大学.docx
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大学
《大學》Daxue –TheGreatLearning，中國文化核心經典，經部四書類
大學
Daxue –TheGreatLearning
JamesLegge
子程子曰：
『大學孔氏之遺書。
而初學入德之門也。
於今可見古人為學次第者，獨賴此篇之存，而論孟次之。
學者必由是而學焉，則庶乎其不差矣。
』
Mymaster,thephilosopherCh'ang,says:
"TheGreatLearningisaBooktransmittedbytheConfucianSchool,andformsthegatebywhichthefirstlearnersenterintovirtue.Thatwecannowperceivetheorderinwhichtheancientspursuedtheirlearningissolelyowingtothepreservationofthiswork,theAnalectsandMenciuscomingafterit.Learnersmustcommencetheircoursewiththis,andthenitmaybehopedtheywillbekeptfromerror."
大學之道，在明明德，在親民，在止於至善。
WhattheGreatLearningteaches,is—toillustrateillustriousvirtue;torenovatethepeople;andtorestinthehighestexcellence.
知止而后有定，定而后能靜，靜而后能安，安而后能慮，慮而后能得。
Thepointwheretorestbeingknown,theobjectofpursuitisthendetermined;and,thatbeingdetermined,acalmunperturbednessmaybeattainedto.Tothatcalmnesstherewillsucceedatranquilrepose.Inthatreposetheremaybecarefuldeliberation,andthatdeliberationwillbefollowedbytheattainment ofthedesiredend.
物有本末，事有終始，知所先後，則近道矣。
Thingshavetheirrootandtheirbranches.Affairshavetheirendandtheirbeginning.Toknowwhatisfirstandwhatislastwillleadneartowhatistaught intheGreatLearning.
古之欲明明德於天下者，先治其國；欲治其國者，先齊其家；欲齊其家者，先脩其身；欲脩其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知；致知在格物。
Theancientswhowishedtoillustrateillustriousvirtuethroughoutthekingdom,firstorderedwelltheirownStates.WishingtoorderwelltheirStates,theyfirstregulatedtheirfamilies.Wishingtoregulatetheirfamilies,theyfirstcultivatedtheirpersons.Wishingtocultivatetheirpersons,theyfirstrectifiedtheirhearts.Wishingtorectifytheirhearts,theyfirstsoughttobesincereintheirthoughts.Wishingtobesincereintheirthoughts,theyfirstextendedtotheutmosttheirknowledge.Suchextensionofknowledgelayintheinvestigationofthings.
物格而后知至，知至而后意誠，意誠而后心正，心正而后身脩，身脩而后家齊，家齊而后國治，國治而后天下平。
Thingsbeinginvestigated,knowledgebecamecomplete.Theirknowledgebeingcomplete,theirthoughtsweresincere.Theirthoughtsbeingsincere,theirheartswerethenrectified.Theirheartsbeingrectified,theirpersonswerecultivated.Theirpersonsbeingcultivated,theirfamilieswereregulated.Theirfamiliesbeingregulated,theirStateswererightlygoverned.TheirStatesbeingrightlygoverned,thewholekingdomwasmadetranquilandhappy.
自天子以至於庶人，壹是皆以脩身為本。
FromtheSonofHeavendowntothemassofthepeople,allmustconsiderthecultivationofthepersontheroot ofeverythingbesides.
其本亂而末治者，否矣。
Itcannotbe,whentherootisneglected,thatwhatshouldspringfromitwillbewellordered.
其所厚者薄，而其所薄者厚，未之有也！
Itneverhasbeenthecasethatwhatwasofgreatimportancehasbeenslightlycaredfor,and,atthesametime,thatwhatwasofslightimportancehasbeengreatlycaredfor.
右經一章，蓋孔子之言，而曾子述之。
其傳十章，則曾子之意，而門人記之也。
舊本頗有錯簡，今因程子所定，而更考經文，別為序次如左。
1
TheprecedingchapterofclassicaltextisinthewordsofConfucius,handeddownbythephilosopherZeng.ThetenchaptersofexplanationwhichfollowcontaintheviewsofZeng,andwererecordedbyhisdisciples.Intheoldcopiesofthework,thereappearedconsiderableconfusioninthese,fromthedisarrangementofthetablets.Butnow,availingmyselfofthedecisionsofthephilosopherCheng,andhavingexaminedanewtheclassicaltext,Ihavearrangeditinorder,asfollows:
《康誥》曰：
“克明德。
”
IntheAnnouncementtoKang,itissaid,“Hewasabletomakehisvirtueillustrious.”
《大甲》曰：
“顧諟天之明命。
”
IntheTaiJia,itissaid,“HecontemplatedandstudiedtheillustriousdecreesofHeaven.”
《帝典》曰：
“克明峻德。
”
IntheCanonoftheemperor（Yao）,itissaid,“Hewasabletomakeillustrioushisloftyvirtue.”
皆自明也。
These passages all showhowthosesovereigns madethemselvesillustrious.
右傳之首章。
釋明明德。
Theabovefirstchapterofcommentaryexplainstheillustrationofillustriousvirtue.
2
湯之盤銘曰：
“苟日新，日日新，又日新。
”
OnthebathingtubofTang,thefollowingwordswereengraved:
—“Ifyoucanonedayrenovateyourself,dosofromdaytoday.Yea,lettherebedailyrenovation.”
《康誥》曰：
“作新民。
”
IntheAnnouncementtoKang,itissaid,“Tostirupthenewpeople.”
《詩》曰：
“周雖舊邦，其命惟新。
”
IntheBookofPoetry,itissaid,“AlthoughZhouwasanancientState,theordinancewhichlightedonitwasnew.”
是故君子無所不用其極。
IntheBookofPoetry,itissaid,“AlthoughZhouwasanancientState,theordinancewhichlightedonitwasnew.”
右傳之二章。
釋新民。
Theabovesecondchapterofcommentaryexplainstherenovatingofthepeople.
3
《詩》云：
“邦畿千里，惟民所止。
”
IntheBookofPoetry,itissaid,“Theroyaldomainofathousandliiswherethepeoplerest.”
《詩》云：
“緡蠻黃鳥，止於丘隅。
”子曰：
“於止，知其所止，可以人而不如鳥乎！
”
IntheBookofPoetry,itissaid,“Thetwitteringyellowbirdrestsonacornerofthemound.”TheMastersaid,“Whenitrests,itknowswheretorest.Isitpossiblethatamanshouldnotbeequaltothisbird?
”
《詩》云：
“穆穆文王，於緝熙敬止！
”為人君，止於仁；為人臣，止於敬；為人子，止於孝；為人父，止于慈；與國人交，止於信。
IntheBookofPoetry,itissaid,“ProfoundwaskingWen.Withhowbrightandunceasingafeelingofreverencedidheregardhisrestingplaces!
”Asasovereign,herestedinbenevolence.Asaminister,herestedinreverence.Asason,herestedinfilialpiety.Asafather,herestedinkindness.Incommunicationwithhissubjects,herestedingoodfaith.
《詩》云：
“瞻彼淇澳，菉竹猗猗。
有斐君子，如切如磋，如琢如磨。
瑟兮僩兮，赫兮喧兮。
有斐君子，終不可諠兮！
”
IntheBookofPoetry,itissaid,“LookatthatwindingcourseoftheQi,withthegreenbamboossoluxuriant!
Hereisourelegantandaccomplishedprince!
Aswecutandthenfile;aswechiselandthengrind:
sohashecultivatedhimself.Howgraveisheanddignified!
Howmajesticanddistinguished!
Ourelegantandaccomplishedprincenevercanbeforgotten.”
如切如磋者，道學也；如琢如磨者，自脩也；瑟兮僩兮者，恂栗也；赫兮喧兮者，威儀也；有斐君子，終不可諠兮者，道盛德至善，民之不能忘也。
Thatexpression—“Aswecutandthenfile,”indicatestheworkoflearning.“Aswechiselandthengrind”,indicatesthatofself-culture.“Howgraveisheanddignified!
”indicatesthefeelingofcautiousreverence.“Howcommandinganddistinguished!
”indicatesanawe-inspiringdeportment.“Ourelegantandaccomplishedprincenevercanbeforgotten,”indicateshow,whenvirtueiscompleteandexcellenceextreme,thepeoplecannotforgetthem.
《詩》云：
“於戲前王不忘！
”君子賢其賢而親其親，小人樂其樂而利其利，此以沒世不忘也。
IntheBookofPoetry,itissaid,“Ah!
theformerkingsarenotforgotten.” Future princesdeemworthywhattheydeemedworthy,andlovewhattheyloved.Thecommonpeopledelightinwhatdelightedthem,andarebenefitedbytheirbeneficialarrangements.Itisonthisaccountthattheformerkings,aftertheyhavequittedtheworld,arenotforgotten.
右傳之三章。
釋止於至善。
Theabovethirdchapterofcommentaryexplainsrestinginthehighestexcellence.
4
子曰：
“聽訟，吾猶人也，必也使無訟乎！
”無情者不得盡其辭。
大畏民志，此謂知本。
TheMastersaid,“Inhearinglitigations,Iamlikeanyotherbody.Whatisnecessaryistocausethepeopletohavenolitigations.” So,thosewhoaredevoidofprinciplefinditimpossibletocarryouttheirspeeches,andagreatawewouldbestruckintomen'sminds;—thisiscalledknowingtheroot.
右傳之四章。
釋本末。
Theabovefourthchapterofcommentaryexplainstherootandtheissue.
5
此謂知本，
Thisiscalledknowingtheroot.
此謂知之至也。
Thisiscalledtheperfectingofknowledge.
右傳之五章，蓋釋格物、致知之義，而今亡矣。
閒嘗竊取程子之意以補之曰：
“所謂致知在格物者，言欲致吾之知，在即物而窮其理也。
蓋人心之靈莫不有知，而天下之物莫不有理，惟於理有未窮，故其知有不盡也。
是以大學始教，必使學者即凡天下之物，莫不因其已知之理而益窮之，以求至乎其極。
至於用力之久，而一旦豁然貫通焉，則眾物之表裏精粗無不到，而吾心之全體大用無不明矣。
此謂物格，此謂知之至也。
”
Theabovefifthchapterofthecommentaryexplainedthemeaningof"investigatingthingsandcarryingknowledgetotheutmostextent,"butitisnowlost.IhaveventuredtotaketheviewsofthescholarChengtosupplyit,asfollows:
Themeaningoftheexpression,"Theperfectingofknowledgedependsontheinvestigationofthings,isthis:
—Ifwewishtocarryourknowledgetotheutmost,wemustinvestigatetheprinciplesofallthingswecomeintocontactwith,fortheintelligentmindofmaniscertainlyformedtoknow,andthereisnotasinglethinginwhichitsprinciplesdonotinhere.Butsolongasallprinciplesarenotinvestigated,man'sknowledgeisincomplete.Onthisaccount,theLearningforAdults,attheoutsetofitslessons,instructsthelearner,inregardtoallthingsintheworld,toproceedfromwhatknowledgehehasoftheirprinciples,andpursuehisinvestigatonofthem,tillhereachestheextremepoint.Afterexertinghimselfinthiswayforalongtime,hewillsuddenlyfindhimselfpossessedofawideandfar-reachingpenetration.Then,thequalitiesofallthings,whetherexternalorinternal,thesubtleorthecoarse,willallbeapprehended,andthemind,initsentiresubstanceanditsrelationstothings,willbeperfectlyintelligent.Thisiscalledtheinvestigationofthings.Thisiscalledtheperfectionofknowledge.
6
所謂誠其意者：
毋自欺也，如惡惡臭，如好好色，此之謂自謙，故君子必慎其獨也！
Whatismeantby“makingthethoughtssincere,”istheallowingnoself-deception,as when wehateabadsmell,andas when welovewhatisbeautiful.Thisiscalledself-enjoyment.Therefore,thesuperiormanmustbewatchfuloverhimselfwhenheisalone.
小人閒居為不善，無所不至，見君子而後厭然，揜其不善，而著其善。
人之視己，如見其肺肝然，則何益矣？
此謂誠於中，形於外，故君子必慎其獨也。
Thereisnoeviltowhichthemeanman,dwellingretired,willnotproceed,butwhenheseesasuperiorman,heinstantlytriestodisguisehimself,concealinghisevil,anddisplayingwhatisgood.Theotherbeholdshim,asifhesawhisheartandreins;—ofwhatuse ishisdisguise?
Thisisaninstanceofthesaying—“Whattrulyiswithinwillbemanifestedwithout.”Therefore,thesuperiormanmustbewatchfuloverhimselfwhenheisalone.
曾子曰：
“十目所視，十手所指，其嚴乎！
”
ThediscipleZengsaid,“Whatteneyesbehold,whattenhandspointto,istoberegardedwithreverence!
升级会员 