memorize《礼记·大学》全文(现代文注释)英文对照

2021年1月20日发(作者：ecard)
大学

the Great Learning

大学之道，在明 明德，在亲民，在止于至善。知止而后有定，定而后能静，静而后能安，安而后能虑，虑
而后能得。物有 本末，事有终始，知所先后，则近道矣。


文的根本宗旨，就是弘扬本性中光明正大 的品德，将以身作则使普通的人知道去垢显真的道理，并达到至
善完美的境界作为最高的人生目的。只要 明确人生目的就能意志坚定；只要意志坚定就能够镇静不乱；只有镇
静不乱才能够心平气和；只有心平气 和才能够深思远虑；深思远虑必然有所获益。万物都有主干和枝节，万事
都有起始和结束。知道那主体与 客体的关系，了解那万事万物发展的主次关系、时空顺序、相互联系，这就接
近了解
“
道
”
的本质了。

What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the
highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being
determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In
that
repose
there
may
be
careful deliberation,
and
that
deliberation
will
be
followed
by
the
attainment
of
the
desired end. Things have their root and their branches. Affairs have their end and their beginning. To know what
is first and what is last will lead near to what is taught in the Great Learning.

古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；欲齐其家 者，先修其身；欲修其身者，先正
其心；欲正其心者，先诚其意；欲诚其意者，先致其知，致知在格物。 物格而后知至，知至而后意诚，意诚而
后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后 天下平。自天子以至于庶人，壹是皆以修身
为本。其本乱而末治者否矣，其所厚者薄，而其所薄者厚，未 之有也！此谓知本，此谓知之至也。

古往今来的圣贤为了使天下正大光明，往往会先治理好自 己的属国；而想治理好自己的属国，往往会先管
理好自己的家族；想管理好自己的家族，就必须先竭力提 升自己的品行；而提升自己的品行的关键就是使自己
的思想摆正；想端正自己的思想，就必须表现出虔敬 般真诚；想要表现出虔敬般真诚，就必须获得真正的智识；
获得真正的智识的方法，就是观察与研究万事 万物并总结出其中的规律；知晓了规律后就自然得到了如何面对
纷纭世界的智识；得到了智识就会更加虔 敬，虔敬真诚就会成为正人君子；成为正人君子就更注重修身养性；
修身养性使品德高尚；品德高尚自然 使家族安定；家族安定后管理属国就举重若轻；管理属国就举重若轻后治
理天下，天下自然太平。从天子 到平民，都是以修身养性为人生的根本，从来没有听说过忽略此根本就将天下
治理好的事发生。努力加厚 的地方却越来越薄，努力变薄的地方却越来越厚，从来没有发生过这样的事。想做
好事但本末倒置，目的 明确却不分轻重缓急，这样的结果只能是事与愿违。

The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own
states. Wishing to order well their states, they first
regulated their families. Wishing to regulate their families,
they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to
rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they
first
extended
to
the
utmost
their
knowledge.
Such
extension
of
knowledge
lay
in
the
investigation
of
things.
Things
being
investigated,
knowledge
became
complete.
Their
knowledge
being
complete,
their
thoughts
were
sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons
were
cultivated.
Their
persons
being
cultivated,
their
families
were
regulated.
Their
families
being
regulated,
their states were rightly governed. Their states being rightly governed, the whole kingdom was
made tranquil
and
happy.
From
the
Son
of
Heaven
down
to
the
mass
of
the
people,
all
must
consider
the
cultivation
of
the
person the root of everything besides. It cannot be, when the root is neglected, that what should spring from it
will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and,
at the same time, that what was of slight importance has been greatly cared for.

所谓诚其意者，毋自欺也，如恶恶臭，如好好色， 此之谓自谦，故君子必慎其独也！小人闲居为不善，无
所不至，见君子而后厌然，掩其不善，而着其善。 人之视己，如见其肺肝然，则何益矣！此谓诚于中，形于外，
故君子必慎其独也。曾子曰：
“< br>十目所视，十手所指，其严乎！
”
富润屋，德润身，心广体胖，故君子必诚其意。

使意念真诚的意思是说，不要自己欺骗自己。要像厌恶腐臭的气味一样，要像喜爱美丽的女人一样， 一切
都发自内心。所以，品德高尚的人哪怕是在一个人独处的时候，也一定要谨慎。品德低下的人在私下 里无恶不
作，一见到品德高尚的人便躲躲闪闪，掩盖自己所做的坏事而自吹自擂。殊不知，别人看你自己 ，就像能看见
你的心肺肝脏一样清楚，掩盖有什么用呢？这就叫做内心的真实一定会表现到外表上来。所 以，品德高尚的人
哪怕是在一个人独处的时候，
也一定要谨慎。
曾子说：
“< br>十只眼睛看着，
十只手指着，
这难道不令人畏惧吗？！
”
财富可以装饰 房屋，品德却可以修养身心，使心胸宽广而身体舒泰安康。所以，品德高尚的人一定要使自己的
意念真诚 。

What is meant by
smell, and as when we love what is beautiful. This is called self- enjoyment. Therefore, the superior man must be
watchful
over
himself
when
he
is
alone.
There
is
no
evil
to
which
the
mean
man,
dwelling
retired,
will
not
proceed,
but
when
he
sees
a
superior
man,
he
instantly
tries
to
disguise
himself,
concealing
his
evil,
and
displaying what is good. The other beholds him, as if he saw his heart and reins;-of what use is his disguise? This
is an instance of the saying -
be watchful over himself when he is alone. The disciple Zeng said,
to, is to be regarded with reverence!
and the body is at ease. Therefore, the superior man must make his thoughts sincere.

《诗》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，终
不可諠兮！
”“
如切如磋
”
者，道学也；
“
如琢如磨
”
者，
自修 也；
“
瑟兮僩兮
”
者，恂栗也；
“
赫兮喧兮
”者，
威仪也；
“
有斐君子，终不可諠兮
”
者，道盛德至善，民之 不能忘也。
《诗》
云：
“
於戏！前王不忘。
”
君子贤其贤而 亲其亲，
小人乐其乐而利其利，此以没世不忘也。


《诗经》说：
“
看那弯弯的淇水岸边，翠竹郁郁葱葱。文质彬彬的君子，不断切磋，反复琢磨。他开朗而庄
重 ，仪表堂堂。这样的君子，真是令人难忘！
”
这里所说的
“
不断切磋
”
，是指求道的态度；
“
反复琢磨
”
，是指自
我修炼的精神 ；说他
“
开朗而庄重
”
，是指他内心谨慎而有所戒惧；说他
“
仪表堂堂
”
，是指他非常威严；说
“
这样
一个君子，可真是令人难 忘啊！
”
是指由于他品德非常高尚，达到了最完善的境界，所以使人难以忘怀。
《诗经 》
说：
“
啊啊，前代的圣君真使人难忘啊！
”
这是因为明君圣贤能够 以前代的圣君王为榜样，尊重其应该尊重的，
亲近其应该亲近的，平民百姓也都蒙受恩泽，享受到他们能 够享受的，获得其能够获得的。所以虽然前代圣君
已经去世，但大家还是不会忘记他。

In
the
Book
of
Poetry,
it
is
said,

at
that
winding
course
of
the
Qi,
with
the
green
bamboos
so
luxuriant! Here is our elegant and accomplished prince! As we cut and then file; as we chisel and then grind: so
has
he
cultivated
himself.
How
grave
is
he
and
dignified!
How
majestic
and
distinguished!
Our
elegant
and
accomplished prince never can be forgotten.

we
chisel
and
then
grind,
indicates
that
of
self- culture.

grave
is
he
and
dignified!
indicates
the
feeling
of
cautious
reverence.

commanding
and
distinguished!
indicates
an
awe-inspiring
deportment.

elegant
and
accomplished
prince
never
can
be
forgotten,
indicates
how,
when
virtue
is
complete
and
excellence extreme, the people cannot forget them. In the Book of Poetry, it is said,
forgotten.
Future
princes
deem
worthy
what
they
deemed
worthy,
and
love
what
they
loved.
The
common
people delight in what delighted them, and are benefited by their beneficial arrangements. It is on this account
that the former kings, after they have quitted the world, are not forgotten.



《 康诰》曰：
“
克明德。
”
《太甲》曰：
“
顾諟天之明命。< br>”
《帝典》曰：
“
克明峻德。
”
皆自明也。


《康诰》里说：
“
弘扬光明的品德。
”
《太甲》里说：< br>“
念念不忘上天赋予的光明禀性。
”
《帝典》说：
“
弘扬崇高的品德。
”
这些都是说要弘扬本性中光明正大的品德。

In the Announcement to Kang, it is said,
said,
said,

was
able
to
make
illustrious
his
lofty
virtue.
These
passages
all
show
how
those
sovereigns
made
themselves illustrious.


汤之
《盘 铭》
曰：
“
茍日新，
日日新，
又日新。
”
《康诰》
曰：
“
作新民。
”
《诗》
曰：
“
周虽旧邦 ，
其命惟新。
”
是故君子无所不用其极。


成汤在《盘铭 》铭文：
“
如果今日能使此盘涣然如新，就应该使它天天涣然如新，并一直保持下去。
”
《康
诰》里说：
“
激励世人去垢显新。
”
《诗经》里说 ，
“
周朝之所以能存留到现在，其关键就在于能够时时保持着焕
然一新的面貌。
”
所以君子无处不追求完善以使光明的品质得到彰显。

On the bathing tub of Tang, the following words were engraved:
so from day to day. Yea, let there be daily renovation.
new people.
on it was new.


《诗》云：
“
邦畿千里，惟民所止。
”
《诗》云：
“
缗蛮黄鸟，止于丘隅。
”
子曰：
“
于止，知 其所止，可以人
而不如鸟乎？
”
《诗》云：
“
穆穆文王，于缉熙敬止 ！
”
为人君，止于仁；为人臣，止于敬；为人子，止于孝；为
人父，止于慈；与国人交 ，止于信。


《诗经》里说：
“
京都周围千里之内，都是百姓向往 居住的地方。
”
《诗经》又说
“
绵蛮之声的黄鸟，栖息在
山丘的一隅 。
”
孔夫子说：
“
连黄鸟都知道它该栖息在什么地方，难道人还不如一只鸟儿 吗？
”
《诗经》说：
“
品
德高尚的文王，为人光明磊落，做事庄重 谨慎。
”
做国君的关键是做到仁义；做臣子的关键是做到恭顺；做子女
的关键是做到孝 顺；做父亲的关键做到慈爱；与周围人交往的关键是讲究信用。

In the Book of Poetry, it is said,
Poetry, it is said,
knows where to rest. Is it possible that a man should not be equal to this bird?

was
King
Wen.
With
how
bright
and
unceasing
a
feeling
of
reverence
did
he
regard
his
resting
places!
piety. As a father, he rested in kindness. In communication with his subjects, he rested in good faith.


子 曰：
“
听讼，吾犹人也，必也使无讼乎！
”
无情者不得尽其辞，大畏民志。此 谓知本。


孔夫子说：
“
我听取诉讼审理案子，也和别人一样，目 的在于使诉讼不再发生。
”
使隐瞒真实情况的人不敢
花言巧语，相互指责，使人心畏服 ，不敢随便搬弄是非。这就叫知晓了根本。

The Master said,
to have no litigations.
great awe would be struck into men's minds;-this is called knowing the root.


所谓修身在正其心者：身有所忿懥，则不得其正；有所恐惧 ，则不得其正；有所好乐，则不得其正；有所
忧患，则不得其正。心不在焉，视而不见，听而不闻，食而 不知其味。此谓修身在正其心。


所谓提升自己的品行的关键就是使自己的思想摆正 ，是因为在愤怒、恐惧、偏好、忧患的情况下，心思很
难做到端正。心思不端正就会婚不在身：虽然在看 却像没有看见；虽然在听却像没有听见；虽然在吃东西却不
知道是什么滋味。所以说，要修养自身的品性 必须要先端正自己的心思。

What is meant by,
a man be under the influence of passion he will be incorrect in his conduct. He will be the same, if he is under the
influence of terror, or under the influence of fond regard, or under that of sorrow and distress. When the mind is
not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we
eat. This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.


所谓齐其家在修其身者：人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其所哀矜而辟