鐔津文集 7.18

7.18

為人雖同而同趨於亂。可以拒也。而不拒傷容也。為道雖異。而同趨於治。可以與也。而不與傷拘也。君子以義則無所傷也。適吾郝子本至心天下。正情性者也。推至仁天下。全性命者也。資之治抑亦極矣。世儒援其末而固排之。豈不傷歟。謂君子可乎哉。仲尼曰。吾道一以貫之。聖人之微言也。吾嘗盡之矣。安得中庸之士與之語。

Though people may be alike, if they head together toward disorder, one may reject them; not to reject them impairs toleration. Though Dao may differ, if they head together toward order, one may associate with them; not to associate with them impairs flexibility. When the noble person acts in accordance with righteousness, nothing is impaired. Recently, my master Hao fundamentally applied his utmost mind to the realm, rectifying passions and nature; he extended utmost benevolence to the realm, preserving nature and life. His contribution to good order was indeed of the highest degree! Yet worldly Confucians seize upon his peripheral aspects and stubbornly reject him—is this not harmful? Can they be called noble persons? Zhongni said: 'My Dao is bound together by a single thread.' These are subtle words of the sage. I have once probed them to the utmost. Where can I find a scholar of the Golden Mean to converse with?