《礼记·大学》中英文对照
2015-07-05 15:23阅读：
《礼记·大学》
大学之道，在明明德，在亲民，在止于至善。知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，事有终始，知所先后，则近道矣。
古之欲明明德于天下者，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。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末治者，否矣。其所厚者薄，而其所薄者厚，未之有也。此谓知本，此谓知之至也。
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。小人闲居为不善，无所不至，见君子而后厌然，拚其不善，而著其善。人之视己，如见其肝肺然，则何益矣。此谓诚于中形于外。故君子必慎其独也。曾子曰：“十目所视，十手所指，其严乎！”富润屋，德润身，心广体胖，故君子必诚其意。诗云：“赡彼淇澳，绿竹猗猗，有斐君子，如切如磋，如琢如磨，瑟兮涧兮，赫兮喧兮，有斐君子，终不可煊兮。”如切如磋者，道学也；如琢如磨者，自修也；瑟兮涧兮者，恂溧也；赫兮喧兮则，威仪也；有斐君子，终不可煊兮者，道盛德至善，民之不能忘也。诗云：“于戏！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。康诰曰：“克明德。”大甲曰：“顾諟天之明命。”帝典曰：“克明峻德。”皆自明也。汤之盘铭曰：“苟日新，日日新，又日新。”康诰曰：“作新民。”诗云：“周虽旧邦，其命维新。”是故君子无所不用其极。诗云：“邦畿千里，唯民所止。”诗云：“绵蛮黄鸟，止于丘隅。”子曰：“于止，知其所止，可以人而不如鸟乎？”诗云：“穆穆文王，于缉熙敬止。”为人君止于仁，为人臣止于敬，为人子止于孝，为人父止于慈，与国人交止于信。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。
所谓修身在正其心者，身有所忿惕则不得其正，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。心不在焉，视而不见，听而不闻，食而不知其味，此谓修身在正其心。
所谓齐其家在修其身者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所敬畏而辟焉，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。故谚有之曰：“人莫之其子之恶，莫知其苗之硕。”此谓身不修，不可以齐其家。
所谓治国必齐其家者，其家不可教，而能教人者无之。故君子不出家而成教于国。孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。康诰曰：“如保赤子。”心诚求之，虽不中，不远矣。未有学养子而后嫁者也。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。此谓一言贲事，一人定国。尧舜率天下以仁，而民从之；桀纣率天下以暴，而民从之。其所令，反其所好，而民不从。是故君子有诸己而后求诸人，无诸己而后非诸人。所藏乎身不恕，而能喻诸人者，未之有也。故治国在齐其家。诗云：“桃之夭夭，其叶蓁蓁，之子于归，宜其家人。”宜其家人而后可以教国人。诗云：“宜兄宜弟。”宜兄宜弟，而后可以教国人。诗云：“其仪不忒，正是四国。”其为父子兄弟足法，而后民法之也。此谓治国在齐其家。
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，是以君子有挈矩之道也。所恶于上，毋以使下；所恶于下，毋以事上；所恶于前，毋以先后；所恶于后，毋以从前；所恶于右，毋以交于左；所恶于左，毋以交于右，此之谓挈矩之道。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。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，辟则为天下戮矣。诗云：“殷之未丧师，克配上帝，仪监于殷，峻命不易。”道得众则得国，失众则失国。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。德者本也，财者末也。外本内末，争民施夺，是故财聚则民散，财散则民聚。是故言悖而出者，亦悖而入；货悖而入者，亦悖而出。康诰曰：“唯命不于常。”道善则得之，不善则失之矣。楚书曰：“楚国无以为宝，惟善以为宝。”舅犯曰：“亡人无以为宝，仁亲为宝。”秦誓曰：“若有一个臣，断断兮，无他技，其心休休焉，其为有容焉。人之有技，若己有之；人之彦圣，其心好之，不啻若自其口出。实能容之，以能保我子孙黎民，尚亦有利哉！人之有技瑁嫉以恶之，人之彦圣，而违之俾不通。实不能容，以不能保我子孙黎民，亦曰殆哉！”唯仁人放流之，迸诸四夷，不与中国同。此谓唯仁人为能爱人，能恶人。见贤而不能举，举而不能先，命也。见不善而不能退，退而不能速，过也。好人之所恶，恶人之所好，是谓拂人之性，灾必逮夫身。是故君子有大道，必忠信以得之，骄泰以失之。生财有大道，生之者众，食之者寡，为之者疾，用之者舒，则财恒足矣。仁者以财发身，不仁者以身发财。未有上好仁而下不好义者也，未有好义其事不终者也，未有府库财非其财者也。孟献子曰：“畜马乘，不察于鸡豚；伐冰之家，不畜牛羊；百乘之家，不畜聚敛之臣。与其有聚敛之臣，宁有盗臣。”此谓国不以利为利，以义为利也。长国家而务财用者，必自小人矣。彼为善之，小人之使为国家，灾害并至，虽有善者，亦无如之何矣。此谓国家不以利为利，以义为利也。
The Great Learning
What the great learning teaches, is to illustrate
illustrious virtue; to renovate the people; and to rest in the
highest excellence.
The point where to rest being known, the object of
pursuit is then determined; and, that being determined, a calm
unperturbedness may be attained to. To that calmness there will
succeed a tranquil repose. In that repose there may be careful
deliberation, and that deliberation will be followed by the
attainment of the desired end.
Things have their root and their branches. Affairs have
their end and their beginning. To know what is first and what is
last will lead near to what is taught in the Great
Learning.
The ancients who wished to illustrate illustrious
virtue throughout the kingdom, first ordered well their own states.
Wishing to order well their states, they first regulated their
families. Wishing to regulate their 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 extension of knowledge lay in the investigation of
things.
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 being 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.
From the Son of Heaven down to the mass of the people,
all must consider the cultivation of the person the root of
everything besides.
It cannot be, when the root is neglected, that what
should spring from it will be well ordered. It never has been the
case that what was of great importance has been slightly cared for,
and, at the same time, that what was of slight importance has been
greatly cared for.
Commentary of the philosopher Tsang
In the Announcement to K'ang, it is said, 'He was able
to make his virtue illustrious.'
In the Tai Chia, it is said, 'He contemplated and
studied the illustrious decrees of Heaven.'
In the Canon of the emperor (Yao), it is said, 'He was
able to make illustrious his lofty virtue.'
These passages all show how those sovereigns made
themselves illustrious.
On the bathing tub of T'ang, the following words were
engraved: 'If you can one day renovate yourself, do so from day to
day. Yea, let there be daily renovation.'
In the Announcement to K'ang, it is said, 'To stir up
the new people.'
In the Book of Poetry, it is said, 'Although Chau was
an ancient state the ordinance which lighted on it was
new.'
Therefore, the superior man in everything uses his
utmost endeavors.
In the Book of Poetry, it is said, 'The royal domain of
a thousand li is where the people rest.'
In the Book of Poetry, it is said, 'The twittering
yellow bird rests on a corner of the mound.' The Master said, 'When
it rests, it knows where to rest. Is it possible that a man should
not be equal to this bird?'
In the Book of Poetry, it is said, 'Profound was King
Wan. With how bright and unceasing a feeling of reverence did he
regard his resting places!' 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 kindness. In
communication with his subjects, he rested in good
faith.
In the Book of Poetry, it is said, 'Look at that
winding course of the Ch'i, with the green bamboos so luxuriant!
Here is our elegant and accomplished 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 majestic and distinguished! Our
elegant and accomplished prince never can be forgotten.' That
expression-'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 feeling 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.
In the Book of Poetry, it is said, 'Ah! the former
kings are not forgotten.' 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 have quitted the world, are not forgotten.
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, those who are devoid of principle find it
impossible to carry out their speeches, and a great awe would be
struck into men's minds;-this is called knowing the
root.
This is called knowing the root. This is called the
perfecting of knowledge.
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 what is beautiful. This is called self-enjoyment.
Therefore, the superior man must be watchful over himself when he
is alone.
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 himself, 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.
The disciple Tsang said, 'What ten eyes behold, what
ten hands point to, is to be regarded with
reverence!'
Riches adorn a house, and virtue adorns the person. The
mind is expanded, and the body is at ease. Therefore, the superior
man must make his thoughts sincere.
What is meant by, 'The cultivation of the person
depends on rectifying the mind may be thus illustrated:-If a man be
under the influence of passion he will be incorrect in his conduct.
He will be the same, if he is under the influence of terror, or
under the influence of fond regard, or under that of sorrow and
distress.
When the mind is not present, we look and do not see;
we hear and do not understand; we eat and do not know the taste of
what we eat.
