2023年大学中英文对照.docx
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1、2023年大学中英文对照 大学(中英文) The Great Learning By Confucius Written 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;
2、to renovate the people; 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 unperturbedne may be attained to.To that calmne there will succeed a tranquil repose.In that
3、 repose there may be careful deliberation, and that deliberation will be followed by 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 near to what is taught in t
4、he Great Learning. 古之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 regulatethe
5、ir families, they first cultivated their persons.Wishing to cultivate their persons, they first rectified their hearts.Wishing to rectify their hearts, they first sought to be sincere in their thoughts.Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.Such ex
6、tension of knowledge lay in the investigation of things. 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 knowledge being complete, their thoughts were sincere.Their thoughts being sincere, their hearts were then rectified.Their hearts be
7、ing rectified, their persons were cultivated.Their persons being cultivated, their families were regulated.Their families being regulated, their states were rightly governed.Their states being rightly governed, the whole kingdom was made tranquil and happy. 自天子以至於庶人台是皆以修身为本。 From the Son of Heaven d
8、own to the ma of the people, all mustconsider the cultivation of the person the root of everything besides. 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
9、slightly cared for, and, at the same time,that what was of slight importance has been greatly cared for. 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 make his virtue illustrious. 大甲曰,顾 天之明命。 In the Tai Chia, it is said, He contemplated and studied the illustriou
10、s decrees of Heaven. 帝典曰:克明峻德。 In the Canon of the emperor ( Yao), it is said, He was able tomake illustrious his lofty virtue. 皆自明也。 These paages 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 engrav
11、ed: If you can one day renovate yourself, 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.
12、 是故君子无所不用其极。 Therefore, the superior man in everything 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 bi
13、rdrests on a corner of the mound. The Master said, When it rests, it knows where to rest.Is it poible that a man should not be equal to this bird? 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.With how bright and unceasing a feeling
14、of reverence did he regard his restingplaces! As a sovereign, he rested in benevolence.As a minister, he rested in reverence.As a son, he rested in filial piety.As a father, he rested in kindne.In communication with his subjects, he rested in good faith. 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
15、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 course of 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
16、himself.How grave is he and dignified! How majestic and distinguished! Our elegant and accomplished prince never can be forgotten. That expreion-As we cut and then file, the work of learning.As we chisel and then grind, indicates that of self-culture.How grave is he and dignified! indicates the feel
17、ing of cautious reverence.How commanding and distinguished! indicates an awe-inspiring deportment.Our elegant and accomplished prince never can be forgotten, indicates how, when virtue is complete and excellence extreme, the people cannot forget them. 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
18、Book of Poetry, it is said, Ah! the former kings are notforgotten. Future princes deem worthy what they deemed worthy, and love what they loved.The common people delight in what delighted them, and are benefited by their beneficial arrangements.It is on this account that the former kings, after they
19、 have quitted the world, are not forgotten. 第四章 (右传之四章,释本末。) 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 neceary is to cause the people to have no litigations. So, those who are devoid of principle find it impoible to carry out th
20、eir speeches, and a great awe would be struck into mens minds;-this is called knowing the 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
21、之至也。 This is called knowing the root.This is called the perfecting of 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 allowing no self-deception, as when we hate a bad smell, and as when we love whatis beautiful.This is called sel
22、f-enjoyment.Therefore, the superior man must be watchful over himself 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, will not proceed, but when he sees a superior man, he instantly tries to disguise hims
23、elf, concealing his evil, and displaying what is good.The other beholds him, as if he saw his heart and reins;-of what use is his disguise? This is an instance of the saying -What truly is within will be manifested without. Therefore, the superior man must be watchful over himself when he is alone.
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