| 中国哲学书电子化计划 | |
| 简体字版 |
《劝学》 | 英文翻译：人工智能和中国哲学书电子化计划用户 [?] | 提到《劝学》的书籍 电子图书馆 |
| 1 | 劝学: | 君子曰：学不可以已。青、取之于蓝，而青于蓝；冰、水为之，而寒于水。木直中绳，輮以为轮，其曲中规，虽有槁暴，不复挺者，輮使之然也。故木受绳则直，金就砺则利，君子博学而日参省乎己，则智明而行无过矣。 |
| The gentleman said: "Learning cannot be stopped." Blue, taken from indigo, is yet bluer than indigo; Ice, made from water, is yet colder than water. Wood that is straight and meets the standard of a plumb line, when bent into a wheel, will curve in accordance with the compass. Though it may be dried out and exposed to the sun, it will no longer return to its straight form; this is because bending has made it so. Therefore, wood subjected to the plumb line becomes straight, and metal placed on a whetstone becomes sharp. A gentleman who extensively studies and daily examines himself will become wise and his conduct free of error. | ||
| 2 | 劝学: | 故不登高山，不知天之高也；不临深溪，不知地之厚也；不闻先王之遗言，不知学问之大也。干、越、夷、貉之子，生而同声，长而异俗，教使之然也。 |
| Therefore, one who does not climb a high mountain does not know the height of heaven; one who does not approach a deep ravine does not know the depth of the earth; one who does not hear the legacy words of the former kings does not know the greatness of learning. The sons of Gàn, Yuè, Yí, and Hé, are born with the same voice but grow up to have different customs; this is due to education making them so. | ||
| 3 | 劝学: | 《诗》曰：“嗟尔君子，无恒安息。靖共尔位，好是正直。神之听之，介尔景福。”神莫大于化道，福莫长于无祸。 |
| The Shi says: "Alas, you gentlemen, do not remain in perpetual ease and rest. Be diligent in your posts, and cherish uprightness and integrity." The gods will hear this, and bestow great blessings upon you." No god is greater than the Way of transformation; no blessing is longer-lasting than being free from misfortune. | ||
| 4 | 劝学: | 吾尝终日而思矣，不如须臾之所学也。吾尝跂而望矣，不如登高之博见也。登高而招，臂非加长也，而见者远；顺风而呼，声非加疾也，而闻者彰。假舆马者，非利足也，而致千里；假舟楫者，非能水也，而绝江河。君子生非异也，善假于物也。 |
| I have often spent an entire day in thought, yet it is not as effective as a moment's worth of learning. I have often stood on tiptoe to look afar, yet it is not as beneficial as ascending a height for broad vision. To raise one's hand while standing on high ground does not make the arm any longer, yet those who see it are far away; to call out with the wind at one's back does not make the voice any louder, yet those who hear it do so clearly. Those who use chariots and horses are not necessarily swift-footed, yet they can reach a thousand li; Those who use boats and oars are not necessarily skilled in swimming, yet they can cross rivers and streams. A gentleman is not born different; he is merely good at making use of external aids. | ||
| 5 | 劝学: | 南方有鸟焉，名曰蒙鸠，以羽为巢，而编之以发，系之苇苕，风至苕折，卵破子死。巢非不完也，所系者然也。西方有木焉，名曰射干，茎长四寸，生于高山之上，而临百仞之渊，木茎非能长也，所立者然也。蓬生麻中，不扶而直；白沙在涅，与之俱黑。兰槐之根是为芷，其渐之滫，君子不近，庶人不服。其质非不美也，所渐者然也。 |
| There is a bird in the south, named Mengjiu, which builds its nest with feathers and weaves it together with hair, fastening it to reed sprouts. When the wind comes, the sprouts break, the eggs crack, and the young die. The nest is not imperfect; it is the nature of what it is fastened to that causes this outcome. There is a tree in the west, named Shegan, whose stem grows to four cun. It grows on high mountains and overlooks a hundred-ren deep abyss. The plant's stem is not inherently tall; it is its location that makes it so. When the pengan grows among hemp, it stands straight without support; when white sand is in filth, it becomes black along with it. The roots of the lanhuai plant are called zhi; if they are gradually soaked in sewage, even gentlemen will not approach them and common people will not wear them. Their nature is not inherently unattractive; it is the gradual influence of their environment that causes this result. | ||
| 6 | 劝学: | 故君子居必择乡，游必就士，所以防邪辟而近中正也。 |
| Therefore, a gentleman must always choose his place of residence carefully and associate with learned men when traveling; this is how he guards against evil influences and remains close to what is upright and just. | ||
| 7 | 劝学: | 物类之起，必有所始。荣辱之来，必象其德。肉腐出虫，鱼枯生蠹。怠慢忘身，祸灾乃作。强自取柱，柔自取束。邪秽在身，怨之所构。施薪若一，火就燥也，平地若一，水就湿也。草木畴生，禽兽群焉，物各从其类也。 |
| The arising of things in the world must have a beginning. Honor and disgrace that come to one must reflect his virtue. Decaying meat produces insects, and dried fish gives rise to worms. Neglect and carelessness toward one's own conduct give rise to misfortune and disaster. Rigidity brings about its own breaking, and softness invites being bound. Evil and filth within oneself give rise to the grievances of others. If firewood appears the same, fire will go toward what is dry; if a flat land seems uniform, water will flow to where it is wet. Grasses and trees grow in clusters, birds and beasts live in groups—things each follow their own kind. | ||
| 8 | 劝学: | 是故质的张，而弓矢至焉；林木茂，而斧斤至焉；树成荫，而众鸟息焉。醯酸，而蚋聚焉。故言有招祸也，行有招辱也，君子慎其所立乎！ |
| Therefore, when the target is set up, arrows will come to it; when trees are lush, axes and hatchets will come to them; When a tree provides shade, many birds will rest in it. Vinegar becomes sour, and gnats gather around it. Therefore, words may invite disaster, and actions may bring disgrace; a gentleman must be cautious about where he stands! | ||
| 9 | 劝学: | 积土成山，风雨兴焉；积水成渊，蛟龙生焉；积善成德，而神明自得，圣心备焉。故不积蹞步，无以致千里；不积小流，无以成江海。骐骥一跃，不能十步；驽马十驾，功在不舍。锲而舍之，朽木不折；锲而不舍，金石可镂。 |
| Accumulated earth becomes a mountain, from which winds and rains arise; accumulated water becomes a deep pool, in which dragons are born; Accumulated virtue becomes moral excellence, and through this, one naturally attains wisdom and clarity, with the mind of a sage fully prepared. Therefore, without accumulating small steps, one cannot reach a thousand li; without accumulating small streams, one cannot form rivers and seas. A Qiji leaps once but cannot cover ten paces; a slow horse driven for ten days achieves much through not stopping. To carve and then give up, even rotten wood will not break; to persist in carving without giving up, even metal and stone can be engraved. | ||
| 10 | 劝学: | 蚓无爪牙之利，筋骨之强，上食埃土，下饮黄泉，用心一也。蟹八跪而二螯，非蛇蟮之穴，无可寄托者，用心躁也。是故无冥冥之志者，无昭昭之明；无惛惛之事者，无赫赫之功。行衢道者不至，事两君者不容。目不能两视而明，耳不能两听而聪。螣蛇无足而飞，梧鼠五技而穷。《诗》曰：“尸鸠在桑，其子七兮。淑人君子，其仪一兮。其仪一兮，心如结兮。”故君子结于一也。 |
| The earthworm has no sharp claws or strong bones; it feeds on dust above and drinks from the yellow springs below—this is because of its single-minded focus. The crab has eight legs and two pincers, yet without the burrow of a snake or eel, it has nowhere to take refuge—this is due to its restless mind. Therefore, those without deep and resolute aspirations cannot attain clear and bright understanding; those who do not engage in quiet and diligent efforts will achieve no great or remarkable accomplishments. Those who walk along forked roads never reach their destination, and those who serve two masters are not accepted by either. The eye cannot look in two directions at once and still see clearly; the ear cannot listen to two sounds at once and still hear distinctly. The tenseshe has no feet yet can fly, while the wushu possesses five skills yet ends in distress. The Shi says: "The shijiu is on the mulberry tree, with seven young ones." A virtuous and gentlemanly person maintains a single, consistent manner. To maintain a single, consistent manner—his heart is as resolute as a knot." Therefore, a gentleman focuses his whole being on one purpose. | ||
| 11 | 劝学: | 昔者瓠巴鼓瑟，而流鱼出听；伯牙鼓琴，而六马仰秣。故声无小而不闻，行无隐而不形。玉在山而草木润，渊生珠而崖不枯。为善不积邪，安有不闻者乎！ |
| In the past, Huba played the se, and fish in the stream surfaced to listen; Boyá played the qin, and six horses raised their heads to eat. Therefore, no sound is too small to go unheard, and no action is so concealed as to leave no trace. Jade in the mountain makes the grass and trees moist; pearls born in deep pools keep the cliffs from drying up. Is it not a failure to accumulate good deeds that causes one's virtue to go unnoticed? How could there be someone whose goodness remains unheard of! | ||
| 12 | 劝学: |
学恶乎始？恶乎终？曰：其数则始乎诵经，终乎读礼；其义则始乎为士，终乎为圣人。真积力久则入。学至乎没而后止也。故学数有终，若其义则不可须臾舍也。为之人也，舍之禽兽也。故书者、政事之纪也；诗者、中声之所止也；礼者、法之大分， 群1类之纲纪也。故学至乎礼而止矣。夫是之谓道德之极。礼之敬文也，乐之中和也，诗书之博也，春秋之微也，在天地之间者毕矣。 |
| Where should learning begin? Where should it end? It is said: In terms of method, learning begins with reciting the classics and ends with studying the rites; in terms of meaning, it begins with becoming a learned man and ends with becoming a sage. Genuine accumulation and sustained effort will eventually lead to true understanding. Learning continues until death and only then comes to an end. Therefore, the methods of learning have their conclusion, but as for its meaning, it cannot be abandoned even for a moment. To pursue this is to become human; to abandon it is to descend to the level of beasts. Therefore, books are records of political affairs; poetry is where the harmonious sounds come to rest; rites are the great divisions of law, and the principles governing social groups. Therefore, learning culminates in the study of rites. This is called the ultimate attainment of morality and virtue. The reverence in rites, the harmony in music, the breadth in Shi and Shu, and the subtlety in Chunqiu—all things between heaven and earth are fully encompassed within these.
1. 群 : 删除。 王念孙《读书杂志》：“元刻无‘群’字，元刻是也”。 | ||
| 13 | 劝学: | 君子之学也，入乎耳，著乎心，布乎四体，形乎动静。端而言，蝡而动，一可以为法则。小人之学也，入乎耳，出乎口；口耳之间，则四寸耳，曷足以美七尺之躯哉！古之学者为己，今之学者为人。君子之学也，以美其身；小人之学也，以为禽犊。故不问而告谓之傲，问一而告二谓之囋。傲、非也，囋、非也；君子如向矣。 |
| A gentleman's learning enters the ear, takes root in the heart, spreads to the four limbs, and manifests in his actions and stillness. He speaks with clarity and moves with deliberation—his every action can serve as a model. The learning of the petty person enters through the ear, yet exits immediately from the mouth; the distance between the mouth and the ear is but four cun—how can this be sufficient to adorn a seven chi tall body! Ancient scholars studied for themselves, while modern scholars study for others. A gentleman's learning is aimed at perfecting himself; The petty person's learning is used to serve others, like a beast of burden. To tell someone something without being asked is called arrogance; to answer with two points when only one was asked is called verbosity. Arrogance is wrong, and verbosity is also wrong; a gentleman follows the proper way. | ||
| 14 | 劝学: | 学莫便乎近其人。礼乐法而不说，诗书故而不切，春秋约而不速。方其人之习君子之说，则尊以遍矣，周于世矣。故曰：学莫便乎近其人。 |
| There is no better way to learn than by being close to a virtuous person. Rites and music are methodical but not explanatory; the Shi and Shu contain historical records but may lack immediacy; the Chunqiu is concise but not quick to understand. When one studies under a person who has mastered the teachings of the gentleman, then reverence becomes all-encompassing and wisdom permeates the world. Therefore it is said: There is no better way to learn than being close to a virtuous person." | ||
| 15 | 劝学: | 学之经莫速乎好其人，隆礼次之。上不能好其人，下不能隆礼，安特将学杂识志，顺诗书而已耳。则末世穷年，不免为陋儒而已。将原先王，本仁义，则礼正其经纬蹊径也。若挈裘领，诎五指而顿之，顺者不可胜数也。不道礼宪，以诗书为之，譬之犹以指测河也，以戈舂黍也，以锥餐壶也，不可以得之矣。故隆礼，虽未明，法士也；不隆礼，虽察辩，散儒也。 |
| The most effective path in learning is to love and emulate the virtuous person; next in importance is the reverence for rites. If one above cannot admire the virtuous, and one below cannot revere rites, then learning will amount to nothing more than a haphazard accumulation of knowledge and memorizing the Shi and Shu. Then, even after a lifetime in later ages, one cannot escape being merely an ignorant scholar. To follow the former kings and take benevolence and righteousness as fundamentals, rites serve to establish their proper patterns and paths. It is like lifting the collar of a coat and bending five fingers to shake it—what follows in order is beyond count. To disregard rites and laws, yet rely solely on the Shi and Shu, is like using one's fingers to measure a river, using a halberd to pound millet, or using an awl to eat from a pot—such methods cannot possibly lead to success. Therefore, to revere rites—even if one's understanding is not yet complete—one becomes a law-abiding scholar; To disregard rites, even with keen insight and eloquence, makes one merely a superficial scholar. | ||
| 16 | 劝学: | 问楛者，勿告也；告楛者，勿问也；说楛者，勿听也。有争气者，勿与辩也。故必由其道至，然后接之；非其道则避之。故礼恭，而后可与言道之方；辞顺，而后可与言道之理；色从而后可与言道之致。故未可与言而言，谓之傲；可与言而不言，谓之隐；不观气色而言，谓之瞽。故君子不傲、不隐、不瞽，谨顺其身。《诗》曰：“匪交匪舒，天子所予。”此之谓也。 |
| Those who ask about coarse materials should not be informed; Those who are told about coarse materials should not expect to be questioned further; Those who speak of coarse matters should not be listened to. Those who are argumentative in spirit should not be engaged in debate. Therefore, one must follow the proper path to arrive, and only then can they be received; If it is not through the proper path, then one should avoid it. Therefore, only when there is respectful courtesy can one discuss the principles of the Way; Only when words are well-spoken can one discuss the reasoning behind the Way; Only when one's demeanor is respectful and compliant can one speak of the essence of the Way. To speak before it is appropriate to do so is called arrogance; To remain silent when one could and should speak is called concealment; To speak without observing the other's demeanor is called blindness. Therefore, a gentleman does not act with arrogance, concealment, or blindness, but carefully conducts himself in accordance with propriety. The Shi says: "Neither hasty nor relaxed, such is the way the Son of Heaven bestows his favor." This is what it means. | ||
| 17 | 劝学: | 百发失一，不足谓善射；千里蹞步不至，不足谓善御；伦类不通，仁义不一，不足谓善学。学也者，固学一之也。一出焉，一入焉，涂巷之人也；其善者少，不善者多，桀纣盗跖也；全之尽之，然后学者也。 |
| A hundred shots with one miss are not enough to be called skillful shooting; A journey of a thousand li, if the final step is not taken, cannot be called skillful driving; If one does not understand categories and relationships, and benevolence and righteousness are not unified in thought, it is insufficient to be considered good learning. Learning is indeed about mastering unity—about attaining oneness. To go out in one direction and come in another is to be like a common person of the streets; Among them, the virtuous are few, and the wicked are many—such as Jie, Zhou, and Dazhi. Only when one is fully devoted and complete in his conduct can he be considered a true scholar. | ||
| 18 | 劝学: | 君子知夫不全不粹之不足以为美也，故诵数以贯之，思索以通之，为其人以处之，除其害者以持养之。使目非是无欲见也，使耳非是无欲闻也，使口非是无欲言也，使心非是无欲虑也。及至其致好之也，目好之五色，耳好之五声，口好之五味，心利之有天下。是故权利不能倾也，群众不能移也，天下不能荡也。生乎由是，死乎由是，夫是之谓德操。德操然后能定，能定然后能应。能定能应，夫是之谓成人。天见其明，地见其光，君子贵其全也。 |
| The gentleman knows that without completeness and refinement, one cannot be considered virtuous; therefore, he recites and reviews to integrate knowledge, reflects deeply to understand it, emulates the worthy to embody its principles, and removes harmful influences to nurture his moral cultivation. He ensures that the eyes do not desire to see anything improper, that the ears do not desire to hear anything improper, that the mouth does not desire to speak improperly, and that the mind does not desire to dwell on improper thoughts. When one reaches a state of true devotion, the eyes desire the five colors, the ears delight in the five sounds, the mouth enjoys the five flavors, and the heart is drawn by the prospect of possessing all under heaven. Therefore, power and profit cannot sway him, the masses cannot move him, and even the whole world cannot shake his resolve. He lives by this principle and dies by it—this is called moral integrity. With moral integrity, one can attain stability; with stability, one can respond appropriately. To possess stability and the ability to respond appropriately—this is called being a complete person. Heaven reveals its brightness, Earth shows its radiance; the gentleman values wholeness above all. |
URN: ctp:xunzi/quan-xue