緇門警訓 1.37

1.37

Alas! Learning must not be neglected for an instant; the Dao must not be departed from for an instant. The Dao is illuminated through learning; can learning be neglected? The realm of sages and worthies is reached through the Dao; can the Dao be departed from? Now, if common folk learn without neglect, they can reach [the stage of] worthies; if worthies learn without neglect, they can reach [the stage of] sages. Ran Qiu's learning could have reached that of Yan Yuan, but that he did not attain full maturity was simply because he was negligent in his heart. Hence it is said: 'It is not that I do not take pleasure in your Dao, but that my strength is insufficient.' The Master said: 'Those whose strength is insufficient collapse halfway; now you are drawing a line.' Yan Yuan's learning could have reached that of the Master, and that he was not equal to the sage teacher was only because he died young. If he had not died, how do we know he would not have been like Zhongni? Because he did not neglect his learning! Hence it is said: 'There was Yan Hui who loved learning; unfortunately his life was cut short and he died. Now there is no one.' Someone asked: 'Does a sage learn?' I said: 'What words are these! What words are these! Even common folk and worthies know to learn; could a sage be negligent in learning? Heaven is firm, yet it is able to learn softness from earth, and so does not offend the four seasons. Earth is soft, yet it is able to learn firmness from heaven, and so can produce metals and stones. When yang brings forth life, it also learns severe destruction from yin, and so the supple weeds die. When yin destroys severely, it also learns bringing forth life from yang, and so the water chestnuts and wheat sprout. Heaven, earth, yang, and yin learn from one another without neglect, and this is how they bring the myriad things to completion. If heaven did not learn softness, it would have no way to cover; if earth did not learn firmness, it would have no way to support; if yang did not learn yin, it would have no way to open; if yin did not learn yang, it would have no way to close. A sage has nothing else: he models himself on heaven, earth, yin, and yang, and acts. If these four learn without neglect, how could a sage be negligent?' The questioner stepped back from his mat and said: 'In my solitary ignorance, I am fortunate that you have enlightened my blindness. I would like to hear about the learning of a sage.' Master Zhongyong said: 'Resume your seat and I will tell you. Does not the Book of History say: "Only through mindfulness can the madman become a sage; only through lack of mindfulness can the sage become a madman"? Therefore, even in haste and distress, a sage never fails to be mindful of the correct Dao and learn it. The Master was a great sage, towering above the crowd and outstanding among his fellows; since living people came into existence, there has never been one like the Master. Entering the Grand Temple, he asked about everything—which was learning from the temple keepers. "Walking with three people, I select what is good and follow it"—which was learning from his fellow travelers. Going to Zhou, he asked Laozi about rites—which was learning from the archivist of the pillar. Could it be that Zhongni's sagacity was inferior to the temple keepers, the travelers, or the archivist of the pillar? It was simply that the sage feared that without being mindful of the correct Dao and learning it, he would end up like a madman! Hence he said: "There are sure to be those with loyalty and trustworthiness like Qiu, but none who love learning like Qiu." Someone said: "A sage knows things from birth; why must he learn?" I said: "Knowing and yet learning is the sage; learning and then knowing is the ordinary man. Whether sage or ordinary man, none can attain it without learning." Confucius said: "A gentleman cannot but learn." Zilu said: "On the southern mountain there is bamboo; without being bent, it is naturally straight. If cut and used, it can pierce rhinoceros hide. Going by this, what need is there for learning?" Confucius said: "Notched, feathered, tipped with a arrowhead, and honed on a whetstone—will it not penetrate all the deeper?" Zilu bowed twice and said: "I respectfully accept your instruction." Ah! Is not the sage's learning just like notching, feathering, arrowhead-tipping, and whetstone-honing to make it penetrate deeply? Could one who knows from birth sit motionless without learning?'