治目疾六物方

〇《全晉文》卷十八何劭《王弼傳》云：“何晏以為聖人無喜怒哀樂。弼以為聖人茂於人者神明也，同於人者五情也。聖人之情，應物而無累於物者也。今以其無累，便謂不復應物，失之多矣。”按平叔陳義過高，以聖人同於天地（參觀第七六九則論《易·繫辭》“鼓萬物而不與聖人同憂”），故輔嗣匡正之。《世說·傷逝第十七》：“王戎（一作王衍）喪兒，悲不自勝。山簡曰：‘何至於此？’王曰：‘聖人忘情，最下不及情。情之所鍾，正在我輩’”，亦即平叔之意。裴頠《崇有論》（《全晉文》卷三十三）云：“夫盈欲可損，而未可絕有也；過用可節，而未可謂無貴也”²⁹；《劉屏山全集》卷一《聖傳論》云：“李翺《復性》三篇其言非不高妙，然非子思《中庸》之學也。《中庸》之學未嘗滅情也。善養性者，不汩於情，亦不滅情，不流於喜怒哀樂，亦不去喜怒哀樂。非合非離，中即契焉。”

儒家之說與道家心異貌同，毫釐千里。《論語·先進》：“顏淵死，子哭之慟”；何平叔《集解》引馬融、孔安國皆謂“哀過也”，皇侃《義疏》引郭象曰：“人哭亦哭，人慟亦慟，蓋無情者，與物化也”，繆協曰：“聖人體無哀樂而能以哀樂為體，不失過也。”³⁰《莊子·養生主》：“必有不蘄言而言，不蘄哭而哭者，是遯天倍情，忘其所受，古者謂之遁天之刑。適來夫子時也，適去夫子順也，安時而處順，哀樂不能入也”；郭象注：“感物太深，不止於當，遁天者也；將馳騖於憂樂之境，雖楚戮未加，而性情已困，庸非刑哉！”又《大宗師》：“顏回問仲尼曰：‘孟孫才其母死，哭泣無涕，中心不戚，居喪不哀，無是三者，以善處喪蓋魯國。（中略）’仲尼曰：‘（中略）且彼有駭形而無損心，有怛㤞而無情死，孟孫氏特覺人哭亦哭。’”皇疏引郭象語，正本《莊子》來。蓋援儒歸老，以孔子之感深哀過，強說為心無累而情不困耳。若《大宗師》記孟子反、子琴張臨子桑戶屍鼓琴而歌，《至樂》記莊子妻死，“箕踞鼓盆而歌”，則并駭形怛惋而無之矣。孫楚《莊周贊》云：“妻亡不哭，亦何所歡？慢弔鼓缶，放此誕言。殆矯其情，近失自然”（參觀第三五四則），是也。《檀弓》：“季武子寢疾，及其喪也，曾點倚其門而歌”³¹，鄭注：“明己不與也”，《正義》：“明己不與武子，故無哀戚。”疑未得其意，點也放曠，或與莊生合契。又《檀弓》原壤母死，登木歌“貍首”，《正義》斥皇侃說“原壤是上聖之人，或云是方外之士”，不知皇即以道家論之耳。《全晉文》卷六十孫楚《原壤贊》早曰：“壤之輈張，絕滅禮教，實交仲尼，同機合奧；聖以之臧，俗以之笑，獨協區外，孰知其妙！”《論語·憲問·原壤夷俟章》皇疏已昌言壤為“方外聖人”，孔為“方內聖人”矣。³²

【《全三國文》卷五二嵇康《聖賢高士傳·原憲》。】希臘古哲人άπάθια 之說與輔嗣主張相似，參觀 Epictetus, Discourses, B.I, ch.18: “I do not mean that you may not groan, but do not groan in spirit” (The Discourses & Manual, tr. P.E. Matheson, vol.I，p.100); IV. 1: “The inner citadel is destroyed not by fire or sword, but by judgements” (vol.II, p.125; cf. III. 18: “When any disturbing news is brought you, bear this in mind that news cannot affect anything within the region of the will” — vol.II, p.51; Manual, V: “What disturbs men’s minds is not events but their judgements on events” — vol.II, p.215; Marcus Aurelius, Meditations, tr. J. Jackson, VIII. 41, p.152: “The mind remains untouched by fire or sword, tyranny or malediction”); Manual, XVI: “Do not hesitate to sympathize with him [a bereaved father] so far as words go, & if it so chance, even to groan with him; but take heed that you do not also groan in your inner being” (II, p.219)。

又 C.M. Bowra, From Virgil to Milton, p.58: “St. Augustine hints at this [Aeneas as a Stoic] when he touches on Aeneas’ treatment of Dido & treats it as being typically Stoic because while he sheds tears for her, his purpose is not shaken by her sufferings: mens immota manet, lacrimae volvuntur inanes” (IV. 449); The Era of Goethe: Essays Presented to James Boyd, p.18: “Wilhelm von Humboldt urges the cultivation of detachment. He has always aimed at two things: ‘mich empfänglich zu halten für jede Freude des Lebens, und dennoch ... unabhängig zu bleiben, niemandes zu bedürfen, auch nicht der Begünstigungen des Schicksals, sondern auf mir allein zu stehen, und mein Glück in mir und durch mich zu bauen’ (Briefe an eine Freundin, hrsg. A Leitzmann, I, 50)... p.40: ‘Es muss im Innern eine eigene Welt geben，über die die Wellen des Lebens nur hinwegschlagen und die still und verborgen sich fortbildet’ (Wilhelm und Karoline von Humboldt in Ihren Briefen, hrsg. Anna von Sydow, IV, 43); ‘Mein Leben muss bleiben, was es einmal gewesen ist: Beschauen und Nachdenken’ (Ib., III, 141)”。非即人哭亦哭、人慟亦慟，而不損心、不累情耶？

Aulus Gellius, The Attic Nights, Bk.XII, ch.5: “I accompanied the philosopher Taurus to see the Pythian games. On our way we called on a famous Stoic philosopher at the town of Lebadia. The philosopher was suffering from colic. The stifled groans that burst from him，& the heavy sighs that escaped his panting breast, revealed his suffering, & no less his struggle to overcome it ... Taurus said: ‘It was a profitable experience in beholding the encounter & contest of a philosopher with pain.As you saw, there were obvious signs of a battle between soul & body [virtutis et corporis] for the man’s possession. A wise man can endure & put up with certain evils, but he cannot altogether exclude them from his consciousness (Haec ergo vir sapiens tolerare et exanclare potest, non admittere omnino in sensum sui non potest). ... Why a man involuntarily winks when someone’s hand is suddenly directed against his eyes? Why he becomes terrified by loud thunder, why he is shaken by sneezing, why he sweats in the heat of the sun or grows cold amid severe frosts? For these & many other things are not under the control of the will, the judgment, or the reason, but are decrees of nature & of necessity (Haec enim et pleraque alia non voluntas nec consilium nec ratio moderatur, sed naturae necessitatis que decreta sunt)’” (“The Loeb Classical Library”, II, pp.370-82)，足相發明【《東塾讀書記》卷16】。

〇《全晉文》卷八九王沉《釋時論》：“眼罔嚮而遠視，鼻𪖷𪖐而刺天。”按上句所謂“目中無人”，下句所謂“昂頭天外”。“罔嚮”二字，真能繪難寫之狀。

〇《全晉文》卷一三八張湛《嘲范甯》：“此方云用：損讀書一、減思慮二、專内視三、簡外觀四、旦晚起五、夜早眠六。長服不已，洞見牆壁之外。”按楊彥齡《楊公筆錄》云³³：“余自幼病目昏，徧求名方二十餘年，略不少愈，因得張湛與范甯治目疾六物方，遂却去諸藥不御”；温飛卿《訪知玄上人遇曝經》云：“惠能不肯傳心法，張湛徒勞與眼方”；黃山谷《次韻元實病目》云：“道人常恨未灰心，儒士苦愛讀書眼；要須玄覽照鏡空，莫作白魚鑽蠹簡”；陳簡齋《目疾》：“著籬令惡誰能繼，損讀方奇定有功。”³⁴ 參觀 Fielding, Love in Several Masques, I. v, Lord Formal: “Reading is the worst thing in the world for the eyes; I once gave in to it, & had in a very few months gone through almost a dozen pages in Cassandra. But I found it vastly impaired the lustre of my eyes. I had, in that short time, perfectly lost the direct ogle” (F. Homes Dudden, Henry Fielding, I, p.24 引)。又按《全後漢文》卷二十馮衍《與婦弟任武達書》：“唯一婢，武達所見，頭無釵澤，面無脂粉，形骸不蔽，手足抱土。”亦大類 Tom Jones 記 M^rs Partridge 事: “In order to guard herself against matrimonial injuries in her own house, as she kept one maid-servant, she always took care to chuse her out of that order of females whose faces are taken as a kind of security for their virtue”³⁵ (Bk.II, ch.3, “Everyman’s Library”, I, p.42); Byron, Don Juan, Canto I. 48: “She [Donna Inez] scarcely trusted him from her sight; / Her maids were old, & if she took a new one, / You might be sure she was a perfect fright, / She did this during even her husband’s life — / I recommend as much to every wife” (Variorum Edition, by T.G. Steffan & W.W. Pratt, II, p.48)。明人汪廷訥《獅吼記》第七齣柳氏為陳季常納簉室“滿頭花”“後庭花”“眼前花”“折枝花”四人是也。³⁶