鐔津文集 4.5

4.5

或曰。中庸與禮記疑若異焉。夫禮者。所以序等差而紀制度也。中庸者。乃正乎性命之說而已。與諸禮經不亦異乎。叟從而辨之曰。子豈不知夫中庸乎。夫中庸者。蓋禮之極而仁義之原也。禮樂刑政仁義智信。其八者一於中庸者也。人失於中性接於物。而喜怒哀懼愛惡生焉。嗜欲發焉。有聖人者。懼其天理將滅而人倫不紀也。故為之禮樂刑政。以節其喜怒哀懼愛惡嗜欲也。為之仁義智信。以廣其教道也。為之禮也。有上下內外。使喜者不得苟親。怒者不得苟疎。為之樂也。有雅正平和之音以接其氣。使喜與嗜欲者不得淫泆為之刑也。有誅罰遷責。使怒而發惡者不得相凌。為之政也。有賞有罰。使哀者得告懼者有勸。為之仁也。教其寬厚而容物。為之義也。教其作事必適宜。為之智也。教其疎通而知變為之信也。教其發言而不欺。故禮樂刑政者。天下之大節也。仁義智信者天下之大教也。情之發不踰其節。行之修不失其教。則中庸之道庶幾乎。夫中庸者。立人之道也。是故君子將有為也。將有行也。必修中庸然後舉也。飲食可絕也。富貴崇高之勢可讓也。而中庸不可去也。其誠其心者。其修其身者。其正其家者。其治其國者。其明德于天下者。舍中庸其何以為也。亡國滅身之人。其必忘中庸故也。書曰。道也者。不可須臾離也。可離非道也。其此之謂乎。

Someone said: "The Doctrine of the Mean (Zhongyong) seems to differ from the Book of Rites (Liji). Ritual propriety is that by which ranks and degrees are ordered and institutions are regulated. The Doctrine of the Mean, on the other hand, is merely an exposition rectifying nature and destiny. Does it not differ from the various ritual classics?" The old man thereupon analyzed it, saying: "Do you really not understand the Doctrine of the Mean? The Doctrine of the Mean is indeed the culmination of ritual and the source of benevolence and righteousness. Ritual, music, punishments, governance, benevolence, righteousness, wisdom, and trustworthiness—these eight are united in the Doctrine of the Mean. When humans lose their equilibrium, their nature comes into contact with external things, and joy, anger, sorrow, fear, love, and hate are born therein; desires and appetites burst forth. There were sages who feared that the heavenly principle would be extinguished and human relationships would lack regulation. Therefore, they instituted ritual, music, punishments, and governance to regulate their joy, anger, sorrow, fear, love, hate, desires, and appetites. They instituted benevolence, righteousness, wisdom, and trustworthiness to broaden their teachings and the Way. In establishing ritual, there are high and low, inner and outer, so that those who feel joy may not be improperly intimate, and those who feel anger may not be improperly estranged. In establishing music, there are refined, correct, peaceful, and harmonious tones to engage their qi, so that those who feel joy and desires may not fall into licentiousness. In establishing punishments, there are executions, penal servitude, banishment, and censures, so that those who are angry and vent malice may not oppress one another. In establishing governance, there are rewards and penalties, so that those who grieve may have recourse and those who fear may receive encouragement. In establishing benevolence, they taught them to be generous and accommodate all things. In establishing righteousness, they taught them that when performing actions they must be fitting. In establishing wisdom, they taught them to be discerning and comprehend change. In establishing trustworthiness, they taught them that when speaking words they must not deceive. Therefore, ritual, music, punishments, and governance are the great regulations of the world; benevolence, righteousness, wisdom, and trustworthiness are the great teachings of the world. If the arising of emotions does not exceed their regulation, and the cultivation of conduct does not lose its teaching, then the Way of the Mean will be nearly attained! The Doctrine of the Mean is the Way by which humans are established. For this reason, when a noble person is about to act or conduct himself, he must cultivate the Mean and only then proceed. Food and drink can be forsaken; the prestige of wealth, honor, and eminence can be yielded; but the Mean cannot be abandoned. For those who would make their intentions sincere, cultivate their persons, regulate their families, govern their states, and make their bright virtue shine throughout the world, if they cast aside the Mean, how could they accomplish this? People who ruin their states and destroy their persons invariably do so because they forgot the Mean. The text says: 'The Way is that which cannot be departed from for an instant; what can be departed from is not the Way.' Does it not mean this?"