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卷一

8
蘇黃門云喜怒哀樂之未發謂之中即六祖所謂不思善惡之謂也發而皆中節謂之和即六度萬行是也藍田呂氏曰寂然不動中也赤子之心中也伊川又云性與天道中也若如所論和固可位天地育萬物矣只如不思善不思惡寂然不動赤子之心謂之中果可以位天地育萬物乎又言性與天道中也何不言喜怒哀樂未發謂之性與道耶或者謂物物皆中且不可溟涬其說請指眼前一物明之何者謂中只如權衡亦中之類如何得襍佛老之說而言之而眀聖人所謂中也或云無過與不及之謂中此四者巳發而中節者也言中庸之道則可言大本則未可若然則寂然不動赤子之心皆中正也非耶試論之曰不偏之謂中不倚之謂中中者天下之正理夫不偏不倚正理似渉于喜怒哀樂巳發而中節者也然未發之前亦豈外是哉學者固不可求之于氣形質未分之前胞胎未具之際只于尋常日用中試體夫喜怒哀樂未發之際果是何物耶此心未形不可謂有必有事焉不可謂無果喜與果怒與喜怒且不可得尚何過與不及之有邪亭亭當當至公至正無一毫之私意不偏倚于一物當是時不謂之中將何以形容此理哉及其發之于人倫事物之間喜無過喜喜所當喜怒無過怒怒所當怒只是循其性固有之中也其間不中節者人欲襍之也然則中者和之未發和者中之巳發中者和之體和者中之用非有二物也純是天理而巳矣故曰天命之謂性中之謂也率性之謂道和之謂也所以不謂之性與道者蓋中者因無過與不及而立名所言中以形道與性也言各有當云耳何以知其為天理今夫天地之化日月之運隂陽寒暑之變四時不相貸五行不相讓無適而非中也大夏極暑至于鑠金而夏至一隂巳生隆冬祈寒至于凍海而冬至一陽巳萌庸非中乎后以裁成天地之道輔相天地之宜經綸君臣父子兄弟夫婦朋友之大經不亦和乎由是而天地可位萬物可育此聖人致中和之也曰然則中固天道和人道與曰天人交有之乾道變化各正性命中也保合太和乃利貞和也民受天地之中以生中也能者養之以福和也然則寂然不動赤子之心非中與曰皆是也方喜怒哀樂未發之時不偏不倚非寂然不動而何純一無偽非赤子之心而何直所從言之異耳但蘇黃門言不思善不思惡與夫李習之滅情以歸性近乎寒灰稿木雜佛而言也佛老之說皆非與曰非此之謂也天下殊塗而同歸一致而百慮殊塗同歸世皆知之一致百慮未之思也夫道一而巳而教有别焉有虛無之道有大中之道不斷不常不有不無釋氏之所謂中也中論有五百問彼是莫得其偶謂之道樞樞始得乎環中以應無窮老荘之所謂中也非吾聖人所謂大中之道也其所謂大中之道者何也天道也即堯舜禹湯文武周孔之道也書曰執厥中易傳曰易有太極極中也非向所謂佛老之中也且雖聖人喜怒哀樂亦有所不免中節而巳非滅情之謂也位天地育萬物非外化育離人倫之謂也然則聖人所謂中者將以有為言也以言乎體則謂之不動以言純一則謂之赤子以言稟受則謂之性以言共由則謂之道以言其修則謂之教以言不易則謂之庸以言無妄則謂之誠中則和也和則中也其究一而巳矣  誠說

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