鐔津文集 7.4

7.4

物理得所謂之中。天下不欺謂之正。適中則天下無過事也。履正則天下無亂人也。中正也者王道之本也。仁義道德之紀也。人以強弱愛惡亂其倫。而聖人作之教道以致人於中正者也。教者效也。道者導也。示之以仁義。使人所以效之也。示之以禮樂名器。導人所以趨之也。洪範曰。會其有極歸其有極。此君子所以自行其道者也。時人斯其唯皇之極。此君子所以進人趨其道者也。詩云。士也罔極。二三其德。此君子所以惡人不由是而適其道者也。是故治人者。非以中正存其誠。則不足以與議仁義禮法也。教人者不以中正修其誠。則亦不可以與議仁義禮法也。夫聖人之法猶衡也斗也。而持之在人者也。持之不得其人。器雖中正而人得以欺之也。金石之音中正。則其所響也震。而其所應也和。人之誠中正。則其所作也至。而其所感也詳。是故古之君子也謹其所守行其所得。雖貧賤也。處其窮閭幽室而不渝也。雖富貴也。乘崇高之勢當天下之尊而不變也。及其感物也。不威而人畏。不語而人信。不勞心不役力而其教化行者。鬼神助之。天地祐之。曷其然也。蓋天地之理與人同也。何以同乎其中正者也。

When the principles of things obtain their proper measure, it is called the 'Central'; when all under Heaven is without deceit, it is called the 'Upright'. Conforming to the Central, all under Heaven has no excess in affairs; walking in the Upright, all under Heaven has no unruly people. The Central and Upright are the root of the Kingly Way and the regulatory guideline of humaneness, righteousness, the Way, and virtue. People throw their human relations into disorder through strength and weakness, love and hate; thus the sage created teachings and guidelines to bring people to the Central and Upright. 'Teaching' means to emulate; 'guiding' means to lead. Showing them humaneness and righteousness is how people are made to emulate them; showing them ritual, music, titles, and vessels is how people are led to strive after them. The Great Plan states: 'Gathering them into an ultimate, returning them to an ultimate'—this is how the gentleman practices his Way on his own. 'The people at that time, theirs is the Sovereign's Ultimate'—this is how the gentleman advances people to hasten toward his Way. The Odes says: 'That gentleman had no standard; he was twofold and threefold in his virtue'—this is why the gentleman detests those who do not follow this path to reach the Way. Therefore, for one who governs people, unless he preserves his sincerity through the Central and Upright, he is not fit to deliberate on humaneness, righteousness, ritual, and law. For one who teaches people, unless he cultivates his sincerity through the Central and Upright, he is likewise not fit to deliberate on humaneness, righteousness, ritual, and law. The sage's law is like the steelyard and the bushel measure: their holding depends on the person. If they are not held by the right person, even though the instruments are central and upright, people are able to practice deceit through them. When the sounds of metal and stone are central and upright, what they sound forth is resonant, and what they answer to is harmonious. When a person's sincerity is central and upright, what he creates reaches the utmost, and what he affects is comprehensive. Therefore, the gentleman of old was prudent in what he maintained and practiced what he had attained. Though poor and humble, dwelling in a desolate lane and a secluded room, he did not waver. Though rich and noble, riding the momentum of exalted heights and occupying the most revered position in all under Heaven, he did not change. And when he moved things: without intimidation, people feared him; without speaking, people trusted him; without toiling his mind or exerting his strength, his transformative teaching was carried out. The ghosts and spirits aided him, and Heaven and Earth blessed him. How could this be? It is because the principles of Heaven and Earth are identical to those of human beings. By what are they identical? By their being Central and Upright.