鐔津文集 4.5

4.5

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?"