[转载]《大学》英译James Legge版本
2016-05-21 13:09阅读：
理雅各(James Legge，1815年-1897年)是近代英国著名汉学家，曾任香港英华书院校长，伦敦布道会传教士。他是第一个系统研究、翻译中国古代经典的人，从1861年到1886年的25年间，将《四书》、《五经》等中国主要典籍全部译出，共计28卷。当他离开中国时，已是著作等身。理雅格的多卷本《中国经典》、《法显行传》、《中国的宗教:儒教、道教与基督教的对比》和《中国编年史》等著作在西方汉学界占有重要地位。他与法国学者顾赛芬、德国学者卫礼贤并称汉籍欧译三大师，也是儒莲翻译奖的第一个获得者。
The Great
Learning
By
Zengzi
Written ca. 500 B.C.E
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
carefu |
l 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.
This is what is meant by saying that the
cultivation of the person depends on the rectifying of the
mind.
What is meant by 'The regulation of one's family
depends on the cultivation of his person is this:-men are partial
where they feel affection and love; partial where they despise and
dislike; partial where they stand in awe and reverence; partial
where they feel sorrow and compassion; partial where they are
arrogant and rude. Thus it is that there are few men in the world
who love and at the same time know the bad qualities of the object
of their love, or who hate and yet know the excellences of the
object of their hatred.
Hence it is said, in the common adage,'A man does
not know the wickedness of his son; he does not know the richness
of his growing corn.'
This is what is meant by saying that if the
person be not cultivated, a man cannot regulate his
family.
What is meant by 'In order rightly to govern the
state, it is necessary first to regulate the family,' is this:-It
is not possible for one to teach others, while he cannot teach his
own family. Therefore, the ruler, without going beyond his family,
completes the lessons for the state. There is filial
piety:-therewith the. sovereign should be served. There is
fraternal submission:-therewith elders and superiors should be
served. There is kindness:-therewith the multitude should be
treated.
In
the Announcement to K'ang, it is said, 'Act as if you were watching
over an infant.' If a mother is really anxious about it, though she
may not hit exactly the wants of her infant, she will not be far
from doing so. There never has been a girl who learned to bring up
a child, that she might afterwards marry.
From the loving example of one family a whole
state becomes loving, and from its courtesies the whole state
becomes courteous while, from the ambition and perverseness of the
One man, the whole state may be led to rebellious disorder;-such is
the nature of the influence. This verifies the saying, 'Affairs may
be ruined by a single sentence; a kingdom may be settled by its One
man.'
Yao and Shun led on the kingdom with benevolence
and the people followed them. Chieh and Chau led on the kingdom
with violence, and people followed them. The orders which these
issued were contrary to the practices which 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 he may require them in
the people. He must not have the bad qualities in himself, and then
he may require that they shall not be in the people. Never has
there been a man, who, not having reference to his own character
and wishes in dealing with others, was able effectually to instruct
them.
Thus we see how the government of the state
depends on the regulation of the family.
In
the Book of Poetry, it is said, 'That peach tree, so delicate and
elegant! How luxuriant is its foliage! This girl is going to her
husband's house. She will rightly order her household.' Let the
household be rightly ordered, and then the people of the state may
be taught.
In
the Book of Poetry, it is said, 'They can discharge their duties to
their elder brothers. They can discharge their duties to their
younger brothers.' Let the ruler discharge his duties to his elder
and younger brothers, and then he may teach the people of the
state.
In
the Book of Poetry, it is said, 'In his deportment there is nothing
wrong; he rectifies all the people of the state.' Yes; when the
ruler, as a father, a son, and a brother, is a model, then the
people imitate him.
This is what is meant by saying, 'The government
of his kingdom depends on his regulation of the
family.'
What is meant by 'The making the whole kingdom
peaceful and happy depends on the government of his state,'
this:-When the sovereign behaves to his aged, as the aged should be
behaved to, the people become final; when the sovereign behaves to
his elders, as the elders should be behaved to, the people learn
brotherly submission; when the sovereign treats compassionately the
young and helpless, the people do the same. Thus the ruler has a
principle with which, as with a measuring square, he may regulate
his conduct.
What a man dislikes in his superiors, let him not
display in the treatment of his inferiors; what he dislikes in
inferiors, let him not display in the service of his superiors;
what he hates in those who are before him, let him not therewith
precede those who are behind him; what he hates in those who are
behind him, let him not bestow on the left; what he hates to
receive on the left, let him not bestow on the right:-this is what
is called 'The principle with which, as with a measuring square, to
regulate one's conduct.'
In
the Book of Poetry, it is said, 'How much to be rejoiced in are
these princes, the parents of the people!' When a prince loves what
the people love, and hates what the people hate, then is he what is
called the parent of the people.
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-teacher Yin, the people all look up to you. 'Rulers of states
may not neglect to be careful. If they deviate to a mean
selfishness, they will be a disgrace in the
kingdom.
In
the Book of Poetry, it is said, 'Before the sovereigns of the Yin
dynasty had lost the hearts of the people, they could appear before
God. Take warning from the house of Yin. The great decree is not
easily preserved.' This shows that, by gaining the people, the
kingdom is gained, and, by losing the people, the kingdom is
lost.
On
this account, the ruler will first take pains about his own virtue.
Possessing virtue will give him the people. Possessing the people
will give the territory. Possessing the territory will give him its
wealth. Possessing the wealth, he will have resources for
expenditure.
Virtue is the root; wealth is the
result.
If
he make the root his secondary object, and the result his primary,
he will only wrangle with his people, and teach them
rapine.
Hence, the accumulation of wealth is the way to
scatter the people; and the letting it be scattered among them is
the way to collect the people.
And hence, the ruler's words going forth contrary
to right, will come back to him in the same way, and wealth, gotten
by improper ways, will take its departure by the
same.
In
the Announcement to K'ang, it is said, 'The decree indeed may not
always rest on us'; that is, goodness obtains the decree, and the
want of goodness loses it.
In
the Book of Ch'u, it is said, 'The kingdom of Ch'u does not
consider that to be valuable. It values, instead, its good
men.'
Duke Wan's uncle, Fan, said, 'Our fugitive does
not account that to be precious. What he considers precious is the
affection due to his parent.'
In
the Declaration of the Duke of Ch'in, it is said, 'Let me have but
one minister, plain and sincere, not pretending to other abilities,
but with a simple, upright, mind; and possessed of generosity,
regarding the talents of others as though he himself possessed
them, and, where he finds accomplished and perspicacious men,
loving them in his heart more than his mouth expresses, and really
showing himself able to bear them and employ them:-such a minister
will be able to preserve my sons and grandsons and black-haired
people, and benefits likewise to the kingdom may well be looked for
from him. But if it be his character, when he finds men of ability,
to be jealous and hate them; and, when he finds accomplished and
perspicacious men, to oppose them and not allow their advancement,
showing himself really not able to bear them: such a minister will
not be able to protect my sons and grandsons and people; and may he
not also be pronounced dangerous to the state?'
It
is only the truly virtuous man who can send away such a man and
banish him, driving him out among the barbarous tribes around,
determined not to dwell along with him in the Auddle Kingdom. This
is in accordance with the saying, 'It is only the truly virtuous
man who can love or who can hate others.'
To
see men of worth and not be able to raise them to office; to raise
them to office, but not to do so quickly:-this is disrespectful. To
see bad men and not be able to remove them; to remove them, but not
to do so to a distance:-this is weakness.
To
love those whom men hate, and to hate those whom men love;-this is
to outrage the natural feeling of men. Calamities cannot fail to
come down on him who does so.
Thus we see that the sovereign has a great course
to pursue. He must show entire self-devotion and sincerity to
attain it, and by pride and extravagance he will fail of
it.
There is a great course also for the production
of wealth. Let the producers be many and the consumers few. Let
there be activity in the production, and economy in the
expenditure. Then the wealth will always be
sufficient.
The virtuous ruler, by means of his wealth, makes
himself more distinguished. The vicious ruler accumulates wealth,
at the expense of his life.
Never has there been a case of the sovereign
loving benevolence, and the people not loving righteousness. Never
has there been a case where the people have loved righteousness,
and the affairs of the sovereign have not been carried to
completion. And never has there been a case where the wealth in
such a state, collected in the treasuries and arsenals, did not
continue in the sovereign's possession.
The officer Mang Hsien said, 'He who keeps horses
and a carriage does not look after fowls and pigs. The family which
keeps its stores of ice does not rear cattle or sheep. So, the
house which possesses a hundred chariots should not keep a minister
to look out for imposts that he may lay them on the people. Than to
have such a minister, it were better for that house to have one who
should rob it of its revenues.' This is in accordance with the
saying:-'In a state, pecuniary gain is not to be considered to be
prosperity, but its prosperity will be found in
righteousness.'
When he who presides over a state or a family
makes his revenues his chief business, he must be under the
influence of some small, mean man. He may consider this man to be
good; but when such a person is employed in the administration of a
state or family, calamities from Heaven, and injuries from men,
will befall it together, and, though a good man may take his place,
he will not be able to remedy the evil. This illustrates again the
saying, 'In a state, gain is not to be considered prosperity, but
its prosperity will be found in righteousness.'
