『中庸』第十六章(2)

守中閣

簡(jiǎn)體：“天下之達(dá)道五，所以行之者三。曰：“君臣也，父子也，夫婦也，昆弟也，朋友之交也?！蔽逭?，天下之達(dá)道也?！爸?、仁、勇”三者，天下之達(dá)德也。所以行之者一也?！盎蛏?，或?qū)W而知之，或困而知之，及其知之一也?；虬捕兄蚶兄?，或勉強(qiáng)而行之，及其成功一也?！?lt;/b>子曰：“好學(xué)近乎知，力行近乎仁，知恥近乎勇。知斯三者，則知所以修身；知所以修身，則知所以治人；知所以治人，則知所以治天下國(guó)家矣。“凡為天下國(guó)家有九經(jīng)，曰：修身也，尊賢也，親親也，敬大臣也，體群臣也，子庶民也，來(lái)百工也，柔遠(yuǎn)人也，懷諸侯也。修身，則道立；尊賢，則不惑；親親，則諸父昆弟不怨；敬大臣，則不眩；體群臣，則士之報(bào)禮重；子庶民，則百姓勸；來(lái)百工，則財(cái)用足；柔遠(yuǎn)人，則四方歸之；懷諸侯，則天下畏之。“齊明盛服，非禮不動(dòng)，所以修身也；去讒遠(yuǎn)色，賤貨而貴德，所以勸賢也；尊其位，重其祿，同其好惡，所以勸親親也；官盛任使，所以勸大臣也；忠信重祿，所以勸士也；時(shí)使薄斂，所以勸百姓也；日省月試，既稟稱事，所以勸百工也；送往迎來(lái)，嘉善而矜不能，所以柔遠(yuǎn)人也；繼絕世，舉廢國(guó)，治亂持危，朝聘以時(shí)，厚往而薄來(lái)，所以懷諸侯也。“凡為天下國(guó)家有九經(jīng)，所以行之者一也。凡事預(yù)則立，不預(yù)則廢。言前定則不跲，事前定則不困，行前定則不疚，道前定則不窮。“在下位不獲乎上，民不可得而治矣；獲乎上有道，不信乎朋友，不獲乎上矣；信乎朋友有道，不順乎親，不信乎朋友矣；順乎親有道，反諸身不誠(chéng)，不順乎親矣；誠(chéng)身有道，不明乎善，不誠(chéng)乎身矣。 註解：(8)昆弟：兄和弟，也包括堂兄堂弟。(9)九經(jīng)：九條準(zhǔn)則。經(jīng)，準(zhǔn)則。(10)體：體察，體恤。(11)子庶民：以庶民為子。子，動(dòng)詞。庶民，平民。(12)來(lái)：招來(lái)。百工：各種工匠。(13)柔遠(yuǎn)人：安撫邊遠(yuǎn)地方來(lái)的人。(14)懷，安撫。(15)勸：勉力，努力。(16)讒：說(shuō)別人的壞話，這里指說(shuō)壞話的人。(17)盛，多。任使：足夠使用。(18)時(shí)使：指使用百姓勞役有一定時(shí)間，不誤農(nóng)時(shí)。薄斂：賦稅輕。(19)?。阂暺?。試，考核。(20)既(xi)：即“餼”，指贈(zèng)送別人糧食或飼料。稟：給予糧食。稱：符合。(21)矜：憐憫，同情。(22)繼絕世：延續(xù)已經(jīng)中斷的家庭世系。(23)舉廢國(guó)：復(fù)興已經(jīng)沒(méi)落的邦國(guó)。(24)持：扶持。(25)朝聘：諸侯定期朝見(jiàn)天子。每年一見(jiàn)叫小聘，三年一見(jiàn)叫大聘，五年一見(jiàn)叫朝聘。(26)豫：同“預(yù)”。(27)跲(jia)：說(shuō)話不通暢。(28)這一段與《孟子·離婁上》中一段基本相同。到底是《中庸》引《孟子》還是《孟子》引《中庸》，不好斷定。張岱年先生《中國(guó)哲學(xué)史料學(xué)》認(rèn)為是《孟子》引《中庸》。(29)弗措：不罷休。弗，不。措，停止，罷休。 白話文：“天下人共有的倫常關(guān)系有五項(xiàng)，用來(lái)處理這五項(xiàng)倫常關(guān)系的德行有三種。君臣、父子、夫婦、兄弟、朋友之間的交往，這五項(xiàng)是天下人共有的倫常關(guān)系;智、仁、勇，這三種是用來(lái)處理這五項(xiàng)倫常關(guān)系的德行。至于這三種德行的實(shí)施，道理都是一樣的?！?lt;/b>“比如說(shuō)，有的人生來(lái)就知道它們，有的人通過(guò)學(xué)習(xí)才知道它們，有的人要遇到困難后才知道它們，但只要他們最終都知道了，也就是一樣的了。又比如說(shuō)，有的人自覺(jué)自愿地去實(shí)行它們，有的人為了某種好處才去實(shí)行它們，有的人勉勉強(qiáng)強(qiáng)地去實(shí)行，但只要他們最終都實(shí)行起來(lái)了，也就是一樣的了。”“孔子說(shuō)：“喜歡學(xué)習(xí)就接近了智，努力實(shí)行就接近了仁，知道羞恥就接近了勇?！?lt;/b>“知道這三點(diǎn)，就知道怎樣修養(yǎng)自己，知道怎樣修養(yǎng)自己，就知道怎樣管理他人，知道怎樣管理他人，就知道怎樣治理天下和國(guó)家了?！?lt;/b>“治理天下和國(guó)家有九條原則。那就是：修養(yǎng)自身，尊崇賢人，親愛(ài)親族，敬重大臣，體恤群臣，愛(ài)民如子，招納工匠，優(yōu)待遠(yuǎn)客，安撫諸侯。“修養(yǎng)自身就能確立正道;尊崇賢人就不會(huì)思想困惑;親愛(ài)親族就不會(huì)惹得叔伯兄弟怨恨;敬重大臣就不會(huì)遇事無(wú)措;體恤群臣，士人們就會(huì)竭力報(bào)效;愛(ài)民如子，老百姓就會(huì)忠心耿耿;招納工匠，財(cái)物就會(huì)充足;優(yōu)待遠(yuǎn)客，四方百姓就會(huì)歸順;安撫諸侯，天下的人都會(huì)敬畏了。像齋戒那樣凈心虔誠(chéng)，穿著莊重整齊的服裝，不符合禮儀的事堅(jiān)決不做，這是為了修養(yǎng)自身;驅(qū)除小人，疏遠(yuǎn)女色，看輕財(cái)物而重視德行，這是為了尊崇賢人;提高親族的地位，給他們以豐厚的俸祿，與他們愛(ài)憎相一致，這是為了親愛(ài)親族;讓眾多的官員供他們使用，這是為了敬重大臣;真心誠(chéng)意地任用他們，并給他們以較多的俸祿，這是為了體恤群臣;使用民役不誤農(nóng)時(shí)，少收賦稅，這是為了愛(ài)民如子;經(jīng)常視察考核，按勞付酬，這是為了招納工匠;來(lái)時(shí)歡迎，去時(shí)歡送，嘉獎(jiǎng)有才能的人，救濟(jì)有困難的人，這是為了優(yōu)待遠(yuǎn)客;延續(xù)絕后的家族，復(fù)興滅亡的國(guó)家，治理禍亂，扶持危難，按時(shí)接受朝見(jiàn)，贈(zèng)送豐厚，納貢菲薄，這是為了安撫諸侯。“總而言之，治理天下和國(guó)家有九條原則，但實(shí)行這些原則的道理都是一樣的。“任何事情，事先有預(yù)備就會(huì)成功，沒(méi)有預(yù)備就會(huì)失敗。說(shuō)話先有預(yù)備，就不會(huì)中斷;做事先有預(yù)備，就不會(huì)受挫;行為先有預(yù)備，就不會(huì)后悔;道路預(yù)先選定，就不會(huì)走投無(wú)路。“在下位的人，如果得不到在上位的人信任，就不可能治理好平民百姓。得到在上位的人信任有辦法：得不到朋友的信任就得不到在上位的人信任;得到朋友的信任有辦法：不孝順父母就得不到朋友的信任;孝順父母有辦法：自己不真誠(chéng)就不能孝順父母;使自己真誠(chéng)有辦法：不明白什么是善就不能夠使自己真誠(chéng)。 繁體：“天下之達(dá)道五，所以行之者三。曰：“君臣也，父子也，夫婦也，昆弟也，朋友之交也。”五者，天下之達(dá)道也?！爸?、仁、勇”三者，天下之達(dá)德也。所以行之者一也?！盎蛏?，或?qū)W而知之，或困而知之，及其知之一也?；虬捕兄蚶兄?，或勉強(qiáng)而行之，及其成功一也?！?lt;/b>子曰：“好學(xué)近乎知，力行近乎仁，知恥近乎勇。知斯三者，則知所以修身；知所以修身，則知所以治人；知所以治人，則知所以治天下國(guó)家矣。“凡為天下國(guó)家有九經(jīng)，曰：修身也，尊賢也，親親也，敬大臣也，體群臣也，子庶民也，來(lái)百工也，柔遠(yuǎn)人也，懷諸侯也。修身，則道立；尊賢，則不惑；親親，則諸父昆弟不怨；敬大臣，則不眩；體群臣，則士之報(bào)禮重；子庶民，則百姓勸；來(lái)百工，則財(cái)用足；柔遠(yuǎn)人，則四方歸之；懷諸侯，則天下畏之。“齊明盛服，非禮不動(dòng)，所以修身也；去讒遠(yuǎn)色，賤貨而貴德，所以勸賢也；尊其位，重其祿，同其好惡，所以勸親親也；官盛任使，所以勸大臣也；忠信重祿，所以勸士也；時(shí)使薄斂，所以勸百姓也；日省月試，既稟稱事，所以勸百工也；送往迎來(lái)，嘉善而矜不能，所以柔遠(yuǎn)人也；繼絕世，舉廢國(guó)，治亂持危，朝聘以時(shí)，厚往而薄來(lái)，所以懷諸侯也。“凡為天下國(guó)家有九經(jīng)，所以行之者一也。凡事預(yù)則立，不預(yù)則廢。言前定則不跲，事前定則不困，行前定則不疚，道前定則不窮。“在下位不獲乎上，民不可得而治矣；獲乎上有道，不信乎朋友，不獲乎上矣；信乎朋友有道，不順乎親，不信乎朋友矣；順乎親有道，反諸身不誠(chéng)，不順乎親矣；誠(chéng)身有道，不明乎善，不誠(chéng)乎身矣。 英譯：“The duties of universal obligation are five,andthe moral qualities by which they are carried out arethree.The duties are those between ruler and subject;between father and son;between husband and wife;between elder brother and younger;and those in theintercourse between friends. These are the fiveduties of universal obligation. Intelligence, moralcharacter and courage:these are the three universallyrecognised moral qualities of man. It matters not inwhat way men come to the exercise of these moralqualities,the result is one and the same.“Some men are born with the knowledge ofthese moral qualities;some acquire it as the result ofeducation;some acquire it as the result of hard expe-rience.But when the knowledge is acquired.it comesto one and the same thing. Some exercise thesemoral qualities naturally and easily; some becausethey find it advantageous to do so;some with effortand difficulty. But when the achievement is made,itcomes to one and the same thing.”Confucius went on to say: “Love of knowledgeis the characteristic of men of intellectual character.Strenuous attention to conduct is the characteristicof men of moral character.Sensitiveness to shame isthe characteristic of men of courage or heroic char-acter.“When a man understands the nature and use ofthese three moral qualities, he will then understandhow to put in order his personal conduct and charac-ter.When a man understands how to put in order hispersonal conduct and character, he will understandhow to govern men. When a man understands howto govern men, he will then understand how togovern nations and empires.“For every one called to the government of na-tions and empires,there are nine cardinal directionsto be attended to:1.-Putting in order his nersonlndut2.-Honouring worthy men.3.-Cherishing affection for,and doing his dutytowards his kindred.4.-Showing respect to the high ministers ofstate.5.-Identifying himself with the interests andwelfare of the whole body of public officers.6.-Showing himself as a father to the commonpeople.7.-Encouraging the introduction of all usefularts.8.-Showing tenderness to strangers from farcountries.9.-Taking interest in the welfare of the princes ofthe Empire.“When the ruler pays attention to putting in or-der his personal conduct, there will be respect forthe moral law. When the ruler honours worthy men,he wil1 not be deceived. When the ruler cherishes af-fection for his kindred,there will be no disaffectionamong the members of his family. When the rulershows respect to the high ministers of state,he willnot make mistakes. When the ruler identifies himselfwith the interests and welfare of the body of publicofficers, there will be a strong spirit of loyaltyamong the gentlemen of the country. When the rulerbecomes a father to the common people,the mass ofthe people will exert themselves for the good of thestate. When the ruler encourages the introduction ofall useful arts, there will be sufficiency of wealth andrevenue in the country. When the ruler shows ten-derness to the strangers from far countries, peoplefrom all quarters of the world will flock to the coun-try.When the ruler takes interest in the conditionand welfare of the princes of the empire,he will in-spire awe and respect for his authority throughoutthe whole world. “By attending to the cleanliness and purity ofhis person and to the propriety and dignity of hisdress,and in every word and act permitting nothingwhich is contrary to good taste and decency,that ishow the ruler puts in order his personal conduct.Bybanishing all flatterers and keeping away from thesociety of women;holding in low estimation posses-sion of worldly goods, but valuing moral qualities inmen:that is how the ruler gives encouragement toworthy men. By raising them to high places of honourand bestowing ample emoluments for their mainte-nance; sharing and sympathising with their tastesand opinions:that is how the ruler inspires love forhis person among the members of his family.By ex-tending the powers of their functions and allowingthem discretion in the employment of their subordi-nates:that is how the ruler gives encouragement tothe high ministers of state. By dealing loyally andpunctually with them in all engagements which hemakes with them and allowing a liberal scale of pay:that is how the ruler gives encouragement to men inthe public service. By strictly limiting the time oftheir service and making all imposts as light as pos-sible:that is how the ruler gives encouragement tothe mass of the people.By ordering daily inspectionand monthly examination and rewarding each ac-cording to the degree of his workmanship:that ishow the ruler encourages the artisan class.By welco-ming them when they come and giving them protec-tion when they go, commending what is good inthem and making allowance for their ignorance:thatis how the ruler shows tenderness to strangers fromfar countries. By restoring lines of broken successionand reviving extinguished states,putting down anar-chy and disorder wherever they are found, and givingsupport to the weak against the strong,fixing statedtimes for their attendance and the attendance oftheir envoys at court,loading them with presentswhen they leave while exacting little from them inthe way of contribution when they come:that is howthe ruler takes interest in the welfare of the empirethe Empire.“For everyone who is called to the governmentof nations and empire,these are the nine cardinal di-rections to be attended to;and there is only one wayby which they can be carried out. In all matters,suc-cess depends on preparation; without preparationthere will always be failure. When what is to be saidis previously determined, there will be no breakdown.When what is to be done is previously determined,here will be no difficulty in carrying it out. When aline of conduct is previously determined,there willbe no occasion for vexation.When general principlesare previously determined,there will be no perplexity toknow what to do.“If those in authority have not the confidence ofthose under them,government of the people is animpossibility.There is only one way to gain confi-dence for one's authority.If a man is not trusted byhis friends,he will not gain the confidence for is au-thority.There is only way to be trusted by one'sfriends.If a man does not command the obedience ofthe members of his family, he will not be trusted byhis friends.There is only one way to command theobedience of the members of one's family.If a man,looking into his own heart,is not true to himself,hewill not command the obedience of the members ofhis family.There is only one way for a man to betrue to himself.If he does not know what is good,aman cannot be true to himself. 簡(jiǎn)體：“誠(chéng)者,天之道也;誠(chéng)之者,人之道也。誠(chéng)者,不勉而中,不思而得,從容中道,圣人也。誠(chéng)之者,擇善而固執(zhí)之者也。“博學(xué)之，審問(wèn)之，慎思之，明辨之，篤行之?！庇懈W(xué)，學(xué)之弗能弗措也；有弗問(wèn)，問(wèn)之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。人一能之，已百之；人十能之，已千之?！肮艽说酪樱m愚必明，雖柔必強(qiáng)?！?lt;/b> 白話文：“真誠(chéng)是上天的原則，追求真誠(chéng)是做人的原則。天生真誠(chéng)的人，不用勉強(qiáng)就能做到，不用思考就能擁有，自然而然地符合上天的原則，這樣的人是圣人。努力做到真誠(chéng)，就要選擇美好的目標(biāo)執(zhí)著追求：“廣泛學(xué)習(xí)，詳細(xì)詢問(wèn)，周密思考，明確辨別，切實(shí)實(shí)行。“要么不學(xué)，學(xué)了沒(méi)有學(xué)會(huì)絕不罷休;要么不問(wèn)，問(wèn)了沒(méi)有懂得絕不罷休;要么不想，想了沒(méi)有想通絕不罷休;要么不分辨，分辨了沒(méi)有明確絕不罷休;要么不實(shí)行，實(shí)行了沒(méi)有成效絕不罷休。別人用一分努力就能做到的，我用一百分的努力去做;別人用十分的努力做到的，我用一千分的努力去做。“如果真能夠做到這樣，雖然愚笨也一定可以聰明起來(lái)，雖然柔弱也一定可以剛強(qiáng)起來(lái)。 繁體：“誠(chéng)者,天之道也;誠(chéng)之者,人之道也。誠(chéng)者,不勉而中,不思而得,從容中道,聖人也。誠(chéng)之者,擇善而固執(zhí)之者也?！安W(xué)之，審問(wèn)之，慎思之，明辨之，篤行之?！庇懈W(xué)，學(xué)之弗能弗措也；有弗問(wèn)，問(wèn)之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。人一能之，已百之；人十能之，已千之?！肮艽说酪?，雖愚必明，雖柔必強(qiáng)。” 英譯：“Truth（誠(chéng)）is the law of God. Acquired truth isthe law of man.“He who intuitively apprehends truth,is onewho, with effort, hits what is right and withoutthinking, understands what he wants to know;whoselife easily and naturally is in harmony with themoral law. Such a one is what we call a saint or aman of divine nature. He who acquires truth is onewho finds out what is good and holds fast to it.“In order to acquire truth,it is necessary to ob-tain a wide and extensive knowledge of what hasbeen said and done in the world;to critically inquireinto it;to carefully ponder over it; to clearly sift it;and earnestly carry it out.“It matters not what you learn,but when youonce learn a thing you must never give it up untilyou have mastered it. It matters not what youinquire into, but when you inquire into a thing youmust never give it up until you have thoroughly un-derstood it. It matters not what you try to think out,but when you once try to think out a thing you mustnever give it up until you have got what you want.Itmatters not what you try to sift out,but when youonce try to sift out a thing, you must never give it upuntil you have sifted it out clearly and distinctly.Itmatters not what you try to carry out, but when youonce try to carry out a thing you must never give itup until you have done it thoroughly and well.If an-other man succeed by one effort, you will use a hun-dred efforts. If another man succeed by ten efforts,you will use a thousand efforts.“Let a man really proceed in this manner,andthough dull, he will surely become intelligent;though weak,he will surely become strong.”

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『中庸』第十六章(2)

守中閣