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中华儒家经典双语版套装(套装共3册)pdf/doc/txt格式电子书下载

书名:中华儒家经典双语版套装(套装共3册)pdf/doc/txt格式电子书下载

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作者:(春秋)子思,曾子,(战国)孟轲等

出版社:外语教学与研究出版社

出版时间:2016-04-01

书籍编号:30225729

ISBN:

正文语种:中文

字数:61169

版次:

所属分类:外语学习-英语读物

全书内容:

中华儒家经典双语版套装(套装共3册)pdf/doc/txt格式电子书下载

中华儒家经典双语版套装(套装共3册)pdf/doc/txt格式电子书下载

曾传


《康诰》曰:“克明德。”《太甲》曰:“顾中华儒家经典双语版套装(套装共3册)pdf/doc/txt格式电子书下载天之明命。”《帝典》曰:“克明峻德。”皆自明也。


传之首章,释“明明德。”


COMMENTARY OF THE PHILOSOPHER ZENG


In the Announcement to Kang,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.


The above first chapter of commentary explains the illustration of illustrious virtue.


汤之盘铭曰:“苟日新,日日新,又日新。”《康诰》曰:“作新民。”《诗》曰:“周虽旧邦,其命维新。”是故君子无所不用其极。


传之二章,释“新民”。


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 endeavours.


The above second chapter of commentary explains the renovating of the people.


《诗》云:“邦畿千里,惟民所止。”《诗》云:“缗蛮黄鸟,止于丘隅。”子曰:“于止,知其所止,可以人而不如鸟乎?”《诗》云:“穆穆文王,於缉熙敬止。”为人君,止于仁;为人臣,止于敬;为人子,止于孝;为人父,止于慈;与国人交,止于信。《诗》云:“瞻彼淇澳,菉竹猗猗。有斐君子,如切如磋,如琢如磨。瑟兮中华儒家经典双语版套装(套装共3册)pdf/doc/txt格式电子书下载兮,赫兮喧兮。有斐君子,终不可諠兮!”“如切如磋”者,道学也;“如琢如磨”者,自修也;“瑟兮中华儒家经典双语版套装(套装共3册)pdf/doc/txt格式电子书下载兮”者,恂栗也。“赫兮諠兮”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。《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。


传之三章,释“止于至善”。


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?”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.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.”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 them.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.


The above third chapter of commentary explains resting in the highest excellence.


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。


传之四章,释“本末”。


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.


The above fourth chapter of commentary explains the root and the issue.


此谓知本。此谓知之至也。


传之五章,盖释“格物致知”之义,而今亡矣。间尝窃取程子之意以补之。曰:“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。惟于理有未穷,故其知有不尽也。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。至于用力之久,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。”


This is called knowing the root.This is called the perfecting of knowledge.


The above fifth chapter of the commentary explains the meaning of “investigating things and carrying knowledge to the utmost extent,”but it is now lost.I have ventured to take the views of the scholar Cheng to supply it as follows:— The meaning of the expression,“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.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.After exerting himself in this way for a long time,he will suddenly find himself possessed of a wide and far-reaching penetration.T

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