最后的审判 (368) 礼记·经解 经之解读

日月同辉有其中

《經解 - Jing Jie》


孔子曰：「入其國，其教可知也。其為人也：溫柔敦厚，《詩》教也；疏通知遠，《書》教也；廣博易良，《樂》教也；潔靜精微，《易》教也；恭儉莊敬，《禮》教也；屬辭比事，《春秋》教也。故《詩》之失，愚；《書》之失，誣；《樂》之失，奢；《易》之失，賊；《禮》之失，煩；《春秋》之失，亂。

其為人也：溫柔敦厚而不愚（含：心），則深於《詩》者也；疏通知遠而不誣，則深於《書》者也；廣博易良而不奢，則深於《樂》者也；潔靜精（细）微而不賊，則深於《易》者也；恭儉莊敬而不煩，則深於《禮》者也；屬辭比事而不亂（luan），則深於《春秋》者也。」

天子者，與天地參。故德配天地，兼（含字中字）利萬（截取撇点与放竖钩两边）物，與日月并（又音：bīng）明，明照四海而不遺微（将山横置放入一丿）小。其在（提取共，修剪左上端、右上面，取撇放上）朝廷，則道仁聖禮義之序；燕處，則聽雅、頌之音；行步，則有環佩之（鸣；音同：名）聲；升車，則有鸞和之音。居處有禮，進退有度，百官得其宜，萬事得其序。《詩》云：「淑人君子，其儀不忒。其儀不忒，正是四國。」此之（的；又音：帝）謂也。

發號出令而民說，謂之和；上下相親，謂之仁；民不求其所欲而得之，謂之信；除去天地（所有的，All）之害，謂之義。義與信，和與仁，霸王之器也。有治民之意而無（谐音：吾）其器，則（将）不成。

禮之於正國也：猶衡之於輕重也，繩（谐音：生）墨之於曲直也，規矩之於方圜也。故衡誠縣，不可欺以輕重；繩墨誠陳，不可欺以曲直；規矩誠設，不可欺以方圓；君子審禮，不可誣以奸詐。

是故，隆禮由禮，謂之有方之士；不隆禮、不由禮，謂之無方之民。敬讓之道也。故以奉宗廟則敬，以入朝廷則貴賤有位，以處室家則父子親、兄弟和，以處鄉里則長幼有序。孔子曰：「安上治民，莫（先写：兰→）善（shan，取黑体音：沙）於禮。」此之謂也（说的【又音：帝】就是【音同：市】这个意思）。

故朝覲之禮，所以明君臣（上【shang，取黑体音：沙】下）之義也。聘問之禮，所以使諸侯相尊敬也。喪祭之禮，所以明臣子之恩也。鄉飲酒之禮，所以明長幼之序也。昏姻之禮，所以明（音同：名）男（与；谐音：于）女之別也。夫禮，禁亂之所由生，猶坊止水之所自來也。故以舊坊為（再）無所用（含中；谐音：重）而壞之者，必（将）有水敗；以舊禮為無（谐音：吾）所用而去之者，必有亂患。

故昏姻之禮廢，則夫（含：大）婦之道苦，而淫辟之罪多矣。鄉飲酒之禮廢，則長幼之序失，而爭鬥之獄繁矣。喪祭之禮廢，則臣子之恩薄，而倍死忘生者眾矣（含矢；谐音：市）。聘覲之禮廢，則（就；含：京）君臣之位失，諸侯之行惡，而倍（谐音：北）畔侵陵之敗起矣。

故禮之教（取彩色拼音字母：Jiao）化也微，其止邪也（在）於未（含木，mu）形，使人（ren）日徙善（shan）遠罪而不自知也。是以先王隆之也。《易》曰：「君（上含字中字）子（其中一意：小）慎（开；截取开右下竖嫁接到左竖上，截取下撇放到上面，取撇点放到下面）始，差若毫厘，繆以千里。」此之謂也。


参考

礼记（儒家经典书籍）_百度百科



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白话译文


       孔子说：“进入一个国家，只要看看那里的风俗，就可以知道该国的教化如何了。那里的人们如果是温和柔顺、朴实忠厚，那就是《诗》教的结果；如果是通晓远古之事，那就是《书》教的结果；如果是心胸广阔坦荡，那就是《乐》教的结果；如果是清洁沉静、洞察细微，那就是《易》教的结果；如果是端庄恭敬，那就是《礼》教的结果；如果是善于辞令和铺叙，那就是《春秋》教的结果。学者如果学《诗》学过了头，就会愚蠢；如果学《书》学过了头，就会狂妄；如果学《乐》学过了头，就会过分；如果学《易》学过了头，就会迷信；如果学《礼》学过了头，就会烦琐；如果学《春秋》学过了头，就会犯上作乱。作为一个国民，如果温和柔顺、朴实忠厚而不愚蠢，那就是真正把《诗》学好了；如果通晓远古之事而不狂妄，那就是真正把《书》学好了；如果心胸广阔坦荡而不过分，那就是真正把《乐》学好了；如果清洁沉静、洞察细微而不迷信，那就是真正把《易》学好了；如果端庄恭敬而不烦琐，那就是真正把《礼》学好了；如果善于辞令和铺叙而不犯上作乱，那就是真正把《春秋》学好了。”
       所谓天子，就是天是老大，地（音同：帝）是老二，他就是老主。所以他的（之）道德可以与天地（音同：帝）匹配，他的（之）恩惠普及万物，他的明（音同：名）亮如同日月（两字合一：明，音同：名），普照天下而不遗漏任何一个角落。在朝廷上，他开言必讲仁圣礼义之（的，又音：帝）事；退朝之后，必听中正和平之乐；走路之时，身上的（又音：帝）佩玉发出有节奏的（之）声响（鸣【音同：名】响）；登车之（的，又音：帝）时，车上的莺和发出悦耳的（之）声响（鸣【音同：名】响）。升（上）朝与退朝，都按礼行事；走路与登车，都有一定规矩；百官各得其所，万事井然有序。《诗经》上说：“我们的（又音：帝）国君是个仁善君子，他的（又音：帝）言行从不走样。因为他的言行从不走样，所以是四方各国的（之）好榜样。”说的（之）就是这种情况。天子发号施（命；谐音：名）令而百姓衷心拥护，这（名）叫做“和”；上下相亲相爱，这（名）叫做“仁”；百姓想要的（又音：帝）东西不用开口就能（直【谐音：之】接）得到，这（名）叫做“信”；为百姓消除天灾人祸，这叫做“义”。义与信，和与仁，是称霸称王的工具。有称霸称王的（又音：帝）志愿，而无称霸称王的工具，是达不到目的的。
       用礼来治国，就好比用秤来称轻重，用绳墨来画曲线直线，用规矩来画方形圆形。所以，如果把秤认真地悬挂起来，是轻是重就骗不了人了；把绳墨认真地陈设那里，是曲线是直（谐音：之）线就骗不了人了；把规矩认真地陈设那里，是方形是圆形就骗不了人了；如果君子深明（音同：名）于礼，那么任何奸诈伎俩也就骗不了人了。所以，重视礼、遵循礼的人，叫做有道之士；不重视礼、不遵循礼的人，叫做无道之民。礼的运用以敬让为贵，把礼运用到宗庙之内，就会人人恭敬；把礼运用到朝廷之上，就会贵贱有别；把礼运用到家庭之内，就会父子相亲、兄弟和睦；把礼运用到乡里之中，就会形成尊老爱幼的风气。孔子说：“安上治民，莫善于礼。”就是说的（又音：帝）这个意思。

       所以制定了朝觑之礼，是用来表明君臣之间的名分；制定了聘问之礼，是用来让诸侯互相尊敬；制定了丧祭之礼，是用来表明臣子不应忘记君亲之恩；制定了乡饮酒之礼，是用来表明尊老敬长的道理；制定了男婚女嫁之礼，是用来表明男女的有所区别。礼，可以用来消除祸乱的根源，就好比堤防可以防止河水泛滥那样。所以，如果认为早先的堤防没有用处而加以破坏，一定会酿成水灾；认为老辈子的礼没有用处而废弃不用，一定会导致天下大乱。所以说，如果废弃男婚女嫁之礼，夫妇之间的关系就会遭到破坏，而淫乱苟合伤风败俗的（又音：帝）坏事就多了；废弃乡饮酒之礼，就会导致人们没老没少，而互相争斗的官司就多了；废弃丧祭之礼，就会导致作臣子的忘掉君亲之恩，而背叛死者、忘记祖先的人就多了；废弃（上）朝勤、聘问之礼，就会导致君臣之间的名分丧失，诸侯的行为恶劣，而背叛君主、互相侵陵的祸乱就会产生了。

       所以，礼的教化作用是从看不见的地（音同：帝）方开始，它禁止邪恶是在邪恶处于萌芽状态时就开始了，它使人们在不知不觉之中日积月（取日月合一：明；音同：名）累地弃恶扬善，所以先王对它非常重视。《易》上说：“君子非常重视事情的开始。开始的时候尽管只是一点不起眼的差错，结果却会导致极大的祸害。”说的就是这个道理。


原载

礼记·经解_百度百科



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《經解 - Jing Jie》


Confucius said, 'When you enter any state you can know what subjects (its people) have been taught(illuminated). If they show themselves men who are (extreme) mild and gentle(forbearing), sincere and good, they have been taught(instructed) from the Book of Poetry. If they have a wide comprehension(comprehension ability) (of things), and know what is remote(extra disdant) and old, they have been (just) taught from the Bookof History. If they be large-hearted(exceptionally tolerant) and generous, bland and honest(law-abiding), they have been taught(instructed) from the Book of Music. If they be pure(sterling) and still, refined and subtile(extremely refined and mysterious), they have been (just) taught from the Yi. If they be courteous and modest, grave and respectful, they have been (exceptionally) taught from the Book of Rites and (Grand) Ceremonies. If they suitably adapt their language to the (basic) things of which they speak, they have been (exceptionally) taught from the Chun Qiu. Hence the (major) failing that may arise(ensue) in connexion with the study(education) of the Poems is a stupid simplicity(intelligibility ); that in connexion. with(relating to) the History is duplicity(two-facedness); that in connexion with(about) Music is extravagance(squandering); that in connexion with the Yi is the violation (of reason); that in connexion with the practice (joyfully) of Rites and Ceremonies is fussiness; and that in connexion with the Chun Qiu is insubordination.
'If they show themselves men who are mild(forbearing) and gentle, sincere and good, and yet free from that simple stupidity, their comprehension of the Book of Poetry is deep(penetrating). If they have a(an exceptionally) wide comprehension (of things), and (just) know what is remote and old(past), and yet are free (extraordinarily) from duplicity, their understanding of the Book of History is deep(penetrating). If they are large-hearted(munificent) and generous, bland(bounteous, unexciting) and honest, and yet have no tendency to extravagance, their knowledge of Music is deep(expertise of Music is unfathomable). If they are pure and still, refined and subtle, and yet do not violate (reason), they have (just) made great attainments in the Yi. If they are (exceptionally) courteous and modest, grave and reverent, and yet not fussy, their acquaintance with the Book of Rites and (grand) Ceremonies is deep. If they suitably adapt their language to the things of which they speak, and yet have no disposition to be insubordinate, their knowledge of the Chun Qiu is deep.'

The son of Heaven forms a ternion with heaven and earth. Hence, in power of his goodness(merit) he is their correlate, and his benefits extend (easily) at once to all things (again and again). His brilliancy is (just) equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small(howbeit minute and meager). In the audiences at his court everything is done(brought up) according to the (exceptionally) orderly procedure of benevolence, wisdom, propriety, and righteousness. At(Just at) his entertainments he listens to the singing of the (extrodinary) Odes of the (brilliant) Kingdom and the Odes of the Temple and Altar. When he walks, there are the notes from his girdle pendant (making lovely sound). When he rides in his chariot, there are the harmonious sounds(beautiful dings) of the bells (exceptionally) attached to his horses. When he is in private (just) at ease, there is the observance(custom) of the rules of propriety. When he advances or retires, he does so (exclusively) according to rule and measure. All the officers fulfil their duties rightly, and all affairs are carried on with order. It is as described in the (great) Book of Poetry (I, xiv, 3), 'That virtuous man, the princely one, Has nothing(bupkis) wrong in his (extrodinary) deportment; He (just) has nothing wrong in his deportment, And thus he (exactly) rectifies the four quarters of the state.'

When (a ruler) issues his notices(observations) and gives forth(away) his orders, and the people are pleased, we have what may be called the condition(surroundings) of (exceptional) harmony. When superiors and inferiors love (just) one another, we have the condition(circumstances) of (exceptional) benevolence. When the people get what they desire(bold to yearn for) without(in the absence of) seeking for it, we have (firmly) the condition of confidence (or belief). When all things in the (extrodinary) operations(working) of heaven and earth (adjustment) that might be injurious(adverse) are taken (exceptionally) out of the way, we have the condition(ambience) of rightness. Rightness and confidence, harmony and benevolence(kindness) are the instruments of the presiding chieftain(boss) and the king. If anyone wishes (extraordinarily) to govern the people, and does not employ(just take on) these instruments, he will (exceptionally) not be successful(booming successfully).

In the right government(fair cabinet) of a state, the Rules(regulations) of (Extrodinary) Propriety (just) serve the same purpose as the steelyard in determining what is (exactly) light and what is heavy; or as the carpenter's line in determiningwhat is crooked and what is straight(unbending); or as the circle and square in determining what is square and what (exactly) is round. Hence(that being so), if the weights of the steel-yard be true, there can be no imposition (exactly) in the matter of weight; if the line be truly(just) applied, there can be no imposition in the evenness of a surface; if the square and compass be truly(extraordinarily) employed, there can be no imposition(laying) in the shape of a figure. When a superior man (conducts, the government of his state) with a discriminating attention to these rules, he cannot (simply) be imposed on by traitors(quisling) and impostors.

Hence he who has an exalted idea of the rules, and guides his conduct by them, is (just) called by us a mannerly gentleman(sir), and be who has no such exalted idea and does not guide his conduct(bearing) by the rules(regulations), is called by us one of the unmannerly people(human beings). These rules (set forth) the (extrodinary) way of reverence and courtesy; and therefore when the services (just) in the ancestral temple are performed(displayed) according to them, there is reverence; when they are (exceptionally) observed in the court, the noble and the mean have their proper(belonging) positions; when the family is regulated(controlled) by them, there is affection(feeling) between father and son, and (exceptional) harmony (just) among brothers; and when they are (extraordinarily) honoured in the country districts and villages, there is the proper(belonging) order between old and young. There is the verification(confirmation) of what was said by Confucius, 'For giving (extreme) security to superiors and good(worth) government Of the people, there is nothing(just not a thing) more excellent than the Rules of Propriety.'

The ceremonies at the court audiences of the different seasons were intended to illustrate(exemplify) the righteous relations between ruler(chief) and subject; those of friendly(, outgoing) messages and inquiries, to secure mutual honour and respect between the feudal princes; those of mourning and sacrifice, to illustrate the kindly feelings of ministers and sons; those of social(public) meetings in the country districts, to show the order that should prevail between young and old; and those of marriage, to exhibit the separation that should be (just) maintained between males and females. Those ceremonies prevent the rise of (extra) disorder and confusion, and are like the embankments which prevent the overflow(bursting) of water. He who thinks the old embankments useless and destroys them is sure(certain) to suffer from the desolation caused by overflowing water; and he who should consider the old rules of propriety useless and abolish(extirpate) them would be sure(just certain) to suffer from the calamities of disorder.

Thus if the ceremonies of marriage were discontinued(expired), the path of husband and wife would be embittered(antagonized), and there would be many offences(wrongdoing) of licentiousness and depravity. If the drinking ceremonies at country feasts(binges) were discontinued(expired), the order(all orders) between old and young would be (just) neglected, and quarrelsome litigations would be (exceptionally) numerous. If the ceremonies(habits) of mourning and sacrifice were discontinued, the kindly feeling of officers and sons would become small(mingy); there would be (exceptionally) numerous cases in which there was (just) a revolt from the observances due to the dead, and an (exceptional) oblivion of (those due) to the living. If the ceremonies of friendly messages(spirits) and court attendances were discontinued, the positions(bearings) of ruler and subject would (expeditiously) fall into disuse, the conduct of the feudal princes would be evil(just be shamefully sinful), and the ruin wrought by (extreme) rebellion, encroachment, and oppression would ensue(bring about).

Therefore(Consequently) the instructive and transforming power of ceremonies is subtile; they stop depravity before it has taken form(configuration), causing men daily to move (extraordinarily) towards what is good(justice), and keep themselves farther (exceptionally) apart from guilt, without being themselves conscious of it. It was on this account that the ancient kings set so high a value upon them. This sentiment is found in the words of the Yi, 'The superior man is careful(being extremely cautious) at the commencement; (just) a mistake, then, of a hair's breadth, will lead to an error of a thousand Li.'


Source from:
经解- Jing Jie - Chinese Text Project



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《經解（含中） - Jing Jie》


孔子曰：“入其国（国），其（含共）教可知也。其为人也温柔敦厚（含厂，取chan，产），诗教也；疏（截取嫁接：九）通（含中）知远（截取嫁接：九），书教也；广博（截取田，含囗，古同：国）易良，乐教也；絜静精（含下，down，党）微，易教也；恭（含共）俭庄（含厂，取chan，产）敬，礼教也；属辞（含千）比事（含中），春（上含一）秋（含千）教也。故诗之失（down，党）愚（截取田，含囗，古同：国），书之失诬（含工，共），乐之（常，取chan，产）失奢（截取白，百），易（一）之失（down，党）贼，礼之失烦，春秋之（的；含白，百）失乱（截取嫁接：九）。
天子者，与天地（含十一）参，故德配天地，兼利万（万）物，与日月并明，明照四（四）海而不遗微小。其在朝廷则（就，九）道仁圣礼义之序，燕处则听雅颂之音，行步则有环佩之声（含十一），升车则有鸾和（含千）之音，居处有礼，进退（down，党）有度，百官得其宜，万（万）事（含中）得其序。诗（含土，徒）云：“淑人君子，其仪不忒。其仪不忒，正是四（四）国（国）。”此（截取嫁接：九）之谓也。
发（發含弓，共）号出令而民说谓之和（含千），上下（down，党）相亲（常，取chan，产）谓之仁，民不（含下，down，党）求其所欲（含欠，千）而得之谓之信，除去（含土，徒）天地之害谓之义。义（一）与信，和与仁，霸王之（的；含白，百）器也。有治民之意而无其器，则（就，九）不成。
礼之于正国也，犹衡之于轻重（含十一）也，绳墨之于曲直也，规（截取嫁接：九）矩之于方（含万）圜也。故衡诚悬（含厶 sī，四），不可欺（含欠，千）以（一）轻重（含千）；绳墨诚陈，不（含下，down，党）可欺以曲直；规矩诚设，不可欺以方圜（员）；君子审礼，不可诬以奸诈。是故隆礼由礼，谓之有方之（的；含白，百）士。不隆（含土，徒）礼不由礼，谓之无（截取嫁接九：）方之民。敬让之道也，故以奉宗庙则敬，以入朝廷则贵贱（down，党）有位，以处室家则父子亲、兄弟和（含千），以处乡里（含十一）则长幼有序。孔子曰：“安上治民，莫善于（於含万）礼。”此之谓也。
故朝觐之礼，所以明君臣之义也。聘问之礼，所以使诸侯相尊（含四）敬也。丧祭（祀，四）之礼，所以明臣子之恩也。乡饮（含欠，千）酒（九）之礼，所以明长幼之序也。昏姻之礼，所以明男女之别也。夫礼，禁乱（含千）之所由生，犹坊止水之所自来（上含一；含下，down，党）也。故以旧坊（含万）为无所用而坏（含土，徒）之者，必有水败（百）。以（一）旧（九）礼为无所用而去（含十一）之者，必有乱患。
故昏姻之礼废，则夫妇之道苦，而淫（含十）辟之罪多矣。乡饮酒（九）之礼废，则长幼之序失，而（上含一，one，万）争斗之狱繁矣。丧祭之礼废，则臣子之恩薄，而倍死（四）忘生者众矣。聘觐之礼废，则（截取贝外框倒置：凵 qiǎn，千）君臣之位失（down，党），诸侯之行恶，而倍畔侵陵之败（百）起矣。
故礼之教化也微，其止邪也于未形，使人日徙善远（员）罪而不自知也，是以先王隆之也。易（一）曰：“君子慎始。差若毫厘，谬以千（千）里。”此（截取嫁接：九）之谓也。