陳旦 “列子楊朱篇”偽書新證（節錄）原文載一九二四年國學叢刊二卷一期
楊朱篇，列子書中之第七篇也。列子一書，自宋高似孫以來，學者都致疑義。吾家斠玄師復舉數事，以證成其托偽之跡，即按其開宗明義，言“有生不生，有化不化”一節，乃引申老子“天地不自生，故能長生，”及“天地萬物生於有，有生於無”之旨。所引黃帝書“谷神不死”諸言，剽竊道德經成語。而“有太易，有太初，有太素”云云，全襲周易乾鑿度文。又云，“種有幾，若蠅若鶉，得水為繼”云云，直剿莊子至樂篇。末復云，“列子貴虛，”本諸呂氏春秋不二篇、尸子廣澤篇，亦同此說。今僅就天瑞一篇言之，其托偽之跡，已不可掩；苟廣為疏證，雖累帙不能盡。故斷其出於魏晉間好事之徒，絕非原書。列子既屬偽托，則楊朱一書，繩以論理，其為偽書，尚復奚疑。
以余考之，偽造楊朱篇者，則受印度思想之激蕩，而又滲透老子哲理，其襲取之印度佛教，實為小乘教理，即當時流行最廣叢書體裁之四阿含經。今所傳之長阿含經，為姚秦時佛陀耶舍與竺佛念共譯。其中第三分沙門果經，東晉時竺曇無蘭已有譯本，名寂志果經，收入小乘藏，中國此時無刻本單行。此經異譯同本，即長阿含經第三分沙門果經。足徵今本長阿含經，雖曰姚秦時譯出，實則東晉時已有譯本流行；或竟在魏晉時已有若干單行初譯本風行社會。魏晉間讀書人，喜研索老莊，高談玄理，豈有不被佛教之影響。故楊朱篇剽竊阿含經之思想，實有贓證可據，非空言誣之也。如長阿含經卷第十七第三分沙門果經，記阿闍世王（Agatasatte）與世尊問答之語，述所聞於諸種外道之言。有一段曰：
白佛言，我（阿闍世王自稱）昔一時，至散若昆羅黎子所（Sangaya of the Belatthaclan）問言：“大德！如人乘象馬車，習於兵法，乃至種種營生，皆現有果報。今者此眾現在修道，現得報否？”彼（指外道）答我言：“現有沙門果報，問如是答，此事如是，此事實，此事異，此事不異，此事非異，非不異。大王！現無沙門果報，問如是答，此事如是，此事實，此事異，此事非異，非不異。大王！現非有非無沙門果報，問如是答，此事如是，此事實，此事異，此事非異，非不異。”
此段譯文，倘以MaxMiller氏所翻譯之寂志果經（
The Fruits of the Life of a Recluse ）轉抄此段如下，讀者當能更明其所意云何。（見
Sacred Books of the Buddhis－ts，Vol。II ）
When，one day，I had thus asked Sangaya of the Belattha clan，he said：“If you ask me whether there is another world─ ─well，if I thought therewere，I would say so 。But I don't say so。And I don't say there neither is，nor is not，another world。And if you ask me about the beings producedby chance；or whether there is any fruit，any result，of goodor bad actions；or whether a man who has won the truth continues，or not，after death─ ─ to each or any of these questions do I give the same reply。 ”
此非楊朱篇第一段楊朱與孟氏設為問答之詞。所謂“實無名，名無實；名者，偽而已矣。”亦即“太古之人，知生之暫來，死之暫往，故從心而動，不違自然所好；當身之娛，非所去也，故不為名所勸。從性而遊，不逆萬物所好，死後之名，非所取也；故不為刑所及。名譽先後，年命多少，非所重也”之意乎？故楊朱篇之無名主義，實糅雜佛老之說。
且尤可異者，偽造楊朱篇者，竟直譯寂志果經一段，而攘為己有。大類今人節譯西書一二段，即自號著書也。其心術雖不同。其方法則一。
楊朱曰：“萬物所異者，生也；所同者，死也。生則有賢愚貴賤，是所異也；死則有臭腐消滅，是所同也。雖然，賢愚貴賤，非所能也。臭腐消滅，亦非所能也。故生非所生，死非所死，賢非所賢，愚非所愚，貴非所貴，賤非所賤。然而萬物齊生齊死，齊賢齊愚，齊貴齊賤；十年亦死，百年亦死；仁聖亦死，凶愚亦死。生則堯舜，死則腐骨；生則桀紂，死則腐骨，腐骨一矣。熟知其異，且趣當生，奚遑死後！”
讀者試將沙門果經下面一段文字，與上文楊朱篇一段相較，自可透漏此中消息。
我於一時，至阿夷多翅舍欽婆羅所，（
Agita of the garment of hair
）問言……彼報我言，受四大人，取命終者。地大還歸地，水還歸水，火還歸火，風還歸風，皆悉壞敗，諸根歸空。若人死時，床舁舉身，置於冢間，火燒其骨，如鴿色，或變為塵土；若愚若智，取命終者，皆悉壞敗，為斷滅法。
上文恐於原本梵文為意譯，故詞句甚簡潔。東晉曇無蘭所譯寂志果經，詞句或與今本有異。今籀讀 Max Miller氏英譯本，意義更顯明。節抄如下： When，one day，I had thus asked Agita of the garment of hair，he said：“ There is no such thing，O King，as alms or sacrifice or offering。There isneither fruit nor result of good or evil deeds。There is no such thing as thisworld or the next。There is neitherfather nor mother，nor being springinginto life without them。There are in the world no recluses or Brahmans whohave reached the highest point，who walk perfectly，and who having underst －ood and realized，make their wisdom known to others。
A human being is built up of the four elements when he dies the eart－hy in him returns and relapses to the earth，the fluid to the water，the heatto the fire，the windy to the air，and his faculties pass into space。The fourbearers，on the bier as a fifth，take his dead body away；till they reach the burning－ground men utter forth eulogies，but there his bonesare bleached，and his offerings end in ashes。It is a doctrine of fools，this talk of gifts。It is an empty lie，mere idle talk，when men say there is profit therein。Foolsand wise alike，on the dissolution of the body，are cut off，annihilated，andafter death they are not。 ”
劉向校錄云，“穆王湯問二篇，迂誕恢詭，非君子之言也。至於力命篇，一推分命。楊子之篇，唯貴放逸，二義乖背，不似一家之書。”實則向敘乃偽造列子者假托以見重，而又故設此迷離恍惚之辭，以亂人目，由今攷證，力命楊朱兩篇，同出一源，其蛻化襲取之跡，固班班可考也。如MaxMiller所譯之寂志果經有外道云：
When，one day，I had thus asked Makkhali of the cow－pen，he said：“ Thereis ，O King，no cause，either ultimate or remote，for the depravity of beings；they become depraved without reason and without cause。There is no cause，either proximate or remote，for the rectitude of being；they become purewithout reason and without cause。The attainment of any given condition，of any character，does not depend either on one's own acts，or on the acts of another，or on human effort。There is no such thing as power or energy，or human strength or human vigour。All animals，all creatures（with one，two，or more senses），all being（produced from eggs or in a womb），all souls（inplants）are without force and power and energy of their own。They are bentthis way and that by their fate，by the necessary conditions of the class towhich they belong，by their individual nature：and it is according to their po－sition in one or other of the six classes that they experience ease or pain。”
中譯長阿含經中沙門果經譯文次第，與英譯本不同；且有例錯，未審梵文次第如何？中譯本末伽梨拘舍梨之答語，誤為波浮迦旃延語。今節抄中譯本如下，備兩方觀校也。
我昔一時，至波陀迦旃延所，彼答我言，大王；無力無精進，人無力無方便，無因無緣，眾生染著，無因無緣，眾生清潔，一切眾生有命之類，皆悉無力，不得自在，無有怨讎。定在數中。於此六生中，爰諸苦樂。
贓物獲矣，人證何在，請讀供詞。
其書大略明群有以至虛為宗，萬品以終滅為驗，神惠以凝寂常全，想念以著物自表，生覺與化夢等情。巨細不限一域，窮達無假智力，治身貴於肆仕，順性則所至皆適，水火可蹈。忘懷則無幽不照，此其旨也。然所明往往與佛經相參，大歸同於老莊，屬辭引類，特與莊子相似。莊子、慎到、韓非、尸子、淮南子、玄示、旨歸多稱其言。（張湛列子序）
此正張湛自寫供狀，明言其取資之源。但張不肯自居著作之名。彼蓋於無名主義，深造有得者。故更遊移其詞，遂成千古疑案。然尚肯誠實寫出取資之源，待深思之士，默識其著書偽託之苦心，非欲以欺盡來學。故吾雖於人贓並獲之際，並不以是為張氏之罪案也。
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