原 文
伊川先生《答朱长文书》曰:圣贤之言不得已也。盖有是言则是理明,无是言则天下之理有阙焉。如彼耒耜陶冶之器,一不制则生人之道有不足矣。圣贤之言,虽欲已,得乎?然其包涵尽天下之理,亦甚约也。后之人始执卷则以文章为先,平生所为动多于圣人。然有之无所补,无之靡所阙,乃无用之赘言也。不止赘而已,既不得其要,则离真失正,反害于道必矣。来书所谓欲使后人见其不忘乎善,此乃世人之私心也。夫子疾没世而名不称焉者,疾没身无善可称云尔,非谓疾无名也。名者可以厉中人,君子所存,非所汲汲。(《二程文集》卷九《答朱长文书》)
译 文
(原文1)伊川先生《答朱长文书》曰:圣贤之言不得已也。盖有是言则是理明,无是言则天下之理有阙焉。
(查译1)程颐回复朱长文的信说:古代圣贤的言论,是他们不得已才说出来的。因为有他这句话,天下人就明白了这个理;没有这句话,那么天下的道理就有欠缺。
(陈译1)INREPLY TO CHU CHANG-WEN'S LETTER, MASTER I-CH'UAN【CH'ENG I】 SAID: Sages andworthies speak because they cannot help it, for if they speak, principles willbecome clear, and if they do not, something concerning those principles will bemissing.
(原文2)如彼耒耜陶冶之器
(查译2)这就像种地的耒耜制陶的陶具铸器的冶具等器具一样。
(陈译2)Takeplows, plowshares, and the instruments of the potter and the blacksmith, for example.
(原文3)一不制则生人之道有不足矣。
(查译3)有一种没有制作出来,天下生民的需要就有一方面不能满足。
(陈译3)Ifany of these had not been invented, man's livelihood would have been reduced.
(原文4)圣贤之言,虽欲已,得乎?
(查译4)圣贤之言即使他想不说,能够吗?
(陈译4)Howcould sages and worthies stop speaking even if they wanted to?
(原文5)然其包涵尽天下之理,亦甚约也。
(查译5)他们说了,但即使那些包涵尽天下之理的话,说得也很简约。
(陈译5)Butwhile their words embrace all the principles of the world, they are verysimple.
(原文6)后之人始执卷则以文章为先。
(查译6)后代的人刚刚开始学读书,就把写文章放在前边。
(陈译6)Peopleof today, however, give their first attention to literary composition when theypick up a book.
(原文7)平生所为动多于圣人。
(查译7)一个人平生写的文章,动不动就比圣人的还多。
(陈译7)Intheir lifetime they are more active than the sages.
(原文8)然有之无所补,无之靡所阙,乃无用之赘言也。
(查译8)但这些文章有的对天下也没有什么补益,没有它也没有什么欠缺。都是些无用的多余的话。
(陈译8)Butwhat they do contributes nothing to the world and what they do not do deprivesthe world of nothing. What they say is useless.
(原文9)不止赘而已,既不得其要,则离真失正,反害于道必矣。
(查译9)还不仅仅是无用多余而已,既然说得不得要领,就会离真失正,反而有害于圣人之道是肯定的了。
(陈译9)Notonly is it useless; as it misses the essential, it departs from truth andbecomes incorrect, and thus will surely damage the Way.
(原文10)来书所谓欲使后人见其不忘乎善。
(查译10)来信中说到多写文章是想让后人知道自己不忘善道。
(陈译10)Inyour letter you say that sages and worthies wanted posterity to realize thatthey never neglected to be good.
(原文11)此乃世人之私心也。
(查译11)这也是世人的私心。
(陈译11)Sucha motivation is that of the selfish mind of the ordinary people.
(原文12)夫子疾没世而名不称焉者,疾没身无善可称云尔,非谓疾无名也。
(查译12)孔子说的“疾没世而名不称”的话,意思是说痛恨到老死也没有什么善行可称道的,不是说痛恨自己没有名声。
(陈译12)WhenConfucius said that the superior man dislikes the thought of his name not beingknown after his death, he meant the dislike of having no good deeds to bementioned after one's death and not the dislike of having no fame.
(原文13)名者可以厉中人,君子所存,非所汲汲。
(查译13)名这个东西可以用来激励中等的人向善,但君子的存心,并不急急地去追求它。
(陈译13)Fameis something that can encourage an average person, but the superior man's mindis not concerned with it.
通 解
1. 主旨与大意。朱长文写信告诉伊川先生,表明想立言使后人能知其不忘乎从善之道,伊川戒之,欲其用心于实学,莫蹈好名之失。其实,君子为学,为的是明理而致用,言论词章本非所贵。
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