英语学习之经典翻译詹姆斯雅各四书中庸.docx

1、英语学习之经典翻译詹姆斯雅各四书中庸THE DOCTRINE OF THE MEAN This translation of The Doctrine of the Mean, Zhong Yong, is by James Legge, in The Chinese Classics, vol. 1 (reprinted by Hong Kong University Press, 1960). Legges romanization has been turned into pinyin. Some small changes in punctuation and (in a very f

2、ew places) vocabulary have also been made. The text is in the public domain and may be freely used. Comments, corrections, and suggestions may be directed to Brother Andrew Thornton at this address: athorntoanselm.edu What Heaven has conferred is called The Nature; an accordance with this nature is

3、called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive. There

4、 is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone. 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 feel

5、ings 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 grow all the human actings in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium an

6、d harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish. Zhong Ni Confucius said, The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean. The superior mans embodying the c

7、ourse of the Mean is because he is a superior man, and so always maintains the Mean. The mean mans acting contrary to the course of the Mean is because he is a mean man, and has no caution. The Master said, Perfect is the virtue which is according to the Mean! Rare have they long been among the peop

8、le, who could practice it! The Master said, I know how it is that the path of the Mean is not walked in:-The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood: The men of talents and virtue go beyond it, and the worthless do not c

9、ome up to it. There is no body but eats and drinks. But they are few who can distinguish flavors. The Master said, Alas! How is the path of the Mean untrodden! The Master said, There was Shun: He indeed was greatly wise! Shun loved to question others, and to study their words, though they might be s

10、hallow. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was by this that he was Shun! The Master said Men all say, We are wise; but being driven forward and taken in a net, a t

11、rap, or a pitfall, they know not how to escape. Men all say, We are wise; but happening to choose the course of the Mean, they are not able to keep it for a round month. The Master said This was the manner of Hui: he made choice of the Mean, and whenever he got hold of what was good, he clasped it f

12、irmly, as if wearing it on his breast, and did not lose it. The Master said, The kingdom, its states, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to. Zi Lu asked about

13、energy. The Master said, Do you mean the energy of the South, the energy of the North, or the energy which you should cultivate yourself? To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct: this is the energy of southern regions, and the good man makes it

14、his study. To lie under arms; and meet death without regret: this is the energy of northern regions, and the forceful make it their study. Therefore, the superior man cultivates a friendly harmony, without being weak. How firm is he in his energy! He stands erect in the middle, without inclining to

15、either side. How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm is he in his energy! When bad principles prevail in the country, he maintains his course to death without changing. How firm is he in

16、his energy! The Master said, To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future ages: this is what I do not do. The good man tries to proceed according to the right path, but when he has gone halfway, he abandons it. I am not able so to stop. The superior m

17、an accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret. It is only the sage who is able for this. The way which the superior man pursues, reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with t

18、he 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. Gr

19、eat as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world w

20、ould be found able to split it. It is said in the Book of Poetry, The hawk flies up to heaven; the fishes leap in the deep. This expresses how this way is seen above and below. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its ut

21、most reaches, it shines brightly through Heaven and earth. 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. In the Book of Poetry, it is said, In hewing an ax handle, i

22、n hewing an ax handle, the pattern is not far off. We grasp one ax handle to hew the other; and yet, if we look askance from the one to the other, we may consider them as apart. Therefore, the superior man governs men, according to their nature, with what is proper to them, and as soon as they chang

23、e what is wrong, he stops. 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. In the way of the superior man there are four things, to not on

24、e of which have I as yet attained: To serve my father, as I would require my son to serve me: to this I have not attained; to serve my prince as I would require my minister to serve me: to this I have not attained; to serve my elder brother as I would require my younger brother to serve me: to this

25、I have not attained; to set the example in behaving to a friend, as I would require him to behave to me: to this I have not attained. 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 h

26、imself; 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? The superior man does what is proper to the station in whi

27、ch he is; he does not desire to go beyond this. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among bar

28、barous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not cour

29、t the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks

30、in dangerous paths, looking for lucky occurrences. The Master said, In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself. The way of the superior man may be compared to what ta

31、kes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground. It is said in the Book of Poetry, Happy union with wife and children is like the music of lutes and harps. When there is concord among

32、brethren, the harmony is delightful and enduring. Thus may you regulate your family, and enjoy the pleasure of your wife and children. The Master said, In such a state of things, parents have entire complacence! The Master said, How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and th