《中庸》十句：汉英对照（Legge与陈荣捷译）
2014-10-24 11:37阅读：
《中庸》
The state of equilibrium and harmony（trans.
by理雅各James Legge）
The Doctrine of the Mean（trans. by陈荣捷Wing-Tsit
Chan）
1. 天命之謂性，率性之謂道，修道之謂教。
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.
（Legge）
What Heaven (T'ien, Nature) imparts to man is called human nature.
To follow our nature is called the Way (Tao). Cultivating the Way
is called education.（
Chan）
2.
喜怒哀樂之未發，謂之中；發而皆中節，謂之和；中也者，天下之大本也；和也者，天下之達道也。致中和，天地位焉，萬物育焉。
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 gro
w 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. （Legge）
Before the feelings of pleasure, anger, sorrow, and joy are aroused
it is called equilibrium (chung, centrality, mean). When these
feelings are aroused and each and all attain due measure and
degree, it is called harmony. Equilibrium is the great foundation
of the world, and harmony its universal path. When equilibrium and
harmony are realized to the highest degree, heaven and earth will
attain their proper order and all things will flourish.
（Chan）
3.
君子之道費而隱。夫婦之愚，可以與知焉，及其至也，雖聖人亦有所不知焉；夫婦之不肖，可以能行焉，及其至也，雖聖人亦有所不能焉。
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.
（Legge）
The Way of the superior man functions everywhere and yet is hidden.
Men and women of simple intelligence can share its knowledge; and
yet in its utmost reaches, there is something which even the sage
does not know. Men and women of simple intelligence can put it into
practice; and yet in its utmost reaches there is something which
even the sage is not able to put into practice.（Chan）
4. 君子之道，造端乎夫婦，及其至也，察乎天地。
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.
（Legge）
The Way of the superior man has its simple beginnings in the
relation between man and woman, but in its utmost reaches, it is
clearly seen in heaven and on earth.（Chan）
5. 子曰：“道不遠人。人之為道而遠人，不可以為道。”
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.'（Legge）
Confucius said,
'The Way is not far from man. When a man pursues
the Way and yet remains away from man, his course cannot be
considered the Way.'
（Chan）
6. 忠恕違道不遠，施諸己而不願，亦勿施於人。
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.
（Legge）
Conscientiousness (chung) and altruism (shu) are not far from the
Way. What you do not wish others to do to you, do not do to
them.（Chan）
7.
庸德之行，庸言之謹，有所不足，不敢不勉，有餘不敢盡；言顧行，行顧言，君子胡不慥慥爾！
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
superior man?
（Legge）
In practicing the ordinary virtues and in the exercise of care in
ordinary conversation, when there is deficiency, the superior man
never fails to make further effort, and when there is excess, never
dares to go to the limit. His words correspond to his actions and
his actions correspond to his words. Isn't the superior man earnest
and genuine?（Chan）
8. 自誠明，謂之性；自明誠，謂之教。誠則明矣，明則誠矣。
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.（Legge）
It is due to our nature that enlightenment results from sincerity.
It is due to education that sincerity results from enlightenment.
Given sincerity, there will be enlightenment, and given
enlightenment, there will be sincerity.
（Chan）
9.
唯天下至誠，為能盡其性；能盡其性，則能盡人之性；能盡人之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可以與天地參矣。
It is only he who is possessed of the most complete sincerity that
can exist under heaven, who can give its full 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.
（Legge）
Only those who are absolutely sincere can fully develop their
nature. If they can fully develop their nature, they can then fully
develop the nature of others. If they can fully develop the nature
of others, they can then fully develop the nature of things. If
they can fully develop the nature of things, they can then assist
in the transforming and nourishing process of Heaven and Earth. If
they can assist in the transforming and nourishing process of
Heaven and Earth, they can thus form a trinity with Heaven and
Earth.
（Chan）
10.
萬物并育而不相害，道并行而不相悖。小德川流，大德敦化，此天地之所以為大也。（Legge）
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.
All things are produced and developed without injuring one another.
The
courses of the seasons, the sun, and moon are pursued without
conflict. The lesser forces flow continuously like river currents,
while the great forces go silently and deeply in their mighty
transformations. It is this that makes heaven and earth so
great.（Chan）
