(Translation) 大學公議 在明明德 (部分)

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Introduction

Original Script

Classical Chinese English

佛氏治心之法,以治心爲事業,而吾家治心之法,以事業爲治心。誠意ㆍ正心,雖是學者之極工,每因事而誠之,因事而正之,未有向壁觀心,自檢其虛靈之體,使湛然空明,一塵不染,曰此誠意ㆍ正心者。欲孝於其父者,察一溫必誠,察一凊必誠,具一甘旨必誠,濯一衣裳必誠,酒肉以養賓必誠,幾諫使無過必誠,斯之謂誠意也。欲弟於其長者,趨一召必誠,對一問必誠,服一勞役必誠,奉一几杖必誠,有酒食饌之必誠,受學業修之必誠,斯之謂誠意也。以之事君,以之交友,以之牧民,其所以誠其意者,皆在行事。徒意不可以言誠,徒心不可以言正,故經曰:“小人閒居爲不善,無所不至。” 其所云‘爲不善’者,行惡也。閒居行惡,見人著善,則不誠意者也。閒居行善,見人行善,則誠意者也。誠意之工,顧不在於行事乎?今人以治心爲誠意,直欲把虛靈不昧之體,捉住在腔子內,以反觀其眞實无妄之理。此須終身靜坐,黙然內觀,方有佳境,非坐禪而何?今人以治心爲正心,制伏猿馬,察其出入,以驗其操捨存亡之理。此箇工夫,固亦吾人之要務,曉夕無事之時,著意提掇焉,可也。但古人所謂正心,在於應事接物,不在乎主靜凝黙。(Dasan‘s Critique of meditation, from 『大學公議』)

(translation)


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Translation

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