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中庸(節選)·《禮記》原文注釋與鑒賞

大道(dao)家園 2023-07-18 07:41:26

中庸(節選(xuan)) 《禮(li)記》

天(tian)命之(zhi)謂性,率性之(zhi)謂道(dao),修(xiu)道(dao)之(zhi)謂教(jiao)。道(dao)也(ye)(ye)(ye)(ye)者,不可須臾(yu)離也(ye)(ye)(ye)(ye),可離非道(dao)也(ye)(ye)(ye)(ye)。是故(gu)君(jun)子(zi)戒(jie)慎乎(hu)其所(suo)不睹(du),恐懼乎(hu)其所(suo)不聞。莫見乎(hu)隱,莫顯乎(hu)微(wei)。故(gu)君(jun)子(zi)慎其獨也(ye)(ye)(ye)(ye)。喜怒哀樂(le)之(zhi)未發,謂之(zhi)中(zhong),發而皆中(zhong)節,謂之(zhi)和。中(zhong)也(ye)(ye)(ye)(ye)者,天(tian)下之(zhi)大本(ben)也(ye)(ye)(ye)(ye);和也(ye)(ye)(ye)(ye)者,天(tian)下之(zhi)達道(dao)也(ye)(ye)(ye)(ye)。致中(zhong)和,天(tian)地(di)位焉(yan),萬(wan)物育焉(yan)。

仲尼曰:“君(jun)子中庸(yong),小人(ren)反中庸(yong)。”君(jun)子之(zhi)中庸(yong)也(ye),君(jun)子而時(shi)中。小人(ren)之(zhi)中庸(yong)也(ye),小人(ren)而無忌憚(dan)也(ye)。

子(zi)曰:“中庸其(qi)至矣(yi)乎,民鮮能久矣(yi)。”

子曰:“道之(zhi)不(bu)(bu)(bu)行也(ye)(ye),我知(zhi)(zhi)之(zhi)矣。知(zhi)(zhi)者過之(zhi),愚者不(bu)(bu)(bu)及(ji)也(ye)(ye)。道之(zhi)不(bu)(bu)(bu)明也(ye)(ye),我知(zhi)(zhi)之(zhi)矣。賢者過之(zhi),不(bu)(bu)(bu)肖者不(bu)(bu)(bu)及(ji)也(ye)(ye)。人莫不(bu)(bu)(bu)飲食(shi)也(ye)(ye),鮮(xian)能知(zhi)(zhi)味也(ye)(ye)。”

子(zi)曰:“道其不行矣夫!”

子曰:“舜(shun)其大(da)知也與!舜(shun)好問,而好察邇言。隱惡而揚善(shan)。執(zhi)其兩端(duan),用(yong)其中于民(min)。其斯以為舜(shun)乎!”

子(zi)曰:“人皆(jie)曰予知(zhi),驅(qu)而(er)納諸罟擭陷阱之中,而(er)莫之知(zhi)辟也。人皆(jie)曰予知(zhi),擇乎中庸而(er)不能期月守也。”

子曰:“回之為人也,擇乎(hu)中庸,得一善,則拳拳服膺而弗失之矣。”

子(zi)曰(yue):“天下國家可均也(ye),爵祿〔51〕可辭(ci)〔52〕也(ye),白(bai)刃可蹈〔53〕也(ye),中庸不可能〔54〕也(ye)。”……

哀公〔55〕問政(zheng)(zheng)。子(zi)曰:“文武〔56〕之(zhi)(zhi)政(zheng)(zheng),布〔57〕在(zai)方策〔58〕。其(qi)人(ren)(ren)存,則其(qi)政(zheng)(zheng)舉〔59〕;其(qi)人(ren)(ren)亡,則其(qi)政(zheng)(zheng)息。人(ren)(ren)道敏(min)〔60〕政(zheng)(zheng),地道敏(min)樹〔61〕。夫政(zheng)(zheng)也(ye)(ye)者,蒲蘆〔62〕也(ye)(ye)。故為(wei)政(zheng)(zheng)在(zai)人(ren)(ren),取人(ren)(ren)以(yi)身(shen),修(xiu)(xiu)身(shen)以(yi)道,修(xiu)(xiu)道以(yi)仁。仁者人(ren)(ren)也(ye)(ye),親(qin)(qin)親(qin)(qin)為(wei)大(da)。義(yi)者宜(yi)〔63〕也(ye)(ye),尊(zun)賢(xian)(xian)為(wei)大(da)。親(qin)(qin)親(qin)(qin)之(zhi)(zhi)殺〔64〕,尊(zun)賢(xian)(xian)之(zhi)(zhi)等,禮(li)所生也(ye)(ye)。在(zai)下位,不(bu)獲(huo)乎上,民不(bu)可(ke)得(de)而治(zhi)矣。故君子(zi)不(bu)可(ke)以(yi)不(bu)修(xiu)(xiu)身(shen),思(si)修(xiu)(xiu)身(shen)不(bu)可(ke)以(yi)不(bu)事親(qin)(qin),思(si)事親(qin)(qin)不(bu)可(ke)以(yi)不(bu)知人(ren)(ren),思(si)知人(ren)(ren)不(bu)可(ke)以(yi)不(bu)知天。

“天下(xia)之(zhi)達(da)道(dao)五,所以(yi)行之(zhi)者(zhe)三(san)。曰:君臣(chen)也,父子也,夫婦也,昆弟〔65〕也,朋友(you)之(zhi)交也。五者(zhe),天下(xia)之(zhi)達(da)道(dao)也。智仁勇(yong)三(san)者(zhe),天下(xia)之(zhi)達(da)德也。所以(yi)行之(zhi)者(zhe)一(yi)〔66〕也。或(huo)〔67〕生而(er)(er)知(zhi)之(zhi),或(huo)學而(er)(er)知(zhi)之(zhi),或(huo)困(kun)而(er)(er)知(zhi)之(zhi)。及(ji)其知(zhi)之(zhi)一(yi)也。或(huo)安〔68〕而(er)(er)行之(zhi),或(huo)利而(er)(er)行之(zhi),或(huo)勉強而(er)(er)行之(zhi)。及(ji)其成功一(yi)也。”

子曰:“好學近(jin)乎知(zhi)(zhi)(zhi),力行近(jin)乎仁,知(zhi)(zhi)(zhi)恥(chi)近(jin)乎勇。知(zhi)(zhi)(zhi)斯(si)三者,則知(zhi)(zhi)(zhi)所(suo)以(yi)(yi)修身;知(zhi)(zhi)(zhi)所(suo)以(yi)(yi)修身,則知(zhi)(zhi)(zhi)所(suo)以(yi)(yi)治(zhi)人(ren);知(zhi)(zhi)(zhi)所(suo)以(yi)(yi)治(zhi)人(ren),則知(zhi)(zhi)(zhi)所(suo)以(yi)(yi)治(zhi)天下國(guo)家矣。”

凡為〔69〕天(tian)(tian)下國家有(you)九(jiu)經〔70〕,曰:修身(shen)也(ye)(ye),尊(zun)(zun)賢也(ye)(ye),親(qin)(qin)親(qin)(qin)也(ye)(ye),敬大臣(chen)(chen)(chen)也(ye)(ye),體(ti)〔71〕群臣(chen)(chen)(chen)也(ye)(ye),子〔72〕庶民也(ye)(ye),來百工(gong)(gong)〔73〕也(ye)(ye),柔〔74〕遠(yuan)(yuan)人(ren)也(ye)(ye),懷〔75〕諸(zhu)侯(hou)(hou)也(ye)(ye)。修身(shen)則道立,尊(zun)(zun)賢則不(bu)(bu)(bu)惑,親(qin)(qin)親(qin)(qin)則諸(zhu)父昆弟不(bu)(bu)(bu)怨,敬大臣(chen)(chen)(chen)則不(bu)(bu)(bu)眩〔76〕,體(ti)群臣(chen)(chen)(chen)則士之(zhi)報〔77〕禮重,子庶民則百姓勸(quan)〔78〕,來百工(gong)(gong)則財用足,柔遠(yuan)(yuan)人(ren)則四方歸之(zhi),懷諸(zhu)侯(hou)(hou)則天(tian)(tian)下畏之(zhi)。齊〔79〕明盛服,非禮不(bu)(bu)(bu)動,所(suo)以(yi)(yi)(yi)(yi)修身(shen)也(ye)(ye)。去讒〔80〕遠(yuan)(yuan)色(se),賤貨而(er)貴德(de),所(suo)以(yi)(yi)(yi)(yi)勸(quan)賢也(ye)(ye)。尊(zun)(zun)其(qi)位,重其(qi)祿(lu),同其(qi)好(hao)惡,所(suo)以(yi)(yi)(yi)(yi)勸(quan)親(qin)(qin)親(qin)(qin)也(ye)(ye)。官(guan)盛〔81〕任使〔82〕,所(suo)以(yi)(yi)(yi)(yi)勸(quan)大臣(chen)(chen)(chen)也(ye)(ye)。忠信重祿(lu),所(suo)以(yi)(yi)(yi)(yi)勸(quan)士也(ye)(ye)。時使〔83〕薄(bo)斂〔84〕,所(suo)以(yi)(yi)(yi)(yi)勸(quan)百姓也(ye)(ye)。日省月試〔85〕,既廩稱(cheng)事〔86〕,所(suo)以(yi)(yi)(yi)(yi)勸(quan)百工(gong)(gong)也(ye)(ye)。送往迎來,嘉(jia)善而(er)矜〔87〕不(bu)(bu)(bu)能,所(suo)以(yi)(yi)(yi)(yi)柔遠(yuan)(yuan)人(ren)也(ye)(ye)。繼絕(jue)世〔88〕,舉廢(fei)國〔89〕,治亂持〔90〕危,朝聘(pin)〔91〕以(yi)(yi)(yi)(yi)時,厚往而(er)薄(bo)來,所(suo)以(yi)(yi)(yi)(yi)懷諸(zhu)侯(hou)(hou)也(ye)(ye)。

凡為(wei)天下國(guo)家有(you)(you)九經(jing),所以行(xing)之(zhi)者一也。凡事豫〔92〕則立〔93〕,不(bu)豫則廢。言前(qian)定則不(bu)跲(jia)〔94〕,事前(qian)定則不(bu)困,行(xing)前(qian)定則不(bu)疚〔95〕,道前(qian)定則不(bu)窮〔96〕。在下位不(bu)獲乎(hu)上(shang),民不(bu)可得而治矣(yi)。獲乎(hu)上(shang)有(you)(you)道〔97〕,不(bu)信乎(hu)朋(peng)友,不(bu)獲乎(hu)上(shang)矣(yi)。信乎(hu)朋(peng)友有(you)(you)道,不(bu)順(shun)(shun)乎(hu)親(qin)(qin),不(bu)信乎(hu)朋(peng)友矣(yi)。順(shun)(shun)乎(hu)親(qin)(qin)有(you)(you)道,反諸身(shen)(shen)(shen)不(bu)誠(cheng),不(bu)順(shun)(shun)乎(hu)親(qin)(qin)矣(yi)。誠(cheng)身(shen)(shen)(shen)有(you)(you)道,不(bu)明乎(hu)善,不(bu)誠(cheng)乎(hu)身(shen)(shen)(shen)矣(yi)。

誠(cheng)(cheng)〔98〕者(zhe),天之(zhi)道也(ye)(ye)(ye)。誠(cheng)(cheng)之(zhi)者(zhe)〔99〕,人之(zhi)道也(ye)(ye)(ye)。誠(cheng)(cheng)者(zhe),不勉而(er)(er)中,不思(si)而(er)(er)得,從(cong)容中道,圣(sheng)人也(ye)(ye)(ye)。誠(cheng)(cheng)之(zhi)者(zhe),擇善而(er)(er)固執〔100〕之(zhi)者(zhe)也(ye)(ye)(ye)。博(bo)學(xue)(xue)之(zhi),審問之(zhi),慎思(si)之(zhi),明辨之(zhi),篤行之(zhi)。有(you)(you)弗(fu)(fu)(fu)學(xue)(xue),學(xue)(xue)之(zhi)弗(fu)(fu)(fu)能(neng),弗(fu)(fu)(fu)措〔101〕也(ye)(ye)(ye)。有(you)(you)弗(fu)(fu)(fu)問,問之(zhi)弗(fu)(fu)(fu)知(zhi),弗(fu)(fu)(fu)措也(ye)(ye)(ye)。有(you)(you)弗(fu)(fu)(fu)思(si),思(si)之(zhi)弗(fu)(fu)(fu)得,弗(fu)(fu)(fu)措也(ye)(ye)(ye)。有(you)(you)弗(fu)(fu)(fu)辨,辨之(zhi)弗(fu)(fu)(fu)明,弗(fu)(fu)(fu)措也(ye)(ye)(ye)。有(you)(you)弗(fu)(fu)(fu)行,行之(zhi)弗(fu)(fu)(fu)篤,弗(fu)(fu)(fu)措也(ye)(ye)(ye)。人一能(neng)之(zhi),己(ji)百之(zhi);人十能(neng)之(zhi),己(ji)千之(zhi)。果能(neng)此道矣(yi),雖(sui)愚必明,雖(sui)柔必強。

自(zi)誠(cheng)明(ming)〔102〕謂(wei)之性,自(zi)明(ming)誠(cheng)〔103〕謂(wei)之教〔104〕。誠(cheng)則明(ming)矣(yi),明(ming)則誠(cheng)矣(yi)。

唯天下(xia)至誠,為(wei)能(neng)(neng)盡(jin)其(qi)性〔105〕。能(neng)(neng)盡(jin)其(qi)性,則(ze)能(neng)(neng)盡(jin)人之(zhi)性;能(neng)(neng)盡(jin)人之(zhi)性,則(ze)能(neng)(neng)盡(jin)物(wu)之(zhi)性;能(neng)(neng)盡(jin)物(wu)之(zhi)性,則(ze)可以贊天地(di)之(zhi)化育〔106〕;可以贊天地(di)之(zhi)化育,則(ze)可以與天地(di)參(can)〔107〕矣(yi)。

其次(ci)致曲(qu)(qu)〔108〕。曲(qu)(qu)能有誠,誠則(ze)(ze)形(xing)〔109〕,形(xing)則(ze)(ze)著(zhu)〔110〕,著(zhu)則(ze)(ze)明,明則(ze)(ze)動(dong)〔111〕,動(dong)則(ze)(ze)變(bian)〔112〕,變(bian)則(ze)(ze)化〔113〕。唯天下至誠為能化。

至誠之(zhi)道,可以(yi)前知。國家將興(xing),必(bi)(bi)有(you)禎祥〔114〕;國家將亡(wang),必(bi)(bi)有(you)妖孽〔115〕。見乎蓍龜〔116〕,動乎四體〔117〕。禍福將至,善必(bi)(bi)先(xian)知之(zhi),不善必(bi)(bi)先(xian)知之(zhi)。故至誠如(ru)神。

誠者(zhe)自(zi)成(cheng)〔118〕也(ye)(ye),而(er)(er)道(dao)(dao)(dao)自(zi)道(dao)(dao)(dao)〔119〕也(ye)(ye)。誠者(zhe)物(wu)(wu)(wu)之(zhi)(zhi)終始,不(bu)誠無(wu)物(wu)(wu)(wu)。是故君子誠之(zhi)(zhi)為貴。誠者(zhe)非自(zi)成(cheng)己(ji)〔120〕而(er)(er)已也(ye)(ye),所(suo)以成(cheng)物(wu)(wu)(wu)〔121〕也(ye)(ye)。成(cheng)己(ji)仁也(ye)(ye),成(cheng)物(wu)(wu)(wu)知也(ye)(ye),性之(zhi)(zhi)德(de)也(ye)(ye),合外內之(zhi)(zhi)道(dao)(dao)(dao)也(ye)(ye),故時措〔122〕之(zhi)(zhi)宜也(ye)(ye)。

故至(zhi)誠無(wu)息(xi)〔123〕。不(bu)(bu)(bu)(bu)息(xi)則(ze)(ze)(ze)久(jiu),久(jiu)則(ze)(ze)(ze)征(zheng)〔124〕,征(zheng)則(ze)(ze)(ze)悠(you)遠(yuan),悠(you)遠(yuan)則(ze)(ze)(ze)博(bo)厚(hou),博(bo)厚(hou)則(ze)(ze)(ze)高明(ming)。博(bo)厚(hou)所以(yi)載物(wu)(wu)也,高明(ming)所以(yi)覆(fu)物(wu)(wu)也,悠(you)久(jiu)所以(yi)成(cheng)物(wu)(wu)也。博(bo)厚(hou)配〔125〕地(di),高明(ming)配天,悠(you)久(jiu)無(wu)疆。如此者(zhe),不(bu)(bu)(bu)(bu)見而章〔126〕,不(bu)(bu)(bu)(bu)動而變,無(wu)為而成(cheng)。天地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)道,可一(yi)言而盡也:其(qi)(qi)為物(wu)(wu)不(bu)(bu)(bu)(bu)貳,則(ze)(ze)(ze)其(qi)(qi)生(sheng)物(wu)(wu)不(bu)(bu)(bu)(bu)測〔127〕。天地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)道:博(bo)也,厚(hou)也,高也,明(ming)也,悠(you)也,久(jiu)也。今夫天,斯昭昭〔128〕之(zhi)(zhi)(zhi)(zhi)(zhi)多(duo),及其(qi)(qi)無(wu)窮也,日月星(xing)辰系〔129〕焉(yan),萬(wan)物(wu)(wu)覆(fu)焉(yan)。今夫地(di),一(yi)撮土之(zhi)(zhi)(zhi)(zhi)(zhi)多(duo);及其(qi)(qi)廣(guang)厚(hou),載華岳(yue)〔130〕而不(bu)(bu)(bu)(bu)重,振〔131〕河海(hai)而不(bu)(bu)(bu)(bu)洩,萬(wan)物(wu)(wu)載焉(yan)。今夫山,一(yi)卷〔132〕石之(zhi)(zhi)(zhi)(zhi)(zhi)多(duo),及其(qi)(qi)廣(guang)大,草木(mu)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi),禽(qin)獸居之(zhi)(zhi)(zhi)(zhi)(zhi),寶(bao)藏興〔133〕焉(yan)。今夫水,一(yi)勺之(zhi)(zhi)(zhi)(zhi)(zhi)多(duo),及其(qi)(qi)不(bu)(bu)(bu)(bu)測〔134〕,黿(yuan)鼉蛟龍魚鱉(bie)生(sheng)焉(yan)〔135〕,貨財殖〔136〕焉(yan)。《詩》曰(yue):“惟天之(zhi)(zhi)(zhi)(zhi)(zhi)命,於穆不(bu)(bu)(bu)(bu)已〔137〕。”蓋〔138〕曰(yue)天之(zhi)(zhi)(zhi)(zhi)(zhi)所以(yi)為天也。“於乎(hu)不(bu)(bu)(bu)(bu)〔139〕顯,文(wen)王之(zhi)(zhi)(zhi)(zhi)(zhi)德之(zhi)(zhi)(zhi)(zhi)(zhi)純〔140〕!”蓋曰(yue)文(wen)王之(zhi)(zhi)(zhi)(zhi)(zhi)所以(yi)為文(wen)也,純亦不(bu)(bu)(bu)(bu)已。

大(da)哉圣人之(zhi)道(dao)(dao)!洋(yang)(yang)洋(yang)(yang)〔141〕乎發育萬(wan)物,峻極〔142〕于天。優優〔143〕大(da)哉!禮儀三百,威儀〔144〕三千(qian),待其(qi)人〔145〕然后行。故(gu)曰:茍不(bu)至德(de)〔146〕,至道(dao)(dao)不(bu)凝(ning)焉〔147〕。故(gu)君子尊德(de)性而道(dao)(dao)〔148〕問(wen)學,致廣大(da)而盡精微(wei),極高明而道(dao)(dao)中庸,溫故(gu)而知新,敦厚〔149〕以(yi)崇禮。是(shi)故(gu)居上不(bu)驕(jiao),為下不(bu)倍〔150〕。國有道(dao)(dao),其(qi)言足以(yi)興;國無道(dao)(dao),其(qi)默足以(yi)容〔151〕。《詩(shi)》曰:“既明且哲〔152〕,以(yi)保其(qi)身。”其(qi)此之(zhi)謂與!……

王天(tian)(tian)(tian)下(xia)有三重焉(yan)〔153〕,其(qi)寡(gua)過矣乎!上焉(yan)者雖善無(wu)征(zheng)(zheng)(zheng)〔154〕,無(wu)征(zheng)(zheng)(zheng)不(bu)(bu)信(xin)(xin),不(bu)(bu)信(xin)(xin)民(min)弗從(cong)。下(xia)焉(yan)者〔155〕雖善不(bu)(bu)尊,不(bu)(bu)尊不(bu)(bu)信(xin)(xin),不(bu)(bu)信(xin)(xin)民(min)弗從(cong)。故君(jun)(jun)子(zi)之(zhi)道(dao),本(ben)諸(zhu)(zhu)(zhu)身〔156〕,征(zheng)(zheng)(zheng)諸(zhu)(zhu)(zhu)庶(shu)民(min);考諸(zhu)(zhu)(zhu)三王而(er)(er)不(bu)(bu)繆〔157〕,建諸(zhu)(zhu)(zhu)天(tian)(tian)(tian)地而(er)(er)不(bu)(bu)悖〔158〕,質(zhi)〔159〕諸(zhu)(zhu)(zhu)鬼神(shen)而(er)(er)無(wu)疑(yi),百世以俟(si)圣人(ren)而(er)(er)不(bu)(bu)惑(huo)。質(zhi)諸(zhu)(zhu)(zhu)鬼神(shen)而(er)(er)無(wu)疑(yi),知(zhi)天(tian)(tian)(tian)也(ye)。百世以俟(si)圣人(ren)而(er)(er)不(bu)(bu)惑(huo),知(zhi)人(ren)也(ye)。是故君(jun)(jun)子(zi)動而(er)(er)世為天(tian)(tian)(tian)下(xia)道(dao)〔160〕,行而(er)(er)世為天(tian)(tian)(tian)下(xia)法(fa),言而(er)(er)世為天(tian)(tian)(tian)下(xia)則。遠之(zhi)則有望(wang)〔161〕,近之(zhi)則不(bu)(bu)厭。《詩(shi)》〔162〕曰:“在彼(bi)無(wu)惡〔163〕,在此無(wu)射(she)〔164〕,庶(shu)幾(ji)夙夜(ye)〔165〕,以永終譽。”君(jun)(jun)子(zi)未(wei)有不(bu)(bu)如此而(er)(er)蚤(zao)〔166〕有譽于天(tian)(tian)(tian)下(xia)者也(ye)。

仲(zhong)尼祖(zu)述(shu)〔167〕堯舜,憲章〔168〕文(wen)武,上律〔169〕天時,下襲(xi)〔170〕水土。譬(pi)如天地(di)之(zhi)無不持載,無不覆幬(chou)〔171〕,譬(pi)如四時之(zhi)錯〔172〕行,如日月之(zhi)代明。萬物(wu)并育而不相害,道并行而不相悖,小(xiao)德(de)川流〔173〕,大德(de)敦化〔174〕,此天地(di)之(zhi)所以為大也(ye)。

唯天下至圣(sheng),為能聰明睿知〔175〕,足(zu)以(yi)(yi)有(you)臨〔176〕也(ye)(ye);寬裕溫柔,足(zu)以(yi)(yi)有(you)容也(ye)(ye);發(fa)〔177〕強剛毅,足(zu)以(yi)(yi)有(you)執〔178〕也(ye)(ye);齊(qi)〔179〕莊中(zhong)正,足(zu)以(yi)(yi)有(you)敬也(ye)(ye);文理(li)密察〔180〕,足(zu)以(yi)(yi)有(you)別〔181〕也(ye)(ye)。溥博淵(yuan)泉(quan)〔182〕,而時出(chu)之(zhi)(zhi)。溥博如天,淵(yuan)泉(quan)如淵(yuan)。見(jian)〔183〕而民莫(mo)(mo)不(bu)敬,言而民莫(mo)(mo)不(bu)信,行而民莫(mo)(mo)不(bu)說〔184〕。是以(yi)(yi)聲名洋溢乎中(zhong)國,施及蠻(man)貊;舟(zhou)車(che)所至,人力所通(tong);天之(zhi)(zhi)所覆,地之(zhi)(zhi)所載,日月所照,霜(shuang)露(lu)所隊〔185〕;凡有(you)血(xue)氣(qi)者(zhe),莫(mo)(mo)不(bu)尊親(qin),故曰配天。

唯天(tian)下(xia)至(zhi)誠,為能經(jing)(jing)綸天(tian)下(xia)之(zhi)大經(jing)(jing)〔186〕,立天(tian)下(xia)之(zhi)大本,知(zhi)天(tian)地之(zhi)化育(yu)。夫焉有(you)所倚?肫(zhun)(zhun)肫(zhun)(zhun)〔187〕其仁!淵淵〔188〕其淵!浩(hao)浩(hao)〔189〕其天(tian)!茍不固〔190〕聰明圣知(zhi)達(da)天(tian)德者(zhe),其孰能知(zhi)之(zhi)?

《詩(shi)》曰(yue)“衣錦尚絅〔191〕”,惡其文之(zhi)(zhi)(zhi)著也〔192〕。故(gu)(gu)君子(zi)(zi)之(zhi)(zhi)(zhi)道(dao),闇然而日(ri)章〔193〕;小人之(zhi)(zhi)(zhi)道(dao),的(de)然〔194〕而日(ri)亡。君子(zi)(zi)之(zhi)(zhi)(zhi)道(dao):淡而不(bu)(bu)厭(yan),簡而文,溫而理,知(zhi)遠(yuan)之(zhi)(zhi)(zhi)近,知(zhi)風之(zhi)(zhi)(zhi)自,知(zhi)微之(zhi)(zhi)(zhi)顯,可(ke)與入德矣。《詩(shi)》〔195〕云:“潛雖(sui)伏矣,亦孔之(zhi)(zhi)(zhi)昭(zhao)〔196〕!”故(gu)(gu)君子(zi)(zi)內省不(bu)(bu)疚,無(wu)惡于(yu)志(zhi)〔197〕。君子(zi)(zi)之(zhi)(zhi)(zhi)所不(bu)(bu)可(ke)及者,其唯人之(zhi)(zhi)(zhi)所不(bu)(bu)見(jian)乎。《詩(shi)》〔198〕云:“相在(zai)爾室〔199〕,尚不(bu)(bu)愧于(yu)屋漏〔200〕。”故(gu)(gu)君子(zi)(zi)不(bu)(bu)動而敬(jing),不(bu)(bu)言而信。《詩(shi)》〔201〕曰(yue):“奏假〔202〕無(wu)言,時(shi)靡有〔203〕爭。”是故(gu)(gu)君子(zi)(zi)不(bu)(bu)賞而民勸(quan),不(bu)(bu)怒而民威于(yu)鉞〔204〕。

《詩》〔205〕曰(yue):“不(bu)顯〔206〕惟德(de)!百辟(pi)其刑之〔207〕。”是(shi)故(gu)君子篤(du)恭〔208〕而天下平。《詩》〔209〕云:“予懷明(ming)德(de),不(bu)大(da)聲(sheng)(sheng)以色(se)〔210〕。”子曰(yue):“聲(sheng)(sheng)色(se)之于以化民,末也。”《詩》〔211〕曰(yue)“德(de)輶如毛〔212〕”,毛猶有倫〔213〕。“上(shang)天之載〔214〕,無(wu)聲(sheng)(sheng)無(wu)臭〔215〕”,至矣!

〔注釋〕天(tian)命:這里(li)(li)(li)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)自(zi)(zi)(zi)然(ran)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)稟(bing)賦(fu)。性(xing):天(tian)賦(fu)予人(ren)(ren)(ren)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)本(ben)性(xing)。率:遵循(xun)。道(dao)(dao)(dao)(dao)(dao)(dao)(dao):規(gui)(gui)(gui)范、人(ren)(ren)(ren)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)。修(xiu):修(xiu)明(ming)(ming)、實(shi)(shi)行(xing)(xing)(xing)(xing)。教(jiao)(jiao):教(jiao)(jiao)化(hua)(hua)。道(dao)(dao)(dao)(dao)(dao)(dao)(dao):日常(chang)事(shi)(shi)物(wu)(wu)當(dang)行(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)理(li)(li)(li)(li)。須臾:片(pian)刻(ke)、一(yi)會兒(er)。君(jun)(jun)(jun)子(zi)(zi)(zi):《中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)》中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)君(jun)(jun)(jun)子(zi)(zi)(zi),有(you)(you)(you)(you)時(shi)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)德(de)行(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren),有(you)(you)(you)(you)時(shi)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)地(di)位(wei)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)。這里(li)(li)(li)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)德(de)行(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)。戒(jie)慎:警(jing)戒(jie)、謹慎。睹:見(jian)、察看(kan)。莫:無(wu)、沒有(you)(you)(you)(you)。見(jian)(xiàn):同(tong)(tong)(tong)(tong)“現(xian)(xian)(xian)”,體現(xian)(xian)(xian)。隱(yin):隱(yin)蔽。微:細微小(xiao)事(shi)(shi)。發:表(biao)露、顯(xian)(xian)(xian)(xian)露。中(zhong)(zhong)(zhong)(zhong):這里(li)(li)(li)意(yi)為(wei)(wei)(wei)恰當(dang)。中(zhong)(zhong)(zhong)(zhong)節:合(he)于(yu)自(zi)(zi)(zi)然(ran)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)理(li)(li)(li)(li)。中(zhong)(zhong)(zhong)(zhong),符(fu)合(he)。節,法(fa)(fa)度、常(chang)理(li)(li)(li)(li)。和:和諧。達(da)道(dao)(dao)(dao)(dao)(dao)(dao)(dao):通(tong)達(da)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)路(lu),或(huo)說(shuo)是(shi)天(tian)下(xia)人(ren)(ren)(ren)民(min)共由之(zhi)(zhi)(zhi)路(lu),引申(shen)為(wei)(wei)(wei)天(tian)下(xia)共同(tong)(tong)(tong)(tong)遵循(xun)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)普(pu)遍規(gui)(gui)(gui)律。致:到(dao)(dao)達(da)。位(wei):安(an)于(yu)其(qi)(qi)所、各得其(qi)(qi)所。育:養育、生(sheng)長(chang)。中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong):不(bu)(bu)(bu)(bu)(bu)偏(pian)不(bu)(bu)(bu)(bu)(bu)倚,既(ji)(ji)不(bu)(bu)(bu)(bu)(bu)過分也無(wu)不(bu)(bu)(bu)(bu)(bu)足。庸(yong)(yong)(yong),“常(chang)”的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)意(yi)思(si)(si)。反(fan):違(wei)(wei)背(bei)、違(wei)(wei)反(fan)。而(er)(er):能、能夠。時(shi)中(zhong)(zhong)(zhong)(zhong):應時(shi)而(er)(er)處(chu)中(zhong)(zhong)(zhong)(zhong),即言(yan)行(xing)(xing)(xing)(xing)處(chu)處(chu)符(fu)合(he)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)規(gui)(gui)(gui)范。忌憚:畏懼(ju)。至(zhi)(zhi):極(ji)(ji)、最(zui)(zui)(zui)。鮮(xian):少(shao)。知(zhi)者(zhe):有(you)(you)(you)(you)智(zhi)慧、有(you)(you)(you)(you)教(jiao)(jiao)養的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)。知(zhi),同(tong)(tong)(tong)(tong)“智(zhi)”。明(ming)(ming):著明(ming)(ming)、明(ming)(ming)了(le)。味:滋(zi)味。矣夫:嘆詞(ci)。知(zhi):同(tong)(tong)(tong)(tong)“智(zhi)”。也與(yu):語(yu)氣(qi)詞(ci)連用(yong)(yong)。邇(ěr)言(yan):淺(qian)近(jin)之(zhi)(zhi)(zhi)言(yan)。執(zhi)其(qi)(qi)兩端:掌握它的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)兩個方(fang)面。斯(si):此(ci)(ci)。予:我。知(zhi):同(tong)(tong)(tong)(tong)“智(zhi)”。驅(qu)(qu):驅(qu)(qu)逐、驅(qu)(qu)趕。罟(gǔ):捕(bu)魚(yu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)網。擭:裝有(you)(you)(you)(you)機關(guan)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)捕(bu)獸的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)木籠(long)。辟:同(tong)(tong)(tong)(tong)“避”。期月:一(yi)個月。回:顏回,孔(kong)子(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)學生(sheng)。拳(quan)(quan)拳(quan)(quan)服膺(ying):牢牢地(di)放在心上(shang)(shang)(shang)。拳(quan)(quan)拳(quan)(quan),牢握不(bu)(bu)(bu)(bu)(bu)舍。服,放置。膺(ying),胸口。均:平(ping),指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)治(zhi)(zhi)(zhi)(zhi)(zhi)理(li)(li)(li)(li)公(gong)(gong)正(zheng)(zheng)。爵(jue):爵(jue)位(wei)。〔51〕祿(lu):官(guan)(guan)吏的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)俸祿(lu)。〔52〕辭(ci)(ci):放棄(qi)。〔53〕蹈(dao):踩(cai)、踏(ta)。〔54〕中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)不(bu)(bu)(bu)(bu)(bu)可(ke)能:上(shang)(shang)(shang)述三(san)(san)(san)(san)事(shi)(shi),即平(ping)治(zhi)(zhi)(zhi)(zhi)(zhi)國(guo)(guo)家(jia)、辭(ci)(ci)爵(jue)祿(lu)、蹈(dao)白(bai)刃雖難(nan)還是(shi)能做到(dao)(dao),而(er)(er)行(xing)(xing)(xing)(xing)中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)看(kan)似(si)容(rong)(rong)易(yi),實(shi)(shi)際更難(nan)。〔55〕哀公(gong)(gong):春(chun)秋時(shi)魯國(guo)(guo)國(guo)(guo)君(jun)(jun)(jun)。〔56〕文(wen)武:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)周文(wen)王(wang)、周武王(wang)。〔57〕布(bu):陳列。〔58〕方(fang)策:典(dian)籍(ji)。方(fang),書(shu)寫(xie)用(yong)(yong)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)木版(ban)。策,書(shu)寫(xie)用(yong)(yong)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)竹簡。〔59〕舉:推(tui)行(xing)(xing)(xing)(xing)。〔60〕人(ren)(ren)(ren)道(dao)(dao)(dao)(dao)(dao)(dao)(dao):指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)按照普(pu)通(tong)人(ren)(ren)(ren)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)愿望(wang)和要求(qiu)施政(zheng)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)理(li)(li)(li)(li)。敏(min):勉力(li)、用(yong)(yong)力(li)。〔61〕地(di)道(dao)(dao)(dao)(dao)(dao)(dao)(dao):指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以土地(di)種(zhong)植(zhi)植(zhi)物(wu)(wu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)理(li)(li)(li)(li)。樹:種(zhong)植(zhi)。〔62〕蒲蘆:蘆葦。蘆草(cao)(cao)容(rong)(rong)易(yi)生(sheng)長(chang),比喻國(guo)(guo)家(jia)政(zheng)事(shi)(shi)得到(dao)(dao)君(jun)(jun)(jun)子(zi)(zi)(zi)治(zhi)(zhi)(zhi)(zhi)(zhi)理(li)(li)(li)(li),則很快會繁榮昌(chang)盛(sheng)。〔63〕宜(yi):適宜(yi)。〔64〕殺(shài):減少(shao)、降等。〔65〕昆弟:兄弟。〔66〕一(yi):指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)誠(cheng)(cheng)、至(zhi)(zhi)誠(cheng)(cheng)。〔67〕或(huo):有(you)(you)(you)(you)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)。〔68〕安(an):安(an)適。〔69〕為(wei)(wei)(wei):治(zhi)(zhi)(zhi)(zhi)(zhi)理(li)(li)(li)(li)。〔70〕九經(jing)(jing)(jing)(jing)(jing):九條準則。經(jing)(jing)(jing)(jing)(jing),常(chang)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)、準則、原(yuan)則。〔71〕體:體察、體諒。〔72〕子(zi)(zi)(zi):動(dong)(dong)(dong)詞(ci),這里(li)(li)(li)意(yi)為(wei)(wei)(wei)關(guan)愛。〔73〕來(lai):同(tong)(tong)(tong)(tong)“徠(lai)”,招(zhao)徠(lai)。工:工匠(jiang)。〔74〕柔:安(an)撫。〔75〕懷:安(an)撫。〔76〕眩:眼花(hua),引申(shen)為(wei)(wei)(wei)迷惑。〔77〕報:報答(da)。〔78〕勸:勸勉、努力(li)。〔79〕齊:齋戒(jie)。〔80〕讒:讒邪之(zhi)(zhi)(zhi)人(ren)(ren)(ren)。〔81〕官(guan)(guan)盛(sheng):官(guan)(guan)屬(shu)眾多。〔82〕任(ren)使(shi):聽任(ren)差(cha)(cha)使(shi)。〔83〕使(shi):役(yi)使(shi)。〔84〕斂:征(zheng)(zheng)收(shou)租(zu)稅。〔85〕省(sheng):省(sheng)察。試:考核。〔86〕既(ji)(ji)廩稱(cheng)(cheng)事(shi)(shi):既(ji)(ji),即“餼”,贈送(song)別(bie)(bie)人(ren)(ren)(ren)糧(liang)食(shi)或(huo)飼料;廩,給予糧(liang)食(shi);稱(cheng)(cheng),符(fu)合(he);事(shi)(shi),職事(shi)(shi)。〔87〕矜:憐憫、同(tong)(tong)(tong)(tong)情(qing)。〔88〕繼(ji)絕世(shi):繼(ji),承繼(ji)、延續;絕世(shi),已經(jing)(jing)(jing)(jing)(jing)停止食(shi)采(cai)邑的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)貴族世(shi)系(xi)(xi)。〔89〕舉:任(ren)用(yong)(yong)、復(fu)興(xing)(xing)(xing)。廢(fei)國(guo)(guo):已經(jing)(jing)(jing)(jing)(jing)廢(fei)黜(chu)滅亡的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)邦國(guo)(guo)。〔90〕持(chi):扶持(chi)、解救。〔91〕朝(chao)聘(pin):諸侯定期朝(chao)見(jian)天(tian)子(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)禮(li)儀(yi)(yi)。每(mei)年一(yi)見(jian),叫(jiao)小(xiao)聘(pin),三(san)(san)(san)(san)年一(yi)見(jian)叫(jiao)大(da)(da)(da)聘(pin),五年一(yi)見(jian)叫(jiao)朝(chao)聘(pin)。〔92〕豫:同(tong)(tong)(tong)(tong)“預(yu)”,預(yu)謀、籌(chou)劃。〔93〕立:成(cheng)(cheng)功(gong)。〔94〕跲(jiá):絆倒。〔95〕疚:內(nei)心不(bu)(bu)(bu)(bu)(bu)安(an)。〔96〕窮(qiong):困(kun)厄(e)。〔97〕道(dao)(dao)(dao)(dao)(dao)(dao)(dao):這里(li)(li)(li)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方(fang)法(fa)(fa)。〔98〕誠(cheng)(cheng):真實(shi)(shi)無(wu)妄(wang)。〔99〕誠(cheng)(cheng)之(zhi)(zhi)(zhi)者(zhe):實(shi)(shi)現(xian)(xian)(xian)誠(cheng)(cheng)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)理(li)(li)(li)(li)念。〔100〕固執(zhi):堅守(shou)不(bu)(bu)(bu)(bu)(bu)渝。〔101〕措(cuo):置。〔102〕自(zi)(zi)(zi)誠(cheng)(cheng)明(ming)(ming):從(cong)誠(cheng)(cheng)到(dao)(dao)明(ming)(ming)。明(ming)(ming):明(ming)(ming)白(bai),明(ming)(ming)智(zhi),覺悟,智(zhi)慧。〔103〕自(zi)(zi)(zi)明(ming)(ming)誠(cheng)(cheng):從(cong)明(ming)(ming)到(dao)(dao)誠(cheng)(cheng)。〔104〕教(jiao)(jiao):教(jiao)(jiao)化(hua)(hua)。〔105〕盡其(qi)(qi)性(xing):窮(qiong)盡自(zi)(zi)(zi)己(ji)(ji)(ji)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)本(ben)性(xing),意(yi)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)充(chong)分發揮自(zi)(zi)(zi)己(ji)(ji)(ji)天(tian)賦(fu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)本(ben)性(xing)。盡:窮(qiong)盡。〔106〕贊:贊助。化(hua)(hua)育:自(zi)(zi)(zi)然(ran)生(sheng)長(chang)變(bian)(bian)化(hua)(hua),養育。〔107〕參:并(bing)(bing)列。〔108〕其(qi)(qi)次:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)次于(yu)至(zhi)(zhi)誠(cheng)(cheng)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren),通(tong)過學習達(da)到(dao)(dao)至(zhi)(zhi)誠(cheng)(cheng)。致:至(zhi)(zhi)。曲:細微之(zhi)(zhi)(zhi)事(shi)(shi)。致曲:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)從(cong)細微之(zhi)(zhi)(zhi)事(shi)(shi)入手(shou)做功(gong)夫。〔109〕形:外(wai)部行(xing)(xing)(xing)(xing)為(wei)(wei)(wei)上(shang)(shang)(shang)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)表(biao)現(xian)(xian)(xian)。〔110〕著:顯(xian)(xian)(xian)(xian)著。〔111〕動(dong)(dong)(dong):感動(dong)(dong)(dong)人(ren)(ren)(ren)。〔112〕變(bian)(bian):變(bian)(bian)革,指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)變(bian)(bian)惡(e)(e)為(wei)(wei)(wei)善。〔113〕化(hua)(hua):感化(hua)(hua),指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)使(shi)人(ren)(ren)(ren)不(bu)(bu)(bu)(bu)(bu)自(zi)(zi)(zi)覺地(di)改惡(e)(e)從(cong)善。〔114〕禎祥:吉(ji)祥的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)征(zheng)(zheng)兆。〔115〕妖(yao)孽:物(wu)(wu)類(lei)反(fan)常(chang)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)現(xian)(xian)(xian)象(xiang),泛指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)災禍。草(cao)(cao)木之(zhi)(zhi)(zhi)類(lei)稱(cheng)(cheng)妖(yao),蟲(chong)豸之(zhi)(zhi)(zhi)類(lei)稱(cheng)(cheng)孽。〔116〕見(jian):同(tong)(tong)(tong)(tong)“現(xian)(xian)(xian)”,呈(cheng)現(xian)(xian)(xian)。蓍龜:蓍草(cao)(cao)和龜甲(jia),古人(ren)(ren)(ren)用(yong)(yong)來(lai)占卜。〔117〕四體:手(shou)足,此(ci)(ci)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)動(dong)(dong)(dong)作及(ji)儀(yi)(yi)態。〔118〕自(zi)(zi)(zi)成(cheng)(cheng):自(zi)(zi)(zi)己(ji)(ji)(ji)完(wan)成(cheng)(cheng)。〔119〕自(zi)(zi)(zi)道(dao)(dao)(dao)(dao)(dao)(dao)(dao):自(zi)(zi)(zi)己(ji)(ji)(ji)遵循(xun)當(dang)行(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)路(lu)徑。〔120〕成(cheng)(cheng)己(ji)(ji)(ji):成(cheng)(cheng)就(jiu)自(zi)(zi)(zi)己(ji)(ji)(ji)。〔121〕成(cheng)(cheng)物(wu)(wu):成(cheng)(cheng)就(jiu)外(wai)物(wu)(wu)。〔122〕時(shi)措(cuo):得時(shi)而(er)(er)用(yong)(yong)之(zhi)(zhi)(zhi)。〔123〕息:止息。〔124〕征(zheng)(zheng):征(zheng)(zheng)兆。〔125〕配(pei):匹配(pei)。〔126〕章:即“彰”,彰明(ming)(ming)、顯(xian)(xian)(xian)(xian)現(xian)(xian)(xian)。〔127〕測(ce)(ce)(ce):估計、測(ce)(ce)(ce)度。〔128〕昭(zhao)昭(zhao):光(guang)明(ming)(ming)。〔129〕系(xi)(xi):懸掛、懸系(xi)(xi)。〔130〕華岳:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)西(xi)岳華山。〔131〕振(zhen):托起。〔132〕卷:通(tong)“拳(quan)(quan)”,石(shi)小(xiao)如(ru)拳(quan)(quan)。〔133〕興(xing)(xing)(xing):興(xing)(xing)(xing)盛(sheng)。〔134〕不(bu)(bu)(bu)(bu)(bu)測(ce)(ce)(ce):不(bu)(bu)(bu)(bu)(bu)可(ke)測(ce)(ce)(ce)度。指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)水(shui)波一(yi)望(wang)無(wu)際,浩瀚無(wu)涯(ya)。〔135〕黿(yuán):大(da)(da)(da)鱉(bie)。鼉(tuó):即揚子(zi)(zi)(zi)鱷。蛟:古代傳(chuan)說(shuo)中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)水(shui)生(sheng)龍(long)類(lei)動(dong)(dong)(dong)物(wu)(wu)。鱉(bie):俗稱(cheng)(cheng)甲(jia)魚(yu)。〔136〕殖:增殖。〔137〕惟(wei):語(yu)氣(qi)詞(ci)。於:嘆詞(ci)。穆:深(shen)遠。詩(shi)(shi)(shi)(shi)(shi)(shi)句(ju)(ju)出自(zi)(zi)(zi)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·周頌(song)·維天(tian)之(zhi)(zhi)(zhi)命》。〔138〕蓋(gai)(gai):表(biao)示推(tui)測(ce)(ce)(ce)之(zhi)(zhi)(zhi)詞(ci)。〔139〕於乎:同(tong)(tong)(tong)(tong)“嗚呼”。不(bu)(bu)(bu)(bu)(bu):通(tong)“丕(pi)”,語(yu)氣(qi)助詞(ci)。〔140〕純(chun):純(chun)潔(jie)無(wu)瑕(xia)。詩(shi)(shi)(shi)(shi)(shi)(shi)句(ju)(ju)出處(chu)同(tong)(tong)(tong)(tong)上(shang)(shang)(shang)。〔141〕洋(yang)洋(yang):盛(sheng)大(da)(da)(da)眾多的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)樣子(zi)(zi)(zi)。〔142〕峻極(ji)(ji):高大(da)(da)(da)到(dao)(dao)極(ji)(ji)點。〔143〕優優:和適、寬裕。〔144〕威(wei)儀(yi)(yi):禮(li)儀(yi)(yi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)細節。〔145〕其(qi)(qi)人(ren)(ren)(ren):指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)圣人(ren)(ren)(ren)。〔146〕至(zhi)(zhi)德(de):最(zui)(zui)(zui)高的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)德(de)性(xing)。〔147〕至(zhi)(zhi)道(dao)(dao)(dao)(dao)(dao)(dao)(dao):圣人(ren)(ren)(ren)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)(dao)(dao)(dao),即指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)。凝:聚,成(cheng)(cheng)功(gong)。〔148〕道(dao)(dao)(dao)(dao)(dao)(dao)(dao):由、從(cong)。〔149〕敦厚:真誠(cheng)(cheng)、樸實(shi)(shi)、寬厚。〔150〕倍:通(tong)“背(bei)”,背(bei)棄(qi)、背(bei)叛。〔151〕容(rong)(rong):容(rong)(rong)身,指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)保全自(zi)(zi)(zi)己(ji)(ji)(ji)。〔152〕哲(zhe):智(zhi)慧,指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)洞察事(shi)(shi)理(li)(li)(li)(li)。詩(shi)(shi)(shi)(shi)(shi)(shi)句(ju)(ju)見(jian)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·大(da)(da)(da)雅(ya)(ya)(ya)(ya)·烝民(min)》。〔153〕王(wang):稱(cheng)(cheng)王(wang),指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)統治(zhi)(zhi)(zhi)(zhi)(zhi)天(tian)下(xia)。三(san)(san)(san)(san)重:三(san)(san)(san)(san)件重要的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)事(shi)(shi),即議(yi)禮(li)儀(yi)(yi)、訂(ding)制度、考文(wen)字(zi)。〔154〕上(shang)(shang)(shang)焉(yan)者(zhe):在上(shang)(shang)(shang)位(wei)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren),指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)君(jun)(jun)(jun)。征(zheng)(zheng):驗(yan)證,證明(ming)(ming)。〔155〕下(xia)焉(yan)者(zhe):在下(xia)位(wei)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren),指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)臣(chen)。〔156〕本(ben)諸身:以修(xiu)身為(wei)(wei)(wei)本(ben)。諸,之(zhi)(zhi)(zhi)于(yu)。〔157〕三(san)(san)(san)(san)王(wang):即夏、殷、周三(san)(san)(san)(san)代君(jun)(jun)(jun)王(wang)。繆:通(tong)“謬”,錯誤(wu)。〔158〕建:確立。悖:通(tong)“背(bei)”,違(wei)(wei)背(bei)。〔159〕質:詢,就(jiu)正(zheng)(zheng)。〔160〕君(jun)(jun)(jun)子(zi)(zi)(zi):此(ci)(ci)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)君(jun)(jun)(jun)主(zhu)。動(dong)(dong)(dong):指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)語(yu)行(xing)(xing)(xing)(xing)動(dong)(dong)(dong)。道(dao)(dao)(dao)(dao)(dao)(dao)(dao):通(tong)“導(dao)”,先(xian)導(dao)。〔161〕望(wang):仰望(wang)。〔162〕《詩(shi)(shi)(shi)(shi)(shi)(shi)》:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·周頌(song)·振(zhen)鷺》。〔163〕惡(e)(e)(wù):厭惡(e)(e)。〔164〕射(dù):厭惡(e)(e)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)意(yi)思(si)(si)。〔165〕庶(shu)幾:差(cha)(cha)不(bu)(bu)(bu)(bu)(bu)多。夙(su)(sù):早晨。夙(su)夜(ye)(ye):朝(chao)朝(chao)夜(ye)(ye)夜(ye)(ye)。〔166〕蚤(zǎo):同(tong)(tong)(tong)(tong)“早”。〔167〕祖述:繼(ji)承、傳(chuan)播。〔168〕憲(xian)章:取法(fa)(fa),效(xiao)法(fa)(fa)。〔169〕律:以……為(wei)(wei)(wei)準。〔170〕襲:遵循(xun)。〔171〕幬(chou)(dào):覆蓋(gai)(gai)。〔172〕錯:更替(ti)。〔173〕小(xiao)德(de):指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)諸子(zi)(zi)(zi)百家(jia)之(zhi)(zhi)(zhi)說(shuo)。川流:如(ru)大(da)(da)(da)小(xiao)河流各行(xing)(xing)(xing)(xing)其(qi)(qi)道(dao)(dao)(dao)(dao)(dao)(dao)(dao),說(shuo)明(ming)(ming)并(bing)(bing)行(xing)(xing)(xing)(xing)不(bu)(bu)(bu)(bu)(bu)悖之(zhi)(zhi)(zhi)意(yi)。〔174〕大(da)(da)(da)德(de):指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)孔(kong)學。敦化(hua)(hua):教(jiao)(jiao)化(hua)(hua)。〔175〕睿(ruì):聰慧,明(ming)(ming)智(zhi)。知(zhi):同(tong)(tong)(tong)(tong)“智(zhi)”,智(zhi)慧。〔176〕有(you)(you)(you)(you)臨:居君(jun)(jun)(jun)位(wei)或(huo)官(guan)(guan)位(wei)治(zhi)(zhi)(zhi)(zhi)(zhi)民(min)。〔177〕發:奮發。〔178〕執(zhi):執(zhi)中(zhong)(zhong)(zhong)(zhong)守(shou)正(zheng)(zheng)。〔179〕齊(zhāi):嚴肅(su)。〔180〕文(wen)理(li)(li)(li)(li):文(wen)章的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)條理(li)(li)(li)(li)。密:詳細。察:明(ming)(ming)辨。〔181〕別(bie)(bie):辨別(bie)(bie)(事(shi)(shi)理(li)(li)(li)(li)、是(shi)非)。〔182〕溥(pǔ)博:周遍廣遠。淵(yuan)泉(quan):幽深(shen)而(er)(er)有(you)(you)(you)(you)本(ben)。〔183〕見(jian)(xiàn):同(tong)(tong)(tong)(tong)“現(xian)(xian)(xian)”,顯(xian)(xian)(xian)(xian)現(xian)(xian)(xian),表(biao)現(xian)(xian)(xian)。〔184〕說(shuo)(yuè):同(tong)(tong)(tong)(tong)“悅”,高興(xing)(xing)(xing)。〔185〕隊(zhuì):同(tong)(tong)(tong)(tong)“墜”。〔186〕經(jing)(jing)(jing)(jing)(jing)綸:原(yuan)為(wei)(wei)(wei)整(zheng)理(li)(li)(li)(li)蠶絲之(zhi)(zhi)(zhi)法(fa)(fa),這里(li)(li)(li)意(yi)為(wei)(wei)(wei)治(zhi)(zhi)(zhi)(zhi)(zhi)理(li)(li)(li)(li)。大(da)(da)(da)經(jing)(jing)(jing)(jing)(jing):治(zhi)(zhi)(zhi)(zhi)(zhi)國(guo)(guo)之(zhi)(zhi)(zhi)大(da)(da)(da)綱(gang)。〔187〕肫肫(zhūn):誠(cheng)(cheng)懇(ken)、真摯的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)樣子(zi)(zi)(zi)。〔188〕淵(yuan)淵(yuan):幽深(shen)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)樣子(zi)(zi)(zi)。〔189〕浩浩:廣大(da)(da)(da)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)樣子(zi)(zi)(zi)。〔190〕固:確實(shi)(shi)。〔191〕《詩(shi)(shi)(shi)(shi)(shi)(shi)》:《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·衛風·碩人(ren)(ren)(ren)》、《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·鄭風·豐》有(you)(you)(you)(you)相似(si)語(yu)句(ju)(ju),用(yong)(yong)字(zi)略(lve)有(you)(you)(you)(you)出入。衣(yi)(yì):穿衣(yi)。尚:加上(shang)(shang)(shang)。絅(jiǒng):罩在外(wai)面的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)單衣(yi)。〔192〕惡(e)(e)(wù):嫌,厭惡(e)(e)。文(wen):同(tong)(tong)(tong)(tong)“紋(wen)”,指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)錦衣(yi)上(shang)(shang)(shang)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)紋(wen)彩。著:顯(xian)(xian)(xian)(xian)著。〔193〕闇(àn)然(ran):冥暗的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)樣子(zi)(zi)(zi),這里(li)(li)(li)指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)低調,不(bu)(bu)(bu)(bu)(bu)張(zhang)揚。章:同(tong)(tong)(tong)(tong)“彰”,顯(xian)(xian)(xian)(xian)著。〔194〕的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(dì)然(ran):鮮(xian)明(ming)(ming)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)樣子(zi)(zi)(zi)。〔195〕《詩(shi)(shi)(shi)(shi)(shi)(shi)》:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·小(xiao)雅(ya)(ya)(ya)(ya)·正(zheng)(zheng)月》。〔196〕孔(kong):非常(chang),甚(shen)。昭(zhao):明(ming)(ming)。〔197〕無(wu)惡(e)(e)(wù)于(yu)志:無(wu)愧于(yu)心。〔198〕《詩(shi)(shi)(shi)(shi)(shi)(shi)》:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·大(da)(da)(da)雅(ya)(ya)(ya)(ya)·抑》。〔199〕相(xiàng):看(kan)。爾(er):你。〔200〕屋(wu)漏:房屋(wu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)西(xi)北角,是(shi)房屋(wu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)最(zui)(zui)(zui)深(shen)處(chu),比喻最(zui)(zui)(zui)隱(yin)蔽的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)地(di)方(fang)。〔201〕《詩(shi)(shi)(shi)(shi)(shi)(shi)》:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·商頌(song)·烈祖》。〔202〕奏:進。假(gé):至(zhi)(zhi)。〔203〕靡有(you)(you)(you)(you):沒有(you)(you)(you)(you)。〔204〕威(wei):畏。(fū):鍘(zha)刀。鉞(yuè):古代兵器,用(yong)(yong)于(yu)砍殺。鉞:古代刑戮之(zhi)(zhi)(zhi)具(ju)。〔205〕《詩(shi)(shi)(shi)(shi)(shi)(shi)》:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·周頌(song)·烈文(wen)》。〔206〕不(bu)(bu)(bu)(bu)(bu)顯(xian)(xian)(xian)(xian):豈(qi)不(bu)(bu)(bu)(bu)(bu)明(ming)(ming)顯(xian)(xian)(xian)(xian)。〔207〕辟:君(jun)(jun)(jun)主(zhu)。百辟:四方(fang)諸侯。刑:同(tong)(tong)(tong)(tong)“型”,效(xiao)法(fa)(fa)。〔208〕篤恭:篤實(shi)(shi),恭敬(jing)。〔209〕《詩(shi)(shi)(shi)(shi)(shi)(shi)》:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·大(da)(da)(da)雅(ya)(ya)(ya)(ya)·皇(huang)矣》。〔210〕聲:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)論。以:與(yu)。色:儀(yi)(yi)容(rong)(rong)。〔211〕《詩(shi)(shi)(shi)(shi)(shi)(shi)》:指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《詩(shi)(shi)(shi)(shi)(shi)(shi)經(jing)(jing)(jing)(jing)(jing)·大(da)(da)(da)雅(ya)(ya)(ya)(ya)·烝民(min)》。〔212〕輶(yóu):輕。德(de)輶如(ru)毛(mao):意(yi)思(si)(si)是(shi)道(dao)(dao)(dao)(dao)(dao)(dao)(dao)德(de)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)感化(hua)(hua)作用(yong)(yong),不(bu)(bu)(bu)(bu)(bu)著痕(hen)跡,好似(si)羽(yu)毛(mao)一(yi)樣輕。〔213〕倫:比較,指(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以羽(yu)毛(mao)比喻。〔214〕載:事(shi)(shi)。〔215〕臭:氣(qi)味。

(魏薪)

〔鑒賞〕《中(zhong)庸(yong)(yong)》相傳(chuan)為(wei)子(zi)思(si)所作(zuo),本來(lai)是《小戴禮(li)記(ji)》中(zhong)的(de)(de)第三(san)十一篇(pian),《漢(han)書·藝文志(zhi)》著錄(lu)有《中(zhong)庸(yong)(yong)說(shuo)》二篇(pian),說(shuo)明西漢(han)時已有人專門(men)研究《中(zhong)庸(yong)(yong)》。南北朝(chao)宋散騎常侍戴颙的(de)(de)《禮(li)記(ji)中(zhong)庸(yong)(yong)傳(chuan)》二卷、南朝(chao)梁武帝蕭衍的(de)(de)《中(zhong)庸(yong)(yong)講疏》一卷,援佛入儒(ru)。唐中(zhong)葉以(yi)后(hou),李翱作(zuo)《復性(xing)(xing)書》,發揮《中(zhong)庸(yong)(yong)》的(de)(de)思(si)想,試(shi)圖建(jian)立起(qi)一套新的(de)(de)儒(ru)家的(de)(de)心(xin)性(xing)(xing)理論。

北(bei)(bei)宋儒(ru)者認(ren)為(wei),《中(zhong)(zhong)庸(yong)》是孔門“傳授(shou)心法”的(de)(de)(de)要籍,由曾子(zi)所傳、而由子(zi)思“筆(bi)之(zhi)于(yu)書以授(shou)孟(meng)子(zi)”。南宋朱熹(xi)根據北(bei)(bei)宋二程兄弟等(deng)理(li)學開創者的(de)(de)(de)觀點(dian),把《大學》和《中(zhong)(zhong)庸(yong)》從《禮記(ji)》中(zhong)(zhong)單獨抽出,與(yu)《論語》、《孟(meng)子(zi)》合編在一起,并分(fen)別為(wei)這四部(bu)書作了(le)注(zhu)釋,稱之(zhi)為(wei)“集(ji)(ji)注(zhu)”。本書《中(zhong)(zhong)庸(yong)》各章的(de)(de)(de)劃分(fen)即依據朱熹(xi)的(de)(de)(de)《四書集(ji)(ji)注(zhu)》。

在《四(si)書》中,《中庸》的(de)理論(lun)性(xing)、思辨性(xing)高于(yu)(yu)其他三者,這從(cong)朱(zhu)熹對《四(si)書》次序的(de)排(pai)列(lie)中可以看出(chu)。《四(si)書》的(de)排(pai)列(lie)次序,今(jin)通行(xing)本是《大(da)學》、《中庸》、《論(lun)語》、《孟子》。實際上,朱(zhu)熹在其編(bian)排(pai)中曾把(ba)《中庸》置于(yu)(yu)最后。朱(zhu)熹把(ba)《大(da)學》看作(zuo)綱領,故(gu)列(lie)于(yu)(yu)首位;把(ba)《中庸》看作(zuo)精髓,故(gu)列(lie)于(yu)(yu)最后。這一起一結(jie),首尾呼應,中間(jian)以孔、孟的(de)言論(lun)作(zuo)印證,從(cong)而構筑了(le)一個完(wan)整的(de)思想體系。

朱熹之(zhi)所以重視(shi)《中(zhong)(zhong)庸(yong)》,原(yuan)因在于他(ta)視(shi)《中(zhong)(zhong)庸(yong)》為:“始言一理(li)(li),中(zhong)(zhong)散(san)為萬事,末復合(he)為一理(li)(li),放(fang)之(zhi)則(ze)彌(mi)六(liu)合(he),卷(juan)(juan)之(zhi)則(ze)退(tui)藏于密(mi),其味無窮,皆實(shi)學也。善學者玩索而有(you)得,則(ze)終身用之(zhi),有(you)不(bu)能盡矣(yi)。”(《四書集(ji)注(zhu)·中(zhong)(zhong)庸(yong)章句(ju)卷(juan)(juan)首(shou)》)他(ta)指明了《中(zhong)(zhong)庸(yong)》所闡明的(de)理(li)(li)論具有(you)普遍性,思想深刻,分析透徹細致,同實(shi)際(ji)密(mi)切相關,對學者有(you)很大的(de)啟發(fa)作(zuo)用。這(zhe)些說法是符合(he)實(shi)際(ji)的(de)。

綜(zong)觀《中庸》整篇(pian),大致提出和論述(shu)了以(yi)下幾個(ge)重要觀點和思想。

一、《中庸》論述道與中庸兩個觀念,這里所說的道即中庸之道,然而他先從哲學上闡述道的概念,不僅為中庸之道奠定了本體論基礎,而且賦予道以天人合一的意義,從而發展了道的觀念。道是老子哲學(xue)的(de)(de)核心觀(guan)念(nian),它作為宇(yu)(yu)宙的(de)(de)本體(ti)、本原(yuan)和根(gen)本法則(ze),是(shi)超越于(yu)人(ren)的(de)(de)。在孔子學(xue)說中(zhong)道(dao)(dao)是(shi)一(yi)(yi)個政治學(xue)和倫理學(xue)概念(nian),《中(zhong)庸》則(ze)第一(yi)(yi)次把道(dao)(dao)論述(shu)為儒家哲學(xue)的(de)(de)基(ji)本范疇。它的(de)(de)“天(tian)命之(zhi)(zhi)謂性(xing)(xing),率(lv)性(xing)(xing)之(zhi)(zhi)謂道(dao)(dao)”之(zhi)(zhi)說規定(ding)了(le)道(dao)(dao)的(de)(de)基(ji)本意義,既指出了(le)道(dao)(dao)之(zhi)(zhi)本原(yuan)出于(yu)天(tian),體(ti)現(xian)了(le)宇(yu)(yu)宙法則(ze),又強(qiang)調了(le)道(dao)(dao)與(yu)本性(xing)(xing)、人(ren)性(xing)(xing)的(de)(de)一(yi)(yi)致(zhi)性(xing)(xing),從而(er)避免了(le)天(tian)與(yu)人(ren)、內與(yu)外之(zhi)(zhi)間(jian)的(de)(de)分離和對立。

在論述中(zhong)(zhong)(zhong)庸觀念的(de)(de)意義和重要性(xing)時,它(ta)首先提出中(zhong)(zhong)(zhong)庸即(ji)“中(zhong)(zhong)(zhong)和”,從詞義上說中(zhong)(zhong)(zhong)和表示適度(du),恰(qia)當。“喜(xi)怒哀樂之未發(fa)(fa)”就是描繪此(ci)時情感、意念無(wu)所偏倚,當于理(li);“發(fa)(fa)而皆中(zhong)(zhong)(zhong)節(jie)”是說情感、意念的(de)(de)表達有分寸,不乖(guai)戾。而從哲學(xue)上說,明(ming)代王陽明(ming)認為“未發(fa)(fa)之中(zhong)(zhong)(zhong)”即(ji)良(liang)知,即(ji)本(ben)心,即(ji)宇宙本(ben)體。可見,根據(ju)中(zhong)(zhong)(zhong)庸的(de)(de)觀念,世界、本(ben)心、本(ben)性(xing)的(de)(de)本(ben)然狀態是適度(du),適宜,恰(qia)當。

其次,中(zhong)庸(yong)(yong)意為(wei)“時(shi)中(zhong)”,即人們在各方面的(de)(de)行為(wei)舉止要合乎(hu)時(shi)宜(yi),隨時(shi)而處(chu)中(zhong)。因(yin)為(wei)“中(zhong)”無(wu)固定的(de)(de)標準,要根(gen)據時(shi)代(dai)條件和具體情況來確定。時(shi)中(zhong)意味著要面對(dui)現實,尊重外部的(de)(de)客(ke)觀條件,不能隨心所欲(yu)。那些私(si)心太重的(de)(de)人,往往肆(si)欲(yu)妄(wang)行,所以《中(zhong)庸(yong)(yong)》說小人反(fan)中(zhong)庸(yong)(yong),言行無(wu)所忌(ji)憚。

再次,中庸是指無(wu)(wu)過(guo)無(wu)(wu)不(bu)及(ji),這除了(le)表示適度的(de)意義之(zhi)外(wai),還是針對人(ren)性弱點提(ti)出的(de)。所(suo)謂“知(讀(du)為“智”)者(zhe)過(guo)之(zhi),愚者(zhe)不(bu)及(ji)”、“賢者(zhe)過(guo)之(zhi),不(bu)肖者(zhe)不(bu)及(ji)”,描述(shu)了(le)普遍存(cun)在的(de)認識和(he)行動的(de)誤區:智者(zhe)、賢者(zhe)由(you)于個人(ren)主(zhu)觀(guan)上的(de)偏(pian)愛和(he)過(guo)度自信而往往走(zou)過(guo)頭;而愚者(zhe)、不(bu)肖者(zhe)則(ze)由(you)于智識或人(ren)格上的(de)缺(que)陷而常常達(da)不(bu)到要求(qiu)或標準。當然無(wu)(wu)過(guo)無(wu)(wu)不(bu)及(ji)的(de)含義也是反對走(zou)極(ji)端。

最后,中庸是一(yi)種執兩(liang)用中的(de)(de)(de)方(fang)法論,就是把握兩(liang)個基本點,使兩(liang)者保持均衡,也(ye)就是遵循(xun)對立(li)統(tong)一(yi)的(de)(de)(de)法則,這是孔子在各種問題上都(dou)采用的(de)(de)(de)方(fang)法,如他(ta)主張在政治上要寬猛(meng)并用,在學習方(fang)法上要“學”與(yu)“思(si)”兼(jian)顧,在處理(li)內容與(yu)形式的(de)(de)(de)關系時做到“文質彬(bin)彬(bin)”等等。

《中庸(yong)(yong)》作者看到,由于人性的弱點,人們(men)容(rong)易(yi)落入(ru)認識的陷阱之中,所以(yi)他們(men)的行為常常反中庸(yong)(yong),即(ji)使(shi)有時(shi)能遵循中庸(yong)(yong)之道(dao),但也(ye)不能持久,所以(yi)說“民鮮久矣(yi)”。《中庸(yong)(yong)》大力提倡中庸(yong)(yong)之道(dao),說它是(shi)極端重要的法則,自然、社(she)會以(yi)至(zhi)于整個宇宙的秩(zhi)序賴以(yi)建(jian)立(li)和(he)維持,因此要不惜任何代價加以(yi)實行。這樣,中庸(yong)(yong)就同仁(ren)、義(yi)一(yi)起被確立(li)為儒家(jia)和(he)中國(guo)文化的最高價值觀念。

二(er)、《中庸》在(zai)論述(shu)儒家的政(zheng)治哲學時,提出本(ben)篇(pian)的一個核(he)心(xin)觀念(nian):誠。

作者按照儒家的(de)(de)(de)(de)思(si)(si)(si)維(wei)方式,提出(chu)人(ren)(ren)是(shi)(shi)(shi)國家政(zheng)治(zhi)(zhi)中(zhong)的(de)(de)(de)(de)決定性因素。人(ren)(ren)的(de)(de)(de)(de)因素在(zai)(zai)儒家的(de)(de)(de)(de)政(zheng)治(zhi)(zhi)理(li)論(lun)(lun)中(zhong)包(bao)括(kuo)了(le)全體人(ren)(ren)民(min)的(de)(de)(de)(de)道(dao)德(de)水平,但在(zai)(zai)這(zhe)里(li)是(shi)(shi)(shi)指治(zhi)(zhi)理(li)國家的(de)(de)(de)(de)人(ren)(ren)的(de)(de)(de)(de)思(si)(si)(si)想品質。根(gen)據《中(zhong)庸》的(de)(de)(de)(de)觀點,如果執(zhi)政(zheng)者思(si)(si)(si)想品質不好,那么(me)任(ren)何一種優良的(de)(de)(de)(de)政(zheng)治(zhi)(zhi)制度和政(zheng)治(zhi)(zhi)學說都會落(luo)空,不能發揮其作用,因此(ci)人(ren)(ren)的(de)(de)(de)(de)因素是(shi)(shi)(shi)決定性的(de)(de)(de)(de),是(shi)(shi)(shi)最重要的(de)(de)(de)(de)。《中(zhong)庸》說:“為政(zheng)在(zai)(zai)人(ren)(ren),取人(ren)(ren)以身(shen),修身(shen)以道(dao),修道(dao)以仁。”這(zhe)是(shi)(shi)(shi)對(dui)孔(kong)子(zi)政(zheng)治(zhi)(zhi)思(si)(si)(si)想的(de)(de)(de)(de)準(zhun)確總結(jie),是(shi)(shi)(shi)儒家政(zheng)治(zhi)(zhi)理(li)論(lun)(lun)的(de)(de)(de)(de)思(si)(si)(si)維(wei)邏輯(ji)最簡練的(de)(de)(de)(de)公式化(hua)表達(da),是(shi)(shi)(shi)對(dui)儒家政(zheng)治(zhi)(zhi)思(si)(si)(si)想精髓(sui)的(de)(de)(de)(de)高度概(gai)括(kuo),與《大學》的(de)(de)(de)(de)論(lun)(lun)述異曲(qu)同(tong)工。

對于(yu)修身的(de)內容,《大學(xue)(xue)》規定(ding)的(de)是格物致(zhi)知(zhi)、正心誠意(yi),而(er)《中庸(yong)》總結為實行智、仁、勇三項(xiang)達德,兩者大同小異,但又(you)各有所長。對于(yu)求知(zhi),《大學(xue)(xue)》講得(de)更明確,提出(chu)要認識外部事物,而(er)不能滿足于(yu)讀書;對于(yu)道(dao)德完善和精神修養,《中庸(yong)》突出(chu)了(le)仁與誠的(de)觀念,從而(er)發展了(le)儒家(jia)的(de)哲學(xue)(xue)理論。

《中(zhong)庸》第(di)一(yi)次(ci)提出“仁者人(ren)(ren)也”的(de)(de)(de)命題,指明(ming)仁不(bu)是一(yi)種束(shu)縛人(ren)(ren)的(de)(de)(de)、外在(zai)的(de)(de)(de)道德(de)(de)準則,不(bu)是超(chao)越(yue)或(huo)違背人(ren)(ren)的(de)(de)(de)情感的(de)(de)(de)抽象法則,而(er)是人(ren)(ren)的(de)(de)(de)一(yi)種情感的(de)(de)(de)表現,即是人(ren)(ren)的(de)(de)(de)惻隱(yin)、同情、關愛(ai)(ai)、慈愛(ai)(ai)的(de)(de)(de)感情。雖(sui)然(ran)《中(zhong)庸》由此又說(shuo)“親(qin)(qin)親(qin)(qin)(即愛(ai)(ai)親(qin)(qin)人(ren)(ren))為大”,但其本意(yi)不(bu)是要(yao)(yao)把(ba)仁愛(ai)(ai)之(zhi)情限(xian)制于親(qin)(qin)人(ren)(ren)之(zhi)間,而(er)是說(shuo)要(yao)(yao)從愛(ai)(ai)親(qin)(qin)人(ren)(ren)中(zhong)體味(wei)、培育和增強親(qin)(qin)人(ren)(ren)之(zhi)間最容易產生的(de)(de)(de)那種最純潔、真誠、自然(ran)、熱烈(lie)的(de)(de)(de)愛(ai)(ai)心(xin),目的(de)(de)(de)是將這種愛(ai)(ai)心(xin)無限(xian)制地推廣(guang)到他人(ren)(ren)和社(she)會,即孟子(zi)所(suo)說(shuo)的(de)(de)(de)“老吾老,以及(ji)人(ren)(ren)之(zhi)老;幼(you)吾幼(you),以及(ji)人(ren)(ren)之(zhi)幼(you)”(《孟子(zi)·梁惠王上》第(di)七章)。而(er)《中(zhong)庸》要(yao)(yao)以仁這一(yi)“達德(de)(de)”來對待、處理無所(suo)不(bu)包的(de)(de)(de)五(wu)倫社(she)會關系,也正(zheng)是對仁這層意(yi)義的(de)(de)(de)明(ming)白(bai)喻示。

從(cong)這(zhe)(zhe)(zhe)層意(yi)義(yi)出(chu)(chu)發,《中(zhong)庸》合乎邏輯地進(jin)一(yi)(yi)步提出(chu)(chu):“力(li)(li)行(xing)近乎仁(ren)(ren)(ren)”,最誠摯、熾烈(lie)的(de)(de)情感必定會表現為行(xing)為,仁(ren)(ren)(ren)不(bu)應當只是(shi)一(yi)(yi)種感情,而應當是(shi)以(yi)(yi)巨(ju)大的(de)(de)精(jing)神(shen)力(li)(li)量為動(dong)力(li)(li),自(zi)覺(jue)的(de)(de)、堅持(chi)不(bu)懈的(de)(de)行(xing)動(dong)。孔子一(yi)(yi)貫重視行(xing),《論語》說(shuo)他平常以(yi)(yi)文、行(xing)、忠、信教人,推(tui)崇(chong)躬行(xing)君子(見《述而》),提倡“行(xing)篤敬”(《衛(wei)靈(ling)公》)。《中(zhong)庸》總結了這(zhe)(zhe)(zhe)些(xie)思(si)想(xiang),用(yong)以(yi)(yi)規定仁(ren)(ren)(ren)的(de)(de)內(nei)涵,從(cong)而加(jia)深了人們對(dui)仁(ren)(ren)(ren)的(de)(de)根(gen)本意(yi)義(yi)的(de)(de)認識。這(zhe)(zhe)(zhe)里一(yi)(yi)個(ge)“力(li)(li)”字特(te)別值得注意(yi),它發展了“行(xing)篤敬”的(de)(de)思(si)想(xiang),凸(tu)顯了行(xing)仁(ren)(ren)(ren)者的(de)(de)精(jing)神(shen)活力(li)(li),仁(ren)(ren)(ren)的(de)(de)活動(dong)本身(shen)所(suo)達(da)到的(de)(de)力(li)(li)度,仁(ren)(ren)(ren)的(de)(de)行(xing)為的(de)(de)自(zi)覺(jue)性和不(bu)怕艱難險阻、克(ke)服任何(he)阻礙、堅持(chi)到底、不(bu)達(da)目的(de)(de)決(jue)不(bu)罷休的(de)(de)氣(qi)概。力(li)(li)行(xing)就(jiu)是(shi)真心實意(yi)、一(yi)(yi)心一(yi)(yi)意(yi)地做(zuo),無止境(jing)地追求,正是(shi)這(zhe)(zhe)(zhe)個(ge)意(yi)義(yi)導出(chu)(chu)了《中(zhong)庸》最注重的(de)(de)觀(guan)念(nian):誠。

無論是(shi)(shi)行君臣、父子、夫婦(fu)、昆弟和朋(peng)友五達道(dao),實行智(zhi)、仁、勇(yong)三達德,還是(shi)(shi)貫徹治理天下國家的九經:修身、尊(zun)賢、親(qin)親(qin)、敬大臣、體群臣、子庶民、來百工、柔遠人、懷諸侯,所有這些能(neng)否做好,只決定于一個字,即誠。

“誠”這個詞在(zai)孔(kong)子的學說(shuo)(shuo)中仍(reng)然(ran)是人的一種(zhong)品(pin)質,屬于(yu)倫理學范疇(chou),但是在(zai)《中庸(yong)》中發(fa)展為(wei)最重(zhong)要(yao)的哲學觀念(nian),所謂“誠者,天之(zhi)道也”就表明誠已成為(wei)本(ben)體(ti)論概(gai)念(nian)。誠作(zuo)為(wei)天之(zhi)道,如(ru)朱(zhu)熹所說(shuo)(shuo),意為(wei)真實無妄(wang)(見《四書集注》),即指宇宙(zhou)最真實的存(cun)在(zai),指其本(ben)然(ran)狀(zhuang)態。

所謂“誠(cheng)之(zhi)(zhi)(zhi)(zhi)(zhi)者”,是(shi)(shi)人(ren)的行(xing)為,指(zhi)實現(xian)誠(cheng)的理(li)念,遵循(xun)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)誠(cheng)。按照(zhao)《中庸》的解釋,其含義是(shi)(shi)“擇(ze)善而固(gu)執之(zhi)(zhi)(zhi)(zhi)(zhi)”。根據下文對博學、審(shen)問、慎思、明辨和篤行(xing)的說明,我們(men)可以知道(dao),這(zhe)里所說的善不單指(zhi)美德,其主(zhu)要(yao)意義是(shi)(shi)廣義的完美、美好(hao)。可見“擇(ze)善而固(gu)執之(zhi)(zhi)(zhi)(zhi)(zhi)”就(jiu)(jiu)是(shi)(shi)堅持不懈、永無止境(jing)地追(zhui)求完美,就(jiu)(jiu)是(shi)(shi)要(yao)做到“人(ren)一能之(zhi)(zhi)(zhi)(zhi)(zhi),己百之(zhi)(zhi)(zhi)(zhi)(zhi);人(ren)十能之(zhi)(zhi)(zhi)(zhi)(zhi),己千(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)”。這(zhe)就(jiu)(jiu)是(shi)(shi)遵行(xing)天(tian)(tian)道(dao),這(zhe)里天(tian)(tian)人(ren)合(he)一的理(li)念是(shi)(shi)要(yao)極大地發揚人(ren)的主(zhu)觀能動(dong)性(xing)和自強不息、追(zhui)求卓越的奮斗精神。有(you)了這(zhe)種(zhong)精神,人(ren)們(men)無論做什么事都會獲得(de)(de)成(cheng)功,而治(zhi)理(li)國家的人(ren)也必定會在(zai)政治(zhi)上取得(de)(de)成(cheng)就(jiu)(jiu)。

三、《中庸(yong)》論述了至(zhi)誠(cheng)與盡性(xing)、成己、成物(wu)的(de)(de)關系,描(miao)繪了至(zhi)誠(cheng)所產生的(de)(de)神奇效應(ying)和不可思議(yi)的(de)(de)結果(guo)。這一部分包含了極其豐(feng)富而(er)又深刻的(de)(de)哲學思想,是中國哲學史上(shang)經典性(xing)的(de)(de)文本。

所謂(wei)(wei)至(zhi)誠(cheng)就(jiu)是(shi)最(zui)高的真實。從天人合一的理念出(chu)(chu)發,《中庸(yong)》將性(xing)規定為天之(zhi)道——誠(cheng)——的自(zi)覺,說(shuo)“自(zi)誠(cheng)明謂(wei)(wei)之(zhi)性(xing)”,這(zhe)樣(yang)它(ta)就(jiu)合乎邏(luo)輯(ji)地提(ti)出(chu)(chu)天下之(zhi)至(zhi)誠(cheng)就(jiu)是(shi)個體無限地發揮(hui)自(zi)己的本(ben)性(xing),即所謂(wei)(wei)“能盡(jin)其性(xing)”,可以說(shuo)“盡(jin)其性(xing)”是(shi)對至(zhi)誠(cheng)的描(miao)繪,是(shi)至(zhi)誠(cheng)這(zhe)種理想狀態形(xing)成的根本(ben)原因。

至誠(cheng)包括(kuo)三方面內容:盡(jin)(jin)其(qi)性(xing)(xing)、即盡(jin)(jin)己之性(xing)(xing),以及盡(jin)(jin)人(ren)之性(xing)(xing)和盡(jin)(jin)物之性(xing)(xing)。盡(jin)(jin)己之性(xing)(xing)就是成己,這(zhe)一(yi)(yi)命題是孔(kong)子(zi)的(de)(de)“求(qiu)諸己”、“古之學者(zhe)為己”理(li)念的(de)(de)思想飛躍和理(li)論升(sheng)華(hua),具(ju)有更(geng)強(qiang)的(de)(de)哲學性(xing)(xing),表達了(le)儒家強(qiang)烈的(de)(de)自(zi)我(wo)意識和自(zi)我(wo)實現(xian)的(de)(de)欲(yu)望。秉承孔(kong)子(zi)的(de)(de)理(li)念,《中庸》作者(zhe)把“盡(jin)(jin)其(qi)性(xing)(xing)”視為至誠(cheng)的(de)(de)根本(ben),完善外部世界的(de)(de)起(qi)點(dian),思想、精神的(de)(de)基礎和原動(dong)力(li)。這(zhe)表明作者(zhe)對人(ren)性(xing)(xing)的(de)(de)光明懷有堅(jian)定(ding)的(de)(de)信念,認為人(ren)性(xing)(xing)具(ju)有無限的(de)(de)可能(neng)性(xing)(xing),是一(yi)(yi)切(qie)創造力(li)的(de)(de)根源,并且規(gui)定(ding)了(le)人(ren)的(de)(de)所有活動(dong)和實踐都不應當脫離或違背維護、完善和發展自(zi)己的(de)(de)本(ben)性(xing)(xing)、即最真實的(de)(de)自(zi)我(wo)這(zhe)一(yi)(yi)目標。

《中庸(yong)》明確提出人(ren)(ren)(ren)(ren)(ren)(ren)們不(bu)能滿(man)足于自成,這(zhe)是由于至誠不(bu)能歸(gui)結(jie)為純(chun)粹個(ge)人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)精(jing)神狀(zhuang)態,它(ta)是天人(ren)(ren)(ren)(ren)(ren)(ren)合(he)(he)一(yi)(yi)(yi)、萬物一(yi)(yi)(yi)體的(de)(de)精(jing)神境界,而(er)從實踐的(de)(de)層(ceng)面來說(shuo)(shuo),個(ge)人(ren)(ren)(ren)(ren)(ren)(ren)只有依靠眾人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)覺(jue)(jue)悟、只有在理(li)想的(de)(de)社會關系的(de)(de)基(ji)礎(chu)之上(shang)才能完(wan)善外(wai)部(bu)世界,因此盡(jin)己之性(xing)必(bi)須同(tong)盡(jin)人(ren)(ren)(ren)(ren)(ren)(ren)之性(xing)相結(jie)合(he)(he)。對于個(ge)人(ren)(ren)(ren)(ren)(ren)(ren)同(tong)他(ta)人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)關系,孔子的(de)(de)說(shuo)(shuo)法是愛(ai)人(ren)(ren)(ren)(ren)(ren)(ren)、惠人(ren)(ren)(ren)(ren)(ren)(ren)、安人(ren)(ren)(ren)(ren)(ren)(ren)、己欲(yu)(yu)立而(er)立人(ren)(ren)(ren)(ren)(ren)(ren)、己欲(yu)(yu)達而(er)達人(ren)(ren)(ren)(ren)(ren)(ren)、己所不(bu)欲(yu)(yu),勿施于人(ren)(ren)(ren)(ren)(ren)(ren),以(yi)及以(yi)美(mei)德教化百姓、感化他(ta)人(ren)(ren)(ren)(ren)(ren)(ren)等(deng)等(deng)。《中庸(yong)》在這(zhe)些理(li)念(nian)的(de)(de)基(ji)礎(chu)上(shang)提出盡(jin)己之性(xing)以(yi)盡(jin)人(ren)(ren)(ren)(ren)(ren)(ren)之性(xing),把啟發(fa)(fa)、培(pei)育(yu)他(ta)人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)覺(jue)(jue)悟、發(fa)(fa)揮他(ta)們的(de)(de)潛在可能性(xing)放在最重要(yao)的(de)(de)地位,而(er)不(bu)是用外(wai)在的(de)(de)規定(ding)和(he)(he)準則去限制、束縛他(ta)人(ren)(ren)(ren)(ren)(ren)(ren),這(zhe)顯然有助于培(pei)育(yu)人(ren)(ren)(ren)(ren)(ren)(ren)們的(de)(de)精(jing)神生命(ming)力(li)和(he)(he)完(wan)善自身與(yu)外(wai)部(bu)世界的(de)(de)自覺(jue)(jue)性(xing),而(er)這(zhe)一(yi)(yi)(yi)點(dian)才是對人(ren)(ren)(ren)(ren)(ren)(ren)最大的(de)(de)關愛(ai)和(he)(he)幫助。這(zhe)一(yi)(yi)(yi)理(li)念(nian)可以(yi)說(shuo)(shuo)是對儒家(jia)哲(zhe)學(xue)和(he)(he)倫(lun)理(li)學(xue)的(de)(de)重大發(fa)(fa)展。

盡(jin)物之性(xing)是從哲學(xue)上對儒家的(de)(de)(de)格物致知、經世致用(yong)、治國平天下的(de)(de)(de)理(li)念所作(zuo)的(de)(de)(de)理(li)論表述,它指(zhi)明(ming)了要認(ren)識、把握事物的(de)(de)(de)本質(zhi),無限地發(fa)揮它們的(de)(de)(de)性(xing)質(zhi)的(de)(de)(de)作(zuo)用(yong)。這(zhe)反(fan)映了儒學(xue)的(de)(de)(de)二個基本特征:既尊(zun)德性(xing)又道問學(xue),即重知性(xing);合外內(nei)(nei)之道,即把內(nei)(nei)圣(sheng)與外王兩(liang)方面加以統(tong)一(yi),就是將內(nei)(nei)在的(de)(de)(de)精神生活與完善(shan)外部世界的(de)(de)(de)實踐活動相(xiang)結(jie)合。這(zhe)是儒家執兩(liang)用(yong)中的(de)(de)(de)中庸之道的(de)(de)(de)思想方法(fa)的(de)(de)(de)一(yi)種表現(xian)。

《中庸》特別強調至誠(cheng)是一個(ge)自我發展的(de)無限過(guo)程,所以(yi)(yi)它說“至誠(cheng)無息”。它以(yi)(yi)天、地(di)、山、水為例,生動地(di)說明(ming)了(le)這樣一個(ge)道(dao)理:一個(ge)事物(wu)的(de)本(ben)質方面最初看(kan)似(si)簡單(dan)微小,但是如(ru)果(guo)始終如(ru)一、堅(jian)持(chi)不(bu)懈地(di)無限發展下(xia)去,最終就會(hui)產(chan)生不(bu)可思議(yi)的(de)結果(guo),即其(qi)所謂(wei)“其(qi)為物(wu)不(bu)貳,則其(qi)生物(wu)不(bu)測”。這些比喻竭力(li)渲染至誠(cheng)的(de)功(gong)用悠(you)遠、博厚(hou)、高(gao)(gao)明(ming),其(qi)神(shen)奇作用可與(yu)天地(di)的(de)功(gong)用相媲美(mei),說“博厚(hou)配地(di),高(gao)(gao)明(ming)配天,悠(you)久(jiu)無疆”。

四、《中(zhong)庸(yong)》論述(shu)至(zhi)誠所(suo)造成的(de)理想(xiang)人格,其思想(xiang)品質所(suo)達到的(de)崇高境界以及(ji)對(dui)于國家、人民和(he)現實社會所(suo)起的(de)偉大作用(yong)。

《中(zhong)庸》所說(shuo)(shuo)的(de)“君子之道”就(jiu)是(shi)指圣(sheng)人之道,是(shi)說(shuo)(shuo)圣(sheng)人的(de)思想(xiang)與學說(shuo)(shuo)。在《中(zhong)庸》中(zhong)圣(sheng)人就(jiu)是(shi)稱精神的(de)完善(shan)、發展達(da)到至誠地步的(de)理(li)想(xiang)人格,在《中(zhong)庸》作者看來(lai),孔子是(shi)理(li)想(xiang)人格的(de)典范(fan),是(shi)最(zui)具代(dai)表(biao)性(xing)、最(zui)能清楚地顯示理(li)想(xiang)人格特征的(de)圣(sheng)人。

《中庸》指出了圣人(ren)思想和學說(shuo)(shuo)的(de)(de)主要(yao)價值所(suo)在(zai):依據自身(shen)的(de)(de)本性(xing)(xing),因而同(tong)普(pu)通(tong)人(ren)的(de)(de)思想感(gan)情(qing)相通(tong);應(ying)用于社會,從(cong)普(pu)通(tong)百姓的(de)(de)反(fan)應(ying)可(ke)以看到(dao)它們的(de)(de)效驗(yan);考諸歷史,可(ke)以發現同(tong)古(gu)代優良(liang)傳統一脈相承(cheng);放到(dao)宇宙中看,與天地之道相一致;即(ji)使同(tong)世上最神(shen)奇的(de)(de)事(shi)物相比較分析,也沒(mei)有什么問題發生(sheng);對于未(wei)來而言(yan),它們能夠指導后世思想家(jia)。在(zai)《中庸》作者的(de)(de)心目中,最高(gao)的(de)(de)真理(li)和價值觀念應(ying)當(dang)(dang)以人(ren)為(wei)本,不違背普(pu)通(tong)百姓的(de)(de)愿望(wang)與要(yao)求,應(ying)當(dang)(dang)繼(ji)承(cheng)古(gu)代文(wen)(wen)化優良(liang)傳統,反(fan)映自然法則(ze),能解釋、說(shuo)(shuo)明各種(zhong)神(shen)奇的(de)(de)現象,觸(chu)及到(dao)人(ren)與文(wen)(wen)化的(de)(de)根本問題,從(cong)而具有超越時(shi)代的(de)(de)永恒性(xing)(xing)。這些理(li)念應(ying)當(dang)(dang)說(shuo)(shuo)相當(dang)(dang)全面地為(wei)評判文(wen)(wen)化的(de)(de)基本價值觀念規定了最重(zhong)要(yao)的(de)(de)標準。

《中庸》在描繪至(zhi)(zhi)誠所(suo)形成(cheng)的(de)偉大(da)人(ren)格(ge)和美好品性時,從理論上將(jiang)儒(ru)家圣人(ren)確立(li)為世界秩序的(de)建(jian)立(li)者(zhe),民(min)族的(de)精神導師和國家的(de)政治領袖。他們(men)“能經綸天(tian)下之(zhi)(zhi)(zhi)大(da)經,立(li)天(tian)下之(zhi)(zhi)(zhi)大(da)本”,“見(jian)(讀為‘現(xian)’)而民(min)莫不(bu)敬,言而民(min)莫不(bu)信,行(xing)而民(min)莫不(bu)說(shuo)(讀為‘悅(yue)’)。是以聲名洋溢乎中國,施(shi)及蠻貊;舟車(che)所(suo)至(zhi)(zhi),人(ren)力所(suo)通;天(tian)之(zhi)(zhi)(zhi)所(suo)覆,地之(zhi)(zhi)(zhi)所(suo)載,日(ri)月所(suo)照,霜露(lu)所(suo)隊(dui)(讀為“墜”);凡有血氣者(zhe),莫不(bu)尊(zun)親”。可(ke)見(jian)他們(men)的(de)影響和作(zuo)用遍見(jian)全人(ren)類。《中庸》作(zuo)者(zhe)竭力強調理想人(ren)格(ge)的(de)思想、品性的(de)崇高、偉大(da),極大(da)地增強他們(men)的(de)權威,目的(de)是制約專制君主(zhu),企圖(tu)以道統(tong)指(zhi)導政統(tong)。

由至誠所達到(dao)的理想(xiang)人格有(you)三個(ge)特征值(zhi)得充分注意。

第一(yi),他們(men)并非(fei)只是道德家(jia),而且還是智識非(fei)凡的人(ren),《中庸(yong)》反復指明(ming)(ming)這(zhe)(zhe)一(yi)點(dian)。如它說:“唯天(tian)下(xia)至圣,為能聰明(ming)(ming)睿知(‘知’讀(du)為‘智’)”,“文理(li)密察,足以有別也”;又說:“唯天(tian)下(xia)至誠”,“知天(tian)地之化育”。這(zhe)(zhe)些(xie)話語表明(ming)(ming),儒學思想家(jia)一(yi)貫重視人(ren)的知性能力,重視知識和智慧(hui)。

第二,圣人具有頂(ding)天(tian)立(li)地(di)的獨立(li)人格,又(you)毫無(wu)偏(pian)見地(di)廣泛(fan)吸收、包(bao)容一切有價值(zhi)的東(dong)西(xi)。所(suo)(suo)以(yi)強調天(tian)下至誠沒有“所(suo)(suo)倚”,這是說(shuo)他們獨立(li)地(di)作(zuo)出(chu)判斷和選(xuan)擇,自主立(li)說(shuo)創制,不是人云亦云,因襲舊規。然而這不意味在思(si)想(xiang)、理論、學術(shu)問(wen)題上可以(yi)固執己見,頑固地(di)堅持(chi)(chi)片面的觀點,一味排(pai)斥(chi)不同的看法和立(li)場。所(suo)(suo)以(yi)在贊頌孔子(zi)之(zhi)道時說(shuo):“萬物并(bing)育而不相害,道并(bing)行(xing)(xing)而不相悖,小德(de)川流,大(da)德(de)敦化,此天(tian)地(di)之(zhi)所(suo)(suo)以(yi)為(wei)(wei)大(da)也。”作(zuo)者認為(wei)(wei)孔子(zi)學說(shuo)體現了這種博大(da)的包(bao)容精神,說(shuo)其像天(tian)地(di)“無(wu)不持(chi)(chi)載(zai),無(wu)不覆(fu)幬”,又(you)“如四時之(zhi)錯行(xing)(xing),如日月(yue)之(zhi)代明(ming)”。

第三,理想人格雖(sui)有卓越的(de)品性與(yu)才能,但(dan)卻又謙(qian)虛篤實(shi),沉(chen)穩凝(ning)重(zhong),質樸無華。這與(yu)小(xiao)人的(de)張揚、浮躁、炫(xuan)耀恰(qia)成鮮明的(de)對比。作(zuo)者(zhe)深(shen)信(xin),德(de)性與(yu)智慧主要不(bu)是靠語言來表現,更是與(yu)刻意的(de)表現與(yu)做(zuo)作(zuo)不(bu)相容。德(de)性的(de)潛移默化的(de)感(gan)化作(zuo)用(yong)遠遠勝過語言的(de)力量,而(er)智慧則是因勢利導,調動和(he)發揮各個方面(mian)的(de)積極(ji)性,所以《中(zhong)庸》說君(jun)子“不(bu)動而(er)敬,不(bu)言而(er)信(xin)”,“不(bu)賞(shang)而(er)民勸,不(bu)怒而(er)民威于(yu)鉞”,如“上天之載,無聲無臭”,卻造成世界萬物(wu)的(de)發育(yu)、生長(chang)、變化。

《中庸(yong)》關(guan)于最(zui)高精(jing)神境界和理想人(ren)格(ge)的論述對于中華民族(zu)的精(jing)神和性格(ge)形成產生了無可估量(liang)的作用。

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