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    《中庸》汉英对照双语阅读 作者:(春秋)子思

    中庸

    中庸

    子程子曰:“不偏之谓中;不易之谓庸。中者,天下之正道。庸者,天下之定理。”此篇乃孔门传授心法,子思恐其久而差也,故笔之于书,以授孟子。其书始言一理;中散为万事;末复合为一理。放之则弥六合;卷之则退藏于密,其味无穷。皆实学也。善读者玩索而有得焉,则终身用之,有不能尽者矣。

    THE DOCTRINE OF THE MEAN

    My master, the philosopher Cheng, says, "Being without inclination to either side is called ZHONG; admitting of no change is called YONG. By ZHONG is denoted the correct course to be pursued by all under heaven; by YONG is denoted the fixed principle regulating all under heaven." This work contains the law of the mind, which was handed down from one to another, in the Confucian school, till Zisi, fearing lest in the course of time errors should arise about it, committed it to writing, and delivered it to Mencius. The Book first speaks of one principle; it next spreads this out and embraces all things; finally, it returns and gathers them all up under the one principle. Unroll it, and it fills the universe; roll it up, and it retires and lies hid in mysteriousness. The relish of it is inexhaustible. The whole of it is solid learning. When the skillful reader has explored it with delight till he has apprehended it, he may carry it into practice all his life, and will find that it cannot be exhausted.

    天命之谓性,率性之谓道,修道之谓教。道也者,不可须臾离也,可离非道也。是故君子戒慎乎其所不睹,恐惧乎其所不闻。莫见乎隐,莫显乎微。故君子慎其独也。喜怒哀乐之未发,谓之中;发而皆中节,谓之和。中也者,天下之大本也。和也者,天下之达道也。致中和,天地位焉,万物育焉。

    What Heaven has conferred is called THE NATURE; an accordance with this nature is called THE PATH of duty; the regulation of this path is called INSTRUCTION. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of EQUILIBRIUM. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of HARMONY. This EQUILIBRIUM is the great root from which grow all the human actings in the world, and this HARMONY is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.

    第一章,子思述所传之意以立言。首明道之本原出于天而不可易;其实体备于己而不可离;次言“存养省察”之要;终言“圣神功化”之极。盖欲学者于此,反求诸身而自得之,以去夫外诱之私,而充其本然之善,杨氏所谓一篇之体要是也。其下十章,盖子思引夫子之言,以终此章之义。

    In the first chapter, which is given above, Zisi states the view which had been handed down to him, as the basis of his discourse. First, it shows clearly how the path of duty is to be traced to its origin in Heaven, and is unchangeable, while the substance of it is provided in ourselves, and may not be departed from. Next, it speaks of the importance of preserving and nourishing this, and of exercising a watchful self-scrutiny with reference to it. Finally, it speaks of the meritorious achievements and transforming influence of sage and spiritual men in their highest extent. The wish of Zisi was that hereby the learner should direct his thoughts inwards, and by searching in himself, there find these truths, so that he might put aside all outward temptations appealing to his selfishness, and fill up the measure of the goodness which is natural to him. This chapter is what the writer Yang called it, — "The sum of the whole work." In the ten chapters which follow, Zisi quotes the words of the Master to complete the meaning of this.

    仲尼曰:“君子中庸;小人反中庸。君子之中庸也,君子而时中。小人之中庸也,小人而无忌惮也。”

    第二章。

    Zhongni said, "The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean. The superior man's embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is a mean man, and has no caution."

    The above is the second chapter.

    子曰:“中庸其至矣乎!民鲜能久矣。”

    第三章。

    The Master said, "Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practice it"

    The above is the third chapter.

    子曰:“道之不行也,我知之矣:知者过之;愚者不及也。道之不明也,我知之矣:贤者过之;不肖者不及也。人莫不饮食也。鲜能知味也。”

    第四章。

    The Master said, "I know how it is that the path of the Mean is not walked in: — The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood: — The men of talents and virtue go beyond it, and the worthless do not come up to it. There is nobody but eats and drinks. But they are few who can distinguish flavors."

    The above is the fourth chapter.

    子曰:“道其不行矣夫。”

    第五章。

    The Master said, "Alas! How is the path of the Mean untrod-den!"

    The above is the fifth chapter.

    子曰:“舜其大知也与!舜好问而好察迩言,隐恶而扬善。执其两端,用其中于民。其斯以为舜乎!”

    第六章。

    The Master said, "There was Shun: — He indeed was greatly wise! Shun loved to question others, and to study their words, though they might be shallow. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was by this that he was Shun!"

    The above is the sixth chapter.

    第七章。

    The Master said, "Men all say, 'We are wise'; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, 'We are wise'; but happening to choose the course of the Mean, they are not able to keep it for a round month."

    The above is the seventh chapter.

    子曰:“回之为人也,择乎中庸。得一善,则拳拳服膺而弗失之矣。”

    第八章。

    The Master said, "This was the manner of Hui; — he made choice of the Mean, and whenever he got hold of what was good, he clasped it firmly, as if wearing it on his breast, and did not lose it."

    The above is the eighth chapter.

    子曰:“天下国家可均也,爵禄可辞也,白刃可蹈也,中庸不可能也。”

    第九章。

    The Master said, "The empire, its States, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked weapons may be trampled under the feet; — but the course of the Mean cannot be attained to."

    The above is the ninth chapter.

    子路问强。子曰:“南方之强与?北方之强与?抑而强与?宽柔以教,不报无道,南方之强也,君子居之。衽金革,死而不厌,北方之强也,而强者居之。故君子和而不流,强哉矫!中立而不倚,强哉矫!国有道,不变塞焉,强哉矫!国无道,至死不变,强哉矫!”

    第十章。

    Zilu asked about force of character. The Master said, "Do you mean the force of character of the South, the force of character of the North, or the force of character which you should cultivate yourself? To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct: — this is the force of character of Southern regions, and the good man makes it his study. To lie under arms; and meet death without regret: — this is the force of character of Northern regions, and the forceful make it their study. Therefore, the superior man cultivates a friendly harmony, without being weak. — How firm is he in his force of character! He stands erect in the middle, without inclining to either side. — How firm is he in his force of character! When good principles prevail in the government of his country, he does not change from what he was in retirement. — How firm is he in his force of character! When bad principles prevail in the country, he maintains his course to death without changing. — How firm he is in his force of character!"

    The above is the tenth chapter.

    子曰:“素隐行怪,后世有述焉。吾弗为之矣。君子遵道而行,半途而废,吾弗能已矣。君子依乎中庸。遁世不见知而不悔,唯圣者能之。”

    第十一章。

    The Master said, "To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future ages; — this is what I do not do. The good man tries to proceed according to the right path, but when he has gone halfway, he abandons it; — I am not able so to stop. The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret. — It is only the sage who is able for this."

    The above is the eleventh chapter.

    君子之道,费而隐。夫妇之愚,可以与之焉;及其至也,虽圣人亦有所不知焉。夫妇之不肖,可以能行焉;及其至也,虽圣人亦有所不能焉。天地之大也,人犹有所憾。故君子语大,天下莫能载焉;语小,天下莫能破焉。《诗》

    云:“鸢飞戾天;鱼跃于渊。”言其上下察也。君子之道,造端乎夫妇;及其至也,察乎天地。

    The way which the superior man pursues reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is, that were the superior man to speak of his way in all its greatness, nothing , "The hawk flies up to heaven; the fishes leap in the deep." This expresses how this way is seen above and below. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through heaven and earth.

    第十二章,子思之言,盖以申明首章“道不可离”之意也。其下八章,杂引孔子之言以明之。

    The twelfth chapter above contains the words of Zisi, and is designed to illustrate what is said in the first chapter, that "The path may not be left." In the eight chapters which follow, he quotes, in a miscellaneous way, the words of Confucius to illustrate it.

    子曰:“道不远人。人之为道而远人,不可以为道。《诗》云:‘伐柯伐柯,其则不远。’执柯以伐柯,睨而视之,犹以为远。故君子以人治人,改而止。忠恕违道不远。施诸己而不愿,亦勿施于人。君子之道四,丘未能一焉。所求乎子以事父,未能也;所求乎臣以事君,未能也;所求乎弟以事兄,未能也;所求乎朋友先施之,未能也。庸德之行,庸言之谨,有所不足,不敢不勉,有馀不敢尽。言顾行,行顾言。君子胡不慥慥尔!”

    第十三章。

    The Master said, "The path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered THE PATH. In the Book of Poetry, it is said, 'In hewing an ax-handle, in hewing an ax-handle, the pattern is not far off.' We grasp one ax-handle to hew the other, and yet, if we look askance from the one to the other, we may consider them as apart. Therefore, the moral man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops. When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others. In the way of the superior man there are four things, to not one of which have I as yet attained. — To serve my father, as I would require my son to serve me: to this I have not attained; to serve my prince, as I would require my minister to serve me: to this I have not attained; to serve my elder brother, as I would require my younger brother to serve me: to this I have not attained; to set the example in behaving to a friend, as I would require him to behave to me: to this I have not attained. Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the man?"

    The above is the thirteenth chapter.

    君子素其位而行,不愿乎其外。素富贵,行乎富贵;素贫贱,行乎贫贱;素夷狄,行乎夷狄;素患难,行乎患难:君子无入而不自得焉。在上位不凌下;在下位不援上;正己而不求于人,则无怨。上不怨天,下不尤人。故君子居易以俟命,小人行险以徼幸。子曰:“射有似乎君子。失诸正鹄,反求诸其身。”

    第十四章。

    The superior man does what is proper to the station in which he is; he does not desire to go beyond this. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences. The Master said, "In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself."

    The above is the fourteenth chapter.

    君子之道,譬如行远必自迩,譬如登高必自卑。《诗》曰:“妻子好合,如鼓瑟琴。兄弟既翕,和乐且耽。宜尔室家,乐尔妻孥。”子曰:“父母其顺矣乎!”

    第十五章。

    The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground. It is said in the Book of Poetry, "Happy union with wife and children, is like the music of lutes and harps. When there is concord among brethren, the harmony is delightful, and enduring. Thus may you regulate your family, and enjoy the pleasure of your wife and children." The Master said, "In such a state of things, parents have entire complacence!"

    The above is the fifteenth chapter.

    子曰:“鬼神之为德,其盛矣乎!视之而弗见,听之而弗闻,体物而不可遗。使天下之人齐明盛服,以承祭祀。洋洋乎如在其上,如在其左右。《诗》曰:‘神之格思,不可度思!矧可射思!’夫微之显,诚之不可掩,如此夫!”

    第十六章。

    The Master said, "How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them. They cause all the people in the empire to fast and purify themselves, and array themselves in their richest dresses, in order to attend at their sacrifices. Then, like overflowing water, they seem to be over the heads, and on the right and left of their worshippers. It is said in the Book of Poetry, 'The approaches of the spirits, you cannot surmise; — and can you treat them with indifference?' Such is the manifestness of what is minute! Such is the impossibility of repressing the outgoings of sincerity!"

    The above is the sixteenth chapter.

    子曰:“舜其大孝也与!德为圣人,尊为天子,富有四海之内,宗庙飨之,子孙保之。故大德必得其位,必得其禄,必得其名,必得其寿。故天之生物,必因其材而笃焉。故栽者培之,倾者覆之。《诗》曰:‘嘉乐君子,宪宪令德。宜民宜人,受禄于天。保佑命之,自天申之。’故大德者必受命。”

    第十七章。

    The Master said, "How greatly filial was Shun! His virtue was that of a sage; his dignity was the imperial throne; his riches were all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants preserved the sacrifices to himself. Therefore having such great virtue, it could not but be that he should obtain the throne, that he should obtain those riches, that he should obtain his fame, that he should attain to his long life. Thus it is that Heaven, in the production of things, is surely bountiful to them, according to their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it overthrows. In the Book of Poetry, it is said, 'The admirable, amiable prince, displayed conspicuously his excelling virtue, adjusting his people and adjusting his officers. Therefore, he received from Heaven the emoluments of dignity. It protected him, assisted him, decreed him the throne; sending from Heaven these favors, as it were, repeatedly.' We may say therefore that he who is greatly virtuous will be sure to receive the appointment of Heaven."

    The above is the seventeenth chapter.

    子曰:“无忧者,其惟文王乎!以王季为父,以武王为子,父作之,子述之。武王缵大王、王季、文王之绪,壹戎衣而有天下,身不失天下之显名。尊为天子,富有四海之内。宗庙飨之,子孙保之。武王末受命,周公成文武之德,追王大王、王季,上祀先公以天子之礼。斯礼也,达乎诸侯大夫,及士庶人。父为大夫,子为士,葬以大夫,祭以士。父为士,子为大夫,葬以士,祭以大夫。期之丧,达乎大夫。三年之丧,达乎天子。父母之丧,无贵贱,一也。”

    第十八章。

    The Master said, "It is only King Wen of whom it can be said that he had no cause for grief! His father was King Ji, and his son was King Wu. His father laid the foundations of his dignity, and his son transmitted it. King Wu continued the enterprise of King Tai, King Ji, and King Wen. He once buckled on his armor, and got possession of the empire. He did not lose the distinguished personal reputation which he had throughout the empire. His dignity was the imperial throne. His riches were the possession of all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants maintained the sacrifices to himself. It was in his old age that King Wu received the appointment to the throne, and the duke of Zhou completed the virtuous course of Wen and Wu. He carried up the title of king to Tai and Ji, and sacrificed to all the former dukes above them with the imperial ceremonies. And this rule he extended to the princes of the empire, the great officers, the scholars, and the common people. Was the father a great officer and the son a scholar, then the burial was that due to a great officer, and the sacrifice that due to a scholar. Was the father a scholar, and the son a great officer, then the burial was that due to a scholar, and the sacrifice that due to a great officer. The one year's mourning was made to extend only to the great officers, but the three years' mourning extended to the emperor. In the mourning for a father or mother, he allowed no difference between the noble and the mean."

    The above is the eighteenth chapter.

    子曰:“武王、周公其达孝矣乎!夫孝者,善继人之志,善述人之事者也。春秋修其祖庙,陈其宗器,设其裳衣,荐其时食。宗庙之礼,所以序昭穆也。序爵,所以辨贵贱也。序事,所以辨贤也。旅酬下为上,所以逮贱也。燕毛,所以序齿也。践其位,行其礼,奏其乐,敬其所尊,爱其所亲,事死如事生,事亡如事存,孝之至也。郊社之礼,所以事上帝也。宗庙之礼,所以祀乎其先也。明乎郊社之礼,褅尝之义,治国其如示诸掌乎!”

    第十九章。

    The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou! Now filial piety is seen in the skillful carrying out of the wishes of our fore-fathers, and the skillful carrying forward of their undertakings. In spring and autumn, they repaired and beautified the temple-halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons. By means of the ceremonies of the ancestral temple, they distinguished the imperial kindred according to their order of descent. By ordering the parties present according to their rank, they distinguished the more noble and the less. By the arrangement of the services, they made a distinction of talents and worth. In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do. At the concluding feast, places were given according to the hair, and thus was made the distinction of years. They occupied the places of their fore-fathers, practiced their ceremonies, and performed their music. They reverenced those whom they honored, and loved those whom they regarded with affection. Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them. By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors. He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"

    The above is the nineteenth chapter.

    哀公问政。子曰:“文武之政,布在方策。其人存,则其政举;其人亡,则其政息。人道敏政,地道敏树。夫政也者,蒲卢也。故为政在人,取人以身,修身以道,修道以仁。仁者人也,亲亲为大。义者宜也,尊贤为大。亲亲之杀,尊贤之等,礼所生也。在下位不获乎上,民不可得而治矣。故君子,不可以不修身;思修身,不可以不事亲;思事亲,不可以不知人;思知人,不可以不知天。天下之达道五,所以行之者三。曰:君臣也,父子也,夫妇也,昆弟也,朋友之交也。五者天下之达道也。知、仁、勇,三者天下之达德也。所以行之者一也。或生而知之,或学而知之,或困而知之,及其知之一也。或安而行之,或利而行之,或勉强而行之,及其成功一也。”子曰:“好学近乎知,力行近乎仁,知耻近乎勇。知斯三者,则知所以修身;知所以修身,则知所以治人;知所以治人,则知所以治天下国家矣。凡为天下国家有九经,曰:修身也,尊贤也,亲亲也,敬大臣也,体群臣也,子庶民也,来百工也,柔远人也,怀诸侯也。修身则道立,尊贤则不惑,亲亲则诸父昆弟不怨,敬大臣则不眩,体群臣则士之报礼重,子庶民则百姓劝,来百工则财用足,柔远人则四方归之,怀诸侯则天下畏之。齐明盛服,非礼不动,所以修身也;去谗远色,贱货而贵德,所以劝贤也;尊其位,重其禄,同其好恶,所以劝亲亲也;官盛任使,所以劝大臣也;忠信重禄,所以劝士也;时使薄敛,所以劝百姓也;日省月试,既禀称事,所以劝百工也;送往迎来,嘉善而矜不能,所以柔远人也;继绝世,举废国,治乱持危,朝聘以时,厚往而薄来,所以怀诸侯也。凡为天下国家有九经,所以行之者一也。凡事豫则立,不豫则废。言前定则不跲,事前定则不困,行前定则不疚,道前定则不穷。在下位不获乎上,民不可得而治矣;获乎上有道,不信乎朋友,不获乎上矣;信乎朋友有道,不顺乎亲,不信乎朋友矣;顺乎亲有道,反诸身不诚,不顺乎亲矣;诚身有道,不明乎善,不诚乎身矣。诚者,天之道也;诚之者,人之道也。诚者,不勉而中,不思而得,从容中道,圣人也。诚之者,择善而固执之者也。博学之,审问之,慎思之,明辨之,笃行之。有弗学,学之弗能弗措也;有弗问,问之弗知弗措也;有弗思,思之弗得弗措也;有弗辨,辨之弗明弗措也;有弗行,行之弗笃弗措也。人一能之己百之,人十能之己千之。果能此道矣,虽愚必明,虽柔必强。”

    第二十章。

    The prince Ai asked about government. The Master said, "The government of Wen and Wu is displayed in the records, — the tablets of wood and bamboo. Let there be the men and the government will flourish; but without the men, their government decays and ceases. With the right men the growth of government is rapid, just as vegetation is rapid in the earth; and, moreover, their government might be called an easily-growing rush. Therefore the administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence. Benevolence is the characteristic element of humanity, and the great exercise of it is in loving relatives. Righteousness is the accordance of actions with what is right, and the great exercise of it is in honoring the worthy. The decreasing measures of the love due to relatives, and the steps in the honor due to the worthy, are produced by the principle of propriety. When those in inferior situations do not possess the confidence of their superiors, they cannot retain the government of the people. Hence the sovereign may not neglect the cultivation of his own character. Wishing to cultivate his character, he may not neglect to serve his parents. In order to serve his parents, he may not neglect to acquire knowledge of men. In order to know men, he may not dispense with knowledge of Heaven. The duties of universal obligation are five, and the virtues wherewith they are practiced are three. The duties are those between sovereign and minister, between father and son, between husband and wife, between elder brother and younger, and those belonging to the intercourse of friends. Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness. Some are born with the knowledge of those duties; some know them by study; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Some practice them with a natural ease; some from a desire for their advantages; and some by strenuous effort. But the achievement being made, it comes to the same thing." The Master said, "To be fond of learning is to be near to knowledge. To practice with vigor is to be near to magnanimity. To possess the feeling of shame is to be near to energy. He who knows these three things, knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the empire with all its States and families. All who have the government of the Empire with its States and families have nine standard rules to follow: — viz. the cultivation of their own characters; the honoring of men of virtue and talents; affection towards their relatives; respect towards the great ministers; kind and considerate treatment of the whole body of officers; dealing with the mass of the people as children; encouraging the resort of all classes of artizans; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the States. By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By honoring men of virtue and talents, he is preserved from errors of judgment. By showing affection to his relatives, there is no grumbling nor resentment among his uncles and brethren. By respecting the great ministers, he is kept from errors in the practice of government. By kind and considerate treatment of the whole body of officers, they are led to make the most grateful return for his courtesies. By dealing with the mass of the people as his children, they are led to exhort one another to what is good. By encouraging the resort of all classes of artizans, his resources for expenditure are rendered ample. By indulgent treatment of men from a distance, they are brought to resort to him from all quarters. And by kindly cherishing the princes of the states, the whole kingdom is brought to revere him. Self-adjustment and purification, with careful regulation of his dress, and the not making a movement contrary to the rules of propriety: — this is the way for a ruler to cultivate his person. Discarding slanderers, and keeping himself from the seductions of beauty; making light of riches, and giving honor to virtue: — this is the way for him to encourage men of worth and talents. Giving them places of honor and large emolument, and sharing with them in their likes and dislikes: — this is the way for him to encourage his relatives to love him. Giving them numerous officers to discharge their orders and commissions: — this is the way for him to encourage the great ministers. According to them a generous confidence, and making their emoluments large: — this is the way to encourage the body of officers. Employing them only at the proper times, and making the imposts light: — this is the way to encourage the people. By daily examinations and monthly trials, and by making their rations in accordance with their labors: — this is the way to encourage the classes of artizans. To escort them on their departure and meet them on their coming; to commend the good among them, and show compassion to the incompetent: — this is the way to treat indulgently men from a distance. To restore families whose line of succession has been broken, and to revive States that have been extinguished; to reduce to order States that are in confusion, and, support those which are in peril; to have fixed times for their own reception at court, and the reception of their envoys; to send them away after liberal treatment, and welcome their coming with small contributions: — this is the way to cherish the princes of the States. All who have the government of the empire with its States and families have the above nine standard rules. And the means by which they are carried into practice is singleness. In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible. When those in inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sovereign; — if one is not trusted by his friends, he will not get the confidence of his sovereign. There is a way to being trusted by one's friends; — if one is not obedient to his parents, he will not be true to friends. There is a way to being obedient to one's parents; — if one, on turning his thoughts in upon himself, finds a want of sincerity, he will not be obedient to his parents. There is a way to the attainment of sincerity in one's self; — if a man do not understand what is good, he will not attain sincerity in himself. Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity, is he who, without an effort, hits what is right, and apprehends, without the exercise of though; — he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast. To this attainment there are requisite the extensive study of what is good, the accurate inquiry about it, the careful reflection on it, the clear discrimination of it, and the earnest practice of it. The superior man, while there is any thing he has not studied, or while in what he has studied there is any thing he cannot understand, will not intermit his labor. While there is any thing he has not inquired about, or any thing in what he has inquired about which he does not know, he will not intermit his labor. While there is any thing which he has not reflected on, or any thing in what he has reflected on which he does not apprehend, he will not intermit his labor. While there is any thing which he has not discriminated or his discrimination is not clear, he will not intermit his labor. If there be any thing which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. If another man succeeds by one effort, he will use a hundred efforts. If another man succeeds by ten efforts, he will use a thousand. Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak, he will surely become strong."

    The above is the twentieth chapter.

    自诚明,谓之性。自明诚,谓之教。诚则明矣;明则诚矣。

    第二十一章。子思承上章夫子天道、人道之意而立言也。自此以下十二章,皆子思之言,以反复推明此章之意。

    When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.

    The above is the twenty-first chapter. Zisi takes up in it, and discourses the subjects of "the way of Heaven" and "the way of men," mentioned in the preceding chapter. The twelve chapters that follow are all from Zisi, repeating and illustrating the meaning of this one.

    唯天下至诚,为能尽其性;能尽其性,则能尽人之性;能尽人之性,则能尽物之性;能尽物之性,则可以赞天地之化育;可以赞天地之化育,则可以与天地参矣。

    第二十二章。

    It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its fun development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion.

    The above is the twenty-second chapter.

    其次致曲,曲能有诚,诚则形,形则著,著则明,明则动,动则变,变则化。唯天下至诚为能化。

    第二十三章。

    Next to the above is he who cultivates to the utmost the shoots of goodness in him. From those he can attain to the possession of sincerity. This sincerity becomes apparent. From being apparent, it becomes manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can transform.

    The above is the twenty-third chapter.

    至诚之道,可以前知。国家将兴,必有祯祥。国家将亡,必有妖孽。见乎蓍龟,动乎四体。祸福将至:善,必先知之;不善,必先知之。故至诚如神。

    第二十四章。

    seen in the milfoil and tortoise, and affect the movements of the four limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.

    The above is the twenty-fourth chapter.

    诚者自成也,而道自道也。诚者物之终始,不诚无物。是故君子诚之为贵。诚者非自成己而已也,所以成物也。成己,仁也;成物,知也。性之德也,合外内之道也,故时措之宜也。

    第二十五章。

    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. Both 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 actions will be right.

    The above is the twenty-fifth chapter.

    故至诚无息。不息则久,久则征。征则悠远。悠远则博厚,博厚则高明。博厚,所以载物也;高明,所以覆物也;悠久,所以成物也。博厚配地,高明配天,悠久无疆。如此者,不见而章,不动而变,无为而成。天地之道,可一言而尽也:其为物不贰,则其生物不测。天地之道:博也,厚也,高也,明也,悠也,久也。今夫天,斯昭昭之多,及其无穷也,日月星辰系焉,万物覆焉。今夫地,一撮土之多,及其广厚,载华岳而不重,振河海而不泄,万物载焉。今夫山,一卷石之多,及其广大,草木生之,禽兽居之,宝藏兴焉。今夫水,一勺之多,及其不测,鼋鼍、蛟龙、鱼鳖生焉,货财殖焉。《诗》云:“维天之命,於穆不已。”盖曰,天之所以为天也。“於乎不显,文王之德之纯。”盖曰:文王之所以为文也。纯亦不已。

    第二十六章。

    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 coequal of Earth. So high and brilliant, it makes him the coequal 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. The way of Heaven and Earth may be completely declared in one sentence: — They are without any doubleness, and so they produce things in a manner that is unfathomable. The way of Heaven and Earth is large and substantial, high and brilliant, far-reaching and long-enduring. The Heaven now before us is only this bright shining spot; but when viewed in its inexhaustible extent, the sun, moon, stars, and constellations of the zodiac, are suspended in it, and all things are overspread by it. The earth before us is but a handful of soil; but when regarded in its breadth and thickness, it sustains high and big mountains, without feeling their weight, and contains the rivers and seas, without their leaking away, and holds all things on its surface. The mountain now before us appears only a stone; but when contemplated in all the vastness of its size, we see how the grass and trees are produced on it, and birds and beasts dwell on it, and precious things which men treasure up are found on it. The water now before us appears but a ladleful; yet extending our view to its unfathomable depths, the largest tortoises, iguanas, iguanodons, dragons, fishes, and turtles, are produced in them, articles of value and sources of wealth abound in them. It is said in the Book of Poetry, "The ordinances of Heaven, how profound are they and unceasing!" The meaning is that it is thus that Heaven is Heaven. And again, "How illustrious was it, the singleness of the virtue of King Wen!" indicating that it was thus that King Wen was what he was. Singleness likewise is unceasing.

    The above is the twenty-sixth chapter.

    大哉圣人之道!洋洋乎发育万物,峻极于天。优优大哉,礼仪三百,威仪三千。待其人而后行。故曰:苟不至德,至道不凝焉。故君子尊德性而道问学,致广大而尽精微,极高明而道中庸。温故而知新,敦厚以崇礼。是故居上不骄,为下不倍。国有道,其言足以兴;国无道,其默足以容。《诗》曰:“既明且哲,以保其身。”其此之谓与!

    第二十七章。

    How great is the path proper to the Sage! Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven. All complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanor. It waits for the proper man, and then it is trodden. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact." Therefore, the superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnestness, in the esteem and practice of all propriety. Thus, when occupying a high situation, he is not proud, and in a low situation, he is not insubordinate. When the kingdom is well-governed, he is sure by his words to rise; and when it is ill-governed, he is sure by his silence to command forbearance to himself. Is not this what we find in the Book of Poetry, — "Intelligent is he and prudent, and so preserves his person?"

    The above is the twenty-seventh chapter.

    子曰:“愚而好自用,贱而好自专。生乎今之世,反古之道。如此者灾及其身者也。”非天子,不议礼,不制度,不考文。今天下车同轨,书同文,行同伦。虽有其位,苟无其德,不敢作礼乐焉。虽有其德,苟无其位,亦不敢作礼乐焉。子曰:“吾说夏礼,杞不足征也。吾学殷礼,有宋存焉。吾学周礼,今用之,吾从周。”

    第二十八章。

    The Master said, "Let a man who is ignorant be fond of using his own judgment; let a man without rank be fond of assuming a directing power to himself; let a man who is living in the present age go back to the ways of antiquity; — on the persons of all who act thus calamities will be sure to come." To no one but the emperor does it belong to order ceremonies, to fix the measures, and to determine the characters. Now, over the empire, carriages have all wheels of the same size; all writing is with the same characters; and for conduct there are the same rules. One may occupy the throne, but if he have not the proper virtue, he may not dare to make ceremonies or music. One may have the virtue, but if he do not occupy the throne, he may not presume to make ceremonies or music. The Master said, "I may describe the ceremonies of the Xia Dynasty, but Qi cannot sufficiently attest my words. I have learned the ceremonies of the Yin Dynasty, and in Song they still continue. I have learned the ceremonies of Zhou, which are now used, and I follow Zhou."

    The above is the twenty-eighth chapter.

    王天下有三重焉,其寡过矣乎!上焉者,虽善无征,无征不信,不信民弗从。下焉者,虽善不尊,不尊不信,不信民弗从。故君子之道,本诸身,征诸庶民,考诸三王而不缪,建诸天地而不悖,质诸鬼神而无疑,百世以俟圣人而不惑。质鬼神而无疑,知天也;百世以俟圣人而不惑,知人也。是故君子动而世为天下道,行而世为天下法,言而世为天下则。远之则有望;近之则不厌。《诗》曰:“在彼无恶,在此无射。庶几夙夜,以永终誉。”君子未有不如此,而蚤有誉于天下者也。

    第二十九章。

    He who attains to the sovereignty of the empire, having those three important things, shall be able to effect that there shall be few errors under his government. However excellent may have been the regulations of those of former times, they cannot be attested. Not being attested, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in an inferior situation, he is not in a position to be honored. Unhonored, he cannot command credence, and not being credited, the people would not follow his rules. Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage, a hundred ages after, and has no misgivings. His presenting himself with his institutions before spiritual beings, without any doubts about them arising, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men. Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the empire for ages. His acts are for ages a law to the empire. His words are for ages a Book of Poetry , — "Not disliked there, not tired of here, from day to day and night to night, will they perpetuate their praise." Never has there been a ruler, who did not realize this description, that obtained an early renown throughout the empire.

    The above is the twenty-ninth chapter.

    仲尼祖述尧舜,宪章文武;上律天时,下袭水土。譬如天地之无不持载,无不覆帱。譬如四时之错行,如日月之代明。万物并育而不相害,道并行而不相悖,小德川流,大德敦化,此天地之所以为大也。

    第三十章。

    Zhongni handed down the doctrines of Yao and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wen and Wu, taking them as his model. Above, he harmonized with the times of heaven, and below, he was conformed to the water and land. He may be compared to Heaven and Earth, in their supporting and containing, their overshadowing and curtaining, all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining. All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies are like river currents; the greater energies are seen in mighty transformations. It is this which makes Heaven and Earth so great.

    The above is the thirtieth chapter.

    唯天下至圣,为能聪明睿知,足以有临也;宽裕温柔,足以有容也;发强刚毅,足以有执也;齐庄中正,足以有敬;文理密察,足以有别也。溥博渊泉,而时出之。溥博如天,渊泉如渊。见而民莫不敬,言而民莫不信,行而民莫不说。是以声名洋溢乎中国,施及蛮貊。舟车所至,人力所通,天之所覆,地之所载,日月所照,霜露所队:凡有血气者,莫不尊亲。故曰配天。

    第三十一章。

    It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination. All-embracing is he and vast, deep and active as a fountain, sending forth in their due season his virtues. All-embracing and vast, he is like heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him; he speaks, and the people all believe him; he acts, and the people all are pleased with him. Therefore his fame overspreads the Middle Kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall; — all who have blood and breath unfeignedly honor and love him. Hence it is said: — "He is the equal of Heaven."

    The above is the thirty-first chapter.

    唯天下至诚,为能经纶天下之大经,立天下之大本,知天地之化育。夫焉有所倚?肫肫其仁,渊渊其渊,浩浩其天。苟不固聪明圣知达天德者,其孰能知之?

    第三十二章。

    It is only the individual possessed of the most entire sincerity that can exist under heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth; — shall this individual have any being or any thing beyond himself on which he depends? Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all heavenly virtues?

    The above is the thirty-second chapter.

    《诗》曰:“衣锦尚,”恶其文之著也。故君子之道,暗然而日章;小人之道,的然而日亡。君子之道,淡而不厌,简而文,温而理,知远之近,知风之自,知微之显,可与入德矣。《诗》云:“潜虽伏矣,亦孔之昭。”故君子内省不疚,无恶于志。君子之所不可及者,其唯人之所不见乎!《诗》云:“相在尔室,尚不愧于屋漏。”故君子不动而敬,不言而信。《诗》曰:“奏假无言,时靡有争。”是故君子不赏而民劝,不怒而民威于钺。《诗》曰:“不显惟德,百辟其刑之。”是故君子笃恭而天下平。《诗》云:“予怀明德,不大声以色。”子曰:“声色之于以化民,末也。”《诗》云:“德如毛。”毛犹有伦。“上天之载,无声无臭。”至矣。

    It is said in the Book of Poetry, "Over her embroidered robe she puts a plain, single garment," intimating a dislike to the display of the elegance of the former. Just so, it is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue. It is said in the Book of Poetry, "Although the fish sink and lie at the bottom, it is still quite clearly seen." Therefore the superior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equalled is simply this, — his work which other men cannot see. It is said in the Book of Poetry, "Looked at in your apartment, be there free from shame, where you are exposed to the light of heaven." Therefore, the superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness. It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to; there is not the slightest contention." Therefore the superior man does not use rewards and the people are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes. It is said in the Book of Poetry, "What needs no display is virtue. All the princes imitate it." Therefore, the superior man being sincere and reverential, the whole world is conducted to a state of happy tranquility. It is said in the Book of Poetry, "I regard with pleasure your brilliant virtue, making no great display of itself in sounds and appearances." The Master said, "Among the appliances to transform the people, sound and appearances are but trivial influences. It is said in another ode, "His Virtue is light as a hair." Still, a hair will admit of comparison as to its size. "The doings of the supreme Heaven have neither sound nor smell." — That is perfect virtue.

    第三十三章。子思因前章极致之言,反求其本;复自下学为己谨独之事推而言之,以驯致乎笃恭而天下平之盛。又赞其妙,至于无声无臭而后已焉。盖举一篇之要而约言之。其反复丁宁示人之意,至深切矣,学者其可不尽心乎!

    The above is the thirty-third chapter. Zisi, having carried his descriptions to the extremest point in the preceding chapters, turns back in this, and examines the source of his subject; and then again from the work of the learner, free from all selfishness, and watchful over himself when he is alone, he carries out his description, till by easy steps he brings it to the consummation of the whole empire tranquilized by simple and sincere reverentialness. He farther eulogizes its mysteriousness, till he speaks of it at last as without sound or smell. He here takes up the sum of his whole Work, and speaks of it in a compendious manner. Most deep and earnest was he in thus going again over his ground, admonishing and instructing men: — shall the learner not do his utmost in the study of the Work? (责任编辑:admin)
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