summercomfort (![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png)
summercomfort) wrote2004-02-13 11:28 pm
summercomfort) wrote2004-02-13 11:28 pm
(no subject)
知止而后有定，定而后能靜，靜而后能安，安而后能慮，慮而后能得。
Second verse from the Great Learning. Legge's translation: "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. 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"
OMG, that's my approach to life. Have I been an unconscious Confucian all these years?
古之欲明明德於天者，先治其國；
欲治其國者，先齊其家；
欲齊其家者，先脩其身；
欲脩其身者，先正其心；
欲正其心者，先誠其意；
欲誠其意者，先致其知；
致知在格物。
Not as cool, but still spiffy.
Um, the translation:
"The ancients who wished to illustrate illustrious virtue throughout the kingdom, 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."
From the Doctrine of the Mean:
子曰：「道之不行也，我知之矣，知者過之，愚者不及也；道之不明也，我知之矣，賢者過之，不肖者不及也。
The Master said, "I know how it is that the path of the Mean is not walked in:-The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood:-The men of talents and virtue go beyond it, and the worthless do not come up to it.
君子依乎中庸，遯世不見知而不悔，唯聖者能之
"The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret.-It is only the sage who is able for this."
子曰：「道不遠人。人之為道而遠人，不可以為道。
The Master said "The path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered The Path.
庸德之行，庸言之謹，有所不足，不敢不勉，有餘不敢盡；言顧行，行顧言，君子胡不慥慥爾！
Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?"
唯天下至誠，為能盡其性；能盡其性，則能盡人之性；能盡人之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可以與天地參矣。
"Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought;-he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast.
誠者自成也，而道自道也。
Sincerity is that whereby self-completion is effected, and its way is that by which man must direct himself.
誠者非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也，合外內之道也，故時措之宜也。
The possessor of sincerity does not merely accomplish the self-completion of himself. With this quality he completes other men and things also. The completing himself shows his perfect virtue. The completing other men and things shows his knowledge. But these are virtues belonging to the nature, and this is the way by which a union is effected of the external and internal. Therefore, whenever he-the entirely sincere man-employs them,-that is, these virtues, their action will be right.
故至誠無息。不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。博厚，所以載物也；高明，所以覆物也；悠久，所以成物也。博厚配地，高明配天，悠久無疆。如此者，不見而章，不動而變，無為而成。天地之道，可一言而盡也：其為物不貳，則其生物不測。天地之道：博也，厚也，高也，明也，悠也，久也。
Hence to entire sincerity there belongs ceaselessness.
Not ceasing, it continues long. Continuing long, it evidences itself.
Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant.
Large and substantial;-this is how it contains all things. High and brilliant;-this is how it overspreads all things. Reaching far and continuing long;-this is how it perfects all things.
So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite.
Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.
The way of Heaven and Earth may be completely declared in one sentence.-They are without any doubleness, and so they produce things in a manner that is unfathomable.
The way of Heaven and Earth is large and substantial, high and brilliant, far-reaching and long-enduring.
王天下有三重焉，其寡過矣乎！上焉者雖善無徵，無徵不信，不信民弗從；下焉者雖善不尊，不尊不信，不信民弗從。故君子之道：本諸身，徵諸庶民，考諸三王而不繆，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也。是故君子動而世為天下道，行而世為天下法，言而世為天下則。遠之則有望，近之則不厭。
Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages after, and has no misgivings.
His presenting himself with his institutions before spiritual beings, without any doubts arising about them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men.
Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the world for ages. His acts are for ages a law to the kingdom. His words are for ages a lesson to the kingdom. Those who are far from him look longingly for him; and those who are near him are never wearied with him.
唯天下至誠，為能經綸天下之大經，立天下之大本，知天地之化育。夫焉有所倚？
It is only the individual possessed of the most entire sincerity that can exist under Heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth;-shall this individual have any being or anything beyond himself on which he depends?
君子之道：淡而不厭，簡而文，溫而理，知遠之近，知風之自，知微之顯，可與入德矣。
It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.
Ugh, already past bedtime. Will be back later to write comments and coo at the language. God, I'm such a Chinese dork sometimes.
If curious, an traditionally annotated version is meticulously digitized here, and Legge's translations are here
And of course, most of you will not be amused by my Chinese dorkiness, so I'll only say 2 things:
1) nyah! for you
2) do you know how hard it was to find a decent Chinese version of this, considering that the "Great Learning" also means "college", and half these words are obscure? But I now know that there are 3 Chinese colleges with websites whose name contains a reference to the famous first line of Great Learning.
Second verse from the Great Learning. Legge's translation: "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. 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"
OMG, that's my approach to life. Have I been an unconscious Confucian all these years?
古之欲明明德於天者，先治其國；
欲治其國者，先齊其家；
欲齊其家者，先脩其身；
欲脩其身者，先正其心；
欲正其心者，先誠其意；
欲誠其意者，先致其知；
致知在格物。
Not as cool, but still spiffy.
Um, the translation:
"The ancients who wished to illustrate illustrious virtue throughout the kingdom, 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."
From the Doctrine of the Mean:
子曰：「道之不行也，我知之矣，知者過之，愚者不及也；道之不明也，我知之矣，賢者過之，不肖者不及也。
The Master said, "I know how it is that the path of the Mean is not walked in:-The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood:-The men of talents and virtue go beyond it, and the worthless do not come up to it.
君子依乎中庸，遯世不見知而不悔，唯聖者能之
"The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret.-It is only the sage who is able for this."
子曰：「道不遠人。人之為道而遠人，不可以為道。
The Master said "The path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered The Path.
庸德之行，庸言之謹，有所不足，不敢不勉，有餘不敢盡；言顧行，行顧言，君子胡不慥慥爾！
Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?"
唯天下至誠，為能盡其性；能盡其性，則能盡人之性；能盡人之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可以與天地參矣。
"Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought;-he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast.
誠者自成也，而道自道也。
Sincerity is that whereby self-completion is effected, and its way is that by which man must direct himself.
誠者非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也，合外內之道也，故時措之宜也。
The possessor of sincerity does not merely accomplish the self-completion of himself. With this quality he completes other men and things also. The completing himself shows his perfect virtue. The completing other men and things shows his knowledge. But these are virtues belonging to the nature, and this is the way by which a union is effected of the external and internal. Therefore, whenever he-the entirely sincere man-employs them,-that is, these virtues, their action will be right.
故至誠無息。不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。博厚，所以載物也；高明，所以覆物也；悠久，所以成物也。博厚配地，高明配天，悠久無疆。如此者，不見而章，不動而變，無為而成。天地之道，可一言而盡也：其為物不貳，則其生物不測。天地之道：博也，厚也，高也，明也，悠也，久也。
Hence to entire sincerity there belongs ceaselessness.
Not ceasing, it continues long. Continuing long, it evidences itself.
Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant.
Large and substantial;-this is how it contains all things. High and brilliant;-this is how it overspreads all things. Reaching far and continuing long;-this is how it perfects all things.
So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite.
Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.
The way of Heaven and Earth may be completely declared in one sentence.-They are without any doubleness, and so they produce things in a manner that is unfathomable.
The way of Heaven and Earth is large and substantial, high and brilliant, far-reaching and long-enduring.
王天下有三重焉，其寡過矣乎！上焉者雖善無徵，無徵不信，不信民弗從；下焉者雖善不尊，不尊不信，不信民弗從。故君子之道：本諸身，徵諸庶民，考諸三王而不繆，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也。是故君子動而世為天下道，行而世為天下法，言而世為天下則。遠之則有望，近之則不厭。
Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages after, and has no misgivings.
His presenting himself with his institutions before spiritual beings, without any doubts arising about them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men.
Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the world for ages. His acts are for ages a law to the kingdom. His words are for ages a lesson to the kingdom. Those who are far from him look longingly for him; and those who are near him are never wearied with him.
唯天下至誠，為能經綸天下之大經，立天下之大本，知天地之化育。夫焉有所倚？
It is only the individual possessed of the most entire sincerity that can exist under Heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth;-shall this individual have any being or anything beyond himself on which he depends?
君子之道：淡而不厭，簡而文，溫而理，知遠之近，知風之自，知微之顯，可與入德矣。
It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.
Ugh, already past bedtime. Will be back later to write comments and coo at the language. God, I'm such a Chinese dork sometimes.
If curious, an traditionally annotated version is meticulously digitized here, and Legge's translations are here
And of course, most of you will not be amused by my Chinese dorkiness, so I'll only say 2 things:
1) nyah! for you
2) do you know how hard it was to find a decent Chinese version of this, considering that the "Great Learning" also means "college", and half these words are obscure? But I now know that there are 3 Chinese colleges with websites whose name contains a reference to the famous first line of Great Learning.