英语翻译问.文者.道之著.文而外道.非文也.故圣贤之文.一出於道.其载在六经者.粲然可见.但孔门立四科之目.游,夏以文学

英语翻译
问.文者.道之著.文而外道.非文也.故圣贤之文.一出於道.其载在六经者.粲然可见.但孔门立四科之目.游,夏以文学称.是则疑若外道而言文也.抑游,夏之文.亦非徒文而已者耶.秦,汉以降.士不讲道.文与道遂裂而为二物.虽或有以文鸣者.皆浮华驳杂之为尙.而无复明道之实矣.其间庶几於道者.如汉之董仲舒,扬雄.唐之韩愈.宋之敺阳脩.先正许以近似.而谓非诸儒可及.然考其平生立言行事之实.则未尝无病焉.其所以能近道而亦不能无病者.何欤.就先正论之.考亭先生.沈潜于道义而发越乎文章.西山先生.汪洋乎文章而浸淫乎道义.二先生所入不同.而终归於一致者.何欤.观乎今之世.文弊极矣.有科擧之文.有词章之文.二者迭为之病而文不文矣.文弊若玆.世道何如.欲救之弊.将有术欤.二三子学文之馀.其必熟讲于是.试言之.
对.愚尝慨然於理学不讲.文与道歧而为二.萤窓之下.掩卷长叹者.为日久矣.今国子先生.特擧斯文.下询承学.欲闻救弊之策.愚虽无似.敢不悉心以对.窃谓道之显者.谓之文.道者.文之本也.文者.道之末也.得其本而末在其中者.圣贤之文也.事其末而不业乎本者.俗儒之文也.古之学者.必先明道.苟能明道而有得於心.则见乎威仪.发乎言辞者.莫非道之著者也.是故.其为文也.辞约而理当.言近而指远.卒泽於道德仁义.炳如也.此则圣贤之文也.後之学者.不求实理.而徒尙浮藻.心无所得.而外为巧言.取悦於人而炫玉於世.是故.其为文也.工於撰述.而外於道义.辞繁而理碍.语圆而意滞.此则俗儒之文也.苟能穷其本末.知所先後.则可以与议於斯文矣.仰惟吾夫子.取羣圣之敎而折衷之.载在六经者是已.尙矣哉.无复议为也.及其门人设四科之目.而子游,子夏.以文学称焉.则虽若外道言文.然而三代之学.皆所以明人伦.则古人之所谓文学者.可知已.岂若後世之雕虫篆刻者哉.自汉以来.上无善治.下无眞儒.道术日坏.众流杂出.世之儒名者.徒知有文.而不知有道.浮华为尙.驳杂为宗.斯文之弊.极矣.其间稍知尊孔孟而抑异端者.不过数人而已.董生之正其谊不谋其利.杨雄之先自治而後治人.退之之文.能起八代之衰.永叔之文.能革五季之弊者是已.然而董生得圣난001人之经.而其失也流而为迂.退之自守不固.饥寒困穷之不胜而号於人.永叔文行.虽若庶几.而道学终愧於濂洛.而况莽大夫杨雄.焉能为有.焉能为无哉.夫道之所以不明者.知其末而不知其本故也.道之所以不行者.先其所後.後其所先故也.孰不有知.知道者鲜矣.行道者鲜矣.游,夏之学.兼知兼行.故子夏有贤贤易色之论.子游有武城礼乐之化.其不为徒文.可知已.四科之目.特其所长耳.非其所偏也.不然则具体之颜渊.岂乏政事之才.颖悟之子贡.宁无文学之艺哉.若董生之辈.其知不至.其行不笃.故或所趣虽正.而未得其宗.或择焉不精.而语焉不详.或识量虽高.而行不能掩.或事业虽优.而未闻道要.此所以虽若近道.而终不能无病者也.若夫考亭之学.渊源有自.而道统有归.穷理而博之以文.居敬而约之以礼.躬行心得.积中形外.则其发越乎文章者.乃睟面盎背之緖馀耳.西山之学.多而能识.细大不遗.唐虞以来编简所存.经传之精微.书史之浩瀚.诸子之文.百家之说.莫不极其归趣而覈其邪正.则其浸淫乎道义者.乃沈潜详玩之所得耳.二先生所入.虽若不同.皆以明道为务.则终归於一致.何足怪欤.虽然.凡物之理.必先有本.而後有末.先有质.而後有文矣.考亭之学.旣以道义为本.则西山之学.岂无其本乎.先文章而後道义.非先正之所取也.是故.考亭之文章.吾不曰读书之所致.而曰道义之发乎外者也.西山之道义.

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