大学之道，在明明德，在亲民，在止於至善。//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。//古之欲明明德於天下者，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。//自天子以至於庶人，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。

小结 三条纲领：明明德，亲（新）民，止于至善 八项条目：格物、致知、诚意、正心、 修身、齐家、治国、平天下 最高境界：知止—止于至善 基本原则：修身为本 修身途径：定、静、安、虑、得 一条忠告：知所先后

《大学》英译 理雅各 理雅各(1815—1897)，原名James Legge，英国伦敦会传教士，基督教早期著名的来华传教士之一，同时还是一位杰出的汉学家。 1815年出生于苏格兰的一个富商家庭，从小就聪明好学，1831年考入阿伯丁英王学院(King’s College,1495, Aberdeen)，1836年被任命为一所学校的校长。但他有志于到海外传教，于是进修神学，1839年为牧师，1840年到达马六甲，开始传教生涯。不久他担任了著名的英华书院的院长，出席了在香港举行的圣经翻译会议。1855年理雅各开始担任香港第一份中文报纸的主编。 除了通过书院培养传教人员以外，他的主要工作及一生中主要的成就是研究和翻译中国古代的经典。他和中国最优秀的学者之一王韬合作，翻译了最主要的儒家经典，以英、汉对照的形式出版，他们两个人不但建立了伟大的友谊，而且他们的合作成果一直受到后世汉学家的推崇。理雅各还曾经到中国内地访问，到过山东、北京等地方。 1873年理雅各回到英国，由于他的杰出贡献，牛津大学在1875年专门为他开设了汉学讲座。与众不同的是，理雅各尊重中国传统文化，认为儒家和基督教是可以调和的。

著作：《孔子传》（Life and Teaching of Confucius） 1867 《孟子传》（The Life and Teaching of Mencius） 1875 《中国的宗教》（The Religions of China ） 1880. 汉译英 《尚书》 《道德经》 《阴符经》 《玉枢经》 《论语》 《大学》 《中庸》 《孟子》 《十三经》5卷 ( The Chinese Classics) 《大秦景教流行中国碑》 《法顯傳》 注：周易 · 尚书 · 诗经 · 周礼 · 仪礼 · 礼记 · 春秋左传 · 公羊传 · 榖梁传 · 孝经 · 论语 · 尔雅 · 孟子

Legge and his three Chinese students

The Victorian Translation of China: James Legge's Oriental Pilgrimage 2002

Synopsis In this magisterial study, Norman J Synopsis In this magisterial study, Norman J. Girardot focuses on James Legge (1815-1897), one of the most important nineteenth-century figures in the cultural exchange between China and the West. A translator-transformer of Chinese texts, Legge was a pioneering cross-cultural pilgrim within missionary circles in China and within the academic world of Oxford University. By tracing Legge's career and his close association with Max Muller (1823-1900), Girardot elegantly brings a biographically embodied approach to the intellectual history of two important aspects of the emergent "human sciences" at the end of the nineteenth century: sinology and comparative religions. Girardot weaves a captivating narrative that illuminates the era in which Legge lived as well as the surroundings in which he worked. His encyclopedic knowledge of pertinent figures, documents, peculiar ideologies, and even the personal quirks of principal and minor players brings the world of imperial China and Victorian England very much to life. At the same time, Girardot gets at the roots of much of the twentieth-century discourse about the strange religious or nonreligious otherness of China.

经文英译 『１』大学之道，在明明德，在亲民，在止於至善。 What the Great Learning teaches, is--to illustrate illustrious virtue; to renovate the people, and to rest in the highest excellence. Notes Illustrious .a.杰出的; 著名的; 光荣的;辉煌的, 灿烂的;有光泽的, 明亮的 Excellence ,n.优秀, 卓越, 优点, 美德 注意James Legge的“风格”（style）: “对译”（word-to-word） 思考：大学, great learning？ 为什么不译“道”,亦或“暗译” ？ “止”：rest? reach/ stop?

『２』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。 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 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. 选词：定,静,安,虑,得 (立定志向，心静淡然，安处执着，思虑详审，终有所得) being determined, calm unperturbed (calmness) , tranquil repose, careful deliberation, the attainment of desired end unperturbed: calm and serene; unruffled tranquil: free from commotion or disturbance; free from anxiety, tension, or restlessness; composed. repose: freedom from worry; peace of mind. 语法结构：being/ to / in + 主句； 四个“而后能” ：may be attained/ will be succeed/ may be/ will be followed by

『３』物有本末；事有终始。知所先后，则近道矣。 Things have their root and their completion. 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 . 问题：末：completion, act is completing; fulfillment 是否可以：本末 root and branch 终始 end and beginning 注意：古汉语英译的特点之一：增词（句） 知所先后： To know what is first and what is last

『４』古之欲明明德於天下者，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。 The ancients who wished to illustrate illustrious virtue throughout the empire, 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. 选词：天下，国，家，身，心，意，知，物； 治，齐，修，正，诚，致，格 结构：……者，先……。/ 省略

『５』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。 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 empire was made tranquil and happy. 注意：thing being investigated-现在分词短语独立结构

『６』自天子以至於庶人，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。 From the emperor down to the mass of the people, all must consider the cultivation of the person the root of every thing 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. 注意：壹是 all must 本root，末that what should spring from it-文内注释 乱-neglect， 厚/薄 what was of great/slight importance，—转译 …未之有也： It never has been the case that……

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 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 completion. 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

The ancients who wished to illustrate illustrious virtue throughout the empire, 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 persona. 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 empire was made tranquil and happy.

From the emperor down to the mass of the people, all must consider the cultivation of the person the root of every thing 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.

传释英译

『１』康诰曰，「克明德。」 『２』大甲曰，「顾諟天之明命。」 『３』帝典曰,「克明峻德。」 『４』皆自明也。 In the Announcement to Kong, it is said, “He was able to make his virtue illustrious.” In the Tai Jia, it is said, “He contemplated and studied the illustrious decrees of Heaven, ” In the Canon of the Emperor Yao, it is said, “He was able to make illustrious his lofty virtue.” These passages all show how those sovereigns made themselves illustrious. Notes: contemplate: consider; decree: order;

In the Announcement to Kang, it is said, “To stir up the new people.” 『１』汤之盘铭曰,「苟日新，日日新，又日新。」 『２』康诰曰,「作新民。」 『３』诗曰,「周虽旧邦，其命维新。」 『４』是故君子无所不用其极。 On the bathing-tub of Tang, the following words were engraved: “If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation. ” In the Announcement to Kang, it is said, “To stir up the new people.” In the Book of poetry, it is said, “Although Zhou was an ancient state, the ordinance which lighted on it was new.” Therefore, the superior man in every thing uses his utmost endeavors. 注意： 三个“日新”：one day , day to day, daily; 苟；是故 if you can… 。 作 stir up 或：stir them up to be the new people? “其命维新”：禀受了新的天命,ordinance:(神或命运）注定之事 “无所不用其极”—双否正译。

『１』诗云，「邦畿千里，惟民所止。」 『２』诗云，「缗蛮黄鸟，止于丘隅。」子曰：「於止，知其所止，可以人而不如鸟乎？」 In the Book of Poetry, it is said, “The imperial domain of a thousand li is where the people rest.” In the Book of Poetry, it is said, “The twittering yellow bird rests on a corner of the mound.” The Master said, “When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird? ” 注意： “缗蛮”象声词：twittering; “不如”的翻译:同级比较的否定形式 ……乎？ 反问句式

『３』诗云，「穆穆文王，於缉熙敬止。」为人君，止於仁；为人臣，止於敬；为人子，止於孝；为人父，止於慈；与国人交，止於信。 In the Book of Poetry, it is said, “Profound was King Wen. With how bright and unceasing a feeling of reverence did he regard his resting place!” As a sovereign, he rested in benevolence. As a minister, he rested in reverence. As a son, he rested in filial piety. As a father, he rested in kindness. In communication with his subjects(!), he rested in good faith. 穆穆：深远之意；於wu,叹美之词；缉：继续；熙，光明；敬止，“言其无不敬而安所止也”。 unceasing,不停的，不间断的； reverence: 尊敬，崇敬 仁，敬，孝，慈，信 思考: (1) “於缉熙敬止”是否有更好的翻译? (2)国人：subject=people of his land?

『４』诗云，「瞻彼淇澳yu，绿竹猗猗。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。」 In the Book of Poetry, it is said, “Look 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.” 注意：猗，斐，切，磋，琢，磨; 瑟，僩，赫，喧的对应词汇。

注意：“……”者，……也—对应的英语句式 「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。 That expression-“as we cut and then file,” indicates the work of learning. “As we chisel and then grind,” indicates that of self-culture. “How grave is he and dignified!” indicates the feeling of cautious reverence. “How majestic and distinguished,” indicates an awe-inspiring deportment. “Our elegant and accomplished prince never can be forgotten,” indicates how, when virtue is complete and excellence extreme, the people cannot forget him. 注意：“……”者，……也—对应的英语句式

『５』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。 In the Book of Poetry, it is said,” Ah! the former kings are not forgotten.” Future princes deem worthy what they deemed worthy, and love what they loved. The common people delight in what they delighted, 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. 思考：句中they指代 ?注意：deem……， deemed

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。 The Master said, “In hearing litigations, I am like any other body. What is necessary is to cause the people to have no litigations?” So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men’s minds; --this is called knowing the root. 大畏民志：使民心畏服 注意修辞： Those (who) find it impossible to do something. strike into men’s mind Hear=听讼！ To listen to in an official, professional, or formal capacity: 审理，听证以官方的、职业的或是正式的身份听取：

所谓致知在格物者，言欲致吾之知，在即物而穷其理也。盖人心之灵，莫不有知，而天下之物，莫不有理。惟於理有未穷，故其知有不尽也。 “The perfecting of knowledge depends on the investigation of things” is this: --If we wish to carry our knowledge to the utmost, we must investigate the principles of all things we come into contact with。For the intelligent mind of man is certainly formed to know, and there is not a single thing in which its principles do not inhere .But so long as all principles are not investigated, man's knowledge is incomplete . Notes ： “致知(perfect of knowledge)”、“致…知(carry knowledge to the utmost)” 的表示与前(extension of knowledge) 不同； 穷：寻求到尽头，穷原究委；investigate “即物而穷其理”的译法--- “合译”； “莫不”-双重否定: “莫不有知”—is certainly formed to know 肯定； “莫不有理”--- there is not a single thing in which its principle do not inhere双否 “知”：know/ knowledge

是以大学始教，必使学者即凡天下之物，莫不因其已知之理而益穷之，以求至乎其极。 On this account, the Great Learning for adults, at the outset of its lessons, instructs the learner, in regard to all things in the world, to proceed from what knowledge he has of their principles, and pursue his investigation of them, till he reaches the extreme point. 思考：此句英译结构曲折，个别词语、句意未能译出，如何给出修正？ 即（靠近,接触,contact with）=in regard to (关于)?

至於用力之久，而一旦豁然贯通焉，则众物之表里精粗无不到，而吾心之全体大用无不明矣。此谓物格。此谓知之至也。 After exerting himself in this way for a long time, he will suddenly find himself possessed of a wide and far-reaching penetration. Then, the qualities of all things, whether external or internal, the subtle or the coarse, will all be apprehended, and the mind, in its entire substance and its relations to things, will be perfectly intelligent .This is called the investigation of things .This is called the perfection of knowledge. 注意： 分译：……，则……。 增词：众物：the qualities of all things “无不”：双重否定=肯定 转译：大用=its relation to things 豁然贯通；表里精粗

『１』所谓诚其意者，毋自欺也。如恶恶臭，如好好色。此之谓自谦(qie) 。故君子必慎其独也。 Chapter VI 『１』所谓诚其意者，毋自欺也。如恶恶臭，如好好色。此之谓自谦(qie) 。故君子必慎其独也。 What is meant by “making the thoughts sincere,” is the allowing no self-deception, as when we hate a bad 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. 谦,通 “慊”,满足 Notes: “所谓……者，……也。” 的对应翻译what is meant by “……” is …. (主语从句） 恶恶臭，好好色=hate a bad smell, love a wonderful beauty?

『２』小人闲居为不善，无所不至，见君子，而后厌然。掩其不善，而著其善。人之视己，如见其肺肝然，则何益矣。此谓诚於中，形於外。故君子必慎其独也。 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 veins; -- of what use is his disguise ? This is an instance of the saying—“What truly is within will be manifested without.” Therefore, the superior man must be watchful over himself when he is alone. 注意：无(不善)所不至 there is no evil to which the mean man will not proceed? ( 至 proceed to) 此句的另一翻译：When the inferior man is at leisure, there is no limit to the extent of his evil. 厌ya,掩藏。 behold(书面语): watch; “肺肝”转译为hearts and veins 问题：如见其： 谁见谁？ 此谓： This is an instance of the saying 诚於中，形於外= What truly is within will be manifested without (ad.)

『３』曾子曰，「十目所视，十手所指，其严乎。」 『４』富润屋，德润身。心广，体胖。故君子必诚其意。 The disciple Zeng said, “What ten eyes behold, what ten hands point to, is to be regarded with reverence!” Riches adorn a house, and virtue adorns the person. The mind is expanded, and the body is at ease. Therefore, the superior man must make his thoughts sincere. 注释 严，令人畏惧。译文追求文字对应，但似乎未能表示原意：what a fear it is that one was … 体胖pan,舒适=at ease!

Chapter VII 『１』所谓修身在正其心者：身有所忿懥(zhi)，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。（正题反论！） 『２』心不在焉，视而不见，听而不闻，食而不知其味。 『３』此谓修身在正其心。 What is meant by “The cultivation of the person depends on rectifying the mind, ”may be thus illustrated: --If 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. (----注意简化与省略） 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.

Chapter VIII 『１』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，之其所哀矜而辟焉，之其所敖惰而辟焉（正题反论！）。故好而知其恶，恶而知其美者，天下鲜矣！ What is meant by “The regulation of one’s family depends on the cultivation of his person,” is this: --Men are partial where they feel affection and love; partial where they despise and dislike; partial where they stand in awe and reverence; partial where they feel sorrow and compassion; partial where they are arrogant and rude. Thus it is that there are few men in the world, who love, and at the same time know the bad qualities of the object of their love, or who hate, and yet know the excellences of the object of their hatred. 注释 辟 partial； 亲爱，贱恶，畏敬，哀矜，敖惰对应的形容词； 故……者，天下鲜矣！it is that there—强调！

『２』故谚有之曰：“人莫知其子之恶，莫知其苗之硕。” 『３』此谓身不修不可以齐其家。 Hence it is said, in the common adage, “A man does not know the wickedness of his son; he does not know the richness of his growing corn.” This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.

Chapter IX 『１』所谓治国必先齐其家者：其家不可教而能教人者，无之。故君子不出家，而成教於国。孝者，所以事君也；悌者，所以事长也；慈者，所以使众也。 What is meant by “In order rightly to govern his State, it is necessary first to regulate his family,” is this: --It is not possible for one to teach others, while he cannot teach his own family. Therefore, the ruler, without going beyond his family, completed the lessons for the State. There is filial piety: --therewith the sovereign should be served. There is fraternal submission: --therewith elders and superiors should be served. There is kindness: --therewith the multitude should be treated. filial: 子代的；piety:虔敬。 filial piety: 孝道；fraternal submission:兄弟谦让；

『２』康诰曰，「如保赤子。」心诚求之，虽不中、不远矣。未有学养子，而后嫁者也。 In the Announcement to Kang, it is said, “Act as if you were watching over an infant.” If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so. There never has been a girl who learned to bring up a child, that she might afterwards marry. 问题： 如保赤子：（爱护子民如）同母亲关爱自己的婴儿 “心诚求之”是指母亲吗？

『３』一家仁，一国兴仁；一家让，一国兴让；一人贪戾，一国作乱。其机如此，此谓一言偾事，一人定国。 From the loving example of one family, a whole State becomes loving；and from its courtesies, the whole State becomes courteous；while, from the ambition and perverseness of the one man, the whole State may be led to rebellious disorder: --such is the nature of the influence. This verifies the saying, “Affairs may be ruined by a single sentence; a kingdom may be settled by its one man. 注意： 一家=one family? or=sovereign’s family 仁(benevolence/kindheartedness)，让(courtesy) ， 贪(ambition? Or: greed/avarice)， 戾(perverseness? perverse,刚愎自用的；邪恶的 荒谬的；悖理的任性的；乖张的。/ruthless or tyrannical) 其机如此:事情之间的关联就是如此紧密

1. “有诸己而后求诸人”、“无诸己而后非诸人”的平行结构； 『４』尧舜帅天下以仁，而民从之。桀纣帅天下以暴，而民从之。其所令反其所好，而民不从。是故君子有诸己而后求诸人。无诸己而后非诸人。所藏乎身不恕，而能喻诸人者，未之有也。 『５』故治国在齐其家。 Yao and Shun led on the empire with benevolence and the people followed them. Jie and Zhou led on the empire with violence, and the people followed them. The orders which these issued were contrary to the practices, which they loved, and so the people did not follow them. On this account, the ruler must himself, be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. Thus we see how the government of the State depends on the regulation of the family. 注意： 1. “有诸己而后求诸人”、“无诸己而后非诸人”的平行结构； 2. “所 ……者，未之有者”：Never has there been a man, who ,…,….. 3. “所藏乎身而不恕”的意蕴似未能译出？ There has never been a case where a person was able to teach others the things he had learned, if he lacked fairness (shu)

『６』诗云，「桃之夭夭，其叶蓁蓁，之子于归，宜其家人。」宜其家人，而后可以教国人。 『７』诗云，「宜兄宜弟。」宜兄宜弟，而后可以教国人。 In the Book of Poetry, it is said, “That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to get married. She will rightly order her household.” Let the household be rightly ordered, and then the people of the State may be taught. In the Book of Poetry, it is said, “They can discharge their duties to their elder brothers. They can discharge their duties to their younger brothers.” Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the State. 注意： 宜，使和顺；家人：谁的家人？Let the ruler’s household be? discharge one’s duties: to perform the obligations

『８』诗云，「其仪不忒，正是四国。」其为父子兄弟足法，而后民法之也。 『９』此谓治国在齐其家。 In the Book of Poetry, it is said, “In his deportment there is nothing wrong; he rectifies all the people of the State.” Yes, when the ruler, as a father, a son, and a brother, is a model, then the people imitate him. This is what is meant by saying, “The government of his kingdom depends on his regulation of the family.” 注意：“正是四国”意为邻国做榜样；译文译“正”为rectify、“四国”为all people of the State似有偏差？ model未能表示出“足法”的程度，perfect model?

Chapter X 『１』所谓平天下在治其国者，上老老，而民兴孝；上长长，而民兴弟；上恤孤，而民不倍。是以君子有絜矩之道也。 What is meant by “The making the whole empire peaceful and happy depends on the government of his State,” is this: --When the sovereign behaves to his aged, as the aged should be behaved to, the people become filial; when the sovereign behaves to his elders, as elders should be behaved to, the people learn brotherly submission; when the sovereign treats compassionately the young and helpless, the people do the same. Thus the ruler has a principle with which, as with a measuring square, may regulate his conduct. 问题：“平天下”与前文不同(tranquil and happy)； 斜体部分是否多余？长、老的使动意义？ 上=sovereign?

『２』所恶於上，毋以使下。所恶於下，毋以事上。所恶於前，毋以先後。所恶於後，毋以从前。所恶於右，毋以交於左。所恶於左，毋以交於右。此之谓絜矩之道。 What a man dislikes in his superiors, let him not display in the treatment of his inferiors; what he dislikes in his inferiors, let him not display in the service of his superiors; what he hates in those who are before him, let him not therewith precede those who are behind him; what he hates in those who are behind him, let him not therewith follow those who are before him; what he hates to receive on the right, let him not bestow on the left; what he hates to receive on the left, let him not bestow on the right: --this is what is called “The principle, with which, as with a measuring square, to regulate one’s conduct,”

『３』诗云：「乐只君子，民之父母。」民之所好好之；民之所恶恶之。此之谓民之父母。 In the Book of Poetry, it is said, “How much to be rejoiced in are these princes, the parents of the people!” When a prince loves what the people love, and hates what the people hate, then is he what is called the parent of the people. 问题：“乐只君子”是“快乐的君王”还是“与民同乐的君王”/”乐民之所乐”？

『４』诗云：「节彼南山，维石岩岩。赫赫师尹，民具尔瞻。」有国者不可以不慎。辟则为天下僇矣。 In the Book of Poetry, it is said, “Lofty is that southern hill, with its rugged masses of rocks! Greatly distinguished are you, O grand-teacher Yin, the people all look up to you!” Rulers of kingdoms may not neglect to be careful. If they deviate to a mean selfishness they will be a disgrace in the empire. 注释：辟，partial=deviate to a mean selfishness? 僇,通戮, “为天下僇”=will be a disgrace in the empire?

『５』诗云，「殷之未丧师，克配上帝。仪监于殷，峻命不易。」道得众，则得国；失众，则失国。 In the Book of Poetry, it is said, “Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before Heaven. Take warning from the house of Yin. The great decree is not easily preserved. "This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost. 注释：“克配上帝”= appear before Heaven ? 仪，同宜; 监，鉴戒。宜监=take warning from

『６』是故君子先慎乎德。有德，此有人；有人，此有土；有土，此有财；有财，此有用。 On this account, the ruler will first take pains about his own virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure.

Virtue is the root; wealth is the result. 『７』德者本也，财者末也。 『８』外本内末，争民施夺。 『９』是故财聚，则民散。财散，则民聚。 『１０』是故言悖而出者亦悖而入；货悖而入者亦悖而出。 Virtue is the root; wealth is the result. If he make the root his secondary object, and the result his primary, he will only wrangle, with his people, and teach them rapine. Hence, the accumulation of wealth is the way to scatter the people; and the letting it be scattered among them is the way to collect the people. And hence, the ruler's words going forth contrary to right, will come back to him in the same way, and wealth, gotten by improper ways, will take its departure by the same. 注释：末=result? or tress? 外inferior 内prior “争民施夺”= wrangle with people, teach them rapine？ 是否：contend with people and rob/seize them？

『１１』康诰曰，「惟命不于常。」道善则得之，不善则失之矣。 『１２』楚书曰，「楚国无以为宝；惟善以为宝。」 『１３』舅犯曰，「亡人，无以为宝；仁亲以为宝。」 In the Announcement to Kong, it is said, “The decree indeed may not always rest on us; "that is, goodness obtains the decree, and the want of goodness loses it. In the Book of Chu, it is said, “The kingdom of Chu does not consider that to be valuable. It values, instead, its good men.” The prince Wen‘s uncle, Fan, said, “Our fugitive does not account that to be precious. What he considers precious, is the affection due to his parent. " 仁=affection duo to , 亲=parent? 亲人relatives? 还是：“仁benevolence”，“亲loving”?

『１４』秦誓曰，「若有一介臣，断断兮，无他技，其心休休焉，其如有容焉。人之有技，若己有之。人之彦圣，其心好之，不啻若自其口出，实能容之。以能保我子孙黎民，尚亦有利哉! In the Declaration of the Prince of Qin, it is said, “Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright, mind; and possessed of generosity regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them: --such a minister will be able to preserve my sons and grandsons, and black-haired people and benefits likewise to the kingdom may well be looked for from him. 断断，真诚；休休：宽宏大量；彦圣，指善美明达之士。 黎民=black-haired people? 黎,众也。或：青黑。

人之有技，媢疾以恶之，人之彦圣，而违之俾不通，实不能容。以不能保我子孙黎民，亦曰殆哉。」 But if it be his character, when he finds men of ability, to be jealous and hate them; and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: “such a minister will not be able to protect my sons and grandsons and black-haired people; and may he not also be pronounced dangerous to the State！” 注意： “亦曰殆哉”译文有误？“not”?或可： May it saying that he is ……

『１５』唯仁人放流之，迸诸四夷，不与同中国。此谓唯仁人为能爱人，能恶人。 It is only the truly virtuous man, who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle Kingdom. This is in accordance with the saying, “It is only the truly virtuous man who can love or who can hate others.” 注释：“能爱（好）人，能恶（坏）人”

『１６』见贤而不能举，举而不能先，命（慢）也。见不善而不能退，退而不能远，过也。 To see men of worth and not be able to raise them to office, but not to do so quickly: --this is disrespect. To see bad men and not be able to remove them; to remove them, but not to do so to distance: --this is weakness. 注释： 举=raise( to improve in rank or dignity; promote) “先”：优先（任用），故译文不确 “退”，辞退（官职）

『１７』好人之所恶，恶人之所好：是谓拂人之性。灾必逮夫身。 『１８』是故君子有大道：必忠信以得之；骄泰以失之。 To love those whom men hate, and to hate those whom men love: --this is to outrage the natural feeling of men. Calamities cannot fail to come down on him who does so. Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it. 注释： Whom? “骄泰”，骄横放纵。最后一句似未能表达原意？ 大道= great course? “道”，朱熹注：道，谓居其位而修己治人之术。

『１９』生财有大道，生之者众，食之者寡。为之者疾，用之者舒。则财恒足矣。 『２０』仁者，以财发身。不仁者，以身发财。 There is a great course also for the production of wealth. Let the producers be many and the consumers few. Let there be activity in the production, and economy in the expenditure .Then the wealth will always be sufficient. The virtuous ruler, by means of his wealth, makes himself more distinguished. The vicious ruler accumulates wealth, at the expense of his life.

『２１』未有上好仁，而下不好义者也。未有好义其事不终者也。未有府库财，非其财者也。 Never has there been a case of the sovereign loving benevolence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion. And never has there been a case where the wealth in such a State collected in the treasuries and arsenals, did not continue in the sovereign's possession.

『２２』孟献子曰，「畜马乘，不察於鸡豚。伐冰之家不畜牛羊。百乘之家不畜聚敛之臣。与其有聚敛之臣，宁有盗臣。此谓国不以利为利，以义为利也。 The officer Meng Xian said, “He who keeps horses and a carriage does not look after fowls and pigs. The family which keeps its stores of ice does not rear cattle or sheep. So the house which possesses hundred chariots should not keep a minister to look out for imposts that he may lay them on the people. Than to have such a minister, it were better for that house to have one who should rob it of its revenues.” This is in accordance with the saying: --“In a State, pecuniary gain is not to be considered prosperity, but its prosperity will be found in righteousness.” 注意：“伐冰之家”似不达意？聚敛之臣？盗臣？

『２３』长国家而务财用者，必自小人矣。彼为善之，小人之使为国家，灾害并至。虽有善者，亦无如之何矣。此谓国不以利为利，以义为利也。 When he who presides over a State or a family makes revenues his chief business, he must be under the influence of some small, mean, man. He may consider this man to be good; but when such a person is employed in the administration of a State or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil. This illustrates again the saying, “In a State, gain is not to be considered prosperity, but its prosperity will be found in righteousness.”