佛祖歷代通載 19.17

19.17

（十　乙丑）　程顥明道先生門人諡也。神宗素聞其名數召見。一日因與安石論事不合。安石曰。公之學如上壁。言難行也。顥曰。參政之學如捉風。李定劾其新法之初首為異論。罷歸故官。又坐獄逸囚。責監汝州。上即位召為宗正。未行而卒。顥與弟頤論學汝南周敦。遂厭科舉之習。慨然有求道之志。謂孟軻沒而聖學不傳。以興起斯文為己任。其言曰。道之不明。異端害之也。昔之害近而易知。今之害深而難辨。昔之惑人也。乘其迷暗。今之惑人也。因其高明。自謂窮神知化。而不足以開物成務。名為無不周遍。而其實則外於倫理。雖云窮深極微。而不可以入堯舜之道。天下之學者非淺陋固滯。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。溺天下於污濁。高才明智膠於見聞。醉生夢死不自覺也。是皆正路之蓁蕪。聖門之蔽塞。闢之可以入道。其教人自致知至于知止。誠意至于平天下。洒掃應對至於窮理盡性。循循有序。病世之學者捨近而趨遠。處下而窺高。所以輕自大而卒無得也○金國李屏山居士辨曰。

(10. Yichou) Cheng Hao, styled Master Mingdao by his disciples. Shenzong, having long heard of his renown, summoned him for several audiences. One day, because he disagreed with Wang Anshi during a discussion of affairs, Anshi said: “Your learning, sir, is like scaling a wall—it means it is difficult to put into practice.” Hao said: “The Participant in Determining Governmental Matters' learning is like catching the wind.” Li Ding impeached him, claiming that at the very beginning of the New Policies he had taken the lead in voicing contrary opinions, so he was dismissed and returned to his former post. Furthermore, because he was implicated in a case involving an escaped prisoner, he was demoted to controller of Ruzhou. When the Emperor ascended the throne, he summoned him to be Director of the Imperial Clan Court, but before he could set out, he died. Hao and his younger brother Yi discussed learning with Zhou Dunyi of Runan; thereupon they came to loathe the practices of the civil service examinations and sighed with aspiration for the Dao. Claiming that after Meng Ke died the sacred learning was not transmitted, he took the revival of this cultural tradition as his personal duty. His words said: “That the Dao is not illuminated is because heterodox teachings harm it. In the past, the harm was close at hand and easy to recognize; today, the harm is deep and difficult to discern. In the past, when they deluded people, they took advantage of their ignorance and darkness; today, when they deluded people, they build upon their intelligence and brilliance. They proclaim themselves to have exhausted the spirit and understood transformation, yet they are inadequate to open up things and accomplish affairs. In name there is nowhere they do not pervade, but in reality they stand outside human relations. Although it is said they exhaust the deep and reach the subtle, one cannot enter the Way of Yao and Shun through them. If scholars under heaven are not shallow, crude, and obstinately obstructed, they will certainly fall into this. Ever since the Dao was not illuminated, deviant, absurd, strange, and wondrous theories have arisen in competition, blocking the ears and eyes of the people and drowning the world in defilement. Men of great talent and bright intelligence are glued to what they see and hear, drunkenly living and dreaming their lives away without realizing it. These are all weeds choking the correct path, blockages at the sage's gate. Refuting them allows one to enter the Dao.” His teaching of people proceeded from extending knowledge to knowing where to abide, from sincerity of intention to bringing peace to all under heaven, from sprinkling, sweeping, answering, and replying to exhausting principle and fulfilling nature—methodical and orderly. He lamented that worldly scholars cast aside what is near to pursue what is far, and occupy the low while peering at the high, so that they take things lightly and grow conceited, in the end achieving nothing. ○ Layman Li Pingshan of the Jin dynasty made this refutation: