| 中国哲学书电子化计划 | |
| 简体字版 |
《周南》 | 英文翻译：人工智能和中国哲学书电子化计划用户 [?] | 电子图书馆 |
| 1 | 周南: | 关雎，后妃之德也。风之始也。所以风天下而正夫妇也。故用之鄕人焉。用之邦国焉。风，讽也。教也。风以动之，教以化之，诗者，志之所之也。在心为志，发言为诗，情动于衷而形于言，言之不足，故嗟欢之，嗟欢之不足，故咏歌之，咏歌之不足，不知手之舞之，足之蹈之也。情发于声，声成文谓之音，发，犹见也。声，谓宫商角徵羽，声成文者，宫商上下相应也。治世之音安以乐，其政和，乱世之音怨以怒，其政乖，亡国之音哀以思，其民困，故正得失，动天地，感鬼神，莫近于诗，先王以是经夫妇，成孝敬，厚人伦，美教化，移风易俗，故诗有六义焉。一曰风，二曰赋，三曰比，四曰兴，五曰雅，六曰颂，上以风化下，下以风刺上，言之者无罪，闻之者足以自诫，故曰风，以一国之事，系一人之本，谓之风，言天下之事，形四方之风，谓之雅，雅者正也。言王政之所由废兴也。政有小大，故有小雅焉。有大雅焉。颂者，美盛德之形容，以其成功吿于神明者也。是谓四始，诗之至也。始者，王道兴衰之所由也。至于王道衰，礼义废，政教失，国异政，家殊俗，而变风变雅作矣。以一至至也。本书在变雅作矣下，周南邵南，正始之道，王化之基，是以关雎乐得淑女以配君子，忧在进贤，不婬其色，哀窈窕，思贤才，而无伤善之心焉。是关雎之义也。 |
| Guanju is about the virtue of empresses and consorts. It marks the beginning of the "Feng" poems. Therefore, it is used to influence the whole world and correct the relationship between husband and wife. Hence, it was adopted by the people of the native place. It was also used in the states and nations. Feng means satire or admonition. It is instruction. Feng stirs the people, and education transforms them; poetry is where one's aspirations go. When aspirations are in the heart, they become poetry when expressed; emotions stirred within take form in words. When words prove insufficient, sighs and exclamations follow; if these still fall short, singing ensues; and if even singing is inadequate, one cannot help but raise hands to dance and feet to stomp. Emotions give rise to sound; when sounds form patterns, they are called music. Fa means "to appear" or "to be seen." Sheng refers to the five tones: Gong, Shang, Jue, Zhi, and Yu. When sounds form patterns, it means these tones correspond with each other in ascending or descending order. The music of a well-governed age is peaceful and joyful, reflecting harmonious government; the music of a chaotic era is resentful and angry, indicating corrupt governance; the music of a fallen state is sorrowful and pensive, revealing suffering among its people. Therefore, poetry corrects right and wrong, stirs heaven and earth, and moves ghosts and gods—nothing comes closer to this than poetry. The sage kings used poetry to regulate the relationship between husband and wife, cultivate filial piety and respect, strengthen human relationships, beautify moral education, transform customs, and change social mores. Hence, poetry has six principles. The first is Feng, the second Fu, the third Bi, the fourth Xing, the fifth Ya, and the sixth Song. The upper classes use Feng to civilize those below; the lower classes use Feng to satirize those above. Those who speak out are without guilt, while those who hear it can take it as a warning for themselves—thus it is called Feng. When the affairs of one state are tied to the customs of an individual, it is called Feng; when it speaks about matters throughout the world and portrays the customs of all directions, it is called Ya. The term Ya means "correctness." It refers to how royal governance rises or declines. Since government affairs vary in importance, there is also Xiao Ya. And Da Ya as well. Song refers to the portrayal of great virtue, offering praise and announcing its achievements to deities and spirits. These are called the "Four Beginnings," representing the highest essence of poetry. The term Shi means the origin through which royal ways rise or decline. When the royal way declined, rites and righteousness were abandoned, political instruction was lost, states had different policies, families followed distinct customs, then variant Feng and Ya poetry arose. From one to ultimate perfection. This book is written below the line "then variant Ya poetry arose." Zhou Nan and Shao Nan represent the proper beginning of principles, the foundation of royal influence. Therefore, Guanju expresses joy in finding a virtuous lady to match with a noble gentleman; it laments the failure to promote worthy individuals rather than being captivated by beauty. It mourns the graceful yet reserved woman and yearns for talented people without harboring harmful intentions toward goodness. This is the meaning of Guanju. | ||
| 2 | 周南: | 关关雎鸠，在河之洲，兴也。关关，和声也。雎鸠，王雎也。鸟挚而有别，后妃悦乐君子之德，无不和谐，又不淫其色，若雎鸠之有别焉。然后可以风化天下，夫妇有别，则父子亲，父子亲则君臣敬，君臣敬则朝廷正，朝廷正则王化成也。窈窕淑女，君子好仇，窈窕，幽闲也。淑，善也。仇，逑也。后妃有关雎之德，是幽闲贞专之善女，宜为君子仇，逑也。参差荇菜，左右流之，荇，接荼也。流，求也。后妃有关雎之德，乃能供荇菜，备庶物，以事宗庙也。左右助之，言三夫人九嫔以下，皆乐后妃之事也。窈窕淑女，寤寐求之，寤，觉也。寐，寝也。言后妃觉寐则常求此贤女，欲与之共己职。求之不得，寤寐思服，服，事也。求贤女而不得，觉寐则思己职事，当与谁共之也。悠哉悠哉。展转反侧。悠，思也。言己诚思之也。卧而不周曰展也。 |
| Guan guan, the cooing of the jujue, on an island in the river—this is Xing. Guan guan refers to harmonious sounds. Jujue is the Wangju bird. This bird mates faithfully and maintains distinctions; empresses and consorts take joy in the virtue of noble gentlemen, achieving harmony without indulgence in beauty. This is akin to how the Wangju bird maintains its distinctions. Only then can one civilize the world through moral influence. When husband and wife maintain distinctions, father and son become affectionate; when father and son are affectionate, ruler and minister show mutual respect; when ruler and minister respect each other, the court becomes upright; and when the court is upright, royal influence is achieved. Youtiao shunv, a virtuous lady, is an ideal match for a noble gentleman. Youtiao means secluded and refined. Shu means virtue or goodness. Qiu is the same as Qiu, meaning a match or partner. Empresses and consorts who possess the virtue of Guanju are secluded, virtuous women with fidelity; they are suitable as partners for noble gentlemen. Cenci xingcai, uneven watercress, drifting to the left and right—Xing is also called Jietu. Liu means seeking or gathering. Empresses and consorts with the virtue of Guanju can gather watercress, prepare various offerings, and thus serve in ancestral temple rituals. They assist from the left and right; this indicates that all ranks below the Three Dames and Nine Pín, are joyful in assisting empresses and consorts in their duties. Youtiao shunv is sought after day and night—Wu means to be awake. Mèi means sleep or rest. It indicates that empresses and consorts constantly seek this virtuous woman, whether awake or asleep, wishing to share their duties with her. When the desired one cannot be found, she thinks of and serves her throughout waking and sleeping—Fu means service or duty. Seeking a virtuous woman but failing to find one, she ponders her duties and wonders with whom they should be shared—whether awake or asleep. How long! How long! Rolling over and turning restlessly. You means thinking or pondering. It expresses the speaker's sincere longing for her. Lying down without turning completely is called Zhuan. | ||
| 3 | 周南: | 卷耳，后妃之志也。又当辅佐君子，求贤审官，知臣下之勤劳，内有进贤之志，而无险诐私谒之心，朝夕思念，至于忧勤。谒，请也。 |
| Juear represents the aspirations of empresses and consorts, and they should also assist noble gentlemen by seeking virtuous individuals and carefully appointing officials, understanding the diligence of their subordinates. Within themselves, they hold aspirations to promote virtue without harboring deceitful or biased private petitions; day and night they think about these matters until it leads to concern and exertion. Ye means "to request" or "to petition." | ||
| 4 | 周南: | 采采卷耳，不盈倾筐，忧者之兴也。采采，事采之也。卷耳，苓耳也。倾筐，畚属也。易盈之器也。器之易盈而不盈者，志在辅佐君子，忧思深也。嗟我怀人，𥧑彼周行。怀，思也。𥧑，置也。行，列也。思君子官贤人，置之周之列位也。周之列位，谓朝廷之臣也。 |
| Cai cai jueer, not filling even a tilted basket—this is the Xing of someone in sorrow. Cai cai means to gather or collect diligently. Jueer is also known as Ling'er. Qingkuang refers to a type of basket or container used for carrying, belonging to the category of Bin (a kind of tool). It is an easy-to-fill vessel. A vessel that is easily filled yet remains unfilled symbolizes the aspiration to assist noble gentlemen and deepens one's worries and thoughts. Alas, I miss my beloved; I search along the great roads of Zhou. Huai means "to think about" or "to miss." Zhi means to place or set. Hang means rows or lines. Thinking of noble gentlemen and virtuous officials, placing them in the ranks and positions of Zhou. The ranks and positions of Zhou refer to the ministers of the court. |
URN: ctp:n416147