The Project Gutenberg EBook of Meng Xi Bi Tan, Volume 07-10 [1031-1095 A.D.], by Kuo Shen This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Meng Xi Bi Tan, Volume 07-10 [1031-1095 A.D.] Release Date: January, 2005 First Posted: April 11, 2003 Author: Kuo Shen Release Date: May 10, 2009 [EBook #7313] Language: Chinese Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK MENG XI BI TAN, VOLUME 07-10 *** Produced by Sally Yu 【卷七 像數一】 開元《大衍曆法》最為精密,歷代用其朔法。至熙寧中考之,歷已後天五 十餘刻,而前世歷官皆不能知。《奉元歷》乃移其閏朔。熙寧十年,天正 元用午時。新歷改用子時;閏十二月改為閏正月。四夷朝貢者用舊歷,比 來款塞,眾論謂氣至無顯驗可據。因此以搖新歷。事下有司考定。凡立冬 晷景,與立春之景相若者也。今二景短長不同,則知天正之氣偏也。移五 十餘刻,立冬、立春之景方停。以此為驗,論者乃屈。元會使人亦至,曆 法遂定。六壬天十二辰:亥日徵明。為正月將;戌日天魁,為二月將。古 人謂之合神,又謂之太陽過宮。合神者,正月建寅合在亥,二月建卯合在 戌之類。太陽過宮者,正月日躔諏訾,二月日躔降婁之類。二說一也,此 以《顓帝歷》言之也。今則分為二說者,蓋日度隨黃道歲差。今太陽至雨 水後方躔諏訾,春分後方躔降婁。若用合神,則須自立春日便用亥將,驚 蟄便用戌將。今若用太陽,則不應合神;用合神,則不應太陽,以理推之 ,發課皆用月將加正時如此則須當從太陽過宮。若不有太陽躔次,則當日 當時日月、五星、支、二十八宿,皆不應天行。以此決知須用太陽也。然 尚未是盡理,若盡理言之,並月建亦須移易。緣目今斗杓昏刻已不當月建 ,須當隨黃道歲差。今則雨水後一日方合建寅。春分後四日方合建卯,谷 雨後五日合建辰,如此始與太陽相符,復會為一說,然須大改曆法,事事 釐正。如東方蒼龍七宿,當起於亢,終於斗;南方朱鳥七宿,起於牛,終 於奎;西方白虎七宿,起於婁,終於輿鬼;北方玄武七宿,起於東井,終 於角。如此曆法始正,不止六壬而已。六壬天十二辰之名,古人釋其義曰 :「正月陽氣始建,呼召萬物,故曰徵明。二月物生根魁,故曰天魁。三 月公葉從根而生。故曰從魁。四月陽極無所傳,故曰傳送。五月草木茂盛 ,逾於初生,故曰勝先。六月萬物小盛,故曰小吉。七月百谷成實,自能 任持,故曰太一。八月枝條堅剛,故曰天罡。九月木可為枝榦,故曰太沖 。十月萬物登成,可以會計,故曰功曹。十一月月建在子,君復其位,故 曰大吉。十二月為酒醴,以報百神,故曰神後。」此說極無稽。據義理, 余按:徵明者,正月三陽始兆於地上,見龍在田,天下文明,故日徵明。 天魁者,斗魁第一星也,斗魁第一星抵於戌,故曰天魁。從魁者,斗魁第 二星也,斗魁第二星抵於酉,故曰從魁。斗杓一星建方,斗魁二星建方, 一星抵戌,一星抵酉。傳送者,四月陽極將退,一陰欲生,故傳陰而送陽 也。小吉,夏至之氣,大往小來,小人道長,小人之吉也,故為婚姻酒食 之事。勝先者,王者向明而治,萬物相見乎此,莫勝莫先焉。太一者,太 微垣所在,太一所居也。天罡者,斗剛之所建也。斗杓謂之剛,蒼龍第一 星亦謂之剛,與斗剛相直。太沖者,日月五星所出之門戶,天之沖也。功 曹者,十月歲功成而會計也。大吉者,冬至之氣,小往大來,君子道長, 大人之吉也,故主文武大臣之事。十二月子位,並方之中,上帝所居也。 神後,帝君之稱也。天十二辰也,故皆以天事名之。六 壬有十二神將, 以義求之,止合有十一神將。貴人為之主;其前有五將,謂螣蛇、朱雀、 六合、勾陳、青龍也,此木火之神在方左者;方左謂寅、卯、辰、巳、午 。其後有五將,謂天後、太陰、玄武、太常、白虎也,此金水之神在方右 者,方右謂未、申酉亥、子。唯貴人對相無物,如日之在天,月對則虧, 五星對則逆行避之,莫敢當其對。貴人亦然,莫有對者,故謂之天空。空 者,無所有也,非神將也,猶月殺之有月空也。以之占事,吉凶皆空。唯 求對見及有所伸理於君者,遇之乃吉。十一將,前二火、二木、一土間之 ,後當二金、二水、一土間之,玄武合在後二,太陰合在後三,神二合差 互,理似可疑也。 天事以辰名者為多,皆本於辰巳之辰,今略舉事:十 二支謂之十二辰,一時謂之一辰,一日謂之一辰,日、月、星謂之三辰, 北極謂之北辰,大火謂之大辰,五星中有辰星,五行之時,謂之五辰,《 書》曰「撫於五辰」是也,已上皆謂之辰。今考子丑至於戌亥謂之十二辰 者,《左傳》云:「日月之會是謂辰。」一歲日月十二會,則十二辰也。 日月之所捨,始於東方,蒼龍角亢之星起於辰,故以所首者名之。子丑戌 亥之月既謂之辰,則十二支、十二時皆子丑戌亥,則謂之辰無疑也。一日 謂之一辰者,以十二支言也。以十干言之,謂之今日;以十二支言之。謂 之今辰。故支干謂之日辰,日、月、星謂之三辰者,日、月星至於辰而畢 見,以其所首者名之,故皆謂之辰。四時所見有早晚,至辰則四時畢見, 故日加辰為「晨」,謂日始出之時也。星有三類:一經星,北極為之長; 二捨量,大火為之長;三行星,辰星為之長。故皆謂之辰。北辰居其所而 眾星拱之,故為經星之長。大火,天王之座,故為捨星之長。辰星,日之 近輔,遠乎日不過一辰,故不行星之長。 《洪範》「五行」數,自一至 五。先儒謂之此「五行生數」,各益以土數,以為「成數」。以謂五行非 土不成,故水生一而成六,火生二而成七,木生三而成八,金生四而成九 ,土生五而成十,合之為五十有五,唯《黃帝素問》:「土生數五,成數 亦五。」蓋水、火、木、金皆待土而成,土更無所待,故止一五而已。畫 而為圖,其理可見。為之圖者,設木於東,設金於西,火居南,水居北, 土居中央。四方自為生數,各並中央之土,以為成數。土自居其位,更無 所並,自然止有五數,蓋土不須更待土而成也。合五行之數為五十,則大 衍之數也。此亦有理。 揲蓍之法:四十九蓍,聚之則一。而四十九隱於 一中;散之則四十九,而一隱於四十九中。一者,道也。謂之無,則一在 ;謂之有,則不可取。四十九者,用也。靜則歸於一,動則惟睹其用,一 在其間而不可取。此所謂「大衍之數五十,其用四十有九。」 世之談數 者,蓋得其粗跡。然數有甚微者,非恃歷所能知,況此但跡而已。至於感 而遂通天下之故者,跡不預焉。此所以前知之神,未易可以跡求,況得其 粗也。余之所謂甚微之跡者,世之言星者,恃歷以知之,歷亦出乎億而已 。余於《奉元歷序》論之甚詳。治平中,金、火合於軫,以《景福崇玄》 、《宣明》、《明》、《崇》、《欽天》凡十一家大歷步之,悉不合,有 差三十日以上者,歷豈足恃哉。縱使在其度,然又有行黃道之裡者,行黃 道之外者,行黃道之上者,行黃道之下者,有循度者,有失度者,有失度 者,有犯經星者,有犯客星者,所占各不同,此又非歷之能知也。又一時 之間,天行三十餘度,總謂之一宮。然時有始末,豈可三十度間陽陽皆同 ,至交他宮則頓然差別?世言星歷難知,唯五行時日為可據,是亦不然。 世之言五行消長者,止是知一歲之間,如冬至後日行盈度為陽,夏至後日 行縮度為陰,二分行平度。殊不知一月之中,自有消長,望前月行盈度為 陽,望後月行縮度為陰,兩弦行平度。至如春木、夏火、秋金、冬水,一 月之中亦然。不止月中,一日之中亦然。《素問》云:「疾在肝,寅卯患 ,申酉劇。病在心,已午患,子亥劇。」此一日之中,自有四時也。安知 一時之間無四時?安知一刻、一分、一剎那之中無四時邪?又安知十年、 百年、一紀、一會、一元之間,又豈無大四時邪?又如春為木,九十日間 ,當亹亹消長,不可三月三十日亥時屬木。明日子時頓屬火也。似此之類 ,亦非世法可盡者。 曆法步歲之法,以冬至斗建所抵,至明年冬至所得 辰、刻、衰、秒,謂之鬥分。故「歲」文從「步」、從戌。戌者,斗魁所 抵也。 正月寅,二月卯,謂之建,其說謂斗杓所建,不必用此說。但春 為寅、卯、辰,夏為巳、午、未,理自當然,不須因斗建也。緣斗建有歲 差,蓋古人未有歲差之法。《顓帝歷》:「冬至日宿斗初」今宿斗六度。 古者正月斗杓建寅,今則正月建丑矣。又歲與歲合,今亦差一辰。《堯曲 》曰;「日短星昴。」 今乃日短星東壁。此皆隨歲差移也。 《唐書》云 :「落下閎造歷,自言後八百年當差一算。至唐,一行僧出而正之。」此 妄說也。落下閎曆法極疏,蓋當時以為密耳。其間闕略甚多,且舉二事言 之:漢世尚未知黃道歲差,至北齊張子信方侯知歲差。今以今古歷校之, 凡八十餘年差一度。則閎之歷八十年自己差一度,兼余分疏闊,據其法推 氣朔五星,當時便不可用,不待八十年,乃曰「八百年差一算,」太欺誕 也。天文家有渾儀,測天之器,設於崇台,以候垂象者,則古機衡是也。 渾象,像天之器,以水激之,或以水銀轉之,置於密室,與天行相符,張 衡、陸績所為,及開元中置於武成殿者,皆此器也。皇祐中,禮部試《機 衡正天文之器賦》,舉人皆雜用渾象事,試官亦自不曉,第為高等。漢以 前皆以北辰居天中,故謂之極星,自祖亙以機衡考驗天極不動外,乃在極 星之末猶一度有餘。熙寧中,余受詔典領歷官,雜考星歷,以機衡求極星 。初夜在窺管中,少時復出,以此知窺管小,不能容極星游轉,乃稍稍展 窺管候之。凡歷三月,極星方游於窺管之內,常見不隱,然後知天極不動 處,遠極星猶三度有餘。每極星入窺管,別畫為一圖。圖為一圓規,乃畫 極星於規中。具初夜、中夜、後夜所見各圖之,凡為二百余圖,極星方常 循圓規之內,夜夜不差。余於《熙寧歷奏議》中敘之甚詳。 古今言刻漏 者數十家,悉皆疏謬。歷家言晷漏者,自《顓帝歷》至今,見於世謂之大 歷者,凡二十五家。其步漏之術,皆未合天度。余占天侯景,以至驗於儀 象,考數下漏,凡十餘年,方粗見真數,成書四卷,謂之《熙寧晷漏》, 皆非襲蹈前人之跡。其間二事尤微:一者,下漏家常患冬月水澀,夏月水 利,以為水性如此;又疑冰澌所壅,萬方理之。終不應法。余以理求之, 冬至日行速,天運已期,而日已過表,故百刻而有餘;夏至日行遲,天運 未期,而日已至表,故不及百刻。既得此數,然後覆求晷景漏刻,莫不吻 合。此古人之所未知也。二者,日之盈縮,其消長以漸,無一日頓殊之理 。曆法皆以一日氣短長之中者,播為刻分,累損益,氣初日衰,每日消長 常同;至交一氣,則頓易刻衰。故黃道有觚而不圓,縱有強為數以步之者 ,亦非乘理用算,而多形數相詭。大凡物有定形,形有真數。方圓端斜, 定形也;乘除相蕩,無所附益,泯然冥會者,真數也。其術可以心得,不 可以言喻。黃道環天正圓,圓之為體,循之則其妥至均,不均不能中規衡 ;絕之則有舒有數,無舒數則不能成妥。以圓法相蕩而得衰,則衰無不均 ;以妥法相蕩而得差,則差有疏數。相因以求從,相消以求負;從、負相 入,會一術以御日行。以言其變,則秒刻之間,消長未嘗同;以言其齊, 則止用一衰,循環無端,終始如貫,不能議其隙。此圓法之微,古之言算 者,有所未知也。以日衰生日積,及生日衰,終始相求,迭為賓主。順循 之以索日變,衡別之求去極之度,合散無跡,泯如運規。非深知造算之理 者,不能與其微也。其詳具余《奏議》,藏在史官,及余所著《熙寧晷漏 》四卷之中。 予編校昭文書時,預詳定渾天儀。官長問余:「二十八宿 ,多者三十三度,少者止一度,如此不均,何也?」予對曰:「天事本無 度,推歷者無以寓其數,乃以日所分天為三百六十五度有奇。日平行三百 六十五日有餘而一期天,故以一日為一度。既分之,必有物記之,然後可 窺而數,於是以當度之星記之。循黃道,日之所行一期,當者止二十八宿 星而已。度如傘虡,當度謂正當傘虡上者。故車蓋二十八弓,以像二十八 宿。則余《渾儀奏議》所謂『度不可見,可見者星也。日月五星之所由, 有星焉。當度之畫者凡二十有八,謂之捨。捨所以挈度,度所以生數也。 』今所謂『距度星』者是也。非不欲均也。黃道所由當度之星,止有此而 已。」 又問予以「日月之形,如丸邪?如扇也?若如丸,則其相遇豈不 相礙?」余對曰:「日月之形如丸。何以知之?以月盈虧可驗也。月本無 光,猶銀丸,日耀之乃光耳。光之初生,日在其傍,故光側而所見才如鉤 ;日漸遠,則斜照,而光稍滿。如一彈丸,以粉塗其半,側視之,則粉處 如鉤;對視之,則正圓,此有以知其如丸也。日、月,氣也,有形而無質 ,故相直而無礙。」 又問:「日月之行,日一合一對,而有蝕不蝕,何 也?」余對曰:「黃道與月道,如二環相疊而小差。凡日月同在一度相遇 ,則日為之蝕;正一度相對,則月為小虧。雖同一度,而月道與黃道不相 近,自不相侵;同度而又近黃道、月道之交。日月相值,乃相凌掩。正當 其交處則蝕而既;不全當交道,則隨其相犯淺深而蝕,凡日蝕,當月道自 外而交入於內,則蝕起於西南,復於東北;自內而交出於外,則蝕起於西 北,而復於東南。日在交東,則蝕其內;日在交西,則蝕其外。蝕既,則 起於正西,復於正東。凡月蝕,月道自外入內,則蝕起於東南,復於西北 ;自內出外,則蝕起於東北,而復於西南。月在交東,則蝕其外;月在交 西,則蝕其內,蝕既,則起於正東,復於西。交道每月退一度余,凡二百 四十九交而一期。故西天法羅□、計都,皆逆步之,乃今之交道也。交初 謂之『羅□』,交中謂之『計都』。」 古之卜者,皆有繇辭。 《周禮》 :「三兆,其頌皆千有二百。」如「鳳凰于飛,和鳴鏘鏘」;「間於兩社 ,為公室輔」;「專之渝,攘公之羭,一薰一蕕,十年尚猶有臭」;如魚 竀尾,衡流而方羊,裔焉,大國滅之,將亡,闔門塞竇,乃自後逾」:「 大橫庚庚,予為天王,夏啟以光」之類是也。今此書亡矣。漢人尚視其體 ,今人雖視其體,而專以五行為主,三代舊術,莫有傳者。 北齊張子信 候天文,凡月前有星,則行速;星多則尤速。月行自有遲速定數,然遇行 疾。歷其前必有星,如子信說。亦陰陽相感自相契耳。 醫家有五運六氣 之術,大則候天地之變,寒暑風雨,水旱暝蝗,率皆有法;小則人之眾疾 ,亦隨氣運盛衰。今人不知所用,而膠於定法,故其術皆不驗。假令厥陰 用事,其氣多風,民病濕洩。豈溥天之下皆多風,溥天之民皆病濕洩邪? 至於一邑之間,而暘雨有不同者,此氣運安在?欲無不謬,不可得也。大 凡物理有常、有變:運氣所主者,常也;異夫所主者,皆變也。常則如本 氣,變則無所不至,而各有所占。故其候有從、逆、淫、郁、勝、復、太 過、不足之變,其法皆不同。若厥陰用事,多風,而草木榮茂,是之謂從 ;天氣明絜,燥而無風,此之謂逆;太虛埃昏,流水不冰,此謂之淫;大 風折木,雲物濁擾,此之謂郁;山澤焦枯,草木凋落,此之謂勝;大暑燔 燎,螟蝗為災,此之謂復;山崩地震,埃昏時作,此謂之太過;陰森無時 ,重雲晝昏,此之謂不足。隨其所變,疾癘應之。皆視當時當處之候。雖 數里之間,但氣候不同,而所應全異,豈可膠於一證。熙寧中,京師久旱 ,祈禱備至,連日重陰,人謂必雨。一日驟晴。炎日赫然。余時因事入對 ,上問雨期,余對曰:「雨候已見,期在明日。」眾以謂頻日晦溽,尚且 不雨,如此暘燥,豈復有望?次日,果大雨。是時濕土用事,連日陰者, 從氣已效,但為厥陰所勝,未能成雨。後日驟晴者,燥金入候,厥有當折 ,則太陰得伸,明日運氣皆順,以是知其必雨。此亦當處所占也。若他處 候別,所占跡異。其造微之妙,間不容髮。推此而求,自臻至理。 歲運 有主氣,有客氣。常者為主,外至者為客。初之氣厥陰,以至終之氣太陽 者。四時之常敘也,故謂之主氣。唯客氣本書不載其目,故說者多端,或 以甲子之歲天數始於水十一刻,乙丑之歲始於二十六刻,丙寅歲始於五十 一刻,丁卯歲始於七十六刻者,謂之客氣。此乃四分曆法求大寒之氣,何 預歲運!又有相火之下,水氣承之,土位之下,風氣承之,謂之客氣。此 亦主氣也,與六節相須,不得為客。大率臆計,率皆此類。凡所謂客者, 歲半以前,天政主之;歲半以後,地政主之。四時常氣為之主,天地之政 為之客。逆主之氣為害暴,逆客之乞為害徐。調其主客,無使傷沴,此治 氣之法也。 六氣,方家以配六神。所謂青龍者,東方厥陰之氣。 其性仁 ,其神化,其色青,其形長,其蟲鱗。兼是數者。唯龍而青者,可以體之 ,然未必有是物也。其他取象皆如是。唯北方有二,曰玄武,太陽水之氣 也;曰螣蛇,少陽相火之氣也。其在於人為腎,腎亦二,左為太陽水,右 為少陽相火。火降而息水,火騰而為雨露,以滋五髒,上下相交,此坎離 之交,以為否泰者也,故腎為壽命之藏。左陽、右陰、左右相交,此乾坤 之交,以生六子者也,故腎為胎育之髒。中央太陰土曰勾陳,中央之取象 ,唯人為宜。勾陳者,天子之環衛也。居人之中,莫如君。何以不取象於 君?君之道無所不在,不可以方言也。環衛居人之中央,而中虛者也。虛 者,妙萬物之地也。在天文,星辰皆居四傍而中虛,八卦分佈八方而中虛 ,不虛不足以妙萬物。其在於人,勾陳之配,則脾也。勾陳如環。環之中 則所謂黃庭也。黃者,中之色;庭者,宮之虛地也。古人以黃庭為脾,不 然也。黃庭有名而無所,沖氣之所在也。脾不能與也,脾主思慮,非思之 所能到也。故養生家曰:「能守黃庭,則能長生。」黃庭者,以無所守為 守。唯無所守,乃可以長生。或者又謂:「黃庭在二腎之間。」又曰:「 在心之下。」又曰:「黃庭有神人守之。」皆不然。黃庭者,虛而妙者也 。強為之名。意可到則不得謂之虛,豈可求而得之也哉。 《易》象九為 老陽,七為少;八為少陰,六為老,舊說陽以進為老,陰以退為老。九六 者,乾坤之畫,陽得兼陰,陰不得兼陽。此皆以意配之,不然也。九七、 八六之數,陽順、陰逆之理,皆有所從來,得之自然,非意之所配也。凡 歸余之數,有多有少。多為陰,如爻之偶;少為陽,如爻之奇。三少,乾 也,故曰老陽九揲而得之,故其數九,其策三十有六。兩多一少,則一少 為之主,震、坎、艮也,故皆謂之少陽。少在初為震,中為坎,末為艮。 皆七揲而得之,故其數六,其策二十有八。三多,坤也,故曰老陽六揲而 得之,故其數六,其策二十有四。兩少一多,則多為之主,巽、離、競也 ,故皆謂之少陰。多在初為巽,中為離,末為競。皆八揲而得之,故其數 八其策二十有二。物盈則變,純少陽盈,純多陰盈。盈為老,故老動而少 靜。吉凶悔吝,生乎動者也。卦爻之辭,皆九六者,惟動則有占,不動則 無朕,雖《易》亦不能言之。《國語》謂「貞屯悔豫皆八」;「遇泰之八 」是也。今人以《易》筮者,雖不動,亦引爻辭斷之。《易》中但有九六 ,既不動,則是七八安得用九六爻辭?此流俗之過也。 江南人鄭夬曾為 一書談《易》,其間一說曰:「乾坤,大父母也;復姤,小父母也。乾一 變生復,得一陽;坤一變生姤,得一陰。乾再變生臨,得二陽;坤再變生 遁,得二陰。乾三變生泰,得四陽;坤三變生否,是四陰。乾四變生大壯 ,得八陽;坤四變生觀,得八陰。乾五變生夬,得十六陽;坤五變生剝, 得十六陰。乾六變生歸妹,本得三十二陽;坤六變生漸,本得三十二陰。 乾坤錯綜,陰陽各三十二,生六十四卦。」夬之為書,皆荒唐之論,獨有 此變卦之說,未知其是非。余後因見兵部侍郎幫秦君玠,論夬所談,駭然 歎曰:「夬何處得此法?玠曾遇一異人,授此數歷,推往古興衰運歷,無 不皆驗,常恨不能盡得其術。西都邵雍亦知大略,已能洞吉凶之變。此人 乃形之於書,必有天譴,此非世人得聞也。」余聞其言怪,兼復甚秘,不 欲深詰之。今夬與雍、玠皆已死,終不知其何術也。 慶歷中,有一術士 姓李,多巧思。嘗木刻一「舞鐘馗」,高二三尺,右手持鐵簡,以香餌置 鐘馗左手中。鼠緣手取食,則左手扼鼠,右手運簡斃之。以獻荊王,王館 於門下。會太史言月當蝕於昏時,李自云:「有術可禳。」荊王試使為之 ,是夜月果不蝕。王大神之,即日表聞,詔付內侍省問狀。李云:「本善 歷術,知《崇天歷》蝕限太弱,此月所蝕,當有濁中。以微賤不能自通, 始以機巧干荊邸,今又假禳以動朝廷耳。」詔送司天監考驗。李與判監楚 衍推步日月蝕,遂加蝕限二刻;李補司天學生。至熙寧元年七月,日辰蝕 東方,不效。卻是蝕限太強,歷官皆坐謫。令監官周琮重修,復減去慶歷 所加二刻。苟欲求熙寧日蝕,而慶歷之蝕復失之,議久紛紛,卒無巧算, 遂廢《明天》,復行《崇天》。至熙寧五年,衛樸造《奉元歷》,始知舊 蝕法止用日平度,故在疾者過之,在遲者不及。《崇》、《明》二歷加減 ,皆不曾求其所因,至是方究其失。 四方取象:蒼龍、白虎、朱雀、龜 蛇。唯朱雀莫知何物,但謂鳥而朱者,羽族赤而翔上,集必附木,此火之 象也。或謂之「長離」,蓋雲離方之長耳。或雲,鳥即鳳也,故謂之鳳鳥 。少昊以鳳鳥至,乃以鳥紀官。則所謂丹鳥氏。即鳳也。雙旗旐之飾皆二 物,南鶉火、方曰「鳥隼」,則鳥、隼蓋兩物也。然古人取象,不必大物 也。天文家朱鳥,乃取象於鶉,故南方朱鳥七宿,日鶉首、鶉尾是也。鶉 有兩各,有丹鶉,有白鶉。此丹鶉也。色赤黃而文,銳上禿下,夏元秋藏 ,飛必附草,皆火類也。或有魚所化者。魚,鱗蟲龍類,火之所自生也。 天文東方蒼龍七宿,有角、亢、有尾。南方朱鳥七宿,有喙、有嗉、有翼 而無尾,此其取於鶉歟。 司馬彪《續漢書》候氣之法:「於密室中以木 為案,置十二律琯,各如其方。實以葭灰,覆以緹縠,氣至則一律飛灰。 」世皆疑其所置諸律,方不逾數尺,氣至獨本律應,何也?或謂:「古人 自有術。」或謂:「短長至數,冥符造化。」或謂:「支干方位,自相感 召。」皆非也。蓋彪說得其略耳,唯《隋書志》論之甚詳。其法:先治一 室,令地極平,乃埋律琯,皆使上齊,入地則有淺深。冬至陽氣距地面九 寸而止。唯黃鐘一琯達之,故黃鐘為之應。正月陽氣距地面八寸而止,自 太蔟以上皆達,黃鐘大呂先已虛,故唯太蔟一律飛灰。如人用針徹其經渠 ,則氣隨針而出矣。地有疏密,則不能無差忒,故先以木案隔之,然後實 土案上,令堅密均一。其上以水平其概,然後埋律。其下雖有疏密,為木 案所節,其氣自平,但在調其案上之土耳。 《易》有納甲之法,未知起 於何時。予嘗考之,可以推見天地胎育之理。乾納甲壬,坤納乙癸者,上 下包之也。震、巽、坎、離、艮、兌納庚、辛、戊已、丙、丁者,六子生 於乾坤之包中,如物之處胎甲者。左三剛爻,乾之氣也;右三柔爻,坤之 氣也。乾之初爻交於坤,生震,故震之初爻納子午;乾之初爻子午故也。 中爻交於坤,生坎,初爻納寅申,震納子午,順傳寅申,陽道順。上爻交 於坤,生艮,初爻納辰戌。亦順傳也。坤之初爻交於乾。生巽,故巽之初 爻納丑未;坤之初爻丑未故也。中爻交於乾,生離,初爻納卯酉;巽納丑 未,逆傳卯酉,陰道逆。上爻交於乾,生兌,初爻納巳亥。亦逆傳也。乾 坤始於甲乙,則長男、長女乃其次,宜納丙丁;少男少女居其末,宜納庚 辛,今乃反此者,卦必自下生,先初爻,次中及,末乃至上爻,此《易》 之敘,然亦胎育之理也。物之處胎甲,莫不倒生。自下而生者,卦之敘, 而冥合造化胎育之理。此至理合自然者也。凡草木百谷之實,皆倒生,首 繫於干,其上抵於隸處,反是根。人與鳥獸生胎,亦首皆在下。 【卷八 像數二】 《史記•律書》所論二十八捨、十二律,多皆臆配,殊無義理。至於言數 ,亦多差舛。如所謂「律數者,八十一為宮,五十四為徵,七十二為商, 四十八為羽,六十四為角。」此止是黃鐘一均耳。十二律各有五音,豈得 定以此為律數?如五十四,在黃鐘則為徵,在夾鐘則為角,在中呂則為商 。兼律有多寡之數,有實積之數,有短長之數,有周徑之數,有清濁之數 。其八十一、五十四、七十二、四十八、六十四,止是實積數耳。又云: 「黃鐘長八寸七分一,大呂長七寸五分三分一,太蔟長七寸七分二,夾鐘 長六寸二分三分一,姑洗長六寸七分四,中呂長五寸九分三分二,蕤賓長 五寸六分二分一,林鐘長五寸七分四,夷則長五寸四分三分二。南呂長四 寸七分八,無射長四寸四分三分二,應鐘長四寸二分三分二。」此尤誤也 。此亦實積耳,非律之長也。蓋其間字又有誤者,疑後人傳寫之失也。余 分下分母,凡「七」字皆當作「十」字,誤屈其中畫耳。黃鐘當作「八寸 十分一」,太蔟當作「七寸十分二」,姑洗當作「六寸十分四」,林鐘當 作「五寸十分四」,南呂當作「四寸十分八。」凡言「七分」者,皆是「 十分」。 今之卜筮,皆用古書,工拙繫乎用之者。唯其寂然不動,乃能 通天下之故。人未能至乎無心也,則憑物之無心者而言之。如灼龜、璺瓦 ,皆取其無理,則不隨彼理而震,此近乎無心也。 呂才為卜宅、祿命、 卜葬之說,皆以術為無驗,術之不可恃,信然。而不知皆寓也。神而明之 ,存乎其人,故一術二人用之,則所占各異。人之心本神,以其不能無累 ,而寓之以無心之物,而以吾之所以神者言之,此術之微,難可以俗人論 也。才又論:「人姓或因官,或因邑族,豈可配以宮商?」此亦是也。如 今姓敬者,或更姓文,或更姓苟。以文考之,皆非也。敬本從苟、音亟。 從支,今乃謂之苟與文,五音安在哉?以為無義,不待遠求而知也。然既 謂之寓,則苟以為字,皆寓也,凡視聽思慮所及,無不可寓者。若以此為 妄,則凡禍福、吉凶、死生、變生、孰為非妄者?能齊乎此,然後可與論 先知之神矣。 曆法,天有黃、赤二道,月有九道。 此皆強名而已,非實 有也。亦由天之有三百六十五度,天何嘗有度?以日行三百六十五日而一 期,強謂之度,以步日月五星行次而已。日之所由,謂之黃道;南北極之 中,度最均處,謂之赤道。月行黃道之南,謂之朱道;行黃道之北,謂之 黑道。黃道之東,謂之青道;黃道之西,謂之白道。黃道內外各四,並黃 道為九。日月之行,有遲有速,難可以一術御也。故因其合散,分為數段 ,每段以一色名之,欲以別算位而已。如算法用赤籌、黑籌,以別正負之 數。歷家不知其意,遂以謂實有九道,甚可嗤也。 二十八宿,為其有二 十八星當度,故立以為宿。前世測候,多或改變。如《唐書》測得畢有十 七度半,觜只有半度之類,皆謬說也。星既不當度,自不當用為宿次,自 是渾儀度距疏密不等耳。凡二十八宿度數,皆以赤道為法。唯黃道度有不 全度者,蓋黃道有斜、有直,故度數與赤道不等。即須以當度星為宿,唯 虛宿未有奇數,自是日之餘分。歷家取以為斗分者,此也。余宿則不然。 予嘗考古今曆法五星行度,唯留逆之際最多差。自內而進者,其退必向外 ;自外而進者,其退必由內。其跡如循柳葉,兩末銳,中間往還之道,相 去甚遠。故兩未星行成度稍遲,以其斜行故也;中間成度稍速,以其徑絕 故也。歷家但知行道有遲速,不知道徑又有斜直之異。熙寧中,予領太史 令,懷樸造歷,氣逆已正,但五星未有候簿可驗。前世修歷,多只增損舊 歷而已,未曾實考天度。其法須測驗每夜昏、曉、夜半月及五星所在度秒 ,置簿錄之,滿五年,其間剔去雲陰及晝見日數外,可得三年實行,然後 以算術綴之。古所謂「綴術」者,此也。是時司天歷官,皆承世族,隸名 食祿,本無知歷者,惡樸之術過已,群沮之,屢起大獄。雖終不能搖樸, 而候簿至今不成。《奉元歷》五星步術,但增損舊歷,正其甚謬處,十得 五六而已。樸之歷術,今古未有,為群歷人所沮,不能盡其藝,惜哉。 國朝置天文院於禁中,設漏刻、觀天台、銅渾儀,皆如司天監,與司天監 互檢察。每夜天文院具有無謫見、雲物、禎祥,及當夜星次,須令於皇城 門未發前到禁中。門發後,司天占狀方到,以兩司奏狀對勘,以防虛偽。 近歲皆是陰相計會,符同寫奏,習以為常,其來已久,中外具知之,不以 為怪。其日月五星行次,皆只據小歷所算躔度謄奏,不曾占候,有司但備 員安祿而已。熙寧中,予領太史,嘗按發其欺,免官者六人。未幾,其弊 復如故。 司天監銅渾儀,景德中歷官韓顯符所造,依仿劉曜時孔挺、晁 崇、斛蘭之法,失於簡略。天文院渾儀,皇祐中冬官正舒易簡所造,乃用 唐梁令瓚、僧一行之法,頗為詳備,而失於難用。熙寧中,予更造渾儀, 並創為玉壺浮漏、銅表,皆置天文院,別設官領之。天文院舊銅儀,送朝 服法物庫收藏,以備講求。 【卷九 人事一】 景德中,河北用兵,車駕欲幸澶淵,中外之論不一,獨寇忠愍贊成上意。 乘輿方渡河,虜騎充斥,至於城下,人情恟恟。上使人微覘準所為,而準 方酣寢於中書,鼻息如雷。人以其一時鎮物,比之謝安。 武昌張諤,好 學能議論,常自約:仕至縣令則致仕而歸,後登進士第,除中允。諤於所 居營一捨,榜為中允亭,以志素約也。後諤稍稍進用,數年間為集賢校理 ,直捨人院。檢正中書五房公事,判司農寺。皆要官,權任漸重。無何, 坐事奪數官,歸武昌。未幾捐館,遂終於太子中允。豈非前定? 許懷德 為殿帥。嘗有一舉人,因懷德乳姥求為門客,懷德許之。舉子曳襴拜於庭 下,懷德據座受之。人謂懷德武人,不知事體,密謂之曰:「舉人無沒階 之禮,宜少降接也。」懷德應之曰:「我得打乳姥關節秀才,只消如此待 之!」 夏文莊性豪侈,稟賦異於人:才睡,即身冷而僵,一如逝者;既 覺,須令人溫之,良久方能動。人有見其陸行,兩車相連,載一物巍然, 問之,乃綿賬也,以數千兩綿為之。常服仙茅、鐘乳、硫黃,莫知紀極。 晨朝每食鐘乳粥。 有小吏竊食之,遂發疽,幾不可救。 鄭毅夫自負時名 ,國子監以第五人選,意甚不平。謝主司啟詞,有「李廣事業,自謂無雙 ;杜牧文章,止得第五」之句。又云:「騏驥已老,甘弩馬以先之;臣鰲 不靈,因頑石之在上。」主司深銜之。他日廷策,主司復為考官,必欲黜 落,以報其不遜。有試業似獬者,枉遭斥逐;既而發考卷,則獬乃第一人 及第。又嘉祐中,士人劉幾,累為國學第一人。驟為怪嶮之語,學者翕然 效之,遂成風俗。歐陽公深惡之。會公主文,決意痛懲,凡為新文者一切 棄黜。時體為之一變,歐陽之功也,有一舉人論曰:「天地軋,萬物茁, 聖人發。」公曰:「此必劉幾也。」戲續之曰:「秀才刺,試官刷。」乃 以大硃筆橫抹之,自首至尾,謂之「紅勒帛」,判大紕繆字榜之。即而果 幾也。複數年,公為御試考官,而幾在庭。公曰:「除惡務本,今必痛斥 輕薄子,以除文章之害。」有一士人論曰:「主上收精藏明於冕旒之下。 」公曰:「吾已得劉幾矣。」既黜,乃吳人蕭稷也,是時試《堯舜性仁賦 》,有曰:「故得靜而延年,獨高五帝之壽;動而有勇,形為四罪之誅。 」公大稱賞,擢為第一人,及唱名,乃劉煇。人有識之者曰:「此劉幾也 ,易名矣。」公愕然久之。因欲成就其名,小賦有「內積安行之德,蓋稟 於天」,公以謂「積」近於學,改為「蘊」,人莫不以公為知言。 古人 謂貴人多知人,以其閱人物多也。張鄧公為殿中丞,一見王城東,遂厚遇 之,語必移時,王公素所厚唯楊大年,公有一茶囊,唯大年至,則取茶囊 具茶,他客莫與也。公之子弟,但聞「取茶囊」,則知大年至。一日公命 「取茶囊」,群子弟皆出窺大年;及至,乃鄧公。他日,以復取茶囊,又 往窺之,亦鄧公也。子弟乃問公:「張殿中者何人,公待之如此?」公曰 :「張有貴人法,不十年當據吾座。」後果如其言。又文潞公為太常博士 ,通判兗州,回謁呂許公。公一見器之,問潞公:「太博曾在東魯,必當 別墨。」令取一丸墨瀕階磨之,揖潞公就觀:「此墨何如?」乃是欲從後 相其背。既而密語潞公日:「異日必大貴達。」即日擢為監察御史,不十 年入相,潞公自慶歷八年登相,至七十九歲,以太師致仕,凡帶平章事三 十七年,未嘗改易。名位隆重,福壽康寧,近世未有其比。 王延政據建 州,令大將章某守建州城,嘗遣部將剌事於軍前,後期當斬;惜其材,未 有以處,歸語其妻。其妻連氏,有賢智,私使人謂部將曰:「汝法當死, 急逃乃免。」與之銀數十兩,曰:「徑行,無顧家也。」部將得以潛去, 投江南李主,以隸查文徽麾下。文徽攻延政,部將適主是役。城將陷,先 喻城中:「能全連氏一門者,有重賞。」連氏使人謂之曰:「建民無罪, 將軍幸赦之。妾夫婦罪當死,不敢圖生。若將不釋建民願先百姓死,誓不 獨生也。」詞氣感概,發於至誠。不得已為之,戢兵而入,一城獲全。至 今連氏為建安大族,官至卿相者相踵,皆連氏之後也。又李景使大將胡則 守江州,江南國下,曹翰以兵圍之三年,城堅不可破。一日,則怒一饔人 鱠魚不精,欲殺之。其妻遽止之曰:「士卒守城累年矣。暴骨滿地,奈何 以一食殺士卒耶?」則乃捨之。此卒夜縋城,走投曹翰,具言城中虛實。 先是,城西南依嶮,素同不設備。卒乃引王師自西南攻之。是夜城陷,胡 則一門無遺類。二人者,其為德一也,何其報效之不同? 王文正太尉局 量寬厚,未嘗見其怒。飲食有不精潔者,但不食而已。家人欲試其量,以 少埃墨投羹中,公唯啖飯而已。問其何以不食羹?曰:「我偶不喜肉。」 一日又墨其飯,公視之曰:「吾今日不喜飯,可具粥。」其子弟愬於公曰 :「庖肉為饔人所私,食肉不飽,乞治之。」公曰:「汝輩人料肉幾何? 」日:「一斤,今但得半斤食,其半為饔人所廋。」公曰:「盡一斤可得 飽乎?」曰:「盡一斤固當飽。」曰:「此後人料一斤半可也。」其不發 人過皆類此。嘗宅門壞,主者徹屋新之。暫於廊廡下啟一門以出入。公至 側門,門低,據鞍俯伏而過,都不問。門畢,復行正門,亦不問。有控馬 卒,歲滿辭公,公問:「汝控馬幾時?」曰:「五年矣。」公曰:「吾不 省有汝。」既去,復呼回曰:「汝乃某人乎?」於是厚贈之。乃是逐日控 馬,但見背,未嘗視其面;因去見其背,方省也。 石曼卿居蔡河下曲, 鄰有一豪家,日聞歌鐘之聲。其家僮僕數十人,常往來曼卿之門。曼卿呼 一僕,問:「豪為何人?」對曰:「姓李氏,主人方二十歲,並無昆弟, 家妾曳羅綺者數十人。」曼卿求欲見之,其人曰:「郎君素未嘗接士大夫 ,他人必不可見。然喜飲灑,屢言聞學士能飲灑,意亦似欲相見。待試問 之。」一日,果使人延曼卿,曼卿即著帽往見之。坐於堂上,久之方出。 主人著頭巾,系勒帛,都不具衣冠。見曼卿,全不知拱揖之禮。引曼卿入 一別館,供張赫然。坐良久,有二鬟妾,各持一小槃至曼卿前,槃中紅牙 牌十餘。其一槃是酒,凡十餘品,令曼卿擇一牌;其一槃餚饌名,令擇五 品。既而二鬟去,有群妓十餘人,各執餚果樂器,妝服人品皆艷麗粲然。 一妓酌酒以進,酒罷樂作;群妓執果餚者,萃立其前;食罷則分列其左右 ,京師人謂之「軟槃」。酒五行,群妓皆退;主人者亦翩然而入,略不揖 客。曼卿獨步而出。曼卿言:「豪者之狀,懵然愚騃,殆不分菽麥;而奉 養如此,極可怪也。」他日試使人通鄭重,則閉門不納,亦無應門者。問 其近鄰,云:「其人未嘗與人往還,雖鄰家亦不識面。」古人謂之「錢癡 」,信有之。 穎昌陽翟縣有一杜生者,不知其名,邑人但謂之杜五郎。 所居去縣三十餘里,唯有屋兩間,其一間自居,一間其子居之。室之前有 空地丈餘,即是籬門。杜生不出籬門凡三十年矣。黎陽尉孫軫曾往訪之, 見其人頗蕭灑,自陳:「村民無所能,何為見訪?」孫問其不出門之因, 其人笑曰:「以告者過也。」指門外一桑曰:「十五年前,亦曾到桑下納 涼,何謂不出門也?但無用於時,無求於人,偶自不出耳,何足尚哉!」 問其所以為生,曰:「昔時居邑之南,有田五十畝,與兄同耕。後兄之子 娶婦,度所耕不足贍,乃以田與兄,攜妻子至此。偶有鄉人借此屋,遂居 之。唯與人擇日,又賣一藥,以具饘粥,亦有時不繼。後子能耕,鄉人見 憐,與田三十畝,令子耕之,尚有餘力,又為人傭耕,自此食足。鄉人貧 ,以醫自給者甚多,自食既足,不當更兼鄉人之利,自爾擇日賣藥,一切 不為。」又問:「常日何所為?」曰:「端坐耳,無可為也。」問:「頗 觀書否?」曰:「二十年前,亦曾觀書。」問:「觀何書?」日:「曾有 人惠一書冊,無題號。其間多說《淨名經》,亦不知《淨名經》何書也。 當時極愛其議論,今亦忘之,並書亦不知所在久矣。」氣韻閒曠,言詞精 簡,有道之士也。盛寒,但布袍草履。室中枵然,一榻而已。問其子之為 人,曰:「村童也。然質性甚淳厚,未嘗妄言,未嘗嬉游。唯買鹽酪,則 一至邑中,可數其行跡,以待其歸。徑往徑還,未嘗傍游一步也。」余時 方有軍事,至夜半未臥,疲甚,與官屬閒話,軫遂及此。不覺肅然,頓忘 煩勞。 唐白樂天居洛,與高年者八人游,謂之「九老」。 洛中士大夫至 今居者為多,斷而為九老之會者再矣。元豐五年,文潞公守洛,又為「耆 年會」,人為一詩,命畫工鄭奐圖於妙覺佛寺,凡十三人:守司徒致仕韓 國公富弼,年七十九;守太尉判河南府路國公文彥博,年七十七;司封郎 中致仕席汝言,年七十七;朝議大夫致仕王尚恭,年七十六;太常少卿致 仕趙丙,年七十五;秘書監劉幾,年七十五;衛州防禦使馮行已,年七十 五;太中大夫充天章閣待制楚建中,年七十三;朝議大夫致仕王慎言,年 七十二;宣徽南院使檢校太尉判大名府王拱辰,年七十一;太中大夫張問 ,年七十;龍圖閣直學士通議大夫張燾,年七十;端明殿學士兼翰林侍讀 學士太中大夫司馬光,年六十四。 王文正太尉氣贏多病。 真宗面賜藥酒 一注缾,令空腹飲之,可能和氣血,辟外邪。文正飲之,大覺安健,因對 稱謝。上曰:「此蘇合香酒也。每一斗酒,以蘇合香丸一兩同煮。極能調 五髒,卻腹中諸疾。每冒寒夙興,則飲一杯。」因各出數榼賜近臣。自此 臣庶之家皆仿為之,蘇合香丸盛行於時,此方本出《廣濟方》,謂之「白 術丸」,後人亦編入《千金》《外台》,治疾有殊效。余於《良方》敘之 甚詳。然昔人未知用之。錢文僖公集《篋中方》,「蘇合香丸」注云:「 此藥本出禁中,祥符中嘗賜近臣。」即謂此也。 李士衡為館職,使高麗 ,一武人為副。高麗禮幣贈遺之物,士衡皆不關意。一切委於副使。時船 底疏漏,副使者以士衡所得縑帛藉船底,然後實已物,以避漏濕。至海中 ,遇大風,船欲傾覆,舟人大恐,請盡棄所載,不爾,船重必難免。副使 倉惶,悉取船中之物投之海中,更不暇揀擇。約投及半,風息船定。既而 點檢所投,皆副使之物。士衡所得在船底。一無所失。 劉美少時善鍛金 。後貴顯,賜與中有上方金銀器,皆刻工名,其間多有美所造者。又楊景 宗微時,常荷畚為丁晉公築第。後晉公敗,籍沒其家,以第賜景宗。二人 者,方其微賤時,一造上方器,一為宰相築第,安敢自期身饗其用哉。 舊制:天下貢舉人到闕。悉皆入對,數不下三千人,謂之群見。遠方士皆 未知朝廷儀範,班列紛錯,有司不能繩勒。見之日,先設禁圍於著位之前 ,舉人皆拜於禁圍之外,蓋欲限其前列也。至有更相抱持,以望黼座者。 有司患之,近歲遂止令解頭入見,然尚不減數百人。嘉祐中。余忝在解頭 ,別為一班,最在前列。目見班中唯從前一兩行稍應拜起之節,自余亦終 不成班綴而罷,每為閤門之累。常言殿庭中班列不可整齊者,唯有三色, 謂舉人、蕃人、駱駝。 兩浙田稅,畝三斗。錢氏國除,朝廷遣王方贄均 兩浙雜稅,方贄悉令畝出一鬥。使還,責擅減稅額,方贄以謂:「畝稅一 斗者,天下之通法。兩浙既已為王民,豈當復循偽國之法?」上從其就, 至今畝稅一斗者,自方贄始。唯江南、福建猶循舊額,蓋當時無人論列, 遂為永式。方贄尋除右司諫,終於京東轉運使。有五子:皋、準、覃、鞏 、罕。準之子珪,為宰相;其他亦多顯者。豈惠民之報歟? 孫之翰,人 嘗與一硯,直三十千。孫曰:「硯有何異,而如此之價也?」客曰:「硯 以石潤為貴,此石呵之則水流。」孫曰:「一日呵得一擔水,才直三錢, 買此何用?」竟不受。 王荊公病喘,藥用紫團山人參,不可得。時薛師 政自河東還,適有之,贈公數兩,不受。人有勸公曰:「公之疾非此藥不 可治,疾可憂,藥不足辭。」公曰:「平生無紫團參,亦活到今日。」竟 不受。公面黧黑,門人憂之,以問醫。醫曰:「此垢汗,非疾也。」進澡 豆令公□面。公曰:「天生黑於予,澡豆其如予何!」 王子野生平不茹 葷腥,居之甚安。 趙閱道為成都轉運使,出行部內。唯攜一琴一龜,坐 則看龜鼓琴。嘗過青城山,遇雪,捨於逆旅。逆旅之人不知其使者也,或 慢狎之。公頹然鼓琴不問。 淮南孔旻,隱居篤行,終身不仕,美節甚高 。嘗有竊其園中竹,旻愍其涉水冰寒,為架一小橋渡之。推此則其愛人可 知。然余聞之,莊子妻死,鼓盆而歌。妻死而不輟鼓可也,為其死而鼓之 ,則不若不鼓之愈也。猶邴原耕而得金,擲之牆外,不若管寧不視之愈也 。 狄青為樞密使,有狄梁公之後,持梁公畫像及告身十餘通,詣青獻之 ,以謂青之遠祖。青謝之曰:「一時遭際,安敢自比梁公?」厚有所贈而 還之。比之郭崇韜哭子儀之墓,青所得多矣。 郭進有材略,累有戰功。 嘗刺邢州,今邢州城乃進所築,其厚六丈,至今堅完;鎧仗精巧,以至封 貯亦有法度。進於城北治第,既成,聚族人賓客落之,下至土木之工皆與 。乃設諸工之席於東廡,群子之席於西廡。人或曰:「諸子安可與工徒齒 ?」進指諸工日:「此造宅者。」指諸子曰:「此賣宅者,固宜坐造宅者 下也。」進死,未幾果為他人所有。今資政殿學土陳彥升宅,乃進舊第東 南一隅也。 有一武人,忘其名,志樂閒放,而家甚貧。忽吟一詩曰:「 人生本無累,何必買山錢?」遂投檄去,至今致仕,尚康寧。 真宗皇帝 時,向文簡拜右僕射,麻下日,李昌武為翰林學士,當對。上謂之曰:「 朕自即位以來,未嘗除僕射,今日以命敏中,此殊命也,敏中應甚喜。」 對曰:「臣今自早候對,亦未知宣麻,不知敏中何如?」上曰:「敏中門 下,今日賀客必多。卿往觀之,明日卻對來,勿言朕意也。」昌武候丞相 歸,乃往見。丞相謝客,門闌,俏然已無一人。昌武與向親,逕入見之。 徐賀曰:「今日聞降麻,士大夫莫不歡慰,朝野相慶。」公但唯唯。又曰 :「自上即位,未嘗除端揆。此非常之命,自非勳德隆重,眷倚殊越,何 以至此?」公復唯唯,終未測其意,又歷陳前世為僕射者勳勞德業之盛, 禮命之重,公亦唯唯,卒無一言。既退,復使人至庖廚中,問「今日有無 親戚賓客、飲食宴會?」亦寂無一人,明日再對,上問:「昨日見敏中否 ?」對曰:「見之。」「敏中之意何如?」乃具以所見對。上笑日:「向 敏中大耐官職。」向文簡拜僕射年月,未曾考於國史,熙寧中,因見中書 題名記:天禧元年八月,敏中加右僕射。然密院題名記:天禧元年二月, 王欽若加僕射。 晏元獻公為童子時,張文節薦之於朝廷,召至闕下。適 值御試進士,便令公就試。公一見試題,曰:「臣十日前已作此賦,有賦 草尚在,乞別命題。」上極愛其不隱。及為館職時,天下無事,許臣寮擇 勝燕飲。當時侍從文館士大夫為燕集,以至市樓酒肆,往往皆供帳為游息 之地。公是時貧甚,不能出,獨家居,與昆弟講習。一日選東宮官,忽自 中批除晏殊。執政莫諭所因,次日進覆,上諭之曰:「近聞館閣臣寮,無 不嬉游燕賞,彌日繼夕。唯殊杜門,與兄弟讀書。如此謹厚,正可為東宮 官。」公既受命,得對,上面諭除授之意,公語言質野,則曰:「臣非不 樂燕遊者,直以貧,無可為之。臣若有錢,亦須往,但無錢不能出耳。」 上益嘉其誠實,知事君體,眷注日深。仁宗朝,卒至大用。 寶元中,忠 穆王吏部為樞密使。河西首領趙元昊叛,上問邊備,輔臣皆不能對,明日 ,樞密四人皆罷,忠穆謫虢州。翰林學士蘇公儀與忠穆善,出城見之。忠 穆謂公儀曰:「鬷之此行,前十年已有人言之。」公儀曰:「必術士也。 」忠穆曰:「非也。昔時為三司鹽鐵副使,疏決獄囚,至河北。是時曹南 院自陝西謫官初起為定帥。鬷至定,治事畢,瑋謂鬷曰:『決事已畢,自 此當還,明日願少留一日,欲有所言。』鬷既愛其雄材,又聞欲有所言, 遂為之留,明日,具饌甚簡儉;食罷,屏左右曰:『公滿面權骨,不為樞 輔,即邊帥。或謂公當作相,則不然也。然不十年,必總樞柄。此時西方 當有警,公宜預講邊備,蒐閱人材,不然,無以應卒』。鬷曰:『四境之 事,唯公知之,何以見教。』曹曰:『瑋實知之,今當為公言。瑋在陝西 日,河西趙德明嘗使人以馬博易於中國;怒其息微,欲殺之,莫可諫止。 德明有一子,方十餘歲,極諫不已,曰:「以戰馬資鄰國,已是失計;今 更以貨殺邊人,則誰肯為我用者?」瑋聞其言,私念之曰:「此子欲用其 人矣,是必有異志」聞其常往來互市中,瑋欲一識之,屢使人誘致之,不 可得。乃使善畫者圖形容,既至,觀之,真英物也。此子必須為邊患,計 其時節,正在公秉政之日。公其勉之。』鬷是時殊未以為然。今知其所畫 ,乃元昊也。皆如其言也。」四人:夏守渰、鬷、陳執中、張觀。康定元 年二月,守渰加節度。罷為南院;鬷、執中、觀各守本官罷。 石曼卿喜 豪飲,與布衣劉潛為友。嘗通判海州,劉潛來訪之,曼卿迎之於石闥堰, 與潛劇飲。中夜酒欲竭,顧船中有醋斗余,乃傾入酒中並飲之。至明日, 酒醋俱盡。每與客痛飲,露發跣足,著械而坐。謂之「囚飲」。飲於木杪 ,謂之「巢飲」。以□束之,引首出飲,復就束,謂之「鱉飲」。其狂縱 大率如此。廨後為一庵,常臥其間,名之日「捫虱庵」。未嘗一日不醉。 仁宗愛其才,嘗對輔臣言,欲其戒酒,延年聞之。因不飲,遂成疾而卒。 工部胡侍郎則為邑日,丁晉公為遊客,見之。胡待之甚厚,丁因投詩索米 。明日,胡延晉公,常日所用樽罍悉屏去,但陶器而已,丁失望,以為厭 已,遂辭去。胡往見之,出銀一篋遺丁曰:「家素貧,唯此飲器,願以贐 行。」丁始諭設陶器之因,甚愧德之。後晉公驟達,極力推挽,卒至顯位 。慶歷中,諫官李兢坐言事,謫湖南物務。內殿承製范亢為黃、蔡間都監 ,以言事官坐謫後多至顯官,乃悉傾家物,與兢辦行。兢至湖南,少日遂 卒。前輩有言:「人不可有意,有意即差。」事固不可前料也。 朱壽昌 ,刑部朱侍郎巽之子。其母微,壽昌流落貧家,十餘歲方得歸,遂失母所 在。壽昌哀慕不已。及長,乃解官訪母,遍走四方,備歷艱難。見者莫不 憐之。聞佛書有水懺者,其說謂欲見父母者誦之,當獲所願。壽昌乃晝夜 誦持,仍剌血書懺,摹版印施於人,唯願見母。歷年甚多,忽一日至河中 府,遂得其母。相持慟絕,感動行路。乃迎以歸,事母至孝。復出從仕, 今為司農少卿。士人為之傳者數人,丞相荊公而下,皆有《朱孝子詩》數 百篇。 朝士劉廷式,本田家。鄰舍翁甚貧,有一女,約與廷式為婚。後 契闊數年,廷式讀書登科,歸鄉閭。訪鄰翁,而翁已死;女因病雙瞽,家 極困餓。廷式使人申前好,而女子之家辭以疾,仍以傭耕,不敢姻士大夫 。廷式堅不可,「與翁有約,豈可以翁死子疾而背之?」卒與成婚。閨門 極雍睦,其妻相攜而後能行,凡生數子。廷式嘗坐小譴,監司欲逐之,嘉 其有美行,遂為之闊略。其後廷式管干江州太平宮而妻死,哭之極哀。蘇 子瞻愛其義,為文以美之。 柳開少好任氣,大言凌物。應舉時,以文章 投主司於簾前,凡千軸,載以獨輪車;引試日,衣襴,自擁車以入,欲以 此駭眾取名。時張景能文,有名,唯袖一書,簾前獻之。主司大稱賞,擢 景優等。時人為之語曰:「柳開千軸,不如張景一書。 【卷十 人事二】 蔣堂侍郎為淮南轉運使日,屬縣例致賀冬至書,皆投書即還。有一縣令使 人,獨不肯去,須責回書;左右諭之皆不聽,以至呵逐亦不去,曰:「寧 得罪;不得書,不敢回邑。」時蘇子美在坐,頗駭怪,曰:「皂隸如此野 很,其令可知。」蔣曰:「不然,令必健者,能使人不敢慢其命令如此。 」乃為一簡答之,方去。子美歸吳中月餘,得蔣書曰:「縣令果健者。」 遂為之延譽,後卒為名臣。或雲乃大章閣待制杜杞也。 國子博士李余慶 知常州,強於政事,果於去惡,凶人惡吏,畏之如神,末年得疾甚困。有 州醫博士,多過惡,常懼為余慶所發,因其困,進利藥以毒之。服之洞洩 不已。勢已危,余慶察其奸;使人扶舁坐廳事,召醫博士,杖殺之。然後 歸臥,未及席而死。葬於橫山,人至今畏之,過墓者皆下。有病虐者,取 墓土著床席間,輒差。其敬憚之如此。 盛文肅為尚書右丞,知揚州,簡 重少所許可。時夏有章自建州司戶參軍授鄭州推官,過揚州,文肅驟稱其 才雅,明日置酒召之。人有謂有章日:「盛公未嘗燕過客,甚器重者方召 一飯。」有章荷其意,別日為一詩謝之,至客次,先使人持詩以入。公得 詩不發封,即還之,使人謝有章曰:「度已衰老,無用此詩。」不復得見 。有章殊不意,往見通判刁繹,具言所以。繹亦不諭其由,曰:「府公性 多忤,詩中得無激觸否?」有章曰:「無,未曾發封。」又曰:「無乃筆 扎不嚴?」曰:「有章自書,極嚴謹。」曰:「如此,必是將命者有所忤 耳。」乃往見文肅而問之:「夏有章今日獻詩何如?」公曰:「不曾讀, 已還之。」繹曰:「公始待有章甚厚,今乃不讀其詩,何也?」公日:「 始見其氣韻清修,謂必遠器。今封詩乃自稱『新圃田從事』,得一幕官, 遂爾輕脫。君但觀之,必止於此官,志已滿矣。切記之,他日可驗。」賈 文元時為參政,與有章有舊,乃薦為館職。有詔候到任一年召試,明年除 館閣校勘。御史發其舊事,遂寢奪,改差國子監主簿,仍帶鄭州推官。未 幾卒於京師。文肅閱人物多如此,不復挾他術。 林逋隱居杭州孤山,常 畜兩鶴,縱之則飛入雲霄,盤旋久之,復入籠中。逋常泛小艇,游西湖諸 寺。有客至逋所居,則一童子出應門,延客坐,為開籠縱鶴。良久,逋必 棹小船而歸。蓋嘗以鶴飛為驗也。逋高逸倨傲,多所學,唯不能棋。常謂 人曰:「逋世間事皆能之,唯不能擔糞與著棋。」 慶歷中,有近侍犯法 ,罪不至死,執政以其情重,請殺之;范希文獨無言,退而謂同列曰:「 諸公勸人主法外殺近臣,一時雖快意,不宜教手滑。」諸公默然。 景祐 中,審刑院斷獄,有使臣何次公具獄。主判官方進呈,上忽問:「此人名 『次公』者何義?」主判官不能對,是時龐莊敏為殿中丞審判院詳議官, 從官長上殿乃越次對曰:「臣嘗讀《前漢書》,黃霸字次公,蓋以『霸』 次『王』也。,此人必慕黃霸之為人。」上頷之。異日復進讞,上顧知院 官問曰:「前時姓龐詳議官何故不來?」知院對:「任滿,已出外官。」 上遽指揮中書,與在京差遣,除三司檢法官,俄擢三司判官,慶歷中,遂 入相。 End of the Project Gutenberg EBook of Meng Xi Bi Tan, Volume 07-10 [1031-1095 A.D.], by Kuo Shen *** END OF THIS PROJECT GUTENBERG EBOOK MENG XI BI TAN, VOLUME 07-10 *** ***** This file should be named 7313-0.txt or 7313-0.zip ***** This and all associated files of various formats will be found in: https://www.gutenberg.org/7/3/1/7313/ Produced by Sally Yu Updated editions will replace the previous one--the old editions will be renamed. 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