鐔津文集 4.13

4.13

或者再拜而前曰。至哉吾子之言也。而今而後。吾知夫中庸之為至也。天下之至道也。夫天地鬼神無以過也。吾人非中庸則何以生也。敢問中庸可以學歟。曰是何謂歟。孰不可學也。夫中庸也。非泯默而無用也。故至順則變。變則通矣。節者所以制其變也。學者所以行其通也。變而適義。所以為君子。通而失教。所以為小人。故言中庸者。正在乎學也。然則何以學乎。曰學禮也。學樂也。禮樂修則中庸至矣。禮者。所以正視聽也。正舉動也。正言語也。防嗜欲也。樂者。所以宣噎欝也。和血氣也。視聽不邪。舉動不亂。言語不妄。嗜欲不作。思慮恬暢血氣和平而中庸。然後仁以安之。義以行之。智以通之。信以守之。而刑與政存乎其間矣。曰如古之人。其孰能中庸也。而僕願從其人焉。曰由書而觀之。則舜也孔子也。其次則顏子也子思也。武王周公。則謂其能以中庸孝也。或曰。堯與禹湯文武周公。豈非聖人耶。其上不至堯。而下不及禹湯文武周公何謂也。曰孔子不言。而吾豈敢議焉。曰孟軻學於子思。其能中庸乎。曰吾不知也。曰唐世李翱其能中庸乎。曰翱乎其傚中庸者也。能則未聞也。曰子能中庸乎。曰吾之不肖豈敢也。抑亦嘗學於吾之道。以中庸幾於吾道。故竊而言之。豈敢謂能中庸乎。或曰。僕雖不敏請事斯語。再拜稽首而退。

The inquirer bowed twice, stepped forward, and said: "Utmost indeed are your words, sir! From now on, I know that the Mean is supreme; it is the ultimate Way of the realm. Heaven, Earth, ghosts, and spirits cannot surpass it. Without the Mean, how could we humans live? May I ask, can the Mean be learned?"

[The elder] said: "What does that mean? What cannot be learned? The Mean is not silent and useless. Therefore, reaching utmost accord, it adapts; adapting, it penetrates. Measures and regulations are that by which its adaptation is governed; learning is that by which its penetration is practiced. Adapting and according with righteousness is what makes a noble person; penetrating yet losing moral instruction is what makes a petty person. Therefore, speaking of the Mean consists precisely in learning."

"If so, then how does one learn it?"

[The elder] said: "Learn ritual propriety; learn music. When ritual propriety and music are cultivated, the Mean is attained. Ritual propriety is that by which seeing and hearing are corrected, actions and movements are corrected, speech is corrected, and desires and cravings are curbed. Music is that by which blockages and depressions are vented, and the blood and breath are harmonized. When seeing and hearing are not depraved, actions and movements are not disordered, speech is not false, desires and cravings do not arise, thoughts are calm and unburdened, and the blood and breath are peaceful and harmonious, then the Mean [is attained]. Thereafter, benevolence settles it, righteousness practices it, wisdom penetrates it, and trustworthiness preserves it; punishments and governance abide within them."

[The inquirer] said: "Among the ancients, who was able to embody the Mean? I wish to follow such a person."

[The elder] said: "Viewing it through the texts, it was Shun and Confucius; next to them were Master Yan and Zisi. King Wu and the Duke of Zhou were said to be able to practice filial piety through the Mean."

Someone said: "Were not Yao, Yu, Tang, Wen, Wu, and the Duke of Zhou sages? Why does [your account] not reach up to Yao, and not extend down to Yu, Tang, Wen, Wu, and the Duke of Zhou?"

[The elder] said: "Confucius did not speak of them, so how would I dare to discuss them?"

[The inquirer] said: "Meng Ke studied under Zisi; was he able to embody the Mean?"

[The elder] said: "I do not know."

[The inquirer] said: "In the Tang dynasty, was Li Ao able to embody the Mean?"

[The elder] said: "Ao merely imitated the Mean; that he was able to embody it, I have not heard."

[The inquirer] said: "Are you able to embody the Mean, sir?"

[The elder] said: "Unworthy as I am, how would I dare? Rather, having once studied our own Way, and finding that the Mean is close to our Way, I have ventured to speak of it. How could I dare say I am able to embody the Mean?"

Someone said: "Although I am not clever, I beg to apply myself to these words." Bowing twice with head to the ground, he withdrew.