Sŏ Kyŏngdŏk and the Rise of the Philosophy of Ki 氣

Abstract

The philosophy of the Korean Neo-Confucian SŎ Kyŏngdŏk 徐敬德 (1489-1546, pen name: Hwadam 花潭) is investigated in “SŎ Kyŏngdŏk and the Rise of the Philosophy of Ki 氣.” Although SŎ’s philosophy is a complex synthesis of various positions, it can be regarded as a philosophy of ki. SŎ contributed to the formation of an alternative paradigm of thought based more upon ki than on i 理 within Korean neo-Confucianism. The key message that underlies SŎ’s philosophical position is that the ultimate source of creativity is inherent in this world and ourselves. Arguing for this point is important for SŎ because it sets the cosmological grounds for the possibility and need for cultivating and realizing our potential to create productive relationships amongst ourselves, and with the world. After investigating this point, the practical implication of SŎ’s position are inquired into. Simply put, SŎ asks us to endeavor to form a vital harmony amongst ourselves for the purpose of enhancing the strength and scope of our shared human experience. Then, how, according to SŎ, we can do this through practicing soma-aesthetic methods of self-cultivation, namely, ritual propriety and aesthetic engagement with nature, is investigated. The chapter ends by showing, through recorded images of SŎ, how he exemplified his thoughts in his way of life.

Appendix: Selected Translations from the Collected Works of Hwadam (Hwadamjip 花潭集)

1.1 The Source of Coherence and Vital Energy

The vast emptiness is translucent and formless; it is antecedent nature. Its vastness has no outside. Its front has no beginning. How it came to be cannot be analyzed. ‘That which is translucent and tranquil’ is the original state of vital energy. It extends itself infinitely. Full and replete, it has no void or gap, no space that even a strand of hair can fit in. However, if pulled for it is empty, and if grasped for there is nothing. Yet, it is replete, so it cannot be said that it does not exist.

Arriving at such a place, that which has no sound can be heard, and that which has no smell can be encountered. The thousand sages have not been able to say much about it. Zhou Dunyi and Zhang Zai have tried to tease it out, but have been unable to completely disclose it. It is the point which Shao Yong was not able to write one word about.

If we gather the sayings of the sages to retrace its source, it is “the placid and unmoving” mentioned in the Zhouyi or the “creativity which spontaneously consummates itself” mentioned in the Zhongyong. Its translucent body is called the one vital energy, and its indeterminate periphery is called the vast one. Zhu Lianji could not but use the expression “unlimited creativity and also vast creativity” This is antecedent nature—is it not extraordinary? Extraordinary it is, extraordinary it is! Is it not exquisite? Exquisite it is, exquisite it is!

Suddenly springing and unexpectedly opening, is there anyone who has ordered it to do so? It does so spontaneously, and it cannot but do so. This is called the moment of coherence. It is expressed in the Zhouyi as “with resonation there is finally interpenetration,” in the Zhongyong as “the way spontaneously becomes the way,” and Zhou Dunyi expresses it as “the vast creativity moves and generates the yang.”

Activity and tranquility, and closing and opening are inevitable. What is the reason? The world is configured to do so spontaneously.

Already expressed as one vital energy, the one naturally includes the two. Already expressed as the vast one, the one immediately contains the two. The one cannot but generate the two, and the two spontaneously generate and degenerate. Generation leads to degeneration, and degeneration leads to generation. From the subtle to the palpitating movements of vital energy, it is the process of generation and degeneration which allows them to happen. What are the two? Um and yang, activity and tranquility, gam (坎) and li (離). What is the one? The beginning of um and yang, and the body of gam and li. The translucent is what is the one.

The one vital energy divides and becomes um and yang. The primordial yang palpitates and becomes the sky, and the primordial um gathers and becomes the earth. When yang palpitates to the utmost, its quintessential vital energy forms into the sun. When um gathers to the utmost, its quintessential vital energy forms into the moon. The remaining quintessential vital energy disperses and becomes the stars, and on earth it becomes water and fire. This is called “posterior nature” and it is just the functioning of events.

The sky in operating its vital energy mainly continues to move, and ceaselessly revolves. The earth in congealing its form mainly continues to be tranquil, and is suspended in the middle.

The disposition of vital energy is to be active, and thus ascends upward. The quality of physical form is heavy, and descends downward. Vital energy encompasses even what is outside of physical form. Thus, physical form is carried within vital energy, and does not ascend upward or descend downward. That is, physical form is suspended within the vast emptiness, neither goes up nor down, revolving from left to right, it has not dropped in the past or the present.

Shao Yong’s statement that “the sky rests on physical form and the earth leans on vital energy” means that they spontaneously rely and depend on one another; this configuration of their reliance and dependence is indeed exquisite. Note: That the feathers of birds bear physical form is all due to this coherence.

The Master said: “Emptiness is the fountain of vital energy.” Also, “One is not a number. It is the body of number”; “The oneness of coherence is empty, and the oneness of vital energy is coarse. The coalescence of these is indeed exquisite.”

Also, “It is said in the Yijing ‘It does not rush, but it is fast. It does not travel, but it arrives.’” There is no place where vital energy does not exist – to where can it rush? There is no place where vital energy does not extend – to where can it travel? The translucent and formless exquisiteness of vital energy is called the unfathomable. Already having been called vital energy, it engages with the vestiges of physical form. The unfathomable does not engage with the vestiges of physical form, so where can it be situated? How can it be fathomed? The cause of its existence is called coherence, and the cause of its exquisiteness is called the unfathomable. Its spontaneous unadulterated productivity is called creativity; its capacity to spring and prevail is called the way; that it encompasses everything is called vast creativity. Activity and tranquility cannot but alternate, and the configuration of the functioning of events does so spontaneously. This is what is called “once becoming um and once becoming yang, this is called the way.”

The Master said: “‘The vastness of this world which has no outside’ mentioned by the Cheng brothers and Zhang Zai is the vast emptiness which has no outside. If it is understood that the vast emptiness is one, then it can be understood that all the rest are not one.” According to Shao Yong: “Some people say that there is another world outside of this world that is different than this world. I cannot understand their position. Not only can I not understand their position, the sages would not understand their position. Shao Yong’s assertion should be seriously considered.”

Also, “Chan Buddhists argue that emptiness emerges from great enlightenment, and is like great foam emerging from the ocean. That they also argue that there is authentic emptiness and inauthentic emptiness shows that they do not understand that the vastness of this world has no outside, and that emptiness is vital energy. That they argue that there is authentic emptiness and inauthentic emptiness shows that they do not know the reason why coherence and vital energy become what they are, so how can it be said that they understand natural tendencies, and also how can it be said that the they understand the Way?” (Sŏ 2004: 190–197)

原理氣

太虛湛然無形 號之曰先天 其大無外 其先無始 其來不可究 其湛然虛靜 氣之原也 彌漫無外之遠 逼塞充實 無有空闕 無一毫可容間也 然挹之則虛 執之則無 然而却實 不得謂之無也 到此田地 無聲可耳 無臭可接 千聖不下語 周張引不發 邵翁不得下一字處也 摭聖賢之語 泝而原之 易所謂寂然不動庸所謂誠者自成語其湛然之體 曰一氣 語其混然之周 曰太一 濂溪於此不奈何 只消下語曰無極而太極 是則先天 不其奇乎 奇乎奇 不其妙乎 妙乎妙 倏爾躍 忽爾闢 孰使之乎 自能爾也 亦自不得不爾 是謂理之時 也易所謂感而遂通 庸所謂道自道 周所謂太極動而生陽者也 不能無動靜 無闔闢 其何故哉 機自爾也 旣曰一 氣 一自含二 旣曰太一 一便涵二 一不得不生二 二自能生克 生則克 克則生 氣之自微 以至鼓盪 其生克使之也 一生二 二者何謂也 陰陽也 動靜也 亦曰 坎離也一者 何謂也 陰陽之始 坎離之體 湛然爲一者也 一氣之分 爲陰陽 陽極其鼓而爲天 陰極其聚而爲地 陽鼓之極 結其精者爲日 陰聚之極 結其精者爲月 餘精之散 爲星辰 其在地 爲水火焉 是謂之後天 乃用事者也 天運其氣 一主乎動而圜轉不息 地凝其形 一主乎靜而榷在中間 氣之性動。騰上者也 形之質重 墜下者也 氣包形外 形載氣中 騰上墜下之相停 是則懸於太虛之中而不上不下 左右圜轉 亘古今而不墜者也 邵所謂天依形 地附氣 自相依附者 依附之機 其妙矣乎 風族飛族之載形 皆此理也

先生 曰 虛者 氣之淵也

又曰 一非數也 數之體也

又曰 理之一其虛 氣之一其粗 合之則妙乎妙

又曰 易曰 不疾而速 不行而至 氣無乎不在 何所疾哉 氣無乎不到 何所行哉 氣之湛然無形之妙曰神 旣曰氣 便有粗涉於迹 神不囿於粗迹 果何所方哉 何所測哉 語其所以曰理 語其所以妙曰神 語其自然眞實者曰誠 語其能躍以流行曰道 總以無不具曰太極 動靜之不能不相禪 而用事之機自爾 所謂一陰一陽之謂道 是也

又曰 程張謂天大無外 卽太虛無外者也 知太虛爲一 則知餘皆非一者也 邵子曰 或謂天地之外 別有天地萬物 異乎此天地萬物 吾不得以知之也 非惟吾不得以知之 聖人亦不得以知之也 邵子此語 當更致思

又曰 禪家云 空生大覺中 如海一漚發 有曰眞空頑空者 非知天大無外 非知虛卽氣者也 空生眞頑之云 非知理氣之所以爲理氣者也 安得謂之知性 又安得謂之知道

1.2 On Coherence and Vital Energy

That which has no outside is called the vast emptiness, and that which has no beginning is called vital energy. Emptiness is vital energy. The root of emptiness is inexhaustible, and vital energy is also inexhaustible. The source of vital energy is the primordial one. It has already been mentioned that the one vital energy includes the two. The vast emptiness is one but includes the two within itself. Already two, it cannot but open and close, cannot but be active and tranquil, cannot but generate and degenerate. The source that allows it to open and close, be active and tranquil, and to generate and degenerate is called by the name of vast creativity.

There is no coherence outside of vital energy. Coherence is the regulation of vital energy. This so-called regulation does not come from outside and regulate it. It indicates the ability of vital energy to not lose its inherent balance when functioning. Coherence does not precede vital energy. Vital energy has no beginning; coherence truly has no beginning. If it is said that coherence precedes vital energy, then vital energy will have a beginning. Laozi said that “emptiness can give birth to vital energy.” If this is so, then vital energy has a beginning, and thus has limits.

It is also said: “Change is the transformation of um and yang. um and yang are the two vital energies. That which once becomes um and once becomes yang is called the vast one. It transforms because it is two; it is exquisite because it is one. There is no separate so called exquisiteness outside of transformation. The reason why the two vital energies can ceaselessly generate life and transform is simply because of the marvel of vast creativity. If one talks of exquisiteness outside of transformation, this is to not understand change.” (Sŏ 2004: 198–199)

理氣說

無外曰太虛 無始者曰氣 虛卽氣也 虛本無窮 氣亦無窮 氣之源 其初一也 旣曰 氣一便涵二 太虛爲一 其中涵二 旣二也 斯不能無闔闢 無動靜 無生克也 原其所以能闔闢 能動靜 能生克者而名之曰太極 氣外無理 理者氣之宰也 所謂宰 非自外來而宰之 指其氣之用事 能不失所以然之正者而謂之宰 理不先於氣 氣無始 理固無始 若曰 理先於氣 則是氣有始也 老氏曰 虛能生氣 是則氣有始有限也

又曰 易者 陰陽之變 陰陽 二氣也 一陰一陽者 太一也 二故化 一故妙 非化之外別有所謂妙者 二氣之所以能生生化化而不已者 卽其太極之妙 若外化而語妙 非知易者也

1.3 On the Vast Emptiness

The vast emptiness is empty yet not empty. Emptiness is vital energy. Emptiness is inexhaustible and has no outside. Vital energy is also inexhaustible and has no outside. If it is called emptiness, how can it be called vital energy? When emptiness is tranquil it is the body of vital energy; gathering and dispersing are its functions. If it is understood that emptiness is not empty, it cannot be called nothing. Laozi asserts that “being is born from nothing.” He did not know that emptiness is vital energy. It is also said that “emptiness can give birth to vital energy.” This is wrong. If it said that emptiness can give birth to vital energy, then it would have no vital energy before it was produced, and emptiness would be something dead. If there is already no vital energy, how can it give birth to vital energy by itself? Vital energy has no beginning. Vital energy is not born. Since there is no beginning, how does it end? Since it is not born, how can it cease to exist? Laozi speaks of emptiness and nothingness; Buddha speaks of annihilation. This is because they do not understand the source of coherence and vital energy, so how can they understand the way? (Sŏ 2004: 200–201)

太虛說

太虛 虛而不虛 虛則氣 虛無窮無外 氣亦無窮無外 旣曰虛。安得謂之氣 曰 虛靜卽氣之體 聚散 其用也 知虛之不爲虛則不得謂之無 老氏曰 有生於無 不知虛卽氣也 又曰 虛能生氣 非也 若曰 虛生氣則方其末生 是無有氣而虛爲死也 旣無有氣 又何自而生氣 無始也 無生也 旣無始 何所終 旣無生 何所滅 老氏言虛無 佛氏言寂滅 是不識理氣之源 又烏得知道

1.4 A Discussion of Ghosts and Spirits and Life and Death

The works of Cheng Ming-Dao, Zhang Zai, and Zhu Xi thoroughly include states of affairs related to death and life, ghosts and spirits. Yet, there is also a lack of complete articulation on the highest aspects of the cause of these states of affairs. These have all been drawn out, but have not been elaborated on in detail, and this has left students with the task of gaining understanding by themselves. This is why subsequent students obtained the one, but did not obtain the two. They inherited the coarse, but were not able to observe the thoroughly refined. I wish to investigate the subtle meanings of the teachings of the three masters, and consider this as my humble explanation, which I believe will sufficiently provide answers to questions that have been unresolved for a long time.

Master Cheng said: “Death and life, humans and ghosts are one and two, two and one,” and this is an articulate expression. I would like to add that death and life, humans and ghosts are all but the gathering and dispersing of vital energy. The essence of vital energy is such that it gathers and disperses, but does not exist and then cease to exist.

The translucent oneness and pure emptiness of vital energy fills up the emptiness that has no outside. When it is gathered at a larger scale it becomes the sky and earth, and when it is gathered at a smaller scale it becomes the myriad entities. The propensity to gather and disperse is subtle and conspicuous, slow and fast. The gathering and dispersing of it in the vast emptiness at a larger and smaller scale results in the difference between larger and smaller entities. Even the vital energy of small entities such as a blade of grass or a tree does not disperse in the end, not to mention human awareness which indeed is a more vast and enduring gathering of vital energy.

When seeing the dispersion of the body and spirit, it seems as if they are returning to and disappearing into nothingness. Being careless about this point, everyone has failed to deeply think about it. Even those who have studied under the three masters have not thoroughly understood it. They all have a theory about it based upon only a rough understanding of it.

The translucent oneness and pure emptiness of vital energy originates at the beginning of the activity and tranquility of the vast emptiness which generates um and yang. When it gradually gathers and becomes extensive and thick, it becomes the sky and the earth, and us humans. The dispersion of humans is just the dispersion of the body and spirit. The translucent oneness and pure emptiness of that which has gathered does not disperses in the end, but disperse into the translucent oneness of the vast emptiness, and is identical with the one vital energy. As for the gathering and dispersion of consciousness, it is just a matter of duration and speed. Even if the dispersion is exceedingly fast, it will take days or months, as in the case of trivial entities. What does it mean to say that the vital energy also does not disperse in the end? Since the translucent oneness and pure emptiness of vital energy has no beginning, it also has no end. This is why coherence and vital energy are utterly exquisite. If scholars could sincerely endeavor and reach this primary point, they would for the first time gain full insight into the insufficiently transmitted subtle meaning of the thousand sages.

Although the vital energy of a piece of incense or a candle seems to disperse in front of one’s eyes, its remaining vital energy does not disperse in the end. How can it be said that it disappears into nothingness!

I arrived at this point during a discussion with Master Pak Kwangu in the past, and having heard it, Master Pak suddenly expressed that it was lucid. I do not know if Master Pak subsequently endeavored to the utmost to advance on this primary point.

After having roughly delineated my unique view, I gave it to Master Pak Yichŏng, Mr. Hŏ Taehŭi, and to many others who had come to visit me. Although the sentences of this essay may be poor, the primary point, which many sages have not completely transmitted, can be observed. Please do not lose it along the way. If it can be transmitted to subsequent scholars, and spread widely to China, other countries and distant places, then it will be known that a scholar has appeared in our country.

Also the Master said, “The creative transformations of the ghosts and spirits are the apex of the unfathomable change of um and yang.” Subsequent students have gained much from the sayings of the Xicichuan, Zhou Dun-Yi, Cheng Ming-Dao, Zhang Zai, and Zhu Xi. The important point is that there is understanding only after ceaseless effort and immense striving.”

Also the Master said, “From early on, Cheng Ming-Dao and Zhu Xi have done their best to disclose the subtle meanings of the Xicichuan. However, they only sketchily elucidated their positions, so subsequent students could not find clarity, and all of them saw the rough points, but were not able to see the profound meanings. I desire to add some shallow perspectives so subsequent students can follow the flow and realize the source. I had wanted to write until all my vital strength was gone, but I cannot fulfill this will; this is truly a regret. However, I cannot really call it a regret. If on adding footnotes to the footnotes, subsequent students suffer from the complexity, and do not think deeper because of this, what should I do?” (Sŏ 2004: 202–207)

鬼神死生論

程 張 朱說 極備死生鬼神之情狀 然亦未肯說破所以然之極致 皆引而不發 令學者自得 此後學之所以得其一而不得其二 傳其粗而不見十分之精 某欲採三先生之微旨 以爲鶻突之論 亦足以破千古之疑 程曰 死生人鬼 一而二 二而一 此盡之矣 吾亦曰 死生人鬼 只是氣之聚散而已 有聚散而無有無 氣之本體然矣 氣之湛一淸虛者 瀰漫無外之虛 聚之大者爲天地 聚之小者爲萬物 聚散之勢 有微著久速耳 大小之聚散於太虛 以大小有殊 雖一草一木之微者 其氣終亦不散 況人之精神知覺 聚之大且久者哉 形魄見其有散 似歸於盡沒於無 此處率皆不得致思 雖三先生之門下 亦莫能皆詣其極 皆掇拾粗粕爲說爾 氣之湛一淸虛 原於太虛之動而生陽 靜而生陰之始 聚之有漸 以至博厚爲天地 爲吾人 人之散也 形魄散耳 聚之湛一淸虛者 終亦不散 散於太虛湛一之中 同一氣也 其知覺之聚散 只有久速耳 雖散之最速 有日月期者 乃物之微者爾 其氣終亦不散 何者 氣之湛一淸虛者 旣無其始 又無其終 此理氣所以極妙底 學者苟能做工 到此地頭 始得覷破千聖不盡傳之微旨矣 雖一片香燭之氣 見其有散於目前 其餘氣終亦不散 烏得謂之盡於無耶

往者 某與朴先生光佑 討論及此 朴乃耳輒明快 不知其後朴果能致力於十分盡頭否也

粗述獨見 貽朴公頤正 許君太輝及諸來遊於門者 此論雖辭拙 然見到千聖不盡傳之地頭爾 勿令中失 可傳之後學 遍諸華夷遠邇 知東方有學者出焉

又曰 造化鬼神 神易陰陽之極致處 後學有多得於繫辭傳周程張朱之說 要在做工不輟 大段著力 然後乃有見爾

又曰 嘗欲發揮繫辭微旨 程朱皆極其力 然略說破 後學無蹊可尋 類皆見得粗處 不見底蘊 某欲加敷衍淺見 令後學沿流以探其源 竢吾精力盡時著書 有志未就 良亦一恨 然不足恨也 註脚更添註脚 奈後學苦其繁複 亦莫之致思 何

1.5 On ‘In Return We Can See the Heart-Mind of the Sky and Earth’

The sages of the past have all deeply thought about the meaning of ji 至. The emperor Yao discussed the numbers of the years and months, Confucius discussed the heart-mind of the sky and earth, and Cheng Ming-Dao and Shao Yong also have their theories. Subsequent scholars have greatly endeavored to study the winter solstice, and what they have gained is immense. This is not something that can be compared to the simple knowledge gained through investigating a single entity.

If one thoroughly investigates a single entity and gains understanding, one can also obtain utmost coherence. However, what falls under investigating the winter solstice is much broader and greater. The winter solstice just is the day that the sky and earth begin to revolve, and um and yang start to transform. Therefore, it is said “In return we can see the heart-mind of the sky and earth!”

Previous Confucian scholars all viewed tranquility as the heart-mind of the sky and earth, but it was only Master Cheng who said that “the beginning of activity” is the heart-mind of the sky and earth. Shao Yong expressed this as “between activity and tranquility.” Although there is a difference between the expressions of Cheng and Shao, there is no fundamental difference in perspective. Both follow the logic of “once becoming active and once becoming tranquil” and have expressed this with the additional notions of um and yang. Shao is indicating the body of the vast creativity, while Cheng is talking about the functioning of the vast creativity.

Turning back to the root and returning to tranquility is the moment of Kŏn 乾, and the arousal of yang-vital energy is the configuration of return. The essence of the notions of being and non-being can be fathomed from this, and the theory of antecedent-posterior nature can be followed and understood. The saying ‘being utterly still it does not move, but when it resonates finally there is interpenetration’ in the Yijing expresses this. The sayings ‘creativity spontaneously consummates itself’ and ‘the way spontaneously makes itself’ in the Zhongyong also express this. Mencius’ saying: ‘you must work at it, but don’t be predetermined, don’t let your heart-mind forget it, but don’t artificially promote its growth’ are all understandings of this.

When the sky and earth are clear and cool, the taste of water is fresh, and the big sounds are faint. When it seems deserted, empty, and tranquil, as if there are no events. The exquisiteness of the return of the one yang which suddenly starts and cannot allow itself to stop. From this the heart-mind of the sky and earth can be seen.

What does “there is no reform or relocation” mean? One period of the sky is three hundred and sixty five degrees and an additional fourth of a degree, and one year is three hundred and sixty five days and an additional fourth of a day. If the winter solstice is observed by a water clock and measured by a sun clock, the division of the angles and dates are similar overall with the original numbers, like the dovetailing of broken halves. From early on there was no excess or lack whatsoever, such is its perpetual constancy, and it can be seen that there is no reform or relocation of the heart-mind. The constant balance, supremely efficacious, and supremely reliable virtue of the sky and earth can be known from this, and that the unfathomable change has no fixed directionality can be seen from this. When the sun orbits toward the south, the spring sunlight moves towards the north, and when the yang vital energy pervades the earth, then the vital energy responds to it from the center. Can this not be called having no fixed directionality? The days and nights change, winter and summer alternate, and there is not one stagnant moment. Can this not be called to have no fixed essence?

The saying “once becoming um, once becoming yang is called the way, and continuing this is called efficacy” exhausts the coherence of the ‘winter solstice’. “Once becoming um, once becoming yang” and “once becoming tranquil and once becoming active” are originally not two events but rather one event of nature. Um and yang are one function, and activity and tranquility are one configuration. This is the reason why the process of flowing and circulation cannot halt itself.

Some have asked: “Can the virtue that is supremely balanced, supremely efficacious and supremely reliable only be attributed to the winter solstice and not to anything else?” I answered: “There is no time when it is not so, and no entity that does not exist within it.” From the operation of the three hundred and sixty to the division of the twenty four, there is nothing that is not the flow of the winter solstice and this is what is called ‘dynamic equilibrium’. However, this cannot be compared with the winter solstice itself, and thus the sky and earth are set in motion again, um and yang meet, activity and tranquility interact, the stars are configured, and the swamps and fields become differentiated, obtaining their original positions, they all become thoroughly organized. It is where all transformation begins, and is the source of the myriad differences. This is the place where the great beginning of um and yang is opened up and can be stringed together with oneness. In relation to ourselves, it is the disposition to become ren 仁 and wise, and it is the way of doing ones utmost on behalf of the other. There is nothing that is not the coherence of the winter solstice. It swiftly exists within movement and tranquility, and is subtly present in even the shortest moments. (Sŏ 2004: 208–213)

復 其見天地之心說

古之聖賢於至 皆嘗致意 堯陳朞閏之數 孔論天地之心 程 邵亦皆有說 後之學者 須大段著力於至日上做工夫 所得甚廣 非如格一物致一知之比也 若於一物上 十分格得破則亦見得至理 顧於至日 則所該廣大耳 至日乃天地始回旋 陰陽初變化之日也 故曰復 其見天地之心乎 先儒皆以靜見天地之心 程子獨謂動之端乃天地之心 邵子則以動靜之間言之 程 邵立言有異 初無二見 皆就一動靜兼陰陽之上而語之 似邵指太極之體 程謂太極之用也 反本復靜 坤之時也 坤之時也 陽氣發動 復之機也 有無之極 於此擬之 而先後天之說 從可知也 易所謂寂然不動 感而遂通者謂此也 庸所謂誠自成 道自道者謂此也 孟子所謂必有事焉而勿正 心勿忘 勿助長 亦於此而體之 方天地淨洒洒 玄酒之味淡 大音之聲希 漠然虛靜 若無所事 一陽之復 倏爾而躍 其不自容己之妙 是可見天地之心也 無改移者何謂也 周天三百六十五度四分度之一 朞歲三百六十五日四分日之一 至日 候之以漏箭 測之以臬表 度與日之分 恰周得本數 若合符契 未嘗盈縮些一毫 萬古常常如此 可見其心之無改移也 天地之中庸至善至信之德 於此而識之 神易之無方體 於此而見之 日軌回南 春輝北陸 陽吹九地 氣應黃宮 可不謂之無方也乎 晝夜改度 寒暑相禪 無一刻停留 可不謂之無體也乎 一陰一陽之謂道 繼之者善 此語盡至日之理也 一陰一陽 一動一靜 此本非兩事 只是天之一事 陰陽一用 動靜一機 此所以流行循環不能自已者也 或曰 至中至善至信之德 只得於至日上語之 其於他不得語之乎 曰 無時不然 無物不有 三百六旬之運 二十四氣之分 無非至日之流行者 所謂時中也 然不比至日則天地更始 陰陽之際 動靜之交 辰宿之躔 陸野之分 皆得復其本位 十分齊整者也 萬化之所自 萬殊之所本 此陰陽大頭臚處 可以一貫之者也 反於吾身 仁智之性 忠恕之道 無非至日之理暫於動靜 微於瞬息