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Scope: Shuaixing Request type: Paragraph
Condition 1: Contains text "詩曰彼姝者子何以與之" Matched:1.
Total 1 paragraphs. Page 1 of 1.

率性 - Shuaixing

English translation: Albert Forke [?] Library Resources
2 率性:
召公戒成曰:「今王初服厥命,於戲!若生子,罔不在厥初生。」「生子」謂十五子,初生意於善,終以善;初生意於惡,終以惡。《詩》曰:「彼姝者子,何以與之?」《傳》言:「譬猶練絲,染之藍則青,染之丹則赤。」十五之子,其猶絲也。其有所漸化為善惡,猶藍丹之染練絲,使之為青赤也。青赤一成,真色無異。是故楊子哭岐道,墨子哭練絲也,蓋傷離本,不可復變也。人之性,善可變為惡,惡可變為善,猶此類也。蓬生生麻間,不扶自直;白紗入緇,不練自黑。彼蓬之性不直,紗之質不黑,麻扶緇染,使之直黑。夫人之性猶蓬紗也,在所漸染而善惡變矣。
Shuaixing:
The duke of Shao admonished King Cheng saying: "Now you for the first time carry out Heaven's decree. Oh! you are like a youth with whom all depends on his first years of life." By youth is meant the age up to fifteen. If a youth's thoughts are directed towards virtue, he will be virtuous to the last, but if his propensities tend to badness, he will end badly. The Shijing says "What can that admirable man be compared to?" The Zuozhuan answers, "He is like boiled silk; dyed with indigo, it becomes blue; coloured with vermilion, it turns crimson." A youth of fifteen is like silk, his gradual changes into good or bad resembling the dying of boiled silk with indigo and vermilion, which gives it a blue or a red colour. When these colours have once set, they cannot be altered again. It is for this reason that Yangzi wept over the by-roads and Mozi over boiled silk. They were sorrowful, because men having gone astray from the right path cannot be transformed any more. Human nature turns from good into bad, and from bad into good only in this manner. Creepers growing amidst hemp, stand upright without support by themselves. White silk yarn placed amongst dark, becomes black without boiling. Creepers are not straight by nature, nor is the black colour an attribute of silk yarn. The hemp affording support, and the dark silk lending the colour, creepers and white silk become straight and black. Human nature bears a resemblance to creepers and silk yarn. In a milieu favourable to transformation or colouring, it turns good or bad.

Total 1 paragraphs. Page 1 of 1.