原 文
或問：“圣人之門，其徒三千，獨稱顏子為好學。夫《詩》《書》《六藝》，三千弟子非不習而通也，然則顏子所獨好者，何學也？”伊川先生曰：“學以至圣人之道也?！薄笆ト丝蓪W而至歟？”曰：“然?！薄皩W之道何如？”曰：“天地儲精，得五行之秀者為人。其本也真而靜，其未發(fā)也五性具焉，曰仁、義、禮、智、信。形既生矣，外物觸其形而動其中矣。其中動而七情出焉，曰喜、怒、哀、懼（樂）、愛、惡、欲。情既熾而益蕩，其性鑿矣。是故覺者約其情使合于中，正其心，養(yǎng)其性。愚者則不知制之，縱其情而至于邪僻，梏其性而亡之。然學之道，必先明諸心，知所往，然后力行以求至，所謂自明而誠也。誠之之道，在乎信道篤；信道篤，則行之果；行之果，則守之固。仁義忠信不離乎心。造次必于是，顛沛必于是，出處語默必于是。久而弗失，則居之安。動容周旋中禮，而邪僻之心無自生矣。故顏子所事，則曰：'非禮勿視，非禮勿聽，非禮勿言，非禮勿動?！倌岱Q之，則曰：'得一善，則拳拳服膺而弗失之矣?！衷唬?不遷怒，不貳過?！?有不善未嘗不知，知之未嘗復行也。’此其好之篤、學之之道也。然圣人則不思而得，不勉而中。顏子則必思而后得，必勉而后中。其與圣人相去一息。所未至者，守之也，非化之也。以其好學之心，假之以年，則不日而化矣。后人不達，以謂圣本生知，非學可至，而為學之道遂失。不求諸己而求諸外，以博聞強記、巧文麗辭為工，榮華其言，鮮有至于道者。則今之學，與顏子所好異矣?！保ā抖涛募肪戆恕额佔铀煤螌W論》）
譯 文
（原文1）或問：“圣人之門，其徒三千，獨稱顏子為好學。
（查譯1）有人問：“孔子的門下，有弟子三千，孔子只稱贊顏回為好學。
（陳譯1）（CH'ENG I）Someone asked: "In the school of Confucius there were threethousand pupils. Yen Tzu alone was praised as loving to learn.
（原文2）夫《詩》《書》《六藝》，三千弟子非不習而通也，然則顏子所獨好者何學也？”
（查譯2）想那《詩》、《書》、《易》、《禮》、《樂》、《春秋》，三千弟子并非不曾學習并貫通，如此說來顏回他所獨自喜好的又是什么學問呢？”
（陳譯2）Itis not that the three thousand scholars had not studied and mastered the SixArts such as the Book of Odes and the Book of History? Then whatwas it that Yen Tzu alone loved to learn? "
（原文3）伊川先生曰：“學以至圣人之道也?！?/span>
（查譯3）程頤回答說：“是通過學習達到圣人的境地成為圣人啊?！?/span>
（陳譯3）MASTERI-CH'UAN（CH'ENG I）SAID: "It was to learn the way of becoming a sage."
（原文4）“圣人可學而至歟？”曰：“然?！?/span>
（查譯4）又問：“圣人也可以通過學習達到嗎？”回答說：“是的?！?/span>
（陳譯4）"Canone become a sage through learning?" "Yes."
（原文5）“學之道何如？”
（查譯5）又問：“怎樣學習呢？”
（陳譯5）"Whatis the way to learn?"
（原文6）曰：“天地儲精，得五行之秀者為人。
（查譯6）（程頤）回答說：“天地間儲存著精氣，稟賦了五行之秀氣而生的是人。
（陳譯6）"Fromthe essence of life accumulated in heaven and earth, that which receives theFive Agents in their highest excellence becomes man.
（原文7）其本也真而靜，其未發(fā)也五性具焉，曰仁、義、禮、智、信。
（查譯7）人的天性是真而靜的，當未表現(xiàn)為情感時，本性中具備了仁、義、禮、智、信所有的善性。
（陳譯7）Hisoriginal nature is pure and tranquil. Before it is aroused, the five moralprinciples of his nature, called humanity, righteousness, propriety, wisdom,and faithfulness, are complete.
（原文8）形既生矣，外物觸其形而動其中矣。
（查譯8）當人的形體形成以后，外物刺激人的形體而感動了人的內(nèi)心。
（陳譯8）Ashis physical form appears, it comes into contact with external things and isaroused from within.
（原文9）其中動而七情出焉，曰喜、怒、哀、懼、愛、惡、欲。
（查譯9）內(nèi)心感動，七情也就產(chǎn)生了，所謂七情就是喜、怒、哀、懼、愛、惡、欲。
（陳譯9）Asit is aroused from within, the seven feelings, called pleasure, anger, sorrow,joy, love, hate, and desire, ensue.
（原文10）“情既熾而益蕩，其性鑿矣。
（查譯10）“情感達到熾烈的地步以后，人心就更加搖蕩，人的本性就被鑿傷了。
（陳譯10）"Asfeelings become strong and increasingly reckless, his nature becomes damaged.
（原文11）是故覺者約其情使合于中，正其心，養(yǎng)其性。
（查譯11）所以明智的人約束自己的情感使之合于中，以正其心，以養(yǎng)其性。
（陳譯11）Forthis reason the enlightened person controls his feelings so that they will bein accord with the Mean. He rectifies his mind and nourishes his nature.
（原文12）愚者則不知制之，縱其情而至于邪僻，梏其性而亡之。
（查譯12）愚暗的人卻不懂得要約束它，放縱自己的情感以至于走向邪僻，束縛了純善的本性而使之喪失。
（陳譯12）Thestupid person does not know how to control them. He lets them loose until theyare depraved, fetter his nature, and destroy it.
（原文13）“然學之道，必先明諸心，知所往，然后力行以求至，所謂自明而誠也。
（查譯13）“但為學的方法，一定要先做到內(nèi)心明白，知道進取的方向，然后努力實行以求到達目的，這就是前人所說的由明到誠呀。
（陳譯13）"Inthe way of learning, the first thing is to be clear in one's mind and to knowwhere to go and then to act vigorously in order that one may arrive atsagehood. This is what is meant by 'sincerity resulting from enlightenment.'
（原文14）誠之之道，在乎信道篤；信道篤，則行之果；行之果，則守之固。
（查譯14）使自己達到誠的方法，在于信圣人之道的篤誠；信道篤誠，實行時就果決；實行得果決，守持得就牢固。
（陳譯14）Theway to make the self sincere lies in having firm faith in the Way. As there isfirm faith in the Way, one will put it into practice with determination. Whenone puts it into practice with determination, he will keep it securely.
（原文15）“仁義忠信不離乎心。
（查譯15）“仁義、忠信不離開自己的內(nèi)心。
（陳譯15）"Thenhumanity, righteousness, loyalty, and faithfulness will never depart from hisheart.
（原文16）造次必于是，顛沛必于是，出處語默必于是。
（查譯16）匆忙倉促中也一定要牢記仁義忠信，困頓挫折中也不忘仁義忠信，出而用世、退而隱居，以及說話時、緘默時，都刻刻不忘仁義忠信。
（陳譯16）'Inmoments of haste, he acts according to them. In times of difficulty andconfusion, he acts according to them.' And whether he is at home or outside,speaking or silent, he acts according to them.
（原文17）久而弗失，則居之安。
（查譯17）長久保持而不丟失，就會使自己安穩(wěn)地置身于仁義忠信之中。
（陳譯17）Ashe holds on to them for a long time without fail, he will then be at home withthem.
（原文18）動容周旋中禮，而邪僻之心無自生矣。
（查譯18）到了自己的舉止容儀、行為動作全部符合禮的要求了，那么邪僻之心就無由產(chǎn)生了。
（陳譯18）Inhis movements and expressions, he will always be acting in a proper manner, andno depraved thought will arise in him.
（原文19）“故顏子所事，則曰：'非禮勿視，非禮勿聽，非禮勿言，非禮勿動?！?/span>
（查譯19）“所以顏回要實踐的，就稱作：'非禮勿視，非禮勿聽，非禮勿言，非禮勿動。’
（陳譯19）"Thisis the reason why Yen Tzu, in his behavior, 'did not look at what was contraryto propriety, did not listen to what was contrary to propriety, did not speakwhat was contrary to propriety, and did not make any movement which wascontrary to propriety.'
（原文20）仲尼稱之，則曰：'得一善，則拳拳服膺而弗失之矣?！?/span>
（查譯20）孔子稱贊顏回，則說他'學到了一種善行，就謹慎地奉持著放在自己心上而不讓它丟失’。
（陳譯20）Confuciuspraised him, saying, 'When he got hold of one thing that was good, he claspedit firmly, as if wearing it on his breast, and never lost it.'
（原文21）又曰：'不遷怒，不貳過?！?/span>
（查譯21）又說他'不把怒氣遷移到別人身上，同樣的錯誤不犯兩次’。
（陳譯21）Healso said, '(Yen Tzu) did not transfer his anger; he did not repeat a mistake.'
（原文22）'有不善未嘗不知，知之未嘗復行也?！?/span>
（查譯22）'有了不好的行為沒有認識不到的，認識到以后沒有再去做的?！?/span>
（陳譯22）'Wheneverhe did anything wrong, he never failed to realize it. Having realized it, henever did it again.'
（原文23）此其好之篤、學之之道也。
（查譯23）這就是他愛好圣人之道的篤誠，并從而學習的方法呀。
（陳譯23）Thisis the way he earnestly loved and learned.
（原文24）“然圣人則不思而得，不勉而中。
（查譯24）“但是圣人則是無須思慮心中自然明白，不用努力自然從容中道。
（陳譯24）"However,the sage 'apprehends without thinking and hits upon what is right withouteffort.'
（原文25）顏子則必思而后得，必勉而后中。
（查譯25）顏回卻一定要經(jīng)過思考才能有收獲，一定要經(jīng)過努力，才能做到適中。
（陳譯25）YenTzu had to think before apprehending, and had to make an effort before hittingupon what is right.
（原文26）其與圣人相去一息。
（查譯26）他離圣人還有一息之差。
（陳譯26）Thedifference between him and the sage is as little as a moment of breathing.
（原文27）所未至者，守之也，非化之也。
（查譯27）他所沒能達到圣人境界的，是只能謹守圣人之道，還沒有達到化的地步。
（陳譯27）Whatwas lacking in him was that he held on to ( goodness ) but was not yetcompletely transformed ( into goodness itself ).
（原文28）以其好學之心，假之以年，則不日而化矣。
（查譯28）以他的好學之心，讓他多活幾年，則不久就會達到化境了。
（陳譯28）Sincehe loved to learn, had he lived longer, he would have achieved transformationin a short time.
（原文29）“后人不達，以謂圣本生知，非學可至，而為學之道遂失。
（查譯29）“后人不明白，認為圣人本是生而知之的，不是通過學習所能做到的，為學之道于是就喪失了。
（陳譯29）"Notunderstanding the true meaning of this, in later years people thought thatsagehood was basically due to inborn knowledge (of the good) and could not beachieved through learning. Consequently the way to learn has been lost to us.
（原文30）不求諸己而求諸外，以博聞強記、巧文麗辭為工，榮華其言，鮮有至于道者。
（查譯30）今天的人們學習不是求得自我修養(yǎng)的提高，而是去讀他人的東西，認為博聞強記、巧文麗辭是學問之工，把言辭修飾得繁富華麗，這樣人少有能學得圣人之道的。
（陳譯30）Mendo not seek within themselves but outside themselves and engage in extensivelearning, effortful memorization, artful style, and elegant diction, makingtheir words elaborate and beautiful. Thus few have arrived at the Way.
（原文31）則今之學，與顏子所好異矣?！?/span>
（查譯31）那么今日的學問，與顏回所喜愛的學問是不同了。”
（陳譯31）Thisbeing the case, the learning of today and the learning that Yen Tzu loved arequite different."
通 解
1. 朱高正：本條系橫渠先生請教明道先生如何才能定性，故稱為《定性書》，當時明道先生年約二十二三歲。橫渠年長明道十二歲，乃明道的表叔，即明道父親的表弟。明道首先指出性無內(nèi)、外之分，且天下無性外之物。其次，明道申論“天地無私心，圣人無私情”的道理，強調(diào)“君子之學，莫若廓然而大公，物來而順應”。而一般人則患在“自私而用智”，故不能順乎事物之理。最后，明道提出“圣人之喜怒，不系于心，而系于物”的定性論，以凸顯常人自私用智之喜怒的荒謬。
2. 張習孔：先生此篇教人為學入圣之方，詳矣盡矣。學者茍能體而行之，斯圣人可學而至矣。其大要則有三焉：一曰情熾而性鑿，當約其情使合于中；一曰信道篤，則行之必果，當效顏之拳拳服膺；一曰圣人從容中道，賢人則必藉于思勉。能由守而達于化，則亦至于圣人矣。其言雖有先后，其理則實一貫。……學者茍從事于先生之言，則其學亦同乎顏子之學矣。
3. 張紹價：學圣人之道，須就性情上做工夫，工夫不外敬義。此段明揭性情，暗含敬義，未發(fā)而五性具，必敬以直內(nèi)，而后有以養(yǎng)其性。中動而七情出，必義以方外，而后有以約其情。程子不言敬義，而言知行者，致知力行，于學者入手工夫，為尤切也。知行并進，學之大端，必致知格物，而后能明諸心，知所往。誠意正心修身，則力行以求至也。博文，致知之事；約禮，力行之事。“自明而誠”，乃此卷一篇大旨。學圣人之道，求進于誠而已。以《中庸》言之，明諸心，知所往，擇善之功也。力行求至，固執(zhí)之功也。擇善，則可進于明；固執(zhí)，則可進于誠矣。
備 注
