英译《大学》——Higher Education

        注：本文转引自中华书局2017年版辜鸿铭英译《大学中庸》，单做学习之用。辜氏原文完全打乱了《大学》的顺序，故此处按照礼记本《大学》的顺序加以调整排列。

The objective of Higher Education is tobring out the intelligence moral power of our nature; to make a new and bettersociety (lit. people); and to enable us to abide in the highest excellence.

When a man has a standard of excellencebefore him, and only then, will he have a fixed and definite purpose; with afixed and definite purpose, and only then, will he be able to have a peace andtranquility of mind; with peace and tranquility of mind, and only then, will hebe able to have peace and serenity of soul; with peace and serenity of soul,and only then, can he devote himself to deep, serious thinking and reflection;and it is only by deep, serious thinking and reflection that a man can attaintrue culture.

In physical nature, there are causes andeffects. In human affairs, there are springs of actions and consequences. Whena man knows that he must first attend to the one before he can deal with theother, he is the not far from the truth.

Men in old times when they wanted tofurther the cause of enlightenment and civilization in the world began first bysecuring good government in their country. When they wanted to secure goodgovernment in their country, they began first by putting their house in order.When they wanted to put their house in order, they began first by orderingtheir conversation aright. When they wanted to put their conversation aright,they began first by putting their minds in a proper and well-ordered condition.When they wanted to put their minds in a proper and well-ordered condition,they began first by getting true ideas. When they wanted to have true ideas,they began first by acquiring knowledge and understanding. The acquirement ofknowledge and understanding comes from a systematic study of things.

After a systematic study of things, andonly then, knowledge and understanding will come. When knowledge andunderstanding have come, and only then, will man have true ideas. When men havetrue ideas, and only then, will their minds be in a proper and well-orderedcondition. When a men’s minds are in a proper and well-ordered condition, andonly then, will their conversation be ordered aright. When men’s conversationare ordered aright, and only then, will their house be kept in order. Whenmen’s house are kept in order, and only then, will there be good government inthe country. When there is good government in all countries, and only then,will there be peace and order in the world.

From the Emperor down to the lowest of thecommon people, the one thing that all must do is to make the ordering of theirconversation aright, the foundation for everything.

When the foundation is in disorder, thatwhich is built on it will not be in order. When that which is essential isneglected, that which is not essential can never be properly attended to.

That is the root of the matter inknowledge. That is the highest knowledge.

Now what is meant by” to have true ideas”is to have no self-deception, as when one hates a bad smell or loves what isbeautiful. That is what called self-detachment. Therefore a gentleman watchdiligently over his secret thought. When he is alone, there is no evil which animmoral man will not do; but when he sees a gentleman, he immediately disguiseshimself and conceals what is evil and shows off what is good within him. Butmen see through us as though our hearts and reins lay open to them. What is theuse then of concealing? That is what is meant by the saying that what is trulywithin surely show without. Therefore a gentleman watches diligently over hissecret thought. The disciple of Confucius, Tseng-tzu says:” when you know thatten eyes are looking upon you and ten fingers are pointing at you, is it notawful? Wealth embellishes a house, but moral qualities embellish the person.When the mind is free and easy, the body will grow in flesh. Therefore agentleman must have true ideas.

The  Book  of Songs says: 

Look where theriver forms a nook,  How trim thefresh green bamboos are; 

So full of graceis he, our Prince, Like ivoryfinely cut and filed; 

Like a gemchiseled, ground and ground again. 

Oh! How distinguished and calm he looks, Oh! How majesticand grand his air.

So full of graceis he, -our Prince, Oh! His glorywill never end.

The words “cut and filed” refer to the carethat he took to improve his knowledge. The words “ chiseled and ground” referto the care that he took to make himself perfect. The words “ how distinguishedand calm he looks” show the seriousness of his mind. The words “ how majesticand grand his air” show the dignity of his manners. Lastly, the words, “so fullof grace is he, -our prince, Oh! His glory will never end,” means that whenglorious moral qualities are brought to such perfection, the people will neverforget them.

TheBook of Songs says:” Ah, the former king are not forgotten!” the higher classesappreciate their great moral qualities and love them. The lower classes aremade happier and enjoy the benefits derived from their work. In this way theyattain immortality.

TheCommission of Investiture to Prince Kangsays:” He (the Emperor Wen) succeeded inmaking manifest the power of his moral nature.” In theAddress of the Minister I-Yin to the Emperor T’ai Chia, it issaid:” He (the great Emperor T’ang ) kept constantly before him the clearOrdinance of God.” In theMemorial Record of the Emperor Yao, it is said:” he succeeded in making manifest the loftysublimity of his moral nature.” Thus all these men made manifest theintelligence moral power of their nature.

The Inscription on the Emperor T’ang Bathsays:” Be a new man each day; from day to day bea new man; every day be a new man. Thecommission of investiture to Prince K’ang says:” Create a new society.” TheBook of Songs says:” Although the Royal House of Chou was an old State, a newMission was given to it. Therefore whatever a gentleman finds for his hands todo, he does with all his might.

TheBook of Songs says:” The Imperial Domian was a thousand li wide, within it allthe people found their abode.” TheBook of Songs says:” The twittering yellow bird has found its abode on the sideof a little hill.” Confucius commenting on this said:” In choosing their abode,even the birds know what to choose. Can it be that man is less intelligent thanbirds?” TheBook of Songs says:”Profoundly serious was the emperor Wen. Ah! How earnestly he strove to realizehis ideals.” As a ruler, his ideals was to love mankind. As a subject, hisideal was to respect authority. As a son, his ideal was to be a dutiful son. Asa father, his ideal was to be kind to his Children. In intercourse with hisfellow men, his ideal was to be faithful and true.

Confucius says:” In deciding lawsuits, I amnot better than other men. But what I make it a point to do is-I try to makelawsuits impossible. Men who come before me without a just cause have nothingto say for themselves. Watch therefore with fear and trembling over the heartsof the people. That is the root of the matter in knowledge. That is the highestknowledge.

Now what is meant by saying that theordering of one’s conversation aright depends upon putting the state of themind in a proper and well-ordered condition, is this. When a person is underthe influence of passion, his mind is not in a proper and well-orderedcondition. When he is under the influence of fear and terror, his mind is notin a proper and well-ordered condition. When he is under the influence ofpleasure and amusement, his mind is not in a proper and well-ordered condition.When he is under the influence of sorrow and distress, his mind is not properand well-ordered condition. When the mind is absent, we look, but do not see;we hear but do not understand; we eat, but do not know the taste of that whichwe eat. This is what is meant by saying that the ordering of one’s conversationaright depends upon putting the state of the mind in a proper and well-orderedcondition.

Now what is meant by saying that puttingone’s house in order depends upon the ordering of his conversation aright, isthis. Men are biased towards those for whom they feel love and affection;biased towards those of whom they despise and dislike; towards those for whomthey feel pity and compassion; biased towards those whom they feel arroganceand pride. Wherefore it is that there are few men in the world who love and yetknow the bad qualities of those whom they love; who hate and yet know the goodqualities of those who they hate. Hence it is said in the common adage:” No manknows the wickedness of his son, no man knows the richness of his crops. Thisis what is meant by saying that unless you order your conversation aright, youcannot put your house in order.

Now what is meant by saying that in orderto have a good government in the country, one must first put one’s house inorder, is this. He who cannot teach the members of his own family to be good,can never teach other people to be good. Hence the moral man, without going outof his house, can learn the duties which he owes to the State. The duties of agood son will teach him how to serve his Sovereign. The duties of subordinationin the family will teach him to respect authority. The kindness of a father tohis children will teach him how wo treat the multitude.

TheCommission of Investiture to Prince K’angsays:” Watch over the people as a motherwatches over her new born child.” A mother seeks with her whole heart the goodof her child, although she makes mistakes, will never go wholly wrong. No girlsever had to learn how to take care of her child before marriage. When there iskindness and humanity in one family, the whole nation will grow kind andhumane. When there is courtesy and politeness in one family, the whole nationwill all become polite and courteous. The ambition and perversity of one man,on the other hand, may bring to confusion and anarchy the whole nation. Such isthe power of influence. Hence the say:” One word can ruin everything; one mancan save a nation.

The emperor Yao and Shun set up humanity astheir principle in governing the Empire, and the people responded and becamehumane. The emperor Chieh and Chou set up cruelty as their principle ingoverning the Empire, and the people responded and became cruel. When rulersgive orders which are contrary to that which they themselves love to practice,the people will not obey them. Therefore, before requiring any moral quality ofthe people, the ruler must himself have that moral quality; before condemningany vice in the people, he must himself be free of that vice. A man who doesnot consider his own moral condition can never influence for good. Thereforegovernment in a country depends upon putting one’s house in order. The Book of Songs say:”

The peach treeis tender and fair, With its leavesall in bloom;

The girl isgoing to her new home, She will rightlyorder her household.

Only when thereis order in the household, is it possible to teach the people of the nation tobe good. The Book of Songs say:” Doyour duty to your elder brothers, Do your duty to your younger brothers.” Onlywhen a man has done his duty wo his brothers at home, can he teach the peopleof the nation to be good. The Book of  Songs say:” His manner were without reproach. He therefore brought thewhole nation to order.” Thus only when the ruler is fit to be to his people amodel father, a model son and a model brother, will the people take him astheir model. This is, then, what is meant by saying that good government in acountry depends upon putting one’s house in order.

Now what is meant by saying that peace andorder throughout the world depends upon having good government in one’s owncountry, is this. When those in authority honor old age, the people dutifulsons. When those in authority respect and obey their superiors, the people willall become good citizens. When those in authority take care of the poor andhelpless, the people will not neglect them. Thus a gentleman has aself-measuring rule.

What a man hates in the conduct of thosewho are above him, let him not show it in his treatment of those who are underhim. What he hates in the conduct of those who are under him, let him not showit when doing his duty to those who are above him. What he hates in the conductof those who go before him, let him not be the first to show in dealing withthose who come after him. What he hates in the conduct of those who come afterhim, let him not follow their example and show in dealing with those who gobefore him. What he hates in conduct of those who are on the right hand of him,let him not show in dealing with those who are on the left hand of him. What hehates in the conduct of those who are on the left hand of him, let him not showin dealing with those who are on the right hand of him. This is called aself-measuring rule.

TheBook of Songs says:” How the people love the prince who is a father and amother to the people.” To love what the people love and to hate what the peoplehate; that is meant by being a father and a mother to the people. The Book of Songs says:

Lofty like thesouthern hill, With its ruggedmass of rocks;

Awful you are,may lord Yin, The people alllook up to you.

Those who are responsible for thegovernment of a nation cannot be too careful in what they do. The least mistakeon their part will have awful consequences to the world. The Book of Songs say:”

Before the Yinrulers had lost the hearts of the people, They found favorin the sight of God;

Take waring thenfrom the House of Yin, The great HighMission is not easy to hold.

This means that when a ruler gains thehearts of the people, he will gain the kingdom; when he loses the hearts of thepeople, he will lose the kingdom.

Therefore the first care of the ruler is tomake sure that he has the moral qualities. Who has the moral qualities, has thepeople; who has the people, has the land; who has the land, has the revenue;who has the revenue, has the power to use it. Moral qualities are thefoundation of a nation. Wealth is but the means. When the ruler mistakes theend for the means and the means for the end, the result will be repine andscrambling for wealth among the people. Therefore the accumulation of wealth ina few hands lead to the dissolution of society, while the distribution ofwealth of wealth among the many contributes to the stability of society. Henceit is said:” words spoken in violence will return again with violence, andwealth gotten by violence will be taken away by violence.

TheCommission of Investiture to Prince K’ang says:” the Divine Mission is not given usforever.” That is to say, if we are good, we shall win it; if we are not good,we shall lose it.

In theHistory of the Kingdom of C’hu, it is said:” there is naught that the people ofC’hu deem precious; goodness alone they deem precious.Fan ,the uncle of DukeWen of the kingdom of T’sin, while the Duke was in exile abroad, said:” ourprince now in exile considers nothing as precious; he only holds as precioushis love for his parents.”

In his speech from the Throne, the Duke ofT’sin said:” Let me have as my Minister a plain and simple man who hasabsolutely no other qualification except a free and open mind and a broad andtolerant spirit; who regards the possession of abilities by others as if hepossessed them himself; who shows his broad and tolerant spirit by taking thesame delight in the superior intelligence of others as he would were it hisown. Such a man will be able to protect our children and grandchildren, theblack-haired people. He will benefit us in every way. A man, on the other hand,who, when he sees others possessing abilities, is envious of and hates them;who, when he sees superior intelligence in others, shows his narrow andintolerant spirit by putting difficulties in their way, so they cannot getknown, such a man will not be able to protect our children and grandchildren,the black-haired people. He will every way be a man dangerous to us all.

It is the duty of all good men to banishsuch a man and drive him to live among the uncivilized heathen, not to allowhim to live with us in China. This is what is meant by saying:” it is only thetruly good and moral man who can love or hate others.” To see man of worth andnot be able to raise them to office, but to keep them in a subordinate positionunder you, that is gross neglect of duty. To see bad and unworthy men and not beable to remove them, that is weakness. To love and like those whom all men hateand dislike; to hate and dislike those whom all men love and like; that is tooutrage the natural feeling of men. Calamities will be sure to overtake aperson who thus acts. Thus in life there is one great law for gentleman. Iffaithful and trustworthy, he is sure to succeed; if proud and careless, he issure to fail.

In the same manner in the production ofwealth there is no great law. When there are many who produce and few whoconsume; when those wo work, work hard, and those wo spend, spend slowly; thenthere will always be plenty of wealth in the nation. Moral men make money tolive. Immoral men live to make money. You will never find where the rulers arehuman and kind that the people do not love honor and duty. You will never findwhere the people in a nation love honor and duty, that the affairs of thatnation do not prosper, and that the wealth in the nation does not belong to theruler.

The noble Lord Meng Hsien said:” the manwho keeps horses and carriages, does not look after fowls and pigs. The familythat stores ice in the house, does nto rear oxen and sheep. In the same mannerthe ruler of a nation should not keep a minister whose sole aim is to exact asmuch money as he can from the people. Rather than have such a minister, it werebetter to have a minister who openly robs him.” This is what is meant by sayingthat what really makes a nation prosperous in not wealth and materialprosperity, but honor and duty. When a ruler who wishes to make his nationprosperous and great, devotes his attention only to questions of finance andrevenue, he is surely under the influence of some base and ignoble person. Whensuch a base and ignoble person directs the affairs of a nation, even though hebe a man of ability, calamities and disaster will follow, and then even a goodman who comes after him, will be able to do nothing. This, then, is what ismeant by saying that what really makes a nation prosperous is not wealth andmaterial prosperity, but honor and duty.