大学中英文对照.doc

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1、大学（中英文）The Great LearningBy ConfuciusWritten ca. 500 B.C.E总纲(右经一章，盖孔子之言，而曾子述之；其传十章，则曾子之意，而门人记之也。旧本颇有错简，今因程子所定，而更考经文，别为序次如左。)(凡传十章：前四章统论纲领指趣；後六章细论条目工夫。其第五章乃明善之要。第六章乃诚身之本，在初学；尤为当务之急。读者不可以其近而忽之也)大学之道在明明德，在亲民，在止於至善。What the great learning teaches, is to illustrate illustrious virtue; torenovate the peop

2、le; and to rest in the highest excellence.知止而後有定；定而後能静；静而後能安；安而後能虑；虑而後能得。The point where to rest being known, the object of pursuit is thendetermined; and, that being determined, a calm unperturbedness may be attainedto. To that calmness there will succeed a tranquil repose. In that reposethere may

3、be careful deliberation, and that deliberation will be followedby the attainment of the desired end.物有本末；事有终始。知所先後则近道矣。Things have their root and their branches. Affairs have their endand their beginning. To know what is first and what is last will lead nearto what is taught in the Great Learning.古之

4、欲明明德於天下者先治其国。欲治其国者先齐其家。欲齐其家者先修其身。欲修其身者先正其心。欲正其心者先诚其意。欲诚其意者先致其知。致知在格物。The ancients who wished to illustrate illustrious virtue throughoutthe kingdom, first ordered well their own states. Wishing to order welltheir states, they first regulated their families. Wishing to regulatetheir families, they fi

5、rst cultivated their persons. Wishing to cultivatetheir persons, they first rectified their hearts. Wishing to rectify theirhearts, they first sought to be sincere in their thoughts. Wishing to besincere in their thoughts, they first extended to the utmost their knowledge.Such extension of knowledge

6、 lay in the investigation ofthings.物格而後知至。知至而後意诚。意诚而後心正。心正而後身修。身修 而後家齐。家齐而後国治。国治而後天下平。Things being investigated, knowledge became complete. Their knowledgebeing complete, their thoughts were sincere. Their thoughts being sincere,their hearts were then rectified. Their hearts being rectified, their p

7、ersonswere cultivated. Their persons being cultivated, their families were regulated.Their families being regulated, their states were rightly governed. Theirstates being rightly governed, the whole kingdom was made tranquil andhappy.自天子以至於庶人台是皆以修身为本。From the Son of Heaven down to the mass of the pe

8、ople, all mustconsider the cultivation of the person the root of everythingbesides.其本乱而末治者，否矣。其所厚者薄而其所薄者厚，未之有也。It cannot be, when the root is neglected, that what should springfrom it will be well ordered. It never has been the case that what wasof great importance has been slightly cared for, and,

9、at the same time,that what was of slight importance has been greatly caredfor.第一章(右传之首章，释明明德。)康诰曰，克明德。In the Announcement to Kang, it is said, He was able to makehis virtue illustrious.大甲曰，顾 天之明命。In the Tai Chia, it is said, He contemplated and studied the illustriousdecrees of Heaven.帝典曰：克明峻德。In th

10、e Canon of the emperor ( Yao), it is said, He was able tomake illustrious his lofty virtue.皆自明也。These passages all show how those sovereigns made themselvesillustrious.第二章(右传之二章，释新民。)汤之盘铭曰：苟日新，日日新，又日新。On the bathing tub of Tang, the following words were engraved:If you can one day renovate yourself,

11、 do so from day to day. Yea, letthere be daily renovation.康诰曰，作新民。In the Announcement to Kang, it is said, To stir up the newpeople.诗曰：周虽旧邦，其命维新。In the Book of Poetry, it is said, Although Chau was an ancientstate the ordinance which lighted on it was new.是故君子无所不用其极。Therefore, the superior man in ev

12、erything uses his utmostendeavors.第三章(右传之三章，释止於至善。)诗云，邦畿千里，惟民所止。In the Book of Poetry, it is said, The royal domain of a thousandli is where the people rest.诗云，缗蛮黄鸟，止於丘隅。子曰：於止，知其所止，可以人而不如鸟乎？In the Book of Poetry, it is said, The twittering yellow birdrests on a corner of the mound. The Master said,

13、When it rests, it knowswhere to rest. Is it possible that a man should not be equal to thisbird?诗云，穆穆文王，於缉熙敬止。为人君，止於仁；为人臣，止於敬；为人子，止於孝；为人父，止於慈；与国人交，止於信。In the Book of Poetry, it is said, Profound was King Wan. Withhow bright and unceasing a feeling of reverence did he regard his restingplaces! As a s

14、overeign, he rested in benevolence. As a minister, he restedin reverence. As a son, he rested in filial piety. As a father, he restedin kindness. In communication with his subjects, he rested in goodfaith.诗云，瞻彼淇澳，绿竹猗猗。有斐君子。如切如磋，如琢如磨。瑟兮兮，赫兮喧兮。有斐君子，终不可喧兮。如切如磋者，道学也；如琢如磨者，自修也；瑟兮 兮者，恂栗也；赫兮喧兮者，威仪也；有斐君子，终不

15、可喧兮者，道盛德至善，民之不能忘也。In the Book of Poetry, it is said, Look at that winding courseof the Chi, with the green bamboos so luxuriant! Here is our elegant andaccomplished prince! As we cut and then file; as we chisel and then grind:so has he cultivated himself. How grave is he and dignified! How majestica

16、nd distinguished! Our elegant and accomplished prince never can be forgotten.That expression-As we cut and then file, the work of learning. As wechisel and then grind, indicates that of self-culture. How grave is heand dignified! indicates the feeling of cautious reverence. How commandingand disting

17、uished! indicates an awe-inspiring deportment. Our elegantand accomplished prince never can be forgotten, indicates how, when virtueis complete and excellence extreme, the people cannot forgetthem.诗云，於戏前王不忘！君子贤其贤，而亲其亲。小人乐其乐，而利其利。此以没世不忘也。In the Book of Poetry, it is said, Ah! the former kings are not

18、forgotten. Future princes deem worthy what they deemed worthy, and lovewhat they loved. The common people delight in what delighted them, andare benefited by their beneficial arrangements. It is on this account thatthe former kings, after they have quitted the world, are notforgotten.第四章(右传之四章，释本末。)

19、子曰：听讼，吾犹人也。必也，使无讼乎？无情者，不得尽其辞，大畏民志。此谓知本。The Master said, In hearing litigations, I am like any other body.What is necessary is to cause the people to have no litigations. So, thosewho are devoid of principle find it impossible to carry out their speeches,and a great awe would be struck into mens mind

20、s;-this is called knowingthe root.第五章(右传之五章，盖释格物致知之义，而今亡矣。闲尝窃取程子之意，以补之曰：所谓致知在格物者：言欲至吾之知，在即物而穷其理也，盖人心之灵，莫不有知，而天下之物，莫不有理。惟於理有未穷，故其知有不尽也。是以大学始教，必使学者即凡天下之物。莫不因其已知之理，而益穷之，以求至乎其极。至於用力之久，而一旦豁然贯通焉。则众物之表里精粗无不到，而吾心之全体大用，无不明矣。此谓物格。此谓知之至也。)此谓知本。此谓知之至也。This is called knowing the root. This is called the perfecti

21、ngof knowledge.第六章(右传之六章，释诚意。)所谓诚其意者：毋自欺也，如恶恶臭，如好好色。此之谓自谦。故君子必慎其独也。What is meant by making the thoughts sincere. is the allowingno self-deception, as when we hate a bad smell, and as when we love whatis beautiful. This is called self-enjoyment. Therefore, the superior manmust be watchful over himsel

22、f when he is alone.小人闲居为不善，无所不至，见君子，而後厌然。其不善，而著其善。人之视己，如见其肺肝然，则何益矣。此谓诚於中，形於外。故君子必慎其独也。There is no evil to which the mean man, dwelling retired, willnot proceed, but when he sees a superior man, he instantly tries to disguisehimself, concealing his evil, and displaying what is good. The other beholds

23、him, as if he saw his heart and reins;-of what use is his disguise? Thisis an instance of the saying -What truly is within will be manifestedwithout. Therefore, the superior man must be watchful over himself whenhe is alone.曾子曰，十目所视，十手所指，其严乎。The disciple Tsang said, What ten eyes behold, what ten ha

24、ndspoint to, is to be regarded with reverence!富润屋，德润身。心广体胖。故君子必诚其意。Riches adorn a house, and virtue adorns the person. The mind isexpanded, and the body is at ease. Therefore, the superior man must makehis thoughts sincere.第七章(右传之七章，释正心修身。)所谓修身在正其心者：身有所忿 ，则不得其正。有所恐惧，则不得其正。有所好乐，则不得其正。有所忧患，则不得其正。What

25、is meant by, The cultivation of the person depends on rectifyingthe mind may be thus illustrated:-If a man be under the influence of passionhe will be incorrect in his conduct. He will be the same, if he is underthe influence of terror, or under the influence of fond regard, or underthat of sorrow a

26、nd distress.心不在焉，视而不见，听而不闻，食而不知其味。When the mind is not present, we look and do not see; we hear anddo not understand; we eat and do not know the taste of what weeat.此谓修身在正其心。This is what is meant by saying that the cultivation of the persondepends on the rectifying of the mind.第八章(右传之八章，释修身齐家。)所谓齐其家

27、在修其身者：人之其所亲爱而辟焉。之其所贱恶而辟焉。之其所畏敬而辟焉。之其所哀矜而辟焉。之其所敖惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣。What is meant by The regulation of ones family depends on thecultivation of his person is this:-men are partial where they feel affectionand love; partial where they despise and dislike; partial where they standin awe and reveren

28、ce; partial where they feel sorrow and compassion; partialwhere they are arrogant and rude. Thus it is that there are few men inthe world who love and at the same time know the bad qualities of the objectof their love, or who hate and yet know the excellences of the object oftheir hatred.故谚有之曰，人莫知其子

29、之恶，莫知其苗之硕。Hence it is said, in the common adage,A man does not know thewickedness of his son; he does not know the richness of his growingcorn.此谓身不修，不可以齐其家。This is what is meant by saying that if the person be not cultivated,a man cannot regulate his family.第九章(右传之九章，释齐家治国。)所谓治国必先齐其家者：其家不可教，而能教人者，无之

30、。故君子不出家，而成教於国。孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。What is meant by In order rightly to govern the state, it is necessaryfirst to regulate the family, is this:-It is not possible for one to teachothers, while he cannot teach his own family. Therefore, the ruler, withoutgoing beyond his family, completes the l

31、essons for the state. There isfilial piety:-therewith the. sovereign should be served. There is fraternalsubmission:-therewith elders and superiors should be served. There is kindness:-therewiththe multitude should be treated.康诰曰，如保赤子，心诚求之。虽不中、不远矣，未有学养子，而後嫁者也。In the Announcement to Kang, it is said,

32、 Act as if you were watchingover an infant. If a mother is really anxious about it, though she maynot hit exactly the wants of her infant, she will not be far from doingso. There never has been a girl who learned to bring up a child, that shemight afterwards marry.一家仁，一国兴仁；一家让，一国兴让；一人贪戾，一国作乱。其机如此，此谓

33、一言偾事，一人定国。From the loving example of one family a whole state becomes loving,and from its courtesies the whole state becomes courteous while, from theambition and perverseness of the One man, the whole state may be led torebellious disorder;-such is the nature of the influence. This verifiesthe sayi

34、ng, Affairs may be ruined by a single sentence; a kingdom maybe settled by its One man.尧舜帅天下以仁，而民从之。桀纣帅天下以暴，而民从之。其所令反其所好，而民不从。是故君子，有诸己，而後求诸人。无诸己，而後非诸人。所藏乎身不恕而能喻诸人者，未之有也。Yaoand Shun led on the kingdom with benevolence and the peoplefollowed them. Chieh and Chau led on the kingdom with violence, and p

35、eoplefollowed them. The orders which these issued were contrary to the practiceswhich they loved, and so the people did not follow them. On this account,the ruler must himself be possessed of the good qualities, and then hemay require them in the people. He must not have the bad qualities in himself

36、,and then he may require that they shall not be in the people. Never hasthere been a man, who, not having reference to his own character and wishesin dealing with others, was able effectually to instructthem.故治国在齐其家。Thus we see how the government of the state depends on the regulationof the family.诗

37、云，桃之夭夭，其叶蓁蓁，之子於归，宜其家人。宜其家人，而後可以教国人。In the Book of Poetry, it is said, That peach tree, so delicateand elegant! How luxuriant is its foliage! This girl is going to her husbandshouse. She will rightly order her household. Let the household be rightlyordered, and then the people of the state may be tau

38、ght.诗云，宜兄宜弟。宜兄宜弟，而後可以教国人。In the Book of Poetry, it is said, They can discharge their dutiesto their elder brothers. They can discharge their duties to their youngerbrothers. Let the ruler discharge his duties to his elder and youngerbrothers, and then he may teach the people of the state.诗云，其仪不忒，正是四

39、国。其为父子兄弟足法，而後民法之也。In the Book of Poetry, it is said, In his deportment there isnothing wrong; he rectifies all the people of the state. Yes; when theruler, as a father, a son, and a brother, is a model, then the people imitatehim.此谓治国，在齐其家。This is what is meant by saying, The government of his kingd

40、omdepends on his regulation of the family.第十章 （右传之十章，释治国平天下）所谓平天下在治其国者：上老老，而民兴孝；上长长，而民兴弟；上恤孤，而民不倍。是以君子有榘之道也。What is meant by The making the whole kingdom peaceful and happydepends on the government of his state, this:-When the sovereign behavesto his aged, as the aged should be behaved to, the peopl

41、e become final;when the sovereign behaves to his elders, as the elders should be behavedto, the people learn brotherly submission; when the sovereign treats compassionatelythe young and helpless, the people do the same. Thus the ruler has a principlewith which, as with a measuring square, he may reg

42、ulate hisconduct.所恶於上，毋以使下。所恶於下，毋以事上。所恶於前，毋以先後。所恶於後，毋以从前。所恶於右，毋以交於左。所恶於左，毋以交於右。此之谓榘之道。What a man dislikes in his superiors, let him not display in thetreatment of his inferiors; what he dislikes in inferiors, let him notdisplay in the service of his superiors; what he hates in those who arebefore hi

43、m, let him not therewith precede those who are behind him; whathe hates in those who are behind him, let him not bestow on the left; whathe hates to receive on the left, let him not bestow on the right:-thisis what is called The principle with which, as with a measuring square,to regulate ones condu

44、ct.诗云： 乐只君子，民之父母。民之所好好之；民之所恶恶之。此之谓民之父母。In the Book of Poetry, it is said, How much to be rejoiced inare these princes, the parents of the people! When a prince loves whatthe people love, and hates what the people hate, then is he what is calledthe parent of the people.诗云：节彼南山，维石岩岩。赫赫师尹，民具尔瞻。有国者不可以不慎

45、。辟则为天下矣。In the Book of Poetry, it is said, Lofty is that southern hill,with its rugged masses of rocks! Greatly distinguished are you, O grand-teacherYin, the people all look up to you. Rulers of states may not neglect tobe careful. If they deviate to a mean selfishness, they will be a disgracein th

46、e kingdom.诗云，殷之未丧师，克配上帝。仪监於殷，峻命不易。道得众，则得国；失众，则失国。In the Book of Poetry, it is said, Before the sovereigns of theYin dynasty had lost the hearts of the people, they could appear beforeGod. Take warning from the house of Yin. The great decree is not easilypreserved. This shows that, by gaining the peo

47、ple, the kingdom is gained,and, by losing the people, the kingdom is lost.是故君子先慎乎德。有德，此有人；有人，此有土；有土，此有财；有财，此有用。On this account, the ruler will first take pains about his ownvirtue. Possessing virtue will give him the people. Possessing the peoplewill give the territory. Possessing the territory will give him its wealth.Possessing the wealth, he will have resources for expenditure.德者本也。财者末也。Virtue is the root; wealth is the result.外本内末，争民施夺。If he make the root his secondary object, and the result his primary,he will onl