鐔津文集 10.8

10.8

月日沙門某。謹奉書于祕校表民足下。某讀所示書究其意義所歸。凡三數日。方窺見其徼浩乎若瞰河海而莫知其源。邈乎如望星辰而未得其故。猶弸彪而令人驚愕疑今世之無有也。始未相識。表民來吾廬問文。以取不肖忘其家勢貴盛。肯與枯槁沈潛者。用道義而相往來。適見其識度智見遠矣。及他日從之游觀。其行己誠。與人信。卓卓與時流不同。益見表民之賢也。今得其文。又見其所以用心。以聖賢事業為己任。詞理淵而淳。意義約以正。誠可信而可行也。雖古之人能文者。宜無以異於此也。將拳拳服膺之不暇。曷止賢其賢乎哉。某山林者也。固宜默默自守。安可論是與非。而可言而不言。亦有志者之不忍也。吾聞君子之學欲深探其道。深探欲其自得之也。於道苟自得之。則其所發無不至也。所謂道者仁義之謂也。仁義出乎性者也。人生紛然莫不有性。其所不至於仁義者不學故也。學之而不自得者。其學淺而習不正故也。夫聖之與賢其推稱雖殊。而其所以為聖賢者豈異乎哉。其聖者得之於誠明。而賢者得之於明誠。誠也者生而知之也。明也者學而知之也。及其至於仁義一也。表民其學切深於道有所自得。故其文詞之發也懋焉。韓子所謂仁義之人其言藹如也。十篇之文。皆善而議禹辯命解。尤善視乎世之謂為文者蔑如也。苟發之未已。將大發之掀天地揭日月。則韓也孟也不謂無其徒矣。且謬進狂言以回盛編。不宣。某謹白。

On the [day of the] month, the śramaṇa So-and-so respectfully presents this letter to Collator Biaomin: I have read the writings you showed me and investigated what their meaning aims at. Only after three or four days did I begin to glimpse its boundaries: vast as if gazing upon rivers and seas without knowing their source, distant as if looking at the stars without grasping their cause, towering and majestic, making one marvel and wonder whether such things could exist in this present age. When we were not yet acquainted at first, Biaomin, you came to my cottage to ask about literary composition, accepting one who is unworthy and forgetting your family's noble and exalted standing, willing to associate with one withered and secluded through the Way and righteousness. Just in this did I see the breadth of your insight and knowledge. Later, when traveling and observing alongside you, your conduct toward yourself was sincere, and your dealings with others were trustworthy, standing out markedly from the vulgar currents of the day, which made me see all the more how worthy you are, Biaomin. Now that I have obtained your writings, I also see how you employ your mind: taking the achievements of the sages and worthies as your own responsibility, your wording and reasoning are profound and pure, your meaning concise yet correct, truly worthy of trust and practical application. Even the skilled writers among the ancients could not have differed from this. While I scarcely have enough time to clasp them firmly to my breast, how could I stop at merely praising your worthiness? I am a dweller of the mountain forests; by rights I should silently keep to myself. How could I debate right and wrong? Yet to remain silent when one can speak is something a person of resolve cannot bear. I have heard that a gentleman's learning aims at deeply investigating the Way; and in investigating deeply, he aims to attain it within himself. If he truly attains it within himself regarding the Way, then whatever he gives voice to will achieve the utmost. What is called 'the Way' refers to benevolence and righteousness. Benevolence and righteousness emerge from human nature. People live in great multitude, and not one lacks human nature; that they do not attain benevolence and righteousness is because they do not study. That those who study do not attain it within themselves is because their study is shallow and their habits are improper. Now, although the terms used to praise the sage and the worthy differ, how could that which makes them sages and worthies be different? The sage attains it through sincerity leading to enlightenment, while the worthy attains it through enlightenment leading to sincerity. 'Sincerity' means knowing it from birth; 'enlightenment' means knowing it through learning. When they arrive at benevolence and righteousness, they are one. Biaomin, your learning is earnest and deep, and you have attained something within yourself regarding the Way; therefore, your literary expressions are splendid and flourishing. It is just as Master Han said: 'The words of a benevolent and righteous person are gentle and bountiful.' The ten essays are all excellent; and the 'Discourse on Yu' and 'Resolution on Dispelling Fate' are especially outstanding, regarding those whom the world considers writers as amounting to nothing. If your expression does not cease here, but bursts forth on a grand scale to shake Heaven and Earth and hold high the sun and moon, then one could not say that Han and Meng lack their successors. I rashly offer these wild words in response to your splendid collection. I do not elaborate further. So-and-so respectfully states this.