수행자는 지극한 정성으로 쉼 없이 만물이 서로 작용하고 변하여 존재함에 마음이 출렁인다.

중용 26-1 수행자는 지극한 정성으로 쉼 없이 만물이 서로 작용하고 변하여 존재함에 마음이 출렁인다.

지성무식

성은 스스로 이루는 것이고, 도는 스스로 행하는 것이니라. 誠은 사물의 끝이자 처음이니 誠이 없으면 사물이 없는 것이다. 

그러므로 군자는 誠을 귀하게 여기는 것이니라. 誠이라고 하는 것은 스스로 자기를 이룰 뿐만 아니라, 그로써 物을 이루는 것이니, 자기를 이루는 것은 仁이고, 物을 이루는 것은 知로서 性의 덕이 되는 것이다. 안과 밖을 합치게 하는 것이 道이니, 그런 고로 제 때에 쓰는 것이 마땅한 것이니라.  
그러므로 지극한 성은 쉼이 없다. 쉬지 않으면 오래 지속되고, 오래 지속되면 효험이 나타나고, 효험이 나타나면 여유 있게 멀리 갈 수 있고, 여유 있게 멀리 갈 수 있으면 넓고 두터워지며, 넓고 두터워지면 높고 밝게 된다. 

넓고 두터움은 만물을 싣는 것이고, 높고 밝음은 만물을 덮는 것이요, 유구함은 사물을 완성시키는 것이다. 

넓고 두터움은 땅과 짝이 되고, 높고 밝음은 하늘과 짝이 되며, 유구함은 끝이 없는 것이다. 

이와 같은 것은 나타내지 않아도 빛나고, 움직이지 않아도 변하며, 애써서 하지 않아도 이루어진다.

 

誠者自成也(성자자성야)，而道自道也(이도자도야)。誠者物之終始(성자물지종시)，不誠無物(불성무물)。是故君子誠之為貴(시고군자성지위귀)。誠者非自成己而已也(성자비자성기이이야)，所以成物也(소이성물야)。成己(성기)，仁也(인야)；成物(성물)，知也(지야)。性之德也(성지덕야)，合外內之道也(합외내지도야)，故時措之宜也(고시조지의야)。故至誠無息(고지성무식)。不息則久(불식칙구)，久則徵(구칙징)，徵則悠遠(징칙유원)，悠遠則博厚(유원칙박후)，博厚則高明(박후칙고명)。博厚(박후)，所以載物也(소이재물야)；高明(고명)，所以覆物也(소이복물야)；悠久(유구)，所以成物也(소이성물야)。博厚配地(박후배지)，高明配天(고명배천)，悠久無疆(유구무강)。如此者(여차자)，不見而章(불견이장)，不動而變(불동이변)，無為而成(무위이성)。

Zhong Yong: 

Sincerity is that whereby self-completion is effected, and its way is that by which man must direct himself. Sincerity is the end and beginning of things; without sincerity there would be nothing. On this account, the superior man regards the attainment of sincerity as the most excellent thing. The possessor of sincerity does not merely accomplish the self-completion of himself. With this quality he completes other men and things also. The completing himself shows his perfect virtue. The completing other men and things shows his knowledge. But these are virtues belonging to the nature, and this is the way by which a union is effected of the external and internal. Therefore, whenever he-the entirely sincere man-employs them,-that is, these virtues, their action will be right. Hence to entire sincerity there belongs ceaselessness. Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant. Large and substantial;-this is how it contains all things. High and brilliant;-this is how it overspreads all things. Reaching far and continuing long;-this is how it perfects all things. So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite. Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.