鐔津文集 8.3

8.3

天地均乎功。萬物均乎生。日月均乎明。四時均乎行。生生之道同。然而所以為生奚一。謂功不殊。謂生不異。謂明不兩。謂行不各。使皆任其自然而然者。人其適於虎狼蛟龍也。虎狼蛟龍𢤱悷矯軋乎性。又奚全於天淳乎。故曰。道亦自然。非道亦自然。道亦自得。非道亦自得。昔夫黃帝也。高辛也。唐堯也。虞舜也。夏禹也。西伯也。后稷也。孔子也。曾參也。子路也。伯夷也。展禽也。桀紂也。幽厲也。惡來也。盜跖也。是此者不亦生乎。而所以為生曷嘗齊邪。食息與人同。而動靜與人別。若所謂者繄何以明之。黃帝之為生也。修德振兵。治五氣蓻五種。撫萬民而安乎天下。往而登乎雲天。高辛之為生也。順天之義。知民之急。仁而威惠而信。其色郁郁其德嶷嶷。其動也時其服也士。既執厥中而遍天下。帝堯之為生也。其仁如天其知如神。就之如日望之如雲。富而不驕貴而不舒。平章百姓協和萬國。帝舜之為生也。父頑母嚚順適而不失子道。二十而孝聞。終踐帝位而明德於天下。夏禹之為生也。其德不違其仁可親。亹亹穆穆為綱為紀。以治鴻水。故功至天下。西伯之為生也。篤仁敬老慈少禮下。革苛虐之政斷虞芮之訟。稟天明命乃君萬國。棄之為生也。相地之宜乃為農師。天下得其利焉。丘之為生也。祖述堯舜憲章文武。禮樂由之成仁義由之明。參之為生也。孝道昭。由之為生也。至義明。伯夷之為生也。激大廉。柳下惠之為生也。懷至和。桀之為生也。務之凶德殘傷百姓。特身不保遂放而死。紂之為生也。拒乎諫飾乎非。好酒淫樂。嬖於婦人而殫殘無辜。至於身厄火死。為極太醜。幽厲之為生也。接慝桀紂。惡來之為生也。間亂君臣。盜跖之為生也。眦睚肆賊。夫道亦自然者。黃帝堯舜之謂也。非道亦自然者。桀紂幽厲之謂也。道亦自得者。參由夷惠之謂也。非道亦自得者。惡來盜跖之謂也。刀與劍同銕以謂自然乎劍自得乎利。水所以截蛟犀。陸所以斷虎兕。縱而試之恢恢乎。是安知金之性也耗于是哉。是故聖人任乎自然之道。不任乎自然之生。得乎自然之正。不得乎自然之邪。故靜與天地合。動與禽獸別。喜怒不得攻。貪殘不得容。離諸有而立于妙。故君子不可不知道。道也者大妙之謂也。至寂也。而通乎群動。至無也。而含乎萬有。舂容在聲。而聰者不可以盡其音。暐曄在色。而明者不可以究其景。謂之不可得。終天地而未喪。謂之可得。彌天地而未有。有有于無無無于有。有無偕遺而返乎不可狀。故曰非天下之至神孰能與於此乎。所以能挈天地運乎日月。天地日月雖為巨焉。曷嘗不為道之用乎。無名天地之始。有名萬物之母。此之謂也。有人于此。弗原乎道被髮狂行。謂我自然天倪紛于內視聽馳于外物。將樊籠其性也。又奚得適乎生。夫人有二大。性大也情大也。性大故能神萬物之生。情大故能蔽聖人之心。金與木相摩則然。木不勝固焚矣。情與性相制則亂。性不勝固滅矣。孰知。夫性全也。輿人不為聖乎。情全也。聖不為輿人乎。或曰。明堂辟雍高門峻板長者之所慕趨。而鳥過之疾飛。獸過之急馳。小人過之追風而去。然則鳥獸生乎林薄小人成乎闒茸。其分定而其性不可移。此三者相與而去。不其然乎。於此乃曰。性全也輿人可為聖。情全也。聖可為輿人。是世所未有也。逍遙曰。不待黃帝而論大智者。大匠屈於雕蟲之子。不須彭祖而言大年者。大椿屈於舜英之草必矣。夫測孟津者安可以錐。視雲天者安可以管。觀大道者安可以形骸。故神照而心不滯者。可與言道也。夫于越夷谿之子。生而同聲。長而異俗。昔者太甲肆暴不道湯法。而伊尹教之三年。則遷善修德卒朝諸侯。周宣王厲王之子。而周公召公輔之修政。故能振成康之遺風。齊桓公之淫樂非禮。由管仲隰朋也。故能一正天下而作長五伯。由竪刀易牙也。故父子疑忌。其國大亂。子路彼之勇人也。化於仲尼。故能以義揚。名夔之典樂也。擊石拊石而百獸率舞。徂公之賦茅也。朝三暮四而眾徂怒。瓠巴鼓瑟而遊魚出聽。伯牙絃琴而六馬仰秣。太甲齊桓遊方之內者也。目視耳聆未必出乎事物之表。心情相戰營營不間。一旦為人所化禮義勝之。猶能舍不肖而庶幾乎賢者。其若是焉彼禽獸也。由人情動以欲逐物。猶能感樂而順養。此九者豈異生而別造化乎。何則始此而終彼。獸居而人隨。況大通乎。況大全乎。漠然唯神死生不化者也。又奚人而不為聖乎。故荀卿曰。神莫大乎化道。福莫大乎無禍。但適異國者必知途。適萬里者必積行。往而不知胡越之路。則沒身不覿異國。去而不動跬步之舉。則終生不離國門。故君子患不知理。不患其名之不美。患不行道。不患其心之不神。嘗試論曰。聖愚者堯桀者。其氣有殊而其性常一。性非氣而不有。氣非性而不生。故氣也者待乎性。性也者假乎氣。氣與性未嘗相違。古者既得其母已知其子。既知其子復守其母。沒身不殆。故夫陰陽之交。是生五行。性乘乎陰陽而遇其交也。故為聖人。為賢人。為仁人。為義人。為小人。為愚人。猶禮運曰。人者其天地之德。陰陽之交。鬼神之會。五行之秀氣也。夫聖人者得全乎陰陽也。賢人者得乎陰陽之微五行之先也。仁人義人者得乎五行之一也。小人愚人者得乎五行之微也。禽獸又得乎微乎微者也。夫性之與氣猶火之於薪焉。火之性其輝一也洎焚於草木。則其明未嘗同矣。是故古之得道者。不以心役氣。不以氣擾心。心之不動也。則人正性命。故老聃曰。歸根曰靜。靜曰復命。復命則妙觀乎色而循至乎。非空非空也者常無有也。唯色也者有非常也。知色雖妄而空。未始為空。惑者皆為色而格于空也。而色也者不亦為可資乎萬物紛異而此何不同。然雖知未及聖而所以為聖。又奚缺如。謂之非色。萬物大域謂之非空。萬物太宗。所以三乘等觀心空而入道。若然者歷大亂而不瀆。履至危而不岌。不為而自化。不操而自正。天地有殞而此未始患其有終。日月有息而此未始患其有窮。此或真道逍遙游者之所趣乎。

Heaven and Earth are uniform in their efficacy. The myriad things are uniform in their life. The sun and moon are uniform in their illumination. The four seasons are uniform in their progression. The Way of generating life is the same, and yet how could the means by which they live be singular? If one were to say that efficacy is not diverse, life is not different, illumination is not twofold, and progression is not distinct, and if one were to make all things simply abandon themselves to spontaneous nature, humanity would then resemble tigers, wolves, flood-dragons, and horned dragons! When tigers, wolves, flood-dragons, and horned dragons are recalcitrant, contrary, and perverse toward their natures, how could they preserve heavenly simplicity? Therefore it is said: The Way is also natural spontaneity, and what is not the Way is also natural spontaneity. The Way is also self-attainment, and what is not the Way is also self-attainment. In antiquity, the Yellow Emperor, Gaoxin, Tang Yao, Yu Shun, Xia Yu, the Western Earl, Lord Millet, Confucius, Zeng Shen, Zilu, Boyi, Zhan Qin, Jie and Zhou, You and Li, E'lai, and Robber Zhi—did not these men all live? Yet how could the ways they lived ever have been uniform? In eating and breathing they were identical to other men, but in movement and stillness they differed from other men. If this is so, how may it be demonstrated? As for the Yellow Emperor's way of living: he cultivated virtue and mobilized arms; he harmonized the five atmospheric forces and planted the five grains; he pacified the myriad people and brought peace to all under Heaven; passing on, he ascended into the clouds and heavens. As for Gaoxin's way of living: he conformed to the righteousness of Heaven and understood the urgent needs of the people; he was benevolent yet august, gracious yet trustworthy; his countenance was radiant, his virtue loomed majestically; his actions were timely and his attire was that of a scholar; having grasped the center, he extended it throughout all under Heaven. As for Emperor Yao's way of living: his benevolence was like Heaven, his knowledge like a spirit; approaching him was like the sun, looking up to him was like clouds; wealthy without arrogance, noble without indolence; he harmonized the hundred surnames and united the myriad states. As for Emperor Shun's way of living: with a stubborn father and a treacherous mother, he accommodated them dutifully without failing in the filial way; at twenty his filial piety was renowned; in the end he ascended the imperial throne and illuminated virtue throughout all under Heaven. As for Xia Yu's way of living: his virtue did not deviate, his benevolence was accessible; assiduous and reverent, he served as guide and standard to control the great floodwaters, and thus his merit reached throughout all under Heaven. As for the Western Earl's way of living: he was sincere in benevolence, respected the aged, showed kindness to the young, and was courteous toward inferiors; he transformed harsh and tyrannical government, settled the dispute between Yu and Rui, received the luminous mandate of Heaven, and ruled the myriad states. As for Qi's way of living: he assessed the suitability of the soil and became the master of agriculture, and all under Heaven reaped the benefit. As for Qiu's way of living: he took Yao and Shun as his venerable models, patterned himself upon Wen and Wu; ritual and music were fulfilled through him, benevolence and righteousness were illuminated through him. As for Shen's way of living: filial piety shone brilliantly. As for You's way of living: utmost righteousness was made clear. As for Boyi's way of living: he roused great integrity. As for Liuxia Hui's way of living: he harbored utmost harmony. As for Jie's way of living: he devoted himself to vicious malice, harming and maiming the common people; he could not even preserve his own person, and was ultimately banished until he died. As for Zhou's way of living: he rejected remonstrance and glossed over his faults, indulged in wine and licentious music, doted on women, and utterly destroyed the innocent, until his body was trapped and he died in fire, reaching the extreme of ugliness. As for You and Li's way of living: they continued the wickedness of Jie and Zhou. As for E'lai's way of living: he sowed discord and confusion between lord and minister. As for Robber Zhi's way of living: with glaring eyes he gave free rein to villainy. Now, that 'the Way is also natural spontaneity' refers to the Yellow Emperor, Yao, and Shun. That 'what is not the Way is also natural spontaneity' refers to Jie, Zhou, You, and Li. That 'the Way is also self-attainment' refers to Shen, You, Boyi, and Liuxia Hui. That 'what is not the Way is also self-attainment' refers to E'lai and Robber Zhi. Knives and swords are of the same iron; if one considers it natural spontaneity, does a sword attain sharpness by itself? In water it can sever flood-dragons and rhinos; on land it can cut down tigers and wild oxen; brandishing it and trying it out, it cuts with ample ease. But how could one know that the metallic nature is worn down thereby? For this reason, the sage relies upon the natural spontaneity of the Way, not upon the natural spontaneity of raw life; he attains the natural spontaneity of rectitude, not the natural spontaneity of depravity. Therefore in stillness he accords with Heaven and Earth, and in movement he is distinct from birds and beasts. Joy and anger cannot assail him; greed and cruelty find no room in him. Divorced from all existent things, he stands firm in the marvelous. Thus the gentleman cannot fail to know the Way. The Way is the name for the great marvel. It is supremely still, yet communicates with all movements; it is supreme non-being, yet encompasses the myriad existents. When leisurely and measured within sound, even those with keen hearing cannot exhaust its tones. When resplendent and glittering within form, even those with clear sight cannot fathom its light. If one calls it unattainable, it has not perished through the end of Heaven and Earth; if one calls it attainable, it fills Heaven and Earth yet possesses no form. Having being within non-being, having non-being within being; being and non-being are both discarded, returning to that which cannot be depicted. Therefore it is said: 'Were it not the supreme spirit under Heaven, who could take part in this?' Hence it can hold up Heaven and Earth and revolve the sun and moon. Although Heaven and Earth and the sun and moon are immense, when have they ever not served as the functioning of the Way? 'Nameless is the beginning of Heaven and Earth; named is the mother of the myriad things'—this is what it means. Suppose there is a person here who does not trace the origin back to the Way, but dishevels his hair and acts wildly, saying, 'I am naturally spontaneous!' The heavenly boundaries are muddled within, and sight and hearing race after external things. He is about to cage and fetter his own nature; how then could he find harmony in life? Now, man possesses two great dimensions: the nature is great, and the emotions are great. Because the nature is great, it can spiritualize the life of the myriad things. Because the emotions are great, they can obscure the mind of a sage. When metal and wood are rubbed together, fire ignites; if the wood cannot endure it, it is inevitably burned. When the emotions and the nature constrain one another, confusion ensues; if the nature cannot endure it, it is inevitably extinguished. Who knows whether, if the nature were intact, a palanquin-bearer would not become a sage? Or if the emotions were fully dominant, a sage would not become a palanquin-bearer? Someone said: 'The Bright Hall, the Bi'yong academy, high gates, and towering portals are what elders long for and hasten toward; yet birds fly swiftly past them, beasts gallop hurriedly past them, and petty men chase the wind and depart from them. This being so, birds and beasts are born in groves and thickets, while petty men mature among the vulgar crowd. Their stations are fixed and their natures cannot be altered; these three together pass them by—is it not so? Yet here you say: if the nature is intact, a palanquin-bearer can become a sage; if the emotions are fully dominant, a sage can become a palanquin-bearer. Such a thing has never existed in the world!' The Free and Easy Wanderer said: 'If one does not wait for the Yellow Emperor before discussing great wisdom, a master carpenter will surely be humbled before a carver of trivia. If one does not require Pengzu before speaking of great longevity, the great chun tree will surely be humbled before the hibiscus plant. How could one fathom the ford of Meng with an awl? How could one view the cloudy heavens through a tube? How could one observe the Great Way through physical form? Therefore, only those whose spirit illuminates and whose mind is unobscured can be spoken to about the Way. Now, the children of the Yue and the Yixi barbarians cry with the same voice when born, but grow up with different customs. Formerly, Taijia was reckless, violent, and failed to follow the laws of Tang; yet Yi Yin instructed him for three years, whereupon he turned toward goodness, cultivated virtue, and ultimately received the feudal lords in audience. King Xuan of Zhou was the son of King Li; yet the Duke of Zhou and the Duke of Shao assisted him in reforming governance, and he was thus able to revive the lingering traditions of Cheng and Kang. Duke Huan of Qi's indulgence in music and impropriety was due to Guan Zhong and Xi Peng, and so he was able to unite and rectify all under Heaven and become the chief of the Five Hegemons. Later, it was due to Shudiao and Yiya, and thus father and son grew suspicious and jealous, and his state fell into great turmoil. Zilu was a man of bravery over there, but was transformed by Zhongni, and so was able to make his name famous through righteousness. When Kui regulated the music, striking the stone chimes and patting the stone chimes, the hundred beasts were led to dance. When Master Cu dispensed the acorns, giving three in the morning and four in the evening, the horde of monkeys grew enraged. When Huba strummed the zither, swimming fish came out to listen; when Boya played the lute, the six carriage horses looked up from their fodder. Taijia and Duke Huan were dwellers within the worldly realm; what their eyes saw and their ears heard did not necessarily transcend the surface of things and events; their minds and emotions were locked in relentless inner struggle; yet once transformed by others and overcome by ritual and righteousness, they could still cast aside unworthiness and draw close to worthiness. If it is so with them, as for those birds and beasts, stirred by human emotions and pursuing things through desire, they can still be moved by music and obediently nourished. Did these nine arise from a different life or separate creative transformation? Why is it that they began with one and ended with the other, or that beasts dwelled apart while men followed along? How much more so for the Great Comprehension? How much more so for the Great Perfection? Vast and detached, it is purely spirit, unchanging through life and death. How could any person not become a sage? Therefore Xunqing said: "Of spiritual transformation, none is greater than transforming into the Way; of good fortune, none is greater than having no disaster." Yet one who travels to a foreign land must know the road; one who journeys ten thousand li must accumulate steps. If one goes without knowing the route to Hu or Yue, one will never see the foreign land in all one's life. If one departs without taking a single step, one will never leave the city gate till the end of life. Therefore the gentleman worries about not knowing the principle; he does not worry about his reputation not being fine. He worries about not practicing the Way; he does not worry about his mind not being spiritual. Let us venture to discuss it: As for the sage and the fool, Yao and Jie, their material pneumas differ, but their nature is constantly one. The nature does not exist apart from the material p ци; the material pneu does not arise apart from the nature. Therefore, the material pneu depends upon the nature, and the nature relies upon the material pneu; the material pneu and the nature have never been contrary to each other. The ancients, having attained the mother, already knew the child; having known the child, they returned to guard the mother, and to the end of life they were not in peril. Thus, the mingling of yin and yang generates the five agents. The nature mounts yin and yang and encounters their mingling; hence there are sages, worthies, benevolent persons, righteous persons, petty persons, and foolish persons. Just as the "Liyun" says: "Man is the virtue of Heaven and Earth, the mingling of yin and yang, the meeting of ghosts and spirits, and the finest pneu of the five agents." A sage attains the complete fullness of yin and yang; a worthy attains the subtlety of yin and yang and the primacy of the five agents; a benevolent or righteous person attains one of the five agents; a petty or foolish person attains the dregs of the five agents; birds and beasts attain that which is subtle among the dregs. The relation of the nature to the material pneu is like fire to firewood: the nature of fire is single in its radiance, but when it burns through grasses and trees, its brightness is never identical. For this reason, those of antiquity who attained the Way did not allow the mind to be enslaved by the pneu, nor the pneu to disturb the mind. When the mind is unmoved, one rectifies the nature and destiny. Thus Lao Dan said: "Returning to the root is called stillness; stillness is called returning to destiny." Returning to destiny, one marvels at form and progressively arrives at what is neither form nor emptiness. The non-empty is constant non-being and being; form alone is being that is non-constant. Knowing that form, though illusory, is empty, emptiness has never been merely empty. The confused are all trapped by form and obstructed by emptiness. Yet is not form something that can be relied upon? The myriad things are riotously diverse, yet how is this different? Thus, although one's knowledge does not yet equal the sage's, how could the means by which one becomes a sage be deficient? That which is called not-form is the great realm of the myriad things; that which is called not-empty is the great source of the myriad things. Therefore the Three Vehicles perceive equally: when the mind is empty, one enters the Way. Such being the case, one may pass through great disorder without being defiled, and walk in supreme danger without being imperiled; without doing, one is transformed of oneself; without grasping, one is rectified of oneself. Though Heaven and Earth perish, one never worries about an end; though the sun and moon pause, one never worries about exhaustion. Might this not be that toward which the wanderer in the free and easy play of the True Way directs his steps?'