| | 勸學: |
二曰── |
| | Secondly--
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| | 勸學: |
先王之教，莫榮於孝，莫顯於忠。忠孝，人君人親之所甚欲也。顯榮，人子人臣之所甚願也。然而人君人親不得其所欲，人子人臣不得其所願，此生於不知理義。不知理義，生於不學。學者師達而有材，吾未知其不為聖人。聖人之所在，則天下理焉。在右則右重，在左則左重，是故古之聖王未有不尊師者也。尊師則不論其貴賤貧富矣。若此則名號顯矣，德行彰矣。故師之教也，不爭輕重尊卑貧富，而爭於道。其人苟可，其事無不可，所求盡得，所欲盡成，此生於得聖人。聖人生於疾學。不疾學而能為魁士名人者，未之嘗有也。疾學在於尊師，師尊則言信矣，道論矣。故往教者不化，召師者不化，自卑者不聽，卑師者不聽。師操不化不聽之術而以彊教之，欲道之行、身之尊也，不亦遠乎？學者處不化不聽之勢，而以自行，欲名之顯、身之安也，是懷腐而欲香也，是入水而惡濡也。 |
| | The teachings of the former kings held nothing more honorable than filial piety and nothing more prominent than loyalty. Loyalty and filial piety are what sovereigns and parents most desire. Prominence and honor are what sons of men and ministers most wish for. However, when sovereigns and parents do not obtain what they desire, and sons of men and ministers do not achieve what they wish for, this arises from a lack of understanding of principle and righteousness. A lack of understanding of principle and righteousness arises from not studying. Those who study, with a teacher who is accomplished and possessing talent, I have yet to find anyone among them who does not become a sage. Wherever sages are present, the world becomes well governed. If they stand on the right, the right is esteemed; if they stand on the left, the left is esteemed. Therefore, ancient sage kings had none who did not respect their teachers. To respect one's teacher means to disregard considerations of rank, nobility, poverty, or wealth. If this is the case, then reputation and titles become prominent, and virtue and conduct are made evident. Therefore, a teacher's instruction does not contend over weightiness, rank, poverty, or wealth, but contends for the Way. If a person is indeed suitable, then there is nothing in his endeavors that cannot be done; all that he seeks will be obtained, and all that he desires will be fulfilled. This arises from attaining a sage. Sages arise from diligent study. Those who do not study diligently yet are able to become outstanding scholars or renowned individuals have never been known to exist. Diligent study lies in respecting one's teacher; when a teacher is respected, his words gain credibility and the Way is discussed. Therefore, those who go to teach without transformation do not transform others; those who summon a teacher without transformation are not transformed. The humble-minded do not listen, and those who hold their teachers in low esteem do not listen. A teacher employing methods of untransformed and unwilling instruction, yet attempting to forcefully teach, desires the Way to be practiced and his person to be respected—does this not seem far from achieving that? A learner who remains in a position of untransformed and unwillingness, yet proceeds on his own path, desiring prominence of reputation and security for himself—this is like carrying rotting matter and wishing for fragrance, or entering water while hating to be wet.
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| | 勸學: |
凡說者，兌之也，非說之也。今世之說者，多弗能兌，而反說之。夫弗能兌而反說，是拯溺而硾之以石也，是救病而飲之以堇也，使世益亂；不肖主重惑者，從此生矣。故為師之務，在於勝理，在於行義。理勝義立則位尊矣，王公大人弗敢驕也，上至於天子，朝之而不慚，凡遇合也，合不可必，遺理釋義以要不可必，而欲人之尊之也，不亦難乎？故師必勝理行義然後尊。 |
| | All persuasion involves making the other person agree, not merely speaking at them. Persuaders of today often fail to bring about agreement and instead merely speak at others. To fail to bring about agreement yet persist in speaking at others is like rescuing someone from drowning by tying a stone around them, or curing an illness by giving them poison—it causes the world to become even more chaotic. Unworthy rulers and greatly confused individuals arise from this situation. Therefore, the duty of a teacher lies in mastering principle and in practicing righteousness. When principle is mastered and righteousness is practiced, one's position becomes respected; even kings and high officials dare not be arrogant toward such a person. Above all, reaching up to the Son of Heaven (the emperor), one may appear before court without shame. In general, when meeting with others, harmony cannot always be assured. To abandon principle and release righteousness in order to seek this uncertain harmony, yet desire that people respect you—does this not prove difficult? Therefore, a teacher must master principle and practice righteousness before he can be respected.
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| | 勸學: |
曾子曰：「君子行於道路，其有父者可知也，其有師者可知也。夫無父而無師者，餘若夫何哉！」此言事師之猶事父也。曾點使曾參，過期而不至，人皆見曾點曰：「無乃畏邪？」曾點曰：「彼雖畏，我存，夫安敢畏？」孔子畏於匡，顏淵後，孔子曰：「吾以汝為死矣。」顏淵曰：「子在，回何敢死？」顏回之於孔子也，猶曾參之事父也。古之賢者，與其尊師若此，故師盡智竭道以教。 |
| | Zengzi said: "A gentleman traveling on the road, one can tell if he has a father, and one can tell if he has had a teacher." One who has neither a father nor a teacher—what would I do with such a person!" This statement means that serving one's teacher is as important as serving one's father. Zeng Dian sent Zeng Can, who did not arrive on time, and when people saw this, they all said to Zeng Dian: "Is he perhaps afraid?" Zeng Dian replied: "Even if he is afraid, I am still present; how could he dare to be afraid?" Confucius was in fear when captured by Kuang, and Yan Yuan arrived late. Confucius said: "I thought you were dead." Yan Yuan replied: "You are here; how dare I die?" Yan Hui's relationship with Confucius was like Zeng Can's filial devotion to his father. Ancient virtuous individuals revered their teachers in this manner, so teachers devoted all their wisdom and effort to instructing them.
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