『中庸』第十六章(2)

守中阁

简体：

“天下之达道五，所以行之者三。曰：“君臣也，父子也，夫妇也，昆弟也，朋友之交也。”五者，天下之达道也。“知、仁、勇”三者，天下之达德也。所以行之者一也。“或生而知之，或学而知之，或困而知之，及其知之一也。或安而行之，或利而行之，或勉强而行之，及其成功一也。”

子曰：“好学近乎知，力行近乎仁，知耻近乎勇。知斯三者，则知所以修身；知所以修身，则知所以治人；知所以治人，则知所以治天下国家矣。

“凡为天下国家有九经，曰：修身也，尊贤也，亲亲也，敬大臣也，体群臣也，子庶民也，来百工也，柔远人也，怀诸侯也。修身，则道立；尊贤，则不惑；亲亲，则诸父昆弟不怨；敬大臣，则不眩；体群臣，则士之报礼重；子庶民，则百姓劝；来百工，则财用足；柔远人，则四方归之；怀诸侯，则天下畏之。

“齐明盛服，非礼不动，所以修身也；去谗远色，贱货而贵德，所以劝贤也；尊其位，重其禄，同其好恶，所以劝亲亲也；官盛任使，所以劝大臣也；忠信重禄，所以劝士也；时使薄敛，所以劝百姓也；日省月试，既禀称事，所以劝百工也；送往迎来，嘉善而矜不能，所以柔远人也；继绝世，举废国，治乱持危，朝聘以时，厚往而薄来，所以怀诸侯也。

“凡为天下国家有九经，所以行之者一也。凡事预则立，不预则废。言前定则不跲，事前定则不困，行前定则不疚，道前定则不穷。

“在下位不获乎上，民不可得而治矣；获乎上有道，不信乎朋友，不获乎上矣；信乎朋友有道，不顺乎亲，不信乎朋友矣；顺乎亲有道，反诸身不诚，不顺乎亲矣；诚身有道，不明乎善，不诚乎身矣。

註解：

(8)昆弟：兄和弟，也包括堂兄堂弟。

(9)九经：九条准则。经，准则。

(10)体：体察，体恤。

(11)子庶民：以庶民为子。子，动词。庶民，平民。

(12)来：招来。百工：各种工匠。

(13)柔远人：安抚边远地方来的人。

(14)怀，安抚。

(15)劝：勉力，努力。

(16)谗：说别人的坏话，这里指说坏话的人。

(17)盛，多。任使：足够使用。

(18)时使：指使用百姓劳役有一定时间，不误农时。薄敛：赋税轻。

(19)省：视票。试，考核。

(20)既(xi)：即“饩”，指赠送别人粮食或饲料。禀：给予粮食。称：符合。

(21)矜：怜悯，同情。

(22)继绝世：延续已经中断的家庭世系。

(23)举废国：复兴已经没落的邦国。

(24)持：扶持。

(25)朝聘：诸侯定期朝见天子。每年一见叫小聘，三年一见叫大聘，五年一见叫朝聘。

(26)豫：同“预”。

(27)跲(jia)：说话不通畅。

(28)这一段与《孟子·离娄上》中一段基本相同。到底是《中庸》引《孟子》还是《孟子》引《中庸》，不好断定。张岱年先生《中国哲学史料学》认为是《孟子》引《中庸》。

(29)弗措：不罢休。弗，不。措，停止，罢休。

白話文：

“天下人共有的伦常关系有五项，用来处理这五项伦常关系的德行有三种。君臣、父子、夫妇、兄弟、朋友之间的交往，这五项是天下人共有的伦常关系;智、仁、勇，这三种是用来处理这五项伦常关系的德行。至于这三种德行的实施，道理都是一样的。”

“比如说，有的人生来就知道它们，有的人通过学习才知道它们，有的人要遇到困难后才知道它们，但只要他们最终都知道了，也就是一样的了。又比如说，有的人自觉自愿地去实行它们，有的人为了某种好处才去实行它们，有的人勉勉强强地去实行，但只要他们最终都实行起来了，也就是一样的了。”

“孔子说：“喜欢学习就接近了智，努力实行就接近了仁，知道羞耻就接近了勇。”

“知道这三点，就知道怎样修养自己，知道怎样修养自己，就知道怎样管理他人，知道怎样管理他人，就知道怎样治理天下和国家了。”

“治理天下和国家有九条原则。那就是：修养自身，尊崇贤人，亲爱亲族，敬重大臣，体恤群臣，爱民如子，招纳工匠，优待远客，安抚诸侯。

“修养自身就能确立正道;尊崇贤人就不会思想困惑;亲爱亲族就不会惹得叔伯兄弟怨恨;敬重大臣就不会遇事无措;体恤群臣，士人们就会竭力报效;爱民如子，老百姓就会忠心耿耿;招纳工匠，财物就会充足;优待远客，四方百姓就会归顺;安抚诸侯，天下的人都会敬畏了。像斋戒那样净心虔诚，穿着庄重整齐的服装，不符合礼仪的事坚决不做，这是为了修养自身;驱除小人，疏远女色，看轻财物而重视德行，这是为了尊崇贤人;提高亲族的地位，给他们以丰厚的俸禄，与他们爱憎相一致，这是为了亲爱亲族;让众多的官员供他们使用，这是为了敬重大臣;真心诚意地任用他们，并给他们以较多的俸禄，这是为了体恤群臣;使用民役不误农时，少收赋税，这是为了爱民如子;经常视察考核，按劳付酬，这是为了招纳工匠;来时欢迎，去时欢送，嘉奖有才能的人，救济有困难的人，这是为了优待远客;延续绝后的家族，复兴灭亡的国家，治理祸乱，扶持危难，按时接受朝见，赠送丰厚，纳贡菲薄，这是为了安抚诸侯。

“总而言之，治理天下和国家有九条原则，但实行这些原则的道理都是一样的。

“任何事情，事先有预备就会成功，没有预备就会失败。说话先有预备，就不会中断;做事先有预备，就不会受挫;行为先有预备，就不会后悔;道路预先选定，就不会走投无路。

“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办法：得不到朋友的信任就得不到在上位的人信任;得到朋友的信任有办法：不孝顺父母就得不到朋友的信任;孝顺父母有办法：自己不真诚就不能孝顺父母;使自己真诚有办法：不明白什么是善就不能够使自己真诚。

繁体：

“天下之達道五，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，天下之達道也。“知、仁、勇”三者，天下之達德也。所以行之者一也。“或生而知之，或學而知之，或困而知之，及其知之一也。或安而行之，或利而行之，或勉強而行之，及其成功一也。”

子曰：“好學近乎知，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，則知所以治天下國家矣。

“凡為天下國家有九經，曰：修身也，尊賢也，親親也，敬大臣也，體群臣也，子庶民也，來百工也，柔遠人也，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，則士之報禮重；子庶民，則百姓勸；來百工，則財用足；柔遠人，則四方歸之；懷諸侯，則天下畏之。

“齊明盛服，非禮不動，所以修身也；去讒遠色，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，嘉善而矜不能，所以柔遠人也；繼絕世，舉廢國，治亂持危，朝聘以時，厚往而薄來，所以懷諸侯也。

“凡為天下國家有九經，所以行之者一也。凡事預則立，不預則廢。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，不順乎親矣；誠身有道，不明乎善，不誠乎身矣。

英译：

“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 will

not 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 will

be no occasion for vexation.When general principles

are previously determined,there will be no perplexity to

know what to do.

“If those in authority have not the confidence of

those under them,government of the people is an

impossibility.There is only one way to gain confi-

dence for one's authority.If a man is not trusted by

his friends,he will not gain the confidence for is au-

thority.There is only way to be trusted by one's

friends.If a man does not command the obedience of

the members of his family, he will not be trusted by

his friends.There is only one way to command the

obedience of the members of one's family.If a man,

looking into his own heart,is not true to himself,he

will not command the obedience of the members of

his family.There is only one way for a man to be

true to himself.If he does not know what is good,a

man cannot be true to himself.

简体：

“诚者,天之道也;诚之者,人之道也。诚者,

不勉而中,不思而得,从容中道,圣人也。诚之者,

择善而固执之者也。“博学之，审问之，慎思之，明辨之，笃行之。”有弗学，学之弗能弗措也；有弗问，问之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗笃弗措也。人一能之，已百之；人十能之，已千之。“果能此道矣，虽愚必明，虽柔必强。”

白話文：

“真诚是上天的原则，追求真诚是做人的原则。天生真诚的人，不用勉强就能做到，不用思考就能拥有，自然而然地符合上天的原则，这样的人是圣人。努力做到真诚，就要选择美好的目标执著追求：

“广泛学习，详细询问，周密思考，明确辨别，切实实行。

“要么不学，学了没有学会绝不罢休;要么不问，问了没有懂得绝不罢休;要么不想，想了没有想通绝不罢休;要么不分辨，分辨了没有明确绝不罢休;要么不实行，实行了没有成效绝不罢休。别人用一分努力就能做到的，我用一百分的努力去做;别人用十分的努力做到的，我用一千分的努力去做。

“如果真能够做到这样，虽然愚笨也一定可以聪明起来，虽然柔弱也一定可以刚强起来。

繁体：

“誠者,天之道也;誠之者,人之道也。誠者,

不勉而中,不思而得,從容中道,聖人也。誠之者,

擇善而固執之者也。“博學之，審問之，慎思之，明辨之，篤行之。”有弗學，學之弗能弗措也；有弗問，問之弗知弗措也；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。“果能此道矣，雖愚必明，雖柔必強。”

英译：

“Truth（诚）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.”