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【原文】 1 天命之谓性，率性之谓道，修道之谓教 1 。道也者，不可须臾离也，可离非道也。是故君子戒慎乎其所不睹，恐惧乎其所不闻 2 。莫见乎隐，莫显乎微，故君子慎其独也 3 。喜怒哀乐之未发，谓之中；发而皆中节，谓之和。中也者，天下之大本也；和也者，天下之达道也 4 。致中和，天地位焉万物育焉 5 。
【白话译文】
与生俱来的本质叫作性，遵循本性而行叫作道，遵行正道称作教。道是人生行为的路，再短的时间也不能离开；能离开的就不是道路而是别的什么了。所以君子警惕谨慎自己没见过的，敬畏自己没听过的，避免离开道路。没有人显露隐秘处，没有人显露低贱事，所以君子在独处中谨慎不苟。喜怒哀乐是人的性情感动，在没有任何一种性情感动时，就是没有任何偏倚的本性，这种状况叫作“中”；性情感动适度，无过不及，这种状况叫作“和”。中是天下的根本，是要害处；和是天下公认的准则，不可违背。致中和，就是达到平静不偏向、平衡而和谐的最高境界。这样，天地各居正位，万物各自生长。
【英语译文】
The inborn essence is called nature；observing nature is called way，and observing right way is called education.Way is the road of man's life and conducts and people can't divert from it even if he has a short lifetime.What can be diverted from isn't the way but other thing.Therefore a moral man is alert and cautious at what he hasn't seen，and he reverses what he hasn't heard so that he can avoid diverting from the road.No one exposes privacy and no one exposes humbleness；consequently a moral man behaves cautiously when he stays alone.Pleasure，anger，sorrow and joy are all moved by man's nature.If none of them is moved then there isn't any sided nature.This situation is called“middleness”.If any of them is moved appropriately then there isn't excess or less.This situation is called“harmony”.Middleness is the essential in the world，and the vitality and harmony is the commonly recognized standard，which cannot be violated.Approaching middleness and harmony is to reach the utmost state of tranquility，balance and harmonization.Thus heaven and earth are in their right places and things grow.
【注释】 （1）天命：上天（的）命令；上天（的）给予；与生俱来（的）。性：指人的本性，即天赋之德，与生俱来的本质。率性：遵循本性为人处世。率shuài，遵行，遵循。修道：遵行正道。教：引导，教化。道：犹“路”。也者：语气助词，在这里表示提示。此外还可表示疑问或拟度。须臾：～yú，片刻。（2）道也者：指日常生活所涉及的各方面必经之路。戒慎：警惕谨慎。乎：语气助词，用在句中舒缓语气。下同。其所不睹、其所不闻：自己没看见的、自己没听到的。（3）莫见乎隐：没有人显露隐秘事。见，读xiàn，显现，显露。莫显乎微：没有人显露低贱事。慎其独：在独处中谨慎不苟。（4）谓之中：叫作平静没偏向。中节：zhòng～，适度，刚好，无过不及。谓之和：叫谐和不别扭。大本：事物的根本，要害之所在。达道：天下公认的准则。（5）致中和：达到平静不偏向、平衡而和谐的最高境界。致，谓推而极之，达到顶点（至善处）。位焉：安其所。育焉：遂其生。
【原文】 2 仲尼 曰：“君子中庸，小人反中庸 1 。君子之中庸也。君子而时中；小人之中庸也，小人而无忌惮也 2 。”
【白话译文】
孔子 说：“君子为人处世，行中庸之道，不偏不倚，无过不及，小人却与君子相反。君子的中庸之道，无时不中、时时皆中。小人反中庸之道，任意横行，不顾一切。”
【英语译文】
Confucius said，“A moral man conducts himself in society adopting middle course without sidedness，excess or less.A mean man conducts himself oppositely.The middle course of a moral man is appropriate at anytime.A mean man opposes the middle course and conducts at will caring about nothing.”
【注释】 （1） 仲尼 ： 孔子 名 丘 ，字 仲尼 。中庸：不偏不倚，无过不及，而平常之理乃天命所当然精微极致。唯君子为能体之，小人反是。（2）时中：中无定体，随时而在，是平常道理，君子知其在我，能戒慎不睹，恐惧不闻，而无时不中。小人不知有此，肆欲妄行，而无所忌惮。
【原文】 3 子 曰：“中庸其至矣乎 1 ！民鲜能久矣 2 ！”
【白话译文】
孔子 说：“中庸之道太高超了吗？民众很少能达到已经很久了。”
【英语译文】
Confucius said，“The middle course has reached the utmost state！It has been a long time that people cannot reach it.”
【注释】 （1）至：最高超；达到极点。 朱熹 四书集注：“过则失之，不及则未，故惟中庸之德为至。然亦人所同得初无难事，但世教衰，民不兴行，故鲜能之，今已久矣。”（2）鲜能：xiǎn～，少能，论语无能“字”。
【原文】 4 子 曰：“道之不行也，我知之矣，知者过之，愚者不及也；道之不明也，我知之矣，贤者过之，不肖者不及也 1 。人莫不饮食也，鲜能知味也 2 。”
【白话译文】
孔子 说：“正道为什么不能通行，我知道了，有智慧的人以为没什么了不起，不足行，智慧差的人不知道怎样行；正道为什么不明显，我知道了，有才能的人不重视，不成材的人或不正派的人不知道怎样行，又不要求行，所以看不见多少正道。人没有不吃不喝的，却没有多少人能知吃喝的味道。”
【英语译文】
Confucius said，“I’ve known the reason why the right way hasn't prevailed.The wise man thinks it's unnecessary to conduct in right way and the unwise man dosen't know how to do it.I’ve known the reason why the right way isn't prevalent.The talented man dosen't pay attention to conducting in right way，and the untalented and indecent man dosen't know how to do it and dosen't want to do so.Therefore they can't see the right way.No one dosen't eat or drink but few can know the real taste of eating and drinking.”
【注释】 （1）知者：即“智者”。有智慧的人。不肖者：不成材的人或不正派的人。（2）莫不：无不；没有一个不。知味：饮食是人的寻常事，对于酸、甜、苦、麻、辣等味道一尝便知，然而不经过考察和操作实践，又有多少人能知道味的所以然和必然呢，又有多少人能控制味呢。
【原文】 5 子 曰：“道其不行矣夫 1 ！”
【白话译文】
孔子 说：“正道就这样不能通行啊！”
【英语译文】
Confucius said，“O，the right way dosen't prevail like this！”
【注释】 （1）夫：句末语气助词。表疑问，译为“吗”“么”，表委婉推测或商榷性询问译为“吧”，表感叹译为“啊”“呀”。
【原文】 6 子 曰：“ 舜 其大知也与 1 ！ 舜 而好察迩言 2 ，隐恶而扬善，执其两端用其中于民 3 ，其斯以为 舜 乎 4 ！”
【白话译文】
孔子 说：“ 舜 是有大智慧的人啊！ 舜 勤学好问，而且好考察平常人浅近的话。对那些未善的言语，都隐藏起来不宣传，凡是良言善语都宣传，不隐藏。并从各类善言的两端极致，度量出适中点，用来对待民众。大概这么便成就了 舜 啊！”
【英语译文】
Confucius said，“Great Shun was the utmost wise man！He was so learned that he could scrutinize common persons’shallow speech.He hid those unkind words and those beneficiary ones.He treated masses with appropriate words which he considered proper from extremities of different words.In this way Great Shun established himself！”
【注释】 （1）其：副词，表判断，相当于“乃”。大知：大智；有大智慧的人。知，同“智”。也与：亦作“也欤”，语气助词。可表感叹语气或疑问语气。（2）迩言：ěr～，浅近之言，常人之语。（3）隐恶扬善：对未善之言隐而不宣，对善言播而不匿。执其两端用其中：掌握群众的各类不同善言的两端极致，度量出适中点而用之于民。（4）其斯以为 舜 乎：其，副词。表推测估计。大概；也许。斯：近指代词。此，这。以为：而为；而成。而，连词。
【原文】 7 子 曰：“人皆曰予知 1 ，驱而纳诸罟擭陷阱之中，而莫之知辟也 2 。人皆曰予知，择乎中庸而不能期月守也 3 。”
【白话译文】
孔子 说：“人都自认为聪明，可是当把他赶进罟擭陷阱一样的绝境时，他不知道避开。人都自认为聪明，可是选择了中庸之道，他不能保持到一个整月。”
【英语译文】
Confucius said，“Everyone thinks he himself is wise but when he is cornered into a trap he doesn't know how to dodge.Everyone thinks he himself is wise but when he has chosen the middle course，he can't stick to it for one month.”
【注释】 （1）曰：以为。予知：yúzhì，即“予智”。自谓聪明。（2）而：代词，他。纳诸：入于；进入到。纳，入；使进入。诸，介词。相当于“于”。罟擭：gǔhuò，捕取鸟兽的工具。罟，网的总称。擭，装有机关的捕兽木笼。陷阱：xiànjǐng，捕捉野兽或敌人的陷坑。莫之知：即不知。莫，副词。表否定。不，不能。之，语气助词。用在句中补凑音节。辟：同“避”。（3）期月：jī～，一整月。
【原文】 8 子曰：“ 回 之为人也 1 ，择乎中庸，得一善 2 ，则拳拳服膺而弗失之矣 3 。”
【白话译文】
孔子 说：“ 颜回 的做人、处事、接物不错，他选择了中庸，他一得了善言善道，就诚恳信奉，衷心信服，绝不丢失。”
【英语译文】
Confucius said，“Yan Hui conducts himself in society well and he chooses the middle course.When he acquires good words or right way he honestly believes in them and never gets them lost.”
【注释】 （1） 回 ： 孔子 弟子 颜渊 名。（2）一善：“善道”或“善言”。（3）拳拳服膺：quán quán fúyīng，诚恳信奉；衷心信服。拳拳：诚挚的样子。服膺： 朱熹 四书集注：“服，犹着也；膺，胸也。奉持而着之心胸之间，言能守也。”
【原文】 9 子 曰：“天下国家可均也，爵禄可辞也，白刃可蹈也，中庸不可能也 1 。”
【白话译文】
孔子 说：“天下可以平定，国家可以治好，官位和俸禄可以辞去，流血牺牲可以践行，不偏不倚，无过不及，平平常常不可能做到。”
【英语译文】
Confucius said，“The world can be pacified；one state can be administrated；post and salary can be dismissed，and bleeding or sacrifice can be practiced.However we can't manage to be impartial，in.excessive，unapproached，or ordinary.”
【注释】 （1）均：本指古代制造陶器的转轮。引申用以比喻平天下治国家可以如运均制陶器一样进行。故训均为“平治”。（2）白刃：锋利闪亮的刀。（3）不可能：均天下国家，辞爵禄，蹈白刃，这些事业行为显露于外有目共睹，终始明显，可以量化考察。中庸是道德修养蕴含于内，是一生不可须臾离开的功夫，不是义精仁熟、没有一毫人欲之私的人不能做到。
【原文】 10 子路 问强 1 。 子 曰：“南方之强与？北方之强与？抑而强与 2 ？宽柔以教，不报无道，南方之强也，君子居之 3 。衽金革，死而不厌，北方之强也，而强者居之 4 。故君子和而不流，强哉矫！中立而不倚，强哉矫！国有道，不变塞焉，强哉矫！国无道，至死不变，强哉矫 5 ！”
【白话译文】
子路 问怎样才叫坚强。 孔子 说：“你问南方的坚强呢？北方的坚强呢？还是你的坚强呢？用宽容顺从的方法教诲缺德的人，对强暴的行为不报复，这是南方人的坚强，君子安居于这种坚强。全副军装，刀光剑影，至死不厌，这是北方人的坚强，强壮的人操持这种坚强。所以君子和衷相济而不变自己所见，坚强啊，真雄健！顶天立地不偏倚，坚强啊，真雄健！国家政治通畅，仍然困窘，不变操守，坚强啊，真雄健！国家混乱，到死不变，坚强啊，真雄健！”
【英语译文】
Zi Lu asked what can be called fortitude.Confucius said，“Do you ask Southerners.fortitude or that of the northerners or that of yourself？It is southerners’fortitude to educate men without virtue by means of forgiveness and obedience and not to revenge on violent actions.A moral man feels ease at such kind of fortitude.It is northerners’fortitude to fight with weapon never yielding.A strong man sticks to such kind of fortitude.It's so firm and strong that moral men work together with one heart but doesn't change his philosophy.It's so firm and strong that moral men stand upright of indomitable spirit.It's so firm and strong that moral men never change moral integrity even if they don't do things smoothly when the administration of state is smooth.It's so firm and strong that moral men never change moral integrity till death when the state is in riot.”
【注释】 （1） 子路 ： 孔子 弟子。姓 仲 ，名 由 ，字 子路 。（2）抑：yì，连词，还是。而：代词，你，你的。（3）宽柔以教：以宽容顺从的方法教诲不及的人。宽柔，谓宽缓和柔。不报无道：谓横逆者击来，只承受住，不予反击。（4）衽：卧席。金：刀剑等武器。革：革制造的甲、胄、盾之类。（5）和而不流：和衷相济，不变自己所见。流，据古文尚书和广雅，流有“变”“演”“化”的意义。矫：jiǎo，雄健的样子。塞：sāi，或读sè，不通显，困窘。
【原文】 11 子 曰：“素隐行怪，后世有述焉，吾弗为之矣 1 。君子遵道而行，半途而废，吾弗能已矣 2 。君子依乎中庸，遁世不见知而不悔，唯圣者能之 3 。”
【白话译文】
孔子 说：“寻找、搜索被掩盖了的事，行动又怪异少见，后代可能有人称述他，我不做这样的事。君子遵循正道走自己的路，如果在半路上停止，我停不住。君子托身于中庸，避开世俗，不被人知而不悔，只有圣人能做到。”
【英语译文】
Confucius said，“A man may be praised by people in future if he searches for hidden things and his activities are also odd.I won't do such kind of things.A Moral man walk on his road by observing the right way，I can't stop in the midcllelray.Moral man find a place to live in doctrine of mean，dodge common customs，and don't regret for being unknown.Only the sages could do so.”
【注释】 （1）素隐行怪：通“索隐行怪”。谓探索隐晦之事而行怪僻诡异之道。有述焉：有人称述他。（2）半途而废：中途而止。废，中止，停止。已：yǐ，停止。（3）依乎：依附于；托身于。乎，介词，同“于”。遁世：逃避世俗，避世隐居。不见知：不被人知。
【原文】 12 君子之道费而隐 1 。夫妇之愚，可以与知焉，及其至也，虽圣人亦有所不知焉；夫妇之不肖，可以能行焉，及其至也，虽圣人亦有所不能焉。天地之大也，人犹有所憾。故君子语大，天下莫能载焉；语小，天下莫能破焉 2 。诗云：“鸢飞戾天，鱼跃于渊。”言其上下察也 3 。君子之道，造端于夫妇；及其至也，察乎天地 4 。
【白话译文】
君子之道作用广大，本体精微。愚昧的平民男女，可以使他们知道君子之道。至于君子之道的极致，即使是圣人也有所不知；不贤的平民男女，能够行君子之道。天地之恩德如此宏大，人还有不少灾害和布施欠均的遗憾，所以君子说大的方面，大得天下承载不起；说小的方面，小得天下不能破开它。诗经上说：“‘老鹰展翅飞上天，鲤鱼跳跃在深渊。’这是说他们在上下观察。君子之道，从平民男女开始；至于它的极致，是透视天地。”
【英语译文】
The way of moral men is of utmost usage and complicated essence.We can make foolish common people know about the way of moral men.As for it's extremity，even sages don't know.Wicked common people may carry it out.Mercy of the heaven and the earth is so great but catastrophes still befall and philanthropic actions are not in balance.Therefore moral men discuss the big points which can't be held on the land.Moral men also discuss the small points which can't be broken on the land. At the Foot of Mountain Han in Greater Odes in The Book of Songs reads，“Hawks flutter wings flying in sky，Fish jumps into the deep bliss.”That means they are observing different places.The way of moral men starts with common people and its extremity is to grasp the essence of the heaven and the earth.
【注释】 （1）费：用多，用广。隐：体微。（2）夫妇：犹言匹夫匹妇，指平民男女。与知：使知道。及其：及，转折连词，至于。其，代词，指君子之道。不肖：不贤能，不成材。（3）诗云两句：见《诗·大雅·旱麓》。鸢：yuān，鸷鸟，属猛禽类；俗称鹞鹰，老鹰。戾：lì，至，到达，指大鱼跃于渊。（4）及其至也：指君子的道的极致。（5）察乎天地：上连天下接地。 王引之 经义述闻：“此引诗以明君子之道大，上至于天，下至于地也。”
【原文】 13 子 曰：“道不远人，人之为道而远人，不可以为道 1 。诗云：‘伐柯伐柯，其则不远。’，执柯以伐柯，睨而视之，犹以为远。故君子以人治人，改而止 2 。忠恕违道不远，施诸己而不愿，亦勿施于人 3 。君子之道四， 丘 未能一焉；所求乎子，以事父未能也；所求乎臣以事君未能也；所求乎弟以事兄未能也；所求乎朋友，先施之未能也。庸德之行，庸言之谨，有所不足，不敢不勉，有余不敢尽；言顾行，行顾言，君子胡不慥慥尔 4 ！”
【白话译文】
孔子 说：“循本性而行叫道，道与别人的距离不远。有人违反天生的本性为高远难行的事而远离于人，这不是道。《诗经》上说：‘砍斧柄呀砍斧柄，样子就在你眼前。’拿着斧柄来砍个斧柄，斜着眼睛看，还觉得不合标准很远。所以君子用人的准则治人，改正了为止，忠恕距道不远，加在自己头上不愿，也不加在别人头上。君子之道有四条，我没能做到一条，儿子的责任是服侍父母，我没做到；臣子的责任是服侍君主，我没做到；弟弟的礼节是服侍兄长，我没做到；朋友的礼节是先拜访有礼，我没做到。一般道德规范的践行和平常语言的谨慎有不足的地方不敢不努力弥补，有多余的话，不敢出口；言顾及行，行顾及言，君子岂不忠诚老实啊！”
【英语译文】
Confucius said，“It is called the Way to conduct according to the inborn nature and it's not far from others.Someone violates the inborn nature and leaves far away from others in order to reach great ambition.It isn't the Way. Axe Handle in Ballads of Bin State in The Book of Songs reads，‘How could you do just having axe-handle？/You could do nothing not having axe.’When one cuts an axe handle by another ax handle，he squints at it but feels it quite unstandardized.Therefore，moral men govern people by means of man's standard till correction.Loyalty and forgiveness aren't far from Way so that they aren't required for oneself or other people.Moral men's way concerns four aspects but I haven't reached anyone of them.A son's responsibility is to attend his parents，which I haven't shouldered.A courtier's responsibility is to serve his monarch，which I haven't shouldered.A younger brother's etiquette is to attend his elder brother，which I haven't observed.A friend's etiquette is to present gift before visiting，which I haven't observed.I dare not to make up the shortage of practicing moral norms and caution about speaking，and I fear to utter redundant words.I care about action while speaking and care about speech while acting.How couldn't moral men be loyal？”
【注释】 （1）远：空间或时间的距离长；不接近。为道：矫性而为高远难行之事。（2）诗云两句：见《诗·豳风·伐柯》。柯：斧柄。则：法则。睨：nì，斜着眼（看），斜视。（3）忠恕：尽己之心为忠，推己及人为恕。违：相距，距离。（4）能：胜任，能做到。所求乎子：责成儿子的事。求，犹“责”。凡所以责人之事都属道义所当然。以：副词，乃（是）。先施：指先行拜访或馈赠礼物。庸德之行：常德（一般的道德规范）的践行。庸言之谨：常言（平常言语）的谨慎，有所不足，不敢不勉，有余不敢尽。言顾行：谨言顾及行。行顾言：力行顾及言。胡不：怎么不，岂不。慥慥：zàozào，笃实的样子。
【原文】 14 君子素其位而行，不愿乎其外 1 。素富贵，行乎富贵；素贫贱，行乎贫贱；素夷狄，行乎夷狄；素患难，行乎患难；君子无入而不自得焉 2 。在上位不陵下，在下位不援上，正己而不求于人则无怨。上不怨天，下不尤人 3 。故君子居易以俟命，小人行险以徼幸 4 。子曰：“射有似乎君子；失诸正鹄；反求诸其身 5 。”
【白话译文】
君子是在现在的位置上干所当干的事，不羡慕别的什么。在富贵中，就干富贵所当干的事；在贫贱中，就干贫贱所当干的事；在少数民族中，就干少数民族所当干的事；在患难中，就干患难所当干的事；君子无论到哪里都能自我适应。在上头不欺侮下头的人，在下头不巴结上头的人；端正自己而不央求别人，就没有怨恨。上不怨恨天，下不怪罪人。所以君子处于平地等候天命，小人闯荡险阻窃夺不当得的东西。 孔子 说：“射箭有点像君子，没射中箭靶中心，就回头检查自身的问题。”
【英语译文】
A moral man does things that he should do in his present post but he doesn't admire other things.He does what he should do while being rich and noble.He does what he should do while being poor and humble.He does what he should do while being among ethnic minority.He does what he should do while being in adversity.A moral man can adjust himself wherever he goes.He doesn't bully his subordinate while he is in high post.He dosen't flatter his superordinate while he is in low post.He has no complaint when he corrects himself and dosen't beg others.He doesn't complain about the heaven and he doesn't blame other people.Therefore a moral man equally awaits the mandate of the Heaven.However，a mean man strives for unjustifiable gains.Confucius said，“Archery game is somewhat like a moral man.If one fails the bull's eye，he checks himself.”
【注释】 （1）素：犹见在（即“现在”） 朱熹 四书集注：“素，犹见在也。言君子但因见在所居之位而为其所当为，无慕乎其外之心也。”愿：羡慕。（2）患难：huàn nàn，困难和危险的处境。无入：相当于“无往”。后与“不”“非”连用，表示肯定。译作“无论到哪里都”。入，泛指往，至。（3）陵：侵犯，欺侮。援：攀援，依附权势往上爬。（4）居易： 朱熹 四书集注：“易，平地也。居易，素位而行也。” 郑玄 注：“易，犹平安也。”俟命：等候天命不羡慕其外。徼幸：jiǎoxìng，作非分企求。徼，求，幸，谓不当得而得者。（5）正鹄：zhēnggǔ，箭靶的中心。诸：介词，和“于”相同。
【原文】 15 君子之道，辟如行远必自迩，辟如登高必自卑 1 。诗曰：“妻子好合，如鼓瑟琴；兄弟既翕，和乐且耽；宜尔室家，乐尔妻帑 2 。” 子 曰：“父母其顺矣乎 3 ！”
【白话译文】
君子之道，譬如走远路，必须从近处开始，譬如登高，必须从低处起步 1 。诗经上说：“情投意合妻是宝，弹琴瑟和谐到老。兄弟情谊既融洽，和睦欢乐又安好。把你家庭安排好，妻子儿女常欢笑。” 孔子 说：“父母安乐阿！”
【英语译文】
The way of being a moral man is like walking on a long trip where he should sets off in near place and is like ascending a height where he should starts out at low place. Chinese Bush Berry in Lesser Odes in The Book of Songs reads，“Having same ideal wife is so dear.Playing harmonious harp we live.We brothers feel glad and lucky.Passionate feelings go on peacefully.Please do your households orderly.Your wife and kids often wear smile.”Confucius said，“The parents live happily and harmoniously.”
【注释】 （1）辟：同“譬”。迩：ěr，近。（2）诗曰六句：见《诗·小雅·常棣》。翕：xī，和合，聚合。耽：dān，诗作“湛”，乐；沉湎。帑：nú，通“孥”，儿女的通称。（3）顺：安乐。
【原文】 16 子 曰：“鬼神之为德，其盛矣乎 1 ？视之而弗见，听之而弗闻，体物而不可遗 2 。使天下之人齐明盛服，以承祭祀。洋洋乎！如在其上，如在其左右 3 。诗曰：‘神之格思，不可度思！矧可射思 4 ！’夫微之显诚之不可掩如此夫 5 。”
【白话译文】
孔子 说：“鬼神的性情功效，是很大的么？看，却看不见，听，也听不见，鬼神之道，生成万物无不周遍，无所缺失。使天下的人感恩不尽，都斋戒沐浴，静心洁身，盛饰衣服按时祭祀。小心翼翼呀！好像就在头上，好像就在左右前后。诗经上说：‘神灵何时将来到，不可猜测起坏心，何况一直胡乱行。’隐微的暴露，真实无妄就是像这样不可掩盖。”
【英语译文】
Confucius said，“Do gods and ghosts have great influence？We can't see them.We can't hear them，either.The way of gods and ghosts considerately produce all things without any defects.What they do makes people be grateful and calm，take shower，fast and hold sacrificial ceremony in beautiful gown periodically.People are so cautious that gods and ghosts seem to stay above or around.” Dignified Appearance in Greater Odes in The Book of Songs reads，‘When the gods will come to you？/Do not make plots by your guess./Let alone you are doing wrong things.’Once the hidden part is exposed then the actuality can not be covered.”
【注释】 （1）鬼神：古代指天地间一种精气的聚散变化。 朱熹 四书集注：“愚谓以二气（阴阳二气）言，则鬼者阴之灵也，神者阳之灵也。以一气（混沌之气）言则至而伸者为神，反而归者为鬼，其实一物而已。”为德：犹言性情功效。（2）体物：生成万物；体现于万事万物中。不可遗： 郑玄 注：“体，犹生也；可，犹所也。” 孔颖达 疏：“言鬼神之道生养万物无不周遍，而不有所遗；言万物无不以鬼神之气生也。”（3）齐明盛服：zhāi～～～，谓在祭祀前斋戒沐浴，静心洁身，盛饰衣服。洋洋：yǎng yǎng，同“养养”。忧思不安的样子。（4）诗曰三句：见诗·大雅·抑。格：来。思：语气词，用于句末相当“啊”。度：duó，揣测。矧：shěn，况且，而况。射：yì，“斁”的古字。厌弃。（5）诚：真实无妄。
【原文】 17 子 曰：“ 舜 其大孝也与！德为圣人，尊为天子，富有四海之内。宗庙飨之，子孙保之 1 。故大德必得其位，必得其禄，必得其名，必得其寿 2 。故天之生物，必因其材而笃焉。故栽者培之，倾者覆之 3 。诗曰：‘嘉乐君子，宪宪令德！宜民宜人，受禄于天；保佑命之，自天申之 4 ！’故大德者必受命 5 。”
【白话译文】
孔子 说：“ 舜 算得上大孝了吧！讲品德成了圣人，讲尊贵做了天子，讲财富拥有四海之内。有宗庙祭享他，有后代子孙保护他。所以有大德的人必然得到他应有的地位，必然得到他应有的爵禄，必然得到他应有的名声，必然得到他应有的寿命。所以上天对他所生的万物必定针对其资质加厚，种植的东西培养它成长，倾倒的东西挽救它复起。《诗经》上说：‘可敬可爱周成王，美德鲜明如日光！善于安民善用人，受天赐禄万事昌；保佑臣民合理用，全本天意作主张！’所以有大德的人一定受天命为天子。”
【英语译文】
Confucius said，“Great Shun could be the most filial one.He became sage due to virtue，and he became the son of the heaven due to nobility，and he possessed all land due to wealth.There were temples to sacrifice him and there were his offspring who protect him.Therefore a most virtuous man surely obtains a post which he should get，and he surely gets his nobility title and rewards，and he surely becomes famous，and also he surely lives long.Therefore the heaven certainly bestows talent to things that it produces，and the heaven certainly saves those from falling down.” Praise in Greater Odes in The Book of Songs reads，“Admirable and respectable is the king./His morality shines like sun lighting./He is good at using，calming persons./Things go on well for heaven blesses./Ministers and people are protected./He acts according to heaven's will.”Therefore the most virtuous man surely becomes the son of the heaven.
【注释】 （1）其：副词，表论断，犹“乃”。子孙：谓 虞思 、 陈胡公 之属。（2）寿： 舜 年一百一十岁。（3）材：资质，本能。笃：加厚，深厚。栽：种植。培：孳息，培养。倾：倾倒。覆：庇护，挽救。（4）诗曰：见《诗·大雅·假乐》。嘉乐：诗作“假乐”。嘉，赞美。乐，喜爱。君子：指 周成王 。宪宪：诗作“显显”，光明的样子。令德：美德。宜民宜人：能安民能用人。宜：适宜。民：庶民。人：指在位的贵族。保佑：诗作“保右”。命：差遣。（5）受命：受天命为天子。
【原文】 18 子 曰：“无忧者其惟文王乎！以 王季 为父，以 武王 为子，父作之，子述之 1 。 武王 纉大王王季文王之绪。壹戎衣而有天下，身不失天下之显名。尊为天子，富有四海之内。宗庙飨之，子孙保之 2 。武王末受命，周公成文武之德，追王大王，王季，上祀先公以天子之礼。斯礼也，达乎诸侯大夫，及士庶人。父为大夫，子为士；葬以大夫，祭以士。父为士，子为大夫；葬以士，祭以大夫。期之丧达乎大夫，三年之丧达乎天子，父母之丧，无贵贱一也 3 。”
【白话译文】
孔子 说：“没有忧虑的人也许只有 文王 啊！由于 王季 是他父亲，又因为 武王 是他儿子，父亲为他做了积功累仁的事，儿子继承了他的事业。 武王 继承了 古公亶 父 、 王季 和 文王 遗留下来没有完毕的事业。一振军威灭了 殷纣 。自己没失掉天下显耀的名声。做了尊贵的天子，财富拥有四海之内。宗庙祭享他，子孙保护他。 武王 年老受命为天子， 周公 成就了 文王 和 武王 的仁政。还追尊 太王 和 王季 为王，还以天子之礼祭祀 组绀 以上至 后稷 诸位先公。这种礼推行到了诸侯大夫，及士庶人。父亲是大夫，儿子是士，用大夫的礼数安葬父亲，用士的礼数祭祀父亲。父亲是士，儿子是大夫，用士的礼数安葬父亲，用大夫的礼数祭祀父亲。”
【英语译文】
Confucius said，“Only King Wen of Zhou Dynasty never worried about anything.Wang Ji was his father who accumulated virtue and humanity for him，and King Wu was his son who inherited his cause.King Wu inherited the great cause that hadn't been completed by Dan Fu，Wang Ji and King Wen.He led his troops to wipe out Shang Dynasty and he didn't lose his brilliant fame.He became the Son of the Heaven and he possessed the wealth among the whole land and seas.There were temples to sacrifice him and there were his offspring who protect him.King Wu became the Son of the Heaven when he was old and Duke Zhou helped King Wen and King Wu to carry out government of humanity.Tai Wang and Wang Ji were given posthumous title as‘King’，and great grandfathers from Hou Ji to Zu Gan were also sacrificed as‘King’.Such kind of ritual was spread to princes，ministers，scholars，and common men.When father was a minister and son was a scholar，father was buried as‘minister’and sacrificed by rites of scholar.When father was a scholar and son was a minister，father was buried as‘scholar’and sacrificed by rites of minister.”
【注释】 （1）其：副词，表推测估计。以：连词，表原因或理由。相当于“因为”“由于”。（2）纉：zuǎn，继承。 大王 ：tài～， 太王 。 王季 之父， 文王 之祖 古公亶父 的尊号。绪：前人未竟的功业。壹戎衣：戎衣即军服，战衣。意谓一穿上军服而灭纣。末：老，老年。成德：成就仁政。德，善行，仁爱，仁政。追王：谓在某人身后追尊为王。先公： 朱熹 四书集注：“先公， 组绀 以上至 后稷也 。”斯礼：这种礼法。礼法之一，使葬用死者之爵，祭用生者之禄。（3）期：jī，一周年。期服的省称。期服，服丧一年。
【原文】 19 子 曰：“ 武王 、 周公 ，其逹孝矣乎 1 ！夫孝者：善继人之志，善述人之事者也 2 。春秋修其祖庙，陈其宗器，设其裳衣，荐其时食 3 。宗庙之礼，所以序昭穆也；序爵，所以辨贵贱也；序事，所以辨贤也；旅酬下为上，所以逮贱也；燕毛，所以序齿也 4 。践其位，行其礼，奏其乐，敬其所尊，爱其所亲，事死如事生，事亡如事存，孝之至也 5 。郊社之礼，所以事上帝也，宗庙之礼，所以祀乎其先也。明乎郊社之礼、禘尝之义，治国其如示诸掌乎 6 。”
【白话译文】
孔子 说：“ 武王 和 周公 ，他们的孝道和通常讲的孝道是一样的呀！尽孝的人，善于继承前人的遗志，善于继续前人的事业。春秋两季整修其祖庙，陈列保藏下来的重器，陈设留下的先祖衣裳，奉献应时的食品。宗庙的礼制，用来排列神主；排列子孙在祭祀活动中的站位；排列公、侯、卿、大夫的爵位，用来分辨贵贱；排列宗伯、太祝各官吏的职事，用来分辨贤良；祭礼完毕后下辈和上辈一起相互敬酒这叫旅酬之礼，用来把恩惠施展到地位低下的人；祭毕宴席依毛发的颜色分长幼定席位，用来排列年龄尊敬老人。登先王的位，行先王的礼，奏先王的乐，敬先王尊敬的人，爱先王亲近的人，侍奉死了的人像侍奉在生的人一样，侍奉不在世的祖宗像侍奉在世的祖宗一样，这是最大的孝道了。郊社的祭礼，用来服侍上帝，宗庙的祭礼，用来敬奉祖先。明白郊社和禘尝的礼义，治国就像看自己的手掌一样容易。”
【英语译文】
Confucius said，“The filial piety of King Wu and Duke Zhou was the same as that of ordinary people.A filial man is adept at inheriting the will and cause of his predecessor.In spring and autumn people rebuild their ancestors’temple，display treasure and clothes left by their ancestors，and devote seasonal food.The ritual rule is used to arrange spirit tablet and the standing post of offspring，to arrange the hierarchy of duke，marquis，earl，and minister，to distinguish nobility from humbleness，to arrange the responsibilities of officials belonging to zongbo and taizhu ，to differentiate the virtuous and talented，to show mercy to people in low position after toast between superiors and inferiors，to show respect fer the elders after sacrificial ceremony since people's place at table is set according to their hair's color.It is the utmost way of filial piety to ascend throne of passed king，to conduct rites of passed king，to play music of passed king，to respect those whom passed king respected，to love those whom passed king loved，to serve the dead in the same way serving the alive，to serve the dead forefathers in the same way serving the living ones.The heaven and earth sacrificial ceremony is to serve the god，and the temple sacrificial ceremony is to serve forefathers.If one understands the heaven and earth and the temple sacrificial ceremonies，he will administrates his state as easily as turning his palms.”
【注释】 （1）逹孝：天下人通常所说的孝。与 孟子 说的逹尊的“达”同义。一说达通“大”，逹孝即大孝。（2）述人之事：继续前人事业。（3）祖庙：天子七，诸侯五，大夫三，适士二，官师一。适，读dí。宗器：宗庙祭器。 朱熹 四书集注：“宗器，先世所藏的重器；若周之赤刀、大训、天球、河图之属也。”裳衣：先祖之遗衣服，祭祀时授尸着以受祭。时食：四季应时的食品。（4）所以：用以，用来。序：同“叙”，次序，按次序区分、排列。昭穆：古代宗法制度，宗庙或宗庙中神主的排列次序，始祖居中，以下父子（祖、父）迭为昭穆，左为昭右为穆。事：指宗伯、太祝各官吏的职事。旅酬：祭礼完毕后，众亲宾一起宴饮，相互敬酒。下为上：下辈与上辈。为，连词，与、和。逮贱：dài～，义同“逮下”。谓恩惠及于下贱的人。燕毛：祭毕而宴，以毛发的颜色别长幼定座次。燕，通“宴”。齿：年龄。（5）践其位：践，履。其，指先王。位，特指天子或王侯之位。践位（践其位），犹言登基，即位。所尊所亲：指先王的祖考、子孙、臣庶。（6）郊：祀天。社：祭地。禘：dì，天子宗庙的大祭。尝：秋祭。四时皆祭，举一为例。示：通“视”。视诸掌，谓易见。
【原文】 20 哀公 问政 1 。 子 曰：“ 文武 之政，布在方策。其人存，则其政举；其人亡，则其政息 2 。人道敏政，地道敏树。夫政也者，蒲卢也 3 。故为政在人，取人以身，修身以道，修道以仁 4 。仁者人也，亲亲为大；义者宜也，尊贤为大；亲亲之杀，尊贤之等，礼所生也 5 。在下位不获乎上，民不可得而治矣 6 ！故君子不可以不修身；思修身，不可以不事亲；思事亲，不可以不知人；思知人，不可以不知天 7 。”天下之达道五，所以行之者三：曰君臣也，父子也，夫妇也，昆弟也，朋友之交也；五者天下之达道也。知、仁、勇三者，天下之达德也，所以行之者一也 8 。或生而知之，或学而知之，或困而知之，及其知之一也；或安而行之，或利而行之，或勉强而行之，及其成功一也 9 。 子 曰：“好学近乎知，力行近乎仁，知耻近乎勇 10 。知斯三者，则知所以修身，知所以修身，则知所以治人；知所以治人，则知所以治天下国家矣 11 。”凡为天下国家有九经，曰：修身也，尊贤也，亲亲也，敬大臣也，体群臣也，子庶民也，来百工也，柔远人也，怀诸侯也 12 。修身则道立，尊贤则不惑，亲亲则诸父昆弟不怨，敬大臣则不眩，体群臣则士之报礼重，子庶民则百姓劝，来百工则财用足，柔远人则四方归之，怀诸侯则天下畏之 13 。齐明盛服非礼不动，所以修身也；去谗远色，贱货而贵德，所以劝贤也；尊其位，重其禄，同其好恶所以劝亲亲也；官盛任使，所以劝大臣也；忠信重禄，所以劝士也；时使薄敛，所以劝百姓也；日省月试，既禀称事，所以劝百工也；送往迎来，嘉善而矜不能，所以柔远人也；继绝世举废国，治乱持危，朝聘以时厚往而薄来，所以怀诸侯也 14 。凡为天下国家有九经，所以行之者一也 15 。凡事豫则立，不豫则废。言前定则不跲，事前定则不困，行前定则不疚，道前定则不穷 16 。在下位而不获乎上，民不可得而治矣；获乎上有道：不信乎朋友，不获乎上矣；信乎朋友有道：不顺乎亲，不信乎朋友矣；顺乎亲有道：反诸身不诚，不顺乎亲矣；诚身有道：不明乎善，不诚乎身矣 17 。诚者天之道也；诚之者，人之道也。诚者，不勉而中，不思而得，从容中道，圣人也。诚之者，择善而固执之者也 18 。博学之，审问之，慎思之，明辨之，笃行之 19 。有弗学，学之弗能弗措也；有弗问，问之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗笃弗措也；人一能之己百之，人十能之己千之 20 。果能此道矣，虽愚必明，虽柔必强 21 。”
【白话译文】
鲁哀公 问政事。 孔子 说：“ 文王 和 武王 的政事，都公开记在典册上。他们在世时政事相当兴旺；他们去世了，政事就停息了。人的生活道路对于政事勤勉快速，地的运载道路对于生长草木勤勉快速。政事嘛，就像蒲苇一样，易于生长，易于更新。所以治理政事在于得到贤人，要得贤人就靠自身的感召力，就得修身，修身就用天下通常的达道，修道就用仁。仁就是人品和才学，亲爱亲人为第一；义就是适宜，尊敬贤人为第一；亲爱亲人的疏密和尊敬贤人的等差，如何算适宜，礼就因此而产生。在下位得不到上面的信任，就不可能治理民众了。所以君子不可以不修身；想修身，不可以不侍奉父母；想侍奉父母，不可以不知人伦；想知人伦，不可以不知道天。”天下通行的常道有五条，用来实行这五条常道的德性有三种。五条常道是：君臣道、父子道、夫妇道、昆弟道、朋友的交道，这五条道路是天下通行的常道。智慧、仁爱、勇敢这三种德性是天下通行的常德，支撑这三种德性的根本是诚实无欺，有些人不经过学习就知道，有些人学习了才知道，有些人克服了困难后才知道，只要知道了结果都一样。有些人出于自愿安心实行。有些人知其有利而实行，有些人尽力实行，只要成功，结果都一样。 孔子又 说：“喜欢学习接近于智能，努力实行，接近于仁爱，知耻接近于勇敢。知道了这三个接近的意义和作用，便知道用来修身；知道用来修身，便知道用来治理人民；知道用来治理人民，便知道用来治理天下国家了。”大概治理天下国家有九条常道，它们是：修养心身、尊敬贤人、亲爱亲人、尊敬大臣、体念群臣、爱民如子、劝勉各种工匠、安抚远方的人、安抚诸侯。修养心身，就能稳定道路不致失足，尊敬贤人就能避免迷惑慌神，亲爱亲人、叔叔、兄弟、姊妹不怀怨恨，尊敬大臣就能避免临事动摇花眼神，体念群臣就能让小臣士人落实责任，爱民如子就能让百姓勤勉各自的事，劝勉各种工匠就能使农业副业互相资助，财用充足，安抚远方的人就能使四方来归，安抚诸侯就能广施德威，让他人不得轻举妄动。端庄严明，衣冠不苟，不合礼制，绝不行动，用以修身；摒弃谗佞和女色，不重财货重德行，用以鼓励贤人。尊重地位，尊重俸禄，认同爱好，用以鼓励亲爱亲人；设置足够令使的官吏，细事不烦大臣，用以鼓励大臣；忠厚信实的人，提高薪俸，用以鼓励士人；使民不误农时，赋税从轻，用以鼓励百姓；天天考察省视，月月考核成绩，发给的月俸粮食同事功相称，用以鼓励各种工匠；送走离境的客人，迎接来访的客人，称赞那些善良的客人，同情那些缺才少能的客人，用以安抚远方的人；恢复绝灭的宗祀，承续断绝的后代，让灭掉的国家复兴起来，治理乱世扶持危局，坚持诸侯定时正常朝聘，宴会赏赐从厚，接受贡礼从薄，用以安抚诸侯。大概治理天下国家有九条常道，用来践行这九条常道的原动力是诚实无欺。不论什么事，事先预备就能办成，事先不预备就办不成。说话前有准备，就不会凝滞不通，做事前有准备，就不会困惑，行路前有准备就不会困苦，选择道路前有准备，就不会没有前途。在下位得不到上面的信任，就不可能治理民众了。取得上面的信任有办法：得不到朋友的信任，就得不到上面的信任；取得朋友的信任有办法：不顺父母的心，就得不到朋友的信任；取得父母顺心有办法：反求自身不诚实，就得不到父母顺心；使自身诚实有办法：不明白什么是善，自身就不诚实了。诚实，是天的常道；使自己诚实是人的常道。诚实的人，不努力就符合诚实，不须思考就得到诚实，举动符合常道，这是圣人。使自己诚实的人，是向善而且坚持不变的人。广泛地学习，深入地探讨，谨慎地思考，明确地分辨，切实地履行。或许没学，学了没通，不要搁置；或许没问，问了没懂，不要搁置；或许没思考，思考了无所得，不要搁置；或许没分辨，分辨了不明确，不要搁置；或许没履行，履行不切实，不要搁置；人家一次能办到的，自己就百次去办；人家十次能办到的，自己就千次去办，真能这样做，即使愚昧，必然聪明，即使柔弱，必然刚强。”
【英语译文】
Duke Ai of Lu State asked about administrative affairs.Confucius said，“The administrative affairs of King Wen and King Wu were all recorded.When they were alive，administrative affairs went very smoothly；after they died，administrative affairs went to a stop.A man's life journey goes fast concerning diligent administrative affairs，and the earth's carrying journey goes fast concerning trees and grasses’growing.Administrative affairs is easy to grow and renew just as reeds do.Therefore administration lies in obtaining virtuous men；obtaining virtuous men lies in one's own emotional appeal.One should nurture himself.While nurturing himself，one uses the Way，and while cultivating the Way one uses humanity.Humanity consists of moral quality and talent and learning and loving kinsfolk goes first.Righteousness means appropriateness and respecting virtuous men goes first.Rites come into being to decide to what extent can people love kinsfolk and respect virtuous men.When the inferiors cannot be trusted by their superiors，then common people cannot be governed.Therefore a moral man must nurturing himself.When he wants to nurture himself，he must attend his parents.When he wants to attend his parents，he must comprehend human relations.When he wants to comprehend human relations，he must know about the Heaven.”There are five constant Ways and there are three virtues being used to conduct the Ways.The five constant Ways are way of king-courtier，way of father-son，way of husband-wife，way of elder-younger brothers，way of making friends.These are the prevalently constant ways.Wisdom，humanity and courage are three prevalently constant virtues.What supports the virtues is honesty.Some people know it without learning.Other people know it after learning.Others know it after overcoming difficulties.The result is the same only if they know it.Some people carry it out willingly.Other people carry it out since they know they can benefit from it.Others try their best to carry it out.The result is the same only if they carry it out.Confucius said again，“Loving to learn approaches wisdom，carrying it out approaches humanity，and knowing shame approaches courage.If one knows their meaning and usage，then he will use them to nurture himself.If one uses them to nurture himself then he will use them to govern common people.If one uses them to govern common people，then he will use them to administrate his state.There are nine constant ways to administrate state and they are nurturing oneself physically and mentally，respecting virtuous and talented men，loving one's parents and kinsfolk，respecting the courtiers，considering all ministers，loving people as one's kids，admonishing various craftsmen，consoling people in remote，and consoling all feudal princes.Nurturing oneself physically and mentally can make one walk on the right road.Respecting virtuous and talented men can avoid confusion.Loving one's parents and kinsfolk can make one's uncles，brothers，and sisters have no complaint.Respecting the courtiers can avoid waving and faltering at big affairs.Considering all ministers can make lower officials shoulder their responsibilities.Loving people as one's kids can make common people work diligently.Admonishing various craftsmen can make all business help each other so as to accumulate wealth.Consoling people in remote can make others in all places submit to your authority.Consoling all feudal princes can spread one's power and benevolence and make them stay in his own posts and places.When one nurtures himself，he conducts modestly and never acts out of rites.When one encourages virtuous men，he rids of slander and sex and doesn't pay attention to wealth.When one encourages loving relatives，he respect other's post and salary and recognizes other's preference.When one encourages the courtiers，he arranges enough officials to deal with trivial affairs.When one encourages scholars，he raises loyal and honest men's pay.When one encourages common people he dosen't hold up farming and levy less while using people.When one encourages various craftsmen，he inspects each day and examines each month and he makes craftsmen's pay meet their achievements.When one consoles people in remote，he sees off the guests who depart，welcomes the guests who arrive，praises the kind guests，and sympathizes the in－talented guests.When one consoles feudal princes，he recovers the demolished temples，connects the broken offspring，revives the extinguished states，makes chaotic situation go in order，insists that princes hold official intercourse periodically，rewards people much in feast，receives less tribute.There are nine constant ways to administrate state and the motivation to carry out them is honesty.Whatever can be done if we prepare beforehandedly and it cannot be done if we don't.Before speaking if we make preparation then we don't hesitate.Before doing if we make preparation then we don't get confused.Before walking if we make preparation we don't get hindered.Before choosing road if we make preparation we don't have no future.If subordinates can't be trusted by superordinates，then common people cannot be governed.There is the method to get trusted by superordinates，i.e.if one can't be trusted by his friends then he can't be trusted by his superordinates.There is the method to get trusted by friends，i.e.if one can't follow his parents’will，then he can't be trusted by friends.There is method to follow one's parents’will，i.e.if one isn't honest，then he can't follow his parents’will.There is the method to be honest，i.e.if one doesn't know what is philanthropic，then he can't be honest.Being honest is the constant way of the Heaven.Making oneself honest is the constant way of human being.An honest man accords to the constant way without trying hard and he gets honesty without thinking over.It's sage whose actions accord to the constant way.A man who makes himself honest is one who intends to be kind and never changes.He learns knowledge widely，explores issues deeply，thinks about questions cautiously，distinguishes things clearly，and carries out task conscientiously.Perhaps one doesn't learn or doesn't comprehend even if he has done.But don't put it aside.Perhaps one doesn't consult or doesn't comprehend even if he has done.But don't put it aside.Perhaps one doesn't think it over or doesn't get anything even if he has done.But don't put it aside.Perhaps one doesn't distinguish things or doesn't do it clearly even if he has done.But don't put it aside.Perhaps one doesn't carry out his task or doesn't do it conscientiously even if he has done.But don't put it aside.If others manage to do anything in one time，he does it in one hundred times.If others manage to do anything in ten times，he does it in one thousand times.If one really does so he will surely be clever even if he is foolish，and he will surely be strong even if he is weak.”
【注释】 （1） 哀公 ： 鲁 君，名蒋。（2）布：陈述，抒写。方：版。策：简。息：犹灭。 朱熹 四书集注：“有是君，有是臣，则有是政矣。”（3）人道：为人的途径。地道：大地的特征与规律。敏：快速。蒲卢： 朱熹 四书集注：“蒲卢， 沈括 以为蒲苇是也。以人立政犹以地种树，其成速矣，而蒲苇又易生之物，其成尤速也。言人存政举，其易如此。”（4）在人：家语作“在于得人”。意思更明豁。意谓在于得贤臣。身：指君身。道：天下之达道，公认的准则。仁：天地万物相生之德。（5）杀：shài，减少，降等。等：等级，等列。人：指人身而言。谓人品才学。（6）获：得到信任。 郑玄 曰：“此句在下误重在此。”（7）知天：为政在人，取人以身，故不可以不修身。修身以道，修道以仁，故思修身不可以不事亲。欲尽亲亲之仁必由尊贤之义故又当知人。亲亲之杀，尊贤之等，都是天理，故又当知天。（8）达道：天下古今所共由之路。即书所谓五典， 孟子 所谓“父子有亲、君臣有义、夫妇有别、长幼有序、朋友有信”。知：同“智”。智者理解达道，仁者效法达道，勇者强行达道。达德：天下古今所同得的理；通行不变的德。（9）安行：谓发于本愿从容不迫地实行。利行：知道有利而行。勉强：尽力而为。（10）好学近乎知，力行近乎仁，知耻近乎勇：接近于智慧可以破愚，接近仁，可以忘私，接近勇敢，可以起懦。（11）斯三者：指三接近而言。（12）凡：大略，大要，大概。为：治理。经：常。体：体念，体贴。子：如父母之爱其子。来：lài，劝勉。柔：安，安抚。远人：远方的人。指外国人或外族人。怀：与“柔”同义。（13）不惑：谓不疑于理。不眩：谓不迷于事。报礼：报答之礼。（14）齐明盛服：zhāi～～～，谓在祭祀前斋戒沐浴，静心洁身，盛饰衣服，亦承祭祀。明，犹洁，洁净。官盛任使：谓官属众盛，足任使令。日省月试：～xǐng～～，每天考察或省视和每月考核。既禀：xìlǐn，同“饩廪”，古代官府按月发给的作为月薪的粮食。亦泛称薪俸。薪俸事：与事功相称（事功大，粮食多；反之则少。）送往迎来：指应酬外国人或外族人。嘉善而矜不能：赞美善人，同情没有才能的人。矜，读jīn，怜悯，同情。继绝世：谓恢复已灭绝的宗祀，承续已断绝的后代。举废国：犹兴灭国。谓让被灭掉的国家复兴起来。治乱持危：治乱世和扶持危局。朝聘以时：按规定的时间朝聘。朝，谓诸侯见于天子。聘，谓诸侯使大夫来献。《礼记·王制》：“诸侯之于天子也，比年一小聘，三年一大聘，五年一朝。”厚往而薄来：谓燕赐厚而纳贡薄。（15）所以行之者一也：一，专一，纯一。训“诚”。（16）凡事：不论什么事。豫：yù，预备，在事前作准备。前定：预先确定；事先准备。跲：jiá，窒碍不顺。困：困惑。疚：jiù，困苦，劳苦。（17）乎：介词，相当于“于”。（18）而中、中道：而zhòng，zhōng道。中，符合的意思。从容中道：举动合道。（19）博学之，审问之，慎思之，明辨之，笃行之：广泛地学习，深入地探讨，谨慎地思考，明确地分辨，切实地履行，是君子完整的学行过程，缺一不可。（20）有：用同“或”。1）代词，有人，有的。2）或许。弗：副词。不。不能。表示否定。“弗”与“不”都表示否定，“不”的范围较广，“弗”后面的动词不跟宾语。措：cuò，弃置；搁置。（21）人的气质略有差异，君子之学可以转化其间差异。
【原文】 21 自诚明 1 ，谓之性 2 ；自明诚，谓之教 3 。诚则明矣。明则诚矣。
【白话译文】
由诚实而明白，是本性的作用；由明白而诚实，是教化的作用。诚实就明白了。明白就诚实了。
【英语译文】
It's the function of human nature for someone to understand something if he is honest.It's the function of education for someone to be honest if he understands something.If one is honest then he understands things.If one understands things，he is honest.
【注释】 （1）自：介词。由；从。明：明了，明白。（2）谓：通“为”。是，因为。（3）教：教化。之：助词，用以调整音节。
【原文】 22 唯天下至诚 1 ，为能尽其性 2 ；能尽其性，则能尽人之性 3 ，则能尽物之性；能尽物之性，则可以赞天地之化育；可以赞天地之化育 4 ，则可以与天地参矣 5 。
【白话译文】
只有天下圣人才能发挥自己的本性；能发挥自己的本性，就能发挥别人的本性；能发挥别人的本性，就能发挥物的本性；能发挥物的本性，就可以帮助天地的生化长育；可以帮助天地的生化长育，就可以与天地并立而三：天、地、圣人。
【英语译文】
Only the sages can develop their inborn nature.If one can develop his inborn nature，then he can develop others’inborn nature.If one can develop man's inborn nature，he can develop things’inborn nature.If one can develop things’inborn nature，he can help heaven and earth to produce and raise things.If one can help heaven and earth to produce and raise things，then he can stand together with heaven and earth，i.e.heaven，earth and sage.
【注释】 （1）至诚：谓圣人诚实之德已到顶点不能再加，因以至诚指圣人。（2）为：副词，乃，才。尽其性：全部使出自己的本性。人和物的性都包含天理，只有至诚的人，才能发挥人和物的本性使各得其所。（3）人：旁人，别人。（4）赞：辅佐，帮助。化育：生化长育。（5）与天地参：谓与天地并立而三。
【原文】 23 其次致曲 1 ，曲能有诚，诚则形，形则着，着则明，明则动，动则变，变则化， 2 唯天下至诚为能化。
【白话译文】
不及圣人的人，从大贤以下，能把局部的诚实推求到最高程度。局部能诚实，诚实就积聚成形，形就露于外，形露于外就光辉动人，动人就起变，变就自然而化。只有天下圣人能化，由积聚诚实而至于能化，也不异于圣人了。
【英语译文】
A man who can't match sage can enlarge limited honesty to the utmost degree.A limited honesty accumulates to certain form，which is displayed outwards.When form is displayed outwards，it becomes shining and moving，which in turn enhances change.And change naturally transforms.Only sages can produce.If one can accumulate honesty and produce，he equalizes sages.
【注释】 （1）其次：次第较后，第二。指整个大贤以下所有未到至诚境界的人而言。致：推化致，谓推求到最高程度。曲：一偏，犹局部，片面。（2）化：化育。
【原文】 24 至诚之道，可以前知 1 。国家将兴，必有祯祥 2 ；国家将亡，必有妖孽 3 。见乎蓍龟 4 ，动乎四体 5 。祸福将至：善，必先知之；不善，必先知之。故至诚如神 6 。
【白话译文】
最高诚实的方法，可以事先知道事物发展的倾向。国家将会兴盛，必定会出现一些好苗头；国家将会灭亡，必定会出现一些物类反常的现象。好苗头或反常现象，有的或出现在占卜中，有的或直接触动人身。祸福将要来临时：好，必定先知道；不好，也必定先知道。所以最高诚实就像神灵一样。
【英语译文】
The method of utmost honesty can predict the tendency of thing's developing process.If a state will prosper there surely appears some good symptoms；and if a state will perish，there surely appears some extraordinary phenomena.Good symptoms or extraordinary phenomena sometimes appear in divination，and sometimes touch people.When happiness or disasters approach，we should know either good or bad.Therefore utmost honesty is like soul and spirit.
【注释】 （1）前知：事先知道，有预见。（2）祯祥：吉祥的先兆。（3）妖孽：yāoniè，物类反常的现象。（4）见：同“现”。蓍：shī，多年生草本植物。古代用以筮卜。龟：guī，爬行动物的一科，生命力强。古代用其甲占卜。（5）动：震动，触动。四体：四肢。引申指整个身体。（6）神：神灵。
【原文】 25 诚者自成也，而道自道也 1 。诚者物之终始，不诚无物 2 。是故君子诚之为贵 3 。诚者非自成己而已也，所以成物也 4 。成己，仁也；成物，知也 5 。性之德也，合外内之道也，故时措之宜也 6 。
【白话译文】
诚实不欺是自我成就，而道路是自我开发。诚实不欺始终同人物并存，没有诚实不欺就没有人物。因此君子贵重诚实不欺。诚实不欺，不是只成就自己而已，而是要使身外的一切有所成就。成就自己是仁德，成就外物是智慧。本性的道德，是外表与内心合一的道德。所以适时使用因时制宜。
【英语译文】
Being honest and not cheating is self accomplishment and path is self development.Being honest and not cheating coexists with man from beginning to the end.When there isn't honesty but is cheating，there isn't man.Therefore moral men cherish being honest and not cheating.Being honest and not cheating not only accomplishes oneself but also makes all things accomplished outside oneself.Accomplishing onself is virtue and humanity and accomplishing things is wisdom.The virtue of inborn nature is that appearance is identical with heart.Therefore appropriate use is adopting measures according to time.
【注释】 （1）自成：成就自我。自道：～dǎo，同“自导”。谓自我开发。（2）诚者物之终始：谓诚实与物并存。不诚无物：没有这诚实便没有这物。（3）是故：连词，因此，所以。（4）成己：成就自己。成物：使身外的一切有所成就。（5）知也：智也。（6）性之德也：合外内之道也。时措：“ 郑玄 注：‘时措，言得其时而用也。’”谓适时使用。
【原文】 26 故至诚无息， 1 不息则久，久则征 2 ，征则悠远，悠远则博厚，博厚则高明 3 。博厚，所以载物也；高明，所以覆物也；悠久，所以成物也 4 。博厚配地，高明配天，悠久无疆 5 。如此者，不见而章，不动而变，无为而成 6 。天地之道，可一言而尽也；其为物不贰，则其生物不测 7 。天地之道：博也，厚也，高也，明也，悠也，久也 8 。今夫天，斯昭昭之多，及其无穷也，日月星辰系焉，万物覆焉。今夫地，一撮土之多，及其广厚，载华岳而不重，振河海而不泄，万物载焉。今夫山，一卷石之多，及其广大，草木生之，禽兽居之，宝藏兴焉。今夫水，一勺之多，及其不测，鼋鼍、蛟龙、鱼鳖生焉，货财殖焉 9 。诗云：“维天之命，于穆不已！”盖曰天之所以为天也。于乎不显！文王之德之纯！盖曰文王之所以为文王也，纯亦不已 10 。
【白话译文】
所以最高的诚实不欺没有间断的时候。不间断就长久存于内心中，长久存于内心中就必然验证于外，验证于外就悠远了，悠远了就宽广厚实起来，宽广厚实了就高大光明起来。宽广厚实，能够承载万物，高大光明，能够覆盖万物；悠远长久，能够成就万物，宽广厚实与地并列，高大光明与天并列，悠远长久就无时空限制。像这样的人，不显示就鲜明，不行动就变化身外物，不作为就成就身外物。天地的规律，可以概括为：它们对于人物诚实不欺又神秘地生出无数不同的物事。天地的规律有六个要点：宽广、厚实、高大、光明、悠远、长久。说到天，似乎就是眼前一片明亮的范围那么大，到后来找不到它的边，才知道空旷无底，日月星辰都在天上，天覆盖着万物。说到地，似乎就是眼前一片土地，到后来才知道它宽广厚实没边际，承载 华山 一类山岳如羽毛，收取 黄河 沧海而不泄漏。说到山，似乎就是眼前一些岩石，到后来才知道它也宽广高大，草木丛生，鸟兽聚居，宝藏丰富。说到水，似乎就像一勺水那么不起好多作用一样，到后来才知道水早就多到没法实测，鼋鼍、蛟龙、鱼鳖在其中滋生，货物财物不断增加。《诗经》上说：“常想天道在运行，肃静善美永不停！”这是说天之所以为天，至诚不息。啊多么辉煌光明，文王的品德高尚纯真！这是说 文王 之所以为 文王 ，循天道，无二无杂无停。
【英语译文】
Therefore there isn't pause for the utmost honest.When there isn't pause，it will store in heart permanently.When it stores in heart permanently，it must be verified outside.When it is verified outside，it will become quiet and remote.When it become quiet and remote，it will be spacious and thick.When it is spacious and thick，it becomes tall and brilliant.Being spacious and thick，the earth can hold all things，and being tall and brilliant，the heaven can cover all things.Being quiet，remote and permanent one can accomplish all things.Spaciousness and thickness coexist with the earth；tallness and brilliance coexist with the heaven，and there isn't limit for being quiet，remote and forever.A person like this will be bright without show，and will change things without action，and will accomplish things outside him by doing nothing.The law of the earth and the heaven can be generalized as that it produces various things honestly and secretly towards human beings.There are six key points concerning the law of the earth and the heaven，i.e.spaciousness，thickness，tallness，brilliance，remoteness and permanence.As for heaven，it seems to be a limited bright space in front of us，but later on we can't find it's boundary but find that it is spacious and endless.The sun，the moon and the stars hang in the heaven，which covers all things.As for earth，it seems to be a piece of land in front of us，but later on，we find that it is spacious and endless.It holds mountains such as Huashan Mount just like a piece of feather，and it keeps Yellow River without leaking.As for mountains，they seem to be piles of rocks in front of us，but later on we find that they are high and spacious where trees and grasses grow，birds and beasts gather，and treasures abound.As for water，it seems to be as useless as a spoonful of it，but later on we find that it is unfathomable at the very beginning.It produces turtles，alligators，dragons，and fish.Consequently，goods and wealth accumulate continuously. Divine Way in Zhou Hymns in The Book of Songs reads，“I always think of Divine Way going.Dignified kind it has no stopping.”That means the heaven is utmost honest，never stopping.O，how bright and brilliant，King Wen's virtue is so noble and so pure！That means KingWen followed the Divine Way without diverting，confusing or stopping.
【注释】 （1）息：间断。（2）征：验证。（3）悠远：长久，久远。指空间距离的辽远。（4）所以：可以，能够。（5）配地、配天：谓与地（天）比并，与地（天）并列。（6）见：同“现”。（7）不贰：谓诚实不欺。不测：谓不知其所以然，神秘。（8）薄厚、高明、悠久：是天地六大不灭的规律。（9）今夫： 俞樾 解作发语词。见其古书疑义举例·古书发端之词例。斯：指示代词。此：这。以下地山水后省略了“斯”。昭昭：明亮。之：代词，这样，那样。多：数量大。振：收取，约束。卷：quán，通“圈”。郑玄注：“卷，犹区也。” 朱熹 四书集注：“卷，平声，区也。”区和圈都有“一定的范围内”的意义。（10）诗云：诗，指《诗·周颂·维天之命》。维：同“惟”，想。于：wū，叹词。穆：深远。不显：pǐ～，同“丕显”，大显。不通丕。盖：gài，语气助词。表议论的开始，常用在句首或段落的前面，甚至用在篇章的开头。现代汉语没有这种用法，可以去掉不译。
【原文】 27 大哉圣人之道 1 ！洋洋乎！发育万物，峻极于天 2 。优优大哉！礼仪三百，威仪三千 3 。待其人而后行 4 。故曰茍不至德，至道不凝焉 5 。故君子尊德性而道问学，致广大而尽精微，极高明而道中庸。温故而知新，敦厚以崇礼 6 。是故居上不骄，为下不倍，国有道其言足以兴，国无道其默足以容。诗曰：“既明且哲，以保其身。”其此之谓与 7 ！
【白话译文】
伟大呀！圣人之道，与天道、地道并称；是人事、人伦、处世的法则。它既充足又扎实呀！萌发万物，生长万物，大体大用，如山触天。宽裕充足，美不胜收呀！礼仪的纲领八百条，礼仪的具体项目三千条。等待着贤人来实行。所以说只要没有大德，大道就不成立。所以君子恭敬地奉持天赋的善性，而且通过博学审问来培养本性以求达到博大渊深又极细微，达到崇高明睿又遵行中庸之道。温习学过的知识得到新的理解和体会，保持宽厚诚朴，尊崇礼仪。因此居上位不骄傲，做下属不背离，国家政治清明，君子的言论，足够兴起在位的人，国家政治混乱，君子的沉默，足够容身。《诗经》上说“知识渊博明大理，立身正派挡恶浪。”就是说的这个意思吧！
【英语译文】
O，great！The way of sage coexists with the way of heaven and the way of earth.It is the law of human relations，human affairs，and conducting oneself in society.It's full and solid.It produces and raises all things．Its essence and uses touch the heaven.It's so wide and pleatifol，and it's too beautiful to be absorbed all at once.There are eight hundred guides and three thousand specific items concerning etiquette，which await virtuous man to implement.Therefore great way cannot be established if great virtue doesn't exist.Therefore moral men modestly stick to kindness bestowed by heaven.Furthermore they cultivate their nature by means of learning broadly and inquiring thoroughly so that they can reach breadth and depth of knowledge；they can approach wisdom and nobility and observe the doctrine of mean.They review what they have learnt and get to know new understanding so that they can be considerate and unsophisticated and respect etiquette.Consequently a moral man isn't arrogant when he is in superior post and he doesn't betray when he is in inferior post.His words can enlighten those who are in power while state politics is in order，and his silence can keep himself safe while state politics is chaotic. Common People in Greater Odes in The Book of Songs reads，“He's been logically knowledgable.And he behaves uprightly and drives away evils.”It means exactly in that way.
【注释】 （1）圣人之道：包括28、29两节而言。（2）洋洋：充足扎实的样子。发育：萌发，生长。峻极于天： 郑玄 注：“峻，高也。” 孔颖达 疏：“言圣人之道高大，与山相似，上极于天。” 朱熹 四书集注：“此言道之极于至大而无外也。”（3）优优：充足有余之意；宽裕的样子；美盛的样子。礼仪三百，威仪三千： 朱熹 四书集注：“礼仪，经礼也，仪礼，曲礼也。”经礼，谓礼的纲领，曲礼，谓礼的具体仪节。（4）其人：指能践行礼仪的贤人。其，代词，表特指。（5）凝：níng，凝聚，形成。（6）尊德性：谓恭敬奉持天赋的善性。道问学：谓通过博学审问而培养本性。道，由，经过。致广大而尽精微：致，使达到。广大，指内容博大渊深。而，进层连词。尽，达到极限。精微，细微（如毫毛）。极，达到。高明：崇高明睿。道，遵行。温故而知新：温习学过的知识得到新的理解和体会；温习历史经验认识现在。敦厚：dūn～，诚朴宽厚。崇礼：尊崇礼仪。（7）倍：同“背”。兴：谓兴起在位。诗曰：见《诗·大雅·烝民》。既明且哲：又心明眼亮又有智慧。以：用。
【原文】 28 子 曰：“愚而好自用，贱而好自专，生乎今之世，反古之道。如此者，灾及其身者也 1 。”非天子，不议礼，不制度，不考文 2 。今天下车同轨，书同文，行同伦 3 。虽有其位，茍无其德，不敢作礼乐焉；虽有其德，茍无其位，亦不敢作礼乐焉 4 。子曰：“吾学 夏 礼， 杞 不足征也；吾学 殷 礼，有 宋 存焉；吾学 周 礼，今用之，吾从 周 5 。”
【白话译文】
孔子 说：“愚蠢又好自行其是，不接受别人的意见，低贱又好逞己意，独断独行，生在今天这个时代，走复古的道路。像这样的人，灾难会落到他头上。”不是天子不议论礼制，不制定法规，不考正人的字或别名。现在天下统一，车轨相同，文字相同，行为的道德标准相同。即使有天子之位，假如没有天子之德，也不敢制作礼乐；即使有天子之德，假如没有天子之位，也不敢制作礼乐；制作礼乐的，必是圣人在天子之位。 孔子 说：“我谈夏朝的礼，他的后代 杞国 不够验证；我学 殷朝 的礼， 宋国 有文献保存；我学 周朝 的礼，现在正使用，我遵从 周朝 的礼。”
【英语译文】
Confucius said，“Disasters will befall those who are foolish but do things at will，refusing others’advice，who are humble but show themselves off，who live in the present time but take the path to return to the ancients.”If one isn't the son of the heaven，he shouldn't discuss rites and rituals；he shouldn't stipulate rules and regulations，and he shouldn't test other's name or nickname.Nowadays the land under the heaven is unified，carts run on the same track，characters are in the same format，and moral standards are also the same.One dares not stipulate rites and music even if he is in the post of the son of the heaven but isn't virtuous.One dares not stipulate rites and music even if he is virtuous but isn't in the post of the son of the heaven.He who stipulates rites and music must be a sage in the post of the son of the heaven.Confucius said，“I mention rites of Xia Dynasty but in offspring Qi State there isn't enough to be tested.I learn rites of Yin Dynasty and it was recorded in literature.I learn rites of Zhou Dynasty which are conducted nowadays，therefore I observe them.”
【注释】 （1）好：hào，爱好。自用：自行其是，不接受别人的意见。自专：一任己意，独断独行。反：复。（2）议礼：议论礼制。不制度：不制定法规。不考文：不考正书名。后泛指考订文辞。按：这里的书名不是书籍的名，是人的字，别名。（3）车同轨：各种车辆的车轨大小相同。书同文：文字相同。行同伦：行为同一道德标准。（4）这一段是说作礼乐者必是圣人在天子之位。（5） 杞 ：qǐ，古国名。 周武王 克 殷纣 ，求 夏禹 之后，得 东楼公 ，封之于 杞 。 杞 是 夏 的后代。征：证明，证验。
【原文】 29 王天下有三重焉，其寡过矣乎 1 ！上焉者虽善无征，无征不信，不信民弗从；下焉者虽善不尊，不尊不信，不信民弗从 2 。故君子之道：本诸身，征诸庶民，考诸三王而不缪，建诸天地而不悖，质诸鬼神而无疑，百世以俟圣人而不惑 3 。质诸鬼神而无疑，知天也；百世以俟圣人而不惑，知人也。是故君子动而世为天下道，行而世为天下法，言而世为天下则。远之则有望，近之则不厌。诗曰：“在彼无恶，在此无射；庶几夙夜，以永终誉！” 4 君子未有不如此而早有誉于天下者也。
【白话译文】
称王天下，在治理议礼、制度、考文三个重任中过失很少吧！从前称王的，如 夏朝 、 商朝 ，虽然很好，却没有实据验证，没有实据验证的事，不敢轻信。不敢轻信的事，老百姓不听从。在当代君王之下的圣人，虽然很好却没在尊位上，没在尊位上的人，不敢轻信，不敢轻信的人，老百姓不听从。因此君子欲王天下，议礼、制度、考文的根本在自身，验证在平民百姓，参考 夏 、 商 、 周 三代圣王，自己没有错误，立于天地间没有哪里不适宜，询问鬼神，没有疑虑，等到百代以后圣人复起，也无怀疑。询问鬼神没有疑虑，是知道天；等到百代以后圣人复起也无怀疑，是知道人。所以君子的举动世世代代为天下的先导，行为世世代代为天下的楷模，言语世世代代为天下的准则。离开君子时指望靠近，靠近君子时没有厌倦。《诗经》上说：“在他国内没怨言，很受欢迎来我帮。但愿日夜多勤勉，永久保持美名扬！”君子没有不这样自强不息就早有名誉于天下的。
【英语译文】
A man who became a king seldom made mistaks in important tasks concerning rites discussion，rules stipulation，and name test.In old days those who became kings，for example，in Xia Dynasty and Shang Dynasty，had no proof to test even though they were very good.We dare not believe things which have no proof to test.And common people never follow them.At present time sages under king aren't in respectable post even if they are very good.We dare not believe men who aren't in respectable post and common people never follow them.Therefore，if a moral man wants to become a king，he should basically rely on himself concerning rites discussion，rules stipulation，and name test.Common people are obliged to prove him.Referring sage kings of Xia，Shang，and Zhou dynasties he hasn't made any mistakes，and conducts appropriately in the world；he has no doubts while consulting ghosts and spirits，and he has no doubts while awaiting sages’appearance one hundred generations later.If one has no doubts while consulting ghosts and spirits，he does know the heaven；if one has no doubts while awaiting sages’appearance one hundred generations later，he does know human being.Therefore a moral man's action is a model for generations and his behavior is an example for generations，and his words is the law for generations.While leaving a moral man one wishes to approach him and while approaching him one doesn't feel bored. Egret Fluttering in Zhou Hymns in The Book of Songs reads，“In his country no one complains him.And he's very popular in my country.I hope he will be diligent through time，And his reputation will last forever.”No moral man became famous in the world who didn't renew and restrengthen himself.
【注释】 （1）王：wàng，统治，称王。有：治理。三重：～zhòng，三个重任，即议礼、制度、考文。其：承接连词，和则差不多。寡过：少犯错误。（2）上焉者：前于此的，谓当代的君王以前。上，前面。焉，近指代词。无征不信：没有验证的事不敢轻信。下焉者：低于此的，谓在当代君王下的圣人。不尊：不在尊位。不尊不信：不在尊位的人不敢轻信。（3）君子之道：指王天下者而言。其道即议礼、制度、考文的事。（4）诗：《诗经·周颂·振鹭》。
【原文】 30 仲尼 祖述 尧舜 ，宪章 文武 ；上律天时，下袭水土 1 。辟如天地之无不持载，无不覆帱，辟如四时之错行，如日月之代明 2 。万物并育而不相害，道并行而不相悖，小德川流，大德敦化，此天地之所以为大也 3 。
【白话译文】
孔子 效法 尧舜 的大道，主张仿效文王、武王的法度；上遵循天道运行的规律，下适应山川自然环境的演化。如同天地承载万物，没有什么不支持，覆盖万物，没有什么不爱护，如同四季的交替运行，日月的轮流照耀。各种各样、不计其数的东西，同在天地间发育，生长，繁衍，不互相侵害，各种不同的规律在天地间运行不相违乱，德行小的，像河流灌溉，滋润万物；德行大的，仁爱敦厚，化生万物，没有穷尽，这就是天地为什么为大。
【英语译文】
Confucius followed the example of the Great Way of sages Yao and Shun，and he proposed to imitate the rules and regulations of King Wen and King Wu，i.e.to observe the law of the heaven and to get adjusted to the transformation of nature.Nothing won't be held just as heaven and earth support all things.Nothing won't be protected just as the alternation of four seasons and the alternatively shining of the sun and the moon.Various uncountable things produce，grow，reproduce at the same time in the world and they don't harm each other.Various laws function in the world and don't violate each other.Those of lesser virtue nourish all things just like river water irrigation.Those of greater virtue produce and raise all things kindly without limit.That's why the heaven and earth are great.
【注释】 （1） 仲尼 ： 孔子 字。祖述：效法，仿效。宪章： 朱熹 四书集注：“祖述者，远宗其道。宪章者，近守其法。”律：遵循，取法。天时：天道运行的规律。袭：通“习”，习惯，适应。水土：山川，国土。（2）辟如：同“譬如”，如同，好像。持载：承载，谓地能承载万物。覆帱：fùdào，覆盖，谓加恩施惠。四时：四季。错行：交替运行。代明：轮流照耀。（3）小德川流，大德敦化：小德，德行、节操之小者。大德，德行、节操之大者。郑玄注：“小德川流，侵润萌芽，喻诸侯也；大德敦化，厚生万物，喻天子也。”朱熹四书集注：“小德者全体之分，大德者万殊之本。川流者，如川之流，脉络分明而往不息也。敦化者，敦厚其化，根本盛大而出无穷也。”
【原文】 31 唯天下至圣，为能聪明睿知，足以有临也，宽裕温柔，足以有容也；发强刚毅，足以有执也；齐庄中正，足以有敬也；文理密察，足以有别也 1 。溥博渊泉，而时出之。溥博如天，渊泉如渊。见而民莫不敬，言而民莫不信，行而民莫不说 3 。是以声名洋溢乎中国，施及蛮貊；舟车所至，人力所通天之所覆地之所载日月所照霜露所队；凡有血气者莫不尊亲，故曰配天 4 。
【白话译文】
只有天下最高尚的圣人才能达到聪明智慧，够得上治理天下，宽大温和，够得上包容万物；坚强果决，够得上判断取舍；严肃诚敬不偏不倚，够得上人人敬仰；条理缜密明晰，够得上区分是非。胸怀广阔深远，随时随事真诚出现。思虑如渊泉。胸怀广阔周遍如天，思虑静深如渊泉。来到民众中间，没有人不敬礼，说话没有人不相信，行动举止，没有人不喜悦。因此声名不只是充满中国，还传扬到了四方的边远部族；车船所到的地方，人力所去的地方，上天所覆盖的地方，大地所承载的地方，太阳月亮所照耀的地方，霜露所坠落的地方，凡是活着的人没有不尊敬亲爱圣人的，所以说，圣人与天比并。
【英语译文】
Only the noblest sage can be clever and wise enough to govern the world under the heaven，be mild and considerate enough to embrace things，be firm and decisive enough to make judgement，serious and honest and impartial enough to be respected，be logical enough to distinguish the right from the wrong.He is broadminded and farsighted to show honestly in any time at any place.His thinking is like deep spring.His broad mind is as wide as the heaven and his deep thinking is like spring.While he is among masses no one doesn't salute to him.While he is speaking no one doesn't believe him.While he is acting no one doesn't like him.Therefore his fame not only fills in mid state but also spreads around ethnic tribes nearby.Where carts and boats reach，where human beings go，where the heaven covers，where the earth supports，where the sun and the moon shine，and where frost and dew fall down，whoever alive all respect and love sage.Therefore，a sage coexists with the heaven.
【注释】 （1）唯：只有。为能：才能。为，副词，乃，才。睿知：ruì zhì同“睿智”，智慧。足以：完全可以，够得上。有：词头。下文四个“有”同此。临：统治，治理。宽裕温柔：宽大温和。容：包容。发强刚毅：奋发坚强果决。执：判断。齐庄中正：zhāi～～～，严肃诚敬不偏不倚。敬：敬仰。文理密察：犹条理缜密明晰。别：区分，辨别。（2）溥博：pǔ～，周遍广远。渊泉：深泉。时出：适时出现。（3）溥博如天，渊泉如渊：喻智慧广大如天，思虑深邃如渊。见：同“现”，显现，显露。谓出现在群众面前。（4）洋溢：充满，广泛传播。施及蛮貊：～～mǎn mò，散布到四方落后部族。蛮貊，古代指南方和北方的落后部族。也泛指四方的落后部族。队：同“坠”，落。有血气者：指“活人”。血液和气息，是人和动物体内维持生命活动的两种要素。
【原文】 32 唯天下至诚，为能经纶天下之大经，立天下之大本，知天地之化育。夫焉有所倚 1 ？肫肫其仁！渊渊其渊！浩浩其天 2 ！茍不固聪明圣知达天德者，其孰能知之 3 ？
【白话译文】
天下只有最诚实的人才能筹划治理天下大事的常道常规，建立天下根本事业的基础，知道天地的生物化物长物育物。哪里有依靠？诚实无欺，静深如潭，广大如天！如果不是本来聪明智慧无所不通德性及天的人有谁能知道？
【英语译文】
Only the utmost honest man can stipulate the constant rules and ways to administrate great affairs in this world，and lay foundation for the basic cause，and know how the heaven and the earth produce and raise all things.What does he rely on？He relies on honesty，tranquility，and broad-mindedness！Who knows this if he isn't inborn wise and knowledgeable and utmost virtuous？
【注释】 （1）经纶：整理丝缕、理出丝绪和编丝成绳统称经纶。引申为筹划治理国家大事。大经：常道，常规。大本：根本，事物的基础。化育：生化长育。夫焉：夫，语首助词。现代汉语没有这种用法去掉不译。焉，疑问代词。（2）肫肫：zhūnzhūn，诚恳。渊渊：深广深邃。渊：深潭。浩浩：广大无际的样子。（3）圣知：同“圣智”，谓聪明睿智，无所不通。天德：天的德性。 汉董仲舒 《春秋繁露·人副天数》：“天德施，地德化，人德义。”
【原文】 33 诗曰：“衣锦尚絅。”恶其文之着也。故君子之道，暗然而日章；小人之道，的然而日亡。君子之道，淡而不厌，简而文，温而理，知远之近，知风之自，知微之显，可与入德矣 1 。诗云：“潜虽伏矣，亦孔之昭！”故君子内省不疚，无恶于志。君子之所不可及者，其唯人之所不见乎 2 。诗云：“相在尔室，尚不愧于屋漏。”故君子不动而敬，不言而信 3 。诗曰：“奏假无言，时靡有争。”是故君子不赏而民劝，不怒而民威于鈇钺 4 。诗曰：“不显惟德！百辟其刑之。”是故君子笃恭而天下平 5 。诗云：“予怀明德，不大声以色。”子曰：“声色之于以化民，末也。”诗曰：“德鞧如毛”，毛犹有伦。“上天之载，无声无臭”至矣 6 ！
【白话译文】
《诗经》上说：“穿着锦服单罩衣。”嫌文采太显眼了。所以君子的人生道路平平淡淡，越走越宽广；小人的人生道路红红火火，越走越熄灭。君子的人生道路：平常而不厌倦，简朴而有条理，温和而有理智，知道远和近，知道风向和源头，知道幽微和显著，可算进入圣人品德修养的境界了。《诗经》上说：“虽能潜入深水里，水清日照难脱逃。”所以君子自我反省不会痛苦，问心无愧。君子之所以不被一般人赶得上，只是独居时和平时没有两样。《诗经》上说：“看你独自处室内，还没有隐恶，愧对神明。”所以君子在闲静时也是恭敬不苟的，没有说什么话时也是诚实不欺的。诗上说：“诚心默祷没言语，一片敬慕起和风。”所以君子不颁奖，民众自觉努力，不发怒，民众畏惧刑法。《诗经》上说：“光明最是先王德，诸侯应当永敬宗。”所以君子纯厚恭敬，天下就会治平。《诗经》上说：“正大光明我表扬，不须厉声又厉色。” 孔子 说：“拿声色教化民众是最差的办法。”《诗经》上说：“德轻如毛。”可是还有比毛轻的东西，《诗经》上说：“上天的事最神秘，无声无息无迹象”，最好了！
【英语译文】
The Tall Beauty in Ballads of Wei State in The Book of Songs reads，“She wears silk clothes，thin cover.”It seems conspicuously ornamental.Therefore a moral man's life journey is simple and plain and it becomes wider and wider.On the contrary，a mean man's life journey is flourishing but it gradually perishes.On his life journey a moral man behaves ordinarily and tirelessly，simply and orderly，mildly and rationally；he knows far and near places，and he knows the direction of wind blowing，and he knows depth，tranquility and conspicousness.He has reached the state of a sage concerning virtuous cultivation. Summer Day in Lesser Odes in The Book of Songs reads，“Though they duck in deep water.They cannot escape the sunshine as the riwer is clear.”Therefore a moral man reflects himself and feels no pity.The reason why an ordinary man cannot catch up with a moral man is that a moral man behaves all the same even if he stays alone. Dignified Appearance in Greater Odes in The Book of Songs reads，“I see when you stay alone in your room.You do not hide your evils to the gods.”Therefore a moral man in casualty is also modest and conscientious，and he is honest while keeping silence. Ancestors in Shang Hymns in The Book of Songs reads，“Honest pray is for ancestors.Admiration leads to harmony.”Therefore when moral monarch doesn't give award the common people still work hard.When moral monarch doesn't issue punishment the common people still fear criminal law. Moral Achievement in Zhou Hymns in The Book of Songs reads，“It's brightest the passed king's morality.All ministers should keep it in mind.”Therefore the world will be governed when moral monarch is honest and modest. The Great God in Greater Odes in The Book of Songs reads，“You being upright I will praise you.Do not need to be serious and cruel.”Confucius said，“It's the worst method to educate people by means of being serious and cruel.”Common People in Greater Odes in The Book of Songs reads，“One's virtue is featherlike light.”However there's something which is lighter than feather.King Wen in Greater Odes in The Book of Songs reads，“Things in the heaven are the most mysterious.There’re no sound，no signs and no traces.”That is the best.
【注释】 （1）诗曰句：《诗·卫风·硕人》和《诗·郑风·丰》皆作“衣锦褧衣”。衣：yì，动词，穿（衣服）。衣锦：穿锦绣衣裳。尚絅：～jiǒng，加上麻纱单罩衣。“絅”同“褧”。“尚絅”与“褧衣”义同句法不同。谓锦衣外面再加上麻纱单罩衣以掩盖其华丽。比喻不炫耀于人。暗然：淡淡无色的样子。日章：一天天发展成章。章，指事物发展的阶段。的然：dì～，明显刺眼的样子。知远之近：知道远和近。之，连词。和，与。下文三个之同此。自：由来，缘由。可与：可谓，可以叫作。入德：进入圣人品德修养的境界。（2）诗云：见《诗·小雅·正月》。潜虽伏矣：在水下算是躲藏了。亦孔之昭：还是明显。亦，副词。尚；犹。孔，副词。甚，很。之，助词。补凑音节。昭，明显。诗作“照”，义同。故君子内省：～xǐng，内心自我反省。不疚：～jiù，内心不惭愧痛苦。疚，因有过失内心感到惭愧痛苦。无恶于志：朱熹四书集注：“无恶于志，犹言无愧于心”。其唯：也许只有。其，副词，表推测或论断。（3）诗云：见《诗·大雅·抑》。相：xiàng，看，观察。屋漏：古代室内西北隅为安藏神主所设的小账。后亦泛指屋的深暗处。（4）诗曰：见《诗·商颂·烈祖》。奏假：～gé，诗作“鬷假”，祭祷，鬷同奏。时：连词，相当于“而”。靡有：没有。争：对抗，争辩。劝：quàn，勤勉，努力。威：畏惧。鈇钺：fū yuè，斫刀和大斧。腰斩和砍头的刑具。（5）诗曰：见《诗·周颂·列文》。不显：bù～，谓幽深玄远。与26章的“不显”用意不同。不显，pǐ～，同“丕显”，大显。不通丕。惟德：其德。惟，代词。和“其”差不多。译作他（它）的。百辟：诸侯，百官。其：语气助词。刑：效法。笃恭：纯厚恭敬。（6）诗云：见《诗·大雅·皇矣》。以：连词。和，与。色：脸色。于以化民：被用来教化百姓。诗曰：见《诗·大雅·烝民》。鞧：yóu，轻。有伦：有伦比者，有可比者。上天之载，无声无臭：见《诗·大雅·文王》。载：事，事业。臭：xìu，气味。