Jin Si Lu (近思錄) · Volume 11

韓愈亦近世豪傑之士如原道中言語雖有病然自孟子而後能將許大見識尋求者才見此人至如斷曰孟氏醇乎醇又曰荀與揚擇焉而不精語焉而不詳若不是他見得豈千餘年後便能斷得如此分明【韓愈字退之仕唐為吏部侍郎嘗著原道其間如博愛之謂仁則明其用而未盡其體如道德為虛位則辨其名而不究其實如言正心誠意之學而遺格物致知之功凡此類皆有疵病然其扶正學闢異端秦漢以來未有及之者至於論孟氏之與荀揚尤其卓然之見也】

"Han Yu was also a heroic man of recent times. Although there are flaws in the words of the Yuan dao (Origin of the Way), since Mencius only this man has been seen who took such large insight and sought it. As for his judgment that 'Mencius was pure among the pure,' and saying that Xun and Yang 'chose but were not refined, spoke but were not detailed,' if he had not seen it himself, how could one a thousand years later judge so clearly?" [Han Yu's style was Tuizhi; he served Tang as Vice Minister of Personnel and wrote the Yuan dao. In it, for example, 'universal love is called humaneness' states the function but does not exhaust the substance; 'the Way and virtue are empty positions' distinguishes the names but does not investigate the substance; and speaking of rectifying the heart and making intentions sincere while omitting the work of investigating things and extending knowledge: all of these are flaws. Yet in upholding correct learning and refuting heterodoxy no one since Qin and Han has equaled him. His comparison of Mencius with Xun and Yang is especially outstanding insight.]

學本是修德有德然後有言退之卻倒學了因學文日求所未至遂有所得【古之學者務修德而已德之既盛則發於言辭有自然之文退之反因學文而有所見】如曰軻之死不得其傳似此言語非是蹈襲前人又非鑿空撰得出必有所見若無所見不知言所傳者何事【朱子曰韓文公見得大意已分明只是不曽向裡面省察不能就身上細密做工夫】周茂叔胸中灑落如光風霽月【見黃庭堅所作詩序李延平每誦此言以為善形容有道者氣象】其為政精密嚴恕務盡道理【通書附錄○見潘延之所撰墓誌又孔經父祭文雲公年壯盛玉色金聲從容和毅一府皆傾】

"Learning is originally cultivating virtue; having virtue, one then has words. Tuizhi, though, did it backwards, because from studying prose he daily sought what he had not reached, and thus came to gain something." [The learners of old only worked at cultivating virtue. When virtue is full, what comes out in speech has natural elegance. Tuizhi, in turn, gained insight through studying prose.] "When he says that after Ke's death the transmission was not obtained, such words are not borrowed from predecessors and also could not be made up out of nothing; he must have seen something. If he had seen nothing, one would not know what he meant by the transmission." [Zhu Xi said: Han Wengong saw the main idea clearly but never turned inward to examine, and could not work finely on his own person.] "Zhou Maoshu's breast was open and free, like a bright breeze and a clearing moon." [See Huang Tingjian's preface to his poem. Li Yanping would recite this line each time, taking it as a fine description of the bearing of one who has the Way.] "In governing he was precise, strict and forgiving, striving to exhaust principle." [From the appendix to the Tongshu. See the epitaph composed by Pan Yanzhi. Also Kong Jingfu's funeral address says: In his prime, with jade complexion and metallic voice, composed, gentle and resolute, he won the admiration of a whole prefecture.]

伊川先生撰明道先生行狀曰先生資稟既異而充養有道【資稟得於天充養存於己】純粹如精金【純粹而不雜】溫潤如良玉【溫良而潤澤】寛而有制【寛大而有規矩】和而不流【和易而有撙節】忠誠貫於金石【忠誠之至可貫於金石】孝弟通於神明【孝弟之至可通於鬼神】視其色其接物也如春陽之溫【春陽發逹盎然其和】聽其言其入人也如時雨之潤【優遊而不廹霑洽而有餘】胸懷洞然徹視無間測其蘊則浩乎若滄溟之無際【胸次洞逹無少隱匿然測其學識所蘊則又深博而無涯】極其德美言蓋不足以形容【以上一節言資稟之粹充養之厚也】先生行已內主於敬而行之以恕【敬主於身而恕及於物敬則其本正而一恕則其用公而溥】見善若出諸己【與人為善也】不欲勿施於人【視人猶己也】居廣居而行大道【居天下之廣居不安於狹陋行天下之大道不由於邪僻】言有物而行有常【言必有實故曰物行必有度故曰常○以上一節言行己之本末也】先生為學自十五六時聞汝南周茂叔論道遂厭科舉之業慨然有求道之志未知其要氾濫於諸家出入於老釋者幾十年返求諸六經而後得之【按濓溪先生為南安軍司理參軍時程公珦攝通守事視其氣貌非常人與語知其為學知道也因與為友且使其二子受學焉而程氏遺書有言再見周茂叔後吟風弄月以歸有吾與防也之意明道學於濓溪者雖得其大意然其博求精察益充所聞以抵於成者尤多自得之功】明於庶物察於人倫【明則有以識理察則加詳於明】知儘性至命必本於孝弟窮神知化由通於禮樂【孝弟說見四卷樂記曰天高地下萬物散殊而禮制行矣流而不息合同而化而樂興焉通乎禮則知萬化散殊之跡通乎樂則窮萬化同流之妙此言明乎天實本乎人也】辨異端似是之非開百代未明之惑秦漢而下未有臻斯理也謂孟子沒而聖學不傳以興起斯文為己任其言曰道之不明異端害之也昔之害近而易知今之害深而難辨昔之惑人也乗其迷暗今之入人也因其高明【昔之害楊墨申韓是也今之害佛老是也淺近故迷暗者為所惑深逺故高明者反陷其中】自謂窮神知化而不足以開物成務【自謂通逹妙實則不可以有為於天下】言為無不周徧實則外於倫理【自謂性周法界然實則外乎人倫物理】窮深極微而不可以入堯舜之道【堯舜之道大中至正窮深極微是過之也】天下之學非淺陋固滯則必入於此自道之不明也邪誕妖異之說競起塗生民之耳目溺天下於汙濁雖高才明智膠於見聞醉生夢死不自覺也是皆正路之蓁蕪聖門之蔽塞闢之而後可以入道【淺陋固滯者乃刑名功利之習訓詁詞章之士是也學者不入於淺陋固滯則必入於佛老之空無】先生進將覺斯人退將明之書不幸早世皆未及也其辨析精微稍見於世者學者之所傳耳【以上一節言學道之本末與其闢異端正人心之大略也】先生之門學者多矣先生之言平易易知賢愚皆獲其益如群飲於河各充其量先生敎人自致知至於知止誠意至於平天下灑掃應對至於窮理盡性循循有序病世之學者舎近而趨逺處下而闚高所以輕自大而卒無得也【此一節言敎人之道本末備具而循序漸進惟恐學者厭卑近而務高逺輕自肆而無實得也】先生接物辨而不間【是非雖明而亦不絶之】感而能通【感而必應】敎人而人易從【敎人各因其資而平易明白故易從】怒人而人不怨【怒所當怒而心平氣和故不怨】賢愚善惡鹹得其心【愛而公故鹹得其歡心】狡偽者獻其誠【待人盡其誠而人不忍欺之】暴慢者致其恭【待人盡其禮而人不忍以非禮加之】聞風者誠服【誠服者眞實而非勉強聞風而服則無逺不格矣】覿德者心醉【盛德所形見者燻乎至和如飲醇酎】雖小人以趨向之異顧於利害時見排斥退而省其私未有不以先生為君子也【先生以議新法不合遂遭排斥然當時用事者亦曰伯淳忠信人也則其言行之懿有不可誣者以上一節言接物之道】先生為政治惡以寛【開其自新之路改而正】處煩而裕【得其要領且順乎理】當法令繁密之際未嘗從眾為應文逃責之事人皆病於拘礙而先生處之綽然眾人憂以為甚難而先生為之沛然【法令峻密而先生未嘗為苟且應命之事然而處之有道故不見其礙為之有要故不見其難】雖當倉卒不動聲色【理素明而志素定】方監司競為嚴急之時其待先生率皆寛厚設施之際有所頼焉【忠信懇惻足以感人故能不徇時好而得遂其所為】先生所為綱條法度人可效而為也至其道之而從動之而和不求物而物應未施信而民信則人不可及也【文集○政令設施可仿而行道化孚感不可力而致○以上一節言為政之道】

Master Yichuan, in his Account of Conduct of Master Mingdao, wrote: The Master's natural endowment was already extraordinary, and he nourished and filled it by the proper way [endowment comes from Heaven, nourishing and filling lies in oneself]. He was pure like refined gold [pure and unmixed], gentle and lustrous like fine jade [mild, kind, and moist], generous yet with restraint [broad yet with rules], harmonious yet not drifting [easygoing yet with moderation]; his loyalty and sincerity could pierce metal and stone [utmost loyalty can pierce metal and stone], and his filial piety and fraternal respect reached the spirits [utmost filial and fraternal devotion can reach ghosts and spirits]. Looking at his countenance, his dealing with others was as warm as the spring sun [the spring sun brings growth, brimming with harmony]; hearing his words, they entered people like timely rain moistening [leisurely and unhurried, soaking with room to spare]. His breast was open and transparent, seen through without obstruction; fathoming his depths, they were vast like the boundless deep sea [his mind was open and clear with nothing hidden, yet in measuring what his learning and knowledge contained, it was again deep, broad, and without limit]. Even when his virtue and excellence were exhausted in praise, words could hardly describe them [this section speaks of the purity of his endowment and the richness of his nourishing]. In conducting himself, the Master was inwardly ruled by reverence and acted with reciprocity [reverence governs the self while reciprocity extends to others; with reverence the root is upright and unified, with reciprocity the function is impartial and broad]; he saw good in others as if it came from himself [helping others do good]; what he did not want he did not do to others [regarding others as himself]; he dwelt in the wide dwelling and walked the great Way [dwelling in the wide dwelling of the world, not content with narrowness; walking the great Way of the world, not following crooked byways]; his words had substance and his conduct was constant [his words were always real, hence 'having substance'; his conduct always had measure, hence 'constant.' Note by Ye Cai: this section speaks of the root and branches of his self-conduct]. In his studies, from the age of fifteen or sixteen, when he heard Zhou Maoshu of Runan discuss the Way, he came to loathe the pursuit of the civil service examinations and resolved with feeling to seek the Way. Not knowing its essentials, he roamed over the various schools and went in and out of Daoism and Buddhism for nearly ten years, then returned to seek it in the Six Classics and so attained it [Note: when Master Lianxi was judicial investigator in Nan'an Prefecture, Cheng Xiang, acting as deputy prefect, saw that his air and appearance were not those of an ordinary man, spoke with him, learned that he studied and knew the Way, and so befriended him and had his two sons study with him. The Surviving Writings of the Chengs say: after meeting Zhou Maoshu again, he came home chanting in the breeze and playing with the moon, with the feeling of 'I side with Dian.' Although Mingdao received the main idea from Lianxi, his broad seeking, close examination, and further filling out of what he heard until he reached completion owed much more to his own self-attainment]. He was clear about the many things and discerning about human relations [clarity allows one to know principle, discernment adds detail to clarity], and knew that fully realizing one's nature and reaching destiny must be rooted in filial piety and fraternal respect, and that exhausting the spirit and knowing transformation come through penetrating ritual and music [filial piety and fraternal respect are explained in Volume Four. The Record of Music says: Heaven is high and Earth is low, the myriad things are scattered and distinct, and the ritual system operates; flowing without rest, uniting and transforming, music arises. Penetrating ritual, one knows the traces of the scattered and distinct transformations; penetrating music, one exhausts the wonder of the transformations flowing together. This shows that illuminating Heaven is really rooted in the human]. He distinguished the wrongness of heterodox teachings that seem right, and cleared the confusion of a hundred generations that had gone unresolved; since the Qin and Han there had been none who reached such principle. He held that after Mencius died, the sages' learning was not transmitted, and took it as his own task to revive this culture. He said: The Way is unclear because heterodoxies harm it. The harm of old was near at hand and easy to know; the harm today is deep and hard to discern. In the past they deluded people by exploiting their ignorance; now they enter people by way of their loftiness and brilliance [the harm of old was Yang Zhu, Mo Di, Shen Buhai, and Han Fei; the harm today is Buddhism and Daoism. The shallow and near are deluded by those who are ignorant, while the deep and far, who are lofty and bright, fall into them instead]. They claim to exhaust the spirit and know transformation, yet are not enough to open things and accomplish tasks [they claim to have penetrated the mysterious and wondrous, but in truth cannot do anything for the world]; their words are said to be all-encompassing, but in truth they lie outside human relations and principle [they claim their nature fills the whole realm of the Dharma, but in truth they are outside human relations and the principles of things]; they probe the deep and the subtle to the extreme, yet cannot enter the Way of Yao and Shun [the Way of Yao and Shun is the great mean and utmost correctness; probing the deep and subtle goes beyond it]. The learning of the world, if not shallow and stagnant, must enter into this. Since the Way has been unclear, depraved, absurd, and strange doctrines have vied to arise, daubing the ears and eyes of the people and sinking the world in filth, so that even those of high talent and clear intelligence are stuck in what they see and hear, living as if drunk and dreaming without knowing it. All of this is the overgrowth on the proper road and the blockage of the sages' gate; only by refuting it can one enter the Way [the shallow and stagnant are the habits of legalists and profit-seekers and scholars of glosses and ornate composition. Scholars who do not enter the shallow and stagnant must enter the emptiness and nothingness of Buddhism and Daoism]. The Master, advancing, meant to awaken these people, and retiring, meant to clarify it in writing; unfortunately he died early and did neither. The refined analyses of his that have appeared a little in the world are what students have transmitted [this section speaks of the root and branches of studying the Way and the outline of his refuting heterodoxies and rectifying people's hearts]. Many scholars came to the Master's gate. The Master's words were plain and easy to understand, and both the worthy and the foolish gained benefit, like a crowd drinking from a river, each filling to his capacity. In teaching people, from extending knowledge to knowing where to stop, from sincerity of intention to bringing peace to the world, from sprinkling and sweeping and answering questions to exhausting principle and fully realizing nature, he proceeded step by step in order. He lamented that scholars of the age abandon the near to chase the far and, standing below, peer at the high, and so lightly grow arrogant and in the end gain nothing [this section says that the Master's way of teaching had both root and branches complete and advanced step by step, only fearing that students would disdain the humble and near and strive for the high and far, lightly indulge themselves and have nothing real to gain]. In dealing with people, the Master was discriminating without creating division [though right and wrong were clear, he also did not cut people off], moved people and could communicate [responding certainly to what moved him], taught people so that they easily followed [teaching each according to his endowment, plain and clear, so they easily followed], and when angry at people they did not resent it [angry only where one should be, with a calm heart and even temper, so they did not resent it]; the worthy and foolish, good and bad all won his heart [loving and impartial, so he won everyone's goodwill]; the cunning and false offered their sincerity [he treated people with full sincerity so that others could not bear to deceive him], the violent and arrogant brought their respect [he treated people with full propriety so that others could not bear to treat him improperly]; those who heard of his reputation submitted sincerely [sincere submission is real and not forced; submitting on hearing his fame, none were too distant to reach him], and those who beheld his virtue were intoxicated at heart [where his abundant virtue was visible, it suffused with utmost harmony, like drinking rich wine]. Even petty people, whose goals differed and who were at times rejected over matters of advantage and harm, on retiring and reflecting in private never failed to regard the Master as a gentleman [the Master was rejected for criticizing the New Policies, but even the officials of the time said that Bochun was a loyal and trustworthy man, so the excellence of his words and conduct could not be denied. This section speaks of the way of dealing with people]. In governing, the Master dealt with evil by leniency [opening a path for them to renew themselves, to correct and amend], and dealt with complexity with composure [grasping the key and following principle]. At a time when laws and ordinances were dense, he never followed the crowd in going through the motions to escape blame. Everyone was troubled by constraints and obstacles, while the Master handled them with ease; the crowd worried and found it very difficult, while the Master did it with abundant flow [though laws were stern and strict, the Master never did anything perfunctory just to comply, yet because he handled it with the right way he showed no obstruction, and because he acted with the essentials he showed no difficulty]. Even in sudden emergencies, he did not change his voice or countenance [his principle was long clear and his will long settled]. When the supervising officials were competing in severity and haste, they were generally lenient and generous toward the Master, and in his measures he relied on them [his loyalty, trustworthiness, and earnest compassion were enough to move people, so he could avoid going along with the fashion of the time and carry out his work]. The regulations and rules the Master made could be copied by others; but as for his leading and being followed, his moving and being harmonized with, not seeking things yet things responding, not yet bestowing trust yet the people trusting him, that no one could match [from the Collected Works. Government decrees and measures can be imitated, but the trust inspired by the Way and transformation cannot be reached by force. Note by Ye Cai: this section speaks of the way of governing].

明道先生曰周茂叔牕前草不除問之雲與自家意思一般【遺書下同○本注云子厚觀驢鳴亦謂如此○天地生意流行發育惟仁者生生之意充滿胸中故觀之有防於其心者】

Master Mingdao said: "Zhou Maoshu did not remove the grass in front of his window; when asked, he said it felt the same as his own mind." [Likewise from the Surviving Writings below. Original note: Zihou (Zhang Zai) too said this when he watched a donkey bray. Note by Ye Cai: The life-giving intent of Heaven and Earth flows and grows; only the humane person has this intent of giving life filling his breast, so his observing it resonates in his heart.]

張子厚聞生皇子喜甚見餓莩者食便不美【此即西銘之意亦其養德之厚故隨所感遇蹶然動於中而不可遏初非擬議作意而為之也】

Zhang Zihou was greatly delighted to hear a prince had been born; on seeing the starving, food no longer tasted good to him. [This is the very meaning of the Western Inscription, and also shows the richness of his nourished virtue, so that whatever he met moved him within with a start that could not be stopped, and it was not at all something done by calculation or contrivance.]

伯淳嘗與子厚在興國寺講論終日而曰不知舊日曾有甚人於此處講此事【呂源明曰此處氣象自有合得如此等人說此等話道理】謝顯道曰明道先生坐如泥塑人接人則渾是一團和氣【外書下同○所謂望之儼然即之也溫】

Bochun once spent a whole day in discussion with Zihou at Xingguo Temple, and said: "I wonder who in the past discussed such matters in this place." [Lu Yuanming said: The atmosphere of this place is naturally suited to such people saying such things.] Xie Xiandao said: "Master Mingdao sat like a clay statue, but when dealing with people he was entirely a mass of harmony." [Likewise from the Waishu below. This is what is called: stern when seen from afar, warm when approached.]

侯師聖雲朱公掞見明道於汝歸謂人曰光庭在春風中坐了一個月遊楊初見伊川伊川瞑目而坐二子侍立既覺顧謂曰賢輩尚在此乎日旣晚且休矣及出門門外之雪深一尺【侯仲良字師聖朱光庭字公掞皆程子門人也明道接人和粹伊川師道尊嚴皆盛德所形但其氣質成就有不同耳明道似顔子伊川似孟子】

Hou Shisheng said: Zhu Gongyan met Mingdao in Ru, and on returning told people: "Guangting sat in the spring breeze for a month." When You and Yang first saw Yichuan, Yichuan sat with his eyes closed, and the two attended standing. When he awoke, he turned and said: "Are you gentlemen still here? The day is late, you should rest." When they went out the gate, snow outside lay a foot deep. [Hou Zhongliang, courtesy name Shisheng, and Zhu Guangting, courtesy name Gongyan, were both disciples of Master Cheng. Mingdao's dealing with people was harmonious and pure, while Yichuan's way as teacher was dignified and stern; both were the manifestation of abundant virtue, only their temperament and completion differed. Mingdao resembled Yan Hui; Yichuan resembled Mencius.]

劉安禮雲明道先生德性充完粹和之氣盎於面背樂易多恕終日怡悅立之從先生三十年未嘗見其忿厲之容【附錄○明道先生質之美養之厚德之全故其粹然發見從容豈弟如此百世之下聞之者鄙夫寛薄夫敦而況於親炙之者乎】

Liu Anli said: Master Mingdao's virtuous nature was full and complete, and a pure, harmonious air brimmed on his face and back; he was cheerful, easygoing, and forgiving, pleasant all day. Lizhi followed the Master for thirty years and never saw an angry or stern look on his face. [From the Appendix. Master Mingdao's native quality was excellent, his nourishment rich, and his virtue complete, so that his purity shone forth in such leisurely and gentle ease. A hundred generations later those who hear of it, the mean become generous and the shallow become sincere; how much more those who directly received his teaching?]

呂與叔撰明道哀詞雲先生負特立之才知大學之要博文強識躬行力究察倫明物極其所止渙然心釋洞見道體【識記也博文強識博學也躬行力究力行也察倫明物以下物格而知至也】其造於約也雖事變之感不一知應以是心而不窮雖天下之理至眾知反之吾身而自足【應感無窮而實本乎吾心物理散殊而皆備乎吾身言其學雖博而有要也】其致於一也異端竝立而不能移聖人復起而不與易【致一者見之明而守之定故邪說不能移百世以俟聖人而不惑也】其養之成也和氣充浹見於聲容然望之崇深不可慢也遇事優為從容不廹然誠心懇惻弗之措也【和易而有含蓄寛裕而懇至也】其自任之重也寧學聖人而未至不欲以一善成名寧以一物不被澤為己病不欲以一時之利為己功【自任之重所至者逺不安於小成不急於近功】其自信之篤也吾志可行不苟潔其去就吾義所安雖小官有所不屑【志若可行不潔其去以為高義擇所安亦不屑於就以自卑】

Lu Yushu, in his elegy for Master Mingdao, wrote: The Master bore a uniquely independent talent and knew the essentials of great learning; he studied broadly and remembered firmly, practiced personally and researched vigorously, discerned human relations and illuminated things, reached their limit, and the heart dissolved and was released, seeing through the substance of the Way [to remember means to retain. Studying broadly and remembering firmly is wide learning; practicing personally and researching vigorously is strenuous practice; from discerning human relations and illuminating things onward, things are investigated and knowledge arrives]. In reaching concision, though the stimuli of events were many, he knew to respond with this heart and was not at a loss; though the principles under Heaven are most numerous, he knew to turn back to himself and find it sufficient [responding to endless stimuli yet truly rooted in my own heart; the principles of things are scattered and distinct yet all provided in my own person. This says that his learning, though broad, had its essentials]. In reaching unity, heterodoxies stood side by side and could not move him, and had a sage arisen again he would not have changed his view [reaching unity is seeing clearly and holding firmly, so that depraved doctrines could not move him, and he awaited a sage a hundred generations later without doubt]. In the completion of his nourishing, a harmonious air filled and permeated him and showed in his voice and bearing, yet looking at him he was lofty and profound and could not be treated lightly; meeting affairs he handled them easily, unhurried and at leisure, yet sincere and earnest in heart he never put them aside [easygoing yet reserved, generous yet earnest]. In the weight of his self-assumed charge, he would rather study to be a sage and not arrive than become famous for a single good; he would rather count it his own illness that one thing did not receive benefit than take the profit of a single moment as his own merit [with such weight of responsibility, what he reached was far, not content with small attainment, not hasty for near results]. In the firmness of his self-confidence, if his aims could be carried out, he would not take care to look clean in coming and going; where his righteousness found ease, he would disdain even a small office [if his aims could be carried out he did not make a show of cleanness by leaving in order to appear lofty; choosing where righteousness found ease, he also disdained taking a post in order to humble himself].

呂與叔撰橫渠先生行狀雲康定用兵之時先生年十八慨然以功名自許上書謁范文正公公知其逺器欲成就之乃責之曰儒者自有名教何事於兵因勸讀中庸先生讀其書雖愛之猶以為未足於是又訪諸釋老之書累年盡究其說知無所得反而求之六經嘉祐初見程伯淳正叔於京師共語道學之要先生渙然自信曰吾道自足何事旁求於是盡棄異學淳如也【本注尹彥明雲橫渠昔在京師坐虎皮說周易聽從甚眾一夕二程先生至論易次日橫渠撤去虎皮曰吾平日為諸公說者皆亂道有二程近到深明易道吾所不及汝輩可師之○愚謂此可以見橫渠先生勇於從善無一毫系吝之意非大公至明孰能如是】晩自崇文移疾西歸橫渠終日危坐一室左右簡編俯而讀仰而思有得則識之或中夜起坐取燭以書其志道精思未始須臾息亦未嘗須臾忘也學者有問多告以知禮成性變化氣質之道學必如聖人而後已聞者莫不動心有進【說竝見前】嘗謂門人曰吾學旣得於心則修其辭命辭無差然後斷事斷事無失吾乃沛然精義入神者豫而已矣【人於義理其初得於心者雖瞭然無疑及宣之於口筆之於牘則或有差故命辭無差則所見己審以是應酬事物知明理精妙用無方矣是皆窮理致知之功素立而非勉強擬議於應事之時也】先生氣質剛毅徳盛貌嚴然與人居久而日親其治家接物大要正己以感人人未之信反躬自治不以語人雖有未喻安行而無悔故識與不識聞風而畏非其義也不敢以一毫及之【德貌嚴毅而中誠懇惻故與人久而益親躬自厚而薄責於人故人心服而不敢加以非義】

Lu Yushu, in his Account of Conduct of Master Hengqu, wrote: At the time of military operations in the Kangding era, the Master was eighteen and, moved with feeling, promised himself glory and fame; he submitted a letter and called on Lord Fan Wenzheng. The Duke recognized his great capacity and wished to help him succeed, and rebuked him, saying: "A Confucian has his own teaching of names and proprieties; what business has he with military affairs?" and urged him to read the Zhongyong. The Master, though he loved that book, still thought it insufficient, and so sought out the writings of Buddhism and Daoism, exhausting their teachings over several years, and, knowing he gained nothing, returned to seek it in the Six Classics. In the early Jiayou years, he met Cheng Bochun and Zhengshu in the capital and discussed with them the essentials of the learning of the Way. The Master suddenly became self-assured and said: "Our Way is sufficient in itself; why seek elsewhere?" Thereupon he abandoned all other teachings entirely, becoming simple and pure [original note: Yin Yanming said that Hengqu once sat on a tiger skin in the capital lecturing on the Book of Changes, and very many came to hear him. One evening the two Master Chengs arrived and discussed the Changes. The next day Hengqu removed the tiger skin and said: What I have been saying to you all along was confused talk. The two Chengs have just arrived and deeply understand the Way of the Changes, which I cannot match; you should take them as teachers. Note by Ye Cai: This shows that Master Hengqu was bold in following the good, without a trace of attachment or stinginess. Who but one of utmost impartiality and clarity could do so?]. Late in life he left the Court of Imperial Sacrifices on grounds of illness and returned west to Hengqu, sitting upright all day in one room, books and records to left and right, bending to read and looking up to think; when he gained something he recorded it, and sometimes rose at midnight and took up a candle to write. His devotion to the Way and refined thinking never rested for a moment and was never forgotten for a moment. When scholars asked him, he mostly told them the way of knowing ritual and completing nature, and of transforming temperament; that learning must be like the sage and only then stop; all who heard were moved and advanced [explained earlier]. He once said to his disciples: "When my learning is gained in the heart, I then refine my wording; when the wording is without error, I then judge affairs; when judging affairs is without fault, I am at ease. To refine meaning until it enters the spirit is only a matter of preparing beforehand." [In meaning and principle, what a person first gains in the heart may be clear without doubt, but when spoken aloud or written down may contain error. So when the wording is without error, what one sees is already examined, and responding to affairs with it, knowing is clear and principle refined, and its wondrous use has no fixed direction. All this is because the effort of exhausting principle and extending knowledge was established long before, not forced or planned at the time of responding to affairs.] The Master's temperament was firm and resolute; his virtue was abundant and his appearance stern, yet the longer one lived with him, the closer one grew. In managing his household and dealing with others, he mainly corrected himself to move people; when people did not yet believe him, he turned back and governed himself and did not tell people; though some did not understand, he went on at ease without regret. So those who knew him and those who did not, hearing his reputation, held him in awe, and no one dared bring to him anything improper even by a hair [his virtue and appearance were stern and firm while inside he was sincere and earnest, so the longer people were with him the closer they grew; he was generous with himself and light in blaming others, so people submitted at heart and dared not do him what was improper].

橫渠曰二程從十四五時便銳然欲學聖人【語錄】

Hengqu said: "The two Chengs, from the age of fourteen or fifteen, keenly wished to learn to be sages." [From the Recorded Sayings.]