《中庸》-12 The state of equilibrium and harmony [K&W]

儒家: 禮記 – 《中庸》 (公元前475年 – 公元前221年)

The state of equilibrium and harmony (475-221 BC) 

aka “Doctrine of the Mean” (with English translation by James Legge)

《中庸》12 : — 有關「君子之道费而隐

君子之道費而隱。夫婦之愚,可以與知焉,及其至也,雖聖人亦有所不知焉;夫婦之不肖,可以能行焉,及其至也,雖聖人亦有所不能焉。天地之大也,人猶有所憾,故君子語大,天下莫能載焉;語小,天下莫能破焉。《詩》云:『鳶飛戾天,魚躍于淵。』言其上下察也。君子之道,造端乎夫婦,及其至也,察乎天地。」

The Way which the superior man pursues, reaches wide and far, and yet is secret [subtle and profound, in minute details]. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it. It is said in the Book of Poetry, “The hawk flies up to heaven; the fishes leap in the deep.” This expresses how this way is seen above and below. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through heaven and earth.

【原文】 君子之道费而隐(1)。夫妇(2)之愚,可以与知焉(3),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(4)。《诗》云:“鸢飞戾天,鱼跃于渊(5)。” 言其上下察也(6)。君子之道,造端乎夫妇(7),及其至也,察乎天地。

【注释】(1)费:广大。隐:精微。(2)夫妇:匹夫匹妇,指普通男女。(3)与:动词,参与。 (4)破:分开。 (5)鸢飞戾天,鱼跃于渊:引自《诗经·大雅·旱麓》。鸢,老 鹰。戾,到达。(6)察:昭著,明显。 (7)造端:开始。 

【译文】 君子的道广大而又精微。普通男女虽然愚昧,也可以知道君子的道;但它的最高深境界,即便是圣人也有弄不清楚的地方,普通男女虽然不贤明,也可以实行君子的道,但它的最高深境界,即便是圣人也有做不到的地方。大地如此之大,但人们仍有不满足的地方。所以,君子说到 “大”,就大得连整个天下都载不下;君子说到 “小”,就小得连一点儿也分不开。《诗经》说:“鸢鸟飞向天空,鱼儿跳跃深水。” 这是说上下分明。君子的道,开始于普通男女,但它的最高深境界却昭著于整个天地。 


【读解】 

这一章是围绕第一章 “道也者,不可须臾离也,可离非道也” 这一中心进行阐发、展开的。 

正因为道不可须臾离开,所以,道就应该有普遍的可适应性,应该 “放之四海而皆准”,连匹夫匹妇,普通男女都可以知道,可以学习,也可以实践。 

不过,知道是一回事,一般性地实践是一回事,要进入其高深境界又是另一回事了。所以,道又必须有精微奥妙的一方面,供德行高,修养深的学者进行深造,进行创造性的实践。 

如此两方面的性质结合起来,道既是广大又精微,既有普及性又有提高性,是一个开放的、兼容的、可发展的体系。 

道是如此,世界上的许多事情也都是如此。说到唱歌,卡拉0K谁都可以来上几句,但要唱出歌星级水平可就是另一回事了。 

说用电脑打字,坐下来一两个小时,一个完全的外行也可以打出一串字来,可要成为电脑专家就是另一回事了。说到下棋,知道下棋规则,棋瘾大得不可思议的人满街都是,可要成为一名真正的棋手就是另外一回事了。 

诸如此类,不胜枚举。凡事都有一知半解与精通的区别,匹夫匹妇与 “圣人” 的分别也就在这里。