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68  | 唐人經學有未可抹殺者，《說郛》令狐澄《大中遺事》云：「大中時，工部尚書陳商立《春秋左傳》學議；以孔子修經，褒貶善惡，類例分明，法家流也；左丘明為魯史載述時政，惜忠賢之泯滅，恐善惡之失墜，以日系月，修其職官，本非扶助聖言、緣飾經旨，蓋太史氏之流也。舉其《春秋》，則明白而有識；合之《左氏》，則叢雜而無徵。杜元凱曾不思夫子所以為經，當以《詩》、《書》、《周易》等列；丘明所以為史，當與司馬遷、班固等列。取二義乖刺不侔之語，參而貫之，故微旨有所不周，宛章有所未一。」孫光憲《北夢瑣言》，亦載此說。案自漢後，《公羊》廢擱，《左氏》孤行，人皆以《左氏》為聖經，甚且執杜解為傳義。不但《春秋》一經，汨亂已久；而《左氏》之傳，受誣亦多。孔疏於經傳不合者，不云傳誤，反云經誤。劉知幾《史通》，詆毀聖人，尤多狂悖。皆由不知《春秋》是經，《左氏》是史。經垂教立法，有一字褒貶之文；史據事直書，無特立褒貶之義。體例判然不合，而必欲混合為一。又無解於經傳參差之故，故不能據經以正傳，反信傳而疑經矣。陳商在唐時無經學之名，乃能分別夫子是經、丘明是史，謂杜元凱參貫二義非是，可謂千古卓識。謂《左傳》非扶助聖言，即博士云「左氏不傳《春秋》」之意也；非緣飾經旨，即范升云「左氏不祖孔子」之說也。治《春秋》者，誠能推廣陳商之言，分別經是經，《左氏》是史，離之雙美，毋使合之兩傷，則不至誤以史視《春秋》，而《春秋》大義微言可復明於世矣。 |
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