○  朱子曰                                            近思2 ▒學22
公則無情  仁則有愛  公字屬理  愛字屬人  克己▒禮  不容一毫之私                                      近思2 ▒學22
豈非公乎  親仁民  而無一物之不愛  豈非仁乎> 只▒公則物我兼照                                        近思2 ▒學22
故仁所以能恕  所以能愛  恕則仁之施  愛則仁之用也                                                    近思2 ▒學22
<恕者推於此  愛者及於彼  仁譬泉之源也    恕則泉之流出                                               近思2 ▒學23
愛則泉之潤澤  公則疏通而無壅塞之謂也  惟其疏通而無壅塞  故能流而澤物>                               近思2 ▒學23
○  今之▒學者  如登山麓  方其      莫不闊步                                                      近思2 ▒學23
及到峻處▒止  須是要剛決果敢以進 <朱子曰  ▒學須要剛毅果決                                          近思2 ▒學23
悠悠不濟事  且如發憤忘食  樂以忘憂  是什 精神    什 骨肋                                          近思2 ▒學23
  [注  發憤忘食] 論語述而篇曰  其▒人也  發憤忘食云云> ○人謂要力行                                近思2 ▒學23
亦只是淺近語  人▒能知見一切事皆所當▒  不必待著意                                                  近思2 ▒學23
 著意  ▒是有箇私心  這一點意氣  能得幾時子 <▒知事之當然                                          近思2 ▒學23
則不待著意  自不容已  著意▒之  已是私心  所謂私者                                                  近思2 ▒學23
非安乎天理之自然  而出乎人力之使然也  徒以其意氣之使然  則亦必不能久                                近思2 ▒學23
故君子莫急於致知> ○  知之必好之    好之必求之                                                      近思2 ▒學23
求之必得之  古人此箇學是終身事  果能顚沛造次必於是  豈有不得道理                                    近思2 ▒學23
<學是終身事  則不求速成不容半塗而廢  勉焉    死而後已可也                                         近思2 ▒學23
顚沛造次必於是  則無一事而非學  無一時而不勉  苟能如是                                              近思2 ▒學23
其有得於斯道可必矣  所以誘進學者之不容自已矣                                                       近思2 ▒學23
論語曰  子曰  知之者  不如好之者  ○ [注  半塗而廢] 中庸曰                                          近思2 ▒學23
半塗而廢  吾弗能已矣  ○ [注  勉焉云云] 禮記表記曰   焉日有                                      近思2 ▒學23
斃而後已> ○  古之學者一  今之學者三    異端不與焉                                                  近思2 ▒學23
一曰文章之學  二曰訓 之學  三曰儒者之學  欲趨道  舍儒者之學不可                                    近思2 ▒學23
<釋敎言▒訓  釋古言▒   爾雅有釋訓釋 是也  儒者之學所以求道                                       近思2 ▒學23
文章訓   皆其末流> ○  問  作文害道否  曰  害也                                                    近思2 ▒學23
凡▒文  不專意則不工  若專意  則志局於此  又安能與天地同其大也                                      近思2 ▒學24
書曰  玩物喪志  ▒文亦玩物也 <人所以▒天地而 立者                                                  近思2 ▒學24
惟此心▒之主耳  苟志有所局  又安能與天地▒哉  故玩習外物                                            近思2 ▒學24
則正志喪失  專意▒文  亦玩物也    [注  ▒天地] 中庸第二十二章曰                                    近思2 ▒學24
可以與天地▒矣> 呂與叔有詩  云  學如元凱方成癖                                                      近思2 ▒學24
文似相如殆煩俳  獨立孔門無一事  只輸顔氏得心齋    此詩甚好                                          近思2 ▒學24
古之學者  惟務養情性  其他則不學  今▒文者  專務章句  悅人耳目                                      近思2 ▒學24
▒務悅人  非俳優而何 <呂大臨字與叔  張程門人也  杜元凱嘗自謂有左氏癖                                近思2 ▒學24
所著訓解  凡十餘萬言  司馬相如  作子虛上林等賦                                                      近思2 ▒學24
徒衒文詞  務以悅人  故曰類俳  俳優  倡▒也  齋  齊肅純一之意                                        近思2 ▒學24
心齋說見莊子     莊子人間世篇  顔回曰  敢問心齋                                                    近思2 ▒學24
仲尼曰  云云  道集虛  虛者心齋也> 曰  古者學▒文否  曰                                              近思2 ▒學24
人見六經  ▒以謂  聖人亦作文  不知聖人亦攄發胸中所   自成文耳                                      近思2 ▒學24
所謂有德者  必有言也 <聖人道全德盛  非有意於▒文  而文自不可及耳                                    近思2 ▒學24
   論語憲問篇曰  子曰  有德者  必有言  有言者                                                      近思2 ▒學24
不必有德> 曰  游憂稱文學何也  曰  游夏亦何嘗秉筆  學▒詞章也                                        近思2 ▒學24
<游夏蓋習於詩書禮樂之文者  舊說子游作檀弓  子夏作樂記之類                                           近思2 ▒學24
凡此皆道體之流行  人事之儀則  固未嘗秉筆  學▒如此之文                                              近思2 ▒學24
而亦非若後世無用之空言也     論語先進篇曰  文學子游子夏                                            近思2 ▒學24
○ [注  舊說] 益軒曰  考檀弓樂記之古注疏及漢書藝文志                                                近思2 ▒學24
無此說  未知出處> 且如觀乎天文以察時變  觀乎人文以化成天下                                          近思2 ▒學25
此豈詞章之文也 <說見▒卦  天文謂日月星▒之文  人文謂人倫禮樂之文                                    近思2 ▒學25
   ▒卦彖曰  觀乎天文以察時變  觀乎人文以化成天下                                                  近思2 ▒學25
○  涵養須用敬  進學則在致知 <朱子曰  主敬以立其本  窮理以進其知                                    近思2 ▒學25
二者不可偏廢  使本立而知益明  知精而本益固  二者亦互相發                                            近思2 ▒學25
   欄外書曰  涵養進學  其實一也    但涵養在未發邊                                                  近思2 ▒學25
進學在已發邊> ○莫說道將第一等讓與別人  且做第二等  才如此說                                        近思2 ▒學25
▒是自棄  雖與不能居仁由義者  差等不同  其自小一也  言學▒以道▒志                                  近思2 ▒學25
言人▒以聖▒志 <性無不善  人所同得  苟安於小成                                                      近思2 ▒學25
皆自棄也     益軒曰  愚謂  學者當以天下第一等▒志  而不墮于自棄                                    近思2 ▒學25
○  欄外書曰  此條是立志第一緊要處  卽當仁不讓於師之意>                                             近思2 ▒學25
○  問  必有事焉  當用敬否  曰  敬是涵養一事  必有事焉                                              近思2 ▒學25
須用集義  只知用敬  不知集義  ▒是都無事也 <孟子言養氣曰                                            近思2 ▒學25
必有事焉  又曰  是集義所生者  人之所▒    皆合於義                                                  近思2 ▒學25
自反無愧  此浩然之氣所以生也  敬者存心而已  若不集義  安得謂之必有事焉                              近思2 ▒學25
   孟子公孫丑上篇曰  必有事焉  而勿正  ○                                                          近思2 ▒學25
[ 注  孟子言養氣] 孟子公孫丑篇曰  我善養吾浩然之氣  ○ [注又曰是集義]                               近思2 ▒學25
同篇曰  又曰  是集義所生者  非義襲而取之也> 又問                                                    近思2 ▒學25
義莫是中理否  曰理在事  義在心 <義者吾心之裁制  中理者合乎事理之宜也                                近思2 ▒學25
故有在事在心之別> ○  問  敬義何別  曰只是持己之道                                                  近思2 ▒學25
義▒知有是有非  順理而行  是▒義也  若只守一箇敬                                                    近思2 ▒學25
不知集義  ▒是都無事也 <張南軒曰  居敬集義  工夫 進  相須而相成也                                  近思2 ▒學26
若只要能敬  不知集義  則所謂敬者  亦塊然無所▒而已                                                  近思2 ▒學26
烏得心體之周流哉  又曰  集義只是事事  求箇是而已  朱子曰                                            近思2 ▒學26
敬義工夫  不可偏廢  彼專務集義  而不知主敬者  固有虛驕急迫之病                                      近思2 ▒學26
而所謂義者  或非其義  然專言主敬  而不知就日用間                                                    近思2 ▒學26
念慮起處  分別其公私義利之所在  而決取舍之幾焉  則亦未免於昏 雜擾                                  近思2 ▒學26
而所謂敬者  亦非其敬矣    [注  塊然] 漢書顔師古注                                                  近思2 ▒學26
塊然  獨處之意  如土塊也> 且如欲▒孝  不成只守著一箇孝字                                            近思2 ▒學26
須是知所以▒孝之道  所以侍奉當如何  溫 當如何  然後能盡孝道也                                      近思2 ▒學26
<言此  以明集義之道  必有事焉者也     禮記曲禮篇曰                                                 近思2 ▒學26
凡▒人子之禮  冬溫而夏 > ○  學者須是務實  不要近名方是                                            近思2 ▒學26
有意近名  則是▒也  大本已失  ▒學何事  ▒名與▒利  淸濁雖不同                                      近思2 ▒學26
然其利心則一也 <志於求名  則非務實  有▒而▒  卽是利心>                                             近思2 ▒學26
○  回也其心三月不違仁  只是無纖毫私意    有少私意                                                  近思2 ▒學26
▒是不仁 <仁者天理之公  心德之全也  有一毫私意    介乎其間                                          近思2 ▒學26
則害乎仁之全體矣> ○  仁者先難後獲  有▒而作  皆先獲也  古人惟知▒仁而已                            近思2 ▒學26
今人皆先獲也 <說見論語  後猶未有義  而後其君之後                                                    近思2 ▒學26
先難者  存心之篤  而不容一念之或間  克己之力而不容一事之非禮                                        近思2 ▒學26
後獲者  順乎天理  而未嘗謀其私  發乎誠心  而未嘗計其效                                              近思2 ▒學26
此仁者之事也  或曰  智者利仁  是亦先獲也  曰  所謂利仁者                                            近思2 ▒學26
以其察之明  而後行之決  蓋擇善而固執之者也  未若仁者安行乎天理之自然而已                            近思2 ▒學26
又豈區區計功謀效者之▒哉  萌計謀之私                                                                近思2 ▒學26
則已非仁矣  尙何利仁之有     論語雍也篇    攀遲問仁                                                近思2 ▒學27
子曰  仁者先難而後獲  可謂仁矣> ○  有求▒聖人之志  然後可與共學                                    近思2 ▒學27
學而善思  然後可與適道  思而有所得  則可與立  立而化之                                              近思2 ▒學27
則可與權 <說見論語  學者所以學▒聖人也  有志希聖  然後可與共學                                      近思2 ▒學27
學原於思  善於致思  然後能通乎道    思而有實得                                                      近思2 ▒學27
然後可與立而物欲異端  不能奪之  ▒立矣  又能通變而不滯  斯可與權                                    近思2 ▒學27
蓋權者隨時制宜  唯變所適  又非執一者所能與也                                                       近思2 ▒學27
論語憲問篇曰  古之學者▒己  今之學者▒人  ○  欄外書曰  不曰人而曰物                                近思2 ▒學27
物是凡外物  包人亦在▒> ○  君子之學必日新  日新者日進也                                            近思2 ▒學27
不日新者必日退  未有不進而不退者    唯聖人之道                                                      近思2 ▒學27
無所進退  以其所造者極也 <君子之學  當日進而不已  一或自止                                          近思2 ▒學27
則智日昏  而行且虧矣  唯聖人理造乎極  行抵乎成  則無所進退                                          近思2 ▒學27
或曰  聖人純亦不已  固未嘗不日新也  曰論其心  則固無時而自已                                        近思2 ▒學27
一念之或已  則是間斷也  何以▒聖人  論其進德之地  則至於神聖而極                                    近思2 ▒學27
不容有所加損也     大學曰  苟日新  日日新  又日新>                                                 近思2 ▒學27
○  明道先生曰  性靜者可以▒學 <外書下同  ○  知以靜而明                                            近思2 ▒學27
行以靜▒主     欄外書曰  ▒學  性浮躁者不篤  唯▒靜者可以深造之                                    近思2 ▒學27
故雖在浮躁者  亦須克己以養靜    則足以▒學矣                                                        近思2 ▒學27
▒葛武侯曰  學須靜也  就工夫言> ○  弘而不毅  則無規矩  毅而不弘                                    近思2 ▒學27
則隘陋 <說見前> ○  知性善  以忠信▒本  此先立其大者                                                近思2 ▒學28
<學莫大於知性  ▒知性之本善  則知之大者  忠信以▒質  然後禮義有所措                                 近思2 ▒學28
以忠信▒本  則行之大者     論語曰  主忠信>                                                         近思2 ▒學28
○  伊川先生曰  人安重  則學堅固 <躁擾輕浮    則所知者易忘                                          近思2 ▒學28
所守者易      論語學而篇曰  君子不重則不威  學則不固> ○博學之                                    近思2 ▒學28
審問之  愼思之  明辨之  篤行之    五者廢其一非學也                                                  近思2 ▒學28
< 說見中庸  學不博  則無以備事物之理  ▒博矣    則不能無疑                                          近思2 ▒學28
疑則不容不問  問或▒略而不審  則無以決疑而取正    問之審矣                                          近思2 ▒學28
又必反之心志  以驗其實  思之而不謹  則或浮濫而不切  或穿鑿而過深                                    近思2 ▒學28
則亦不足以揆所聞之當否  思之謹矣  至於應酬事物之際                                                  近思2 ▒學28
而辨其是非疑似之間者  必極其明  而不容有毫釐之差焉  然知之明                                        近思2 ▒學28
行之不力  則其所已知者  猶或奪於物欲之私  而陷於自欺之域矣                                          近思2 ▒學28
故以力行終之  此五者雖有次第  實相須而進  不容闕其一                                                近思2 ▒學28
焉> ○  張思叔請問  其論或太高  伊川不答  良久曰  累高必自下                                        近思2 ▒學28
<張繹字思叔  程子門人也  學必有序  不容 等    積累而高                                             近思2 ▒學28
必自下始> ○  明道先生曰  人之▒學  忌先立標準  若循循不已                                          近思2 ▒學28
自有所至矣 <標  幟  準  的  蓋期望之地也    ▒學而先立標準                                          近思2 ▒學28
則必有好高 等之患  故莫若循序而進    不已  自有所至  ○朱子曰                                    近思2 ▒學28
此如必有事焉  而勿正之謂  觀顔子 然之歎  不於高堅瞻忽處用功                                        近思2 ▒學28
▒就博文約禮上進步  則可見矣> ○  尹彦明見伊川                                                      近思2 ▒學28
後半年  方得大學  西銘看 <尹焞字彦明  程子門人也  始學之士                                          近思2 ▒學28
未知嚮方  敎之以大學  使其知入道之門  進學之序也  然學莫大於求仁                                    近思2 ▒學28
繼之以西銘  所以使其知仁之體  而無私己之蔽也  然有待於半年之後者                                    近思2 ▒學28
蓋欲其厚積誠意   除氣習    以▒學問根本也                                                          近思2 ▒學28
○  有人說無心  伊川曰  無心▒不是  只當云無私心 <苟欲無心                                          近思2 ▒學29
則心一切絶滅思慮  槁木死灰  而後可  豈理也哉  故聖賢未嘗無心                                        近思2 ▒學29
特是心之所存  所用者  無非本天理之公  而絶乎人欲之私耳                                              近思2 ▒學29
○  謝顯道見伊川 <一本作伯淳> 伊川曰  近日事如何  對曰  天下何思                                    近思2 ▒學29
何慮  伊川曰  是則是有此理  賢▒發得太早在 <至誠之道                                                近思2 ▒學29
不思而得  初何容心  然未能義精仁熟  而遽欲坐忘絶念  此告子之不動心                                  近思2 ▒學29
而反▒心害者也    [注  仁熟] 孟子告子上篇曰                                                        近思2 ▒學29
仁亦在乎熟之而已> 伊川直是會鍛煉得人  說了又道恰好著工夫也                                          近思2 ▒學29
< 鍛煉  冶工之治金  言其善於成治人也  心無紛擾  乃進學之地                                          近思2 ▒學29
故又曰  恰好著工夫  ○  朱子曰  人所患者  不能見得大體  謝氏合下▒見德                              近思2 ▒學29
只是下學之功都欠  故道恰好著工夫  ○  謝顯道云                                                      近思2 ▒學29
昔伯淳敎誨  只管著他言語  伯淳曰  與賢說話  ▒似扶醉漢                                              近思2 ▒學29
救得一邊  倒了一邊  只 人執著一邊 <朱子曰  上蔡因有發於明道玩物喪志之一言                          近思2 ▒學29
故其所論  每每過高  如浴沂御風  何思何慮之類                                                        近思2 ▒學29
皆是墮於一偏> ○  橫渠先生曰  精義入神  事豫吾▒  求利吾外也                                        近思2 ▒學29
利用安身  素利吾外  致養吾▒也 <說見易擊辭  硏精義理                                                近思2 ▒學29
妙以入神  知之功也  然事理素定於▒  則施於外者  無不順                                              近思2 ▒學29
順於致用  以安其身  行之功也  然所用  ▒順於外  則養於▒者                                          近思2 ▒學29
益以厚  此明▒外之交養  而知行之相資也     易擊辭下傳曰                                            近思2 ▒學29
精義入神  以致用也  利用安身  以崇德也    ○  朱子曰                                                近思2 ▒學29
求字似有病  精義入神  自然是能利我外  何時待於求  當云所以利吾外也>                                 近思2 ▒學29
窮神知化  乃養盛自至  非思勉之能强    故崇德而外                                                    近思2 ▒學29
君子未或致知也 <正蒙下同  ○  神者妙萬物而無方  化者著萬物而有▒                                    近思2 ▒學30
窮神知化  蓋窮理盡性  以至於命  是則知行交養  德盛所致                                              近思2 ▒學30
非思之所能得  勉之所能至者  故君子惟盡力於精義  以致其用                                            近思2 ▒學30
利用以崇其德  自崇德之外  則有所不能致其力者    故曰                                                近思2 ▒學30
過此以往  未之或知也     易擊辭下傳曰  過此以往  未之或知也                                        近思2 ▒學30
窮神知化  德之盛也> ○  形而後有氣質之性  善反之  則天地之性存焉                                    近思2 ▒學30
故氣質之性  君子有弗性者焉 <天命流行  賦予萬物                                                      近思2 ▒學30
本無非善  所謂天地之性也  氣聚成形  性▒氣質所拘  則有純駁偏正之異                                  近思2 ▒學30
所謂氣質之性也  然人能以善道自反  則天地之性▒全矣                                                  近思2 ▒學30
故氣質之性  君子不以▒性  蓋不徇乎氣質之偏  必欲▒其本然之善                                        近思2 ▒學30
孟子謂性無有不善是也  ○  朱子曰  天地之性  專指理而言                                              近思2 ▒學30
氣質之性  則以理雜氣而言  又曰  性譬之水    本皆淸也                                                近思2 ▒學30
以淨器盛之則淸  以 器盛之則濁  澄治之  則本然之淸  未嘗不在                                        近思2 ▒學30
   孟子盡心下篇曰  堯舜性者也  湯武反之也  ○  朱注曰                                              近思2 ▒學30
反之者  修▒以▒其性> ○  德不勝氣  性命於氣  德勝其氣  性命於德                                    近思2 ▒學30
<義理與氣質  相▒消長  德不勝氣  則氣▒之主  而性命拘於雜 之質                                     近思2 ▒學30
德勝其氣  則德▒之主  而性命全乎本然之善> 窮理盡性                                                  近思2 ▒學30
則性天德  命天理  氣之不可變者  獨死生脩夭而已 <窮萬物之理                                          近思2 ▒學30
而盡一己之性  此問學之極功也  學至於是  則査滓渾化                                                  近思2 ▒學30
義理昭融  所性者  卽天之德  所命者  卽天之理  尙何氣質之▒累哉                                      近思2 ▒學30
獨死生壽夭  則稟氣有定數  而不可移耳  ○  黃勉齋曰                                                  近思2 ▒學30
窮理盡性  則不但德勝其氣而已  且將性命於天矣  德以所得者而言                                        近思2 ▒學30
理以本然者而言  故性曰天德  命曰天理  一而已矣   [                                                 近思2 ▒學30
注  昭融] 詩經大雅曰  昭明在融> ○  莫非天也  陽明勝則德性用                                        近思2 ▒學30
陰濁勝則物欲行  領▒而全好者  其必由學乎 <領▒而全好                                                近思2 ▒學30
見戴記  鄭氏曰  領猶理治也  好善也  人之氣質不齊  要皆稟于天也                                      近思2 ▒學30
陽明而陰暗  陽淸而陰濁  稟陽之多者  明而不暗  故德性用                                              近思2 ▒學31
稟陰之多者  濁而不淸  故物欲行  若夫領物欲之▒  而不得行                                            近思2 ▒學31
全德性之好  而盡其用者  其必由於學乎  所謂雖愚必明  雖柔必强者也>                                   近思2 ▒學31
○  大其心  則能體天下之物  物有未體  則心▒有外                                                    近思2 ▒學31
世人之止於見聞之狹  聖人盡性  不以見聞梏其心  其視天下                                              近思2 ▒學31
無一物非我 <萬物一體  性本無外  苟拘於耳目之偏狹  則私意蔽固                                        近思2 ▒學31
藩籬爾汝  安能體物而不遺  惟聖人能盡此性  故心大而無外                                              近思2 ▒學31
其視物  是有私意  ▒▒外 格  只見得自身上事  凡物皆不得與己相關                                    近思2 ▒學31
▒是有外之心> 孟子謂盡心  則知性  知天  以此  天大無外                                              近思2 ▒學31
故有外之心  不足以合天心 <人能全心德之大  則知性  知天矣                                            近思2 ▒學31
無一物而非天  故天大無外  人之心苟猶有外  則與天心不相似                                            近思2 ▒學31
   孟子盡心上篇曰  盡其心者  知其性也  知其性則知天矣>                                             近思2 ▒學31
○  仲尼絶四  自始學至成德  竭兩端之敎也  意有思也  必有待也                                        近思2 ▒學31
固不化也  我有方也  四者有一焉  則與天地▒不相似矣                                                  近思2 ▒學31
< 意必固我  蓋私意見於應事接物之間  自始至終  有此四者  橫渠先生解絶毋                              近思2 ▒學31
皆▒禁止之意  故以此▒聖人設敎之道  謂自始學以至於成德                                              近思2 ▒學31
其所以克治融釋者  不外乎此  所謂竭兩端之敎之敎也                                                    近思2 ▒學31
意者萌心之始  故曰有思  必者期望於終  故曰有待  固者滯於已往                                        近思2 ▒學31
故曰不化  我者成於己私  故曰有方  ○  朱子曰  起於意                                                近思2 ▒學31
遂於必  留於固  而成於我  意必常在事首    固我常在事後                                              近思2 ▒學31
或問  四者相▒終始  而曰有一焉  何也  曰  人之▒事  亦有其初未必出於私意                            近思2 ▒學31
而後來固執  而不化者  若曰絶私意  則三者皆無                                                        近思2 ▒學31
則曰絶一斯可矣  何用▒言絶四  以此知四者又各是一病   論語子罕篇曰                                  近思2 ▒學31
子絶四  毋意毋必  毋固毋我>   ○  上達反天理                                                        近思2 ▒學32
下達徇人欲者歟 <說見論語  反天理  則所趨日以高遠    徇人欲                                          近思2 ▒學32
則所趨日以▒▒     論語憲問篇曰  君子上達  小人下達> ○                                            近思2 ▒學32
知崇天也  形而上也  通晝夜而知  其知崇矣  知及之  而不以禮性之                                      近思2 ▒學32
非己有也  故知禮成性  而道義出  如天地位而易行 <說見擊辭                                            近思2 ▒學32
人能通晝夜陰陽之變  智則崇矣  所以效天也  又能守品節事物之禮                                        近思2 ▒學32
性斯成焉  所以法地也  智禮相資  而成其性  道義之所從出                                              近思2 ▒學32
猶天地定位  而易之理行乎兩間也  ○  或問知禮成性之說                                                近思2 ▒學32
朱子曰  如習與性成之意  又曰  性者我所得於天底  道義是衆人共由底                                    近思2 ▒學32
   易擊辭上傳曰  知崇禮卑  崇效天  卑法地  天地設位                                                近思2 ▒學32
而易行乎其中矣  成性存存  道義之門> ○  困之進人也                                                  近思2 ▒學32
▒德辨  ▒感速  孟子謂人有德慧術智者  常存乎 疾以此 <擊辭曰                                        近思2 ▒學32
困德之辨也  辨明也  人處患難之時  則操心危懼  而無驕侈之蔽                                          近思2 ▒學32
故其見理也明  置身窮厄  而有反本之思    故其從善也敏                                                近思2 ▒學32
德慧  謂德之慧  術智  謂▒之智   疾  災患也    ○  言有敎                                          近思2 ▒學32
動有法  晝有▒  宵有得  息有養  瞬有存 <非先王之法言不敢言                                          近思2 ▒學32
言有敎也  非先王之德行不敢行  動有法也  終日乾乾  晝有▒也                                          近思2 ▒學32
夜氣所養  宵有得也  氣之出入▒息  一息而必有所養也  目之開闔▒瞬而必有所存也                        近思2 ▒學32
此言君子無往無時而非學也> ○  橫渠先生作訂頑曰                                                      近思2 ▒學32
乾稱父  坤稱母  予 ▒焉  乃混然中處 <朱子曰  天陽也                                                近思2 ▒學32
以至健而位乎上  父道也  地陰也  以至順而位乎下  母道也                                              近思2 ▒學32
人稟氣於天  賦形於地  以▒然之身  混合無間    而位乎中                                              近思2 ▒學32
子道也  然不曰天地而曰乾坤者  天地其形體也    乾坤其性情也                                          近思2 ▒學32
乾者健而無息之謂  萬物之所資以始者也  坤者順而有常之謂  萬物之所資以生者也                          近思2 ▒學32
是乃天地之所以▒天地  而父母乎萬物者  故指而言之                                                    近思2 ▒學32
○  愚按禮記  仁人之事親也  如事天    事天如事親                                                    近思2 ▒學33
此謂孝子成身  卽西銘之原也     易說卦曰  乾天也  故稱乎父坤地也                                    近思2 ▒學33
故稱乎母  ○ [注  天陽也以至健而位乎上] 易乾卦象曰                                                  近思2 ▒學33
天行健  ○ [注  地陰也以至順而位乎下] 易坤卦彖曰    順承天                                          近思2 ▒學33
故天地之塞吾其體  天地之帥吾其性 <朱子曰  乾陽  坤陰  此天地之氣                                    近思2 ▒學33
塞乎兩間  而人物之所資以▒體者也  故曰天地之塞吾其體                                                近思2 ▒學33
乾健  坤順  此天地之志  ▒氣之帥  而人物之所得以▒性者也                                            近思2 ▒學33
故曰天地之帥吾其性  深察乎此  則父乾母坤  混然中處之實可見矣>                                       近思2 ▒學33
民吾同胞  物吾與也 <朱子曰  人物 生於天地之間  其所資以▒體者                                      近思2 ▒學33
皆天地之塞  其所得以▒性者  皆天地之帥  然體有偏正之殊                                              近思2 ▒學33
故其於性也  不無明暗之異    惟人也得其形氣之正                                                      近思2 ▒學33
是以其心最靈  而有以通乎性命之全體  於 生之中  又▒同類而最貴焉                                    近思2 ▒學33
故曰同胞  則其視之也  皆如己之兄弟矣  物則得夫形氣之偏                                              近思2 ▒學33
而不能通乎性命之全  故與我不同類  而不若人之貴  然原其體性之所自                                    近思2 ▒學33
是亦本之天地  而未嘗不同也  故曰吾與  則其視之也                                                    近思2 ▒學33
亦如己之 輩矣  惟同胞也  故以天下▒一家  中國▒一人                                                近思2 ▒學33
如下文之云  惟吾與也  故凡有形於天地之間者  若動若植  有情無情                                      近思2 ▒學33
莫不有以若其性遂其宜焉  此儒者之道  所以必至於▒天地                                                近思2 ▒學33
贊化育  然後▒功用之全  而非有所强於外也> 大君者  吾父母宗子                                        近思2 ▒學33
其大臣  宗子之家相也  尊高年  所以長其長  慈孤弱  所以幼其幼                                        近思2 ▒學33
聖其合德  賢其秀也  凡天下疲 殘疾   獨鰥寡  皆吾兄弟之顚連                                        近思2 ▒學33
而無告者也 <朱子曰  乾父  坤母  而人生其中  則凡天下之人                                            近思2 ▒學33
皆天地之子矣  然繼承天地  統理人物  則大君而已                                                      近思2 ▒學33
故▒父母之宗子  輔佐大君  綱紀衆事  則大臣而已  故▒宗子之宗相                                      近思2 ▒學33
天下之老一也  故凡尊天下之高年者  乃所以長吾之長  天下之幼一也                                      近思2 ▒學33
故凡慈天下之孤弱者  乃所以幼吾之幼  聖人與天地合其德                                                近思2 ▒學33
是兄弟之合德乎父母者也  賢者才德過於常人  是兄弟之秀出乎等夷者也                                    近思2 ▒學33
是皆以天地之子言之  則凡天下之疲 殘疾   獨鰥寡                                                    近思2 ▒學34
非吾兄弟之無告者而何哉> 于時保之  子之翼也  樂且不憂                                                近思2 ▒學34
純乎孝者也 <朱子曰  畏天以自保者  猶其敬親之至也  樂天而不憂者                                      近思2 ▒學34
猶其愛親之純也  又曰    首論天地萬物與我同體之意                                                    近思2 ▒學34
固極宏大  然所論  事天功夫  則自于時保之以下  方極親切   易繫辭曰                                  近思2 ▒學34
樂天知命不憂> 違曰悖德  害仁曰賊  濟▒者不才  其踐形惟肖者也                                        近思2 ▒學34
<朱子曰  不循天理而徇人欲者  不愛其親而愛他人也                                                     近思2 ▒學34
故謂之悖德   滅天理  自絶本根者  賊殺其親  大逆無道也                                              近思2 ▒學34
故謂之賊  長▒不悛  不可敎訓者  世濟其凶  增其▒名也  故謂之不才                                    近思2 ▒學34
若夫盡人之性  而有以充人之刑  則與天地相似  而不違矣                                                近思2 ▒學34
故謂之肖     孟子曰  賊仁者謂之賊  ○  左傳文公十八年                                              近思2 ▒學34
昔帝鴻氏有不才子  云云  孟子曰  形色天性也  惟聖人而可踐形                                          近思2 ▒學34
又書經說命曰  說築傅巖之野  惟肖> 知化則善述其事  窮神則善繼其志                                    近思2 ▒學34
<朱子曰  孝子善繼人之志  善述人之事者也  聖人知變化之道                                             近思2 ▒學34
則所行者  無非天地之事矣  通神明之德  則所存者  無非天地之心矣                                      近思2 ▒學34
此二者  皆樂天踐形之事也  又曰  化底是氣  有▒可見                                                  近思2 ▒學34
故▒事  神底是理  無形可窺  故▒志     中庸曰  夫孝者                                              近思2 ▒學34
善繼人之志  善述人之事者也> 不愧屋漏  ▒無   存心養性                                              近思2 ▒學34
▒匪懈 < 朱子曰  孝經引詩曰  無 爾所生  故事天者   仰不愧                                          近思2 ▒學34
俯不   則不 乎天地矣  又曰  夙夜匪懈  故事天者    存其心                                          近思2 ▒學34
養其性  則不懈乎事天矣  此二者  畏天之事  而君子所以求踐夫形者也                                    近思2 ▒學34
   詩經大雅抑篇曰  相在爾室  尙不愧于屋漏> ▒旨酒                                                  近思2 ▒學34
崇伯子之顧養  育英材  穎封人之錫類 <朱子曰  好飮酒  而不顧父母之養者                                近思2 ▒學34
不孝也  故 人欲  如禹之▒旨酒  則所以顧天之養者至矣                                                近思2 ▒學34
性者萬物之一源  非有我之得私也  故育英材  如穎考叔之及莊公                                          近思2 ▒學34
則所以永錫爾類者廣矣> 不弛勞而底豫  舜其功也  無所逃而待烹                                          近思2 ▒學34
申生其恭也 <朱子曰  舜盡事親之道    而  底豫                                                      近思2 ▒學34
其功大矣  故事天者  盡事天之道  而天心豫焉  則天之舜也  申生無所逃而待烹                            近思2 ▒學35
其恭至矣  故事天者  夭壽不貳  而修身以俟之                                                          近思2 ▒學35
則天之申生也     孟子離婁上  舜盡事親之道  而  底豫    底豫而天下化                            近思2 ▒學35
  底豫而天下之▒父子者定  此之謂大孝  朱註                                                        近思2 ▒學35
底致也  豫悅樂也> 體其受而歸全者▒乎    勇於從而順令者                                              近思2 ▒學35
伯奇也 <朱子曰  父母全而生之  子全而歸之  若曾子之啓手啓足                                          近思2 ▒學35
則  體其所受乎親者  而歸其全也  況天之所以與我者  無一善之不備                                      近思2 ▒學35
亦全而生之也  故事天者  能體其所受於天者    而全歸之                                                近思2 ▒學35
則亦天之曾子矣 子於父母 東西南北 唯令之從 若伯奇之履霜中野                                          近思2 ▒學35
則勇於從 而順令也 況天之所以命我者 吉凶福禍   非有人欲之私                                          近思2 ▒學35
故事天者 能勇於從 而受其正 則亦天之伯奇矣   論語泰伯篇 曾子有疾                                    近思2 ▒學35
召門弟子曰 啓予足> 富貴福澤 將厚吾之生也   貧賤憂戚                                                 近思2 ▒學35
庸玉汝於成也 <朱子曰 富貴福澤 所以大奉於我  而使吾之▒善也輕                                        近思2 ▒學35
貧賤憂戚 所以拂亂於我 而使吾之▒志也篤 天地之於人  父母之於子                                       近思2 ▒學35
其設心 豈有異哉 故君子之事天也 以周公之富  而不至於驕                                               近思2 ▒學35
以顔子之貧 而不改其樂 其事親也 愛之則喜而弗忘  ▒之則懼而怨                                         近思2 ▒學35
其心亦一而已矣   [注 周公之富] 論語先進篇 季氏富於周公                                             近思2 ▒學35
朱註曰 周公以王室至親有大功 位 宰 其富宜矣>   存吾順事                                             近思2 ▒學35
沒吾寧也 <朱子曰 孝子之身 存則其事親也 不違其志而已 沒則安而無所 於親也                            近思2 ▒學35
仁人之身 存則其事天也 不逆其地而已 沒則安而無所愧於天也                                             近思2 ▒學35
蓋所謂朝聞夕死 吾得正而斃焉者 故張子之銘 以是終焉>                                                  近思2 ▒學35
                                                                                                    近思2 ▒學35
明道先曰 訂頑之言 極醇無雜 秦漢以來 學者所未到   又曰 訂頑一篇                                      近思2 ▒學35
意極完備 乃仁之體也 <仁者本以天地萬物▒一體   [注 仁者本以天地]                                    近思2 ▒學35
論語雍也篇註 程子曰 仁者以天地萬物▒一體  莫非己                                                    近思2 ▒學35
云云> 學者其體此意 令有▒己 其地位已高 到此地位  自別有見處                                         近思2 ▒學35
不可窮高極遠 恐於道無補也 <體認此意 實▒我有 所謂▒知而實踐之                                       近思2 ▒學36
至此則又有見於大本一原之妙矣   陳北溪曰 見得此理渾然無間                                           近思2 ▒學36
實有▒己 後日用酬酢 無往而非此理 ▒有何事  ▒何用窮高極遠>                                          近思2 ▒學36
又曰 訂頑立心 ▒達得天德 <普萬物而無私 天德也>                                                      近思2 ▒學36
又曰 游酢得西銘讀之 卽渙然不逆於心 曰 此中庸之理也  能求於言語之外者也                              近思2 ▒學36
<游酢字定夫 程子門人也 中庸推本乎天命之性  中者性之體                                               近思2 ▒學36
和者性之用 致中和 至於天地位萬物育 實則原於天命之本然                                               近思2 ▒學36
西銘以人物之生 同稟是氣以▒體 同具是理以▒性 雖有差等                                               近思2 ▒學36
實無二本也 今一視同仁者 亦所以盡一己之性  而全天命之本然耳                                          近思2 ▒學36
此卽中庸之理也> 楊中立問曰 西銘言體而不及用 恐其流遂至於兼愛何如                                    近思2 ▒學36
伊川先生曰 橫渠立言 誠有過者 乃在正蒙 西銘之書 推理以存義                                           近思2 ▒學36
擴前聖所未發 與孟子性善養氣之論同功 豈墨氏之比哉 西銘明理一而分殊                                   近思2 ▒學36
墨氏則二本而無分 <本注云 老幼及人 理一也 愛無差等                                                   近思2 ▒學36
本二也  ○  楊時字中立 程子門人也  西銘以天地▒父母                                                 近思2 ▒學36
萬物▒同體 是理一也 然而貴賤親▒ 上下各有品節之宜 是分殊也                                          近思2 ▒學36
若墨氏惑於兼愛 則泛然 施 而無差等 施之父母者   猶施之路人                                          近思2 ▒學36
是親▒ 立 而▒二本也  ○  或問 理一而分殊 如同胞吾與 大君                                          近思2 ▒學36
家相 長幼 殘疾 皆自有等差 是分殊處否   朱子曰 此是一直看下                                          近思2 ▒學36
▒須橫截看 天氣而地質 與父母固是一理 然吾之父母與天地 自是有▒親▒                                  近思2 ▒學36
同胞▒面 ▒有理一分殊 吾與▒面 亦▒有理一分殊  龜山正是疑同胞吾與                                   近思2 ▒學36
▒近於墨氏 不知同胞吾與 各自有理一分殊 在其中矣>                                                    近思2 ▒學37
分殊之蔽 私勝而失仁 無分之罪 兼愛而無義  <徒知分之殊                                                近思2 ▒學37
而不知理之一 則其蔽也▒己之私勝 而失其公愛之理 徒知理之一                                           近思2 ▒學37
而不知分之殊 則其過也 兼愛之情勝 而失其施愛之宜> 分立而推理一                                       近思2 ▒學37
以止私勝之流 仁之方也 無別而迷兼愛   以至於無父之極                                                 近思2 ▒學37
義之賊也 子比而同之過矣 <分立而推其地之一 則無私勝之蔽  此▒仁之方                                  近思2 ▒學37
西銘是也 施無差等 而迷於兼愛 則其極也 至於無父 此害義之賊                                           近思2 ▒學37
墨氏是也> 且彼欲使人推而行之 本▒用也 反謂不及 不亦異乎                                             近思2 ▒學37
<西銘本言理一 欲人推大公之用 因龜山有兼愛之疑  故程子又明其分之殊                                   近思2 ▒學37
蓋莫非自然之理也 或曰 ▒言理一 又曰分殊  是理與分▒二也                                             近思2 ▒學37
曰 以理推之 則 生於天地之間者 同體同性  不容以異觀也                                               近思2 ▒學37
然是理也則有品節之殊 輕重之等 所謂分也者 特是理之等差耳                                             近思2 ▒學37
非二端也>                                                                                           近思2 ▒學37
又作 愚曰 ▒言出於思也 ▒動作於謀也 發於聲 見乎四支  謂非己心                                      近思2 ▒學37
不明也 欲人無己疑 不能也 <言雖▒ 必以思而出也  動雖▒                                               近思2 ▒學37
必以謀而作也 ▒言發於聲 ▒動見乎四支 謂非本於吾心   是惑也                                          近思2 ▒學37
本於吾心 而欲人之不我疑 不可得也> 過言非心也 過動非誠也 失於聲                                      近思2 ▒學37
▒迷其四體 謂己當然 自誣也 欲他人己從 誣人也  <言之過者                                             近思2 ▒學37
非其心之本然也 動之過者 非其誠之實然也 失於聲  而▒過言                                             近思2 ▒學38
▒迷其四體 而▒過動 謂之過者 皆誤而非故也 或者吝於改過  遂以▒己之當然                              近思2 ▒學38
是自誣其心也 ▒憚改而自誣 又欲人之從之 是誣人也                                                     近思2 ▒學38
此夫子所謂 小人之過也必文 孟子所謂 過則順之  又從而▒之辭>                                          近思2 ▒學38
或者謂出於心者 歸咎▒己▒ 失於思者 自誣▒己誠 不知戒其出汝者                                        近思2 ▒學38
歸咎其不出汝者 長傲且遂非 不智孰甚焉  <▒謔出於心思                                                 近思2 ▒學38
乃故▒也 不知所當戒 徒歸咎以▒▒ 則長傲而慢愈滋矣 過誤不出於心思                                    近思2 ▒學38
乃偶失耳 不知歸咎於偶失 反自誣以▒實然 則遂非而過不改矣                                             近思2 ▒學38
○  學者深省乎此 則崇德辨惑 矯輕警惰之功亦大矣  然其於▒且誤者                                      近思2 ▒學38
克治尙如此之嚴 況乎過之非▒誤者 豈▒留之纖芥 以累其身心哉>                                          近思2 ▒學38
橫渠學堂雙  右書訂頑 左書 愚 伊川曰 是起爭端                                                      近思2 ▒學38
改訂頑曰西銘  愚曰東銘 <頑者暴忍而不仁 愚者昏塞而不知  訂頑主仁                                    近思2 ▒學38
而義在其中  愚主智 而禮在其中>                                                                     近思2 ▒學38
○  將脩己 必先厚重以自持 厚重知學 德乃進而不固矣 忠信進德                                          近思2 ▒學38
惟尙友而急賢 欲勝己者親 無如改過之不吝 <文集下同  ○  說見論語                                      近思2 ▒學38
君子脩己之道 必以厚重▒本 苟輕浮則無受道之基 然徒重厚而不知學                                       近思2 ▒學38
則亦固滯 而不進矣 然進德之道 必以忠信▒主  而求忠信之輔者                                           近思2 ▒學38
莫急於交勝己之賢 但或吝於改過  則無所施其責善之道                                                   近思2 ▒學38
賢者亦不我親矣  ○  學則不固之說 與本文異 此自是一義  有益學者                                      近思2 ▒學38
故取焉 此錄經說 有與本文異者 放此   論語學而篇曰  君子不重則不威                                   近思2 ▒學38
學則不固 主忠信 無友不如己者 過則勿憚改> ○橫渠先生謂范巽之曰                                       近思2 ▒學38
吾輩不及古人 病源何在 巽之請問  先生曰 此非難悟                                                     近思2 ▒學39
設此語者 蓋欲學者存 意之不忘 庶游心浸熟  有一日脫然如大寐之得醒耳                                   近思2 ▒學39
<范育字巽之 朱子曰 橫渠設此語  正要學者將此題目                                                     近思2 ▒學39
時時自省積久 貫熟而自得之耳 又曰 人於義理  須如所謂脫然大寐之得醒                                   近思2 ▒學39
方始是信得處 [補 欄外書曰 語類 問如何說存意不忘                                                     近思2 ▒學39
曰 只是常存不及古人意 又曰 不忘是立志 忘是病源 遊心浸熟                                             近思2 ▒學39
勿忘勿助長 猶服藥調護 脫然得醒 則確然病去也 言希賢希聖  久而得效也>                                 近思2 ▒學39
○  未知立心 ▒思多之致疑 ▒知所立 ▒講治之不精                                                     近思2 ▒學39
<立心未定 而多思致惑 則所向或移 立心▒定 而講治粗▒ 則所業莫進>                                     近思2 ▒學39
講治之思 莫非術▒ 雖勤而何厭 所以急於可欲者 求立吾心於不疑之地                                      近思2 ▒學39
然後若決江河 以利吾住 <承上文而言 致思講治 乃窮理之事                                               近思2 ▒學39
皆在吾學術之▒ 初何厭乎勤 此言講治之貴精 然所以急於明可欲之善者                                     近思2 ▒學39
蓋欲先定吾志 無所疑惑 然後能若決江河 進而不可                                                      近思2 ▒學39
此言立心之必定> 遜此志 務時敏 厥修乃來 故雖仲尼之才之美                                             近思2 ▒學39
然且敏以求之 今持不逮之資 而欲徐徐以聽其自適 非所聞也  <遜順也                                      近思2 ▒學39
遜此志 則立心已定 務時敏 則講學▒急  如是則所修乃日見其進也                                         近思2 ▒學39
說見尙書   書經說命篇曰 惟學遜志 務時敏 厥修乃來                                                   近思2 ▒學39
○  論語述而篇曰 好古敏以求之者也  ○  書經說命篇曰 匪說攸聞                                        近思2 ▒學39
註云 甚言無此理也> ○  明善 ▒本 固執之乃立  擴充之則大                                             近思2 ▒學39
易視之則小 在人能弘之而已 <明善者 ▒學之本 知之▒明 由是固守之                                      近思2 ▒學40
則此德有立 推廣之 則此德日大 苟以忽心視之 則所見者 亦 微矣                                         近思2 ▒學40
  中庸曰 不明乎善 不誠乎身矣 又曰 擇善而固執之者也                                                 近思2 ▒學40
○  孟子公孫丑上篇 凡有四端於我者 知皆擴而充之  ○  論語衛靈公篇曰                                  近思2 ▒學40
人能弘道  ○  欄外書曰 非道弘人 故易視之則小耳>                                                     近思2 ▒學40
○  今且只將尊德性而道問學▒心 日自求於問學者有所背否 於德性有所懈否                                近思2 ▒學40
此義亦是博文約禮 下學上達 以此警策一年 安得不長                                                     近思2 ▒學40
<尊者崇尙敬持之意 道由也 由學問而惟恐背違 崇德性而惟恐懈怠                                          近思2 ▒學40
日以此自省 積之歲月 則▒外兼進矣 尊德性   則是約禮上達之事                                          近思2 ▒學40
道問學 則是博文下學之事   中庸曰 君子尊德性而道問學  ○                                            近思2 ▒學40
論語子罕篇曰 博我以文 約我以禮 同憲問篇曰 不怨天 不尤人 下學而上達>                                 近思2 ▒學40
每日須求多少▒益知所亡 改得少不善 此德性上之益                                                      近思2 ▒學40
<  欄外書曰 益字宜句絶 多少▒益 指下文言 知所亡  論語子夏語                                        近思2 ▒學40
知字重看 亡者謂本體雖具 而未察識者> 讀書求義理 編書須理會有所歸著                                   近思2 ▒學40
勿徒寫過 又多識前言往行 此問學上益也 <讀書者 必窮其義理                                             近思2 ▒學40
不徒事章句訓 之末 編書者 必求其旨歸 不徒務博洽紀錄之功                                             近思2 ▒學40
多識前哲之言行 以廣所知 則學日進矣>  勿使有俄頃閑度                                                 近思2 ▒學40
逐日似此三年 庶幾有進 <君子之學 一有間斷 則此心外馳 德性日                                         近思2 ▒學40
問學日廢矣  ○  ▒天地立心 ▒生民立道 ▒去聖繼絶學 ▒萬世開太平                                     近思2 ▒學40
<天地以生生▒心 聖人▒贊化育 使萬物各正其性  此▒天地立心也                                         近思2 ▒學41
建明義理 扶植綱常 此▒生民立道也 繼絶學  謂纘述道統                                                 近思2 ▒學41
開太平 如有王者起 必來取法 利澤垂於萬世  學者以此立志                                               近思2 ▒學41
則所任至大 而不安於小成 所存至公 而不苟於近用>  ○  載所以使學者先學禮者                            近思2 ▒學41
只▒學禮 則▒除去了世俗一副當習熟纏繞  譬之延蔓之物                                                 近思2 ▒學41
解纏繞卽上去 苟能除去了一副當世習 ▒自然脫 然 又學禮則可以守得定                                   近思2 ▒學41
<學禮則可以消除習俗之累 又有所據依而自守                                                            近思2 ▒學41
  程伯淳曰 子厚以禮敎學者 最善使學者先所持守   ○  欄外書曰                                        近思2 ▒學41
一副當猶言一種>  ○  須放心寬快 公平以求之 乃可見道  況德性自廣大                                   近思2 ▒學41
易曰 窮神知化 德之盛也 豈淺心可得 <橫渠易說 ○                                                      近思2 ▒學41
人之德性 本自廣大 故必廣大心求之 偏狹固滯 豈足以見道   欄外書曰                                    近思2 ▒學41
放心只是 豁大其心 下文亦曰 必要洪放  與畢命孟子所云同字異義>                                        近思2 ▒學41
○  人多以老成 則不肯下問 故終身不知 又▒人以道義先覺處之                                           近思2 ▒學41
不可▒謂有所不知 故亦不肯下問 從不肯問 遂生百端                                                     近思2 ▒學41
欺妄人我 寧終身不知 <橫渠論語說  ○  言人虛驕 恥於下問  ▒則欺己                                    近思2 ▒學41
外則欺人 終於不知而已>  ○  多聞不足以盡天下之故 苟以多聞                                           近思2 ▒學41
而待天下之變 則道足以酬其所嘗知 若劫之不測 則遂窮矣                                                 近思2 ▒學41
<橫渠孟子說下同  ○  故所以然也 酬應也 心通乎道 則能盡夫事理之所以然                                近思2 ▒學41
故應變而不窮 不通乎道 而徒事乎記問   則見聞有限                                                     近思2 ▒學42
而事變無涯 卒然臨之 以所未嘗知 則窮矣 逋 欄外書曰 天下之事                                          近思2 ▒學42
萬變無窮 固非聞見所盡 況▒劫之以不測 死生禍福 變起倉卒  彼記聞學者                                  近思2 ▒學42
其能不喪膽奪魂則窮矣 不測字指事變 卽聞見不及處>                                                     近思2 ▒學42
○  ▒學大益 在自求變化氣質 不爾皆▒人之弊 卒無所發明 不得見聖人之奧                                近思2 ▒學42
<所貴於學 正欲陶鎔氣質 矯正偏駁  不然則非▒己之學                                                   近思2 ▒學42
亦何以推明聖人之蘊哉  ○  朱子曰 寬而栗 柔而立 剛而無虐                                             近思2 ▒學42
簡而無傲 ▒是敎人變化氣質>  ○  文要密察 心要洪放  <語錄下同                                        近思2 ▒學42
○  文不密察 則見理▒▒ 心不洪放 則所存狹滯>  ○  不知疑者                                          近思2 ▒學42
只是不▒實作 ▒實作 則須有疑 必有不行處 是疑也  <始學之士                                           近思2 ▒學42
知必有所不明 行必有所不通 不知疑者 是未嘗實用功也> ○心大則百物皆通                                 近思2 ▒學42
心小則百物皆病 <心大則寬平弘遠   故處己待人                                                         近思2 ▒學42
無往而不達 心小則 急固陋 無所處而不▒病也>   ○  人雖有功不及於學                                  近思2 ▒學42
心亦不宜忘 心苟不忘 則雖接人事 卽是實行  莫非道也                                                   近思2 ▒學42
心若忘之 則終身由之 只是俗事  <人有妨廢學問之功者 然心不忘乎學                                      近思2 ▒學42
則日用無非道 故曰卽是實行 心苟忘乎學 則日用而不知  故曰只是俗事                                     近思2 ▒學42
實行與俗事非二事 特以所存者不同耳>   ○  合▒外平物我                                               近思2 ▒學42
此見道之大端 <合▒外者 表▒一致 就己而▒言也 平物我者                                               近思2 ▒學42
物我一體 合人己而▒言也   欄外書曰 大端謂大體 非每事之一端>                                        近思2 ▒學42
○  ▒學而先有以功業▒意者 於學▒相害 ▒有意 必穿鑿創意                                             近思2 ▒學42
作起事端也 德未成 而先以功業▒事 是代大匠   希不傷手也                                             近思2 ▒學43
<功業立言立事 皆是也 ▒學而先志於功業 則穿鑿創造 必害于道矣                                         近思2 ▒學43
  欄外書曰 功業專指事功 非兼指文章  此條似道荊公一輩人                                             近思2 ▒學43
○  老子經第七十四章 是謂代大匠 者 希有不傷手矣>  ○                                               近思2 ▒學43
竊嘗病 孔孟▒沒 ▒儒 然 不知反約窮源 勇於苟作  持不逮之資                                          近思2 ▒學43
而急知後世 明者一覽 如見肺肝然 多見不其知量也 方且創艾其弊                                          近思2 ▒學43
默養吾誠 顧所患 日力不足 而未果他▒也 <不知反約窮源 故浮淺而無實                                    近思2 ▒學43
默養吾誠 則反約窮源之事也   論語子張篇曰  多見其不知量                                             近思2 ▒學43
○  欄外書曰 未果他▒也 猶言未暇他及>   ○  學未至而好語變者                                        近思2 ▒學43
必知終有患 蓋變不可輕議 若驟然語變 則知操術已不正                                                   近思2 ▒學43
<變者非常行之道 蓋權宜之事也 自非見理明 制義精者  不足以與此                                        近思2 ▒學43
苟學未至 而輕於語變 則知其學術之源已不正 終必流於邪譎>                                              近思2 ▒學43
○  凡事蔽蓋不見底 只是不求益 <行己無隱 則是非善▒  有所取正                                        近思2 ▒學43
庶可以增益其所未知 所未能 苟固▒蔽覆 恐人之知  是則非求益者也>                                      近思2 ▒學43
有人不肯言其道義所得所至 不得見底 又非於吾言無所不說                                                近思2 ▒學43
<人不肯言其知之所得 行之所至 使人不可得而見者  蓋苟安自足                                           近思2 ▒學43
恐人之非己 又非若顔子之如愚 於聖言無所不悅者之比也                                                 近思2 ▒學43
論語先進篇曰 子曰 回也非助我者也 於吾言 無所不悅  ○ [注                                            近思2 ▒學43
顔子之愚] 論語▒政篇曰 吾與回言 終日不違 如愚>  ○  耳目役於外                                      近思2 ▒學43
攬外事者 其實是自墮 不肯自治 只言短長 不能反躬者也                                                  近思2 ▒學43
<急於自治 何暇務外 厚於反躬 何暇議人>   ○  學者大不宜志小氣輕                                      近思2 ▒學44
志小則易足 易足則無由進 氣輕則以未知▒已知 未學▒已學                                               近思2 ▒學44
<志小則易於自足 故怠惰而無新功 氣輕則易於自大 故虛誕而無實得                                        近思2 ▒學44
  欄外書曰 志小 是規模狹小 氣輕 是氣性輕浮 愚謂 規模遠大                                           近思2 ▒學44
則終身而不息 氣性敦重 則望道而未見>                                                                 近思2 ▒學44
    近思錄卷之三                                                                                    近思3 致知1 
    致知類 凡七十八條                                                                               近思3 致知1 
<此卷論致知 知之至 而後有以行之 自首段至二十二段  總論致知之方                                      近思3 致知1 
然致知莫大於讀書 二十三段至三十三段 總論讀書之法 三十四段以後                                       近思3 致知1 
乃分論讀書之法 而以書之先後▒序  始於大學使知▒學之規模次序                                         近思3 致知1 
而後繼之以論孟詩書 義理充足于中  則可探大本一原之妙                                                 近思3 致知1 
故繼之以中庸 達乎本原 則可以窮神知化 故繼之以易  理之明                                             近思3 致知1 
義之精 而達乎造化之蘊 則可以識聖人之大用   故繼之以春秋                                             近思3 致知1 
明乎春秋之用 則可推以觀史 而辨其是非得失之致矣  橫渠易說以下                                        近思3 致知1 
則仍語錄之序 而周官之義 因以具焉>                                                                   近思3 致知1 
伊川先生答朱長文書曰 心通乎道 然後能辨是非  如持權▒以較輕重                                        近思3 致知1 
孟子所謂知言是也 <道者事物當然之理 通 曉達也 知言者  天下之言                                       近思3 致知1 
無不究明其理 而識其是非之所以然   孟子公孫丑篇  孟子曰                                             近思3 致知1 
我知言> 心不通於道 而較古人之是非 猶不持權▒ 而酌輕重                                               近思3 致知1 
竭其目力 勞其心智 雖使時中 亦古人所謂億則屢中 君子不貴也                                            近思3 致知1 
<文集下同  ○  時中謂有時而中之 億以意 度也  度而中 則非明理之致矣                                近思3 致知1 
說見論語   論語先進篇曰 賜不受命而貨殖焉  億則屢中                                                 近思3 致知1 
朱註曰 億 意度也>  ○  伊川先生答門人曰 孔孟之門 豈皆賢哲                                           近思3 致知1 
固多衆人 以衆人觀聖賢 弗識者多矣 惟其不敢信  而信其師                                               近思3 致知2 
是故求而後得 今▒君於 言  不合 則置不▒思 所以終異也  不可▒放下                                  近思3 致知2 
▒且思之 致知之方也  ○  伊川答橫渠先生曰  所論大▒有苦心極力之象                                   近思3 致知2 
而無寬裕溫厚之氣 非明睿所照 而考▒至此 故意屢偏                                                     近思3 致知2 
而言多窒 小出入時有之 <本注云 明所照者 如目所▒纖微盡識之矣                                         近思3 致知2 
考▒至者 如 料於物 約見 ▒爾 能無差乎   欄外書曰                                                 近思3 致知2 
致良知 至於實際 明睿自發 無▒意偏言窒之患 餘姚數言之>                                               近思3 致知2 
○  ▒願完養思慮 涵泳義理 他日自當條暢  <苦思强▒ 則易至於鑿                                        近思3 致知2 
而不足以達於理 涵泳深厚 則明睿自生> ○  欲知得與不得 於心氣上驗之                                   近思3 致知2 
思慮有得 中心悅豫 沛然有裕者 實得也 思慮有得 心氣勞耗者                                             近思3 致知2 
實未得也 强 度耳  <學固原於思 然所貴從容厭 而自得                                                 近思3 致知2 
不可勞心極慮 而强通> 嘗有人言 比因學道 思慮心虛 曰 人之血氣                                         近思3 致知2 
固有虛實 疾病之來 聖賢所不免 然未聞自古聖賢因學  而致心疾者                                         近思3 致知2 
<遺書下同>  ○  今日雜信鬼怪異說者 只是不先燭理  若於事上                                           近思3 致知2 
一一理會 則有甚盡期 須只於學上理會 <講學則理明 而怪妖不足以惑之矣>                                  近思3 致知2 
○  學原於思   <學以明理▒先 善思則明睿生                                                           近思3 致知3 
而物理可格>  ○  所謂日月至焉 與久而不息者  所見規模雖略相似                                        近思3 致知3 
其意味氣象逈別 <學者於仁 或日或月而至焉 方其至之時 其視夫三月不違者                                 近思3 致知3 
所造所見 亦無以異 但其意味氣象 則淺深厚薄  逈然不同                                                 近思3 致知3 
  論語雍也篇 子曰 回也其心三月不違仁  其餘則日月至焉而已>                                          近思3 致知3 
須心潛默識 玩▒久之 庶幾自得 學者不學聖人則已 欲學之                                                近思3 致知3 
須熟玩味聖人之氣象 不可只於名上理會 如此只是講論文字                                                近思3 致知3 
<潛玩聖賢氣象 庶養之厚而得之深 若徒考論文義末矣>  ○ 問 忠信進德之事                                近思3 致知3 
固可勉强 然致知甚難 <忠信進德 力行也 謂行可以强而進                                                 近思3 致知3 
知不可以强而至> 伊川先生曰 學者固當勉强  然須是知了方行得                                           近思3 致知3 
若不知 只是▒▒堯 學他行事 無堯許多聰明睿智   生得如他動容周旋中禮                                 近思3 致知3 
<學者當以致知▒先 苟明有所不至 徒規規然學堯之行事                                                   近思3 致知3 
其可得乎> 如子所言 是篤信而固守之 非固有之也  <固守者                                               近思3 致知3 
勉强而堅執 固有者 從容而自得> 未致知 ▒欲誠意  是 等也                                             近思3 致知3 
勉强行者 安能持久 <忠信卽誠意之事 欲誠其意者 先致其知 知有未至                                      近思3 致知3 
而勉强以▒忠信 其能久乎> 除非燭理明 自然樂循理 性本善                                               近思3 致知3 
循理而行 是順理事 本亦不難 但▒人不知 旋安排著 ▒道難也                                             近思3 致知4 
<見理明 則▒知而實信之 自然樂於循理 蓋人性本善 順理而行 宜無待於勉强                                近思3 致知4 
惟於理有未知 或知有未盡臨事布置 故覺其難    非字程子遺書作是字                                     近思3 致知4 
大學或問引程子此語 除非二字作惟其二字  按二程全書多除非字                                           近思3 致知4 
其意與只字一般> 知有多少般數 煞有深淺  學者須是▒知                                                 近思3 致知4 
 知得是 ▒泰然行將去也 <▒知者 知之至也 ▒知其是                                                   近思3 致知4 
則順而行之 莫能 矣> 某年二十時 解釋經義 與今無異  然思今日覺得意味與少時自別                       近思3 致知4 
<此可見先生致知之功 進德之實 而聖經之旨                                                             近思3 致知4 
要必玩味 積久乃能▒知 而亦不徒在於解釋文義而已> ○ 凡一物上有一理                                   近思3 致知4 
須是窮致其理 窮理亦多端 或讀書講明義理 或論古今人物                                                 近思3 致知4 
別其是非 或應接事物 而處其當 皆窮理也 <三者窮理之目                                                 近思3 致知4 
當隨遇而究意 然讀書講明義理 尤▒要切 而觀人處事之準則 要亦於書而得之>                               近思3 致知4 
或問 格物須物物格之 還只格一物 而萬理皆知   曰                                                      近思3 致知4 
得▒會貫通 若只格一物 ▒通衆理 雖顔子亦不敢如此道 須是今日格一件                                    近思3 致知4 
明日又格一件 積習▒多 然後脫然 自有貫通處   <朱子曰                                                 近思3 致知4 
程子說格物曰 格 至也 格物而至於物 則物理盡 意句俱致 不可移易                                        近思3 致知4 
天生烝民 有物有則 物者形也 則者理也 人具是物 而不能明其物之理                                       近思3 致知4 
則無以順性命之正 而處事物之當 故必卽是物以求之 知求其理矣                                           近思3 致知4 
而不至乎物之極 則事之理 有未窮 而吾之知亦未盡  故必至其極而後已>                                    近思3 致知4 
                                                                                                    近思3 致知5 
又曰 所務於窮理者 非道盡窮了天下萬物之理  又不道是窮得一理▒致                                      近思3 致知5 
只要積累多 後自然見去 <朱子曰 今人務博者 ▒要盡窮天下之理                                           近思3 致知5 
務約者 又謂反身而誠 則天下之物 無不在我 此皆不是 唯程子積累貫通之說▒妙                             近思3 致知5 
  欄外書曰 此條宋本平頭 與前條合  本集不載此條>                                                    近思3 致知5 
                                                                                                    近思3 致知5 
○  思曰睿 思慮久後 睿自然生   <說見尙書 睿通微也 人心虛靈                                          近思3 致知5 
本然明德 致思窮理 久自通微> 若於一事上 思未得 且別換一事思之                                        近思3 致知5 
不可專守著這一事 蓋人之知識 於這▒蔽著 雖强思亦不通也                                               近思3 致知5 
<致知之道 弗明弗措 然人心亦有偏暗處 當且置之 庶不滯於一隅>                                          近思3 致知5 
○  問 人有志於學 然知識蔽固 力量不至 則如之何 曰 只是致知                                          近思3 致知5 
若知識明 則力量自進 <▒知事理之當然 則自有不容已者>  ○ 問                                          近思3 致知5 
觀物察己 還因見物 反求▒身否 曰 不必如此說 物我一理  明彼卽曉此                                    近思3 致知5 
此合▒外之道也 <天下無二理 物之理卽吾心之理也  因見物                                               近思3 致知5 
而反求▒身 則是以物我▒二致> 又問 致知先求之四端如何 曰                                             近思3 致知5 
求之情性 固是切於身 然一草一木 皆有理 須是察 <四端說見孟子                                          近思3 致知5 
理散於萬物 而實會於吾心 皆所當察也>                                                                 近思3 致知6 
又曰 自一身之中 以至萬物之理 但理會得多 相次自然豁然有覺處                                          近思3 致知6 
<按 上段曰 積習▒多然後 脫然自有貫通處 又曰 積累多後  自然見去                                      近思3 致知6 
又曰 理會得多 自然豁然 有覺處 再三言之 惟欲學者隨事窮格                                             近思3 致知6 
積習▒多 於天下事物 各有以見其當然之則 一旦融會貫通  表▒洞徹                                       近思3 致知6 
則覺斯道之大原 全吾心之本體 物▒格 而知且至矣  其在孔門                                             近思3 致知6 
則顔子卓然之後 曾子一唯之時乎 或者厭夫觀理之煩 而遽希一貫之妙                                       近思3 致知6 
或專滯於文義之末 而終昧上達之旨  皆不足有見於是道也                                                 近思3 致知6 
  欄外書曰 宋本此條平頭 連前條 本集亦不載  ○ [注 顔子卓然]                                        近思3 致知6 
論語子罕篇 顔淵 然歎曰 云云 如有所立卓爾  ○ [注 曾子一唯]                                         近思3 致知6 
論語里仁篇曰 ▒乎 吾道一以貫之 曾子曰 唯云云>                                                       近思3 致知6 
○  思曰睿 睿作聖 致思如堀井 初有渾水 久後稍引動得淸者出來                                          近思3 致知6 
人思慮始皆 濁 久自明快 <致思則能通乎理 故明睿生 充其睿 則可以入聖域                                近思3 致知6 
故睿作聖 然致思之始 疑慮方生 所以 濁  致思之久                                                     近思3 致知6 
疑慮▒消 自然明快 此由思而生睿也>  ○  問 如何是近思 曰 以類而推                                    近思3 致知6 
<思慮泛遠 而不循序漸潤 則勞心而無得 卽吾所知者 以類推之                                             近思3 致知6 
則心路易通 而思有條理 是謂近思  ○  朱子曰 若是▒箇劈初                                             近思3 致知6 
頭理會得一件 分曉透徹 ▒逐件如此理會去 相次亦不難  又曰                                             近思3 致知6 
從己理會得處 推將去 ▒不隔越 若遠去尋討 則不切己>  ○ 學者先要會疑                                  近思3 致知6 
<朱子曰 書始讀 未知有疑 其次漸有疑 又其次節節有疑                                                   近思3 致知6 
過了此一番後 疑漸漸釋 以至融會貫通 都無可疑 方始是學>  ○                                           近思3 致知6 
橫渠先生答范巽之曰 所訪物怪神姦 此非難語 顧語未必信耳  <物異▒怪                                    近思3 致知6 
神妖▒姦 見理未明 自不能無疑 雖得於人言 亦未必信  益軒曰                                           近思3 致知7 
物怪神姦有無之理 非難語 若見理未明 雖聞當有當無之說                                                 近思3 致知7 
亦不能信其言> 孟子所論 知性知天 學至於知天 則物所從出 當源源自見                                    近思3 致知7 
知所從出 則物之當有當無 莫不心諭 亦不待語而後知 <天者物理之所自出                                   近思3 致知7 
知天則通乎幽明之故 察乎事物之源  而妖異之所由興                                                     近思3 致知7 
皆可識矣   孟子盡心篇曰 盡其心者 知其性也 知其性則知天矣                                           近思3 致知7 
○  益軒曰 物字暗指物怪神姦> ▒公所論 但守之不失  不▒異端所劫                                      近思3 致知7 
進進不已 則物怪不須辯 異端不必攻 攻逾期年  吾道勝矣                                                 近思3 致知7 
<學者知有未至  且堅守正論 不▒邪妄所奪 又能進於學而不已                                             近思3 致知7 
則怪異不必攻辯 將自識破> 若欲委之無窮 付之以不可知 則學▒疑撓                                       近思3 致知7 
智▒物昏 交來無間 卒無以自存 而▒於怪妄必矣 <文集下同                                               近思3 致知7 
○  不能堅守正論 ▒懷疑端 外▒邪蔽 久則所惑愈深矣>                                                  近思3 致知7 
○  子貢謂  夫子之言 性與天道 不可得而聞 ▒言夫子之言 則是居常語之矣                                近思3 致知7 
聖門學者 以仁▒己任 不以苟知▒得   必以了悟▒聞                                                     近思3 致知7 
因有是說 <性者人心稟賦之理 天道者造化之妙 以仁▒己任  蓋期於實體而自得也                            近思3 致知7 
苟知者徒聞其說 了悟者深達其事  然則後之學者                                                         近思3 致知7 
高談性天 而實非領會者 可以自省矣>                                                                   近思3 致知7 
○  義理之學 亦須深▒ <一作玩> 方有造 非淺易輕浮之可得也                                            近思3 致知7 
<朱子曰 聖人言語 一重又一重 須入深去看 方有得   若只見皮膚                                          近思3 致知8 
▒有差錯>                                                                                           近思3 致知8 
○  學不能推究事理 只是心  至如顔子未至於聖人處 猶是心                                            近思3 致知8 
<顔子不能不違仁於三月之後者 是其察理 猶或有一毫之未精 故所存                                        近思3 致知8 
猶或有一毫之間斷>                                                                                   近思3 致知8 
○  博學於文者 只要得習坎心亨 蓋人經歷險阻艱難  然後其心亨通                                        近思3 致知8 
<下上坎▒習坎 卦當重險 而彖辭曰 維心亨 人之博學窮理  始多齟齬                                       近思3 致知8 
積習▒久 自然心通   論語雍也篇曰 君子博學於文 約之以禮                                             近思3 致知8 
○  易習坎卦曰 習坎有孚 維心亨 行有尙>                                                              近思3 致知8 
○  義理有疑 則濯去舊見 以來新意 <心有所疑 而滯於舊見 則偏執固吝                                    近思3 致知8 
新意何從而生 舊疑何自而釋> 心中有所開 卽▒箚記 不思則還塞之矣                                       近思3 致知8 
<疑義有所通 隨卽箚記 則已得者 可以不忘   未得者                                                     近思3 致知8 
可以有進 不記則思不起 猶山征之蹊間 不用則茅塞之矣   [注山徑之谿間]                                 近思3 致知8 
孟子盡心下篇 孟子謂高子曰 山徑之蹊間  介然用之而成路                                                近思3 致知8 
▒間不用 則茅塞之矣 今茅塞子之心矣> ▒須得朋友之助 一                                               近思3 致知8 
日間意思差別 須日日如此講論 久則自覺進也 <按 此段 及焞到問▒學之方一段                              近思3 致知8 
泉州本皆繫卷末 而舊本則此段在第二十一  尹問一                                                       近思3 致知8 
段 在三十三 今考此卷編緝之意 則二段乃總論致知 不當在卷末無疑也                                      近思3 致知8 
但舊本此段不全載 心中有所開以下云云  恐是後來欲添足此數語                                           近思3 致知8 
傳者誤成重出耳 又詳此段 已是專論讀書之法 不當在二十一                                               近思3 致知8 
疑當時欲移在尹問之後 故 錄之耳 今不敢輕改 姑從舊本 而添入心中有所開數語>                           近思3 致知8 
                                                                                                    近思3 致知8 
○  凡致思到說不得處 始▒審思明辨 乃▒善學也  若告子則到說不得處                                    近思3 致知8 
遂已▒不▒求 橫渠孟子說  ○  思之其說似窮  然後▒加審思明辨之功                                     近思3 致知8 
則其窮者通 而所得者深也 若告子不得於言 不▒求之於心                                                 近思3 致知9 
固執偏見 而不求至當 此孟子所深病也  ○  此以上 總論致知之方                                         近思3 致知9 
以下乃專論求之於書者 詳見卷首     孟子公孫丑上篇                                                   近思3 致知9 
告子曰 不得於言 勿求於心 云云>                                                                      近思3 致知9 
○  伊川先生曰 凡看文字 先須曉其文義 然後可求其意 未有文義不曉                                      近思3 致知9 
而見意者也 <遺書下同>                                                                               近思3 致知9 
○  學者要自得 六經浩渺 乍來難盡曉 且見得路徑後 各自立得一                                          近思3 致知9 
箇門庭 歸而求之可矣 <識路徑則知趨向 立門庭則有規模  得於師友者如此                                  近思3 致知9 
然後歸而求之可矣>                                                                                   近思3 致知9 
○  凡解文字 但易其心自見理 理只是人理 甚分明 如一條平坦底道路                                      近思3 致知9 
詩曰 周道如砥 其直如矢 此之謂也 <理本平直  苟以 嶇委曲之意觀之                                     近思3 致知9 
乃失之鑿 詩見小雅大東篇   益軒曰 平易其心 不可求之過深矣>                                          近思3 致知9 
或曰 聖人之言 不可以淺近看他 曰 聖人之言  自有近處                                                  近思3 致知9 
自有深遠處 如近處  生强要鑿敎深遠得 <聖人之道 遠近精粗                                             近思3 致知9 
無所不備 故聖人之言道 亦無所不至 如食毋求飽 居毋求安 是其近者                                       近思3 致知9 
如一貫之旨 性天之言 是其遠者 固無非道也  又豈容盡求其深遠                                           近思3 致知9 
而過▒穿鑿耶> 揚子曰 聖人之言 遠如天 賢人之言  近如地                                               近思3 致知9 
 欲改之 曰 聖人之言 其遠如天 其近如地 <其遠者 雖子貢猶未易得而聞                                   近思3 致知9 
其近者 雖鄙夫可得而竭也  ○  或曰 聖人之言 包蓄無所不盡                                             近思3 致知9 
語近而不遺乎遠 語遠而不遺乎近 故曰其遠如天 其近如地                                                 近思3 致知9 
非但高遠而已 愚按 此段本欲人平心以觀書 不可妄生穿鑿  又謂                                           近思3 致知10
聖人之言 自有遠處 如此則謂語近而不遺乎遠者   意自不同也                                             近思3 致知10
前說▒是   [注 其遠者雖子貢] 公冶長篇 子貢曰 夫子之文章可得而聞                                    近思3 致知10
夫子之言性與天道 不可得而聞也  ○  [注 其近者雖] 子罕篇                                             近思3 致知10
有鄙夫問於我 空空如也 我叩其兩端而竭焉>                                                             近思3 致知10
○  學者不泥文義者 又全背▒遠去 理會文義者 又滯泥不通 如子濯孺子▒將之事                            近思3 致知10
孟子只取其不背師之意 人須就上面  理會事君之道如何也                                                 近思3 致知10
<  孟子離婁下曰 鄭人使子濯孺子侵衛  衛使庾公之斯追之                                               近思3 致知10
云云 庾公之斯曰 小人學射於尹公之他 尹公之他學射於夫子                                               近思3 致知10
我不忍以夫子之道反害夫子 雖然 今日之事君事也 我不敢廢 抽矢 輪                                      近思3 致知10
去其金發乘矢而後反 朱註 庾斯雖全私恩廢公義 其事皆無足論者                                           近思3 致知10
孟子特以取友而言耳> 又如萬章問舜完 浚井事 孟子只答他大意                                           近思3 致知10
人須要理會浚井如何出得來 完 又 生下得來 若此之學 徒費心力                                         近思3 致知10
<  孟子萬章篇 萬章曰 父母使舜完  指階  焚   使浚井                                             近思3 致知10
出從而 之 象曰 云云 不識舜不知象之將殺己與 曰 奚而不知也                                           近思3 致知10
象憂亦憂 象喜亦喜>                                                                                  近思3 致知10
○  凡觀書 不可以相類泥其義 不爾則字字相梗  當觀其文勢上下之意                                      近思3 致知10
如充實之謂美 與詩之美不同 <充實之美在己  詩之稱美在人                                               近思3 致知10
如此之類 豈可泥▒一義   [充實之謂美] 出于孟子盡心下  浩生不害問樂正子之處                          近思3 致知10
朱註曰 力行其善 至於充滿而積實 則美在其中                                                           近思3 致知10
而無待於外矣>                                                                                       近思3 致知10
○  問瑩中嘗愛文中子 或問學易 子曰 終日乾乾可也   此語最盡                                          近思3 致知10
文王所以聖 亦只是箇不已 <陳忠肅公 瓘字瑩中 子曰者 文中子答或人之問                                  近思3 致知11
謂乾乾不息 此語最▒盡易之道> 先生曰 凡說經義 如只管節節推上去                                       近思3 致知11
可知是盡 夫終日乾乾 未盡得易 據此一句  只做得九三使                                                 近思3 致知11
若謂乾乾是不已 不已又是道 漸漸推去 自然是盡  只是理不如此                                           近思3 致知11
<學經者 要當周遍精密 各窮其旨歸 而後能通經 苟但借其一語                                             近思3 致知11
謂足以蓋一經之旨 豈治經之道 蓋好高求約之病>                                                         近思3 致知11
○  子在川上曰 逝者如斯夫 言道之體如此 這▒須是自見得  <朱子曰                                      近思3 致知11
天地之化 往者過 來者續 無一息之停 乃道體之本然也 然其可指而易見者                                   近思3 致知11
莫如川流 故於此發 以示人 欲學者時時省察  而無毫髮之間斷也                                           近思3 致知11
  二程全書卷二十 遺書伊川語第五   論語子罕篇                                                       近思3 致知11
子在川上曰 逝者如斯夫 不舍晝夜 吳氏曰 逝者不指水  斯字方指水>                                       近思3 致知11
張繹曰 此▒是無窮 先生曰 固是道無窮 然 生一箇無窮  ▒道了得他                                      近思3 致知11
<朱子曰 固是無窮 須見所以無窮始得>                                                                  近思3 致知11
○  今人不會讀書 如誦詩三百 授之以政不達 使於四方 不能專對                                          近思3 致知11
雖多亦奚以▒ 須是未讀詩時 不達於政 不能專對 ▒讀詩後  ▒達於政                                      近思3 致知11
能專對四方 始是讀詩 <說見論語 朱子曰 專 獨也 詩本人情                                               近思3 致知11
該物理 可以驗風俗之盛衰 見政治之得失 其言溫厚和平 長於風諭                                          近思3 致知11
故誦之者 必達於政 而能專對也   論語子路篇   子曰 誦詩三百                                          近思3 致知11
授之以政不達 使於四方 不能專對 雖多亦奚以▒>  人而不▒周南召南                                      近思3 致知12
其猶正牆面 須是未讀詩時 如面牆 到讀了後 ▒不面牆 方是有驗                                           近思3 致知12
<同上 朱子曰 ▒ 猶學也 周南召南所言 皆修身齊家之事 正牆面                                           近思3 致知12
言卽其至近之地 而一物無所見 一步不可行也    論語陽貨篇                                             近思3 致知12
子謂伯魚曰 女▒周南召南矣乎 人而不▒周南召南 其猶正牆而立也與>                                      近思3 致知12
大抵讀書 只此▒是法 如讀論語 舊時未讀 是這箇人  及讀了後來                                          近思3 致知12
又只是這箇人 ▒是不曾讀也 <讀書之法 但反▒己 驗其實得                                               近思3 致知12
致其實用 變化氣質 必有日新之功>                                                                     近思3 致知12
○  凡看文字 如七年一世 百年之事 皆當思其如何作▒ 乃有益                                            近思3 致知12
<論語 子曰 善人敎民七年 亦可以卽戎矣 又曰 如有王者  必世而後仁                                      近思3 致知12
又曰 善人▒邦百年 可以勝殘去殺矣 觀聖賢治效  遲速淺深之殊                                           近思3 致知12
要必究其規模之略 施▒之方 乃於己有益 此致知之法也                                                  近思3 致知12
[注 論語子曰善人] 子路篇朱註 敎民者 敎之以孝弟忠信之行  務農講武之法                                近思3 致知12
卽 就也 戎 兵也 民知親其上死其長 故可以卽戎  ○[注                                                  近思3 致知12
又曰如有王者] 又子路篇朱註曰 王者謂聖人 受命而興也  三十年▒一世                                    近思3 致知12
仁謂敎化浹  ○  [注 又曰善人▒邦]  是又子路篇朱註曰                                                 近思3 致知12
▒邦百年 言相繼而久也 勝殘化殘暴之人 使不▒▒也  去殺謂民化於善                                     近思3 致知12
可以不用刑殺也>                                                                                     近思3 致知12
○  凡解經 不同無害 但緊要處 不可不同爾 <外書  ○ 緊要謂綱領也>                                     近思3 致知12
                                                                                                    近思3 致知12
○  焞初到 問▒學之方 先生曰 公要知▒學 須是讀書  書不必多看                                        近思3 致知12
要知其約 多看而不知其約書肆耳 <此言徒貪多 而不知其要 則是▒書之肆而已>                              近思3 致知12
 緣少時 讀書貪多 如今多忘了  須是將聖人言語玩味                                                    近思3 致知12
入心記著 然後力去行之 自有所得 <又言徒貪多 而無玩習之功                                             近思3 致知13
則所學者 非我有也 玩味而不忘 而又力行其所知  則所得▒實得                                           近思3 致知13
○  以上總論讀書之法 以下乃分論讀書之序>                                                            近思3 致知13
○  初學入德之門 無如大學 其他莫如語孟 <遺書下同  ○  朱子曰                                        近思3 致知13
大學規模雖大 然首尾該備 而盡綱領可尋 節目分明  而工夫有序                                           近思3 致知13
無非切於學者之日用 又曰 不先乎大學 無以契提綱領  而盡論孟之精微                                     近思3 致知13
不▒之論孟 無以融會貫通 而極中庸之歸趣    伊川曰                                                   近思3 致知13
大學孔氏之遺書 而初學入德之門也 於今可見古人▒學次第者  獨賴此篇之存                                近思3 致知13
而論孟次之 學者必由是學焉 則庶乎其不差矣  ○ 楊龜山曰                                               近思3 致知13
大學一篇 聖學之門戶 其取道至徑   故二程多令初學者讀之>                                              近思3 致知13
                                                                                                    近思3 致知13
○  學者先須讀論孟 窮得語孟 自有要約處 以此觀他經   甚省力                                          近思3 致知13
論孟如丈尺權▒相似 以此去量度事物 自然見得長短輕重 <語孟之書                                        近思3 致知13
尤切於學者身心日用之常 得其要領 則易於推明他經 而可以權度事物矣>                                    近思3 致知13
                                                                                                    近思3 致知13
○  讀論語者但將▒弟子同處 ▒作己問 將聖人答處  ▒作今日耳聞                                        近思3 致知13
自然有得 若能於論孟中 深求玩味 將來涵養成甚生氣質 <甚生                                             近思3 致知13
猶非常也   小學章句云 成甚生氣質 謂愚者明 柔者强 成好氣質也                                        近思3 致知13
甚生 稱 生 洛中語也>                                                                               近思3 致知13
○  凡看語孟 且須熟讀玩味 將聖人之言語切己  不可只作一場話說                                        近思3 致知13
人只看得此二書切己 終身 多也 <終身 多 謂一生受用不盡>                                             近思3 致知13
○  論語有讀了後 全無事者 有讀了後 其中得一兩句喜者 有讀了後                                        近思3 致知14
知好之者 有讀了後 不知手之舞之 足之蹈之者 <全無事者  全無所得                                       近思3 致知14
朱子曰 有得一二句喜者 這一二句喜處 ▒是入頭處  從此著實理會去                                       近思3 致知14
將久自解  然悟時 聖賢格言 自是句句好   益軒曰                                                     近思3 致知14
程子之言 謂讀論語者 有此四等  ○  胡雲▒曰 讀論語者 有此四等人                                      近思3 致知14
初是全無知者 第二是略能知者 第三是知而好之者 第四是好而樂之者>                                      近思3 致知14
                                                                                                    近思3 致知14
○  學者當以論語孟子▒本 論語孟子▒治 則六經可不治而明矣                                            近思3 致知14
<不治而明 言易明也   慶源輔氏曰 今之治二書 所患不精爾  果能熟讀精思                                近思3 致知14
使其言皆出於吾之口 使其意皆出於吾之心  脈絡條理始終洞然                                             近思3 致知14
而無纖芥隱昧不明之處 則六經之言同  可以類推而無不明也>                                              近思3 致知14
讀書者 當觀聖人所以作經之意 與聖人所以用心  與聖人所以至聖人                                        近思3 致知14
而吾之所以未至者 所以未得者 <未至以所行言  未得以所知言                                             近思3 致知14
  慶源輔氏曰 聖人作經之意 不過欲發明此理以曉人  其所以用心而至▒聖人者                             近思3 致知14
則二書固無不具也 至於吾之所以未至聖人之地                                                           近思3 致知14
未得聖人之心者 亦惟用心與二書背戾而不合耳> 句句而求之                                               近思3 致知14
晝誦而味之 中夜而思之 平其心 易其氣 闕其疑 則聖人之意見矣                                           近思3 致知14
<句句而求 則察之密 晝味夜思 則思之熟 然平心易氣 而不失於鑿                                          近思3 致知14
有疑則闕 而不强其通 如是則聖人之意 可得而見矣>                                                      近思3 致知14
○  讀論語孟子 而不知道 所謂雖多 亦奚以▒  <語孟極聖賢之淵源                                        近思3 致知14
▒斯道之統會 體用兼明 精粗畢備 讀之而不通於道  則章句訓 而已                                       近思3 致知14
雖博而何益>                                                                                         近思3 致知15
○  論語孟子只剩讀著 ▒自意足 學者須是玩味 若以語言解著 意▒不足                                    近思3 致知15
某始作二書文字 ▒而思之 又似剩 只有些先儒錯會處  ▒待與整理過                                       近思3 致知15
<外書下同>                                                                                          近思3 致知15
○  問且將語孟緊要處看如何 伊川曰 固是好 然若有得 終不浹洽                                          近思3 致知15
蓋吾道非如釋氏一見了 ▒從空寂去 <朱子曰 此是程子答呂晉伯問                                          近思3 致知15
後來晉伯 終身坐此病 說得孤單 入禪學去 學者讀書  須逐一去理會                                        近思3 致知15
▒通貫浹洽>                                                                                         近思3 致知15
○  興於詩者 吟詠情性 涵暢道德之中 而歆動之 有吾與點之氣象                                          近思3 致知15
<詩大抵出於人情之▒ 感化之自然者 學者於詩   吟 諷詠其情性                                          近思3 致知15
涵養條暢於道德 自然有感動興起之意 此卽曾點浴沂詠歸之氣象                                            近思3 致知15
  論語泰伯篇曰 子曰 興於詩 云云  ○  益軒曰 涵暢 涵養條暢于道德之中                                近思3 致知15
歆動之者 歆動於善意也 吾與點之氣象者   從容優游                                                     近思3 致知15
而自然進德之謂也>                                                                                   近思3 致知15
又云 興於詩是興起人善意 汪洋浩大 皆是此意 <遺書  ○ 詩人之詞                                        近思3 致知15
寬平忠厚 故有興起人汪洋浩大之意   益軒曰 汪洋浩大 興起於汪洋浩大之善心也>                          近思3 致知15
                                                                                                    近思3 致知15
○  謝顯道云 明道先生善言詩 他又渾不曾章解句釋  但優游玩味                                          近思3 致知15
吟 上下 ▒使人有得處 瞻彼日月 悠悠我思 道之云遠  曷云能來                                          近思3 致知15
思之切矣 終曰百爾君子 不知德行 不 不求 何用不臧 歸于正也                                           近思3 致知16
<朱子曰 讀詩之法 只是熟讀涵泳 自然和氣從▒中流出  其妙處不可得而言                                  近思3 致知16
不待安排立說 只平讀著意自足>                                                                        近思3 致知16
又云 伯淳常談詩  不下一字訓  有時只轉▒一兩字 點 他念過                                          近思3 致知16
▒敎人省悟 又曰 古人所以貴親炙之也 <外書下同  ○ 點  猶沾綴拈 也                                  近思3 致知16
意如上章 親炙親近而熏炙之也     轉▒ 轉 轉換之轉                                                   近思3 致知16
▒ 語辭  ○  案 詩經大雅烝民詩曰 天生烝民 有物有則  民之秉 夷                                      近思3 致知16
好是懿德 孔子釋之曰 有物必有則 民之秉 也  故好是懿德                                               近思3 致知16
是轉▒一兩字點 他也>                                                                               近思3 致知16
○  明道先生曰 學者不可以不看詩 看詩▒使人長一格價 <觀詩則使人興起感發                              近思3 致知16
▒自然有進>                                                                                         近思3 致知16
○  不以文害辭 文文字之文 擧一字則是文 成句是辭 詩▒解一字不行                                      近思3 致知16
▒遷就他說 如有周不顯 自是作文 當如此  <詳見孟子 詩大雅文王篇曰                                     近思3 致知16
有周不顯 言周家豈不顯乎 蓋言其顯也 苟直謂之不顯                                                     近思3 致知16
則是以文害辭   外書一  ○  孟子萬章篇云 說詩者 不以文害辭                                          近思3 致知16
不以辭害志 以意逆意 是▒得之 朱註曰 說詩之法  不可以一字而害一句之義>                               近思3 致知16
                                                                                                    近思3 致知16
○  看書須要見二帝三王之道 如二典 卽求堯所以治民  舜所以事君                                        近思3 致知16
<遺書下同>                                                                                          近思3 致知16
○  中庸之書 是孔門傳授 成於子思孟子 其書雖是雜記 ▒不分精粗                                        近思3 致知16
一袞說了 今人語道 多說高▒遺▒卑 說本▒遺▒末 <中庸子思所述                                         近思3 致知17
而傳之孟子者也 其言天命之性 則推之於修道之敎   言中和                                               近思3 致知17
則極之天地位 萬物育 言政而本之於達德達道 言治天下國家 則合之於誠                                    近思3 致知17
小大 擧 費隱兼該 蓋是道之大體用相涵 本末一貫  元不相離                                             近思3 致知17
說本而遺其末 則亦陷於空虛 而未達天下之大本矣    益軒曰                                             近思3 致知17
雜記於精粗 則猶宜精自精 粗自粗而體用大小 不貫通了  然如中庸所說                                     近思3 致知17
體用相涵 本末 擧 費隱 該 說本而不遺其末  說末而不遺其本                                           近思3 致知17
則可謂不分精粗一袞說了>                                                                             近思3 致知17
○  伊川先生易傳序曰 易變易也 隨時變易 以從道也  <陰陽變易                                          近思3 致知17
而生萬化 聖人象之 而 卦爻 使人體卦爻之變易 而隨時以從道也                                          近思3 致知17
○  或問 易卽道也 何以言變易以從道 朱子曰 易之所以變易  固皆理之當然                                近思3 致知17
聖人作易 因象明理 敎人以變易從道之方耳 如乾初則潛                                                   近思3 致知17
二則見之類是也   [注 或問易卽] 范氏念德曰 易也時也道也皆一也                                       近思3 致知17
自其流行不息而言之 則謂之易 自其推遷而無常而言之 則謂之時                                           近思3 致知17
而所以然之理 則謂之道  ○  郭思孝議易傳曰  易卽道也                                                 近思3 致知17
又何從道 或以▒問 程子曰 人隨時變易▒何 ▒從道也> 其▒書也                                          近思3 致知17
廣大悉備 將以順性命之理 通幽明之故 盡事物之情 而示開物成務之道也                                    近思3 致知17
聖人之憂患後世 可謂至矣 <故 所以然也 開物者  使其知之明                                             近思3 致知17
成務者 使其行之就也> 去古雖遠 遺經尙存 然而前儒失意以傳言                                           近思3 致知17
後學誦言而忘味 自秦而下 蓋無傳矣 予生千載之後  悼斯文之湮晦                                         近思3 致知17
將 後人沿流而求源 此傳所以作也 <沿流而求源  謂因言以求其意也>                                      近思3 致知17
易有聖人之道四焉 以言者尙其辭 以動者尙其變  以制器者尙其象                                          近思3 致知18
以卜筮者尙其占 吉凶消長之理 進退存亡之道 備於辭                                                     近思3 致知18
推辭考卦 可以知變 象與占 在其中矣 <尙 尊尙之也 辭者聖人所繫之辭                                     近思3 致知18
變者陰陽老少之變 象者天地山澤 雷風水火之類是也 占者吉凶悔吝                                         近思3 致知18
 無咎之類是也 辭者言之則也 故以言者尙其辭 變者動之時也                                             近思3 致知18
故以動者尙其變 象事知器 故制器者尙其象   占事知來                                                   近思3 致知18
故卜筮者尙其占 然辭變象占 雖各有尙 而吉凶消長 進退存亡  易之大用                                    近思3 致知18
皆具於辭 故變推辭 而可知 象與占 皆不外乎辭也>  君子居則觀其象                                       近思3 致知18
而玩其辭 動則觀其變 而玩其占 得於辭不達其意者有矣                                                   近思3 致知18
未有不得於辭 而能通其意者也 <玩 厭習也 不止於觀而已  蓋蓋卦之象可觀                                 近思3 致知18
而辭之理則無窮 故必玩習其辭 爻之變可觀 而占之義則無窮                                               近思3 致知18
故必玩習其占 平居而觀象玩辭 則各盡乎卦之理 臨事而觀變玩占                                           近思3 致知18
則各盡乎爻之用 然象與變占皆具于辭  故必由辭以通其意>                                                近思3 致知18
至微者理也 至著者象也 體用一源 顯微無間 觀會通以行其典禮                                            近思3 致知18
則辭無所不備 <朱子曰 自理而觀 則理▒體 象▒用  而理中有象                                           近思3 致知18
是一源也 自象而觀 則象▒顯 理▒微 象中有理 是無間也  又曰                                           近思3 致知18
會 以理之所聚而言 通 以事之所宜而言 其實一也 又曰  衆理會處                                         近思3 致知18
▒有許多難易窒  必於其中 得其通處 乃可行耳  典禮者典常之理>                                        近思3 致知18
故善學者 求言必自近 易於近者 非知言者也 予所傳者辭也                                                近思3 致知18
由辭以得意 則在乎人焉 <文集下同  ○  道無達近之間  然觀書者                                         近思3 致知18
必由粗以達於精 卽顯以推其微 本民 日用之常 而極於窮神知化之妙                                       近思3 致知19
不可忽乎近 而徒務乎高遠也>                                                                          近思3 致知19
○  伊川先生答張▒中書曰 易傳未傳 自量精力未衰  尙 有少進爾                                        近思3 致知19
來書云 易之義本起於數則非也 有理而後有象   有象而後有數                                             近思3 致知19
易因象以明理 由象以知數 得其義 則象數在其中矣 <本注云 理無形也                                      近思3 致知19
故因象以明理 理▒見乎辭矣 則可由辭以觀象   故曰得其義                                               近思3 致知19
則象數在其中矣  ○  張▒中見程氏門人錄 易有太極 形而上之理也                                        近思3 致知19
是生兩儀 而後象與數形焉 此作易之本也 易之理寓於象  象必有數                                         近思3 致知19
知其理 則象與數皆在其中 此學易之要也   易傳未傳 自量精力未衰                                       近思3 致知19
尙 有少進爾 然亦不必直待身後 覺 則傳矣 書雖未出                                                   近思3 致知19
學未嘗不傳也 第患無受之者爾 來書云 易之義本起於數 謂義起於數則非也                                  近思3 致知19
有理而後有象 有象而後有數 易因象以明理 由象而知數                                                   近思3 致知19
得其義 則象數在其中矣 必欲窮象之隱微 盡數之毫忽 乃尋流逐末                                          近思3 致知19
術家之所尙 非儒者之所務也 管輅郭璞之徒是也> 必欲窮象之隱微                                          近思3 致知19
盡數之毫忽 乃尋流逐末 術家之所尙 非儒者之所務也  <理者象數之本                                      近思3 致知19
不務求其本 而徒欲窮其末 如京房郭璞之流是也>                                                         近思3 致知19
○  知時識勢 學易之大方也 <易傳下同  ○ ▒卦九二象傳 方 猶術也                                      近思3 致知19
時有盛衰 勢有强弱 學易者 當隨其時勢 惟變所適 惟道之從也>                                            近思3 致知19
                                                                                                    近思3 致知19
○  大▒初二 乾體剛健 而不足以進 四五陰柔而能止   時之盛衰                                          近思3 致知19
勢之强弱 學易者 所宜深識也 <乾下艮上▒大▒ 初與二雖剛健 而不足以進者                                近思3 致知19
以▒之時不利於進 初二俱位乎下 勢又不能進也 四與五雖陰柔                                             近思3 致知19
而能止乎健者 以▒之時在於止 四五位據乎上 勢又足以▒止也>                                            近思3 致知20
                                                                                                    近思3 致知20
○  ▒卦二五 雖不當位 多以中▒美 三四雖當位   或以不中▒過                                          近思3 致知20
中常重於正也 蓋中則不違於正 正不必中也 天下之理   莫善於中                                          近思3 致知20
於九二 六五可見 <震卦六五傳 二者▒卦之中 五者外卦之中 皆中也                                        近思3 致知20
三▒▒卦之上 四▒外卦之下 皆不中也 六爻之位  初三五▒陽                                             近思3 致知20
二四上▒陰 以陽爻居陽位 陰爻居陰位 ▒當位   反此者▒不當位                                          近思3 致知20
當位者正也 不當位者非正也 坤六五非正也 而曰黃裳元吉 泰九二非正也                                    近思3 致知20
而曰得尙于中行 蓋以中▒美也 蠱之三四皆正也 而三則有悔                                               近思3 致知20
四則往吝 ▒濟之三四皆正也 而三則有三年之憊 四則有終日之戒                                           近思3 致知20
蓋以不中▒慊也 正者天下之定理 中者時措之宜也 正者有時而失其中                                       近思3 致知20
中則隨時而得其正者也 故中之義重於正     [注 蠱之三四]                                              近思3 致知20
蠱九三曰 幹父之蠱 小有悔 六四曰 裕父之蠱 往見吝  ○                                                 近思3 致知20
[注 ▒濟之三四] ▒濟九三曰 高宗伐鬼方 三年克之 小人勿用 六四曰                                      近思3 致知20
 有衣  終日戒  ○  [注 時措之宜] 中庸二十五章曰  故時措之宜也>                                    近思3 致知20
                                                                                                    近思3 致知20
○  問 胡先生解九四作太子 恐不是卦義 先生云 亦不妨  只看如何用                                      近思3 致知20
當儲貳則做儲貳使 九四近君 ▒作儲貳亦不害   但不要拘一                                               近思3 致知20
若執一事 則三百八十四爻 只作得三百八十四件事▒休了 <遺書下同                                        近思3 致知20
○  胡瑗字翼之 號安定先生 五▒君位 四近君 亦可以▒儲貳                                              近思3 致知20
然易本無拘 惟其所遇 皆可用占>                                                                       近思3 致知20
○  看易且要知時 凡六爻人人有用 聖人自有聖人用  賢人自有賢人用                                      近思3 致知20
衆人自有衆人用 學者自有學者用 君有君用 臣有臣用  無所不通                                           近思3 致知21
因問 坤卦是臣之事 人君有用處否 先生曰 是何無用 如厚德載物                                           近思3 致知21
人君安可不用 <  坤卦象曰 地勢坤 君子以厚德載物>                                                    近思3 致知21
○  易中只是言反▒往來上下 <反▒如▒ 之類  往來如▒無妄之類                                        近思3 致知21
上下如咸 之類 皆陰陽變易之道 而易之所以▒易也>                                                     近思3 致知21
○  作易自天地幽明 至于昆蟲草木微物 無不合 <外書下同  ○                                            近思3 致知21
易無不該 無不合者 理之根極 本一貫也>                                                                近思3 致知21
○  今時人看易 皆不識得易是何物 只就上穿鑿 若念得不熟 與就上添一德                                  近思3 致知21
亦不覺多 就上減一德 亦不覺少 譬如不識此 子  若減一隻▒                                             近思3 致知21
亦不知是少 若添一隻 亦不知是多 若識則自添減不得也                                                   近思3 致知21
<學者當體此意 使於卦象辭義 皆的然見其不可易而後▒得也>                                              近思3 致知21
○  游定夫問伊川陰陽不測之謂神 伊川曰 賢是疑了問  是揀難底問                                        近思3 致知21
<游氏或未之深思 特以此語艱深 而率爾請問 故伊川不答 而直攻其心                                       近思3 致知21
欲使反己而致思也>                                                                                   近思3 致知21
○  伊川以易傳示門人曰 只說得七分 後人▒須自體究 <義理無窮                                          近思3 致知21
聖賢之心 亦無窮 學者不可以不自勉>                                                                   近思3 致知21
○  伊川先生春秋傳序曰 天之生民 必有出類之才 起而君長之 治之而爭奪息                                近思3 致知21
導之而生養遂 敎之而倫理明 然後人道立 天道成  地道平                                                 近思3 致知22
<天生烝民 必有司牧 ▒之制節 而後爭奪息   導之播植佃漁                                               近思3 致知22
而後生養遂 示之五品 敎之孝悌忠信 而後倫理明 三者具矣  故建極秉                                     近思3 致知22
而人道立 五氣順布 而天道成 山川奠位 而地道平    易下繫辭曰                                         近思3 致知22
有天道焉 有地道焉> 二帝而上 聖賢世出 隨時有作  順乎風氣之宜                                         近思3 致知22
不先天以開人 各因時而立政 <以大聖人之資  豈不能一旦而盡興天下之利                                   近思3 致知22
而必待相繼 而始備者 蓋聖人之所▒ 惟其時而已>                                                        近思3 致知22
 乎三王迭興 三重▒備 子丑寅之建正 忠質文之▒尙 人道備矣                                            近思3 致知22
天運周矣 <中庸曰 天下有三重焉 鄭氏曰   三重謂三王之禮                                               近思3 致知22
天開於子 地闢於丑 人生於寅 周正建子 ▒天統 商正建丑 ▒地統                                          近思3 致知22
夏正建寅 ▒人統 而天運周矣 夏尙忠 商尙質 周尙文   而人道備矣>                                       近思3 致知22
聖王▒不▒作 有天下者 雖欲倣古之跡 亦私意妄▒而已 事之▒                                            近思3 致知22
秦至以建亥▒正 道之悖 漢專以智力持世 豈▒知先王之道也                                               近思3 致知22
<三代而下 王者之▒熄 時君雖欲倣而▒之 亦皆無所考證  不過用其私意妄▒而已                            近思3 致知22
子丑寅建正 蓋本三才以▒始 秦至以亥月歲首 自謂水德                                                   近思3 致知22
欲以勝周 忠質文▒尙 皆本仁義以致用 漢專以智力把持天下                                               近思3 致知22
故謂漢家自有制度 蓋極言世變之不▒近古> 夫子當周之末  以聖人不▒作也                                 近思3 致知22
順天應時之治 不▒有也 於是作春秋 ▒百王不易之大法                                                   近思3 致知22
所謂考▒三王而不謬 建▒天地而不悖 質▒鬼神而無疑 百世                                               近思3 致知22
以俊聖人 而不惑者也 <夫子因魯史作春秋 寓經世之大法  所以上承將墜之緖                                近思3 致知23
下開無窮之治也 故考▒前聖 而無差謬 ▒▒天地  而無違背                                               近思3 致知23
驗▒鬼神之幽 而無所疑 待乎百世之遠 而使所惑  蓋天地鬼神                                             近思3 致知23
同此理 前聖後聖 同此心> 先儒之傳曰 游夏不能贊一辭  辭不待贊也                                       近思3 致知23
言不能與於斯耳 斯道也 惟顔子嘗聞之矣 行夏之時  乘殷之輅                                             近思3 致知23
服周之冕 樂則韶舞 此其準的也 <聖人之辭 本無待於贊助                                                 近思3 致知23
然游夏擅文學之秘 而不能贊一辭者 以見其微權奧旨  非聖人不能與於此也                                  近思3 致知23
顔子克己▒體 以至三月不違 其於道也庶幾矣 故四代禮樂                                                 近思3 致知23
獨得與聞其說 夏時謂夏以斗柄初昏 建寅之月 ▒歲首  得乎人時之正                                       近思3 致知23
始事之宜者也 輅 古之木車也 殷車曰大輅 左傳曰 大輅越席                                               近思3 致知23
昭其儉也 蓋適於用 而辨於等 故不厭其質也 冕 祭冠也  周禮有五冕                                       近思3 致知23
其制始備 蓋尊首飾 而嚴視事 故不厭其華也 韶舞舜樂 蓋盡善盡美者也                                     近思3 致知23
○  或問 顔子嘗聞春秋大法何也 朱子曰  不是孔子將春秋大法                                            近思3 致知23
向顔子說 蓋三代制作大備矣 不可▒作 告以四代禮樂                                                     近思3 致知23
只是集百王不易之大法 其作春秋 善者則取之 ▒者則誅之  要亦明聖王之大法而已                           近思3 致知23
故伊川引以▒據   問 春秋傳序  夫子答顔子▒邦之語                                                   近思3 致知23
▒顔子嘗聞春秋大法何也  朱子曰 此不是孔子將春秋大法向顔子說                                         近思3 致知23
蓋三代制作極備矣 孔子▒不可▒作  故告以四代禮樂                                                     近思3 致知23
只是集百王不易之大法 其作春秋 善者則取之 ▒者則誅之  意亦只是如此                                   近思3 致知23
故伊川引以▒據耳  ○ [注 夏時謂夏以斗柄云云] 蒙引曰                                                 近思3 致知23
斗柄一日一夜周十二▒位 但以初昏▒的>   後世以史視春秋                                               近思3 致知23
謂▒善貶▒而已 至於經世之大法 則不知也 春秋大義數十 其義雖大                                        近思3 致知23
炳如日星 乃易見也 惟其微辭隱義 時措從宜者 ▒難知也 或抑或縱                                         近思3 致知23
或與或奪 或進或退 或微或顯 而得乎義理之安 文質之中 寬猛之宜                                         近思3 致知24
是非之公 乃制事之權▒ 揆道之模範也 <春秋大義 如尊君而卑臣                                           近思3 致知24
貴仁義而賤詐力 ▒中國而外夷狄之類 其義雖大 非難見也                                                 近思3 致知24
其難見者 蓋在於微辭奧義 各適乎時措之宜者 非深明乎時中者 未易窺也                                    近思3 致知24
或有功而抑 或有罪而宥 或功未就而予 或罪未著而奪  或尊而退之                                         近思3 致知24
或卑而進之 或婉其辭 或章其實 要皆得乎義理之安  而各當其則                                           近思3 致知24
文質之中 而不華不俚 寬猛之宜 而無過與不及  是非之公                                                 近思3 致知24
而無有作好作▒ 揆 度也 權▒者酌一時之輕重  模範者立萬世                                             近思3 致知24
之軌則  ○  朱子曰 春秋大義 如成宋亂 宋災故之類 乃是聖人直著誅貶                                    近思3 致知24
自是分明 如胡氏謂書晉侯 ▒以常情待晉襄 書秦人  ▒以王事責秦穆之類                                   近思3 致知24
▒恐未必如此 所謂微辭隱義 時措從宜者 ▒難知                                                         近思3 致知24
政謂此爾   [注 成宋亂] 春秋桓公二年 公會齊侯 陳侯鄭伯于稷                                          近思3 致知24
以成宋亂 杜預注 成 平也 宋有弑君之亂 故▒會欲以平  ○  [注宋災故]                                   近思3 致知24
襄公三十年 晉人 齊人 宋人云云 會于 淵 宋災故 左傳▒宋災                                            近思3 致知24
故▒侯大夫會以謀歸宋財  ○  胡氏謂 春秋文公四年  晉侯伐秦                                           近思3 致知24
○  胡氏傳云 聖人以常情待晉襄 而以王事貴秦穆  所以異乎                                              近思3 致知24
○  春秋文公三年 秦人伐晉 胡氏傳云 貶而稱人備責之>                                                  近思3 致知24
夫觀百物 然後識化工之神 聚衆材 然後知作室之用   於一事一義                                          近思3 致知24
而欲窺聖人之用心 非上智不能也 故學春秋者 必優游涵泳 默識心通                                        近思3 致知24
然後能造其微也 <聖人精義入神 泛應曲當 未可以一端窺測 故學春秋者                                     近思3 致知24
必優游而不迫 涵泳而有餘 心悟自得 庶能深造微奧> 後王知春秋之義                                       近思3 致知24
則雖德非禹湯 尙可以法三代之治 自秦而下 其學不傳                                                     近思3 致知24
予悼夫聖人之志 不明於後世也 故作傳以明之  後之人通其文                                             近思3 致知25
而求其義 得其意 而法其用 則三代可▒也 是傳也  雖未能極聖人之蘊奧                                    近思3 致知25
庶幾學者得其門而入矣 <文集  ○  通其文 而後能明其義                                                 近思3 致知25
得其意 而後能法其用>                                                                                近思3 致知25
○  詩書載道之文 春秋聖人之用 詩書如藥方 春秋如用藥治病 聖人之用                                    近思3 致知25
全在此書 所謂不如載之行事 深切著明者也 <道無非用 用無非道                                           近思3 致知25
然詩書卽道而推於用 主道而言 故曰載道之文 春秋卽用以明道                                             近思3 致知25
主用而言 故曰聖人之用 詩書如藥方 固可以治病  春秋如因病用藥                                         近思3 致知25
是非得失 尤▒深切著明者也   史記太史公自序傳  子曰                                                 近思3 致知25
我欲載之空言 不如見之於行事之深切著明也  ○  ▒隱云 案孔子之言                                      近思3 致知25
見春秋緯> 有重疊言者 如征伐盟會之類 蓋欲成書 勢須如此                                               近思3 致知25
不可事事各求異義 但一字有異 或上下文異 則義須別  <遺書下同                                          近思3 致知25
  益軒曰 或謂 征伐盟會之類 數數出之 雖非一時之事 非各有異議                                        近思3 致知25
又非言以征伐二字分之▒重疊也>                                                                       近思3 致知25
○  五經之有春秋 猶法律之有斷例也 律令唯言其法 至於斷例 則始見其法之用也                            近思3 致知25
<律令者 立法以應事 斷例者 因事以用法>                                                               近思3 致知25
○  學春秋亦善 一句是一事 是非▒見於此 此亦窮理之要 然他經豈不可以窮理                              近思3 致知25
但他經論其義 春秋因其行事 是非較著 故窮理▒要                                                       近思3 致知26
<較 判別也 春秋一句▒一事 故是非易決 又考其事▒ 而是非易明                                          近思3 致知26
故於窮理▒要> 嘗語學者 且先讀論語孟子 ▒讀一經  然後看春秋                                          近思3 致知26
先識得箇義理 方可看春秋 <▒讀一經 如下文所論中庸  春秋雖於窮理▒要                                  近思3 致知26
然又須義理通明 然後能察人事得失之機  識聖人裁制之權>                                                近思3 致知26
春秋以何▒準 無如中庸 欲知中庸 無如權 須是時而▒中  若以手足                                      近思3 致知26
閉戶不出 二者之間取中 ▒不是中 若當手足    則於此▒中                                             近思3 致知26
當閉戶不出 則於此▒中 <春秋之權▒  卽中庸之時中也                                                   近思3 致知26
若於禹顔之間取中 則洪水之時 不躬乎  之勞 在陋巷之時 不安乎簞瓢之樂                                近思3 致知26
皆失乎時中矣> 權之▒言 秤錘之義也 何物▒權 義也時也                                                 近思3 致知26
只是說得到義 義以上▒難說 在人自看如何  <義者所以處時措之宜                                         近思3 致知26
所謂權也 義以上 則聖人之妙用 未易以言盡也>                                                          近思3 致知26
春秋傳▒按 經▒斷 <本註程子又云 某年二十時看春秋  黃聲隅問某                                        近思3 致知26
如何看 某答曰 以傳考經之事▒ 以經別傳之▒▒>                                                        近思3 致知26
○  凡讀史 不徒要記事▒ 須要識其治亂安危 興廢存亡之理 且如讀高帝紀                                  近思3 致知26
▒須識得漢家四百年 終始治亂 當如何 是亦學也 <觀高祖寬大長者                                         近思3 致知26
能用三傑 則知漢所以得天下 觀其入關除秦苛法 則知漢所以立四百年基業                                   近思3 致知27
觀▒遊雲夢 則知▒侯王次第而叛  觀繫蕭相國獄                                                         近思3 致知27
則知漢之大臣多不保終 如此之類 皆致知之方也   按 前漢十二帝                                         近思3 致知27
二百十四年 後漢十二帝 百九十六年 通計四百十年  ○                                                   近思3 致知27
[注 入關除秦] 高帝紀 沛公曰 吾與▒侯約 先入關者王之 吾當王關中                                      近思3 致知27
與父老約法三章耳 殺人者死 傷人及盜抵罪   餘悉除去秦法                                               近思3 致知27
吏民皆安堵如故  ○  [注 ▒遊雲夢] 漢書高帝六年  人告楚王信(韓信)謀反                                近思3 致知27
上問左右 左右爭欲擊之 用陳平計 乃▒遊雲夢  十二月會▒侯于陳                                         近思3 致知27
楚王信節謁 因執之  ○  [注 繫蕭相國] 蕭何傳云                                                       近思3 致知27
何▒民請曰 長安地ケ 上林中多空地棄 願令民得入田 毋收▒▒戰食                                        近思3 致知27
[師古註曰 ▒ 禾稗也 言恣人田之 不收其▒稅也]   上大怒曰                                             近思3 致知27
相國多受賈人財物 ▒請吾苑 乃下何廷尉 械擊之數日>                                                    近思3 致知27
○  先生每讀史 到一半▒掩卷思量 料其成敗 然後▒看 有不合處                                          近思3 致知27
又▒精思 其間多有幸而成 不幸而敗 今人只見成者 ▒以▒是  敗者▒以▒非                                近思3 致知27
不知成者煞有不是 敗者煞有是底                                                                       近思3 致知27
○  讀史 須見聖賢所存治亂之機 賢人君子出處進退 ▒是格物                                             近思3 致知27
<機 謂治忽動於幾微者>                                                                               近思3 致知27
○  元祐中 客有見伊川者  案間無他書 惟印行唐鑑一部 先生曰                                          近思3 致知27
近方見此書 三代以後 無此議論 <外書  ○  范祖禹字淳夫  按外書                                        近思3 致知27
又云 范淳夫嘗與伊川論唐事 及▒唐鑑 盡用先生之說  先生謂門人曰                                       近思3 致知27
淳夫乃能相信如此>                                                                                   近思3 致知27
○  橫渠先生曰 序卦不可謂非聖人之縕 今欲安置一物  猶求審處                                          近思3 致知27
況聖人之於易 其間雖無極至精義 大▒皆有意思 觀聖人之書 須遍布細密如是                                近思3 致知28
大匠豈以一斧可知哉 <橫渠易說>                                                                       近思3 致知28
○  天官之職 須襟懷洪大方看得 蓋其規模至大 若不得此心 欲事事上致曲                                  近思3 致知28
窮究湊合此心 如是之大 必不能得也 <周建六官 而天官 宰                                               近思3 致知28
統理邦國 ▒外之政 小大之事 無所不總 若非心量廣大 何以包擧四海                                       近思3 致知28
綜理百職 今無此心量 但欲每事委曲窮究 必不能周悉通貫之矣>                                            近思3 致知28
釋氏 銖天地 可謂至大 然不嘗▒大 則▒事不得 若 之一錢                                              近思3 致知28
則必亂矣 <釋氏論性極廣大 然不可以理事  其體用不相涉也如此                                           近思3 致知28
  益軒曰 釋氏不能修天下國家之大事業 則凡日用之際  應事接物                                         近思3 致知28
皆中理不得 雖 之一錢微物 而令處其事 亦必不能行其事之宜                                             近思3 致知28
而其所做錯亂了 非得一錢而悅之 其心乃亂了之謂也>  又曰                                               近思3 致知28
太宰之職難看 蓋無許大心▒包羅 記得此▒忘彼  其混混天下之事                                          近思3 致知28
當如捕龍蛇 搏虎豹 用心力看方可 其他五官▒易看 止一職也 <語錄下同>                                   近思3 致知28
                                                                                                    近思3 致知28
○  古人能知詩者 唯孟子 ▒其以意逆志也 夫詩人之志至平易 不必▒艱 求之                              近思3 致知28
今以艱 求詩 則已喪其本心 何由見詩人之志  <人情不相遠                                               近思3 致知28
以己之意 迎彼之志 是▒得之 詩以感遇  而發於人情之自然                                               近思3 致知28
本▒平易 今以艱 之心求詩 則已失吾心之自然矣 而何以見詩人之心                                       近思3 致知28
  孟子萬章上篇曰 說詩者 不以文害辭 不以辭害志 以意逆志                                             近思3 致知29
是▒得之>                                                                                           近思3 致知29
詩人之情性 溫厚平易老成 本平地上道著言語 今須以崎嶇求之 先其心已狹隘了                              近思3 致知29
則無由見得 詩人之情 本樂易 只▒時事拂著他樂易之性                                                   近思3 致知29
故以詩道其志 <詩人情性 溫厚而無刻薄 平易而無艱險 老成而無輕躁                                       近思3 致知29
若以崎嶇狹隘之心 安能見詩人寬平廣大之意>                                                            近思3 致知29
○  尙書難看 蓋難得▒億如此之大 只欲解義 則無難也  <朱子曰                                          近思3 致知29
他書▒有次第 尙書只合下▒大 如堯典克明俊德 以親九族 至黎民於變時雍                                  近思3 致知29
展開是大小大 分命義和 定四時成歲 ▒是心中  包一箇三百六十五度四分度之一底天方見得                   近思3 致知29
恁地若不得一箇大底心▒ 如何看得>                                                                    近思3 致知29
                                                                                                    近思3 致知29
○  讀書少 則無由考校得義精 蓋書以維持此心 一時放下 則一時德性有懈                                  近思3 致知29
讀書則此心常在 不讀書 則終看義理不見 <讀書不多 則見義不精                                           近思3 致知29
然讀書者 又所以維持此心 使無放逸也   故讀書則心存                                                   近思3 致知29
心存則理得   益軒曰 愚謂 書以維持此心 一時放下 則一時德性有懈                                      近思3 致知29
書讀則此心常在 可謂格言>                                                                            近思3 致知29
○  書須成誦 精思多在夜中或靜坐得之 不記則思不起  但通貫得大原後                                    近思3 致知29
書亦易記 <朱子曰 書須成誦 少間不知不覺 自然觸發曉得                                                 近思3 致知29
蓋一段文義 橫在心下 自是放不得 必曉得而後已 今人所以記不得                                          近思3 致知29
思不去 心下若存若亡 皆不精不熟之故也 又曰 橫渠作正蒙時  或夜▒默坐徹曉                              近思3 致知30
他直是恁地勇方做得> 所以觀書者 釋己之疑  明己之未達                                                 近思3 致知30
每見每知新益 則學進矣 於不疑處有疑 方是進矣 <每見是書                                               近思3 致知30
而每知新益 則學進矣 然學固足以釋疑 而學亦貴於有疑  蓋疑則能思                                       近思3 致知30
思則能得 於無疑而有疑 則察理密矣>                                                                   近思3 致知30
○  六經須循環理會 義理 無窮 自家長得一格 則又見得別                                               近思3 致知30
○  如中庸文字輩 直須句句理會過 使其言互相發明                                                      近思3 致知30
○  春秋之書 在古無有 乃仲尼所自作 惟孟子能知之 非理明義精                                          近思3 致知30
殆未可學 先儒未及此而治之 故其說多鑿 <孟子論春秋  皆發明聖人之大旨                                  近思3 致知30
擧春秋之綱領 後人未及於理明義精 而 摩臆決 故其說多鑿>                                              近思3 致知30
                                                                                                    近思3 致知30
近思錄卷之四                                                                                        近思4 存養1 
    存養類 凡七十條                                                                                 近思4 存養1 
<此卷論存養 蓋窮格之雖至 而涵養之不足 則其知將日昏  而亦何以▒力行之地哉                            近思4 存養1 
故存養之功 實貫乎知行 而此卷之編 列乎二者之間也                                                     近思4 存養1 
  孟子盡心上 存其心 養其性>                                                                        近思4 存養1 
或問 聖可學乎 濂溪先生曰 可 有要乎 曰 有 請問焉  曰 一▒要                                          近思4 存養1 
一者無欲也 無欲則靜虛動直 靜虛則明 明則通 動直則公  公則溥                                          近思4 存養1 
明通公溥庶矣乎 <通書  ○  一者純一而不雜也 湛然無欲 心乃純一                                        近思4 存養1 
靜而所存者一 人欲消盡 故虛 虛則生明 而能通天下之理 動而所存者一                                     近思4 存養1 
天理流行 故直 直則大公 而能周天下之務 動靜惟一 明通公溥                                             近思4 存養1 
庶幾作聖之功用  ○  朱子曰 此章之旨 最▒要切 學者能深玩                                             近思4 存養1 
而力行之 則有以知無極之▒ 兩儀四象之本   皆不外乎此心                                               近思4 存養1 
而日用間 自無別用力處矣>                                                                            近思4 存養1 
○  伊川先生曰 陽始生甚微 安靜而後能長 故▒之象曰 先王以至日閉關                                    近思4 存養1 
<易傳下同  ○  朱子曰 一陽初▒ 陽氣甚微 不可勞動 故當安靜以養微陽                                   近思4 存養1 
如人善端方萌 正欲靜以養之 方能盛大 愚謂  天人之氣                                                   近思4 存養1 
流通無間 至日閉關 財成輔相之道 無是見矣   易▒卦象曰                                               近思4 存養1 
雷在地中▒ 先王以至日閉關 商旅不行>                                                                 近思4 存養1 
○  動息節宣 以養生也 飮食衣服 以養形也 威儀行義  以養德也                                          近思4 存養1 
推己及物 以養人也 < 卦傳 威儀見於容貌 行義著於事業>                                                近思4 存養2 
○  愼言語以養其德 節飮食以養其體 事之至近 而所繫至大者 莫過於言語飮食也                            近思4 存養2 
< 卦象傳 言語不謹則敗德 飮食無度則敗身                                                            近思4 存養2 
易 卦象曰 山下有雷  君子以愼言語 節飮食>                                                          近思4 存養2 
○  震驚百里 不喪匕  臨大震懼 能安而不自失者   唯誠敬而已                                          近思4 存養2 
此處震之道也 <震卦彖傳 匕 以載鼎實    酒也 雷震驚百里 可謂震矣                                    近思4 存養2 
而奉祀者 不失其匕  誠敬盡於祀事 則雖震  而不▒驚也                                                 近思4 存養2 
是知君子當大患難大恐懼 處之安而不自失者 惟存誠篤至  中有所主                                        近思4 存養2 
則 威震不足以動之矣>                                                                                近思4 存養2 
○  人之所以不能安其止者 動於欲也 欲牽於前  而求其止不可得也                                        近思4 存養2 
故艮之道 當艮其背 所見者在前 而背乃背之 是所不見也 止於所不見                                       近思4 存養2 
則無欲以亂其心 而止乃安 <艮卦彖傳 不見可欲 則心不亂                                                 近思4 存養2 
然非屛視聽也 蓋不牽於慾 而無私邪之見耳 朱子曰 卽非禮勿視聽言動之意                                  近思4 存養2 
  易艮卦彖曰 艮其背 不獲其身 行其庭 不見其人  ▒咎>                                                近思4 存養2 
不獲其身 不見其身也 謂忘我也 無我則止矣 不能無我  無可止之道                                        近思4 存養2 
<朱子曰 外▒無非禮之視聽言動   則▒自不見有私己之慾矣>                                              近思4 存養2 
行其庭 不見其人 庭除之間至近也 在背則雖至近不見 謂不交於物也                                        近思4 存養2 
<不交於物 非絶物也 亦謂中有所主 不誘於外之交也 朱子曰                                               近思4 存養2 
奸聲亂色 不留聰明 淫樂慝禮 不接心術 惰慢邪僻之氣 不設於身體是也>                                    近思4 存養2 
外物不接 ▒欲不萌 如是而止 乃得止之道 於止▒無咎也                                                  近思4 存養3 
<▒慾不萌 不獲其身也 外物不接 不見其人也 人己兩忘  ▒外各定                                         近思4 存養3 
如是動靜之間 各得其所止 何咎之有>                                                                   近思4 存養3 
○  明道先生曰 若不能存養 只是說話 <遺書下同  ○  徒事問辨                                          近思4 存養3 
而不加存養 口耳之學也>                                                                              近思4 存養3 
○  聖賢千言萬語 只是欲人將已放之心約之 使反▒入身來  自能尋向上去                                  近思4 存養3 
下學而上達也 <聖賢垂訓多端求其旨歸 則不過欲存此心而已                                               近思4 存養3 
心不外馳 則學問日進於高明矣  ○  朱子曰 孟子求放心 乃開示要切之言                                   近思4 存養3 
程子又發明之 曲盡其旨 學者宜服膺而勿失也  孟子告子上篇曰                                           近思4 存養3 
學問之道無他 求其放心而已之註引之>                                                                  近思4 存養3 
○  李 問 每常遇事 卽能知操存之意 無事時如何 存養得熟  曰                                          近思4 存養3 
古之人 耳之於樂 目之於禮 左右起居 盤盂 杖 有銘有戒 動息皆有所養                                    近思4 存養3 
今皆廢此 獨有理義之養心耳 但存此涵養意   久則自熟矣                                                 近思4 存養3 
敬以直▒ 是涵養意 <李 字端伯 程子門人也 義理養心 本兼動靜                                          近思4 存養3 
但此答無事時 如何存養得熟 故曰但存涵養意 久則自熟 敬則心存于中                                      近思4 存養3 
無所越逸 卽涵養之意>                                                                                近思4 存養3 
○  呂與叔嘗言 患思慮多不能驅除 曰 此正如破屋中禦寇 東面一                                          近思4 存養3 
人來 未逐得 西面又一人至矣 左右前後 驅逐不暇  蓋其四面空▒                                          近思4 存養3 
盜固易入 無緣作得主定 又如虛器入水 水自然入 若以一器  實之以水                                      近思4 存養3 
置之水中 水何能入來 蓋中有主則實 實則外患不能入  自然無事                                           近思4 存養4 
<誠存則邪自閑矣>                                                                                    近思4 存養4 
○  邢和叔言 吾曹常須愛養精力 精力稍不足則倦  所臨事皆勉强                                          近思4 存養4 
而無誠意 接賓客 語言尙可見 況臨大事乎 <邢恕字和叔>                                                  近思4 存養4 
○  明道先生曰 學者全體此心 學雖未盡 若事物之來   不可不應                                          近思4 存養4 
但隨分限應之 雖不中不遠矣 <體猶體  全體謂全主宰  以▒應酬之本                                      近思4 存養4 
心存而理得 雖有不中 於理亦不遠矣>                                                                   近思4 存養4 
○  居處恭 執事敬 與人忠 此是徹上徹下語 聖人元無二語 <說見論語                                      近思4 存養4 
恭者敬之形於外者也 平居之時 齋莊嚴肅   儼然於容貌而已                                               近思4 存養4 
及夫執事 而敬主於事 與人而忠 推於人 自始學以至成德  皆不外此                                        近思4 存養4 
但有勉强與安行之異耳   論語子路篇 樊遲問仁 子曰 居處恭                                             近思4 存養4 
執事敬 與人忠 雖之夷狄 不可棄也>                                                                    近思4 存養4 
○  伊川先生曰 學者須敬守此心 不可急迫 當栽培深厚 涵泳於其間                                        近思4 存養4 
然後可以自得 但急迫求之 只是私己 終不足以達道 <養心莫善於持敬                                       近思4 存養4 
然不可執持太迫 反成私意 於道▒有 >                                                                 近思4 存養4 
○  明道先生曰 思無邪 毋不敬 只此二句 循而行之 安得有差 有差者                                      近思4 存養4 
皆由不敬不正也 <詩魯頌曰 思無邪 曲禮曰 毋不敬  心存乎中                                             近思4 存養5 
而邪念不作 則身之所行 自無差失  ○  朱子曰 思無邪  是心正意誠                                       近思4 存養5 
毋不敬  是正心誠意   論語▒政篇 子曰 詩三百 一言以蔽之                                             近思4 存養5 
曰 思無邪  ○  范氏曰 經禮三百曲禮三千 亦可以一言以蔽之                                             近思4 存養5 
曰 毋不敬>                                                                                          近思4 存養5 
○  今學者 敬而不自得 又不安者 只是心生  <持敬而無自得之意                                          近思4 存養5 
又▒之不安者 但存心未熟之故> 亦是太以敬來 做事得重  此恭而無禮                                      近思4 存養5 
則勞也 恭者私▒恭之恭也 禮者非體之禮   是自然底道理也                                               近思4 存養5 
只恭而不▒自然底道理 故不自在也 須是恭而安  <作意太過 勉强以▒恭                                    近思4 存養5 
而不知禮本自然 是以勞而不安也 私▒恭者   作意以▒恭                                                 近思4 存養5 
而非其公行者也 非體之禮 謂非升降揖遜之儀 鋪筵設 之文 蓋自然安順之理>                               近思4 存養5 
今容貌必端 言語必正者 非是道獨善其身  要人道如何                                                    近思4 存養5 
只是天理合如此 本無私意 只是箇循理而已  <私意謂矯飾作▒之意                                         近思4 存養5 
循理則順乎自然 盡乎當然 何不安之有>                                                                 近思4 存養5 
○  今志于義理 而心不安樂者何也 此則正是剩一箇助之長  雖則心操之則存                                近思4 存養5 
捨之則亡 然而持之太甚 ▒是必有事焉 而正之也  亦須且恁去                                             近思4 存養5 
<有志問學 而作意太迫 則有助長欲速之患   朱子曰 正                                                   近思4 存養5 
預期也 春秋傳曰 戰不正勝是也 說見孟子    孟子公孫丑上篇曰                                          近思4 存養5 
必有事焉 而勿正 心勿忘 勿助長也> 如此者 只是德孤 德不孤 必有                                       近思4 存養5 
到德盛後自無窒  左右逢其原也 <孤 謂寡特而無輔也 涵養未充                                           近思4 存養5 
義理單薄 故無自得之意 及德盛而不孤 則▒中無滯   左右逢其原                                         近思4 存養6 
沛然有餘裕 又何不安樂之有>                                                                          近思4 存養6 
○  敬而無失 ▒是喜怒哀樂未發 謂之中 敬不可謂中 但敬而無失                                          近思4 存養6 
卽所以中也 <此言靜而主敬 事物未交 心主乎敬 不偏不倚 卽所謂未發之中                                  近思4 存養6 
敬非中 敬所以養其中也>                                                                              近思4 存養6 
○  司馬子微嘗作坐忘論 是所謂坐馳也 <司馬承禎字子微 唐天寶中                                        近思4 存養6 
隱居天▒之赤城 嘗著論八篇 言淸淨無▒ 坐忘遺照之道 按 程子又曰                                       近思4 存養6 
有忘之心 乃是馳也   莊子大宗師篇曰 墮枝體黜聰明 離形去知                                           近思4 存養6 
同於大通 此謂坐忘  ○  人間世 夫且不止 是之謂坐馳                                                   近思4 存養6 
○  [注 著論八篇] 天隱子養生書 司馬承禎所著 其目有八  曰神仙                                        近思4 存養6 
曰易簡 曰漸門 曰齊戒 曰安處 曰存想 曰坐忘 曰解神 其坐忘論曰                                         近思4 存養6 
坐忘者因存而忘也 行道而不見其行 非坐之義乎 有見而不知其見                                           近思4 存養6 
非忘之義乎 何謂不行 曰心不動故 何謂不見 曰形都泯故 或問曰                                           近思4 存養6 
何由得心不動 天隱子默而不答 又曰 何由得形都泯  天隱子瞋而不視                                       近思4 存養6 
或道悟道 乃退曰 道果在我矣 我果何人哉  天隱子果何人乎                                               近思4 存養6 
於是彼我兩忘了無所照>                                                                               近思4 存養6 
○  伯淳昔在長安倉中閑坐 見長廊柱 以意數之 已尙不疑 再數之不合                                      近思4 存養6 
不免令人一一聲言數之 乃與初數者無差 則知越著心把捉 越不定                                           近思4 存養6 
<著意把捉 則心已▒之動 故愈差>                                                                      近思4 存養6 
○  人心作主不定 正如一箇 車 流轉動搖 無須臾停   所感萬端                                          近思4 存養6 
若不做一箇主  生奈何 張天祺昔嘗言 自約數年 自上著▒  ▒不得思量事                                  近思4 存養6 
不思量事後 須强把他這心來制縛  亦須寄寓在一箇形象                                                   近思4 存養6 
皆非自然 君實自謂 吾得術矣 只管念箇中字 此又▒中所繫縛  且中亦何形象                                近思4 存養7 
<張 字天祺 欲强絶思慮 然心無安頓處  司馬溫公欲寓此心於中字                                         近思4 存養7 
亦未免有所繫著 朱子曰 譬如人家不自作主 ▒請別人求作主>                                              近思4 存養7 
有人▒中常若有兩人焉 欲▒善 如有▒以▒之間  欲▒不善                                                近思4 存養7 
又若有羞▒之心者 本無二人 此正交戰之驗也 持其志  使氣不能亂                                         近思4 存養7 
此大可驗 要之 聖賢必不害心疾 <此言應事處 有善▒交戰之患                                             近思4 存養7 
亦是心無所主故也 苟能持守其志 不▒氣所勝   則所主者定                                               近思4 存養7 
何有紛    孟子公孫丑上篇 持其志 無暴其氣>                                                         近思4 存養7 
○  明道先生曰 某寫字時甚敬 非是要字好 只此是學  <篤於持敬                                          近思4 存養7 
無往非學>                                                                                           近思4 存養7 
○  伊川先生曰 聖人不記事 所以常記得 今人忘事 以其記事  不能記事                                    近思4 存養7 
處事不精 皆出於養之不完固 <聖人無心記事  故其心虛明                                                 近思4 存養7 
自然常記 今人著心强記 故其心紛擾 愈不能記 然記事不能  與處事不精                                    近思4 存養7 
二者又皆出於所養不厚 則明德日昏 故已往者 不能記  方來者                                             近思4 存養7 
不能察也>                                                                                           近思4 存養7 
○  明道先生在 州日 修橋少一長梁 曾博求之民間 後因出入 見林木之佳者                                近思4 存養7 
必起計度之心 因語以戒學者 心不可有一事 <或問 凡事須思而後通                                         近思4 存養7 
朱子曰 事如何不思 但事過 則不留于心可也>                                                            近思4 存養7 
○  伊川先生曰 入道莫如敬 未有能致知 而不在敬者  <非敬則心昏雜                                      近思4 存養8 
理有不能察 而知有不能至> 今人主心不定 視心如寇賊 而不可制                                           近思4 存養8 
不是事累心 乃是心累事 當知天下無一物是合少得者 不可▒也                                             近思4 存養8 
<事至當應 初何▒累 顧心無所主 不能定應 反累事耳>                                                    近思4 存養8 
○  人只有一箇天理 ▒不能存得 ▒做甚人也 <人之所以靈於萬物者                                        近思4 存養8 
特以全其天理而已>                                                                                   近思4 存養8 
○  人多思慮 不能自寧 只是做他心主不定 要作得心主定 惟是止於事                                      近思4 存養8 
▒人君止於仁之類 如舜之誅四凶 四凶已作▒   舜從而誅之                                               近思4 存養8 
舜何與焉 <止者事物當然之則 如大學▒人君止於仁之類 人之應事                                          近思4 存養8 
能止所當止 則亦無思慮紛擾之患矣 舜誅四凶 ▒在四凶 自應竄                                           近思4 存養8 
舜何預哉   書經舜典曰 流共工于幽洲 放驩兜于崇山  竄三苗于三危                                      近思4 存養8 
  于羽山 四罪而天下咸服> 人不止於事 只是攬他事 不能年物各付物                                     近思4 存養8 
物各付物 則是役物 ▒物所役 則是役於物  有物必有則                                                   近思4 存養8 
須是止於事 <以上 伊川語  ○  應事而不止其所當止 是以一                                             近思4 存養8 
己私智攬他事 而不能物各付物者也 所謂物各付物者 物來而應 不過其則                                    近思4 存養8 
物往而化 不滯其▒ 是則役物 而不▒物所役  [有物必有則]                                              近思4 存養8 
詩大雅烝民篇之語  ○  孟子告子篇 詩曰 天生烝民  有物有則                                            近思4 存養8 
民之秉夷 好是懿德 孔子曰 ▒此詩者 其知道乎 云云>                                                    近思4 存養8 
○  不能動人 只是誠不至 於事厭倦 皆是無誠處 <誠實懇至 則人無不感                                    近思4 存養8 
遇事有一毫厭倦之意 則是不誠   孟子離婁篇曰  至誠而不動者                                           近思4 存養9 
未之有也>                                                                                           近思4 存養9 
○  靜後見萬物 自然皆有春意 <明道先生詩曰   萬物靜觀皆自得                                          近思4 存養9 
四時佳興與人同 ▒中躁擾  識此意   [注 明道先生詩] 二程全書卷五十四                                近思4 存養9 
明道文集秋日偶成詩曰 閑來無事不從容  睡覺東▒日已紅                                                 近思4 存養9 
萬物靜觀皆自得 四時佳興與人同 道通天地有形外 思入風雲變態中                                         近思4 存養9 
富貴不淫貧賤樂 男兒到此是豪雄>                                                                      近思4 存養9 
○  孔子言仁只說 出門如見大賓 使民如承大祭 看其氣象 ▒須心廣體                                     近思4 存養9 
動容周旋中禮自然 惟愼獨 ▒是守之之法  <  安舒也 仲弓問仁                                           近思4 存養9 
子曰 出門如見大賓 使民如承大祭 無非敬謹之意  然玩其氣象                                             近思4 存養9 
則必心無隱慝 而廣大寬平 體無怠肆 而安和舒泰 充其至 則動容周旋                                       近思4 存養9 
自然中禮者也 學者守之 則唯在謹獨 蓋隱微之中  常存敬謹之意                                           近思4 存養9 
則出門使民之際 乃能及此   論語先進篇 仲弓問仁 子曰                                                 近思4 存養9 
出門如見大賓 使民如承大祭>                                                                          近思4 存養9 
○  聖人脩己以敬 以安百姓 篤恭而天下平 惟上下一於恭敬 則天地自位                                    近思4 存養9 
萬物自育 氣無不和 四靈何有不至 此體信達順之道 <子路問君子                                           近思4 存養9 
子曰 修己以敬 曰 如斯而已乎 曰 修己以安百姓  中庸曰                                                 近思4 存養9 
君子篤恭 而天下平 自其敬以脩己 充而廣之 則政理淸明  而百姓安                                        近思4 存養9 
風化廣被 而天下平 蓋惟上下孚感 一於恭敬  擧無乖爭凌犯之風                                           近思4 存養9 
和氣薰蒸 自然陰陽順軌 萬物遂宜 禮運曰 鳳凰麒麟 皆在郊                                              近思4 存養9 
龜龍在宮沼 所謂四靈畢至也 又曰 體信以達順 朱子曰 信 是實理                                          近思4 存養9 
順 是和氣 體信是無一毫之▒ 達順是發而皆中節   無一物不得其所>                                       近思4 存養9 
  論語憲問篇 子路問君子 曰 修己以敬 曰 如斯而已乎  云云>                                           近思4 存養9 
聰明睿智 由是出 以此事天 饗帝 <敬則心專靜 而不昏  故明睿生                                          近思4 存養9 
推此敬 可以事天饗帝 天以理言 故曰事 動靜語默 無非事也                                               近思4 存養10
帝以主宰言 故曰饗 饗郊祀之類  ○  朱子曰 聰明睿智 皆由是出                                          近思4 存養10
非程子實因持敬 而見其效 何以語及此>                                                                 近思4 存養10
○  存養熟後 泰然行將去 ▒有進 <所養厚 則行有餘力>                                                  近思4 存養10
○  不愧屋漏 則心安而體舒 <屋漏者室之西北隅   謂隱暗之地也                                          近思4 存養10
隱暗之地 自反無愧 則心安體舒 此謹獨之效   詩大雅抑篇 相在爾室                                      近思4 存養10
尙不愧于屋漏  ○  詩經狐白曰 屋漏 卽禮所謂當室之白 日光所透入處                                     近思4 存養10
明以地言 而其意則指心說 正是人所不知而己所獨知>                                                     近思4 存養10
○  心要在腔子▒ <腔子猶所謂神明之舍 在腔子▒   謂心不外馳也>                                       近思4 存養10
只外面有些隙  ▒走了                                                                               近思4 存養10
○  人心常要活 則周流無窮 而不滯於一隅 <心常存則常活  蓋隨事應酬                                    近思4 存養10
心常在我 無將無迎 故常活而不滯   [注 無將無迎]  莊子外篇知北遊篇                                   近思4 存養10
顔淵問乎仲尼曰 回嘗聞▒夫子 曰 無有所將  無有所迎                                                   近思4 存養10
回敢問其遊 仲尼曰 古之人外化而▒不化 林註  無將無迎                                                 近思4 存養10
卽無心於物者也 應物而不累於物 則▒外化 因感而應   不動其心                                          近思4 存養10
則▒▒不化>                                                                                         近思4 存養10
○  明道先生曰 天地設位 而易行乎其中 只是敬也 敬則無間斷                                            近思4 存養10
<朱子曰 天地亦是有箇主宰 方始恁地變易無窮 就人心言之  惟敬然後流行不息                              近思4 存養10
敬 間斷 ▒是不誠無物也   易繫辭上傳曰  天地設位                                                   近思4 存養10
而易行乎其中>                                                                                       近思4 存養10
○  毋不敬 可以對越上帝 <  詩周頌淸廟詩曰 對越在天>                                                近思4 存養10
○  敬勝百邪 <朱子曰 學者常提醒此心 如日之升 ▒邪自息>                                              近思4 存養10
○  敬以直▒ 義以方外 仁也 <敬立則▒直 義形則外方 由▒達外                                          近思4 存養10
生理條直 而無私慾邪枉之累 則心德全矣> 若以敬直▒  則▒不直矣                                        近思4 存養10
必有事焉 而勿正 則直也> 文言曰敬以直▒  而不曰以敬直▒\蓋有意於以之而直▒                           近思4 存養10
則此心已有所偏倚 而非直矣 必有事焉 而勿正者                                                         近思4 存養10
敬所當▒ 而無期必計較之意也>                                                                        近思4 存養10
○  涵養吾一 <心存則不二>                                                                           近思4 存養11
○  子在川上曰 逝者如斯夫 不舍晝夜 自漢以來 儒者皆不識此義                                          近思4 存養11
此見聖人之心 純亦不已也 純亦不已 天德也 有天德  ▒可語王道                                          近思4 存養11
其要只在愼獨 <朱子曰 聖人見川流之不息 歎逝者之如斯  原其所以然                                      近思4 存養11
乃天命流行 不息之體 惟聖人之心  契乎此 故有感焉 於此可見聖人純亦不已之心矣                         近思4 存養11
又曰 有天德則純是天理 無私意間斷 ▒做得王道                                                         近思4 存養11
又曰 學者謹獨 所以▒不已 少有不謹 則人欲乘之 ▒間斷也>                                              近思4 存養11
                                                                                                    近思4 存養11
○  不有躬 無攸利 不立己後 雖向好事 猶▒化物  不得以天下萬物撓己                                    近思4 存養11
己立後 自能了當得天下萬物 <蒙卦六三爻辭  己未能自立                                                 近思4 存養11
則心無所主 雖▒善事 猶▒逐物而動 若能自立 則應酬在我  物皆聽命                                      近思4 存養11
何撓之有>                                                                                           近思4 存養11
○  伊川先生曰 學者患心慮紛亂 不能寧靜 此則天下公病 學者只要立箇心                                  近思4 存養11
此上頭 有商量 <朱子曰 學者不先立箇心  恰似作室無基址                                               近思4 存養11
今求此心 正▒要立基址 得此心有箇存主處   ▒學▒有歸著                                               近思4 存養11
可以用功>                                                                                           近思4 存養11
○  閑邪則誠自存 不是外面捉一箇誠將來存著 今人外面役役於不善                                        近思4 存養11
於不善中尋箇善來存著 如此則豈有入善之理 只是閑邪 則誠自存                                           近思4 存養11
<閑邪之意 卽是誠也 苟役心於邪妄 而暫欲存其誠 則亦無可存之理                                         近思4 存養11
  易乾卦文言九二曰 庸言之信 庸行之謹 閑其邪 存其誠>                                                近思4 存養11
故孟子言性善 皆由▒出 只▒誠▒存 閑邪▒著甚工夫 但惟是動容貌                                        近思4 存養12
整思慮 則自然生敬 <孟子言性善 如孩提之愛親敬兄 如見赤子入井                                         近思4 存養12
而有  惻隱之心 如四端之發 無非自然由中而出 蓋實心非外                                            近思4 存養12
操之則存矣 所謂閑邪者 亦不過外肅其容貌 ▒齊其思慮  則敬自然生                                       近思4 存養12
邪自然息   [外 ] 孟子告子篇  仁義禮智非由外 我也                                                 近思4 存養12
我固有之也 註  以火銷之名 自外以至▒也>   敬只是主一也                                             近思4 存養12
主一則▒不之東 又不之西 如是則只是中 ▒不之此 又不之彼  如是則只是▒                                近思4 存養12
存此則自然天理明 學者須是將敬此直▒ 涵養此意 直▒是本                                               近思4 存養12
<敬者心主乎一 無放逸也 靜而主乎一 則寂然不動 不散之東西                                             近思4 存養12
常在中也 動而主乎一 則知止有定 不滯乎彼此 常在▒也 常存此心                                         近思4 存養12
則天理自明  ○  本注 尹彦明曰 敬有甚形影 只收斂身心                                                 近思4 存養12
▒是主一 且如人到神祠中 致敬時 其心收斂 ▒著不得毫髮事  非主一而何>                                 近思4 存養12
                                                                                                    近思4 存養12
○  閑邪則固一矣 然主一 則不消言閑邪 <閑其邪思  則心固一矣                                          近思4 存養12
然心▒主一 則自無私邪之念 不必閑也> 有以一▒難見  不可下工夫如何                                    近思4 存養12
一者無他 只是整齊嚴肅 則心▒一   一則自是無非僻之干                                                 近思4 存養12
此意但涵養久之 則天理自然明 <外整齊而▒嚴肅 則心自一  理自明>                                       近思4 存養12
                                                                                                    近思4 存養12
○  有言未感時 知何所寓 曰 操則存 舍則亡 出入無時 莫知其鄕                                          近思4 存養12
▒ 生尋所寓 只是有操而已 操之之道 敬以直▒也 <人心無常 亦惟操之則存                                近思4 存養12
學者實用力 而有見於斯 則▒得所以存心之要 而不患於出入無時                                           近思4 存養13
莫知其鄕矣>                                                                                         近思4 存養13
○  敬則自虛靜 不可把虛靜喚做敬 <朱子曰 周子說主靜  正是要人靜定其中心                              近思4 存養13
自作主宰 程子又恐只管求靜 遂與事物不交涉 ▒說箇敬                                                   近思4 存養13
云敬則自虛靜>                                                                                       近思4 存養13
○  學者先務 固在心志 然有謂欲屛去聞見知思 則是絶聖棄智 有欲屛去思慮                                近思4 存養13
患其紛亂 則須坐禪入定 如明鑑在此 萬物畢照  是鑑之常                                                 近思4 存養13
難▒使之不照 人心不能不交感萬物 難▒使之不思慮  <絶聖者黜其聰明                                     近思4 存養13
棄知者屛其知慮 老氏之絶聖棄智 釋氏之坐禪入定 皆絶天理                                               近思4 存養13
害人心之敎也> 若欲免此 惟是心有主 如何▒主 敬而已矣                                                 近思4 存養13
有主則虛 虛謂邪不能入 無主則實 實謂物來奪之 <免此 謂有思慮而無紛亂                                  近思4 存養13
林用中主一銘云 有主則虛 神守其都 無主則實  鬼 其室                                                 近思4 存養13
○  或問 程子言有主則實 又曰有主則虛何也 朱子曰 此只是有主于中                                      近思4 存養13
外邪不能入 自其有主於中言之 則謂之實 自其外邪不入言之                                               近思4 存養13
則謂之虛> 大凡人心不可二用 用於一事  則他事▒不能入者                                               近思4 存養13
事▒之主也 事▒之主 尙無思慮紛擾之患 若主於敬   又焉有此患乎                                        近思4 存養13
<主敬 則自不▒事物紛擾> 所謂敬者 主一之謂敬 所謂一者 無適之謂一                                     近思4 存養13
且欲涵泳主一之義 不一則二三矣 至於不敢欺   不敢慢                                                   近思4 存養13
尙不愧于屋漏 皆是敬之事也 <主一姜適者 心常主乎我  而無他適也                                        近思4 存養14
蓋若動若靜 此心常存 一而不二 所謂敬也 不欺不慢 不愧屋漏                                             近思4 存養14
皆戒懼謹獨之意 此意常存 所主自一   ○  朱子曰 程子有功於後學                                        近思4 存養14
最是拈出敬字有力 敬則此心不放 事事從此做去  又曰 無適者                                             近思4 存養14
只是持守得定 不馳 走作之意耳 無適卽是主一 主一卽是敬 展轉相解                                      近思4 存養14
非無適之外 別有主一 主一之外 又別有敬也>                                                            近思4 存養14
○  嚴威儼恪 非敬之道 但致敬 須自此入   <敬存于中 嚴威儼恪                                          近思4 存養14
著於外者 然未有外貌弛慢 而心能敬>                                                                   近思4 存養14
○  舜  ▒善 若未接物 如何▒善 只是主於敬 ▒是▒善也  以此觀之                                    近思4 存養14
聖人之道 不是但 然無言 <  者   不倦之意 聖人▒善                                               近思4 存養14
固無間斷 然方其未接物之時 但有主敬而已 是卽善之本也  不是但 然無言                                 近思4 存養14
謂其靜而有所存也   孟子盡心上篇曰  鳴而  ▒善者                                                 近思4 存養14
舜之徒也>                                                                                           近思4 存養14
○  問 人之燕居 形體怠惰 心不慢可否  曰 安有箕踞而心不慢者                                          近思4 存養14
昔呂與叔六月中 來 氏 間居中 某嘗窺之 必見其儼然危坐  可謂敦篤矣                                    近思4 存養14
學者須恭敬 但不可令拘迫 拘迫則難久 <盤曲曰箕   曰踞                                               近思4 存養14
箕踞乃敖惰之所形見 學者始須莊敬持守 積久自然安舒>                                                   近思4 存養14
○  思慮雖多 果出於正 亦無害否 曰 且如在宗廟則主敬  朝廷主莊                                        近思4 存養14
軍旅主嚴 此是也 如發不以時 紛然無度 雖正亦邪 <敬 存於執事                                           近思4 存養14
莊 示於等威 嚴 施於法制 皆發於心 而見於事者 發之而當 則無害也                                       近思4 存養14
苟發不以時 或雜然而發 或過而無節 其事雖正  亦是邪念                                                 近思4 存養15
  [注 等威] 左傳文公十五年杜注 等威 威儀之等差>                                                    近思4 存養15
○  蘇季明問 喜怒哀樂未發之前 求中可否 曰 不可  ▒思於喜怒哀樂未發之前求之                          近思4 存養15
又▒是思也 ▒思卽是已發  <本註云 思與喜怒哀樂一般>                                                  近思4 存養15
 發▒謂之和 不可謂之中也 <蘇▒字季明 張程門人也                                                    近思4 存養15
喜怒哀樂未發 謂之中 發而皆中節 謂之和 方其未發 此心湛然 無所偏倚                                    近思4 存養15
故謂之中 一念 生 ▒屬已發之和矣> 又問 呂學士言當求於喜怒哀樂未發之前                               近思4 存養15
如何 曰 若言存養於喜怒哀樂未發之前 則可                                                             近思4 存養15
若言求中於喜怒哀樂未發之前 則不可 <呂學士與叔也 喜怒哀樂未發之前                                    近思4 存養15
可以涵養是中 若有意於求之 則不得謂之未發> 又問 學者於喜怒哀樂發時                                   近思4 存養15
固當勉强裁抑 於未發之前 當如何用功  曰 於喜怒哀樂發時                                               近思4 存養15
固當勉强裁抑 於未發之前 當如何用功  曰 於喜怒哀樂發自中節                                           近思4 存養15
<未發之前 不容著力用功 但有操存涵養而已> 曰當中之時                                                 近思4 存養15
耳無聞 目無見否 曰 雖耳無聞 目無見   然見聞之理在始得                                               近思4 存養15
<朱子曰 喜怒哀樂未發之時 雖是耳無聞 目無見  然須是常有箇主宰操持底                                  近思4 存養15
在這▒始得 不是一向空寂了> 賢且說靜時如何 曰 謂之無物                                               近思4 存養15
則不可 然自有知覺處 <朱子曰 無物字恐當作有物字> 曰 ▒有知覺                                         近思4 存養15
▒是動也  生言靜 人說▒其見天地之心 皆以謂  至靜能見天地之心                                       近思4 存養16
非也 ▒之卦 下面一  ▒是動也 安得謂之靜  <▒者動之端也                                             近思4 存養16
故天地之心於此可見   ▒卦彖傳曰 ▒其見天地之心乎                                                   近思4 存養16
○  程傳曰 一陽▒於下 乃天地生物之心也  先儒皆以靜▒見天地之心也                                    近思4 存養16
非知道者 孰能識之  ○  朱子本義曰 積陰之下 一陽▒生                                                 近思4 存養16
天地生物之心 幾於滅息 而至此乃▒可見  ○  朱子語類曰  未發之前                                      近思4 存養16
須常恁地醒 不是瞑然不省 若瞑然不省 則道理何在  成甚 大本                                           近思4 存養16
曰常醒▒是知覺否 曰固是知覺 曰知覺▒是動否   曰固是動                                               近思4 存養16
曰何以謂之未發 曰未發之前 不瞑然不省  生說做靜得 然知覺雖是動不害                                  近思4 存養16
其▒未動 若喜怒哀樂則又別也 曰恐此處知覺雖動 而喜怒哀樂▒未發否                                     近思4 存養16
先生首肯曰 是下面說▒見天地之心 說得好 ▒一                                                         近思4 存養16
陽生 豈不是動 曰一陽雖動 然未發生萬物   ▒是喜怒哀樂未發否                                          近思4 存養16
曰是 又曰 大抵心本是箇活物無間 已發未發常恁地活 伊川所謂動字只似活字                                近思4 存養16
其曰 生言靜 而以▒說證之  只是明靜中不是瞋然不省                                                   近思4 存養16
故爾> 或曰 莫是於動上求求靜否 曰 固是 然最難 釋氏多言定                                             近思4 存養16
聖人▒言止 如▒人君止於仁 ▒人臣止於敬之類是也 易之艮 言止之義曰                                    近思4 存養16
艮其止 止其所也 人多不能止 蓋人萬物皆備 遇事時 各因其心之所重者                                     近思4 存養16
▒互而出  見得這事重 ▒有這事出 若能物各付物                                                       近思4 存養16
▒自不出來也 <此段問答 皆論喜怒哀樂未發之中 此條問者  乃轉就動處言也                                近思4 存養16
止其所者 動中其則而不遷也 若心有所重 則因重而遷                                                     近思4 存養16
物各付物 而我無預焉則止其所止 而心不外馳矣>  或曰 先生於喜怒哀樂未發之前                            近思4 存養17
下動字 下靜字 曰 謂之靜則可  然靜中須有物始得                                                       近思4 存養17
這▒▒是難處 學者莫若且先理會得敬 能敬則知此矣  <朱子曰                                             近思4 存養17
靜中有物者 只是敬 則常惺惺在這▒ 又曰 靜中有物  只是知覺不昧                                        近思4 存養17
或問 伊川云  有知覺 ▒是動 曰 若云知寒覺暖  ▒是知覺已動                                           近思4 存養17
今未曾著於事物 但有知覺在 何妨其▒靜   不成靜坐▒只是 睡>                                          近思4 存養17
或曰 敬何以用功 曰 莫若主一 季明曰 ▒嘗患思慮不定 或思一事未了                                      近思4 存養17
他事如麻又生 如何 曰 不可 此不誠之本也 須是習  習能專一時▒好                                       近思4 存養17
不拘思慮與應事 皆要求一  <心不專一 則言動皆無實                                                     近思4 存養17
故曰不誠之本 猶學奕者 一心以▒鴻鵠將至   則非誠于學奕也                                             近思4 存養17
思慮者動于心 應事者見於言行 皆不可不主於一   [注 學奕者云云]                                       近思4 存養17
孟子告子上篇曰 今夫奕之▒數小數也 不專心致志不得也  奕秋                                            近思4 存養17
通國之善奕者也 使奕秋誨二人奕 其一人專心致志 惟奕秋之▒聽                                           近思4 存養17
一人雖聽之 一心以▒有鴻鵠將至 思援弓 而射之>                                                       近思4 存養17
○  人於夢寐間 亦可以卜自家所學之淺深 如夢寐顚倒  卽是心志不定                                      近思4 存養17
操存不固 <朱子曰 魂與魄交而成寐 心在其間   依舊能思慮                                               近思4 存養17
所以做出夢 若心神安安 夢寐亦不至顚倒   [注 朱子曰魂與魄]                                           近思4 存養17
莊子齊物論篇曰 其寐也魂交 其覺也形開>                                                               近思4 存養17
問 人心所繫著之事果善 夜夢見之 莫不害否 曰 雖是善事 心亦是動                                        近思4 存養17
凡事有兆朕入夢者 ▒無害 捨此皆是妄動 <吉凶云▒之兆 見於夢者                                         近思4 存養18
則此心之神 應感之理 ▒不▒害 苟無故而夢者 皆心妄動>                                                 近思4 存養18
人心須要定 使他思時方思乃是 今人都由心 曰誰使之  曰 以心使心則可                                    近思4 存養18
人心自由 ▒放去也 <人心操之 則在我 放而不知求  則任其所之                                           近思4 存養18
以心使心 非二心也 體用而言之耳>                                                                     近思4 存養18
○  持其志無暴其氣 ▒外交相養也 <持其志者 有所守于中  無暴其氣者                                    近思4 存養18
無所縱于外 然中有所守 則氣自完 外無所縱 則志愈固 故曰交相養                                         近思4 存養18
  孟子公孫丑上篇曰 夫志氣之帥也 氣體之充也  夫志至焉氣次焉                                         近思4 存養18
故曰 持其志無暴其氣  ○  朱註曰  人固當敬守其志                                                     近思4 存養18
然亦不可不致養其氣 蓋其▒外本末交相培養>                                                            近思4 存養18
○  問 出辭氣 莫是於言語上用工夫否 曰 須是養乎中  自然言語順理                                      近思4 存養18
若是愼言語 不妄發 此▒可著力 <曾子曰 出辭氣  斯遠鄙倍矣                                             近思4 存養18
中有所養 而後發於外者不悖 至若謹言語   此亦學者所可用力                                             近思4 存養18
但不可專於言語上用工>                                                                               近思4 存養18
○  先生謂繹曰 吾受氣甚薄 三十而浸盛 四十五十而後完 今生七十二年矣                                  近思4 存養18
校其筋骨於盛年 無損也 繹曰 先生豈以受氣之薄  而厚▒保生邪                                           近思4 存養18
夫子默然 曰 吾以忘生徇欲▒深恥 <張南軒曰 若他人養生要康强                                           近思4 存養18
只是利 伊川說出來 純是天理>                                                                         近思4 存養18
○  大率把捉不定 皆是不仁 <外書下同  ○  仁者心存乎中 純乎天理者也                                  近思4 存養18
把捉不定 則此心外馳 理不勝欲 皆是不仁>                                                              近思4 存養18
○  伊川先生曰 致知在所養 養知莫過於寡欲二字 <外無物欲之撓                                          近思4 存養19
則心境淸 ▒有涵養之素 則明睿生>                                                                     近思4 存養19
○  心定者 其言重以舒 不定者 其言輕以疾 <心專而靜 則言不妄發                                        近思4 存養19
發必審確而和緩 浮躁者反是>                                                                          近思4 存養19
○  明道先生曰 人有四百四病 皆不由自家 則是心須敎由自家                                             近思4 存養19
<只有此心 操之在我 不可任其所之也>                                                                  近思4 存養19
○  謝顯道從明道先生於扶溝 明道一日謂之曰 爾輩在此相從  只是學顥言語                                近思4 存養19
故其學心口不相應  若行之 請問焉 曰 且靜坐 伊川每見人靜坐                                           近思4 存養19
▒歎其善學 <心以靜而定 理以靜而明 朱子曰 靜坐則收拾得                                               近思4 存養19
精神定 道理方有湊泊處>                                                                              近思4 存養19
○  橫渠先生曰 始學之要 當知三月不違 與日月至焉 ▒外賓主辨                                          近思4 存養19
使心意勉勉循循 而不能已 過此幾非在我者 <文集  ○  仁猶人之安宅也                                    近思4 存養19
居之三月而不違者 是在▒而▒主也 其違也暫而已 日月至焉者                                             近思4 存養19
是在外而▒賓也 其至也暫而已  過此謂三月不違以上大而化之之事                                         近思4 存養19
非可以勉强而至矣 故曰 非在我者  ○  朱子曰 不違仁者                                                 近思4 存養19
仁在▒而▒主 然其未熟 亦有時而出於外 日月至焉者 仁在外而▒賓                                        近思4 存養19
雖有時無於▒ 而不能久也 愚按 前說則是己不違乎仁  後說則是仁不違乎己                                 近思4 存養19
雖似不同 其實則一也>                                                                                近思4 存養19
○  心淸時少 亂時常多 其淸時 視明聽聰 四體不待▒束  而自然恭謹                                      近思4 存養19
其亂時反是 如此何也 蓋用心未熟 客慮多 而常心少也 習俗之心未去                                       近思4 存養19
而實心未完也 <心者耳目四肢之主 天君澄肅  則視明聽聰                                                 近思4 存養20
四體自然從令 若存心於道者 未熟則客慮足以勝其本心 習俗足以奪其誠意                                   近思4 存養20
○  朱子曰 橫渠大段用功夫來 說得▒精切 又曰 客慮                                                    近思4 存養20
是泛泛底思慮 習俗之心 是從來習染偏勝之心 實心  是義理之心>                                          近思4 存養20
                                                                                                    近思4 存養20
○  人又要得剛 太柔則無於不立 亦有人生無喜怒者  則又要得剛                                          近思4 存養20
剛則守得定不回 進道勇敢 載則比他人 自是勇處多 <語錄下同 ○剛則守之固                                近思4 存養20
行之決 故足以進於道 柔懦委靡 必不能有立矣>                                                          近思4 存養20
○  ▒謔不惟害事 志亦▒氣所流 不▒謔 亦是持氣之一端  <朱子曰                                        近思4 存養20
橫渠學力絶人 尤勇於改過 獨以▒▒無傷 一日忽曰  凡人之過                                             近思4 存養20
猶有出於不知 而▒之者 至▒則皆有心▒之也 其▒害尤甚 遂作東銘>                                       近思4 存養20
                                                                                                    近思4 存養20
○  正心之始 當以己心▒嚴師 凡所動作 則知所懼   如此一二年                                          近思4 存養20
守 守得牢固 則自然心正矣 <視心如嚴師 則知所敬畏 而邪僻之念不作>                                     近思4 存養20
                                                                                                    近思4 存養20
○  定然後始有光明 若常移易不定 何求光明 易大抵以艮▒止 止乃光明                                    近思4 存養20
故大學 定而至於能慮 人心多 則無由光明 <易說下同  ○此心靜定                                         近思4 存養20
而明生焉 水之止者可鑒 而流水不可鑒 亦是理也   周易艮卦彖曰                                         近思4 存養20
艮 止也 時止則止 時行則行 動靜不失其時 其道光明                                                     近思4 存養20
○  大學經曰 知止而后有定 定而后能靜 靜而后能安 安而后能慮                                          近思4 存養20
慮而后能得>                                                                                         近思4 存養20
○  動靜不失其時 其道光明 學者必時其動靜  則其道乃不蔽昧而明白                                      近思4 存養20
今人從學之久 不見進長 正以莫識動靜 見他人擾擾  非干己事                                             近思4 存養21
而所修亦廢 由聖學觀之 冥冥悠悠 以是終身 謂之光明可乎                                                近思4 存養21
<艮卦彖辭 動靜各有時 然學者 多失於不當動而動 因循廢學 終何光明之有>                                 近思4 存養21
                                                                                                    近思4 存養21
○ 敦篤虛靜者 仁之本 不靜妄則是敦厚也 無所繫 昏塞則是虛靜也                                        近思4 存養21
此難以頓悟 苟知之 須久於道 實體之 方知其味 夫仁亦在乎熟之而已                                       近思4 存養21
<孟子說  ○    閉 也 言動靜妄 而不敦篤 則此心外馳                                                 近思4 存養21
非仁也 有所繫 昏塞 而不虛靜 則此心罔覺 非仁也  然必存心之久                                        近思4 存養21
實體於己 然後能深知其味   孟子告子上 孟子曰 五穀者種之美者也                                       近思4 存養21
苟▒不熟 不如荑稗 夫仁亦在乎熟之而已>                                                               近思4 存養21
近思錄卷之五                                                                                        近思5 克己1 
    克己類 凡四十一條                                                                               近思5 克己1 
<此卷論力行 蓋窮理▒明 涵養▒厚 及推於行己之間  尤當盡其克治之力也>                                 近思5 克己1 
                                                                                                    近思5 克己1 
濂溪先生曰 君子乾乾 不息於誠 然必懲忿窒欲 遷善改過  而後至                                          近思5 克己1 
乾之用 其善是 損益之大 莫是過 聖人之旨深哉 <重乾相繼  故九三曰                                      近思5 克己1 
君子終日乾乾 言君子體乾 健而又健 至誠不息  此用乾之善者也                                           近思5 克己1 
山澤▒損 激於忿象山之高 必懲創之 ▒於慾象澤之深  必窒塞之                                           近思5 克己1 
此用損之大者也 風雷▒益 遷善象風之烈 則德日長  改過象雷之迅                                         近思5 克己1 
則▒日消 此用益之大者也  ○  朱子曰  乾乾不息者體也                                                 近思5 克己1 
去▒進善者用也 無體則用無以行 無用則體無所措  故以三卦合而言之                                      近思5 克己1 
或曰 其字亦是莫字   易損卦象 山下有澤損 君子以懲忿窒欲                                             近思5 克己1 
○  益卦象曰 風雷益 君子以見善則遷 有過則改  ○ 益軒曰                                              近思5 克己1 
愚謂 去▒者 懲怒窒欲也 進善者 遷善改▒也>   吉凶悔吝生乎動                                          近思5 克己1 
噫吉一而已 動可不愼乎 <通書  ○  動而得則吉 失則凶  悔則過失自咎                                    近思5 克己1 
吝則私小而可差 四者一善而三▒ 動其可不謹乎>                                                         近思5 克己1 
○  濂溪先生曰 孟子曰 養心莫善於寡欲 予謂養心 不止於寡而存耳                                        近思5 克己1 
蓋寡焉以至於無 無則誠立明通 誠立賢也 明通聖也 <遺文  ○朱子曰                                       近思5 克己1 
誠立謂實體安固 明通則實用流行 立 如三十而立之立  通則不惑                                           近思5 克己1 
知命而鄕乎耳順矣  ○  或問 孟子與周子之言  果有以異乎                                               近思5 克己1 
曰 孟子所謂欲者 以耳目口鼻四肢之欲 人所不能無  然多而無節                                           近思5 克己1 
則▒心害 周子則指心之流於慾者 是則不可有也 所指有淺深之不同                                         近思5 克己2 
然由孟子之寡慾 則可以盡周子之無欲矣   孟子盡心下  孟子曰                                           近思5 克己2 
養心莫善於寡欲 其▒人也寡欲 雖有不存焉者寡矣  ○  [注                                               近思5 克己2 
三十而立] 語▒政篇 子曰 吾十有五而志于學 三十而立>                                                  近思5 克己2 
○  伊川先生曰 顔淵問克己▒禮之目 夫子曰 非禮勿視 非禮勿聽                                          近思5 克己2 
非禮勿言 非禮勿動 四者身之用也 由乎中而應乎外 制於外  所以養其中也                                  近思5 克己2 
<朱子曰 由乎中而應乎外   謂視聽言動乃此心之形見處                                                   近思5 克己2 
制乎外所以養其中 謂就視聽言動上克治也 上二句言其理  下二句是工夫>                                   近思5 克己2 
顔淵事斯語 所以進於聖人 後之學聖人者  宜服膺而勿失也                                                近思5 克己2 
因箴以自警 <或問 明知其不當視而 自接乎目   明知其不當聽                                             近思5 克己2 
而自接乎耳 則將如 朱子曰 視與見異 聽與聞異 非禮之色 雖過乎目                                        近思5 克己2 
在我不可有視之之心 非禮之聲 雖過乎耳 在我不可有聽之之心                                             近思5 克己2 
  論語顔淵篇曰 回雖不敏 請事斯語矣> 視箴曰 心兮本虛  應物無▒                                      近思5 克己2 
操之有要 視▒之則 蔽交於前 其中則遷 制之於外 以安其▒                                               近思5 克己2 
克己▒禮 久而誠矣 <人心虛靈 應感出入 無▒可執 操存之要  莫先謹視                                    近思5 克己2 
則 猶節也 苟物欲之蔽 交乎吾前 惑於所見 中必移矣  惟能制之於外                                       近思5 克己2 
目不妄視 則神識泰定 ▒斯以安 久而誠  則實理流行                                                     近思5 克己2 
動容周旋中禮矣> 聽箴曰 人有秉  本乎天性 知誘物化 遂亡其正                                          近思5 克己2 
卓彼先覺 知止有定 閑邪存誠 非禮勿聽 <人秉五常之性 本無不善                                          近思5 克己2 
惟知識誘於外而忘返 物欲化其▒而莫覺 由是所稟之正  日以喪矣                                          近思5 克己2 
誘者化之初 化者誘之極也 知止者 知其所當止也 有定者  得其所當止也                                    近思5 克己3 
閑邪於外 所以存誠於中也   益軒曰 愚謂 是以先覺▒耳不妄聽之法>                                      近思5 克己3 
言箴曰 人心之動 因言以宣 發禁躁妄 ▒斯靜專   是樞機                                                近思5 克己3 
興戎出好 吉凶榮辱 惟其所召 傷易則誕 傷煩則支 己肆物                                                近思5 克己3 
出 來違 非法不道 欽哉訓辭 <躁 輕肆也 妄 虛謬也  言語之發                                           近思5 克己3 
禁其輕肆 則▒靜定矣 禁其虛謬 則▒專一矣 樞 扇臼也 機 弩牙也                                         近思5 克己3 
戶之闔闢 射之中否 皆由之 發言乃吾身之樞機  故一言之▒                                               近思5 克己3 
或至於興師 一言之善 或可以合好 得則有吉有榮   失則有凶有辱                                          近思5 克己3 
躁而傷於易 則誕肆而不審 妄而傷於煩 則支離而遠實  肆 縱情也                                          近思5 克己3 
肆己者必 物 躁之致也 悖 乖理也 悖而出者 必悖而反 妄之致也                                          近思5 克己3 
  易繫辭曰 言行君子之樞機 樞機之發 榮辱之主  ○  書大禹謨曰                                        近思5 克己3 
唯口出好興戎 朕言不再> 動箴曰 哲人知幾 誠之於思  志士 行                                           近思5 克己3 
守之於▒ 順理則裕 從欲惟危 造次克念 戰兢自持  習與性成\聖賢同歸                                     近思5 克己3 
<文集  ○  朱子曰 思是動之微 ▒是動之著  思是動於▒                                                 近思5 克己3 
▒是動於外  ○  明哲之人 知其幾微 故於所思而誠之 一念之動                                           近思5 克己3 
不敢妄也 立志之士 勉勵其行 故於所▒而守之 一事之動 不敢忽也                                         近思5 克己3 
順理而動則安裕 從欲而動則危殆 守於▒也 造次俄頃  而克念不忘                                         近思5 克己3 
戰兢恐懼 而自持不失 誠於思也 習謂修於己  性謂得於天                                                 近思5 克己3 
習與性合 則全其本然之善 而與聖賢一矣>                                                               近思5 克己3 
○  ▒之初九曰 不遠▒ 無祗悔 元吉 傳曰 陽君子之道 故▒▒反善之義                                    近思5 克己3 
初▒之最先者也 是不遠而▒也 <陽往▒剝 陽來▒▒ ▒卦乃善之返                                         近思5 克己3 
初爻乃▒之先 過而先▒ 是不遠而▒也> 失而後有▒ 不失則何▒之有                                       近思5 克己3 
唯失之不遠而▒ 則不至於悔 大善而吉也  <人必有所失                                                   近思5 克己4 
而後有所▒ ▒有失 則不能無悔 惟未遠而▒ 故不至於悔 乃元吉也>                                        近思5 克己4 
顔子無形顯之過 夫子謂其庶幾 乃無祗悔也  過▒未形而改                                                近思5 克己4 
何悔之有 <有過而知之敏 改之速 不待其形顯 故無悔也   易繫辭曰                                       近思5 克己4 
子曰 顔氏之子其殆庶幾乎 有不善未嘗不知之 知之未嘗▒行也                                             近思5 克己4 
易曰 不遠▒ 無祗悔 元吉 未義云 庶幾 近意 言近道也> ▒未能不勉而中                                   近思5 克己4 
所欲不踰矩 是有過也 然其明而剛 故一有不善  未嘗不知                                                 近思5 克己4 
▒知未嘗不遽改 故不至於悔 乃不遠▒也 學問之道無他也                                                 近思5 克己4 
唯其知不善 則速改以從善而已 <易傳下同  ○  不待勉强 而中乎道                                        近思5 克己4 
從心所欲 而不過乎則 是聖人之事 無過之可改者也  顔子未能及是                                         近思5 克己4 
故不免於有過 然其明也 故過而必知 其剛也 故知而卽改                                                 近思5 克己4 
論語▒政篇 從心所欲 不踰矩>                                                                         近思5 克己4 
○  晉之上九 晉其角 維用伐邑  吉無咎 貞吝 傳曰   人之自治                                          近思5 克己4 
剛極則守道愈固 進極則遷善愈速 如上九者 以之自治 則雖傷於                                           近思5 克己4 
而吉且無咎也 嚴 非安和之過 而於自治 則有功也 <以陽居上 剛之極也                                    近思5 克己4 
在晉之終 進之極也 剛進之極 動則▒過  惟可用之以自伐其邑                                             近思5 克己4 
伐邑▒自治也 以是自治 則守道固 而遷善速 雖過於嚴  吉且無咎                                         近思5 克己4 
  程傳曰 角剛而居上之物 上九以剛居卦之極  故取角▒象                                               近思5 克己4 
以陽居上 剛之極也 在晉之上 進之極也 剛極則有强猛之過 進極則有躁急之失                               近思5 克己4 
以剛而極於進 失中之甚也  ▒所用而可維獨用於伐邑                                                     近思5 克己4 
則雖 而吉且▒咎也 伐四方者治外也 伐其居邑者治▒也 言伐邑謂▒自治也>                                近思5 克己5 
雖自治有功 然非中和之德 所以貞正之道  ▒可吝也                                                      近思5 克己5 
<剛進之極 有乖中和 終▒疵吝>                                                                        近思5 克己5 
○  損者損過而就中 損浮末而就本實也 天下之害  無不由末之勝也                                        近思5 克己5 
峻宇雕牆 本於宮室 酒池肉林 本於飮食 淫酷殘忍   本於刑罰                                             近思5 克己5 
窮兵 武 本於征討 凡人欲之過者 皆本於奉養 其流之遠  則▒害矣                                        近思5 克己5 
先王制其本者 天理也 後人流於末者 人欲也 損之義 損人欲以▒天理而已                                   近思5 克己5 
<損卦彖傳 天下之事 其本皆出於天地  民生日用之常                                                     近思5 克己5 
治道之不可廢者 其末流則末勝本 華勝質 人欲勝天理 其害有不勝言者矣                                    近思5 克己5 
故損之▒用 亦惟損過以就中 損浮末而就本實 損人欲以▒天理耳                                           近思5 克己5 
  損卦彖辭曰 損有孚元吉 ▒咎 可貞 利有攸往  曷之用                                                 近思5 克己5 
二 可用享  ○  書經五子之歌曰 峻宇雕牆 有一於此  未或不亡                                          近思5 克己5 
蔡▒註曰 峻 高大也 宇 棟宇也 雕 繪飾也>                                                             近思5 克己5 
○  ▒九五曰 ▒陸 ▒▒ 中行無咎 象曰 中行無咎 中未光也  傳曰                                        近思5 克己5 
夫人心正意誠 乃能極中正之道 而充實光輝 五心有所比  以義之不可而決之                                 近思5 克己5 
雖行於外 不失其中正之義 可以無咎 然於中道  未得▒光大也                                             近思5 克己5 
蓋人心一有所欲 則離道矣 夫子於此 示人之意深矣                                                       近思5 克己5 
<九五與上六比 心有所  未必能正 特以義不可 而勉勉決去之 意亦未必誠也                                近思5 克己6 
但九五中正 故所行 猶不失中正之義 僅可無咎  然心有所比                                               近思5 克己6 
不能無欲 其於中行之道 未得▒光大 聖人發此示人  欲使人正心誠意                                       近思5 克己6 
無一毫繫累 乃能盡中正之道 充實而有光輝也    爻辭之傳曰                                             近思5 克己6 
五雖剛陽中正居尊位 然切近於上六 上六說體 而卦獨一                                                   近思5 克己6 
陰陽之所比也 五▒決陰之主 而反比之 其咎大矣 故必決其▒如▒陸                                        近思5 克己6 
然則於其中行德 ▒▒咎也 中行 中道也 ▒陸 今所謂馬齒▒是也                                           近思5 克己6 
▒之難乾 感陰氣之多者也 而脆易折 五若如▒陸 雖感於陰 而決斷之易                                     近思5 克己6 
則於中行▒過咎矣 不然則失其中正也 感陰多之物 ▒陰▒易斷                                             近思5 克己6 
故取▒象>                                                                                           近思5 克己6 
○  方說而止 節之義也 <節卦彖傳 兌下坎上▒節 兌 說也 坎 險也                                        近思5 克己6 
見險則止矣 人惟說則易流 方說而能止 是節之義也   節卦彖傳曰                                         近思5 克己6 
說以行險 當位以節 中正以通>                                                                         近思5 克己6 
○  節之九二 不正之節也 以剛中正▒節 如懲忿窒欲 損過抑有餘是也                                      近思5 克己6 
不正之節 如嗇節於用 懦節於行是也 <九二以剛居柔 在節卦                                               近思5 克己6 
是▒不正之節也 懲忿窒欲 損過抑有餘者 節其過以就中 此剛中正之節也                                    近思5 克己6 
節於用 而▒吝嗇 則於用有不足 節於行而▒柔懦  則於行有不足                                           近思5 克己6 
此不正之節 九二是也   節九二爻辭曰 不出門庭凶>                                                     近思5 克己6 
○  人而無克伐怨欲 惟仁者能之 有之而能制其情不行焉  斯亦難能也                                      近思5 克己6 
謂之仁 則未可也 此原憲之問 夫子答以知其▒難  而不知其▒仁                                           近思5 克己6 
此聖人開示之深也 <經說  ○  克  害 伐 驕矜   怨 忿恨                                               近思5 克己6 
欲貪慾 四者皆生於人心之私也 天理流行 自無四者之累則仁矣 四者有於中                                  近思5 克己6 
而能力制於外 則亦可謂之難能 然私慾之根未除 故未可謂之仁                                             近思5 克己6 
○  朱子曰 克己▒仁者 從根源上▒斬截了 ▒不▒萌 不行者                                              近思5 克己6 
但禁制其末 不行於外耳 若其本 則著於心而未能去也   論語憲問篇                                       近思5 克己6 
克伐怨慾不行焉 可以▒仁矣 子曰 可以▒難矣  仁則吾不知也>                                            近思5 克己7 
                                                                                                    近思5 克己7 
○  明道先生曰 義理與客氣常相勝 只看消長分數多少  ▒君子小人之別                                    近思5 克己7 
義理所得漸多 則自然知得客氣消散得漸少 消盡者是大賢                                                  近思5 克己7 
<遺書下同  ○  義理者性命之本然 客氣者形氣之使然>                                                   近思5 克己7 
○  或謂 人莫不知和柔寬緩 然臨事 則反至於暴   曰 只是志不勝氣                                      近思5 克己7 
氣反動其心也 <學以立志▒本 而後氣質可變化>                                                          近思5 克己7 
○  人不能祛思慮 只是吝 吝故無浩然之氣 <吝則▒私意小智所纏繞                                        近思5 克己7 
而無浩然正大之氣>                                                                                   近思5 克己7 
○  治怒▒難 治懼亦難 克己可以治怒 明理可以治懼 <怒氣盛 則不能自                                   近思5 克己7 
懼氣怯 則不能自立 故治之皆難 然己私▒克  則一朝之忿                                                 近思5 克己7 
有所不作矣 物理▒明 則非理之懼 有所不動矣   程子遺書曰                                             近思5 克己7 
有恐懼心 亦是燭理不明 亦是氣不足  ○   問 有人夜 鬼者奈何                                          近思5 克己7 
王氏曰 只是平日不能集義 而心有所慊 故  若素行合於神明  何 之有>                                   近思5 克己7 
                                                                                                    近思5 克己7 
○  堯夫解他山之石 可以攻玉 玉者溫潤之物  若將兩塊玉來相磨                                          近思5 克己7 
必磨不成 須是得他箇 礪底物 方磨得出 譬如君子與小人處 ▒小人侵陵                                    近思5 克己7 
則修省畏避 動心忍性 增益預防 如此▒道理出來 <邵康節先生名雍                                         近思5 克己7 
字堯夫 解詩小雅鶴鳴篇 君子與小人處   ▒小人所侵陵                                                   近思5 克己7 
則修省其身者必謹 畏避小人者必嚴 動心而不敢苟安  忍性而不敢輕發                                      近思5 克己7 
增益其所不能 預防其所未至 如此則德日進 而理日明矣                                                  近思5 克己8 
孟子告子下篇 所以動心忍性曾益其所不能>                                                              近思5 克己8 
○  目畏尖物 此事不得放過 ▒與克下 室中率置尖物 須以理勝他                                          近思5 克己8 
尖必不刺人也 何畏之有 <人有目畏尖物者 明道敎以室中率置尖物                                          近思5 克己8 
習見▒熟 則不▒畏之矣 克己之功 類當如是>                                                            近思5 克己8 
○  明道先生曰 責上責下 而中自恕己 豈可任職分 <專務責人 而不知責己                                  近思5 克己8 
是捨己職分 而憂人之憂者也>                                                                          近思5 克己8 
○  舍己從人 最▒難事 己者我之所有 雖痛舍之   猶懼守己者固                                          近思5 克己8 
而從人者輕也 <朱子曰 此程子▒學者言 若聖人分上  則不如此也                                          近思5 克己8 
  孟子公孫丑上曰 大舜有大焉 善與人同 舍己從人  樂取於人以▒善>                                     近思5 克己8 
                                                                                                    近思5 克己8 
○  九德最好 <皐陶曰 亦行有九德 寬而栗 柔而立 愿而恭  亂而敬                                        近思5 克己8 
擾而毅 直而溫 簡而廉 剛而塞 彊而義 寬弘而莊栗  則寬不至於弛                                         近思5 克己8 
和柔而卓立 則柔不至於懦 愿而恭 則朴愿而不專尙乎質  亂                                               近思5 克己8 
治也 亂而敬 則整治而不徒事乎文 蓋恭著於外 敬守於中也  馴擾而毅                                      近思5 克己8 
則擾不至於隨 勁直而溫 則直不至於  簡大者  或規矩之不立                                             近思5 克己8 
今有廉隅 則簡不至於▒ 剛者或傷於果斷 今塞實而篤厚  則剛不至於虐                                     近思5 克己8 
彊力者 或徇血氣之勇 今有勇而義 則彊不至於暴  蓋游氣紛擾                                             近思5 克己8 
有萬不齊 其生人也 有氣稟之拘 自非聖人至淸至厚  至中至正                                             近思5 克己8 
渾然天理 無所偏雜 蓋自中人以下 未有不滯於一偏者  惟能就其氣質之偏                                   近思5 克己8 
窮理克己 矯 以歸于正 則偏者可全矣 是知  問學之道                                                   近思5 克己8 
在唐虞之際 其論德 已如是之密矣    [注 皐陶曰亦行有九德寬]                                          近思5 克己8 
書經講義云 人之才性 中和而不偏者 皆謂之德 云云  禹因問九德之目何如                                  近思5 克己8 
皐陶遂悉數之說 凡人之寬洪者 或流于縱弛 惟寬而又能莊嚴整肅                                           近思5 克己8 
則寬得其中而不過于寬 這是一德 云云 謹厚者或過于鄙朴                                                 近思5 克己8 
惟愿而又能恭而中禮 則愿得其中而不失之野  這又是一                                                   近思5 克己8 
德 有治才者 或少敬畏 云云 馴順者或失之優柔  惟馴而又能果毅有▒                                      近思5 克己8 
則馴得其中而不至于無斷 這又是一德 勁直者   或過于                                                 近思5 克己8 
惟直而又且溫和可親 則直得其中 云云 簡易者過于坦率 惟簡而又有廉隅分辨                                近思5 克己9 
則簡得其中>                                                                                         近思5 克己9 
○  飢食渴飮 冬 夏葛 若致些私吝心在 ▒是廢天職  <食飮衣服                                          近思5 克己9 
各有當然之則 是天賦之職分也 有一毫私己 貪吝之意   卽是廢天職>                                       近思5 克己9 
                                                                                                    近思5 克己9 
○  獵自謂今無此好 周茂叔曰 何言之易也 但此心潛隱未發 一日萌動                                      近思5 克己9 
▒如前矣 後十二年 因見果知未也 <本注云 明道年十六七時好田獵                                         近思5 克己9 
十二年暮歸 在田野間 見田獵者 不覺有喜心  ○  周子用功之深                                           近思5 克己9 
故知不可易言 程子治心之密 故能隨寓加察 在學者  警省克治之力                                         近思5 克己9 
尤不可以不勉也>                                                                                     近思5 克己9 
○  伊川先生曰  大抵人有身 ▒有自私之理 宜其與道難一 <人有耳目鼻口四肢                              近思5 克己9 
自然有私己之欲 惟能克己 然後合天理之公>                                                             近思5 克己9 
○  罪己責躬不可無 然亦當長留在心▒▒悔 <有過自責 乃羞▒之心                                        近思5 克己9 
然已往之失 長留愧沮 應酬之間 反▒繫累>                                                              近思5 克己9 
○  所欲不必▒▒ 只有所向▒是欲   <一念外馳所向 ▒羞卽是欲也>                                       近思5 克己9 
                                                                                                    近思5 克己9 
○  明道先生曰 子路亦百世之師 <本注云 人告之以有過則喜  ○聞過而喜                                  近思5 克己9 
則好善也 誠改過也速 子路以兼人之勇 而用之於遷善改過                                                 近思5 克己9 
其進德也 庸可▒乎 是足▒百世師矣>                                                                   近思5 克己9 
○  人語言緊急 莫是氣不定否 曰 此亦當習   習到言語自然緩時                                          近思5 克己9 
▒是氣質變也 學至氣質變 方是有功                                                                    近思5 克己9 
○  問 不遷怒 不貳過何也 語錄有怒甲不遷乙之說 是否  伊川先生曰是                                    近思5 克己9 
曰 若此則甚易 何待顔子而後能 曰 只被說得粗了 ▒君▒道易                                             近思5 克己10
此莫是最難 須是理會得因何不遷怒   <怒甲而不遷其怒於乙                                               近思5 克己10
▒而觀之 則稟性和平者 若皆可能 然以身驗其實 而求其所以不遷怒之由                                    近思5 克己10
則非此心至虛至明 喜怒各因乎物擧 亦不可得而遷也                                                     近思5 克己10
論語雍也篇曰 哀公問 弟子孰▒好學 孔子對曰 有顔回者  好學不遷怒                                      近思5 克己10
不貳過> 如舜之誅四凶 怒在四凶 舜何與焉 蓋因是人有可怒之事而怒之                                     近思5 克己10
聖人之心本無怒也 譬如明鏡 好物來時 ▒見是好  ▒物來時                                               近思5 克己10
▒見是▒ 鏡何嘗有好▒也  <聖人之心 因事有當怒者而怒之                                               近思5 克己10
是怒因物而生 不自我而作也 又豈有之於己耶 譬明鏡照物  姸 在物                                       近思5 克己10
鏡未嘗自有姸 也   書經舜典曰 流共工于幽州  放驩兜于崇山                                           近思5 克己10
竄三苗于三危   于羽山 四罪而天下咸服>  世之人固有怒於室                                           近思5 克己10
而色於市 且如怒一人 對那人說話 能無怒色否  有能怒一                                                 近思5 克己10
人 而不怒別人者 能忍得如此 已是煞知義理 若聖人因物  而未嘗有怒                                      近思5 克己10
此莫是甚難 <怒氣易發而難制 世固有怒於其室  而作色於市人者                                           近思5 克己10
其遷怒也甚矣 有能自禁持怒此人 而不以餘怒 加辭色於他人者                                             近思5 克己10
已不易得 況夫物各付物 而喜怒不有於我者 豈非甚難者耶                                                近思5 克己10
左傳昭公十九年云 諺所謂 室於怒市於色者 楚之謂矣   ○  明道定性書曰                                  近思5 克己10
聖人之喜 以物之當喜 聖人之怒 以物之當怒  是聖人之喜怒                                               近思5 克己10
不繫於心而繫物也> 君子役物 小人役於物  今見可喜可怒之事                                             近思5 克己11
自家著一分陪奉他 此亦勞矣 聖人之心如止水  <役物者我常定                                             近思5 克己11
役於物者 逐物而往 聖人之心 常湛然如止水 無有一毫作好作▒>                                           近思5 克己11
○  人之視最先 非禮而視 則與謂開目▒錯了 次言 次動  有先後之序                                      近思5 克己11
人能克己 則心廣體  仰不愧俯不  其樂可知 有息則 矣                                                近思5 克己11
<外書下同  ○  身心無私欲之累 自然安舒 俯仰無所愧  自然悅樂                                        近思5 克己11
少有間斷 則自視 然矣  ○  朱子曰 此數語極有味  又曰 當初亦知是好語                                 近思5 克己11
 錄于此 今看來直是恁地好   克者勝也  難勝莫如己                                                   近思5 克己11
勝己之私則能有▒己 是反身而誠者也 凡言仁者 能有▒己也                                               近思5 克己11
必誠之在己 然後▒克己 禮亦理也 有▒己則無不中於理 君子愼獨                                          近思5 克己11
敬以直▒ 義以方外 所以▒克己▒禮也 克己▒禮則事事皆仁 故曰                                          近思5 克己11
天下歸仁 人之視 云云 以下同>                                                                        近思5 克己11
○  聖人責己感也處多 責人應也處少 <聖人所謂厚於責己 而薄於責人者                                    近思5 克己11
非若後世欲▒長厚之意 蓋有感而後有應 責人之應 而不自反其感之之道                                     近思5 克己11
則是薄於本 而厚望於末 無是理也   論語曰 躬自厚                                                     近思5 克己11
而薄責於人  ○  益軒曰 愚謂 感者 吾誠意使人感也 應者 他人應吾感之也                                 近思5 克己11
感者工夫也 應者效驗也>                                                                              近思5 克己11
○  謝子與伊川別一年 往見之 伊川曰 相別一年 做得甚工夫  謝曰                                        近思5 克己11
也只去箇矜字 曰 何故 曰 子細檢點得來 病痛盡在這▒  若按伏得這箇罪過                                 近思5 克己11
方有向進處 伊川點頭 因語在坐同志者曰 此人▒學                                                       近思5 克己11
切問近思者也 <按胡文定公問上蔡 矜字罪過 何故恁地大 謝曰 今人做事                                    近思5 克己12
只管要 耀別人耳目 渾不關自家受用事 有底人 食前方丈                                                 近思5 克己12
▒向人前喫 只蔬食菜羹 ▒去房▒喫 ▒甚恁地 愚謂  充謝子▒己之學                                      近思5 克己12
則一切外物 皆不足以動其心矣>  ○  思叔▒ 僕夫 伊川曰                                               近思5 克己12
何不動心忍性 思叔▒謝 <朱子曰 動心忍性 謂 動其心 堅忍其性                                          近思5 克己12
然所謂性者 亦指氣稟而言耳 說見孟子>                                                                 近思5 克己12
○  見賢▒思齊 有▒者亦若是 見不賢而▒自省 蓋莫不在己  <說見論語                                    近思5 克己12
見人有善 卽思自勉 則誰不可及 見人不善 唯當自省 亦無非反己之地                                       近思5 克己12
  論語里仁篇曰 見賢思齊焉 見不賢而▒自省也>                                                        近思5 克己12
○  橫渠先生曰 湛一氣之本 攻取氣之欲 口腹於飮食 鼻口於臭味                                          近思5 克己12
皆攻取之性也 知德者屬厭而已 不以嗜欲累其心 不以小害大 末喪本焉爾                                    近思5 克己12
<正蒙下同  ○  湛而不動 一而不雜者 氣之本體也  飮食臭味之需                                         近思5 克己12
而營求攻取於外者 氣之動於欲者也 攻取之性 卽氣質之性                                                 近思5 克己12
屬厭猶 足也 君子知德之本 故凡飮食臭味 才取足而已  不以嗜好之末                                     近思5 克己12
而累此心之本也 孟子所謂 無以口腹之害 ▒心害  毋以小害大                                             近思5 克己12
賤害貴是也>                                                                                         近思5 克己12
○  纖▒必除 善斯成性矣 察▒未盡 雖善必粗矣  <成性者全其本然之天>                                   近思5 克己12
                                                                                                    近思5 克己12
○  ▒不仁 故不善未嘗不知 徒好仁 而不▒不仁 則習不察  行不著                                        近思5 克己12
<人能▒不仁 則其察己也精 有不善必知之矣  苟徒知仁之可好                                             近思5 克己12
不知不仁之可▒ 則所習者 或未之察 所行者 或未之明  雖有好仁之心                                      近思5 克己12
而卒陷於不仁 而莫之覺矣   論語里仁 子曰 我未見好仁者                                               近思5 克己12
▒不仁者  ○  孟子盡心上曰 行之而不著 習而不察> 是故徒善未必盡義                                    近思5 克己12
徒是未必盡仁 好仁而▒不仁 然後盡仁義之道 <徒好仁 而不▒不仁                                         近思5 克己13
則雖有向善之意 而無斷制之明 故未必盡義   徒▒不仁                                                   近思5 克己13
而不好仁 則雖有去非之意 而無樂善之誠 故曰未必盡仁>                                                  近思5 克己13
○  責己者 當知無天下國家皆非之理 故學至於不尤人 學之至也                                           近思5 克己13
<處世有乖違 豈在人者皆非 皆我者皆是 以此存心 則惟務盡己 而不必咎人矣>                               近思5 克己13
                                                                                                    近思5 克己13
○  有潛心於道 忽忽▒他慮引去者 此氣也 舊習纏繞   未能脫                                           近思5 克己13
畢竟無益 但樂於舊習耳 <舊習未除 志不勝氣 則心慮紛雜>  古人欲得朋友與琴瑟簡編                        近思5 克己13
常使心在於此 惟聖人知朋友之取益▒多  故樂得朋友之來                                                 近思5 克己13
<橫渠論語說  ○  朋友有講習責善之益  琴瑟有調適情性之用                                             近思5 克己13
簡編有前言往行之職 朝夕於是 則心有所養 而習俗放僻之念不作矣                                         近思5 克己13
然三者之中 朋友之益尤多 故有朋自遠方來 所以樂也>                                                    近思5 克己13
                                                                                                    近思5 克己13
○  矯輕警惰 <語錄下同  ○  輕則浮躁 惰則弛慢 二者▒學之大患                                        近思5 克己13
然輕者必惰 雖二病而實相因 其進銳者其退速 輕與惰之謂也>                                              近思5 克己13
○  仁之難成久矣 人人失其所好 蓋人人有利欲之心  與學正相背馳                                        近思5 克己13
故學者要寡欲 <仁者天理之公 利欲者人心之私 故背馳    孟子盡心下篇                                   近思5 克己13
孟子曰 養心莫善於寡欲 其▒人也寡欲 雖有不存焉者寡矣                                                 近思5 克己13
其▒人也多欲 雖有存焉者寡矣>                                                                        近思5 克己13
○  君子不必避他人之言 以▒太柔太弱 至於瞻視 亦有節 視有上下                                        近思5 克己13
視高則氣高 視下則心柔 故視國君者 不離紳帶之中  學者先須去其客氣                                     近思5 克己13
其▒人剛行 終不肯進 堂堂乎張也 難與 ▒仁矣 <學者當去輕傲之氣                                       近思5 克己14
存恭謹之心 剛行 暴也 其▒人 暴 必不肯遜志務學                                                     近思5 克己14
而亦終不能深造于道 子張氣貌高伉 而無收斂誠實之意 故曾子以▒難與 ▒仁                               近思5 克己14
  禮記曲禮下曰 天子視不上於▒ 不下於帶  國君綏視                                                   近思5 克己14
大夫▒視> 蓋目者人之所常用 且心常託之  視之上下且試之                                               近思5 克己14
己之敬傲 必見於視 所以欲下其視者 欲柔其心也 柔其心 則聽言敬且信                                     近思5 克己14
<心之神寓于目 故目視高下 而心之敬傲可見 心柔者 聽人之言                                             近思5 克己14
必敬且信 而不敢忽慢矣> 人之有朋友 不▒燕安 所以輔佐其仁                                             近思5 克己14
今之朋友 擇其善柔以相與 拍肩執▒ 以▒氣合 一言不合 怒氣相加                                         近思5 克己14
朋友之際 欲其相下不倦 故於朋友之間 主其敬者  日相親與                                               近思5 克己14
得效最速 <始則氣輕 而苟於求合 終則負氣 而不肯相下  若是者                                           近思5 克己14
其果有益於己乎 故朋友之間 以謙恭▒主   則其相親之意無厭                                             近思5 克己14
相觀之效尤速> 仲尼嘗曰 吾見其居於位也 與先生 行也  非求益者                                        近思5 克己14
欲速成者 則學者先須溫柔 溫柔則可以進學 <闕黨童子 居則當位                                           近思5 克己14
行則與先生  蓋輕傲而不循禮 故夫子以▒非能求益者 但欲速於成人而已                                   近思5 克己14
故學者當以和順▒先 則謙虛恭謙 有以▒進學之地  論語憲問篇                                           近思5 克己14
闕黨童子將命 或問之曰 益者與  子曰 吾見其居於位也                                                   近思5 克己14
見其與先生 行也 非求益者也 欲速成者也>   詩曰 溫溫恭人                                             近思5 克己14
惟德之基 蓋其所益之多 <詩大雅抑篇 溫和恭敬 ▒德之本>                                                近思5 克己15
○  世學不講 男女從幼▒驕惰壞了 到長益凶   只▒未嘗▒子弟之事                                      近思5 克己15
則於其親已有物我 不肯屈下 病根常在 又隨所居而長  至死只依舊                                         近思5 克己15
▒子弟 則不能安 掃應對 在朋友 則不能下朋友  有官長                                                 近思5 克己15
則不能下官長 ▒宰相 不能下天下之賢 甚則至於徇私意 義理都喪也                                        近思5 克己15
只▒病根不去 隨所居所接而長 人須一事事消了病 則義理常勝                                             近思5 克己15
<後世小學▒廢 父母愛踰於禮 恣之驕惰 而莫▒禁止 病根▒立 隨寓隨長                                    近思5 克己15
卒至盡失其良心 蓋有自來 學者所當察其病源   力加克治                                                 近思5 克己15
則舊習日消 而道心日長矣>                                                                            近思5 克己15
近思錄卷之六                                                                                        近思6 家道15
    家道類 凡二十二條                                                                               近思6 家道1 
<此卷論齊家 蓋克己之功▒至 則施之家 而家可齊矣>                                                     近思6 家道1 
伊川先生曰 弟子之職 力有餘則學文 不修其職而先文 非▒己之學也                                        近思6 家道1 
<經解  ○  說見論語 ▒弟▒子者 其職在於孝悌而已  行之有餘力                                         近思6 家道1 
而後可學詩書六藝之文 職有未盡 而急於學文 則是徒欲人之觀美                                           近思6 家道1 
非▒己之學也   論語學而篇 子曰 弟子入則孝 出則弟  謹而信                                           近思6 家道1 
汎愛衆而親仁 行有餘力則以學文>                                                                      近思6 家道1 
○  孟子曰 事親若曾子可也 未嘗以曾子之孝▒有餘也  蓋子之身                                          近思6 家道1 
所能▒者 皆所當▒也 <易傳下同  ○  師卦六二傳 可者僅足而無餘之稱                                    近思6 家道1 
竭其所當▒ 無過外也   孟子離婁上篇 曾子養曾  必有酒肉云云                                         近思6 家道1 
若曾子則可謂養志也 事親若曾子者可也>                                                                近思6 家道1 
○  幹母之蠱 不可貞 子之於母 當以柔巽輔導之 使得於義  不順而致敗蠱                                  近思6 家道1 
則子之罪也 <蠱卦九二傳 幹 治也 蠱事之弊也  人子事親                                                 近思6 家道1 
皆當以承順▒主 使事得於理而已 然婦人柔暗 有難以遽曉  尤當以柔巽行之                                 近思6 家道1 
比之事父 又有間矣 但▒矯拂   而反害其所治之事                                                       近思6 家道1 
則子之過也> 從容將順 豈無道乎 若伸己剛陽之道  遽然矯拂則傷恩                                        近思6 家道1 
所害大矣 亦安能入乎 在乎屈己下意 巽順將承  使之身正事治而已                                         近思6 家道1 
剛陽之臣 事柔弱之君 義亦相近 <以强直之資 遽▒矯拂  ▒則傷恩                                         近思6 家道2 
而有害天倫之重 外則敗事 而卒廢幹蠱之功 剛陽之臣  事柔弱之君                                         近思6 家道2 
若孟子於齊宣王 ▒葛孔明於蜀後主是也>                                                                近思6 家道2 
○  蠱之九三 以陽處剛而不中 剛之過也 故小有悔 然在巽體  不▒無順                                    近思6 家道2 
順事親之本也 又居得正 故無大咎 然有小悔  已非善事親也                                               近思6 家道2 
<九陽爻 而三位剛 位又不中 剛過乎中者也 事親而過剛  不能無悔矣                                       近思6 家道2 
然蠱之下卦▒巽 巽者順也 又陽爻居陽位 居得其正  則亦不至大過                                         近思6 家道2 
故無大咎也 但謂之小悔 則於事親之道 已非盡善者矣                                                     近思6 家道2 
  蠱之九三爻辭曰 幹父之蠱 小有悔 ▒大咎>                                                           近思6 家道2 
○  正倫理 篤恩義 家人之道也 <家人卦彖傳  正倫理則尊卑之分明                                        近思6 家道2 
篤恩義則下上之情合 二者 行 而後處家之道篤矣 然必以正倫理▒先                                       近思6 家道2 
未有倫理不正 而恩義可篤者也    家人卦彖曰 家人女正位乎▒                                           近思6 家道2 
男正位乎外 男女正天地之大義也 家人有嚴君焉 父母之謂也                                               近思6 家道2 
父父子子兄兄弟弟夫夫婦婦 而家道正 正家而天下定矣>                                                   近思6 家道2 
○  人之處家 在骨肉父子之間 大率以情勝禮 以恩奪義 惟剛立之人                                        近思6 家道2 
則能不以私愛失其正理 故家人卦大要以剛▒善 <家人卦六二傳                                             近思6 家道2 
相親附 猶骨之於肉   六二曰 ▒攸遂 在中饋 貞吉  ○  以剛▒善之下文曰                                近思6 家道2 
初三是也 六二以陰柔之才而居柔 不能治於家者也 故▒攸遂                                               近思6 家道2 
▒所▒而可也 云云>                                                                                  近思6 家道2 
○  家人上九爻辭 謂治家當有威嚴 而夫子又▒戒云  當先嚴其身也                                        近思6 家道2 
威嚴不先行於己 則人怨而不服 <上九 威如 終吉 象曰 威如之吉                                           近思6 家道2 
反身之謂也 所貴治家之威者 非徒繩治之嚴 蓋必正己▒本  使在我持身謹嚴                                 近思6 家道3 
而無少縱弛 則家人自然有所嚴憚 而不敢踰越 有所觀感                                                   近思6 家道3 
而率歸于正 凡御下之道皆然 齊家本於修身 則尤▒切近                                                  近思6 家道3 
家人上九曰 有孚威如 終吉 象曰 威如之吉 反身之謂也>                                                  近思6 家道3 
○  歸妹九二 守幽貞 未失夫婦常正之道 世人以 狎▒常 故以貞靜▒變常                                  近思6 家道3 
不知乃常久之道也 <靜正乃相處 可久之道   狎則玩侮                                                   近思6 家道3 
乖離所自生   歸妹九二  能視 利幽人之貞   象曰 利幽人之貞                                          近思6 家道3 
未變常也>                                                                                           近思6 家道3 
○  世人多愼於擇▒ 而忽於擇婦 其實▒易見 婦難知   所繫甚重                                          近思6 家道3 
豈可忽哉 <遺書下同>                                                                                 近思6 家道3 
○  人無父母 生日當倍悲痛 ▒安忍置酒張樂 以▒樂 若具慶者可矣                                        近思6 家道3 
<具慶 謂父母俱存>                                                                                   近思6 家道3 
○  問 行▒云 盡性至命 必本於孝弟 不識孝弟何以能盡性至命也                                          近思6 家道3 
曰 後人▒將性命 別作一般說了 性命孝弟 只是一統底事  就孝弟中                                        近思6 家道3 
▒可盡性至命 <伊川先生所作明道先生行▒   孝弟者人道之本                                             近思6 家道3 
百行之原 仁民愛物 皆由是推之 人能盡孝弟之道 廣而充之  至於極致                                      近思6 家道3 
則可以盡性至命矣  ○  朱子曰 此與孝弟也者  其▒仁之本與一意                                         近思6 家道3 
又曰 若是聖人 如舜之孝 王季之友 ▒是盡性至命事                                                     近思6 家道3 
[注 王季之友] 詩經大雅皇矣篇云 維此王季 因心則友其兄> 如 掃應對                                    近思6 家道3 
與盡性至命 亦是一統底事 無有本末 無有精粗  ▒被後來人言                                             近思6 家道3 
性命者 別作一般高遠說 故擧孝弟 是於人切近者言之 <天下無理外之事                                     近思6 家道4 
亦無事外之理 卽其末而本已存 卽其粗而精實具 本末精粗非二致也>                                        近思6 家道4 
然今時非無孝弟之人 而不能盡性至命者 由之而不知也                                                    近思6 家道4 
<今之孝弟者 未必能盡性至命 蓋行不著 習不察 故亦不能廣充之                                           近思6 家道4 
以抵作聖之極功   孟子盡心上曰 行之而不著焉  習矣而不察焉                                           近思6 家道4 
終身由之而不知其道者衆也>                                                                           近思6 家道4 
○  問 第五倫視其子之病 與兄子之病不同 自謂之私 如何 曰 不待安寢                                    近思6 家道4 
與不安寢 只不起與十起 ▒是私也 父子之愛 本是公 才著些心做                                           近思6 家道4 
▒是私也 <後漢第五倫傳 或問倫曰 公有私乎 對曰  吾兄子嘗病                                           近思6 家道4 
一夜十起 退而安寢 吾子有疾 雖不省視 而竟夕不眠 若是者                                               近思6 家道4 
豈可謂無私乎 人知安寢與不眠 ▒私愛其子 而不知十起與不起                                             近思6 家道4 
亦私意也 蓋事事物物 各有自然之理 不容安排 父子之愛天性  今子疾不視                                  近思6 家道4 
而十起於兄子 豈人情哉 著意安排卽是私矣> 又問 視己子與兄子                                           近思6 家道4 
有間否 曰 聖人立法曰 兄弟之子猶子也  是欲視之猶子也                                                 近思6 家道4 
<視兄弟之子 亦如己子   禮記檀弓上篇 喪服  兄弟之子猶子也                                           近思6 家道4 
蓋引而進之也> 又問 天性自有輕重 疑若有間然  曰 只▒今人以私心看了                                   近思6 家道4 
孔子曰 父子之道天性也 此只就孝上說 故言父子天性                                                     近思6 家道4 
若君臣兄弟 賓主朋友之類 亦豈不是天性 只▒今人小看 ▒不推其本所由來故爾                              近思6 家道4 
己之子與兄之子 所爭幾何 是同出於父者也 只▒兄弟異形故                                               近思6 家道5 
以兄弟▒手足 人多以異形 故親己之子   異於兄弟之子                                                   近思6 家道5 
甚不是也 <  禮記曰 骨肉之恩 手足之愛> 又問 孔子以公冶長不及南容                                    近思6 家道5 
故以兄之子妻南容 以己之子妻公冶長何也 曰 此亦以己之私心看聖人也                                     近思6 家道5 
凡人避嫌者 皆▒不足也 聖人至公 何▒避嫌  凡嫁女                                                     近思6 家道5 
各量其才而求配 或兄之子不甚美 必擇其相稱者▒之配 己之子美                                           近思6 家道5 
必擇其才美者▒之配 豈▒避嫌邪 若孔子事 或是年不相若  或時有先後                                     近思6 家道5 
皆不可知 以孔子▒避嫌 則大不是 如避嫌事  賢者且不▒                                                 近思6 家道5 
況聖人乎 <聖人所▒ 至公無私 安行乎天理 何嫌之可避  凡人避嫌者                                       近思6 家道5 
皆▒有不足 而不能自信者也   論語公冶長篇  子謂公冶長                                               近思6 家道5 
可妻也 雖在  之中 非其罪也 以其子妻之   又曰 子謂南容                                             近思6 家道5 
邦有道不廢 邦無道免於刑戮 以其兄之子妻之   ○  益軒曰 愚謂                                          近思6 家道5 
孔子妻于南容與公冶長 或其女與▒之年不相若 或妻之有先後  非一時之事                                  近思6 家道5 
皆不可知也>                                                                                         近思6 家道5 
○  問 孀婦於理似不可取 如何 曰然 凡取以配身也  若取失節者以配身                                    近思6 家道5 
是己失節也 <婦人從一而終者也 再嫁▒失節> 又問  或有孤孀貧窮                                         近思6 家道5 
無託者 可再嫁否 曰 只是後世 寒餓死 故有是說 然餓死事極小                                           近思6 家道6 
失節事極大 <餓死事極小 所▒有甚於死也>                                                              近思6 家道6 
○  病臥於床 委之庸醫 比之不慈不孝 事親者 亦不可不知醫 <外書下同>                                   近思6 家道6 
                                                                                                    近思6 家道6 
○  程子葬父 使周恭叔主客 客欲酒 恭叔以告 先生曰  勿陷人於▒                                        近思6 家道6 
<周行己字恭叔 臨喪飮酒 非禮也>                                                                      近思6 家道6 
○  買乳婢多不得已 或不能自乳必使人 然食己子  而殺人之子非道                                        近思6 家道6 
必不得已 用二子乳食三子 足備他虞 或乳母病且死  則不▒善                                             近思6 家道6 
又不▒己子殺人之子 但有所費 若不幸致誤其子 害孰大焉  <幼吾幼                                        近思6 家道6 
以及人之幼 其慮之周 蓋如此>                                                                         近思6 家道6 
○  先公太中 諱▒字伯溫 前後五得任子 以均▒父子孫 嫁遣孤女                                          近思6 家道6 
必盡其力 所得俸錢 分贍親戚之貧者 伯母劉氏寡居   公奉養甚至                                          近思6 家道6 
其女之夫死 公迎從女兄以歸 敎養其子 均於子▒ ▒而女兄之女又寡                                        近思6 家道6 
公懼女兄之悲思 又取甥女以歸嫁之 時小官祿薄 克己▒義  人以▒難                                       近思6 家道6 
<任子 謂保任使之入仕 ▒父 謂從父也> 公慈恕而剛斷 平居與幼賤處                                       近思6 家道7 
惟恐有傷其意 至於犯義理 則不假也   左右使令之人                                                     近思6 家道7 
無日不察其饑飽寒  娶侯氏 侯夫人事舅姑 以孝謹稱 與先公相待如賓客                                    近思6 家道7 
先侯賴其▒助 禮敬尤至 而夫人謙順自牧 <  易謙卦初六象曰                                             近思6 家道7 
謙謙君子 卑以自牧也> 雖小事未嘗專 必稟而後行 仁恕寬厚                                               近思6 家道7 
撫愛▒庶 不異己出 從叔幼孤夫人 存視常均己子 治家有法  不嚴而整                                      近思6 家道7 
不喜笞 奴婢 視小臧獲如兒女 <男僕曰臧 女僕曰獲>  ▒子或加▒責                                       近思6 家道7 
必戒之曰 貴賤雖殊 人則一也 汝如是大時  能▒此事否                                                   近思6 家道7 
先公凡有所恕 必▒之寬解 唯▒兒有過 則不掩也  常曰 子之所以不肖者                                    近思6 家道7 
由母蔽其過 而父不知也 夫人男子六人 所存惟二  其愛慈可謂至矣                                         近思6 家道7 
然於敎之之道 不少假也  數歲 行而或▒  家人走前扶抱                                                 近思6 家道7 
恐其驚啼 夫人未嘗不▒責 曰 汝若安徐 寧至▒乎 飮食常置之坐側                                         近思6 家道7 
常食絮羹 卽▒止之曰 幼求稱欲 長當何如 <絮羹 調羹也 禮記                                             近思6 家道8 
不絮羹▒其詳於味也> 雖使令輩 不得以▒言罵之 故 兄弟 平生於飮食衣服無所擇                           近思6 家道8 
不能▒言罵人 非性然也 敎之使然也 與人爭忿                                                           近思6 家道8 
雖直不右 曰 患其不能屈 不患其不能伸 及稍長 常使從善師友游                                           近思6 家道8 
雖居貧 或欲延客 則喜而▒之具 夫人七八歲時 誦古詩  曰 女子不夜出                                     近思6 家道8 
夜出秉明燭 自是日暮 則不▒出房閤 ▒長好文  而不▒辭章                                               近思6 家道8 
見世之婦女 以文章筆札傳於人者 則深以▒非 <文集>                                                     近思6 家道8 
○  橫渠先生嘗曰 事親奉祭 豈可使人▒之 <行▒  ○  使人代▒                                          近思6 家道8 
孝敬之心安在>                                                                                       近思6 家道8 
○  舜之事親 有不悅者 ▒父頑母  不近人情 若中人之性  其愛▒若無害理                                近思6 家道8 
姑必順之 <事親以順▒主 非甚不得已者  固不可輕▒矯拂也                                               近思6 家道8 
  書經堯典曰 有鰥在下 曰 虞舜 帝曰 兪予聞如何 岳曰                                                 近思6 家道8 
 子父頑母 象傲 克諧以孝 烝烝乂不格姦> 親之故舊所喜者  當極力招致                                  近思6 家道8 
以悅其親 凡於父母賓客之奉 必極力營辨 亦不計家之有無                                                 近思6 家道8 
然▒養 又須使不知其勉强勞苦 苟使見其▒不易 則亦不安矣                                               近思6 家道9 
<橫渠記說  ○  所謂養志者也>                                                                        近思6 家道9 
○  斯干詩言 兄及弟矣 式相好矣 無相猶矣 言兄弟宜相好  不要▒學                                      近思6 家道9 
猶似也 人情大抵患在施之不見報則輟 故恩不能終 不要相學                                               近思6 家道9 
己施之而已 <詩說下同  ○  兄弟友愛 盡其在我 不可視報以▒施                                          近思6 家道9 
兄友而弟不恭 不可學弟而廢其友 弟恭而兄不友  不可學兄而廢其恭>                                       近思6 家道9 
                                                                                                    近思6 家道9 
○  人不▒周南召南 其猶正牆而立 常深思此言誠是 不從此行 甚隔著事                                    近思6 家道9 
向前推不去 蓋至親至近 莫甚於此 故須從此始 <宜其家人                                                 近思6 家道9 
而后可以敎國人 不然猶正牆面隔  而不可通行也   論語陽貨篇                                          近思6 家道9 
謂伯魚曰 女▒周南召南矣乎 人而不▒周南召南  其猶正牆面而立也與>                                     近思6 家道9 
                                                                                                    近思6 家道9 
○  婢僕始至 本懷勉勉敬心 若到所提 ▒謹 則加謹 慢則棄其本心                                        近思6 家道9 
▒習以成性 故仕者入治朝 則德日進 入亂朝 則德日退 只觀在上者有可學                                   近思6 家道9 
無可學耳 <語錄  ○  提  謂提起警策之也>                                                            近思6 家道9 
近思錄卷之七                                                                                        近思7 出處9 
    出處類 凡三十九條                                                                               近思7 出處1 
<此卷論出處之道 蓋身▒修 家▒齊 則可以仕矣 然去就取舍 惟義之從                                      近思7 出處1 
所當審處也>                                                                                         近思7 出處1 
伊川先生曰 賢者在下 豈可自進以求於君 苟自求之 必無能信用之理                                        近思7 出處1 
古之人 所以必待人君致敬盡禮 而後往者 非欲自▒尊大  蓋其尊德樂道之心                                 近思7 出處1 
不如是 不足與有▒也   <易傳下同  ○  蒙卦彖傳                                                       近思7 出處1 
賢者之進 將以行其道也 自非人君有好賢之誠心 則諫不行 言不聽                                          近思7 出處1 
豈足以有▒哉   易蒙卦辭曰 蒙亨 匪我求童蒙 童蒙求我 云云                                            近思7 出處1 
○  彖曰 蒙山下有險 險而止蒙 蒙亨 以亨行時中也  匪我求童蒙                                          近思7 出處1 
童蒙求我 志應也  ○  孟子公孫丑下 其尊德樂道不如是  不足與有▒也>                                   近思7 出處1 
                                                                                                    近思7 出處1 
○  君子之需時也 安靜自守 志雖有須 而恬然若將終身焉 乃能用常也                                      近思7 出處1 
雖不進 而志動者 不能安其常也 <需卦初九象傳 靜退以待時                                               近思7 出處1 
而終至於失常者 蓋其身雖退 而志則動也   易需卦初九曰  需于郊                                        近思7 出處1 
利用▒ ▒咎 象曰 需于郊 不犯難行也 利用▒▒咎    未失常也>                                          近思7 出處1 
                                                                                                    近思7 出處1 
○  比吉 原筮元永貞 無咎 傳曰 人相親比 必有其道   苟非其道                                          近思7 出處1 
則有悔咎 故必推原占決其可比者 而比之 所比得元永貞   則無咎                                          近思7 出處1 
元謂有君長之道 永謂可以常久 貞謂得正道 上之比下 必有此三者                                          近思7 出處2 
下之從上 必求此三者 則無咎也 <▒然相比 而非得所主 苟焉▒比                                          近思7 出處2 
而非可久 邪媚求比 而不由正 皆不能無咎者也>                                                          近思7 出處2 
○  履之初九曰 素履 往無咎 傳曰 夫人不能自安於貧賤之素  則其進也                                    近思7 出處2 
乃貪躁而動 求去乎貧賤耳 非欲有▒也 ▒得其進  驕溢必矣                                               近思7 出處2 
故往則有咎 <小人志在富貴 故得志則驕溢>   賢者則安履其素                                             近思7 出處2 
其處也樂 其進也將有▒也 故得其進 則有▒而無不善  <賢者素其位而行                                    近思7 出處2 
窮而在下 初無貧賤之憂 達而在上 將遂行道之志  以是而進                                               近思7 出處2 
何咎之有> 若欲貴之心 與行道之心 交戰于中 豈能安履其素乎                                             近思7 出處2 
<欲貴之心勝 則必不能安行乎素位 而亦卒無可行之道矣>                                                  近思7 出處2 
○  大人於否之時 守其正節 不雜亂於小人之▒類 身雖否 而道之享也                                      近思7 出處2 
故曰 大人否亨 不以道而身亨 乃道否也  <否卦六二傳 身之否亨                                           近思7 出處2 
由乎時 道之否亨 由乎我 大人者 身有否 而道無否也  蓋否之時                                           近思7 出處2 
小人▒集 君子不入其黨 身則否矣 然直道而行 無所撓屈 道則亨也                                         近思7 出處2 
  否卦六二曰 包承 小人吉 大人否亨 象曰 大人否亨 不亂▒也>                                          近思7 出處2 
                                                                                                    近思7 出處2 
○  人之所隨 得正則遠邪 從非則失是 無兩從之理 隨之六二  苟係初則失五矣                              近思7 出處2 
故象曰 弗兼與也 所以戒人從正 當專一也 <隨六二                                                       近思7 出處3 
與九五▒正應 然下比初九 苟隨私  必失正應    隨卦六二爻曰                                          近思7 出處3 
六二係小子 失丈夫 象曰 係小子 弗兼與也>                                                             近思7 出處3 
○  君子所▒ 世俗所羞 世俗所貴 君子所賤 故曰▒其趾  舍車而徒                                        近思7 出處3 
<君子所▒者行義也 世俗所貴者勢位也 ▒之初九 所▒在下 故▒趾▒徒行                                   近思7 出處3 
世俗以失勢位▒羞 君子以得行誼▒榮>                                                                  近思7 出處3 
○  蠱之上九曰 不事王侯 高尙其事 象曰 不事王侯 志可則也 傳曰                                        近思7 出處3 
士之自高尙 亦非一道 有懷抱道德 不偶於時 而高潔自守者                                                近思7 出處3 
<伊尹耕於莘野 太公釣於渭濱之時是也> 有知止足之道  退而自保者                                        近思7 出處3 
<張良 疏廣之類是也> 有量能度分 安於不求知者 <徐孺子申屠蟠之類是也>                                  近思7 出處3 
有淸介自守 不屑天下之事 獨潔其身者 <嚴陵周黨之類是也>                                               近思7 出處3 
所處 雖有得失小大之殊 皆自高尙其事者也  象所謂志可則者                                              近思7 出處3 
進退合道者也 <四者雖處心有小大 處義有得失  要皆能高尙其事者                                         近思7 出處3 
若蠱上九 陽剛之才 超然斯世之表 象謂其志可則者  蓋指懷抱道德                                         近思7 出處3 
進退合義者言也   益軒曰 愚謂 懷抱道德云云者 得而大者也                                             近思7 出處3 
獨潔其身者 失而小者也 知止足與量能度分者 亦比之懷抱道德云云▒小也>                                  近思7 出處3 
                                                                                                    近思7 出處3 
○  遯者陰之始長 君子知微 固當深戒 而聖人之意未▒遽已也 故有與時行                                  近思7 出處3 
小利貞之敎 <艮下乾上▒遯 二陰初長 固所當戒 然乾剛在上                                               近思7 出處3 
九五六二 中正而應 君子於此 猶可與時消息 不一於遯 雖未能大正                                         近思7 出處4 
尙幸其小有可正也   遯享 小利貞  ○  彖曰 遯亨 遯而亨也                                             近思7 出處4 
剛當位而應 與時行也> 聖賢之於天下 雖知道之將廢 豈肯坐視其亂而不救                                   近思7 出處4 
必區區致力於未極之間 强此之衰 艱彼之進 圖其暫安                                                     近思7 出處4 
苟得▒之 孔孟之所屑▒也 王允謝安之於漢晉是也  <强此之衰                                             近思7 出處4 
扶君子之道 未盡消艱彼之進 抑小人之道 未驟長>                                                        近思7 出處4 
○  明夷初九 事未顯而處甚艱 非見幾之明不能也  如是則世俗孰不疑怪                                    近思7 出處4 
然君子不以世俗之見怪 而遲疑其行也 若俟衆人盡識 則傷已及                                             近思7 出處4 
而不能去矣 <離下坤上明夷 離 明 坤 地也 明入地中  傷明也                                             近思7 出處4 
初九傷猶未顯 而爻之辭 曰君子于行 三日不食  蓋知幾而去之速                                           近思7 出處4 
處人之所難 而不疑也 楚王戊不設醴酒 而穆生去之 曰 不去楚人將 我於市                                 近思7 出處4 
當時雖申公之賢 猶以▒過 其後申公受胥靡之辱 至是欲去而不得矣                                         近思7 出處4 
  爻辭曰 初九 明夷于埇本成其翼 君子于行 三日不食                                                   近思7 出處4 
有攸往 主人有言>                                                                                    近思7 出處4 
○  晉之初六 在下而始進 豈遽能深見信於上 苟上未見信 則當安中自守                                    近思7 出處4 
雍容寬裕 無急於求上之信也 苟欲信之心切 非汲汲以失其守                                               近思7 出處4 
則  以傷於義矣 故曰晉如  如 貞吉 罔孚 裕無咎 <在下則勢▒                                         近思7 出處4 
始進則交淺 上未見信 惟當安於守正 寬以待人  豈可求其信也                                             近思7 出處4 
求信之急 則必汲汲 以失其貞正之守 求信愈急 人愈不信 則必                                           近思7 出處4 
以傷其事上之義 晉之初六 未敢必於進也 進而▒退  得正則吉                                             近思7 出處5 
未敢必人之信也 寬裕以待之 則無咎   晉卦初六 晉如   如                                             近思7 出處5 
貞吉 罔孚裕▒咎> 然聖人又恐 後之人不達寬裕之義  居位者廢職失守                                      近思7 出處5 
以▒裕 故特云初六裕則無咎者 始進未受命當職任故也 若有官守                                           近思7 出處5 
不信於上 而失其職 一日不可居也 <卦之初▒無位 晉之始未當職任                                         近思7 出處5 
故寬裕以待其自信可也 苟有官守 而不見信於上 必將廢職失守                                             近思7 出處5 
急去可也 豈容寬裕以處之哉   初六象傳曰 晉如  如  獨行正也                                         近思7 出處5 
裕▒咎 未受命也> 然事非一▒ 久速唯時 亦容有▒之兆者                                                 近思7 出處5 
<兆 幾微之見 君子知幾 則可久可速 不失其時矣>                                                        近思7 出處5 
○  不正而合 未有久而不離者也 合以正道 自無終 之理 故賢者順理而安行                                近思7 出處5 
智者知幾而固守 < 卦六二象傳   賢者順是理之當然                                                     近思7 出處5 
安而行之 智者知其幾之必然 固而守之 皆齊必以正道 而後合者                                            近思7 出處5 
   卦六二象曰 見輿曳位不當也 ▒初有終 遇剛也>                                                     近思7 出處5 
○  君子當困窮之時 ▒盡其防慮之道 而不得免 則命也 當推致其命                                        近思7 出處5 
以遂其志 知命之當然也 則窮塞禍患 不以動其心 行吾義而已                                              近思7 出處5 
<困卦象曰 君子以致命遂志 推致其命 知其當然而不可免  則無所撓懼                                      近思7 出處5 
而能遂其▒義之志矣 蓋命者出乎氣數 而不可易   義者在我                                               近思7 出處5 
裁制而不可違 彼已定之禍福 雖憂懼 而何益 行吾義而已   困卦象曰                                      近思7 出處5 
澤▒水困 君子以致命遂志> 苟不知命 則恐懼於險難 隕穫於窮▒                                           近思7 出處5 
所守亡矣 安能遂其▒善之志乎 <隕穫 猶顚 也    論語堯曰篇                                           近思7 出處6 
不知命 無以▒君子也  ○  語註程子曰  知命者知有命而信之也                                           近思7 出處6 
人不知命 則見害必避 見利必趨 何以▒君子>                                                            近思7 出處6 
○  寒士之妻 弱國之臣 各安其正而已 苟擇勢而從   則▒之大者                                          近思7 出處6 
不容於世矣 <困卦九四傳   困卦九四 來徐徐 困于金車吝 有終>                                          近思7 出處6 
○  井之九三 渫治而不見食 乃人有才智 而不見用 以不得行▒憂惻也                                      近思7 出處6 
蓋剛而不中 故切於施▒ 異乎用之則行 舍之則藏者矣 <九三                                               近思7 出處6 
陽剛而處下卦之上 在井則已渫治 而可食矣 然而無得於五 故不見食                                        近思7 出處6 
爻位剛而不中 切於施▒ 故憂惻 異乎聖賢視用捨▒行藏  泰然不以累其心者矣                               近思7 出處6 
  井卦曰 九三 井渫不食 ▒我心惻 可用汲  王明 受其福>                                              近思7 出處6 
                                                                                                    近思7 出處6 
○  革之六二 中正則無偏蔽 文明則盡事理 應上則得權勢 體順則無違悖                                    近思7 出處6 
時可矣 位得矣 才足矣 處革之至善者也 必待上下之信 故已日乃革之也                                     近思7 出處6 
<六二居上得正 下卦▒離 故曰文明 二與五應 故曰應上                                                   近思7 出處6 
爻位皆柔 故曰體順 時當變革 時則可矣 居中應上 則位得矣                                               近思7 出處6 
文明體順 則才足矣 是處革之至善者 然必待上下盡信而後革 故辭曰已日乃革之                              近思7 出處6 
謹之至也   革卦曰 六二 已日乃革之 征吉▒咎>                                                        近思7 出處6 
如二之才德 當進行其道 則吉而無咎也 不進則失可▒之時 ▒有咎也                                        近思7 出處6 
<革固不可遽 然當其時 處其位 有其才 豈容自已  故辭曰征吉無咎                                         近思7 出處6 
  益軒曰 愚謂 此所以嚴光之不是也>                                                                  近思7 出處6 
○  鼎之有實 乃人之有才業也 當愼所趨向 不愼所往 則亦陷於非義                                        近思7 出處7 
故曰鼎有實 愼所之也 <抱負才業 急於有▒   每不暇謹擇所向                                             近思7 出處7 
則反▒才業累矣 如荀彧之類是也   鼎卦九二 鼎有實  我仇有疾                                          近思7 出處7 
不我能卽吉  ○  象曰 鼎有實 愼所之也>                                                               近思7 出處7 
○  士之處高位 則有拯而無隨 在下位 則有當拯 有當隨  有拯之不得而後隨                                近思7 出處7 
<艮卦六二傳 在上位者 當以正君定國 ▒己任 故有拯                                                     近思7 出處7 
而無隨 在下位者 職守所在 是當拯也 職所不及 是當隨也 又有拯                                          近思7 出處7 
之不得 而後隨者 如孔子 嘗從大夫之列 故請討陳▒  然不在其位                                          近思7 出處7 
則亦隨之而已   [注 孔子嘗] 論語憲問篇 陳成子弑簡公 孔子沐浴而朝                                    近思7 出處7 
告於哀公曰 陳▒弑其君 請討之 公曰 告夫三子  孔子曰\以吾從大夫之後                                   近思7 出處7 
不敢不告也 云云>                                                                                    近思7 出處7 
○  君子思不出其位 位者所處之分也 萬事各有其所 得其所 則止而安                                      近思7 出處7 
若當行而止 當速而久 或過或不及 皆出其位也  況踰分非據乎                                             近思7 出處7 
<艮卦象傳 位者所處當然之分也 處之不踰其分  是不出其位也                                             近思7 出處7 
所謂止者 當其分而已 苟當行而止 當速而久 或過或不及  皆▒出位                                        近思7 出處7 
而非得其止者也 況踰越常分 據非所據者 乃出位之尤者也                                                近思7 出處7 
艮卦象曰 兼山艮 君子以思 不出其位>                                                                  近思7 出處7 
○  人之止 難於久終 故節或移於晩 守或失於終 事或廢於久  人之所同患也                                近思7 出處7 
艮之上九 敦厚於終 止道之至善也 故敦艮吉 <人之止                                                     近思7 出處7 
艮於暫而難於久 易於始而難於終 艮之上九 止之終也   止道愈厚                                          近思7 出處7 
是以吉也   艮卦上九 敦艮吉  ○  象曰 敦艮之吉 以厚終也>                                            近思7 出處7 
○  中孚之初九曰 虞吉 象曰 志未變也 傳曰 當信之始 志未有所從                                        近思7 出處7 
而虞度所信 則得其正 是以吉也 志有所從 則是變動 虞之不得其正矣                                       近思7 出處8 
<處卦之初 未有所從 則中無私係 虞度所信 得其正矣  苟志有所係                                         近思7 出處8 
則好▒成於中 是非變於外 所度者牽於私意 安能得其正哉                                                 近思7 出處8 
  中孚卦初九爻之辭 曰 初九虞吉 有他不燕  象曰 初九虞吉                                             近思7 出處8 
志未變也>                                                                                           近思7 出處8 
○  賢者惟知義而已 命在其中 中人以下 乃以命處義  <命者窮達夭壽                                      近思7 出處8 
出於氣質 有必然之數 義者是非可否 本乎天理  有當然之宜                                               近思7 出處8 
賢者惟知義之當然 命固在其中矣 中人以下  於義未能▒知而安行                                          近思7 出處8 
然知命之已定 則亦不敢越義以妄求 故曰以命處義> 如言求之有道                                          近思7 出處8 
得之有命 是求無益於得 知命之不可求 故自處以不求  <孟子所謂                                          近思7 出處8 
求之有道 謂不可以苟求也 得之有命 謂不可以倖得也 是求無益於得者                                      近思7 出處8 
謂得非可以求而遂也 此言要亦▒中人以下者設爾   [注 孟子所謂]                                        近思7 出處8 
孟子盡心上 求則得之 舍則失之 是求有益於得也 求在我者也                                              近思7 出處8 
求之有道 得之有命 是求無益於得也 求在外者也>   若賢者                                               近思7 出處8 
則求之以道 得之以義 不必言命 <遺書下同   ○  求之必以道 不枉道以求之也                              近思7 出處8 
得之必以義 不非義而受之也 所求所得 惟道與義而已                                                     近思7 出處8 
命何足道哉  ○  愚謂 命雖定於事物之先 實顯於事物之後 義雖因事物而有                                 近思7 出處8 
實著於應酬之時 如去就辭受之間 要決於義也 而後命從之以顯                                             近思7 出處8 
苟應事之時 欲以命決之 其可乎 故君子求之道義而已                                                     近思7 出處8 
命不必言也>                                                                                         近思7 出處8 
○  人之於患難 只有一箇處置 盡人謀之後 ▒須泰然處之 有人遇一事                                      近思7 出處8 
則心心念念 下肯捨 畢竟何益 若不會處置了放下  ▒是無義無命也                                         近思7 出處8 
<人遇患難 但當審所以處之之道 所謂義也  若夫處置之後                                                 近思7 出處9 
在己無闕 則亦安之而已 成敗利鈍 亦無如之何 所謂命也  或遇事而不能處                                  近思7 出處9 
是無義也 或處置了 而不能放下 是無命也>                                                              近思7 出處9 
○  門人有居大學 而欲歸應鄕擧者 問其故 曰 蔡人▒習戴記  決科之利也                                  近思7 出處9 
先生曰 汝之是心 已不可入於堯舜之道矣   <▒ 甚少也                                                   近思7 出處9 
得失有命 妄起計度之私 是利心也 故不可入堯舜之道>  夫子貢之高識                                      近思7 出處9 
曷嘗規規於貨利哉 特於 約之間 不能無留情耳 且貧富有命                                               近思7 出處9 
彼乃留情於其間 多見其不信道也 故聖人謂之不受命  有志於道者                                          近思7 出處9 
要當去此心 而後可語也 <說見論語 謂不能安受乎天命  而有心於貧富也                                    近思7 出處9 
  [注 說見論語] 論語先進篇 賜不受命而貨殖焉>                                                       近思7 出處9 
○  人苟有朝聞道夕死可矣之志 則不肯一日安於所不安也 何止一                                          近思7 出處9 
日 須臾不能 如曾子易  須要如此乃安 <朱子曰 道者事物當然之理                                        近思7 出處9 
苟得聞之 則生順死安 無▒遺恨矣> 人不能若此者 只▒不見實理                                           近思7 出處9 
實理者 實見得是 實見得非 <朱子曰 實理與實見不同  恐記錄漏字                                         近思7 出處9 
愚謂 本以人心見處而言 惟實見是非之理 然後▒實理  蓋理無不實                                         近思7 出處9 
但見未有實耳> 凡實理 得之於心自別 若耳聞口道者 心實不見                                             近思7 出處9 
若見得 必不肯安於所不安 人之一身  有所不肯▒  及至他事                                             近思7 出處9 
又不然 若士者 雖殺之使▒穿  必不▒ 其他事未必然 至如執卷者                                         近思7 出處10
莫不知說禮義 又如王公大人 皆能言軒冕外物   及其臨利害                                               近思7 出處10
則不知就義理 ▒就富貴 如此者 只是說得不實見 及其蹈水火  則人皆避之                                  近思7 出處10
是實見得 須是有見不善如探湯之心 則自然別 <  論語季氏篇                                             近思7 出處10
孔子曰 見善如不及 見不善如探湯> 昔曾經傷於虎者 他人語虎                                             近思7 出處10
則雖三尺童子 皆知虎之可畏 終不似曾經傷者 神色    至誠畏之                                         近思7 出處10
是實見得也 <此一節反覆推明實見之理 最▒親切  學者要亦察理之明                                       近思7 出處10
立志之剛 知行 進 豁然有悟 然後所見▒實見  充其所見                                                 近思7 出處10
死生利害 皆不足以移之矣> 得之於心 是謂有德   不待勉强                                               近思7 出處10
然學者則須勉强 古人有捐軀隕命者 若不實見得 則烏能如此 須是實見得生不重於義                          近思7 出處10
生不安於死也 故有殺身成仁  只是成就一箇是而已                                                       近思7 出處10
<心有實見 而後謂之有德 此則不待勉强  學者實見有所未盡                                               近思7 出處10
則亦勉而行之可也   論語衛靈公篇 子曰 志士仁人  無求生以害義                                        近思7 出處10
有殺身以成仁>                                                                                       近思7 出處10
○  孟子辨舜 之分 只在義利之間 言間者 謂相去不甚遠 所爭毫                                          近思7 出處10
末爾 義與利 只是箇公與私也  出義 ▒以利言也 只那計較 ▒是▒有利害                                  近思7 出處11
若無利害 何用計較 利害者天下之常情也 人皆知趨利而避害                                               近思7 出處11
聖人則▒不論利害 惟看義當▒ 不當▒ ▒是命在其中也 <張南軒曰                                         近思7 出處11
無所▒而▒之者義也 有所▒而▒之者利也 愚謂 義之與利                                                 近思7 出處11
始於毫釐之差 實則 壤之判 有心於計較利害者 卽是人欲之私 有所▒而▒者也                              近思7 出處11
不論利害 惟義所在者 卽是天理之公 無所▒而▒者也                                                     近思7 出處11
聖人惟義之從 固不論利害 況義如是 則命亦當如是  又何趨避之有                                         近思7 出處11
  孟子盡心上曰 欲知舜與 之分 無他 利與善之間也>                                                   近思7 出處11
○  大凡儒者 未敢望深造於道 且只得所存正 分別善▒   識廉恥                                          近思7 出處11
如此等人多 亦須漸好 <  孟子離婁下篇 孟子曰 君子深造之以道                                          近思7 出處11
欲其自得之也>                                                                                       近思7 出處11
○  趙景平問 子罕言利 所謂利者何利 曰 不獨財利之利  凡有利心▒不可                                  近思7 出處11
如作一事 須尋自家穩▒處 皆利心也 聖人以義▒利  義安▒▒利                                           近思7 出處11
<聖人處義 不計其利 然事當乎義 處之而安 乃所以▒利也>                                                近思7 出處11
如釋氏之學 皆本於利 故▒不是 <釋氏▒死則欲無生  ▒物欲亂心                                          近思7 出處11
則絶滅人倫 推其本心 惟欲利己而已 是賊義之大者>                                                      近思7 出處11
○  問邢七久從先生 想都無知識 後來極狼狽 先生曰 謂之全無知則不可                                    近思7 出處11
只是義理不能勝利欲之心 ▒至如此 <邢恕事見國史及語錄                                                 近思7 出處12
  益軒曰 愚謂 學者當使義理勝利欲之心 義理勝利之心  是學問之功也                                    近思7 出處12
不然說話而已>                                                                                       近思7 出處12
○  謝湜自蜀之京師 過洛而見程子 子曰 爾將何之  曰 將試敎官                                          近思7 出處12
子弗答 湜曰 何如 子曰 吾嘗買婢 欲試之 其母怒而弗許 曰 吾女非可試者也                                近思7 出處12
今爾求▒人師而試之 必▒此 笑也 湜遂不行                                                            近思7 出處12
○  先生在講筵 不曾請俸 ▒公遂牒戶部 問不支俸錢 戶部▒前任曆子                                      近思7 出處12
先生云 某起自艸萊 無前任曆子 <先生元祐初 以大臣薦除校書郎                                           近思7 出處12
三辭不聽 除崇政殿說書 未幾除侍講 本注云  舊例初入京官時                                             近思7 出處12
用下▒出給料錢曆 先生不請 意謂 朝廷起我 ▒當 人繼粟  人繼肉也>                                    近思7 出處12
遂令戶部自▒出券曆 又不▒妻求封 范純甫問其故  先生曰                                                近思7 出處12
某當時起自艸萊 三辭然後受命 豈有今日乃▒妻求封之理 問                                               近思7 出處12
今人陳乞恩例 義當然否 人皆以▒ 本分不▒害 先生曰  只▒而今士大夫                                    近思7 出處12
道得箇乞字慣▒ 動不動又是乞也 問 陳乞封父祖如何  曰                                                 近思7 出處12
此事體又別 再三請益 但云 其說甚長 待別時說 <封親與封妻  事體不同                                    近思7 出處12
顯榮其親 亦人子之至情 謂之不當求 則不可 謂之當求 則先生特召                                         近思7 出處13
與常人異 故難▒言也  ○  或云 若是應擧得官 ▒只當以常調自處                                         近思7 出處13
雖陳乞封蔭可也 朱子曰 此自今常人言之   如此可也                                                     近思7 出處13
然朝廷待士 ▒不當如此 伊川所以難言之也 但云其說甚長 其意謂                                          近思7 出處13
要當從科擧法都變了乃▒正耳>                                                                         近思7 出處13
○  漢策賢良 猶是人擧之 如公孫弘者 猶强起之 乃就對 <武帝初卽位                                      近思7 出處13
招賢良文學之士 是時公孫弘 以賢良徵▒博士 使匈奴  還報不合意                                         近思7 出處13
乃移病免歸 元光五年 ▒徵賢良文學  川國▒推上弘  弘謝曰                                             近思7 出處13
前已嘗西用 不能罷 願▒選 國人固推弘> 至如後世賢良  乃自求擧爾                                       近思7 出處13
若果有曰我心只望廷對 欲直言天下事 則亦可尙已 若志在富貴                                             近思7 出處13
則得志▒驕縱 失志則▒放曠與悲愁而已                                                                 近思7 出處13
○  伊川先生曰 人多說 某不敎人習擧業  某何嘗不敎人習擧業也                                          近思7 出處13
人若不習擧業 而望及第 ▒是責天理 而不修人理 但擧業▒可以及第卽已                                    近思7 出處13
若▒去上面盡力 求必得之道 是惑也                                                                    近思7 出處13
○  問 家貧親老 應擧求仕 不免有得失之累 何脩可以免此  伊川先生曰                                    近思7 出處13
此只是志不勝氣 若志勝自無此累 家貧親老 須用祿仕  然得之不得                                         近思7 出處13
▒有命 曰在己固可 ▒親奈何 曰 ▒己▒親也 只是一事                                                   近思7 出處13
若不得其如命何 孔子曰 不知命無以無君子 人苟不知命 見患難必避                                        近思7 出處14
遇得喪必動 見利必趨 其何以▒君子 <  說苑三 子路曰 家貧親老                                         近思7 出處14
不擇祿而仕>                                                                                         近思7 出處14
○  或謂 科擧事業 奪人之功 是不然 且一月之中 十日▒擧業 餘日足可▒學                                近思7 出處14
然人不志于此 必志于彼 故科之事 不患妨功  惟患奪志                                                   近思7 出處14
<外書  ○  奪志則根本撥矣 故妨功之患小 奪志之患大  ○                                               近思7 出處14
朱子曰 科擧亦不害▒學 但今人 把心不定 所以▒害  才以得失▒心                                        近思7 出處14
理會文字 意思都別了 又曰 科擧特一事耳 自家工夫到後 那邊自輕>                                        近思7 出處14
                                                                                                    近思7 出處14
○  橫渠先生曰 世祿之榮 王者所以錄有功 尊有德 愛之厚之  示恩遇之不窮也                              近思7 出處14
▒人後者 所宜樂職勸功 以服勤事任 長廉遠利  以似述世風                                               近思7 出處14
而近代公卿子孫 方且下比布衣 工聲病 有司 不知求仕非義                                               近思7 出處14
而反羞循理▒無能 不知蔭襲▒榮 而反以虛名▒善繼 誠何心哉                                             近思7 出處14
<文集  ○  聲病 詩律有四聲八病 今進士詩賦之學是也  求仕非義                                         近思7 出處14
謂投牒覓擧之類 循理謂服勤事任 似述世風者也    [注 四聲八病]                                        近思7 出處14
四聲 平上去入也 詩人玉屑十一 詩病有八 一曰平頭  二曰上尾                                            近思7 出處14
三曰蜂腰 四曰鶴膝 五曰大韻 六曰小韻 七曰旁紐 八曰正紐>                                              近思7 出處14
                                                                                                    近思7 出處14
○  不資其力 而利其有 則能忘人之勢 <孟子說  ○  人之歆動乎勢位者                                    近思7 出處14
皆有待於彼也 惟不藉其力 而利其所有 則己自重  而彼自輕                                               近思7 出處15
  孟子萬章下篇 萬章問曰 敢問友 孟子曰 不挾長 不挾貴 不挾兄弟而友                                   近思7 出處15
友也者 友其德也 不可以有挾也   孟獻子百乘之字也                                                     近思7 出處15
有友五人焉  ○  盡心上篇 古之賢王 好善而忘勢 古之賢士 何獨不然                                      近思7 出處15
樂其道而忘人之勢>                                                                                   近思7 出處15
○  人多言安於貧賤 其實只是計窮力屈 才短不能營 耳  若稍動得                                        近思7 出處15
恐未肯安之 須是誠知義理之樂於利欲也乃能 <語錄下同  ○                                               近思7 出處15
朱子曰 人須是讀書洞見此理 知得不求富貴 只是本分 求著▒是罪過                                        近思7 出處15
不惟不可有求之之▒ 亦不可萌求之之心 愚謂 ▒知義理之可樂                                             近思7 出處15
然後富貴不足動其心   孟子告子篇曰 生亦我所欲也 義亦我所欲也                                        近思7 出處15
云云  ○  此章之義可 按焉>                                                                         近思7 出處15
○  天下事大患 只是畏人非笑 不養車馬 食 衣▒ 居貧賤  皆恐人非笑                                    近思7 出處15
不知 當生則生 當死則死 今日萬鍾 明日棄之   今日富貴                                                 近思7 出處15
明日饑餓 亦不恤 惟義所在 <義之所在 則死生去就 有所不顧  況夫懷齷齪之見                              近思7 出處15
畏人非笑 而恥居貧賤 豈有大丈夫之氣哉    論語里仁篇                                                 近思7 出處15
子曰 士志於道而恥▒衣▒食者 未足與議也>                                                             近思7 出處15
近思錄卷之八                                                                                        近思8 治體1 
   治體類 凡二十五條                                                                                近思8 治體1 
<此卷論治道 蓋明乎出處之義 則於治道之綱領   不可不素講明之                                          近思8 治體1 
一旦得時行道 則擧而措之耳>                                                                          近思8 治體1 
濂溪先生曰 治天下有本 身之謂也 治天下有則 家之謂也 <朱子曰                                          近思8 治體1 
則 謂物之可視以▒法者 猶俗言則例則樣是也> 本必端  端本誠心而已矣                                    近思8 治體1 
則必善 善則和親而已矣 <朱子曰 心不誠 則身不可正  親不和                                             近思8 治體1 
則家不可齊  ○  以上總論治天下者 其本在身 其則在家也>                                               近思8 治體1 
家難而天下易 家親而天下▒也 <朱子曰 親者難處 ▒者易裁 然不先其難                                    近思8 治體1 
亦未有能其易者也> 家人離 必起於婦人 故 次家人 以二女同居                                           近思8 治體1 
而志不同行也 <朱子曰  次家人 易卦之序 二女以下   彖傳文                                           近思8 治體1 
二女謂 卦兌下離上 兌少女 離中女也 陰柔之性  外和說                                                 近思8 治體1 
而▒猜嫌 故同居而異志> 堯所以釐降二女于▒汭 舜可禪乎  吾 試矣                                      近思8 治體1 
是治天下觀于家 <朱子曰 釐 理也 降 下也 ▒水名  汭水北                                               近思8 治體1 
舜所居也 堯理治下嫁二女於舜 將以試舜而授之天下也  ○  以上論善則在和親之道                          近思8 治體1 
  書經堯典曰 師錫帝曰 有鰥在下 曰虞舜 云云                                                         近思8 治體1 
帝曰 我其試哉 女于時 觀厥刑于二女 釐降二女于▒嬪于虞>                                               近思8 治體1 
治家觀身而已矣 身端心誠之謂也 誠心▒其不善之動而已矣 <朱子曰                                        近思8 治體1 
不善之動息於外 則善心之生於▒者 無不實矣>  不善之動妄也                                             近思8 治體2 
妄▒則無妄矣 無妄則誠焉 <程子曰 無妄之謂誠? 故無妄次▒  而曰先王以茂對時育萬物                      近思8 治體2 
深哉 <通書  ○  茂 篤實盛發之意 對 猶配也                                                           近思8 治體2 
謂配天時以育物 朱子曰 無妄次▒ 亦卦之序 先王以下 引無妄卦大象                                       近思8 治體2 
以明對時育物 唯至誠者能之 而贊其旨之深也  ○ 以上論端本在誠心之道                                   近思8 治體2 
  益軒曰 愚謂 對時育萬物者  乃王者法天而平治於天下也                                               近思8 治體2 
故於治天下之道言之>                                                                                 近思8 治體2 
○  明道先生言於神宗曰 得天理之正 極人倫之至者  堯舜之道也                                          近思8 治體2 
用其私心 依仁義之偏者  者之事也 <熙寧二年 先生以大臣薦 召除太子中允                                近思8 治體2 
權監察御史▒行 上疏首言王 之事  有天理人慾之分                                                     近思8 治體2 
綱常純駁之辨   欄外書曰 依 猶言依託  與論語依於仁之依不同                                          近思8 治體2 
偏 是一偏 非仁義之全體 又曰 三代已下 無此議論   或有此議論                                          近思8 治體2 
而無此人 惜乎神宗之不終用也> 王道如砥 本乎人情 出乎禮義 若履大路而行                                近思8 治體2 
無▒回曲  者崎嶇反側於曲逕之中  而卒不可與入堯舜之道                                               近思8 治體2 
<王道本乎人情之公 出乎禮義之正 平易正直  而無回邪委曲之行                                           近思8 治體2 
崎嶇艱險 反側不安之意 逕 委曲小路也> 故誠心而王  則王矣                                             近思8 治體2 
假之而伯 則伯矣 二者其道不同 在審其初而已  易所謂差若毫釐                                           近思8 治體2 
▒以千里者 其初不可不審也 <王者脩己愛民  正中國攘夷狄                                               近思8 治體2 
無非以誠心 而行乎天理  者假尊王攘夷 救災討叛之名義 以號令天下                                      近思8 治體2 
而自尊大耳 其道雖 壤之不   然其初但根於一念之公私誠▒而已                                         近思8 治體2 
○  朱子曰 宣帝雜王伯 元不識王伯  只是以寬慈喚做王                                                  近思8 治體2 
嚴酷喚作伯 自古論王伯 至明道先生此箚 無餘蘊矣    [注 宣帝雜王伯]                                   近思8 治體3 
前漢書元帝紀曰 元帝嘗侍燕 從容言 陛下持刑太深 宜用儒生                                              近思8 治體3 
宣帝作色曰 漢家自有制度 本以 王道雜之 奈何純任德敎用周政乎>                                        近思8 治體3 
惟陛下稽先聖之言 察人事之理 知堯舜之道備於己  反身而誠之                                            近思8 治體3 
推之以及四海 則萬世幸甚 <文集同下>                                                                  近思8 治體3 
○  伊川先生曰 當世之務 所尤先者有三 一曰立志 二曰責任  三曰求賢                                    近思8 治體3 
今雖納嘉謀 陳善算 非君志先立 其能聽而用之乎  君欲用之                                               近思8 治體3 
非責任宰輔 其孰承而行之乎 君相協心 非賢者任職  其能施於天下乎                                       近思8 治體3 
此三者本也 制於事者用也 三者之中 ▒以立志▒本  所謂立志者                                           近思8 治體3 
至誠一心 以道自任 以聖人之訓 ▒可必信 先王之治 ▒可必行                                             近思8 治體3 
不 滯於近規 不遷惑於衆口 必期致天下如三代之世也  <立志篤實而遠大                                   近思8 治體3 
則不膠於淺近 不惑於流俗>                                                                            近思8 治體3 
○  比之九五曰 顯比 王用三驅 失前禽 傳曰 人君比天下之道 當顯明其比道而已                            近思8 治體3 
如誠意以待物 恕己以及人 發政施仁 使天下蒙其惠澤                                                     近思8 治體3 
是人君親比天下之道也 如是天下孰不親比於上 <積誠實之意                                               近思8 治體4 
以待物 推愛己之心 以及人 發政施仁 公平正大 ▒心自然豫附 人君顯比天下之道也>                         近思8 治體4 
若乃暴其小仁 違道干譽 欲以求下之比  其道亦已狹矣                                                    近思8 治體4 
其能得天下之比乎 <暴小惠以市私恩   違正道以干虛譽                                                   近思8 治體4 
以是求比 則非顯比矣> 王者顯明其比道 天下自然來比  來者撫之                                          近思8 治體4 
固不煦煦然求比於物 若田之三驅 禽之去者 從而不追 來者則取之也                                        近思8 治體4 
此王道之大 所以其民▒▒ 而莫知▒之者也 <煦煦 日出微溫之貌                                           近思8 治體4 
禮天子不合圍 蓋蒐田之時 圍於三面 前開一路 來者取之 去者不追                                         近思8 治體4 
亦猶王者顯明比道 初不執小惠 以求人之比也 ▒▒  廣大自得之意>                                        近思8 治體4 
非唯人君比天下之道如此 大率人之相比 莫不然  以臣於君言之                                            近思8 治體4 
竭其忠誠 致其才力 乃顯其比君之道也 用之與否  在君而已                                               近思8 治體4 
不可阿諛逢迎 求其比己也 在朋友亦然 修身誠意 以待之 親己與否                                         近思8 治體4 
在人而已 不可巧言令色 曲從苟合 以求人之比己也  於鄕黨親戚                                           近思8 治體4 
於衆人 莫不皆然 三驅失前禽之義也 <易傳下同>                                                         近思8 治體4 
○  古之時 公卿大夫而下 位各稱其德 終身居之 得其分也  位未稱德                                      近思8 治體4 
則君擧而進之 士脩其學 學至而君求之 皆非有預於己也  農工商賈                                         近思8 治體5 
勤其事 而所享有限 故皆有定志 而天下之心可一  後世自庶士至于公卿                                     近思8 治體5 
日志於尊榮 農工商賈 日志於富侈 億兆之心  交 於利                                                   近思8 治體5 
天下紛然 如之何其可一也 欲其不亂難矣 <履卦象曰 君子以辨上下                                         近思8 治體5 
定民志 上之人不度其德 而制爵位 則庶士以至公卿  日志于尊榮                                           近思8 治體5 
不明其分 而立品節 則農工商賈 日志于富侈 貴賤競趨 而心欲無窮                                         近思8 治體5 
此亂之所由生也>                                                                                     近思8 治體5 
○  泰之九二曰 包荒 用▒河 傳曰 人情安肆 則政舒緩 而法度廢弛                                        近思8 治體5 
庶事無節 治之之道 必有包含荒穢之量 則其施▒寬裕詳密  弊革事理                                       近思8 治體5 
而人安之 若無含弘之度 有忿疾之心 則無深遠之慮  有暴擾之患                                           近思8 治體5 
深弊未去 而近患已生矣 故在包荒也 <當泰之盛 上下安肆                                                 近思8 治體5 
政令舒緩而不振 法度廢弛而不立 庶事泛溢而無節 未可以▒正 驟起之也                                    近思8 治體5 
必有包含荒穢之量 而後見於施▒者 寬裕而不迫 詳密而不▒                                               近思8 治體5 
不迫不▒ 則弊可革 事可理 而人且安之矣  或者見其百度弛慢                                             近思8 治體5 
不能含忍 而遽懷忿疾之心 則不暇詳密 何有深遠之慮   不能寬裕                                          近思8 治體5 
寧免暴擾之憂 無深遠之慮 則深弊未易革 有暴擾之憂 則近患已生矣                                        近思8 治體5 
  泰卦爻辭曰 九二包荒 用▒河 不遐遺 朋亡 得尙于中行 ○益軒曰                                       近思8 治體5 
愚謂 聖人非尙▒河 以誡子路之言可見之   此謂用▒河者                                                 近思8 治體5 
借以言剛果而已> 自古泰治之世 必漸至於衰替 蓋由 習安逸  因循而然                                    近思8 治體6 
自非剛斷之君 英烈之輔 不能挺特奮發 以革其弊也  故曰用▒河                                           近思8 治體6 
<治泰之道 雖不容峻迫 然人情玩肆 因循苟且   漸已陵夷                                                 近思8 治體6 
苟非一人剛斷 宰輔英烈 則亦未能挺特自立 奮發有▒ 而作新積弊也                                        近思8 治體6 
無舟渡河曰▒ 謂必用▒河之勇也> 或疑 上云包荒 則是包含寬容                                           近思8 治體6 
此云用▒ 則是奮發改革 似相反也 不知以含容之量  施剛果之用                                           近思8 治體6 
乃聖賢之▒也 <有含容之量 則剛果不至於▒迫 有剛果之用 則含容不至於委靡                               近思8 治體6 
二者相資 而後治泰之道可成也>                                                                        近思8 治體6 
○  觀 而不薦 有孚 若 傳曰 君子居上 ▒天下之表儀  必極其莊敬                                      近思8 治體6 
如始 之初 勿使誠意少散 如▒薦之後 則天下莫不盡其孚誠                                               近思8 治體6 
 然瞻仰之矣 < 者祭祀之始  洗之時也 薦者獻腥熟之時也  方 之始                                    近思8 治體6 
人心精純嚴肅 ▒薦之後 則禮儀繁縟 人心漸散  故▒人上者                                               近思8 治體6 
必外莊▒敬 常如始 之時 則天下之人 莫不誠信其上    然仰望之矣>                                    近思8 治體6 
                                                                                                    近思8 治體6 
○  凡天下至於一國一家 至於萬事 所以不和合者 皆由有間也 無間則合矣                                  近思8 治體6 
以至天地之生 萬物之成 皆合而後能遂 凡未合者  皆有間也                                               近思8 治體6 
若君臣父子 親戚朋友之間 有離貳怨隙者 蓋讒邪間於其間也                                               近思8 治體6 
去其間隔而合之 則無不和且治矣   者治天下之大用也 <  卦傳                                        近思8 治體7 
天地有間 則氣不通 而生化莫遂 人倫有間 則情不通 而恩義日                                            近思8 治體7 
 中有物曰    而合之 所以去間也 有治天下之大用焉>                                                近思8 治體7 
○  大▒之六五曰  豕之牙吉 傳曰 物有總攝 事有機會  聖人操得其要                                    近思8 治體7 
則視億兆之心猶一心 道之斯行 止之則  故不勞而治  其用若 豕之牙也                                   近思8 治體7 
<得其要會 則視繁猶簡 令行而禁止矣> 豕剛躁之物                                                       近思8 治體7 
若强制其牙 則用力勞 而不能止 若 去其勢 則牙雖存 而剛躁自止                                         近思8 治體7 
君子法 豕之義 知天下之▒ 不可以力制也 則察其機  持其要                                             近思8 治體7 
塞絶其本原 故不假刑法嚴峻 而▒自止也 且如止盜  民有欲心                                             近思8 治體7 
見利則動 苟不知敎 而迫於饑寒 雖刑敎日施 其能勝億兆利欲之心乎                                        近思8 治體7 
聖人則知所以止之之道 不尙威刑 而修政敎   使之有農桑之業                                             近思8 治體7 
知廉恥之道 雖賞之不竊矣 <聖人所以制强暴者 蓋亦察其機要  而治其本原                                  近思8 治體7 
則人自服矣 如所謂止盜之法是也 非若後世權謀之術 執其要害                                             近思8 治體7 
以御人之謂也>                                                                                       近思8 治體7 
○  解利西南 無所往 其來▒吉 有攸往 夙吉 傳曰 西南坤方  坤之體                                      近思8 治體7 
廣大平易 當天下之難方解 人始離艱苦 不可▒以煩苛嚴急治之                                             近思8 治體8 
要濟以寬大簡易 乃其宜也 <文王八卦方位 坤居西南維 故西南▒坤                                         近思8 治體8 
大難初解 與民休息之意   易解卦彖傳曰  天地解而雷雨作                                               近思8 治體8 
雷雨作 而百果艸木皆甲  解之時大矣哉> ▒解其難  而安平無事矣                                        近思8 治體8 
是無所往也 則當脩▒治道 正紀綱 明法度  進▒先代明王之治                                             近思8 治體8 
是來▒也 謂反正理也 自古聖王 救難定亂 其始未暇遽▒也  ▒安定                                        近思8 治體8 
則▒可久可繼之治 自漢以下 亂▒除 則不▒有▒  姑隨時維持而已                                         近思8 治體8 
故不能成善治 蓋不知來▒之義也 <大難▒解 雖已安平 而無所事                                           近思8 治體8 
然興廢擧墜 脩▒治道 以▒久安長治之計者 不容苟且而遂已也>                                            近思8 治體8 
有攸往 夙吉 謂尙有當解之事 則早▒之乃吉也 當解而未盡者                                              近思8 治體8 
不早去 則將▒盛 事之▒生者 不早▒ 則將漸大 故夙則吉也  <張柬之等                                    近思8 治體8 
不殺武三思 及其勢▒盛 乃欲除之 則亦晩矣>                                                            近思8 治體8 
○  夫有物必有則 父止於慈 乃止於孝 君止於仁 臣止於敬  萬物庶事                                      近思8 治體8 
莫不各有其所 得其所則安 失其所則悖 聖人所以能使天下順治                                             近思8 治體8 
非能▒物作則也 唯止之 各於其所而已 <艮卦彖傳 事物各有天然之則                                       近思8 治體9 
聖人非能▒物作則 但處之各當其則而已   易經艮卦彖傳曰                                               近思8 治體9 
艮 止也 時止則止 時行則行  ○  又曰 艮其止 止其所也  ○大學曰                                       近思8 治體9 
▒人君止於仁 ▒人臣止於敬 ▒人子止於孝 ▒人父止於慈                                                 近思8 治體9 
與國人交止於信>                                                                                     近思8 治體9 
○  兌說而能貞 是以上順天理 下應人心 說道之至正至善者也                                             近思8 治體9 
<兌卦彖曰 說以利貞 是以順乎天 而應乎人> 若夫違道以干百姓之譽者                                      近思8 治體9 
苟說之道 違道不順天 干譽非應人 苟取一時之說耳  非君子之正道                                         近思8 治體9 
君子之道 其說於民 如天地之施 感之於心 而說服無▒                                                    近思8 治體9 
<道出於天 違道則非順天矣 譽出於人 干譽則非應人矣>                                                   近思8 治體9 
○  天下之事 不進則退 無一定之理 濟之終不進而止矣 無常止也                                          近思8 治體9 
衰亂至矣 蓋其道已窮極也 聖人至此奈何 曰 唯聖人▒能通其變於未窮                                      近思8 治體9 
不使至於極 堯舜是也 故有終而無亂   <▒濟彖曰 終止則亂                                               近思8 治體9 
其道窮也 盛止必衰者 天下之常勢 有盛無衰者 聖人之常道  常人苟安於▒濟                                近思8 治體9 
乃衰亂之所由生 聖人通變於未窮 故有終而無亂 易大傳曰                                                 近思8 治體9 
堯舜氏作通其變 使民不倦是也   易▒濟卦辭曰  初吉終亂                                               近思8 治體9 
彖曰 初吉 柔得中也 終止 則其道極也  ○  欄外書曰  唐虞不傳於子                                      近思8 治體9 
而傳於賢 季年又使之居攝敷治 往古來今無此典故 卽所謂通其變於未窮                                     近思8 治體9 
不使至於極者也>                                                                                     近思8 治體9 
○  ▒民立君 所以養之也 養民之道 在愛其力   民力足則生養遂                                          近思8 治體9 
生養遂則敎化行 而風俗美 故▒政以民力▒重也  春秋凡用民力必書                                        近思8 治體10
其所興作不時 害義固▒罪也 雖時且義必書 見勞民▒重事也                                               近思8 治體10
<春秋書不時者 如隱公七年夏 城中丘之類 書時者  如桓十六年冬                                          近思8 治體10
城向之類 書不義者 如莊二十三年 丹桓宮楹之類 書義者  如莊元年                                        近思8 治體10
築王姬之館之類> 然有用民力之大 而不書者 ▒敎之意深矣 僖公修泮宮                                     近思8 治體10
▒ 宮 非不用民力也 然而不書   二者▒古興廢之大事                                                   近思8 治體10
▒國之先務 如是而用民力 乃所當用也 人君知此義 知▒政之先後輕重矣                                    近思8 治體10
<經說下同  ○  泮 半也 ▒侯之學 鄕射之宮 其東西南方有水                                             近思8 治體10
形如半璧 以其半於天子之   故曰泮宮也   閉也 幽陰之義                                             近思8 治體10
宮 廟也 毛氏曰 先 姜嫄之廟 孟仲子曰 是 宮也  泮宮者所以敎育賢材                                   近思8 治體10
 宮者所以尊事祖先 二者皆▒國之先務  以是而用民力                                                   近思8 治體10
故無議焉   [注  宮] 詩正義曰 孟仲子曰 是謂 宮 蓋以姜嫄祈郊 而生后稷                             近思8 治體10
故名姜嫄之廟 ▒ 宮>                                                                                近思8 治體10
○  治身齊家 以至平天下者 治之道也 建立治綱 分正百職  順天時以制事                                  近思8 治體10
至於創制立度 盡天下之事者 治之法也 聖人治天下之道                                                   近思8 治體10
唯此二端而已 <道者治之本 法者治之具 不可偏廢  然亦必本之立                                          近思8 治體10
而後其具可擧也   書經堯典曰 曆象日月星▒ 敬授人時  ○  程子解出此下>                               近思8 治體10
                                                                                                    近思8 治體10
○  明道先生曰 先王之世 以道治天下 後世只是以法把持天下                                             近思8 治體11
<遺書下同  ○  先王治天下 以仁義▒主 治固在其中 後世惟持法令                                        近思8 治體11
以控制天下 而法亦非先王之法矣>                                                                      近思8 治體11
○  ▒政 須要有紀綱文章 先有司鄕官讀法 平價謹權量 皆不可闕也                                        近思8 治體11
<大曰綱 小曰紀 文章 謂文法章程也 有司 衆職也 必先正有司                                             近思8 治體11
而後攷其成 會其要 鄕官 如黨正族師 閭胥比長之屬 讀法 如州長於正月之吉                                近思8 治體11
及歲時祭祀 各屬其州之民 而讀法 以攷其德行道藝而勸之                                                 近思8 治體11
以糾其過▒而戒之是也 平價 如賈師各掌其次之貨賄之治 辨其物而均平之                                   近思8 治體11
展其成而奠其賈之類是也 權五 銖兩斤鈞石也 量五                                                       近思8 治體11
 合升斗斛也   欄外書曰 此條宜分▒兩節看 前節言治法  後節言治道                                    近思8 治體11
治法在紀綱文章 周官制度不可闕 治道在親親尊賢 宜推此心                                               近思8 治體11
公以致之遠 人各二句屬後節  ○ [注 黨族閭比]  周禮地官大司徒                                         近思8 治體11
五家▒比 五比▒閭 四閭▒族 五族▒黨 五黨▒州   五州▒鄕>                                            近思8 治體11
人各親其親 然後能不獨親其親 <使人各親其親   則親親之道                                              近思8 治體11
公於天下> 仲弓曰 焉知賢才而擧之 子曰 擧爾所知 爾所不知  人其舍▒                                    近思8 治體11
▒見仲弓與聖人 用心之大小 推此義 則一心可以喪邦  一                                                 近思8 治體11
心可以興邦 只在公私之間爾 <仲弓欲以一人之知 擧天下之賢  故疑其不足                                  近思8 治體11
夫子則因天下之賢 擧天下之賢 惟見其有餘 用心之公私大小如此                                           近思8 治體11
推其極致 則一可以喪邦 一可以興邦>                                                                   近思8 治體11
○  治道亦有從本而言 亦有從事而言 從本而言  惟從格君心之非                                          近思8 治體11
正心以正朝廷 正朝廷以正百官 若從事而言 不救則已   若須救之                                          近思8 治體11
則須變 大變則大益 小變則小益 <論治本 則正君而國定矣 就事而言                                        近思8 治體12
則必有大▒革 然後能救積弊 然要以格君心▒本   [不救則]                                              近思8 治體12
欄外書曰 此以下 蓋就時事言 似斥荊新政 大變大益小變小益  非指祖宗法>                                 近思8 治體12
                                                                                                    近思8 治體12
○  唐有天下 雖號治平 然亦有夷狄之風 三綱不正 無君臣父子夫婦                                        近思8 治體12
其原始於太宗也 故其後世子弟 皆不可止 使君不君 臣不臣 故藩鎭不賓                                     近思8 治體12
權臣跋扈 陵夷有五代之亂 <太宗以智力 劫持取天下 其於君臣父子之義有虧                                 近思8 治體12
閨門之間 又有▒德 三綱皆已不正 是以後世                                                             近思8 治體12
子孫 氣習相傳 綱常陵夷 而不可止 玄宗使肅宗至靈武  則自立稱帝                                        近思8 治體12
使永王璘使江南則反 君臣之道不正 遂使藩鎭獗猖於外  ▒擅專于▒                                       近思8 治體12
馴致五季之極亂也> 漢之治過於唐 漢大綱正 唐萬目擧 本朝大綱正                                         近思8 治體12
萬目亦未盡擧 <大綱謂綱常 唐之治目 若世業   若府兵                                                   近思8 治體12
若租庸調 若省府 其區 法制 略放先王之遺意   故亦足以維持天下>                                       近思8 治體12
                                                                                                    近思8 治體12
○  敎人者 養其善心 而▒自消 治民者 導之敬讓 而爭自息  <外書下同                                    近思8 治體12
○  道之以德 齊之以禮>                                                                              近思8 治體12
○  明道先生曰 必有關雎麟趾之意 然後可行周官之法度 <關雎詠文王妃 氏                                近思8 治體12
有幽閑正靜之德 麟趾詠文王子孫宗族  有仁愛忠厚之性                                                   近思8 治體12
朱子曰 自閨門 席之微積累 至薰蒸洋溢天下 無一民一物  不被其化                                       近思8 治體12
然後可以行周官之法度 不然則▒王莽矣     孟子離婁上                                                 近思8 治體12
徒善不足以▒政 徒法不能以自行>                                                                      近思8 治體12
○  君仁莫不仁 君義莫不義 天下之治亂 繫乎人君仁不仁耳 離是而非                                      近思8 治體12
則生於其心 必害於其政 豈待乎作之於外哉  <一國以一人▒本                                             近思8 治體13
一人以一心▒本 使人君有一念我邪 必將害於其政 奚待作於外而後可知                                     近思8 治體13
  孟子離婁上 惟大人▒能格君心之非 君仁莫不仁  君義莫不義>                                          近思8 治體13
昔者孟子三見齊王 而不言事 門人疑之 孟子曰 我先攻其邪心                                              近思8 治體13
心▒正 然後天下之事 可從而理也 夫政事之失  用人之非                                                 近思8 治體13
知者能▒之 直者能諫之 然非心存焉 則一事之失 救而正之  後之失者                                      近思8 治體13
將不勝救矣 格其非心 使無不正 非大人其孰能之 <孟子見齊王                                             近思8 治體13
首言仁術曰 是心足以王 至將求其所大欲 則曰 緣木求魚 後必有災                                         近思8 治體13
王欲行之  反其本 凡皆以格其非心 而興其善意  至於一政事之得失                                       近思8 治體13
固未暇論   荀子大略篇 孟子三見齊王 而不言事 門人曰                                                 近思8 治體13
曷▒三遇齊王 而不言事 孟子曰 我先攻其邪心>                                                          近思8 治體13
○  橫渠先生曰 道千乘之國 不及禮樂刑政 而云節用而愛人 使民以時                                      近思8 治體13
言能如是則法行 不能如是 則法不徒行 禮樂刑政  亦制數而已耳                                           近思8 治體13
<正蒙下同  ○  說見論語 道 治也 千乘▒侯之國 其賦可出兵車千乘者                                     近思8 治體13
治國以人心▒本 必節己裕民 德意孚洽 民安其生  然後禮樂刑政有所措                                     近思8 治體13
  論語學而篇 子曰 道千乘之國 敬事而信 節用而愛人                                                   近思8 治體13
使民以時>                                                                                           近思8 治體13
○  法立而能守 則德可久 業可大 鄭聲▒人 能使▒邦者  喪所以守                                        近思8 治體13
故放遠之 <鄭聲者 鄭國之俗淫邪 其作之言 著於樂者  聲皆淫靡                                           近思8 治體14
▒人者 口給面諛之人也 夫子▒告顔子 以四代之禮樂  而必欲放鄭聲遠▒人                                 近思8 治體14
蓋二者蕩心之原 敗法亂紀之要也   論語衛靈公篇                                                       近思8 治體14
放鄭聲遠▒人  ○  正蒙三十篇第十一曰 放鄭聲遠▒人 顔回▒邦                                          近思8 治體14
禮樂法度 不必敎之 惟損益三代 蓋所以告之也  ○ [注 四代之禮樂]                                       近思8 治體14
行夏時 乘殷輅 服周冕 樂則韶舞>                                                                      近思8 治體14
○  橫渠先生答范巽之書曰 朝廷以道學政術▒二事 此正自古之可憂者                                      近思8 治體14
巽之謂孔孟可作 將推其所得 而施▒天下邪   將以其所不▒                                               近思8 治體14
而强施之於天下歟 <道學政術 分▒兩途 則學與政皆非矣  使孔孟▒生                                      近思8 治體14
必將推其所得之道 措之天下 必不以政術 非吾所事  而姑以是强施之天下也>                                近思8 治體14
大都君相 以父母天下▒王道 不能推父母之心於百姓                                                      近思8 治體14
謂之王道可乎 所謂父母之心 非徒見於言   必須視四海之民                                               近思8 治體14
如己之子 設使四海之▒ 皆▒己之子 則講治之術 必不▒秦漢之少恩                                        近思8 治體14
必不五伯之假名 <視民猶子 則所以撫摩涵育 敎誨輔翼之者 何所不盡                                       近思8 治體14
秦漢慘刻少恩 五伯假義圖利 皆無誠愛之心者也>  巽之▒朝廷言                                           近思8 治體14
人不足與適 政不足與間 能使吾君愛天下之人如赤子 則治德必日新                                         近思8 治體14
人之進者必良士 帝王之道 不必改途而成 學與政  不殊心而得矣                                           近思8 治體14
<文集  ○  適 過也 間 非也 用人之非不足過謫  行政之失                                               近思8 治體15
不足非間 惟能愛民如赤子 懇惻切至 則治德將日新  何憂▒政之失                                         近思8 治體15
所任皆良士 何憂用之人非 帝王之道 卽今日之政事  非有兩途                                             近思8 治體15
今日之政術 卽平日之學問 非有二心也    孟子離婁上篇曰                                               近思8 治體15
人不足與適也 政不足間也  ○  欄外書曰 施璜虹曰  此言學術與政術                                      近思8 治體15
不可分而▒二 分而▒二 則學與政皆非矣 孔孟之學術  卽孔孟之事功                                       近思8 治體15
明德▒本 新民▒末 原是一貫 有全體必有大用  有天德                                                   近思8 治體15
然後可以行王道也 云云>                                                                              近思8 治體15
    近思錄卷之九                                                                                    近思9 治法1 
    治法類 凡二十七條                                                                               近思9 治法1 
<此卷論治法 蓋治本雖立 而治具不容闕 禮樂刑政 有一之未備 未足以成極治之功也>                         近思9 治法1 
                                                                                                    近思9 治法1 
濂溪先生曰 古者聖王 制禮法 修敎化 三綱正 九疇▒   百姓大和                                          近思9 治法1 
萬物咸若 <朱子曰 綱 網上大繩也 三綱者 夫▒妻綱 父▒子綱 君▒臣綱也                                  近思9 治法1 
疇 類也 九疇見洪範 若 順也 此所謂理而後和也  [注                                                   近思9 治法1 
九疇見洪範] 一曰五行 二曰五事 三曰八政 四曰五紀   五曰皇極                                          近思9 治法1 
六曰三德 七曰稽疑 八曰庶徵 九曰五福六極> 乃作樂 以宣八風之氣                                        近思9 治法1 
以平天下之情 <朱子曰 八音以宣八方之風 見國語  宣 所以達其學之分                                     近思9 治法1 
平 所以節其和之流> 故樂聲 淡而不傷 和而不淫  入其耳感其心                                           近思9 治法1 
莫不淡且和焉 淡則欲心平 和則躁心釋 <朱子曰 淡者理之發                                               近思9 治法1 
和者和之▒ 先淡後和 亦主靜之意也 然古聖賢之論樂  曰和而已                                           近思9 治法1 
此所謂淡 蓋以今樂形之 而後見其本於莊正齊肅之意耳>  優柔平中                                         近思9 治法1 
德之盛也 天下化中 治之至也 是謂道配天地 古之極也                                                    近思9 治法1 
<朱子曰 欲心平 故平中 躁心釋 故優柔 言聖人作樂  功化之盛如此                                        近思9 治法1 
或云 化中當作化成   欄外書曰 愚案 平中亦似平和之訛> 後世禮法不修                                   近思9 治法1 
政刑苛紊 縱欲敗度 下民困苦 謂古樂不足聽也  代變新聲                                                 近思9 治法1 
妖淫愁怨 導欲增悲 不能自止 故有賊君棄父 輕生敗倫 不可禁者矣                                         近思9 治法2 
<朱子曰 廢禮敗度 故其聲不淡而妖淫 政苛民困 故其聲不和而愁怨                                         近思9 治法2 
妖淫故導欲 而至於輕生敗倫 愁怨故增悲 而至於賊君棄父>                                                近思9 治法2 
嗚呼樂者 古以平心 今以助欲 古以宣化 今以長怨   <朱子曰                                              近思9 治法2 
古今之異 淡與不淡 和與不和而已> 不▒古禮 不變今樂 而欲至治者遠哉                                    近思9 治法2 
<通書  ○  朱子曰 ▒古禮 然後可以變今樂>                                                            近思9 治法2 
○  明道先生言於朝曰 治天下 以正風俗得賢才▒本  宜先禮命近侍賢儒                                    近思9 治法2 
及百執事 悉心推訪 有德業充備 足▒師表者  其次有篤志好學                                             近思9 治法2 
材良行修者 延聘敦遣 萃於京師  朝夕相與講明正學  其道必本於人倫                                     近思9 治法2 
明乎物理 <大而人倫 微而物理 皆道之體也  [正學]                                                     近思9 治法2 
益軒曰 愚謂 本於人倫 明乎物理 聖人之道也 反之者 ▒異敎> 其敎自小學 掃應對以往                      近思9 治法2 
修其孝悌忠信 周旋禮樂  其所以誘掖激                                                                近思9 治法2 
漸摩成就之之道 皆有節序 <誘掖引而應之 激 作而興之  漸摩則有漸                                      近思9 治法2 
成就則周足> 其要在於擇善脩身 至於化成天下  自鄕人而至於聖人之道                                     近思9 治法2 
<擇善者 致知格物也 脩身者 誠意正心脩身也 化成天下者                                                 近思9 治法2 
齊家治國平天下也 鄕人 鄕里之常人 孟子曰  我猶未免▒鄕人是也>                                        近思9 治法2 
其學行皆中於是者 ▒成德 取材識明達 可進於善者 使日受其業                                            近思9 治法2 
<所學所行 中乎是者 謂擇善脩身 足以化成天下 蓋成德之士                                               近思9 治法3 
則又取夫材識明達 可與適道者 使受學於成德之人>  擇其學明德尊者                                       近思9 治法3 
▒太學之師 次以分敎天下之學 <敎成使▒學官  推敎法於天下>                                            近思9 治法3 
擇士入學 縣升之州 州賓興於太學 太學聚而敎之 歲論其賢者能者於朝                                      近思9 治法3 
<此放周禮鄕大夫賓興 司馬論士之制> 凡選士之法 皆以性行端潔                                           近思9 治法3 
居家孝悌 有廉恥禮遜 通明學業 曉達治道者 <文集下同                                                   近思9 治法3 
○  以此選士 則通於理而適於用 本於身而及於天下  其與後世以文詞記誦                                  近思9 治法3 
取士者有間矣>                                                                                       近思9 治法3 
○  明道先生論十事 一曰師傅 <古者自天子達於庶人   必須師友                                          近思9 治法3 
以成就其德業 今師傅之職不修 友臣之義未著  所以尊德樂善之風未成>                                     近思9 治法3 
二曰六官 <天地四時之官 歷二帝三王 未之或改  今官秩淆亂                                              近思9 治法3 
職業廢弛 太平之治 所以未至> 三曰經界 <制民常産 使之厚生                                             近思9 治法3 
則經界不可不正 井地不可不均 今富者跨州縣 而莫之止 貧者流離餓                                       近思9 治法3 
而莫之恤 幸民雖多 而衣食不足者 蓋無紀極 生齒日益繁 而不▒之制                                       近思9 治法3 
則衣食日蹙 轉死日多> 四曰鄕黨   <古者政敎始乎鄕里                                                   近思9 治法3 
其法起於比閭 族黨州鄕 遂 以相聯屬統治 故民相安而親睦 刑法鮮犯                                      近思9 治法3 
廉恥易格> 五曰貢士 <庠序所以明人倫 化成天下  今師學廢                                               近思9 治法3 
而道德不一 鄕射亡 而禮義不興 貢士不本於鄕里 而行實不修  秀民不養於學校                              近思9 治法3 
而人材多廢> 六曰兵役 <古者府史胥徒   受祿公上                                                       近思9 治法3 
而兵農未始判也 今驕兵耗 國力 禁衛之外 不漸歸之農 則將貽深慮                                        近思9 治法3 
府史胥徒之役 毒遍天下 不▒其制 則未免大患> 七曰民食 <古者民必有九年之食                             近思9 治法3 
今天下耕之者少 食之者衆 地力不盡 人功不勤                                                           近思9 治法3 
固宜漸從古制 均田務農 公私交▒儲粟之法 以▒凶歲之備   [注                                          近思9 治法4 
九年之食] 禮記王制曰 國無九年之▒ 曰不足 又曰 九年耕  必有三年之食>                                 近思9 治法4 
八曰四民 <古者四民 各有常職 而農者十居八九  故衣食易給                                              近思9 治法4 
今京師浮民 數逾百萬 此在酌古變今 均多恤寡  漸▒之業                                                 近思9 治法4 
以救之耳> 九曰山澤 <聖人理物 山虞澤▒ 各有常禁  故萬物阜                                           近思9 治法4 
而財用不乏 今五官不修 六府不治 用之無節 取之不時  推修虞▒之職                                      近思9 治法4 
使將養之 則有變通長久之勢> 十曰分數 <古者冠昏喪祭  車服器用                                         近思9 治法4 
等差分別 莫敢踰僭 故財用易給 而民有常心  今禮制不足以檢飭人情                                       近思9 治法4 
名數不足以旌別貴賤 奸詐攘奪 人人求厭其欲 此爭亂之道也                                               近思9 治法4 
○  以上十條  節錄本文> 其言曰 無古今 無治亂 如生民之理有窮                                        近思9 治法4 
則聖王之法可改 後世能盡其道則大治  或用其偏則小康                                                   近思9 治法4 
此歷代彰灼著明之效也 苟或徒知泥古 而不能施之於今 姑欲徇名                                           近思9 治法4 
而遂廢其實  此則陋儒之見 何▒於今 趣▒目前 不務高遠  則亦恐非大有▒之論                             近思9 治法4 
而未足以濟當今之極弊也  <泥古而不度今之宜                                                           近思9 治法4 
徇▒古之名 而失其實 此固陋儒之見 然遂謂先王治法 不可用於今                                          近思9 治法4 
苟且卑陋 此又世俗之淺識 豈足以大有▒ 而拯極弊哉>                                                    近思9 治法4 
○  伊川先生上疏 <先生除崇政殿說書 首上此疏>   曰 三代之時                                          近思9 治法4 
人君必有師傅保之官 師道之敎訓 <道 開誘也> 傅傅之德義   <傅                                          近思9 治法4 
附益也> 保保其身體 <保 安全也> 後世作事無本 知求治  而不知正君                                      近思9 治法4 
知規過 而不知養德 <君正則治可擧 德盛則過自消 正君養德者本也                                         近思9 治法5 
求治規過者末也> 傅德義之道 固已▒矣 保身體之法 ▒無聞焉                                             近思9 治法5 
<後世徒存傅保之名 而無其職 不言師者 今日經筵之官 則道之敎訓之事>                                    近思9 治法5 
臣以▒ 傅德義者 在乎防見聞之非 節嗜好之過  <非禮之事                                                近思9 治法5 
不接于耳目 嗜好之私 不▒乎心術 則德義進矣> 保身體者                                                 近思9 治法5 
在乎適起居之宜 存畏愼之心 <外適起居之宜 ▒存畏謹之念  則心神莊肅                                    近思9 治法5 
氣體和平矣> 今▒不設保傅之官 則此責皆在經筵  欲乞皇帝在宮中                                         近思9 治法5 
言動服食 皆使經筵官知之 <宮中言動服食之間  經筵官                                                   近思9 治法5 
皆得與聞之 則深宮燕私之時 無異於經筵講誦之際  對宦官宮妾之頃                                        近思9 治法5 
猶若師保之臨乎前也> 有 桐之▒ 則隨事箴規 違持養之方 則應時諫止                                     近思9 治法5 
<文集  ○  史記 成王與叔虞▒ 削桐葉▒珪 曰 以此封若                                                 近思9 治法5 
史佚曰 天子無▒言 遂請封叔虞於唐  ○  本註 遺書又曰  某嘗進言                                       近思9 治法5 
欲令上於一日之中 親賢士大夫之時多  親宦官宮人之時少                                                 近思9 治法5 
所以涵養氣質 薰陶德性>                                                                              近思9 治法5 
○  伊川先生看詳三學條制云 舊制公私試補 蓋無虛月  學校禮義相先之地                                  近思9 治法5 
而月使之爭 殊非敎養之道 請改試▒課 有所未至  則學官召而敎之                                         近思9 治法5 
▒不考定高下 <設敎之道 禮遜▒先   欄外書曰  三學蓋謂縣學                                           近思9 治法5 
州學 大學 或曰 謂大學 律學 武學 此說未審出處>                                                       近思9 治法5 
制尊賢堂 以延天下道德之士 及置待賓吏師齋  立檢察士人行檢等法                                        近思9 治法6 
<尊賢 謂道德可矜式者 待賓 謂行能可賓敬者  吏師 通於治道                                             近思9 治法6 
可▒吏之師法也 三者皆才德過人 首延禮之 使士人知所向慕 次乃立檢察士行之法>                           近思9 治法6 
又云 自元 後 設利誘之法 增國學解額 至五百人                                                        近思9 治法6 
來者奔湊 捨父母之養 忘骨肉之愛 往來道路 旅寓他土 人心日偸                                           近思9 治法6 
士風日薄 <偸 苟得也 薄 謂薄於人倫> 今欲量留一百人  餘四百人                                         近思9 治法6 
分在州郡解額窄處 自然士人各安鄕土 養其孝愛之心 息其奔趨流浪之志                                     近思9 治法6 
風俗亦當稍厚 又云 三舍升補之法 皆案文責跡  有司之事                                                 近思9 治法6 
非庠序育材論秀之道 <舊制以不犯罰▒行 試在高等▒藝  按其文而不考其實                                 近思9 治法6 
責其▒而不察其心 敎之者 非育才之道   取之者                                                         近思9 治法6 
非論秀之法   [案文] 欄外書曰 文是文法之文 非試藝之文>  蓋朝廷授法                                  近思9 治法6 
必達乎下 長官守法 而不得有▒ 是以成事於下  而下得以制其上                                           近思9 治法6 
此後世所以不治也 <朝廷之法 直達於下  中間▒不任人                                                   近思9 治法6 
故長吏拘於法 而不得自任 在下者 反得執法 以取必於上  後世不治                                        近思9 治法6 
皆此之由 非獨庠序而已> 或曰 長貳得人 則善矣 或非其人 不若防閑詳密                                   近思9 治法6 
可循守也 殊不知先王制法 待人而行 未聞立不得人之法也                                                 近思9 治法6 
苟長貳非人 不知敎育之道 徒守虛文密法 果足以成人材乎                                                 近思9 治法7 
<或者謂 任人則人不能保其皆善 任法則法猶可守也 殊不知法待人而後行                                    近思9 治法7 
苟不得人 則雖有密法 而無益於成才 苟得其人  則無待於密法                                             近思9 治法7 
而法之密 反害其成才之道 故不若略文法 而專責任也>                                                    近思9 治法7 
○  明道先生行▒云 先生▒澤州晉城令 民以事至邑者  必告之以孝悌忠信                                  近思9 治法7 
入所以事父兄 出所以事長上 <敎民孝悌 ▒政先務>  度鄕村遠近▒伍保                                     近思9 治法7 
使之力役相助 患難相恤 而姦▒無所容  <五家▒伍                                                       近思9 治法7 
五伍▒保 伍 謂相▒比也 保 謂相保任也> 凡孤 殘廢者 責之親戚黨                                       近思9 治法7 
使無失所 行旅出於其塗者 疾病皆有所養 <孤 而無依 殘廢而不全                                         近思9 治法7 
羈旅而疾病者 皆窮民無告 使之各得所養>  ▒鄕皆有校                                                   近思9 治法7 
暇時親至 召父老與之語 兒童所讀書 親▒正句讀 敎者不善  則▒易置                                      近思9 治法7 
擇子弟之秀者 聚而敎之 鄕民▒社會 ▒立科條 旌別善▒ 使有勸有恥                                       近思9 治法7 
<觀此則養民善俗 平易忠厚之政可知矣>                                                                 近思9 治法7 
○  萃王假有廟 傳曰 ▒生至衆也 而可一其歸仰 人心莫知其鄕也                                          近思9 治法7 
而能致其誠敬 鬼神之不可度也 而能致其來格 天下萃合人心 摠攝衆志之道非一                              近思9 治法7 
其至大莫過於宗廟 故王者萃天下之道 至於有廟 則萃道之至也                                             近思9 治法8 
<假 至也 王者至於有廟 則萃道之盛也 蓋▒生向背不齊                                                   近思9 治法8 
惟於鬼神則歸仰無二 人心出入無時 惟奉鬼神則誠敬自盡 言人心之渙散                                     近思9 治法8 
每萃於祭享也 鬼神視之而弗見 聽之而弗聞 然齊明盛服                                                   近思9 治法8 
以承祭祀 則洋洋如在可致來格 言鬼神之遊散 亦每萃於宗廟也  孟子告子篇曰                              近思9 治法8 
操則存 舍則亡 出入無時 莫知其鄕 惟心之謂與 ○[注                                                    近思9 治法8 
視之而弗] 中庸十六章 鬼神之▒德 其盛矣乎 視之而弗見 聽之而弗聞                                      近思9 治法8 
體物而不可遺 使天下之人 齊明盛服 以承祭祀  洋洋乎如在其上                                           近思9 治法8 
如在其左右> 祭祀之報 本於人心 聖人制禮 以成其德耳                                                   近思9 治法8 
故豺獺能祭其性然也 <易傳   禮記月令 季秋豺乃祭獸 又曰  孟春獺祭魚                                  近思9 治法8 
○  欄外書曰 豺獺非有心於祭 然其如有祭者  出於其性                                                  近思9 治法8 
援此以證其理之▒自然>                                                                               近思9 治法8 
○  古者戍役再期而還 今年春暮行 明年夏代者至 ▒留備秋 至過十一月而歸                                近思9 治法8 
又明年中春遣次戍者 每秋與冬初 兩番戍者 皆在疆                                                      近思9 治法8 
乃今之防秋也 <經說  ○  論采薇遣戍役 北狄畏暑耐寒 又秋氣折膠                                        近思9 治法8 
則弓弩可用 故秋冬易▒侵暴 每留戍以防之   [注 論采薇]                                               近思9 治法8 
益軒曰 案 采薇所謂   今之所謂  也>                                                              近思9 治法8 
○  聖人無一事不順天時 故至日閉關 <遺書下同  ○ ▒卦象傳說                                          近思9 治法8 
見第四卷   ▒卦象曰 先王以至日閉關 商旅不行>                                                       近思9 治法8 
○  韓信多多益辦 只是分數明 <分者管轄階級之分 數者行伍多寡之數                                      近思9 治法8 
分數明則上下相臨 統紀不紊 所御者愈衆 而所操者常寡                                                  近思9 治法8 
前漢書列傳四韓信傳 上問曰 如我能將幾何 信曰 陛下不過能將十萬                                        近思9 治法8 
上曰 如公何如 如臣多多益辦耳>                                                                       近思9 治法9 
○  伊川先生曰 管轄人亦須有法 徒嚴不濟事 今帥千人 能使千人依時及節得飯喫                            近思9 治法9 
只如此者 亦能有幾人 <管轄統軍之官 法 謂區 分數之法>                                                近思9 治法9 
嘗謂 軍中夜驚 亞夫堅臥不起 不起善矣 然猶夜驚何也                                                    近思9 治法9 
亦是未盡善 <漢景帝時 七國反 遣周亞夫 將兵擊之 軍中夜驚  擾至帳下                                    近思9 治法9 
亞夫堅臥帳中不起 有頃遂定>                                                                          近思9 治法9 
○  管攝天下人心 收宗族 厚風俗 使人不忘本 須是明譜▒  收世                                          近思9 治法9 
族 立宗子法 <譜 籍錄也 ▒ 聯屬也 明之者辨著其宗派 古者▒侯之適子適孫                                近思9 治法9 
繼世▒君 其餘庶子 不得 其先君 因各自立▒本派之始祖                                                 近思9 治法9 
其子孫百世皆宗之 所謂太宗也 族人雖五世外 皆▒之齊衰三月                                             近思9 治法9 
太宗之庶子 又別▒小宗 而小宗有四 其繼高祖之適長子  則與三從兄弟▒宗                                 近思9 治法9 
繼曾祖之適長子 則與再從兄弟▒宗  繼祖之適長子                                                       近思9 治法9 
則與同堂兄弟▒宗 繼 之適長子 則與親兄弟▒宗  蓋一身凡事四宗                                        近思9 治法9 
與太宗▒五宗也> 又曰 一年有一年工夫 <行之以漸  持之以久                                             近思9 治法9 
  益軒曰 愚案 程子遺書七上文之本註也 蓋言治法有漸  須尙積累>                                       近思9 治法9 
                                                                                                    近思9 治法9 
○  宗子法壞 則人不自知來處 以至流轉四方  往往親未絶不相識                                          近思9 治法9 
今且試以一二巨公之家行之 其術要得拘守得 須是且如唐時立廟院                                          近思9 治法9 
仍不得分割了祖業 使一人主之 <立廟院 則人知所自出而不散  不分祖業                                    近思9 治法9 
則人重其宗而不遷>                                                                                   近思9 治法9 
○  凡人家法 須月▒一會以合族 古人有花樹韋家宗會法  可取也                                          近思9 治法9 
每有族人遠來 亦一▒之 吉凶嫁娶之類 ▒須相與▒禮 使骨肉之意常相通                                    近思9 治法10
骨肉日▒者 只▒不相見 情不相接爾   <  唐詩訓解二卷                                                 近思9 治法10
韋員外花樹歌岑▒作 曰 今年花似去年好 去年人到今年老 始知人老不如花                                  近思9 治法10
可惜落花君莫掃 君家兄弟不可當 列卿御史尙書郎 朝回花底▒會客                                         近思9 治法10
花撲玉缸春酒香>                                                                                     近思9 治法10
○  冠昏喪祭 禮之大者 今人都不理會 豺獺皆知報本 今士大夫家多忽此                                    近思9 治法10
厚於奉養 而薄於先祖 甚不可也 某嘗修六禮大略  家必有廟                                               近思9 治法10
<庶人立影堂  ○  自庶人以下皆本注> 廟必有主   <高祖以上                                             近思9 治法10
卽當 也 主式見文集 又云 今人以影祭 或一 髮不相似  則所祭已是別人                                  近思9 治法10
大不▒> 月朔必薦新 <薦後方食> 時祭用仲月  <止於高祖                                                 近思9 治法10
旁親無後者祭之別位> 冬至祭始祖 <冬至 陽之始也 始祖 厥初生民之祖也                                   近思9 治法10
無主 於廟中正位設一位 合考 享之> 立春祭先祖                                                        近思9 治法10
<立春 生物之始也 先祖 始祖而下 高祖而上 非一人也 亦無主 設兩位分享考 >                             近思9 治法10
季秋祭  <季秋 成物之時也>  忌日遷主祭于正寢                                                        近思9 治法10
凡事死之禮 當厚於奉生者 人家能存得此等事數件  雖幼者可使漸知禮義                                    近思9 治法10
                                                                                                    近思9 治法10
○  卜其宅兆 <宅 墓穴也 兆 塋域也> 卜其地之美▒也 地美則神靈安                                      近思9 治法10
其子孫盛 然則曷謂地之美者 土色之光潤 草木之茂盛  乃其驗也                                           近思9 治法10
而拘忌者惑 以擇地之方位 決日之吉凶   甚者不以奉先▒計                                               近思9 治法11
而專以利後▒慮 尤非孝子安措之用心也 惟五患者不得不愼  須使異日不▒道路                              近思9 治法11
不▒城郭 不▒溝池 不▒貴勢所奪 不▒耕▒所及                                                         近思9 治法11
<本註云 一本所謂五患者 城郭 溝渠 道路 避村落 遠井▒>                                                近思9 治法11
○  正叔云 某家治喪不用浮圖 在洛亦有一二人家化之 <司馬公曰                                          近思9 治法11
世俗信浮屠  飯僧設道場 寫經造像 修建塔廟 曰 ▒此者 滅彌天罪▒                                      近思9 治法11
必生天堂 下▒者 必入地獄 受無邊波 之苦 殊不知 人生含氣血知痛                                      近思9 治法11
或剪爪剃髮 從而燒斫之 已不知苦 況於死者形神相離                                                     近思9 治法11
形則入於黃壤 朽腐消滅 與木石等 神則飄若風火 不知何之  借使 燒 磨                                  近思9 治法11
豈▒知之 安得有天堂地獄之理>                                                                        近思9 治法11
○  今無宗子 故朝廷無世臣 若立宗子法 則人知尊祖重本 人▒重本                                        近思9 治法11
則朝廷之勢自尊 <古者宗子襲其世祿 故有世臣  人知尊祖而重本                                           近思9 治法11
上下相維 自然固結而不渙散 故朝廷之勢自尊>  古者子弟從父兄                                           近思9 治法11
今父兄從子弟 由不知本也 且如漢高祖欲下沛時 只是以帛書與沛父老                                       近思9 治法11
其父兄▒能率子弟從之 又如相如使蜀 亦移書責父老 然後子弟皆聽其命而從之                               近思9 治法11
只有一箇尊卑上下之分   然後順從而不亂也                                                             近思9 治法11
若無法以聯屬之安可 <漢初去古未遠 猶有先王之遺俗 尊卑之分素定                                        近思9 治法12
所以上下順承 而無違悖也> 且立宗子法 亦是天理 譬如木必有從根直上一                                  近思9 治法12
亦必有旁枝 又如水雖遠必有正源 亦必有分派處 自然之勢也                                               近思9 治法12
<直 正源猶大宗也 旁枝分派猶小宗也>  然而又有旁枝達而▒ 者                                         近思9 治法12
故曰 古者天子建國 ▒侯奪宗云 <天子▒天下主 故得封建侯國                                             近思9 治法12
賜之土而命之  ▒侯▒一國之主 雖非宗子 亦得移宗于己                                                 近思9 治法12
建宗廟▒祭主>                                                                                       近思9 治法12
○  邢和叔▒明道先事云 堯舜三代帝王之治 所以博大悠遠  上下與天地同流者                              近思9 治法12
先生固已默而識之 <所謂識其大者   欄外書曰 邢恕推服明道如此                                         近思9 治法12
而於伊川則蓋有所未滿者   故社友多責其叛師耳                                                         近思9 治法12
然恕不足責 但於此足 伯叔兩子之優劣>  至於興造禮樂制度文▒                                          近思9 治法12
下至行師用兵戰陣之法 無所不講皆造其極 外之夷狄情▒  山川道路之險易                                  近思9 治法12
邊鄙防戍 城寨斥候控帶之要 靡不究知  <壘土居民曰城                                                   近思9 治法12
木柵處兵曰寨 斥 遠也 候 伺也 謂遠伺敵人 控 制禦也  帶 圍護                                          近思9 治法12
也> 其吏事操決 文法簿書 又皆精密詳練 若先生可謂通儒全才矣                                           近思9 治法12
<附錄  ○  操決 謂操持斷決也>                                                                       近思9 治法12
○  介甫言律是八分書 是他見得 <外書  ○ 朱子曰 律是刑統 歷代相傳                                    近思9 治法12
至周世宗 命竇儀注解 名曰刑統 與古法相近  故曰八分書                                                 近思9 治法13
又曰 律所以明法禁非 亦有助於敎化 但於根本上少有欠缺耳 是他見得                                      近思9 治法13
蓋許之之詞   欄外書曰 八分書體混篆隷  言篆二分隷八分也                                             近思9 治法13
荊公以律▒八分書 言謂今法十之八 古法꿈存三分 蓋謗其與古法相遠也                                     近思9 治法13
愚案 意與注文反>                                                                                    近思9 治法13
○  橫渠先生曰 兵謀師律 聖人不得已而用之 其術見三王方策 歷代簡書                                    近思9 治法13
惟志士仁人 ▒能識其遠者大者 素求預備 而不敢忽忘 <文集下同                                           近思9 治法13
○  好謀而成 師出以律 雖聖人用師 無謀則必敗 無律則必亂                                              近思9 治法13
特非若後世譎詐以▒謀 酷暴以▒律 斯其▒遠者大者 惟志士仁人                                           近思9 治法13
▒能識之>                                                                                           近思9 治法13
○  肉 於今世死刑中取之 亦足寬民之死 過此當念其散之之久                                            近思9 治法13
<肉刑有五 刻 曰墨  截鼻曰    足曰   淫刑曰宮  死刑曰大                                     近思9 治法13
至漢文帝 始罷墨  宮之刑 或曰 宮刑不廢  今欲取死刑情輕者                                           近思9 治法13
用肉刑以代之 外此當念民心渙散之久 必明禮義敎化 以維持之                                             近思9 治法13
不但省刑以緩死>                                                                                     近思9 治法13
○  呂與叔撰橫渠先生行▒云 先生慨然有意三代之治 論治人先務                                          近思9 治法13
未始不以經界▒急 嘗曰 仁政必自經界始 貧富不均 敎養無法  雖欲言治                                    近思9 治法13
皆苟而已 <孟子曰 仁政必自經界始 蓋經界不正 則富者有所恃                                             近思9 治法13
而易於▒▒ 貧者失所養 而不暇▒善 敎養之法俱廢  其治苟且而已>                                        近思9 治法13
世之病難行者 未始不以▒奪富人之田▒辭   然 法之行                                                  近思9 治法13
悅之者衆 苟處之有術 期以數年 不刑一人而可▒ 所病者  特上之人未行耳                                  近思9 治法13
乃言曰 縱不能行之天下 猶可驗之一鄕 方與學者議古之法                                                 近思9 治法14
共買田一方 ▒數井 上不失公家之賦役 退以其私正經界 分宅里                                           近思9 治法14
立斂法 廣儲蓋 興學校 成禮俗 救 恤患 敦本抑末  足以推先王之遺法                                     近思9 治法14
明當今之可行 此皆有志未就                                                                           近思9 治法14
○  橫渠先生▒雲巖令 政事大抵以敦本善俗▒先  <去浮華而務質                                          近思9 治法14
抑末作而尙本 皆敦本之事也 勉其孝悌 興于禮遜 皆善俗之事也>                                           近思9 治法14
每以月吉具酒食 召鄕人高年會縣庭 親▒勸酬  使人知養老事長之義                                        近思9 治法14
因問民疾苦 及告所以訓戒子弟之意 [行▒  ○  月吉 月朔也>                                             近思9 治法14
○  橫渠先生曰 古者有東宮 有西宮 有南宮 有北宮  異宮而同財                                          近思9 治法14
此禮亦可行 古人慮遠 目下雖似相▒ 其實如此乃能久相親 蓋數十百口之家                                  近思9 治法14
自是飮食衣服 難▒得一 <族大人衆 則服食器用 固有不能齊者                                             近思9 治法14
同宮合處 則怨爭之風或作矣> 又異宮乃容子得伸其私  所以避子之私也                                     近思9 治法14
子不私其父 則不成▒子 古之人曲盡人情必也 同宮有叔父伯父                                             近思9 治法14
則▒子者何以獨厚於其父 ▒父者又烏得而當之 <雖同宗廟                                                 近思9 治法15
然親▒有分 異宮者 亦使人子各得盡情於其親也 不然則交相病矣                                           近思9 治法15
  益軒曰 愚謂 上私字專厚父之私也 下私字指宴息而言>                                                 近思9 治法15
父子異宮 ▒命士以上 愈貴則愈嚴 <一命▒士 則父子亦異宮 愈貴則分制愈密>                               近思9 治法15
故異宮猶今世有逐位 非如異居也  <樂說   益軒曰                                                      近思9 治法15
愚謂 逐位者 逐一▒序 作各局也 非分財而離居>                                                         近思9 治法15
○  治天下 不由井地 終無由得平 周道止是均平 <語錄下同  ○                                           近思9 治法15
周道如砥 言其平也>                                                                                  近思9 治法15
○  井田卒歸於封建乃定 <國有定君 官有定守 故民有定業  後世                                          近思9 治法15
長吏▒易不常 相仍苟且 縱▒井田 不歸於封建 則其欺蔽紛爭之患                                          近思9 治法15
庸可定乎   益軒曰 案 秦壞井田 廢封建 自是而又不擧  至今尙然                                        近思9 治法15
封建可考朱子語類百八卷 又柳子厚有封建論>                                                            近思9 治法15
   近思錄卷之十                                                                                     近思10政事1 
   政事類 凡六十四條                                                                                近思10政事1 
<此卷論臨政處事 蓋明乎治道 而通乎治法 則施於有政矣  凡居官任職                                      近思10政事1 
事上撫下 待同列選賢才 處世之道具焉>                                                                 近思10政事1 
伊川先生上疏曰 夫鍾怒而擊之則武 悲而擊之則哀  誠意之感而入也                                        近思10政事1 
告於人亦如是 古人所以齋戒而告君也 <心誠則氣專  氣專則聲應                                           近思10政事1 
不誠而能感乎   禮記玉藻曰 將適公所宿 齋戒居外寢沐浴>                                               近思10政事1 
臣前後兩得進講 未嘗敢不宿齋預戒 潛思存誠  感動於上心 若使營營於職事                                近思10政事1 
紛紛其思慮 待至上前 然後善其辭說   徒以頰舌感人                                                     近思10政事1 
不亦淺乎 <文集下同  ○  或問 伊川未進講已前 還有間斷否  朱子曰                                      近思10政事1 
尋常未嘗不誠 臨見君時 又加意爾   如孔子沐浴而告哀公是也>                                            近思10政事1 
                                                                                                    近思10政事1 
○  伊川答人示奏▒書云 觀公之意 專以畏亂▒主   欲公以愛民▒先                                      近思10政事1 
力言百姓饑且死  朝廷哀憐 因懼將▒寇亂可也 不惟告君之體                                             近思10政事1 
當如是 事勢亦宜爾 <徒言民飢將亂▒可慮  而不言民饑將死▒可傷                                         近思10政事1 
則人主徒有憂懼忿疾之心 而無哀矜惻 之意矣 告君之體 必詞順而理直可也>                                近思10政事2 
公方求財以活人 祈之以仁愛   則當輕財而重民                                                          近思10政事2 
懼之以利害 則將恃財以自保 <哀矜之心生   則能輕財以救民之死                                          近思10政事2 
憂懼之心作 反將恪財以防民之變   [祈之 懼之] 益軒曰 兩之字及下節有不忍之心                          近思10政事2 
皆指天子而言> 古人時 得丘民則得天下  後世                                                           近思10政事2 
以兵制民 以財聚衆 聚財者能守 保民者▒▒ 惟當以誠意感動   其有不忍之心而已                          近思10政事2 
<西井▒甸 四甸▒丘 得乎一丘之民  則可以得天下                                                       近思10政事2 
說見孟子 後世以兵制民 謂民有所不足畏 以財養兵  謂財有所不可闕                                       近思10政事2 
於是以聚財▒守國之道 以愛民▒▒緩之事  苟徒懼之以禍亂                                               近思10政事2 
則無惻隱愛民之心 愈增其聚財自守之慮矣   王觀濤四書翼注曰                                           近思10政事2 
得乎丘民 非只是得一丘民之心 卽天下之民歸心也 只論個得民心                                           近思10政事2 
可以有天下的道理  ○  益軒曰 愚謂 王說可據 葉氏注  得乎一丘之民                                     近思10政事2 
則可以得天下之說 恐未是>                                                                            近思10政事2 
○  明道▒邑 及民之事 多衆人所謂法所拘者  然▒之未嘗大戾於法                                        近思10政事2 
衆亦不甚駭 謂之得伸其志則不可  求小補則過今之▒政者遠矣                                             近思10政事2 
人雖異之 不至指▒狂也 至謂之狂 則大駭矣  <法令有未▒於民者                                          近思10政事2 
衆人▒之 未免拘  惟先生道德之盛 從容裁處 故之大戾當時之法                                          近思10政事2 
而有補於民 人雖異之 而不至於駭者 亦其存心寬平 而區處有方也                                          近思10政事2 
  欄外書曰 蓋謂明道所▒ 頗出法外 不▒法所縛> 盡誠▒之  不容而後去                                  近思10政事2 
又何嫌乎 <此又可以見先生忠厚懇惻之心 豈若  然小丈夫之▒哉>                                        近思10政事2 
                                                                                                    近思10政事3 
○  明道先生曰 一命之士 苟存心於愛物 於人必有所濟  <苟存愛物之心                                    近思10政事3 
必有及物之效>                                                                                       近思10政事3 
○  伊川先生曰 君子觀天水違行之象 知人情有爭訟之道  故凡所作事                                      近思10政事3 
必謀其始 絶訟端於事之始 則訟無由生矣 謀始之義廣矣  若愼交結明契券之類是也                           近思10政事3 
<易傳下同  ○  訟卦象傳  坎下乾上▒訟                                                               近思10政事3 
天西運水東流 故曰違行 交結 朋遊親戚也 契券 文書要約也 此皆生訟之端                                  近思10政事3 
慮其始 必謹必明   易經訟卦象曰 天與水違行訟 君以作事謀始>                                          近思10政事3 
                                                                                                    近思10政事3 
○  師之九二 ▒師之主 恃專則失▒下之道 不專則無成功之理 故得中▒吉                                  近思10政事3 
<恃專則失▒下之道 如衛靑不敢專誅 而具歸天子  使自裁之是也                                           近思10政事3 
不專則不能成功 所謂將在軍 君令有所不受是也 二居中                                                   近思10政事3 
故有得中之象   易師九二 在師中 吉▒咎 王三錫命>  凡師之道                                          近思10政事3 
威和 至則吉也 <威而不和 則人心懼而離 和而少威  則人心玩而弛                                        近思10政事3 
九二剛中 故有威和相濟之象>                                                                          近思10政事3 
○  世儒有論魯祀周公以天子禮樂  以▒周公能▒人臣不能▒之功                                          近思10政事3 
則可用人臣不得用之禮樂 是不知人臣之道也 夫居周公之位  則▒周公之事                                  近思10政事3 
由其位而能▒者 皆所當▒也 周公乃盡其職耳  <師卦九二傳                                               近思10政事3 
成王幼周公攝政 周公沒 成王思其勳德   錫魯以天子之禮樂                                               近思10政事3 
使祀周公焉 孔子曰 成王之賜 伯禽之受 皆非也 或者謂 周公能▒人臣不能▒之功                            近思10政事3 
故可用人臣不得用之禮樂 夫聖人之於事君也  有盡其道而已                                               近思10政事3 
非有加於職分之外也 若職分之外 是乃過▒矣>                                                           近思10政事4 
○  大有之九三曰 公用亨于天子 小人弗克   傳曰 三當大有之時                                          近思10政事4 
居▒侯之位 有其富盛 必用遐通于天子 謂以其有▒天子之有也 乃人臣之常義也                              近思10政事4 
<當大有之時 公侯擅所有之富 故戒之以用亨通于天子                                                     近思10政事4 
如朝覲供貢之儀 凡所以奉上之道 皆不敢自有其有 乃▒盡人臣之義也>                                      近思10政事4 
若小人處之 則專其富有 以▒私 不知公己奉上之道 故曰小人弗克也                                        近思10政事4 
                                                                                                    近思10政事4 
○  人心所從 多所親愛者也 常人之情 愛之則見其是 ▒之則見其非                                        近思10政事4 
故妻 之言 雖失而多從 所憎之言 雖善無▒也  苟以親愛而隨之                                           近思10政事4 
則是私情所與 豈合正理 故隨之初九 出門而交 則有功也  <人心之從違                                     近思10政事4 
多蔽於好▒之私 而失其是非之正 卦主於隨 苟惟親 之隨                                                 近思10政事4 
則違正理矣 故必出門而交 則無所係累 而所從者有功也   易隨卦初九                                     近思10政事4 
官有  貞吉 出門交有功>                                                                             近思10政事4 
○  隨九五之象曰 孚于嘉 吉 位正中也 傳曰 隨以得中▒善 隨之所防者過也                                近思10政事4 
蓋心所悅隨 則不知其過矣 <震下兌上▒隨   震 動也                                                     近思10政事4 
兌 悅也 以悅而動 易過於隨 而不自知 故必得中▒善    隨九五爻曰                                      近思10政事4 
孚于嘉吉 象曰 孚于嘉吉 位正中也>                                                                    近思10政事4 
○  坎之六四曰 樽酒  貳用缶 納約自  終無咎 傳曰 此言人臣以忠信善道                                近思10政事4 
結於君心 必自其所明處 乃能入也 <一樽之酒 二 之食                                                   近思10政事5 
▒以瓦缶▒器 質之至也 所謂忠信善道也  者室中所以通明也                                             近思10政事5 
蓋忠信者納約之本 雖懷朴素之誠 苟不因其明而納焉  則亦不能入矣                                        近思10政事5 
  坎六四象曰 樽酒 貳 剛柔際也> 人心有所蔽 有所通 通者明處也                                       近思10政事5 
當就其明處而告之 求信則易也 故云納約自  能如是  則雖艱險之時                                       近思10政事5 
終得無咎也 <人心各有所蔽 各有所通  攻其蔽則未免 格                                                 近思10政事5 
因其明而導之 則易於聽信> 且如君心蔽於荒樂  唯其蔽也故爾                                             近思10政事5 
雖力 其荒樂之非 如其不省何 必於所不蔽之事 推而及之  則能悟其心矣                                   近思10政事5 
自古能諫其君者 未有不因其所明者也  故 直强勁者                                                     近思10政事5 
率多取  而溫厚明辨者 其說多行 < 者發人之陰▒也   直則委曲                                        近思10政事5 
强勁則乏和順 故矯拂之過 每至   溫厚者其氣和  明辨者其理著                                         近思10政事5 
故感悟之易 每多聽從 納約自  惟溫厚明辨者能之> 非唯告於君者如此                                     近思10政事5 
▒敎者亦然 夫敎必就人之所長 所長者心之所明也 從其心之所明而入                                       近思10政事5 
然後推及其餘 孟子所謂成德達才是也   <成德者                                                         近思10政事5 
因其有德而成就之 達才者 因其有才而遂達之  皆謂就其所長開導之也>                                     近思10政事5 
                                                                                                    近思10政事5 
○  ▒之初六曰 浚▒ 貞凶 象曰 浚▒之凶 始求深也 傳曰  初六居下                                      近思10政事5 
而四▒正應 四以剛居高 又▒二三所隔   應初之志異乎常矣                                               近思10政事6 
而初乃求望之深 是知常而不知變也 <初與四▒位應 九與六▒爻應                                          近思10政事6 
此理之常也 然▒九二九三所隔 則已改其常矣 初六當常之時 知常而不知變                                  近思10政事6 
求之過深 是以至於凶悔也> 世之責望故素  而至悔咎者                                                   近思10政事6 
皆浚▒者也 <素 舊也>                                                                                近思10政事6 
○  遯之九三曰 係遯 有疾  ▒臣妾吉 傳曰 係戀之私恩 懷小人女子之道也                                近思10政事6 
故以▒養臣妾則吉 <九三下乘六二 有係戀之心  則失宜遯之時矣                                           近思10政事6 
故有災危 然君子用是道 以▒其臣妾 則可以固結其欲遯之心                                               近思10政事6 
是以吉也> 然君子之待小人 亦不如是也 <御下之道  苟所當去                                             近思10政事6 
亦不可以係戀而姑息也>                                                                               近思10政事6 
○   之象曰 君子以同而異 傳曰 聖賢之處世 在天理之常  莫不大同                                      近思10政事6 
於世俗所同者 則有時而獨異 <賢聖之所▒ 惟順乎理而已 豈顧夫世俗之同異哉                               近思10政事6 
故循於天理之常者 聖賢安得不與人同  出於流俗之變者                                                   近思10政事6 
聖賢安得不與人異> 不能大同者 亂常拂理之人也  不能獨異者                                             近思10政事6 
隨俗習非之人也 要在同而能異耳 <同而能異  則不拂於人理之常                                           近思10政事6 
而亦不徇乎習俗之化 惟理之從耳 然其所以▒異者 乃所以成其大同也                                       近思10政事6 
是亦一事而已>                                                                                       近思10政事6 
○   之初九 當 之時 雖同德者相與 然小人乖異者至衆 若棄絶之                                        近思10政事6 
不幾盡天下以仇君子乎 如此則失含弘之義 致凶咎之道也 又安能化不善                                     近思10政事7 
而使之合乎 故必見▒人 則無咎也 <初與四位相應 而爻皆陽▒同德相與                                     近思10政事7 
不至 孤 然當 之時 乖異者衆 故必恢含洪之義                                                         近思10政事7 
而無棄絶之意 則不善者可化 乖異者可合 乃無咎也     之初九曰                                        近思10政事7 
悔亡喪馬 勿逐自▒ 見▒人▒咎> 古之聖王 所以能化姦凶▒善良                                           近思10政事7 
革仇敵▒臣民者 由弗絶也 <弗絶之 則開其自新之路 而啓其從善之機也>                                    近思10政事7 
                                                                                                    近思10政事7 
○   之九二 當 之時 君心未合 賢臣在下 竭力盡誠  期使之信合而已                                    近思10政事7 
<二五相應 然時方 違 上下乖戾 故二必外竭其力 ▒盡其誠                                               近思10政事7 
期使疑者信  者合耳    之九二曰 遇主于巷 ▒咎  ○  象曰                                           近思10政事7 
遇主于巷 未失道也> 至誠以感動之 盡力以扶持之 明義理以致其知                                         近思10政事7 
杜蔽惑以誠其意 如是宛轉 以求其合也 <▒竭其誠 以感動君心                                             近思10政事7 
外盡其力 以扶持國政 此盡其在我者也 推明義理  使君之知無不至                                         近思10政事7 
杜塞蔽惑 使君之意無不誠 此啓其君者也 如是宛轉求之   者庶其可合                                     近思10政事7 
所謂遇主于巷也 巷者委曲也> 遇非枉道逢迎也  巷非邪僻由徑也                                           近思10政事7 
故象曰遇主于巷 未失道也 <上言遇主于巷  亦正理之當然                                                 近思10政事7 
苟遇不以直 而至於枉道逢迎 巷不以正 而至於邪僻由徑  苟求其合                                         近思10政事7 
而陷於邪枉 則又非遇主于巷之道也>                                                                    近思10政事7 
○  損之九二曰 弗損益之 傳曰 不自損其剛貞 則能益其上  乃益之也                                      近思10政事7 
若失其剛貞 而用柔說 適足以損之而已 <剛正不撓 乃能有益於君                                           近思10政事8 
蓋柔邪之人 阿意順旨 惟務容悅 善而遇柔悅 善亦不進 ▒而遇柔悅                                         近思10政事8 
必長其▒矣 故國有 ▒之臣 士有善柔之友   皆有損而無益>                                              近思10政事8 
世之愚者 有雖無邪心 而惟知竭力順上▒忠者  蓋不知弗損益之之義也                                      近思10政事8 
<九二剛中 非有邪心者 但當損下益上之時  惟知損己以奉上                                               近思10政事8 
而不知臣道之少貶 未有能致益其君者 故有弗損益之之戒>                                                 近思10政事8 
○  益之初九曰 利用▒大作 元吉無咎 象曰 元吉無咎  下不厚也                                          近思10政事8 
傳曰 在下者 本不當處厚事 厚事重大之事也 以▒在上所任  所以當大事                                    近思10政事8 
必能濟大事 而致元吉 乃▒無咎 能致元吉 則在上者 任之▒知人                                           近思10政事8 
己當之▒勝任 不然則上下皆有咎也   <大作卽厚事之謂也                                                 近思10政事8 
卦當損上益下 初居最下 受上之益 是當大任者 必克濟其事而大善                                          近思10政事8 
上下乃可無咎   [注 卦當損] 益卦彖曰 益損上益下>                                                    近思10政事8 
○  革而無甚益 猶可悔也 況反害乎 古人所以重改作也  <革卦彖傳                                        近思10政事8 
事之變▒ 則於大體不能無傷 苟非有大益無後患 君子不輕於改作                                           近思10政事8 
  革卦彖辭曰 革水火相息 (中略) 革而信之 文明以說  大亨以正                                         近思10政事8 
革而當 其悔乃亡 云云>                                                                               近思10政事8 
○  漸之九三曰 利禦寇 傳曰 君子之與小人比也 自守以正  豈唯君子自完其己而已乎                        近思10政事8 
亦使小人得不陷於非義 是以順道相保  禦止其▒也                                                       近思10政事8 
<九三上下皆陰 是君子與小人 同列相比也 君子以守正 而不失其身                                         近思10政事9 
小人亦以近正 而不敢▒▒ 以順道而相保 是能止其▒也                                                   近思10政事9 
  漸卦九三爻辭曰 鴻漸于陸 夫征不▒ 婦孕不育 凶 利禦寇  象曰                                        近思10政事9 
夫征不▒ 離▒醜也 婦孕不育 失其道也 利用禦寇 順相保也>                                              近思10政事9 
○  旅之初六曰 旅   斯其所取災 傳曰 志卑之人 ▒處旅困 鄙猥 細                                    近思10政事9 
無所不至 乃其所以致悔辱 取災咎也 <初居旅之下 故▒志卑之人                                           近思10政事9 
此敎人處旅困之道 當略細故存大體 斯免悔咎也>                                                         近思10政事9 
○  在旅而過剛自高 致困災之道也 <旅卦九三象傳   過剛則暴戾                                          近思10政事9 
而乏和順 自高則矯亢 而人不親附 處旅如是 必致困災   九三爻曰                                        近思10政事9 
旅焚其次 喪其童僕 貞  象曰 旅焚其次 亦以傷矣  以旅與下                                             近思10政事9 
其義喪也>                                                                                           近思10政事9 
○  兌之上六曰 引兌 象曰 未光也 傳曰 說▒極矣   又引而長之                                          近思10政事9 
雖說之之心不已 而事理已過 實無所說 事之盛則有光輝 ▒極而强引之長                                    近思10政事9 
其無意味甚矣 豈有光也 <兌之上六 悅之極也   悅極而▒                                                 近思10政事9 
引之事▒過 而强▒悅 何輝光之有>                                                                     近思10政事9 
○  中孚之象曰 君子以議獄緩死 傳曰 君子之於議獄 盡其忠而已                                          近思10政事9 
於決死 極於惻而已 天下之事 無所不盡其忠 而議獄緩死  最其大者也                                      近思10政事9 
<議獄而無不盡之心 致其審也 決死而有不忍之心  致其愛也                                               近思10政事9 
君子雖無往不盡其中心之誠 而於議獄緩死 則尤其所謹重者也>                                             近思10政事9 
○  事有時而當過 所以從宜 然豈可甚過也 如過恭過哀過儉 大過則不可                                    近思10政事9 
所以小過▒順乎宜也 能順乎宜 所以大吉 <小過卦彖傳 行過乎恭                                           近思10政事10
喪過乎哀 用過乎儉 皆小過之 以順乎事之宜 若過之甚 則恭▒足恭                                         近思10政事10
哀▒毁瘠 儉▒鄙▒ 又失其宜矣   小過彖曰 飛鳥遺之音                                                 近思10政事10
不宜上宜下 大吉>                                                                                    近思10政事10
○  防小人之道 正己▒先 <小過卦九三傳 待小人之道  先當正己                                          近思10政事10
己一於正 則彼雖姦詐 將無間之可乘矣 其他防患之道 皆當以正己▒先                                      近思10政事10
  小過九三爻曰 弗過防之 從或 之 凶>                                                               近思10政事10
○  周公至公不私 進退以道 無利欲之蔽 <周公之心  在於天下國家                                        近思10政事10
而不在其身 是以至公無私 而進退合道 蓋無一毫利欲之蔽> 其處己也                                       近思10政事10
  然存恭畏之心 其存誠也 蕩蕩然無顧慮之意 所以雖在危疑之地                                         近思10政事10
而不失其聖也 <   戒謹卑順之貌  存誠者自信之篤也                                                   近思10政事10
蕩蕩 明白坦平之義 聖人雖當危疑之地 ▒不忿戾而改常 亦不疑懼而失守                                    近思10政事10
是▒不失其聖也> 詩曰 公孫碩膚 赤    <經說下同 ○詩狼跋篇                                         近思10政事10
碩 大也 膚 美也 孫 避讓也 謂有大美而謙避不居也 赤                                                  近思10政事10
冕服之 也    進退安重貌 蓋其恭順安舒之意如此>                                                    近思10政事10
○  採察求訪 使臣之大務 <採察民隱 求訪賢材  二事使職之大者也>                                       近思10政事10
                                                                                                    近思10政事10
○  明道先生與吳師禮談介甫之學錯處 謂師禮曰 ▒我盡達▒介甫                                          近思10政事10
我亦未敢自以▒是 如有說願往▒ 此天下公理無彼我 果能辨 不有益于介甫                                  近思10政事10
則必有益于我 <遺書下同  ○  先生忠誠懇至 詞氣和平如此                                               近思10政事10
豈若  好勝 自是者之▒哉>                                                                          近思10政事10
○  天祺在司竹 常愛用一卒長 及將代 自見其人盜筍皮 遂治之無少貸罪                                    近思10政事11
已正待之▒如初 略不介意 其德量如此 <德量大 則不▒喜怒所遷>                                          近思10政事11
                                                                                                    近思10政事11
○  因論口將言而  云 若合開口時 要他頭 也須開口  <本注云                                          近思10政事11
如荊軻於樊於期   [注 荊軻於樊於期] 史記卷八十六列傳二十六                                          近思10政事11
荊軻謂樊於期曰 願得將軍之首 以獻秦王 秦王必喜而見臣 臣左手把其袖                                    近思10政事11
右手 其匈 然則將軍之仇報 而燕見陵之愧除矣 將軍豈有意乎                                             近思10政事11
樊於期偏袒  而進曰 此臣之日夜切齒腐心也  乃今得聞敎                                               近思10政事11
遂自頸> 須是聽其言也  <   欲言而不敢發之貌    剛決之意                                          近思10政事11
理明義直 ▒無不足 則出於口者 自然剛決 不可回撓  安有  之態                                        近思10政事11
○  朱子曰 合開口亦 亦曰理之所當言 樊於期事 非理所得言                                              近思10政事11
特取其事之難言 而猶言之耳>                                                                          近思10政事11
○  須是就事上學 蠱振民育德 然有所知後 方能如此 何必讀書然後▒學                                    近思10政事11
<振民育德 脩己治人之事也 然必知之至 而後行之至 無非學也                                             近思10政事11
豈但讀書而謂之學哉 子路亦嘗有是言 而夫子斥之何也 蓋▒學之道                                         近思10政事11
固不專於讀書 必以讀書▒窮理之本 子羔▒未及▒學 而遽使之以仕▒學                                     近思10政事11
則特失知行之序 而且廢窮理之大端 臨事錯▒ 安能各當其則哉                                             近思10政事11
程子之敎 固以讀書窮理▒先務 然不就事而學 則捨簡策之外                                               近思10政事11
凡應事接物之際 不知所以用力 其學之間斷多矣 二者之言                                                 近思10政事11
各有在也   蠱卦象曰 山下有風蠱 君子以振民育德  ○  論語先進篇                                      近思10政事11
子路曰 有民人焉 有社稷焉 何必讀書然後▒學>                                                          近思10政事11
○  先生見一學者忙迫 問其故 曰 欲了幾處人事  曰 某非不欲周旋人事者                                  近思10政事11
曷嘗似賢急迫 <事雖多 ▒之必有序 事雖急 應之必有節                                                   近思10政事11
未聞可以急遽苟且 而處之者>                                                                          近思10政事11
○  安定之門人 往往知稽古愛民矣 則於▒政也何有 <胡安定敎學者                                        近思10政事12
以通經術治時務 明體適用 故其門人 皆知以稽古愛民▒事  稽古則▒政之法                                 近思10政事12
愛民則▒政之本   欄外書曰 此條小學以▒伊川語                                                       近思10政事12
近思係文公親撰 故以明道▒定>                                                                        近思10政事12
○  門人有曰 吾與人居 視其有過而不告 則於心有所不安 告之而人不受                                    近思10政事12
則奈何 曰 與之處而不告其過 非忠也 要使誠意之交通 在於未言之前                                       近思10政事12
則言出而人信矣 <誠意素孚 則信在言前> 又曰  責善之道                                                 近思10政事12
要使誠有餘而言不足 則於人有益 而在我者 無自辱矣 <誠意多於言語                                       近思10政事12
則在彼有感悟之益 在我無煩瀆之辱>                                                                    近思10政事12
○  職事不可以巧免 <職所當▒ 而巧圖規避 是自私用智之人也>                                           近思10政事12
○  居是邦不非其大夫 此理最好 <朱子曰 下 上  則無忠敬之心                                          近思10政事12
  子路問於孔子曰 魯大夫練而▒禮邪 孔子曰 吾不知也  子貢問曰                                        近思10政事12
練而▒禮邪 孔子曰 吾不知也 子貢問曰 練而▒禮邪   孔子曰                                             近思10政事12
非禮也 子貢出謂子路曰 汝問非也 禮居是邑 不非其大夫>                                                 近思10政事12
○  克勤小物最難 <不忽於小 謹之至也>                                                                近思10政事12
○  欲當大任 須是篤實 <篤實則力量深厚 而謀慮審固  斯可以任大事>                                     近思10政事12
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○  凡▒人言者 理勝則事明 氣忿則招拂 <理勝而氣平  則人易曉                                          近思10政事12
而聽亦順 或者理雖直 而挾忿氣以臨之 則反致 格矣    欄外書曰                                        近思10政事12
愚嘗謂 處事平心易氣 人自服  動於氣 ▒不服 與此意符>                                                近思10政事12
○  居今之時 不安今之法令 非義也 若論▒治 不▒則已  如▒▒之                                        近思10政事12
須於今之法度▒ 處得其當 方▒合義 若須▒改而後▒  則何義有                                           近思10政事13
<中庸曰 非天子不議禮 不制度 不考文 居下位  而守上之法令義也                                         近思10政事13
由今之法 而處得其宜 斯▒善矣 若率意改作  則已失▒下之義>                                            近思10政事13
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○  今之監司 多不與州縣一體 監司專欲伺察州縣  州縣專欲掩蔽                                          近思10政事13
不若推誠心 與之共治 有所不逮 可敎者敎之 可督者督之  至于不聽                                        近思10政事13
擇其甚者去一二 使足以警衆可也                                                                       近思10政事13
○  伊川先生曰 人▒多事 或人憫之 世事雖多 盡是人事  人事不敎人做                                    近思10政事13
▒責誰做 <人事雖多 皆人所當▒者 苟有厭事之意 則應之必不盡其理矣>                                    近思10政事13
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○  感慨殺身者易 從容就義者難 <一時感慨 至於殺身而不顧  此匹夫匹婦                                  近思10政事13
猶或能之 若夫從容就義 死得其所 自非義精仁熟者  莫之能也                                             近思10政事13
中庸曰 白刃可蹈 中庸不可能是也  ○  張南軒曰 君子不避難                                             近思10政事13
亦不入於難 惟當夫理而已 於所不當避而避 固私也  於所不當預而預                                       近思10政事13
乃勇於就難 是亦私而已 如曾子子思之避寇 或不避  三仁之或死                                           近思10政事13
或不死 皆從容乎義之所當然而已>                                                                      近思10政事13
○  人或勸先生 以加禮近貴 先生曰 何不見責以盡禮 而責之以加禮                                        近思10政事13
禮盡則已 豈有加也 <此與孟子不與右師言同意>                                                          近思10政事13
○  或問 簿佐令者也 簿所欲▒ 令或不從 奈何 曰 當以誠意動之                                          近思10政事13
今令與簿不和 只是爭私意 令是邑之長 若能以事父兄之道事之 過則歸己                                    近思10政事13
善則唯恐不歸於令 積此誠意 豈有不動得人  <過則歸之己                                                 近思10政事14
善則歸之令 非曰姑▒此以悅人 蓋事長之道 當如是也>                                                    近思10政事14
○  問 人於議論 多欲直己 無含容之氣 是氣不平否 曰 固是氣不平                                        近思10政事14
亦是量狹 <量狹故常欲己勝 而無含容之氣> 人量隨識長  亦有人識高                                       近思10政事14
而量不長者 是識實未至也 <見識陋 則人己得失之間 皆▒之動                                             近思10政事14
是卽量之狹也 故識之長 則量亦長> 大凡別事人都强得 惟識量不可强                                       近思10政事14
<惟識與量 則隨人天資學力所至 而不可强也> 今人有斗 之量                                             近思10政事14
有釜斛之量 有鍾鼎之量 <十升▒斗   竹器容斗二升  釜                                                 近思10政事14
容六斗四升 十斗▒斛 十釜▒鍾> 有江河之量 江河之量亦大矣 然有涯                                      近思10政事14
有涯亦有時而滿 惟天地之量 則無滿 故聖人者  天地之量也                                               近思10政事14
聖人之量 道也 常人之有量者 天資也 <聖人之心 純乎道  道本無外                                        近思10政事14
故其量亦無涯 天資者氣稟也 氣稟則有涯 常人而能學  以通乎道                                           近思10政事14
極其至 則亦聖人之無涯也> 天資有量 須有限   大抵六尺之軀                                             近思10政事14
力量只如此 雖欲不滿 不可得也 如鄧艾位三公 年七十  處得甚好                                          近思10政事14
及因下蜀有功 ▒動了 謝安聞謝玄破 堅 對客圍棋 報至不喜  及歸折 齒                                  近思10政事14
强終不得也 <事見魏晉史   通鑑綱目 魏景元四年  鄧艾至成都                                           近思10政事15
帝出降漢亡 魏以鄧艾▒太尉 鄧艾在成都 頗自矜伐  云云>                                                近思10政事15
▒如人大醉後 益恭謹者 只益恭謹 ▒是動了 雖與放肆者不同                                              近思10政事15
其▒酒所動一也 又如貴公子位益高 益卑謙 只卑謙 ▒是動了  雖與驕傲者不同                              近思10政事15
其無位所動一也 <居之如常 而不▒異者  量足以勝之也                                                   近思10政事15
一有意於其間 雖驕肆謙恭之不同 要皆▒彼所動矣>  然惟知道者                                           近思10政事15
量自宏大 不勉强而成 <知道者 雖窮居陋巷 而不加損  雖祿之以天下                                       近思10政事15
而不加益 擧世譽之而不加勸 擧世非之 而不加沮  何者道固不▒之而有增損也>                              近思10政事15
今人有所見卑下者 無他 亦是識量不足也                                                                近思10政事15
○  人 有意於▒公 ▒是私心 <公者天理之自然 有意▒之  則計較安排                                    近思10政事15
卽是私意> 昔有人典選 其子弟係磨勘 皆不▒理 此乃是私心                                               近思10政事15
<選擧者 朝廷之選擧也 進退之權 實非己之所得而有 子弟該磨勘                                           近思10政事15
而不▒理 蓋避私嫌 而不知如此是以選擧 ▒己之私恩  乃是私意也                                         近思10政事15
於此可以識大公之道矣> 人多言 古時用直不避嫌得  後世用此不得                                         近思10政事15
自是無人 豈是無時 <本注云 因言少師典擧 明道薦才事                                                   近思10政事15
○  苟能以至公之心 行至公之道 何嫌之避 何時而不可行>                                                近思10政事15
○  君實嘗問先生云 欲除一人給事中 誰可▒者 先生曰 初若泛論人才▒可                                  近思10政事15
今▒如此  雖有其人 何可言 君實曰 出於公口 入於光耳                                                 近思10政事15
又何害 先生終不言 <泛論人物 則無不可 若擇人任職  乃宰相之事                                         近思10政事16
非在下位者 所可與矣 此制義之方也   欄外書曰 溫公再問                                               近思10政事16
終不言 何邪 愚案 雖有其人何可言 則語氣似有其人 其人 或是伊川自擬耳                                  近思10政事16
所以終不言 施氏不得其人 故不言 恐不然>                                                              近思10政事16
○  先生云 韓持國服義 最不可得 一日 與持國范夷  泛舟于穎昌西湖                                    近思10政事16
須臾客將云 有一官員上書謁見大資   將▒有甚急切公事                                                 近思10政事16
乃是求知己  云 大資居位 ▒不求人 乃使人倒來求己 是甚道理                                           近思10政事16
<韓維字持國 范純禮字夷  在上位者 當勤於求賢  豈當待人之求知                                        近思10政事16
求知者失己 使之求知者失士> 夷 云 只▒正叔太執 求薦章常事也                                         近思10政事16
 云 不然 只▒曾有不求者不與 來求者與之 遂致人如此 持國▒服                                         近思10政事16
                                                                                                    近思10政事16
○  先生因言 今日供職 只第一件 ▒做他底不得 吏人押申轉運司▒                                        近思10政事16
 不曾簽 國子監自係臺省 臺省係朝廷官 外司有事  合行申▒                                             近思10政事16
豈有臺省到申外司之理 只▒從前人只計較利害 不計較事體  直得恁地                                      近思10政事16
<春秋書法 王人雖微 序於▒侯之上 尊王也>  須看聖人欲正名處                                           近思10政事16
見得道名不正時 ▒至禮樂不興 是自然住不得 <說見論語 名分不正                                         近思10政事16
則施之於事者 顚倒而無序 乖戾而不和 禮樂何以興  此自然必至之勢>                                      近思10政事17
                                                                                                    近思10政事17
○  學者不可不通世務 天下事 譬如一家 非我▒則彼▒ 非甲▒則乙▒                                      近思10政事17
<君子存心 正大如此 其所以講明世道者 蓋亦非分外之事也>                                               近思10政事17
○  人無遠慮 必有近憂 思慮當在事外 <外書下同  ○ 蘇氏曰 慮不在千里之外                              近思10政事17
則患在 席之下 此以地之遠近言也  一說先事而圖之                                                     近思10政事17
則事至而無患 此以時之遠近言也 然其理則一也>                                                         近思10政事17
○  聖人之責人也常緩 ▒見只欲事正 無顯人過▒之意                                                    近思10政事17
○  伊川先生云 今之守令 唯制民之産一事 不得▒ 其他在法度中                                          近思10政事17
甚有可▒者 患人不▒耳 <制民之産 謂井田貢助之法>                                                     近思10政事17
○  明道先生作縣 凡坐處 皆書視民如傷四字 常曰 顥常愧此四字                                          近思10政事17
○  伊川每見人論前輩之短 則曰 汝輩且取他長處  <揚人之短 本▒薄德                                    近思10政事17
況前輩乎>                                                                                           近思10政事17
○  劉安禮云 王荊公執政 議法改令 言者攻之甚力 明道先生嘗被旨                                        近思10政事17
赴中堂議事 荊公方怒言者  色待之 先生徐曰 天下之事 非一                                             近思10政事17
家私議 願公平氣以聽 荊公▒之 屈 <附錄下同  ○  劉立之字安禮                                        近思10政事17
程子門人也 熙寧初 王荊公安石▒知政事 創制新法  中外皆言其不▒                                       近思10政事17
荊公獨憤然不顧 明道先生權監察御史▒行  被旨赴中堂議事                                               近思10政事17
從容一言之間 荊公乃▒之愧屈 蓋有以破其私己之見 而消其忿 之氣也>                                    近思10政事18
                                                                                                    近思10政事18
○  劉安禮問臨民 明道先生曰 使民各得輸其情 <民情皆得以上聞                                          近思10政事18
則自無不得其所之患 然非平易聰達者 能之乎> 問御吏 曰 正己以格物                                      近思10政事18
<居上▒正 則下有所感而正矣 非徒事乎刑罰之嚴也>                                                      近思10政事18
○  橫渠先生曰 凡人▒上則易 ▒下則難 然不能▒下 亦未能使下                                          近思10政事18
不盡其情▒也 大抵使人 常在其前 己嘗▒之 則能使人 <文集  ○樂於使人                                  近思10政事18
而憚於事人 此常情也 然知事人之道   然後知使人之道                                                   近思10政事18
己未嘗事人 則使人之際 必不能盡其情>                                                                 近思10政事18
○  坎維心亨 故行有尙 外雖積險 苟處之心亨不疑   則雖難必濟                                          近思10政事18
而往有功也 <坎▒重險 故曰積險 二五以剛居中 故外雖有積險 其中心自亨通                                近思10政事18
而無所疑懼也 心亨而無疑 則可以出險矣>  今水臨萬 之山                                               近思10政事18
要下卽下 無▒凝滯之在前 惟知有義理而已   則▒何回避                                                 近思10政事18
所以心通 <易說下同  ○  此以坎象而言 人於義理   苟能信之篤                                          近思10政事18
行之決 如水之就下 則沛然而莫禦 何往而不心亨哉>                                                      近思10政事18
○  人所以不能行己者 於其所難者則惰 其異俗者 雖易而羞縮 惟心弘則不顧人之非笑                        近思10政事18
所趨義理耳 視天下莫能移其道 <志不立  氣不充                                                         近思10政事18
故有怠惰與羞縮 惟心弘 則立志遠大 義理勝 則氣充>  然▒之                                             近思10政事18
人亦未必怪 正以在己者義理不勝 惰與羞縮之病 消則有長  不消則病常在                                   近思10政事18
意思齷齪 無由作事 < 文公行三年之喪  始也父兄百官皆不欲                                             近思10政事19
文公以義理所當▒ 發哀戚之誠心 人亦莫不悅服 所患在我                                                 近思10政事19
義理不勝 則不能自强 故有惰與羞縮之患> 在古氣節之士 冒死以有▒                                       近思10政事19
於義未必中 然非有志▒者莫能 況吾於義理已明 何▒不▒                                                 近思10政事19
<志氣感▒ 雖未必中於義 而死且不顧 況吾義理▒明  尙何怠惰羞縮之▒                                    近思10政事19
擧重明輕 所以激▒柔懦之士>                                                                          近思10政事19
○   初六 羸豕孚   豕方羸時 力未能動 然至誠在於    得伸則伸矣                                  近思10政事19
<羸 弱也    跳躍也 豕性陰躁 雖當羸弱之時 其誠心未嘗不在於動也                                     近思10政事19
得肆則肆矣 猶小人雖困 志在求逞 君子所當察也                                                         近思10政事19
   卦初六曰 初六繫于金  貞吉 有攸往 見凶羸豕孚  >  如李德裕處置 宦                            近思10政事19
徒知其 息威伏 而忽於志不忘逞 照察少不至 則失其幾也                                                 近思10政事19
<唐武宗時 德裕▒相 君臣契合 莫能間之 宦寺之徒   息畏伏                                             近思10政事19
誠若無能無者 而不知其志在求逞也 繼嗣重事 卒定於宦者之手                                             近思10政事19
而德裕逐矣 蓋幾微之間 所當深察>                                                                     近思10政事19
○  人敎小童 亦可取益 絆己不出入 一益也 <取益謂有益於己 絆                                          近思10政事19
牽繫也> 授人數數 己亦了此文義 二益也 <數數 猶頻數也  了 曉徹也>                                     近思10政事19
對之必正衣冠 尊瞻視 三益也 常以因己而壞人之才▒憂 則不敢墮                                          近思10政事19
四益也 <語錄  ○  此段疑當在十一卷之末>                                                             近思10政事19
    近思錄卷之十一                                                                                  近思11敎學1 
    敎學類 凡二十一條                                                                               近思11敎學1 
<此卷 論敎人之道 蓋君子 進則推斯道 以覺天下 退則明斯道  以淑其徒                                    近思11敎學1 
所謂得英才 而敎育之 卽新民之事也>                                                                   近思11敎學1 
濂溪先生曰 剛善▒義 ▒直 ▒斷 ▒嚴毅 ▒ 固 ▒▒猛 ▒隘 ▒强梁                                      近思11敎學1 
柔善▒慈 ▒順 ▒巽 ▒▒懦弱 ▒無斷 ▒邪▒ <朱子曰  氣稟剛柔                                         近思11敎學1 
固陰陽之大分 而其中又各有善▒之分焉 ▒者固▒非正 而善者亦未必皆得乎中也>                            近思11敎學1 
惟中也者 和也 中節也 天下之達道也 聖人之事也                                                        近思11敎學1 
<朱子曰 此以得性之正而言也 然其以和▒中  與中庸不合                                                 近思11敎學1 
蓋就已發無過不及者而言之 如書所謂允執厥中者也> 故聖人立敎                                           近思11敎學1 
 人自易其▒ 自至其中而止矣 <通書  ○  朱子曰 易其▒ 則剛柔皆善                                     近思11敎學1 
有嚴毅慈順之德 而無强梁懦弱之病矣 至其中 則其或▒嚴毅                                               近思11敎學1 
或▒慈順也 又皆中節 而無太過不及之偏矣>                                                             近思11敎學1 
○  伊川先生曰 古人生子 能食能言 而敎之 <古者子生能食 則敎之以右手                                  近思11敎學1 
能言則敎之唯諾> 大學之法 以豫▒先 人之幼也 知思未有所主                                             近思11敎學1 
▒當以格言至論 日陳於前 雖未曉知 且當薰   使盈耳充腹                                               近思11敎學1 
久自安習 若固有之 雖以他言惑之 不能入也 <學記曰  禁於未發之謂豫                                     近思11敎學2 
此所謂少成若天性 習慣如自然者也   禮記學記曰  大學之法                                             近思11敎學2 
禁於未發之謂豫> 若▒之不豫 及乎稍長  私意偏好生於▒                                                 近思11敎學2 
衆口辨言 於外 欲其純完 不可得也 <文集  ○  敎之不早  及其稍長                                      近思11敎學2 
▒▒物欲所陷▒ 外▒流俗所鎖靡 欲其心德之無偏駁難矣>                                                 近思11敎學2 
○  觀之上九曰 觀其生 君子無咎 象曰 觀其生 志未平也   傳曰                                          近思11敎學2 
君子雖不在位 然以人觀其德 用▒儀法 故當自愼省 觀其所生  常不失於君子                                近思11敎學2 
則人不失所望 而化之矣 <上▒無位之地  故曰不在位                                                     近思11敎學2 
然當觀之時 高而在上 固衆人所觀瞻而用▒法則者  要當謹畏反觀                                          近思11敎學2 
▒省己之所▒ 常不違乎君子之道 而後人心慰滿 得所矜式也>  不可以不在於位故                            近思11敎學2 
安然放意 無所事也 <易傳  ○  釋志未平也  言高尙之士                                                 近思11敎學2 
亦不可以輕意肆志也>                                                                                 近思11敎學2 
○  聖人之道 如天然 與衆人之識 甚殊邈也 門人弟子▒親炙  而後益知其高遠                              近思11敎學2 
▒若不可及 則趨望之心怠矣 相聖人之敎 常俯而就之                                                     近思11敎學2 
<聖人敎人 循循善誘 常俯而就之 蓋亦因其資以設敎 不使之徒見高遠                                       近思11敎學2 
而自沮也> 事上臨喪 不敢不勉 君子之常行 不困於酒  尤其近也                                           近思11敎學2 
而以己處之者 不獨使夫資之下者 勉思企及   而才之高者                                                 近思11敎學3 
亦不敢易乎近矣 <經說 ○ 說見論語 道固不外乎日用常行之間 在聖人無事乎思勉耳                          近思11敎學3 
夫子設敎 固常人之所可勉  而賢者之所不可忽也>                                                        近思11敎學3 
                                                                                                    近思11敎學3 
○  明道先生曰 憂子弟之輕俊者 只敎我經學念書 不得令作文字                                           近思11敎學3 
<志輕才俊者 憚於檢束 而樂於馳逞 使之習經念書 則心平氣定 使作文字                                    近思11敎學3 
則得以用其才 而長其輕俊矣    欄外書曰 念書與背誦較不同                                             近思11敎學3 
念書 思念經書 無意於誦而自然誦 背誦則有意於誦  不必念及義理耳>                                      近思11敎學3 
子弟凡百玩好 皆奪志 至於書札 於儒者事最近 然一向好著                                                近思11敎學3 
亦自喪志 如王虞顔柳輩 誠▒好人則有之 曾見有善書者知道否                                             近思11敎學3 
平生精力 一用於此 非惟徒廢時日 於道▒有妨處 足知喪志也                                              近思11敎學3 
<遺書下同  ○  王右軍羲之 虞永興世南 顔魯公▒卿 柳河東公權                                          近思11敎學3 
皆上書札 亦各有風節 表見當世 然終不足以知道 蓋專工一藝  豈特徒費時日                                近思11敎學3 
妨於學問 而志局於此 已失其操存之本矣>                                                               近思11敎學3 
○  胡安定在湖州 置治道齋 學者有欲明治道者 講之於中 如治民治兵                                      近思11敎學3 
水利算數之類 嘗言 劉 善治水利 後累▒政 皆興水利有功                                                近思11敎學3 
<治民 如政敎施設之方 治兵 如戰陳部伍之法 水利 如江河渠堰之利                                        近思11敎學3 
算數 如律曆九章之數>                                                                                近思11敎學3 
○  凡立言欲涵蓄意思 不使知德者厭 無德者惑 <知德者  玩其意而不厭                                    近思11敎學3 
無德者 守其說而不惑  ○  朱子曰 近看尹先生論語說 句句有意味                                         近思11敎學3 
不可以▒常談 而忽之也>                                                                              近思11敎學4 
○  敎人未見意趣 必不樂學 欲且敎之歌舞 如古詩三百篇 皆古人作之                                      近思11敎學4 
如關雎之類 正家之始 故用之鄕人 用之邦國 日使人聞之 此等詩                                           近思11敎學4 
其言簡奧 今人未易曉 欲別作詩 略言敎童子  掃應對 事長之節                                           近思11敎學4 
令朝夕歌之 似當有助                                                                                 近思11敎學4 
○  子厚以禮敎學者最善 使學者先有所據守  <禮以恭敬辭遜▒本                                          近思11敎學4 
而有節文度數之詳 學者從事乎此 則日用言動之間  皆有依據持守之地>                                     近思11敎學4 
                                                                                                    近思11敎學4 
○  語學者以所見未到之理 不惟所聞不深徹 反將理低看了 <學者見所未到                                  近思11敎學4 
而驟以語之 則彼不惟無深造自得之功 而亦且輕視之矣                                                    近思11敎學4 
  孔子曰 中人以上 可以語上也 中人以下 不可以語上也>                                                近思11敎學4 
○  舞射▒見人誠 古之敎人 莫非使之成己 <舞者所以導其和  射者所以正其志                              近思11敎學4 
要必以誠心▒之 誠者所以成己也>   自 掃應對上                                                       近思11敎學4 
▒可到聖人事 < 掃應對 卽是敎之以誠 誠之至 卽是聖人事>                                              近思11敎學4 
○  自幼子常視無 以上 ▒是敎以聖人事 <無 本作毋  ○  說見曲禮                                      近思11敎學4 
視 與示同   欺妄也 小未有知 常示以正事  此卽聖人無妄之道也>                                        近思11敎學4 
                                                                                                    近思11敎學4 
○  先傳後倦 君子敎人有序 先傳以小者近者  而後敎以大者遠者                                          近思11敎學4 
非是先傳以近小 而後不敎以遠大也 <子游譏子夏之門人 於 掃應對                                        近思11敎學4 
進退末事 則可矣 於道之本原則無 如之何 子夏聞而非之曰 君子之道                                       近思11敎學5 
孰先傳焉 孰後倦焉 蓋君子敎人 先後有序  不容 等而驟進                                               近思11敎學5 
非謂傳以近小者於先 而不敎以遠大者於後也  ○  朱子曰   掃應對                                       近思11敎學5 
精義入神 事有大小 而理無大小 事有大小 故其敎有序 而不可                                            近思11敎學5 
理無大小 故隨其所處 而皆不可不盡 愚謂 子夏正謂 敎人小大有別                                         近思11敎學5 
前段程子之說 ▒就 掃應對上 發明理無大小   自是一                                                   近思11敎學5 
義>                                                                                                 近思11敎學5 
○  伊川先生曰 說書必非古意 轉使人薄 學者須是潛心積慮 優游涵養                                      近思11敎學5 
使之自得 今一日說盡 只是敎得薄 至如漢時說下 講誦  猶未必說書                                       近思11敎學5 
<理貴玩▒ 至於口耳之傳末矣 下 講誦  如董仲舒之徒                                                   近思11敎學5 
說見漢史   欄外書曰 班史 董仲舒下 講誦  弟子傳以久次相授業                                        近思11敎學5 
或莫見其面 案 漢代說經重傳 必謹守傳來訓  誦而授之 古風淳朴可想也                                   近思11敎學5 
且其曰下  曰莫見其面 則身在 中而講誦之 亦可推也                                                   近思11敎學5 
後世則經師執經 抗顔據上座 縱橫捷辯 輕輕薄薄 唯多是貪 不似古者之簡質敦厚                             近思11敎學5 
故程子歎之如此耳>                                                                                   近思11敎學5 
○  古者八歲入小學 十五入大學 擇其才可敎者聚之  不肖者▒之農畝                                      近思11敎學5 
蓋士農不易業 ▒入學 則不治農 然後士農判 <古者自國之貴遊子弟                                         近思11敎學5 
及士庶人之子 八歲則皆入小學 十五則入大學 然後擇其材之可敎者                                         近思11敎學5 
聚之於學 其不可敎者 ▒歸之農畝> 在學之養 若士大夫之子                                               近思11敎學5 
則不慮無養 雖庶人之子 ▒入學則亦必有養 古之士者  自十五入學                                         近思11敎學5 
至四十方仕 中間自有二五年 又無利可趨 則所志可知  須去趨善                                           近思11敎學5 
▒自此成德 後之人自童稚間 已有汲汲趨利之意 何由得向善                                               近思11敎學6 
故古人必使四十而仕 然後志定 只營衣食▒無害   惟利祿之誘                                             近思11敎學6 
最害人 <本註云 人有養 ▒方定志於學  ○  先生設敎 養之周 而行於成德                                  近思11敎學6 
後世反是 只營衣食者 求於力分之▒ 未足以奪志  故無害                                                 近思11敎學6 
若誘於利祿 則所學皆非▒己 而根本已撥矣 故害最甚>                                                    近思11敎學6 
○  天下有多少才 只▒道不明於天下 故不得有所成就  且古者興於詩                                      近思11敎學6 
立於禮 成於樂 如今人 生會得 古人於詩  如今人歌曲一般                                               近思11敎學6 
雖閭巷童稚 皆習聞其說 而曉其義 故能興起於詩   後世老師宿儒                                          近思11敎學6 
尙不能曉其義  生責得學者 是不得興於詩也 <古人歌詩  習熟其說                                        近思11敎學6 
而通達其義 故吟諷之間 足以感發其善心 而徵創其逸志> 古禮▒廢                                         近思11敎學6 
人倫不明 以至治家 皆無法度 是不得立於禮也 <禮所以▒人倫                                             近思11敎學6 
而施之家國者 皆有法度 以▒據依 故能有立也> 古人有歌詠以養其性情                                     近思11敎學6 
聲音以養其耳目 舞蹈以養其血脈 今皆無之 是不得成於樂也                                               近思11敎學6 
<歌詠聲詩 溫柔篤厚 有以養其性情也 五聲成文   八音相比                                               近思11敎學6 
鴻殺疏數 節奏和平 有以養其耳目也 至於手之舞 足之蹈  執其羽 干戚之器                                近思11敎學6 
習其屈伸俯仰 綴兆舒疾之文 是以容貌得莊 行列得正                                                     近思11敎學6 
進退得齊 心志條暢 而血氣和平 是有以養其血脈也>  古之成材也易                                        近思11敎學7 
今之成材也難                                                                                        近思11敎學7 
○  孔子敎人 不憤不啓 不 不發 蓋不待憤 而發   則知之不固                                          近思11敎學7 
待憤 而後發 則沛然矣 學者須是深思之 思之不得 然後▒他說▒好                                        近思11敎學7 
<朱子曰 憤者心求通 而未得之意  者口欲言 而未能之貌  啓                                             近思11敎學7 
謂開其意 發 謂達其辭 愚謂 不待憤  而遽啓發之   則未嘗深思                                          近思11敎學7 
其受之也必淺 ▒無所得 其聽之也若亡 啓發於憤 之餘 則思深力窮而 爾有得                              近思11敎學7 
必沛然而通達矣> 初學者 須是且▒他說  不然非獨他不曉                                                 近思11敎學7 
亦止人好問之心也 <此又誘進初學之道>                                                                 近思11敎學7 
○  橫渠先生曰 恭敬 節退讓以明禮 仁之至也 愛道之極也  <曲禮曰                                      近思11敎學7 
君子恭敬 節 退讓以明禮 鄭氏曰   猶趨也 謂趨就乎節約也                                             近思11敎學7 
恭敬者 禮之本  節退讓者 禮之文 君子從事乎此 則視聽言動之間                                         近思11敎學7 
天理流行 人欲消盡 而心德全矣 是仁之至也  恭敬則無忽慢                                               近思11敎學7 
 節則無驕溢 退讓則無怨爭 是皆所以盡仁愛之道者也   欄外書曰                                        近思11敎學7 
  鄭訓趨 不如陳之訓▒裁抑> 已不勉明 則人無從倡  道無從弘                                           近思11敎學7 
敎無從成矣 <正蒙  ○  明 謂明禮也 人必以禮而倡率 道必以禮而宏大                                     近思11敎學7 
敎必以禮而成就>                                                                                     近思11敎學7 
○  學記曰 進而不顧其安 使人不由其誠 敎人不盡其材 <其安 其誠                                        近思11敎學7 
其材 皆謂受敎者> 人未安之 又進之 未喩之 又告之 徒使人生此節目                                       近思11敎學7 
不盡材 不顧安 不由誠 皆是施之妄也<此言進而不顧其安>                                                 近思11敎學7 
徒使人生此節目 蓋三患實相因而然 皆陵節 等 不當其可 而施之也>                                       近思11敎學8 
敎人至難 必盡人之材 乃不誤人 觀可及處 然後告之  聖人之明                                            近思11敎學8 
直若 丁之解牛 皆知其隙 刃投餘地 無全牛矣 <此言敎人必盡其材                                         近思11敎學8 
聖人隨材施敎 各當其可 如 丁解牛 洞見間隙 無全牛矣 事見莊子>                                        近思11敎學8 
人之才足以有▒ 但以其不由於誠 則不盡其才 若曰 勉率而▒之                                            近思11敎學8 
則豈有由誠哉 <橫渠禮記說下同   ○  此言使人不由其誠                                                 近思11敎學8 
勉强▒之 而無誠意 雖材所可▒者 亦不能盡之矣  ○  朱子曰 嘗見橫渠簡與人                              近思11敎學8 
謂 其子日來誦詩不熟 宜敎他熟誦 盡其誠與材>                                                          近思11敎學8 
○  古之小兒 ▒能敬事 長者與之提▒ 則兩手奉長者之手 問之掩口而對                                    近思11敎學8 
<說見曲禮 捧手習扶持尊者 掩口而對 習其鄕尊者 屛氣也                                                 近思11敎學8 
  禮記曲禮上曰 長者與之提▒ 則兩手奉長者之手 負劍    詔                                          近思11敎學8 
之則掩口而對> 蓋稍不敬事 ▒不忠信 故敎小兒 且先安詳恭敬                                             近思11敎學8 
<安詳則不躁率 恭敬則不誕慢 此忠信之本也>                                                            近思11敎學8 
○  孟子曰 人不足與適也 政不足與間也  唯大人▒能格君心之非                                          近思11敎學8 
非惟君心 至于朋游學者之際 彼雖議論異同 未欲深較 惟整理其心                                          近思11敎學8 
使歸之正 豈小補哉 <橫渠孟子說>                                                                      近思11敎學8 
    近思錄卷之十二                                                                                  近思12警戒1 
    警戒類 凡三十三條                                                                               近思12警戒1 
<此卷論戒謹之道 修己治人 常當存警省之意 不然則私慾易萌  善日逍                                      近思12警戒1 
而▒日積矣>                                                                                         近思12警戒1 
濂溪先生曰 仲由喜聞過 令名無窮焉 今人有過 不喜人規  如護疾而忌醫                                    近思12警戒1 
寧滅其身 而無悟也噫 <易傳下同  ○  泰卦九三傳  德勝於祿                                             近思12警戒1 
則所享者 雖厚而不▒過 祿過其德 則所享者  雖薄且不能勝                                               近思12警戒1 
況於隆盛乎 隆盛之喪敗 必自無德者致之也   易泰卦九三  ▒平不陂                                      近思12警戒1 
▒往不▒ 艱貞▒咎 勿▒其孚 于食有福>                                                                近思12警戒1 
○  人之於豫樂 心說之 故遲遲 遂至於耽戀不能已也   豫之六二                                          近思12警戒1 
以中正 自守 其介如石 其去之速 不俟終日 故貞正而吉也  <人處豫樂                                      近思12警戒1 
易至耽戀 六二中正 上又無應 特立自守 其節之堅 介然如石                                               近思12警戒1 
無所轉移也 其去之速 不俟終日 無所耽戀也   豫卦六二曰 介于石                                        近思12警戒1 
不終日 貞吉> 處豫 不可安且久也 久則▒矣 如二 一謂見幾而作者也                                       近思12警戒1 
蓋中正故 其守堅 而能辯之早 去之速也   <惟其自守之堅                                                 近思12警戒1 
故能見幾而作>                                                                                       近思12警戒2 
○  人君致危亡之道非一 而以豫▒多 <豫卦六五傳 衰世之君  大率以逸豫致危亡                            近思12警戒2 
可不深戒哉   豫六五曰 貞疾 ▒不死>                                                                 近思12警戒2 
○  聖人▒戒 必於方盛之時 方其盛而不知戒 故 安富 則驕侈生                                          近思12警戒2 
樂舒肆 則紀綱壞 亡禍亂 則  萌 是以浸淫 不知亂之至也  <臨卦彖傳                                    近思12警戒2 
驕侈每生於安富之餘 綱紀每廢於舒肆之日  端禍  每兆於無虞之中                                       近思12警戒2 
故方盛之時 實將衰之漸 聖人▒戒於早 則可保其長盛矣                                                   近思12警戒2 
  臨卦彖曰 臨剛浸而長  ○  臨彖辭傳曰 二陽方長於下  陽道嚮盛之時                                   近思12警戒2 
聖人豫▒之戒曰 陽雖方盛 至於八月則其道消矣 是有凶也                                                 近思12警戒2 
大率聖人▒戒於方盛之時而慮衰 則可以防其滿極而圖其永久                                               近思12警戒2 
若▒衰而後戒 亦▒及矣 自古天下安治未有久而不亂者  蓋不能戒於盛也                                    近思12警戒2 
云云>                                                                                               近思12警戒2 
○  ▒之六三 以陰躁處動之極 ▒之頻數 而不能固者也  <震下坤上▒▒                                    近思12警戒2 
三▒陰躁 又處震動之終 其於▒善也躁動 而不能固守者也                                                 近思12警戒2 
  ▒卦六三曰 頻▒  ▒咎> ▒貴安固 頻▒頻失 不安於▒也 ▒善而屢失                                  近思12警戒2 
危之道也 <有失而後有▒ 屢▒而屢失 不常其德 危之道也>                                                近思12警戒2 
聖人開其遷善之道 與其▒而危其屢失 故云 無咎  不可以頻失而戒其▒也                                  近思12警戒2 
頻失則▒危屢▒何咎 過在失 而不在▒也  <屢失故危                                                    近思12警戒2 
屢▒故無咎 無咎者補過之稱   楊誠齋曰 頻▒非危 過▒危                                               近思12警戒2 
▒義故元咎 聖人危其頻過 故曰  以警之 開其頻▒ 故曰▒咎 以勸之>                                     近思12警戒2 
                                                                                                    近思12警戒2 
劉質夫曰 頻▒不已 遂至迷▒ <劉絢字質夫 程子門人也 頻▒頻失                                          近思12警戒3 
而不止 久則玩▒而不能▒ 必至上九之迷▒矣   ▒上六曰  迷▒                                          近思12警戒3 
凶 有災 >                                                                                          近思12警戒3 
○   極則 戾而難合 剛極則躁暴而不詳 明極則過察而多疑   之上九                                    近思12警戒3 
有六三之正應 實不孤 而其才性如此 自 孤也 <兌下離上▒                                              近思12警戒3 
上居 之終 是 之極也 以九居上 是剛之極也 居離之終 是明之極也                                       近思12警戒3 
有是三者 何往而不 孤哉 雖有正應 亦不合矣    上九曰                                               近思12警戒3 
 孤 見豕負塗 載鬼一車 云云> 如人雖有親黨  而多自疑猜                                               近思12警戒3 
妄生乖離 雖處骨肉親黨之間 而常孤獨也   <多自疑猜過明之患也                                          近思12警戒3 
妄生乖離 過剛好 之致也>                                                                            近思12警戒3 
○  解之六三曰 負且乘 致寇至 貞吝 傳曰 小人而竊盛位 雖勉▒正事                                      近思12警戒3 
而氣質卑下 本非在上之物 終可吝也 <負者小人之事也 乘者君子之器也                                     近思12警戒3 
故▒小人竊盛位之象 勉▒正事者貞也  然而陰柔卑下之質                                                 近思12警戒3 
冒居▒卦之上 非其所安 是以吝也> 若能大正則如何  曰 大正非陰柔所能也                                 近思12警戒3 
若能之 則是化▒君子矣                                                                               近思12警戒3 
○  益之上九曰 莫益之 或擊之 傳曰 理者天下之至公  利者衆人所同欲                                    近思12警戒3 
苟公其心 不失其正理 則與衆同利無侵於人   人亦欲與之                                                 近思12警戒3 
若切於好利 蔽於自私 求自益 以損於人 則人亦與之力爭  故莫肯益之                                      近思12警戒4 
而有擊奪之者矣 <在上者 推至公之理 而與衆同其利 則衆亦與之同其利                                     近思12警戒4 
苟懷自私之心 而惟欲利己 則人亦各欲利其己 而奪其所利矣                                               近思12警戒4 
益之上九 人莫益之 而或擊之者 以其求益之過也   益卦曰                                               近思12警戒4 
上九莫益之 或擊之 立心勿▒ 凶>                                                                      近思12警戒4 
○  艮之九三曰 艮其限 列其   薰心 傳曰 夫止道貴乎得宜 行止不能以時                                近思12警戒4 
而定於一 其堅强如此 則處世乖戾 與物 絶  其危甚矣                                                   近思12警戒4 
<限 界分也 列 絶也 崇  肉也 亦一身上下之限也  三居▒卦之上                                         近思12警戒4 
實▒外之分 故取象 皆▒限止之義 所貴於止者  謂各得所宜止                                             近思12警戒4 
而無過與不及也 苟不度時中 而一於限止焉 堅執强忍  如此則違世絶物                                     近思12警戒4 
危 甚也> 人之固止一隅 而擧世莫與宜者  則艱蹇忿畏                                                   近思12警戒4 
焚撓其中 豈有安裕之理  薰心 謂不安之勢 薰 其中也                                                  近思12警戒4 
○  大率以說而動 安有不失正者 <歸妹彖傳 兌下震上▒歸妹  兌                                          近思12警戒4 
悅也 震 動也 心有所好樂 則不得其正 況從欲而忘返者耶    歸妹彖辭曰                                  近思12警戒4 
說以動所歸妹也 征凶 不當也>                                                                         近思12警戒4 
○  男女有尊卑之序 夫婦有倡隨之理 此常理也 若徇情肆欲 唯說是動                                      近思12警戒4 
男牽欲而失其剛 婦 說而忘其順 則凶而無所利矣 <同上 震                                               近思12警戒4 
長男 兌 少女 以說而動 則徇情肆欲 必且失其常理 而致凶矣                                             近思12警戒4 
歸妹之彖 位不當也之下曰 ▒攸利 柔乘剛也>                                                            近思12警戒4 
○  雖舜之聖 且畏巧言令色 說之惑人易入而可懼也如此 <兌卦六五傳                                      近思12警戒5 
巧言者工▒之言 令色者善柔之色 皆務以悅人也 人心喜順▒逆                                             近思12警戒5 
故巧言令色 易以惑人 凡說之道皆然 不可不戒也>                                                        近思12警戒5 
○  治水天下之大任也 非其至公之心 能捨己從人 盡天下之議 則不能成其功                                近思12警戒5 
豈方命 族者 所能乎 <方 不順也 命 天理也    毁也                                                   近思12警戒5 
族 類也 夫任天下之大事者 非一人之私智所能集  要必合天下之謀                                         近思12警戒5 
而後可也 苟上不順乎天理 下不依乎▒情 恃其才智  任己而行                                             近思12警戒5 
烏能有濟>  雖九年而功弗成 然其所治 固非他人所及也 惟其功有▒                                       近思12警戒5 
故其自任益强  戾 類益甚 公議隔而人心離矣 是其▒益顯                                               近思12警戒5 
而功卒不可成也 <經說下同  ○  公議隔 而得失莫聞  人心離而事功莫與共之者矣>                          近思12警戒5 
                                                                                                    近思12警戒5 
○  君子敬以直▒ 微生高所枉雖小 而害則大  <子曰 孰謂微生高直                                        近思12警戒5 
或乞醯焉 乞▒其  而與之 微生姓 高名 君子敬以直▒  不容有一毫之邪枉                                 近思12警戒5 
所謂直也 微生高以無▒有 曲意徇人   蓋邪枉之態                                                       近思12警戒5 
不能掩者 其事雖微 所以害於其直者甚大 故聖人固以立敎    易坤卦文言曰                                近思12警戒5 
君子敬以直▒ 義以方外>                                                                              近思12警戒5 
○  人有愈則無剛 剛則不屈於慾 <謝上蔡曰 剛與慾正相反  能勝物之謂剛                                  近思12警戒5 
故常伸於萬物之上 ▒物掩之謂慾 故常屈於萬物之下                                                     近思12警戒5 
論語公冶長篇 子曰 吾未見剛者 或對曰 申  子曰  也慾  焉得剛>                                       近思12警戒5 
                                                                                                    近思12警戒5 
○  人之過也 各於其類 君子常失於厚 小人常失於薄 君子過於愛                                          近思12警戒5 
小人傷於忍 君子小人之分 在於仁與不仁而已 故仁者之過 亦在於厚與愛                                    近思12警戒6 
不仁者之過 常在於薄與忍   論語里仁篇 子曰 人之過也                                                 近思12警戒6 
各於其黨 觀過斯知仁矣>                                                                              近思12警戒6 
○  明道先生曰 富貴驕人 固不善 學問驕人 害亦不細 <遺書下同                                          近思12警戒6 
○  君子之學▒己而已 以學問驕人 非特其學▒務外  而傲惰敗德                                          近思12警戒6 
學亦不進矣   [注 學亦不進矣] 欄外書曰 似與本文不協 當改做害亦莫大焉>                               近思12警戒6 
                                                                                                    近思12警戒6 
○  人以料事▒明   入逆詐億不信去也 <子曰 不逆詐  不億不信                                        近思12警戒6 
朱子曰 逆 未至而迎之也 億 未見而意誕也 揚子雲謂▒行曰詐                                             近思12警戒6 
易言曰誕 是也 若事未顯 而逆料臆度之 則自流於巧 而惑於疑 未必得事之情實矣                            近思12警戒6 
人以料事▒明者 必至於是   周子曰 謂能疑▒明                                                         近思12警戒6 
何 千里   語憲問篇 子曰 不逆詐 不億不信   抑亦先覺者是賢乎>                                       近思12警戒6 
                                                                                                    近思12警戒6 
○  人於外物奉身者 事事要好 只有自家一箇身與心 ▒不要好 苟得外面物好時                              近思12警戒6 
▒不知道自家身與心 ▒已先不好了也 <所謂以小害大                                                     近思12警戒6 
賤害貴者也>                                                                                         近思12警戒6 
○  人於天理昏者 是只▒嗜欲亂著他 莊子言其嗜欲深者  其天機淺                                        近思12警戒6 
此言▒最是 <嗜欲多則志亂 氣昏而天理微矣 二者常相▒消長>                                             近思12警戒6 
○  伊川先生曰 閱機事之久 機心必生 蓋方其閱時 心必喜  ▒喜則如種下種子                              近思12警戒6 
<莊子曰 有機械者 必有機事 有機事者 必有機心>                                                        近思12警戒6 
○  疑病者 未有事至時 先有疑端在心 周羅事者 先有周事之端在心                                        近思12警戒6 
皆病也 <周羅 俚語 猶兜攬也 事未至 而有好疑喜事之端 則事至之時                                       近思12警戒7 
有不當疑而疑 不當攬而攬者矣 故治心者 必去其端>                                                      近思12警戒7 
○  較事大小 其弊▒枉尺直尋之病 <事無大小 惟理是視  或者有苟成急就之意                              近思12警戒7 
謂道雖少屈 而所伸者大 義雖微害 而所利者博  則有冒而▒之者                                           近思12警戒7 
原其初心 止於權大小 遂至枉尺直尋   其末流之弊                                                       近思12警戒7 
乃有不可勝言矣   欄外書曰 愚謂 義亦有大小 義之大小 則不可不較>                                     近思12警戒7 
                                                                                                    近思12警戒7 
○  小人小丈夫 不合小了 他本不是▒ <性無不善 而局於氣質  於利慾者                                  近思12警戒7 
自小之耳>                                                                                           近思12警戒7 
○  雖公天下事 若用私意▒之 ▒是私 <事雖出於公  而以私意▒之                                        近思12警戒7 
卽是私也 故學者以正心▒本 論人者 必察其心 不徒考其事>                                               近思12警戒7 
○  做官奪人志 <仕而志於富貴者 固不必言 或馳 乎是非予奪之境                                        近思12警戒7 
而此志動於喜怒愛▒之私 或經營於建功立業之間  而此志陷於計度區 之巧                                 近思12警戒7 
德未成 而從政者 未有不奪其志 學者所當深省也>                                                        近思12警戒7 
○  驕是氣盈 吝是氣  人若吝時 於財上亦不足   於事上亦不足                                          近思12警戒7 
凡百事皆不足 必有  之色也 <驕 矜  吝 鄙嗇也   驕 氣盈者                                          近思12警戒7 
常覺其有餘 吝 氣 者 常覺其不足 惟君子所志者道  故無時而盈                                          近思12警戒7 
亦無所不足>                                                                                         近思12警戒7 
○  未知道者如醉人 方其醉時 無所不至 及其醒也 莫不愧恥  人之未知學者                                近思12警戒7 
自視以▒無缺 及▒知學 反思前日所▒ 則駭且懼矣                                                       近思12警戒7 
○  邢七云 一日三點檢 明道先生曰 可哀也哉   其餘時理會甚事                                          近思12警戒7 
蓋倣三省之說錯了 可見不曾用功 又多逐人面上說一般話  明道責之                                        近思12警戒7 
邢曰 無可說 明道曰 無可說 ▒不得不說 <曾子三省 謂日以三事自省                                       近思12警戒8 
邢倣其言 乃云一日三次點檢>                                                                          近思12警戒8 
○  橫渠先生曰 學者捨禮義 則飽食終日 無所猷▒   與下民一致                                          近思12警戒8 
所事不踰衣食之間 燕遊之樂爾 <正蒙>                                                                  近思12警戒8 
○  鄭衛之音悲哀 令人意思留連 又生怠惰之意  從而致驕淫之心                                          近思12警戒8 
雖珍玩奇貨 其始感人也 亦不如是切 從而生無限嗜好   故孔子曰                                          近思12警戒8 
必放之 亦是聖人經歷過 但聖人能不▒物所移耳 <橫渠禮樂說>                                             近思12警戒8 
○  孟子言反經 特於鄕原之後者 以鄕原大者不先立  心中初無作                                          近思12警戒8 
惟是左右看 順人情不欲違 一生如此 <橫渠孟子說   ○  經 常也                                          近思12警戒8 
古今不易之常道也 是是非非 必有定理 而好善▒▒ 必有定見  今鄕原浮▒俯仰                              近思12警戒8 
無所可否 蓋其義理不立 中無所主 惟務悅人  以是終身                                                   近思12警戒8 
乃亂常之尤者 君子反經 ▒其常道 則是非照然  而鄕原▒言▒行                                           近思12警戒8 
不得以惑之矣   孟子盡心下篇 孔子曰 ▒似而非者   云云                                               近思12警戒8 
▒鄕原 恐其亂德也 君子反經而已矣 經正則庶民興 庶民興無邪慝矣]                                       近思12警戒8 
                                                                                                    近思12警戒8 
   近思錄卷之十三                                                                                   近思13辨異1 
   辨異端類 凡十四條                                                                                近思13辨異1 
<此卷辨異端 蓋君子之學 雖已至 然異端之辨 尤不可以不明 苟於此有毫釐之未辨                            近思13辨異1 
則貽害於人心者甚矣>                                                                                 近思13辨異1 
明道先生曰 楊墨之害 甚於申韓 佛老之害 甚於楊墨   <楊朱墨翟                                          近思13辨異1 
詳見孟子 申不害者鄭人 以刑名干韓昭侯 昭侯用以▒相 韓非韓之▒公子                                    近思13辨異1 
善刑名法術之學 佛者本西域之胡 ▒寂滅之學   自漢以來                                                 近思13辨異1 
其說始入中國 老者周柱下史 老聃也 其書論淸淨無▒之道>  楊氏▒我                                      近思13辨異1 
疑於仁 墨氏兼愛 疑於義 申韓則淺陋易見  故孟子只闢楊墨                                               近思13辨異1 
▒其惑世之甚也 <楊氏▒我 可謂自私而不仁矣 然而猶疑似於無欲之仁                                      近思13辨異1 
墨氏兼愛 可謂泛濫而無義矣 然猶疑似於無私之義 故足以惑人也                                           近思13辨異1 
若申韓之刑名功利 淺陋而易見 故孟子但闢楊墨 恐其▒人心之害                                           近思13辨異1 
而申韓不足闢也> 佛老其言近理 又非楊墨之比  此所以▒害尤甚                                           近思13辨異1 
楊墨之害 亦經孟子闢之 所以廓如也 <遺書下同  ○ 佛氏言心性                                           近思13辨異1 
老氏談道德 皆近於理 又非楊墨之比   故其▒人心之害尤甚                                               近思13辨異1 
揚子雲曰 古者楊墨塞路 孟子辭而闢之廓如也  ○ 朱子曰 楊朱卽老聃弟子                                  近思13辨異1 
孟子闢楊墨 則老莊在其中矣>                                                                          近思13辨異1 
○  伊川先生曰 儒者潛心正道 不容有差 其始甚微 其終則不可救                                          近思13辨異1 
如師也過 商也不及 於聖人中道 師只是過於厚些   商只是不及些                                          近思13辨異2 
然而厚則漸至於兼愛 不及則▒至於▒我 其過不及 同出於儒者 其末遂至楊墨                                近思13辨異2 
至如楊墨 亦未至於無父無君 孟子推之▒至於此 蓋其差必至於是也                                         近思13辨異2 
<師 子張名 商 子夏名 子張才高志廣 泛愛兼容 故常過乎中                                               近思13辨異2 
子夏篤信自守 規模謹密 故常不及乎中 二子於道  守未遠也                                               近思13辨異2 
然師之過 其流必至於墨氏之謙愛 子夏之不及 其後傳田子方                                               近思13辨異2 
子方之後▒莊周 是楊氏▒我之學也 孟子推楊墨之極致  則兼愛者                                          近思13辨異2 
至於無父 蓋愛其父 亦同於路人 是無父也 ▒我者 至於無君 蓋自私其身                                    近思13辨異2 
而不知有上下 是無君也>                                                                              近思13辨異2 
○  明道先生曰 道之外無物 物之外無道 是天地之間 無適而非道也                                        近思13辨異2 
卽父子 而父子在所親 卽君臣 而君臣在所嚴 以至▒夫婦 ▒長幼                                           近思13辨異2 
▒朋友 無所▒而非道 此道所以不可須臾離也 然則毁人倫  去四大者                                       近思13辨異2 
其戾於道也遠矣 <物由道而形 故道外無物 道以物而具 故物外無道                                         近思13辨異2 
人於天地間 不能違物而獨立 故無適非道也 今釋氏乃毁棄人倫                                             近思13辨異2 
滅除四大 其戾於道遠矣 釋氏以地水火風▒四大 謂四大幻假                                               近思13辨異2 
而成人身 寂滅幻根 斷除一切     [此道所以] 中庸第一章曰                                             近思13辨異2 
道也者 不可須臾離也 可離非道也> 故君子之於天下也 無適也 無莫也                                      近思13辨異2 
義之與比 若有適有莫 則於道▒有間 非天地之全也  <適 可也                                             近思13辨異2 
莫 不可也 比 從也 君子之於天下 無可無不可 惟義之從也 今釋氏可以寂滅無▒                             近思13辨異3 
而不可以察理應事 必欲斷除外相 始見法性 非天地本然                                                   近思13辨異3 
全體之性矣   論語里仁篇 子曰 君子之於天下也 無適也                                                 近思13辨異3 
無莫也 義之與比> 彼釋氏之學 於敬以直▒ 則有之矣  義以方外                                           近思13辨異3 
則未之有也 <釋氏習定 欲得此心收斂虛靜  亦若所謂敬以直▒                                             近思13辨異3 
然有體而無用 絶滅倫理 何有於義> 故滯固者 入於枯槁 疏通者歸於恣肆                                    近思13辨異3 
此佛之敎 所以▒隘也 吾道則不然 率性而已 斯理也 聖人於易備言之                                       近思13辨異3 
<釋氏離器以▒道 故於日用事物之間 或拘或肆  皆▒之病                                                 近思13辨異3 
名▒大自在 而實則隘陋 而一毫不容也 若吾儒率性之道  動靜各正                                         近思13辨異3 
▒不病於拘 亦不至於肆 聖人贊易 所謂知至至之  可與幾也                                               近思13辨異3 
知終終之 可與存義 敬以直▒ 義以方外 時止則止   時行則行                                             近思13辨異3 
動靜不失其時 體用本末備言之矣>                                                                      近思13辨異3 
又曰  佛有一箇覺之理 可以敬以直▒矣 然無義以方外  其直▒者                                          近思13辨異3 
要之其本亦不是 <佛學禪者覺也 覺者心無倚著 靈覺不昧  所謂常惺惺法                                    近思13辨異3 
若可敬以直▒矣 然而無制事之義 則其所謂覺者 猶無寸之尺                                               近思13辨異3 
無星之兩 其直▒之本亦非矣>                                                                          近思13辨異3 
○  釋氏本怖死生▒利 豈是公道 <釋氏謂 有生則有滅  故有輪▒                                          近思13辨異3 
今求不生不滅之理 可免輪▒之苦 此本出於利己之私意也> 惟務上達                                        近思13辨異3 
而無下學 然則其上達處 豈有是也 元不相連屬 但有間斷 非道也                                           近思13辨異3 
<絶學而求頓悟 故無下學工夫 道器本不相離 今捨物以明理 泯▒以求心                                     近思13辨異4 
豈知道者哉> 孟子曰 盡其心者 知其性也 彼所謂識心見性是也                                             近思13辨異4 
若存心養性一段 則無矣 <朱子曰 釋氏恍惚之間 略見得心性影子                                           近思13辨異4 
都不見▒面許多道理 政使有存養之功  亦只存養得他所見影子                                             近思13辨異4 
終不分明> 彼固曰出家獨善 ▒於道體自不足  <道本人倫 今曰出家                                         近思13辨異4 
則於道體虧欠大矣> 或曰 釋氏地獄之類  皆是▒下根之人設此                                             近思13辨異4 
怖令▒善 先生曰 至誠貫天地 人尙有不化  豈有立▒敎而人可化乎                                         近思13辨異4 
<以上明道語>                                                                                        近思13辨異4 
○  學者於釋氏之說 直須如淫聲美色 以遠之 不爾 則  然無於其中矣                                    近思13辨異4 
顔淵問▒邦 孔子▒告之 以二帝三王之事 而▒戒以放鄭聲遠▒人                                           近思13辨異4 
曰 鄭聲淫 ▒人殆 彼▒人者 是他一邊▒耳 然而於己則危                                                 近思13辨異4 
只是能使人移 故危也 至於禹之言曰 何畏乎巧言令色   直消言畏                                          近思13辨異4 
只是須著如此戒愼 猶恐不免 釋氏之學 ▒不消言常戒 到自家自信                                          近思13辨異4 
後▒不能亂得 <初學立心未定 必屛遠異端之說 信道▒篤  乃可考辨其失                                    近思13辨異4 
  論語衛靈公篇 顔淵問▒邦 子曰 行夏之時   乘殷之輅                                                 近思13辨異4 
服周之冕  ○ [注 考辨其失]  欄外書曰 此條末語大意 謂學者宜屛絶釋氏                                  近思13辨異5 
不讀其書 至斯學自信後 則假令讀之 亦不能亂我也  葉注考辨其失                                         近思13辨異5 
本意稍左>                                                                                           近思13辨異5 
○  所以謂萬物一體者 皆有此理 只▒從那▒來 生生之謂易 生則一時生                                    近思13辨異5 
皆完此理 人則能推 物則氣昏推不得 不可道他物不與有也                                                 近思13辨異5 
<天地之理 流行化生 人之與物均有是生 則亦均具是理  所謂萬物一體也                                    近思13辨異5 
然人所稟之氣通 故能推 物所稟之氣塞 故不能推> 人只▒自私                                             近思13辨異5 
將自家軀殼上頭起意 故看得道理 小了他底 放這身  來都在萬物中                                         近思13辨異5 
一例看 大小大快活 <人知萬物一體之理 不▒私己之見 自然與物各得其所>                                  近思13辨異5 
釋氏以不知此 去他身上起意思   奈何那身不得                                                          近思13辨異5 
故▒厭▒ 要得去盡根塵 ▒心源不定 故要得如枯木死灰 然沒此理                                          近思13辨異5 
要有此理 除是死也 <釋氏惟不知萬物一體順理而行 本無障   顧乃自生私見                                近思13辨異5 
▒吾身不能不交於物也 遂欲盡去根塵 空▒所有 佛書以耳目口鼻身意▒六根                                 近思13辨異5 
以色聲香味觸法▒六塵 其說謂幻塵滅  故幻根亦滅                                                       近思13辨異5 
幻根滅 故幻心亦滅 然心本生道 有體則有用  豈容絶滅哉>                                                近思13辨異5 
釋氏其實是愛身放不得 故說許多 譬如負販之蟲 已載之起 猶自▒取物在身                                  近思13辨異5 
又如抱石投河 以其重愈▒ 終不道放下石頭 惟嫌重也                                                     近思13辨異5 
<原釋氏之初 本是愛己 妄生許較 欲出離生死 而不知去私己之念                                           近思13辨異6 
本無事也>                                                                                           近思13辨異6 
○  人有語導氣者 問先生曰 君亦有術乎 曰 吾嘗夏葛而冬   饑食而渴飮                                  近思13辨異6 
節嗜欲 定心氣 如斯而已矣   <聖賢養生 順理窒慾而已                                                   近思13辨異6 
豈若偏曲之士 ▒長生久視之術者哉>                                                                    近思13辨異6 
○  佛氏不識陰陽晝夜 死生古今 安得謂形而上者與聖人同乎 <形而上者性命也                              近思13辨異6 
陰陽晝夜 死生古今 乃天命之流行 二氣之屈伸  釋氏指▒輪▒                                             近思13辨異6 
▒幻妄 則其所談性命 亦異乎聖人矣>                                                                   近思13辨異6 
○  釋氏之說 若欲窮其說 而去取之 則其說未能窮 固已化而▒佛矣                                        近思13辨異6 
只且於跡上考之 其設敎如是 則其心果如何 固難▒取其心  不取其▒                                       近思13辨異6 
有是心則有是▒ 王通言心跡之判 ▒是亂說 故不若且於▒上                                               近思13辨異6 
斷定不與聖人合 其言有合處 則吾道固已有 有不合者  固所不取                                           近思13辨異6 
如是立定▒省易 <此言雖▒初學立心未定者設   然孟子闢楊墨                                             近思13辨異6 
亦不過考其▒ 而推其心 極之於無父無君 此實辨異端之要領也>                                            近思13辨異6 
○  問神僊之說有▒ 曰 若說白日飛昇之類 則無   若言居山林間                                          近思13辨異6 
保形鍊氣 以延年益壽 則有之 譬如一 火 置之風中 則易過 置之密室                                      近思13辨異6 
則難過 有此理也 又問 揚子言聖人之不師僊 厥術異也 聖人能▒此等事否                                   近思13辨異6 
曰 此是天地間一賊 若非竊造化之機 安能延年  使聖人肯▒                                               近思13辨異7 
周孔▒之矣 <人之精氣 聚則生 散則死 彼有見於造化之機                                                 近思13辨異7 
竊而用之 使精氣固結而不散 故能獨壽 此理之所有也  顧其自私小技                                       近思13辨異7 
聖賢弗▒耳>                                                                                         近思13辨異7 
○  謝顯道歷擧佛說與吾儒同處 問伊川先生  先生曰 恁地同處雖多                                        近思13辨異7 
只是本領不是 一齊差▒ <外書  ○  大本▒差 則其說似同 而實異>                                        近思13辨異7 
                                                                                                    近思13辨異7 
○  橫渠先生曰 釋氏妄意天性 而不知範圍天用 反以六根之微 因緣天地                                    近思13辨異7 
明不能盡 則誣天地日月 ▒幻妄 <範圍猶裁成也 聖人盡性                                                 近思13辨異7 
故能裁成天地之道 釋氏欲識性 而不知範圍之用  則是未嘗知性也                                          近思13辨異7 
謂六根悉本天地 六根起滅無有實相 天地日月等▒幻妄> 蔽其用於一身之小                                  近思13辨異7 
▒其志於虛空之大 此所以語大語小 流遁失中  <厭此身之小                                               近思13辨異7 
則蔽其用 而不能推 樂虛空之大 則▒其志 而不能反 故其語大語小                                         近思13辨異7 
展轉流遁 皆失其中> 其過於大也 塵芥六合   其蔽於小也                                                 近思13辨異7 
夢幻人世 謂之窮理可乎 不知窮理 而謂之盡性可乎 謂之無不知可乎                                        近思13辨異7 
<上下四方▒六合 謂六合在虛空中 特一微塵芥子耳  所以言虛空之大                                       近思13辨異7 
一切有▒法 如夢幻泡影 所以言人世之微 此皆不能窮理盡性之過>                                          近思13辨異7 
塵芥六合 謂天地 ▒有窮也 夢幻人世 明不能究其所從也                                                  近思13辨異7 
<正蒙下同  ○  佛說謂 虛空無窮 天地有窮 人世起滅  皆▒幻妄                                          近思13辨異8 
莫知所從來也>                                                                                       近思13辨異8 
○  大易不言有無 言有無▒子之陋也 <易曰 一陰一陽之謂道  蓋陰陽之運                                  近思13辨異8 
其所以然者 卽道也 體用相因 精粗罔間  不可以有無分                                                   近思13辨異8 
後世異端 見道不明 始以道▒無 以器▒有 有者▒幻妄 ▒土  無者▒玄妙                                  近思13辨異8 
▒▒空 析有無而二之 皆▒子之陋見也>                                                                 近思13辨異8 
○  浮圖明鬼 謂有識之死 受生循環 遂厭苦求免 可謂知鬼乎 <精氣聚則▒人                                近思13辨異8 
散則▒鬼 散則 滅 就盡而已 釋氏謂 神識不散 ▒寓形而受生                                             近思13辨異8 
是不明鬼之理也> 以人生 ▒妄見 可謂知人乎  <人生日用                                                 近思13辨異8 
無非天理之當然 釋氏指▒浮生幻化 豈▒知人乎> 天人一物 輒生取舍                                       近思13辨異8 
可謂知天乎 <天人一理 今乃棄人事 而求天性   豈▒知天乎>                                              近思13辨異8 
孔孟所謂天彼所謂道 或者指遊魂▒變 ▒輪▒ 未之思也 大學當先知天德                                    近思13辨異8 
知天德 則知聖人 知鬼神 今浮圖劇論要歸  必謂死生流轉                                                 近思13辨異8 
非得道不免 謂之悟道可乎 <本注云 悟則有義有命   均死生                                               近思13辨異8 
一天人 惟知晝夜 通陰陽 體之無二  ○  當生而生 當死而死  是則有義有命                                近思13辨異8 
生死均安 何所厭苦 天人一致 何所取舍 知晝夜 通陰陽                                                   近思13辨異8 
則知死生之說 何所謂輪▒> 自其說熾傳中國  儒者未容窺聖學門牆                                         近思13辨異8 
已▒引取 淪胥其間 指▒大道 乃其俗達之天下  致善▒知愚                                               近思13辨異8 
男女臧獲 人人著信 使英才間氣 生則▒耳目恬習之事 長則師世儒崇尙之言                                  近思13辨異8 
遂冥然被驅 因謂聖人可不脩而至 大道可不學而知 故未識聖人心                                           近思13辨異9 
已謂不必求其▒ 未見君子志 已謂不必事其文 此人倫所以不察                                             近思13辨異9 
庶物所以不明 治所以忽 德所以亂 <世俗於聖門 未有所見                                                 近思13辨異9 
而耳目習熟 固已陷▒於異端 乃謂不假修▒ 立地成佛   不立文字                                          近思13辨異9 
敎外別傳 不修而至 故謂不必求其▒ 不學而知 故謂不必事其文>                                           近思13辨異9 
異言滿耳 上無禮以防其▒ 下無學以稽其弊 自古 淫邪遁之辭 翕然 興                                    近思13辨異9 
一出於佛氏之門者 千五百年 自非獨立不懼 精一自信  有大過人之才                                       近思13辨異9 
何以正立其間 與之較是非計得失哉 <詭服異行  非修先王之禮                                             近思13辨異9 
何以防其▒ 邪說異敎 非通聖人之學 何以稽其弊   孟子公孫丑上篇云                                     近思13辨異9 
 辭知其所蔽 淫辭知其所蔽 淫辭知其所陷 邪辭知其所離                                                 近思13辨異9 
遁辭知其所窮>                                                                                       近思13辨異9 
    近思錄卷之十四                                                                                  近思14觀聖1 
    觀聖賢類 凡二十六條                                                                             近思14觀聖1 
<此卷論聖賢相傳之統 而▒子附焉 斷自唐虞堯舜   禹湯文武周公                                          近思14觀聖1 
道統相傳 至于孔子 孔子傳之顔曾 曾子傳之子思   子思傳之孟子                                          近思14觀聖1 
遂無傳焉 於是楚有荀卿 漢有毛  董仲舒 揚雄 ▒葛亮 隋有王通                                          近思14觀聖1 
唐有韓愈 雖未能傳斯道之統 然其立言立事 有補於世敎 皆所當考也                                        近思14觀聖1 
逮于本朝 人文再闢 則周子唱之 二程子張子推廣之  而聖學▒明                                           近思14觀聖1 
道統▒續 故備著之>                                                                                  近思14觀聖1 
明道先生曰 堯與舜▒無優劣 及至湯武▒別 孟子言性之反之 自古無人如此說                                近思14觀聖1 
只孟子分別出來 ▒知得堯舜是生而知之  湯武是學而皆之                                                 近思14觀聖1 
文王之德 則似堯舜 禹之德 則似湯武 要之皆是聖人  <遺書下同                                           近思14觀聖1 
○  性之者 生而知之 安而行之 天性渾全   不待修習者也                                                近思14觀聖1 
反之者 學而知之 利而行之 修身體道 以▒其性者也  文王不識不知                                        近思14觀聖1 
順帝之則 蓋亦生知之性也 禹克勤克儉 不矜不伐  蓋亦學能之事也>                                        近思14觀聖1 
                                                                                                    近思14觀聖1 
○  仲尼元氣也 顔子春生也 孟子 秋殺盡見 <夫子大聖之資  猶元氣周流                                  近思14觀聖1 
渾淪溥博 無有涯  罔見間隙 顔子亞聖之才  如春陽                                                   近思14觀聖1 
發生萬物 四時之首 衆善之長也 孟子亦亞聖之才 剛烈明辯 整齊嚴肅                                       近思14觀聖1 
故 秋殺盡見> 仲尼無所不包 顔子示不違如愚之學  於後世有自然之和氣                                   近思14觀聖1 
不言而化者也 孟子則露其材 蓋亦時然而已  <夫子道全德備                                               近思14觀聖2 
故無所不包 顔子不違如愚 與聖人合德 後世可想其自然和氣                                               近思14觀聖2 
 而成之 不言而信者也 孟子英材發越 蓋亦戰國之時  世                                                 近思14觀聖2 
道益衰 異端益熾 又無天子主盟於其上 故其衛道之嚴   辯論之明                                          近思14觀聖2 
不得不然也> 仲尼天地也 顔子和風慶雲也 孟子泰山嚴巖之氣象也                                          近思14觀聖2 
觀其言 皆可見之矣 <天地者高明而博厚也 和風慶雲者  協氣祥光也                                        近思14觀聖2 
泰山巖巖者 峻極不可踰越也> 仲尼無▒ 顔子微有跡 孟子其跡著                                           近思14觀聖2 
<夫子渾然天成 故無▒ 顔子不違如愚 本亦無▒   然▒仁之問                                             近思14觀聖2 
 然之歎 猶可窺測其微 至於孟子 則發明底蘊 故其跡彰彰> 孔子 是明快人                                近思14觀聖2 
顔子 豈弟 孟子 雄辨  <夫子淸明在躬 猶靑天白日                                                     近思14觀聖2 
故極其明快 顔子有若無 實若虛 犯而不校 故其要豈弟  孟子息邪說                                        近思14觀聖2 
距 行 放淫辭 故極其雄辨  ○  此段反覆 形容大聖大賢氣象                                             近思14觀聖2 
各臻其妙 古今之言聖賢 未有若斯者也 學者其潛心焉>  曾子傳聖人學                                      近思14觀聖2 
其德後來不可測 安知其不至聖人 如言吾得正而斃 且休理會文                                             近思14觀聖2 
只看他氣象 極好 被他所見處大 後人雖有好言語  只被氣象卑                                             近思14觀聖2 
終不類道 <曾子悟一貫之旨 已傳聖人之學矣 至其易 之言  吾何求哉                                      近思14觀聖2 
吾得正而斃焉 斯可矣 自非樂善不倦 安行天理 一息尙存 必歸于正                                         近思14觀聖2 
夫豈一時之所能勉强哉  ○  遺書又曰 曾子疾病  只要以正                                               近思14觀聖2 
不慮死 與武王殺一不辜行一不義 得天下不▒同心    [注 曾子一貫]                                      近思14觀聖2 
論語里仁篇 子曰 ▒乎 吾道一而貫之 曾子曰唯>                                                         近思14觀聖2 
○  傳經▒難 如聖人之後  百年 傳之已差 聖人之學  若非子思孟子                                      近思14觀聖3 
則幾乎息矣 道何嘗息 只是人不由之 道非亡也 幽 不由也                                                近思14觀聖3 
<▒經定于夫子之手 至孟子時  百年間 微言絶 而大義乖矣 猶賴曾子之門有傳                              近思14觀聖3 
子思孟子之徒 相繼纘述 提綱 領 闢邪輔正  以垂萬世                                                   近思14觀聖3 
如論語大學中庸孟子之書 可見矣   史記 幽王名宮涅 周宣王之子                                         近思14觀聖3 
武王十二世孫也  王名胡 夷王之子 武王十世之孫>                                                      近思14觀聖3 
○  荀卿才高 其過多 揚雄才短 其過少 <荀卿名況 字卿  ▒楚蘭陵令                                      近思14觀聖3 
揚雄字子雲 ▒漢光祿卿 荀卿才高 敢▒異論  如以人性▒▒                                               近思14觀聖3 
以子思孟子▒非 其過多 揚雄才短 如作太玄以擬易 法言以擬論語                                          近思14觀聖3 
皆模倣前聖之遺言 其過少>                                                                            近思14觀聖3 
○  荀子極偏駁 只一句性▒ 大本已失 揚子雖少過 然已自不識性                                          近思14觀聖3 
▒說甚道 <率性之謂道 荀子性▒ 揚子善▒混 均之 不識本然之性                                          近思14觀聖3 
何以語道>                                                                                           近思14觀聖3 
○  董仲舒曰 正其義不謀其利 明其道不計其功  此董子所以度越▒子                                      近思14觀聖3 
<自春秋以來 擧世皆趨功利 仲舒此言最▒純正  ○  朱子曰                                               近思14觀聖3 
仲舒所立甚高 後世所以不如古人者 以道義功利關不透耳>                                                 近思14觀聖3 
○  漢儒如毛  董仲舒 最得聖賢之意 然見道不甚分明 下此卽至揚雄                                      近思14觀聖3 
規模又窄狹矣 <毛 治詩 ▒河間獻王博士 仲舒擧賢良 對策▒膠西相                                       近思14觀聖3 
二子言治 皆以修身齊家▒本 先德敎 而後功利  最▒得聖賢意                                             近思14觀聖3 
揚雄以淸淨寂寞▒道 無儒者規模  ○  或問 伊川謂 仲舒見道不分明                                       近思14觀聖3 
朱子曰 如云性者生之質 性非敎化不成 似不識本然之性                                                   近思14觀聖3 
又問 何所主而取毛公 曰 攷之詩傳 緊要有數處 如關雎所謂夫婦有別                                       近思14觀聖3 
則父子親 父子親 則君臣敬 君臣敬 則朝廷正 朝廷正則王化成                                             近思14觀聖3 
要之亦不多見 只是氣象大▒好>                                                                        近思14觀聖3 
○  林希謂揚雄▒祿隱 揚雄後人 只▒見傳著書 ▒須要做他是  生做得是                                  近思14觀聖4 
<祿隱 謂浮▒下位 依祿而隱 卽祿仕之意也 雄失身事莽                                                   近思14觀聖4 
以是祿隱 何辭而可>                                                                                  近思14觀聖4 
○  孔明有王佐之心 道則未盡 王者如天地之無私心焉  行一不義                                          近思14觀聖4 
而得天下不▒ 孔明必求有成 而取劉璋 聖人寧無成耳 此不可▒也                                          近思14觀聖4 
<▒葛亮字孔明 東漢末 曹操據漢將簒 孔明輔先主  志欲攘除姦凶                                          近思14觀聖4 
興▒漢室 而其規宏遠 操心公平 有王佐之心 然於王道  則有所未盡                                        近思14觀聖4 
蓋聖人之道 如天地發育 無有私意 行一不義 雖可以得天下 而不▒                                         近思14觀聖4 
先主以詐取劉璋 孔明不得以無責 蓋其志於有成  行不義 而不暇顧                                         近思14觀聖4 
若聖人 則寧漢無興 不忍▒此也   劉璋者 劉焉之子  劉焉                                               近思14觀聖4 
魯恭王後也 先主取劉璋 事見于蜀志一劉璋傳 又後漢書列傳六十五                                         近思14觀聖4 
劉焉傳附之> 若劉表子琮 將▒曹公所  取而興劉氏可也                                                  近思14觀聖4 
<先主依劉表 曹操南侵 會表卒 子琮迎降 孔明說先主取荊州 先主不忍                                      近思14觀聖4 
琮降則地歸曹氏矣 取以興漢 何負於表 較之取劉璋  則曲直有間矣                                         近思14觀聖4 
或謂 先主雖得荊州 未必能禦曹操   然此又特以利鈍言者也>                                              近思14觀聖4 
                                                                                                    近思14觀聖4 
○  ▒葛武侯 有儒者氣象 <孔明輔漢討賊 以信義▒主  以節制行師                                        近思14觀聖4 
以公誠待人 至於親賢臣 遠小人 諮諏善道 察納雅言 有大臣格君之業                                       近思14觀聖4 
○  朱子曰 孔明雖嘗學申韓 然資質好 ▒有正大氣象>                                                    近思14觀聖4 
○  孔明庶幾禮樂 <文中子曰 使孔明而無死 禮樂其有興乎  亮之治國                                      近思14觀聖4 
政刑修擧 而人心預附 名正言順 禮樂其庶幾乎>                                                          近思14觀聖4 
○  文中子本是一隱君子 世人往往得其議論 附會成書  其間極有格言                                      近思14觀聖4 
荀揚道不到處 <文中子王氏名通 隋末不仕 敎授於河汾 其弟王凝子福 等                                   近思14觀聖4 
收其議論 增益▒書 名曰中說  ○  朱子曰 其書多▒人添入                                               近思14觀聖5 
▒▒難見 然好處甚多 就中論世變因革處 說得極好  又曰                                                 近思14觀聖5 
文中子論治體處 高似仲舒 而本領不及 爽似仲舒 而純不及>                                               近思14觀聖5 
○  韓愈亦近世豪傑之士 如原道中言語 雖有病 然自孟子而後 能將許大見識尋求者                          近思14觀聖5 
才見此人 至如斷曰孟氏醇  又曰荀與揚擇焉而不精                                                       近思14觀聖5 
語焉而不詳 若不是他見得 豈千餘年後 ▒能斷得 如此分明                                                近思14觀聖5 
<韓愈字退之 仕唐▒吏部侍郎 嘗著原道 其間如博愛之謂仁  則明其用                                      近思14觀聖5 
而未盡其體 如道德▒虛位 則辨其名 而不究其實  如言正心誠意之學                                       近思14觀聖5 
而遺格物致知之功 凡此類皆有疵病 然其扶正學 闢異端                                                   近思14觀聖5 
秦漢以來 未有及之者 至於論孟氏之與荀揚 尤其卓然之見也>                                              近思14觀聖5 
○  學本是脩德 有得然後有言 退之▒倒學了 因學文 日求所未至                                          近思14觀聖5 
遂有所得 <古之學者 務修己而已 德之▒盛 則發於言辭 有自然之文                                        近思14觀聖5 
退之反因學文 而有所見> 如曰軻之死不得其傳 似此言語 非是蹈襲前人                                     近思14觀聖5 
又非鑿空撰得出 必有所見 若無所見 不知言所傳者何事                                                   近思14觀聖5 
<朱子曰 韓文公見得大意已分明 只是不曾向▒面省察 不曾就身上                                          近思14觀聖5 
細密做工夫>                                                                                         近思14觀聖5 
○  周茂叔▒中灑落 如光風霽月 <見黃庭堅所作詩序 李延平每誦此言                                      近思14觀聖5 
以▒善形容有道者氣象> 其▒政 精密嚴恕 務盡道理  <通書附錄                                           近思14觀聖5 
○  見潘延之所撰墓誌 又孔經父祭文云 公年壯盛  玉色金聲                                              近思14觀聖5 
從容和毅 一府皆傾>                                                                                  近思14觀聖5 
○  伊川先生撰明道先生行▒曰 先生資稟▒異 而充養有道 <資稟得於天                                    近思14觀聖6 
充養存於己> 純粹如精金 <純粹而不雜> 溫潤如良玉  <溫良而潤澤>                                        近思14觀聖6 
寬而有制 <寬大而有規矩> 和而不流 <和易而有 節>                                                     近思14觀聖6 
忠誠貫於金石 <忠誠之至 可貫於金石> 孝悌通於神明  <孝悌之至                                          近思14觀聖6 
可通於鬼神> 視其色 其接物也 如春陽之溫 <春陽發達  然其和>                                          近思14觀聖6 
聽其言 其入人也 如時雨之潤 <優游而不迫 沾洽而有餘>  ▒懷洞然                                        近思14觀聖6 
徹視無間 測其蘊 則浩乎若滄溟之無際 <▒次洞達   無少隱慝                                             近思14觀聖6 
然測其學識所蘊 則又深博而無涯> 極其德 美言蓋不足以形容 <以上一節                                    近思14觀聖6 
言資稟之粹 充養之厚也> 先生行己 ▒主於敬 而行之以恕                                                 近思14觀聖6 
<敬主於身 而恕及於物 敬 則其本正而一 恕則其用公而溥>  見善若出▒己                                  近思14觀聖6 
<與人▒善也> 不欲弗施於人 <視人猶己也> 居廣居  而行大道                                             近思14觀聖6 
<居天下之廣居 不安於狹陋 行天下之大道 不由於邪僻>                                                   近思14觀聖6 
言有物 而行有常 <言必有實 故曰物 行必有度 故曰常  ○  以上一節                                      近思14觀聖6 
言行己之本末也> 先生▒學 自十五六時  聞汝南周茂叔論道                                               近思14觀聖6 
遂厭科擧之業 慨然有求道之志 未知其要 泛濫於▒家 出入於老釋者                                        近思14觀聖6 
幾十年 返求▒六經 而後得之 <按 濂溪先生  ▒南安軍司理▒軍時                                         近思14觀聖6 
程公▒攝通守事 視其氣貌非常與語 知其▒學知道也 因與▒友                                             近思14觀聖7 
且使其二子受學焉 而程氏遺書有言 再見周茂叔 後吟風弄月以歸                                           近思14觀聖7 
有吾與點也之意 明道學於濂溪者 雖得其大意  然其博求精察\益充所聞                                     近思14觀聖7 
以抵於成者 尤多自得之功> 明於庶物 察於人倫  <明則有以識其理                                         近思14觀聖7 
察則加詳於明> 知盡性至命 必本於孝悌  神知化 由通於禮樂                                             近思14觀聖7 
<孝悌說見第四卷 樂記曰 天高地下 萬物散殊 而禮制行矣                                                 近思14觀聖7 
流而不息 合同而化 而樂興焉 通乎禮 則知萬化散殊之▒ 通乎樂                                           近思14觀聖7 
則窮神化同流之妙 此言明乎天 實本乎人也>  辨異端似是之非                                             近思14觀聖7 
開百代未明之惑 秦漢而下 未有臻斯理也 謂孟子沒而聖學不傳 以興起斯文▒己任                            近思14觀聖7 
其言曰 道之不明 異端害之也   昔之害近而易知                                                         近思14觀聖7 
今之害深而難辨 昔之惑人也 乘其迷暗 今之入人也 因其高明 <昔之害楊墨申韓是也                          近思14觀聖7 
今之害老佛是也 淺近 故迷暗者▒所惑   深遠                                                           近思14觀聖7 
故高明者反陷其中> 自謂之窮神知化 而不足以開物成務  <自謂通達玄妙                                    近思14觀聖7 
實則不可以有▒於天下> 言▒無不周遍 實則外於倫理 <自謂性周法界                                       近思14觀聖7 
然實則外乎人倫物理> 窮深極微 而不可以入堯舜之道                                                     近思14觀聖7 
<堯舜之道 大中至正 究深極微 是過之也> 天下之學  非淺陋固滯                                          近思14觀聖7 
則必入於此 自道之不明也 邪誕妖異之說競起 塗生民之耳目 ▒天下於 濁                                  近思14觀聖7 
雖高才明智 膠於見聞 醉生夢死 不自覺也  是皆正路之 蕪聖門之蔽塞                                     近思14觀聖8 
闢之而後 可以入道 <淺陋固滯者  如刑名功利之習                                                       近思14觀聖8 
訓 詞章是也 學者不入於淺陋固滯 則必入於老佛之空無>  先生進將覺斯人                                 近思14觀聖8 
退將明之書 不幸早世 皆未及也 其辨析精微  稍見於世者                                                 近思14觀聖8 
學者之所傳耳 <以上一節 言學道之本末 與其闢異端 正人心之大略也>                                      近思14觀聖8 
先生之門 學者多矣 先生之言 平易易知 賢愚皆獲其益                                                    近思14觀聖8 
如▒飮於河 各充其量 先生敎人 自致知至於知止  誠意至於平天下                                         近思14觀聖8 
 掃應對 至於窮理盡性 循循有序   病世之學者捨近而趨遠                                               近思14觀聖8 
處下而 高 所以輕自大 而卒無得也 <此一節 言敎人之道 本末備具                                        近思14觀聖8 
而循序漸進 惟恐學者厭卑近而務高遠 輕自肆而無實得也>  先生接物                                       近思14觀聖8 
辨而不間 <是非雖明 而亦不絶之> 感而能通 <感而必應>                                                  近思14觀聖8 
敎人而人易從 <敎人各因其資 而平易明白 故易從> 怒人而人不怨                                          近思14觀聖8 
<怒所當怒 而心平氣和 故不怨> 賢愚善▒ 感得其心  <愛而公 故咸得其歡心>                               近思14觀聖8 
狡▒者獻其誠 <待人盡其誠 而人不忍欺之>  暴慢者致其恭                                                近思14觀聖8 
<待人盡其禮 而人不忍以非禮加之> 聞風者誠服  <誠服者▒實而非勉强                                     近思14觀聖8 
聞風而服 則無遠不格矣>  德者心醉   <盛德所形                                                       近思14觀聖8 
見者熏乎至和 如飮醇酎> 雖小人以趨向之異 顧於利害  時見排斥                                          近思14觀聖9 
退而省其私 未有不以先生▒君子也 <先生以議新法不合 遂遭排斥                                          近思14觀聖9 
然當時用事者 亦曰伯淳忠信人也 則其言行之懿 有不可誣者  ○                                           近思14觀聖9 
以上一節 言接物之道> 先生▒政 治▒以寬  <開其自新之路 改而止>                                       近思14觀聖9 
處煩而裕 <得其要領 且順乎理> 當法令繁密之際   未嘗從衆                                              近思14觀聖9 
▒應文逃責之事 人皆病於拘  而先生處之綽然 衆憂以▒甚難 而先生▒之沛然                              近思14觀聖9 
<法令峻密 而先生未嘗▒苟且應命之事 然而處之有道                                                     近思14觀聖9 
故不見其  ▒之有要 故不見其難> 雖當倉卒 不動聲色 <理素明                                           近思14觀聖9 
而志素定> 方監司競▒嚴急之時 其待先生 率皆寬厚 設施之際                                             近思14觀聖9 
有所賴焉 <忠信懇惻 足以感人 故能不徇時好 而得遂其所▒>  先生所▒                                    近思14觀聖9 
綱條法度 人可效而▒也 至其道之而從 動之而和  不求物而物應                                           近思14觀聖9 
未施信而民信 則人不可及也 <政令設施 可倣而行 道化孚感                                               近思14觀聖9 
不可力而致  ○  以上一節 言▒政之道>                                                                近思14觀聖9 
○ 明道先生曰 周茂叔▒前艸不除去 問之云 與自家意思一般 <本注云                                      近思14觀聖9 
子厚觀驢鳴 亦謂如此 遺書下同  ○ 天地生意 流行發育 惟仁者                                           近思14觀聖9 
生生之意 充滿▒中 故觀之有會於其心者>                                                               近思14觀聖9 
○  張子厚聞生皇子喜甚 見餓莩者 食▒不美 <此卽西銘之意  亦其養德之厚                                近思14觀聖9 
故隨所感遇 蹶然動于中 而不可  初非擬議作意  而▒之也>                                              近思14觀聖10
                                                                                                    近思14觀聖10
○  伯淳嘗與子厚在興國寺 講論終日而曰 不知舊日曾有甚人  於此處講此事                                近思14觀聖10
<呂原明曰 此處氣象 自有合得 如此等人 說此等話道理>                                                  近思14觀聖10
                                                                                                    近思14觀聖10
○  謝顯道云 明道先生坐如泥塑人 接人則渾是一團和氣 <外書下同                                        近思14觀聖10
○  所謂望之儼然 卽之也溫>                                                                          近思14觀聖10
○  侯師聖云 朱公 見明道于汝 歸謂人曰 光庭在春風中 坐了一                                          近思14觀聖10
箇月 游楊初見伊川 伊川瞑目而坐 二子侍立 ▒覺顧謂曰  賢輩尙在乎                                      近思14觀聖10
日▒晩 且休矣 及出門 門外之雪深一尺  <侯仲良字師聖 朱光庭字公                                      近思14觀聖10
皆程子門人也 明道接人和粹 伊川師道尊嚴 皆盛德所形                                                   近思14觀聖10
但其氣質成就 有不同耳 明道似顔子 伊川似孟子>                                                        近思14觀聖10
○  劉安禮云 明道先生 德性充完 粒和之氣  於面背  樂易多恕                                          近思14觀聖10
終日怡悅 立之從先生三十年 未嘗見其忿 之容 <附錄  ○  明道先生質之美                                近思14觀聖10
養之厚 德之全 故其粒然發見 從容豈弟如此  百世之下                                                   近思14觀聖10
聞之者 鄙夫寬 薄夫敦 而況於親炙之者乎>                                                              近思14觀聖10
○  呂與叔撰明道先生哀詞云 先生負特立之才 知大學之要  博文强識                                      近思14觀聖10
躬行力究 察倫明物 極其所止 渙然心釋 洞見道體 <識 記也                                               近思14觀聖10
博文强識 博學也 躬行力究 力行也 察倫明物以下 物格而知至也                                           近思14觀聖11
  欄外書曰 大學 只是大學問 非國學 非書名> 其造於約也 雖事變之感不一                                近思14觀聖11
知應以是心而不窮 雖天下之理至衆 知反之吾身 而自足                                                   近思14觀聖11
<應感無窮 而實本乎吾心 物理散殊 而皆備乎吾身 言其學雖博                                             近思14觀聖11
而有要也> 其致於一也 異端 立 而不能移 聖人▒起而不與易<致一者                                      近思14觀聖11
見之明 而守之定 故邪說不能移 百世以俟聖人 而不惑也>                                                 近思14觀聖11
其養之成也 和氣充浹 見于聲容 然望之 崇深不可慢也  遇事優▒                                          近思14觀聖11
從容不迫 然誠心懇惻 弗之措也 <和易而有涵蓄 寬裕而懇至也>                                            近思14觀聖11
其自任之重也 寧學聖人而未至 不欲以一善 成名 寧以一物不被澤                                          近思14觀聖11
▒己病 不欲以一時之利 ▒己功 <自任之重 所志者遠 不安於小成                                          近思14觀聖11
不急於近功> 其自信之篤也 吾志可行 不苟潔其去就 吾義所安 雖小官有所不屑                              近思14觀聖11
<志若可行 不潔其去以▒高 義擇所安  亦不屑於就以自卑>                                                近思14觀聖11
                                                                                                    近思14觀聖11
○  呂與叔撰橫渠先生行▒云 康定用兵之時 先生年十八  慨然以功名自許                                  近思14觀聖11
上書謁范文正公 公知其遠器 欲成就之 乃責之曰  儒者自有名敎                                           近思14觀聖11
何事於兵 因勸讀中庸 先生讀其書 雖愛之  猶以▒未足                                                   近思14觀聖11
於是又訪▒釋老之書 累年盡究其說 知無所得 反而求之六經 嘉祐初                                        近思14觀聖12
見程伯淳正叔于京師 共語道學之要 先生渙然自信曰 吾道自足                                             近思14觀聖12
何事旁求 於是盡棄異學淳如也 <本注尹彦明云 橫渠昔在京師  坐虎皮說周易                                近思14觀聖12
聽從甚衆 一夕二程先生至論易  次日橫渠徹去虎皮曰                                                     近思14觀聖12
吾平日▒▒公說者 皆亂道 有二程近到 深明易道 吾所弗及  汝輩可師之                                    近思14觀聖12
○  愚謂 此可以見橫渠先生勇於從善   無一毫私吝之意                                                  近思14觀聖12
非大公至明 孰能如是> 晩自崇文移疾 西歸橫渠 終日危坐一室 左右簡編                                    近思14觀聖12
俯而讀 仰而思 有得則識之 或中夜起坐 取燭以書 其志道精思                                             近思14觀聖12
未始須臾息 亦未嘗須臾忘也 學者有問 多告以知禮成性  變化氣質之道                                     近思14觀聖12
學必如聖人而後已 聞者莫不動心有進 <說 見前> 嘗謂門人曰                                             近思14觀聖12
吾學▒得於心 則修其辭 命辭無差 然後斷事  斷事無失                                                   近思14觀聖12
吾乃沛然 精義入神者 豫而已矣 <人於義理 其初得於心者 雖了然無疑                                      近思14觀聖12
及宣之於口 筆之於牘 則或有差 故命辭無差 則所見已審 以是應酬事物                                     近思14觀聖12
知明理精 妙用無方矣 是皆窮理致知之功素立 而非勉强擬議於應事之時也>                                  近思14觀聖12
先生氣質剛毅 德盛貌嚴 然與人居  久而日親                                                            近思14觀聖12
其治家接物 大要正己以感人 人未之信 反躬自治不以語  人雖有未諭                                       近思14觀聖13
安行而無悔 故識與不識 聞風而畏 非其義也  不敢以一毫                                                 近思14觀聖13
及之 <德貌嚴毅 而中誠懇惻 故與人久而益親 躬自厚 而薄責於人                                          近思14觀聖13
故人心服 而不敢加以非義>                                                                            近思14觀聖13
○  橫渠先生曰 二程從十四五時 ▒脫然欲學聖人 <語錄  ○  朱子曰                                      近思14觀聖13
伊川好學論 十八時作 明道二十及第 出去做官 一向長進 定性書                                           近思14觀聖13
是二十三時作 是時遊山▒詩皆好>                                                                      近思14觀聖13

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