2.3－054 圣人可学而至（颜子所好何学论）

原  文 

或问：“圣人之门，其徒三千，独称颜子为好学。夫《诗》《书》《六艺》，三千弟子非不习而通也，然则颜子所独好者，何学也？”伊川先生曰：“学以至圣人之道也。”“圣人可学而至欤？”曰：“然。”“学之道何如？”曰：“天地储精，得五行之秀者为人。其本也真而静，其未发也五性具焉，曰仁、义、礼、智、信。形既生矣，外物触其形而动其中矣。其中动而七情出焉，曰喜、怒、哀、惧（乐）、爱、恶、欲。情既炽而益荡，其性凿矣。是故觉者约其情使合于中，正其心，养其性。愚者则不知制之，纵其情而至于邪僻，梏其性而亡之。然学之道，必先明诸心，知所往，然后力行以求至，所谓自明而诚也。诚之之道，在乎信道笃；信道笃，则行之果；行之果，则守之固。仁义忠信不离乎心。造次必于是，颠沛必于是，出处语默必于是。久而弗失，则居之安。动容周旋中礼，而邪僻之心无自生矣。故颜子所事，则曰：'非礼勿视，非礼勿听，非礼勿言，非礼勿动。’仲尼称之，则曰：'得一善，则拳拳服膺而弗失之矣。’又曰：'不迁怒，不贰过。’'有不善未尝不知，知之未尝复行也。’此其好之笃、学之之道也。然圣人则不思而得，不勉而中。颜子则必思而后得，必勉而后中。其与圣人相去一息。所未至者，守之也，非化之也。以其好学之心，假之以年，则不日而化矣。后人不达，以谓圣本生知，非学可至，而为学之道遂失。不求诸己而求诸外，以博闻强记、巧文丽辞为工，荣华其言，鲜有至于道者。则今之学，与颜子所好异矣。”（《二程文集》卷八《颜子所好何学论》）

 

 译  文 

（原文1）或问：“圣人之门，其徒三千，独称颜子为好学。

（查译1）有人问：“孔子的门下，有弟子三千，孔子只称赞颜回为好学。

（陈译1）（CH'ENG I）Someone asked: "In the school of Confucius there were three thousand pupils. Yen Tzu alone was praised as loving to learn.

（原文2）夫《诗》《书》《六艺》，三千弟子非不习而通也，然则颜子所独好者何学也？”

（查译2）想那《诗》、《书》、《易》、《礼》、《乐》、《春秋》，三千弟子并非不曾学习并贯通，如此说来颜回他所独自喜好的又是什么学问呢？”

（陈译2）It is not that the three thousand scholars had not studied and mastered the Six Arts such as the Book of Odes and the Book of History? Then what was it that Yen Tzu alone loved to learn? "

（原文3）伊川先生曰：“学以至圣人之道也。”

（查译3）程颐回答说：“是通过学习达到圣人的境地成为圣人啊。”

（陈译3）MASTER I-CH'UAN（CH'ENG I）SAID: "It was to learn the way of becoming a sage."

（原文4）“圣人可学而至欤？”曰：“然。”

（查译4）又问：“圣人也可以通过学习达到吗？”回答说：“是的。”

（陈译4）"Can one become a sage through learning?" "Yes."

（原文5）“学之道何如？”

（查译5）又问：“怎样学习呢？”

（陈译5）"What is the way to learn?"

（原文6）曰：“天地储精，得五行之秀者为人。

（查译6）（程颐）回答说：“天地间储存着精气，禀赋了五行之秀气而生的是人。

（陈译6）"From the essence of life accumulated in heaven and earth, that which receives the Five Agents in their highest excellence becomes man.

（原文7）其本也真而静，其未发也五性具焉，曰仁、义、礼、智、信。

（查译7）人的天性是真而静的，当未表现为情感时，本性中具备了仁、义、礼、智、信所有的善性。

（陈译7）His original nature is pure and tranquil. Before it is aroused, the five moral principles of his nature, called humanity, righteousness, propriety, wisdom, and faithfulness, are complete.

（原文8）形既生矣，外物触其形而动其中矣。

（查译8）当人的形体形成以后，外物刺激人的形体而感动了人的内心。

（陈译8）As his physical form appears, it comes into contact with external things and is aroused from within.

（原文9）其中动而七情出焉，曰喜、怒、哀、惧、爱、恶、欲。

（查译9）内心感动，七情也就产生了，所谓七情就是喜、怒、哀、惧、爱、恶、欲。

（陈译9）As it is aroused from within, the seven feelings, called pleasure, anger, sorrow, joy, love, hate, and desire, ensue.

（原文10）“情既炽而益荡，其性凿矣。

（查译10）“情感达到炽烈的地步以后，人心就更加摇荡，人的本性就被凿伤了。

（陈译10）"As feelings become strong and increasingly reckless, his nature becomes damaged.

（原文11）是故觉者约其情使合于中，正其心，养其性。

（查译11）所以明智的人约束自己的情感使之合于中，以正其心，以养其性。

（陈译11）For this reason the enlightened person controls his feelings so that they will be in accord with the Mean. He rectifies his mind and nourishes his nature.

（原文12）愚者则不知制之，纵其情而至于邪僻，梏其性而亡之。

（查译12）愚暗的人却不懂得要约束它，放纵自己的情感以至于走向邪僻，束缚了纯善的本性而使之丧失。

（陈译12）The stupid person does not know how to control them. He lets them loose until they are depraved, fetter his nature, and destroy it.

（原文13）“然学之道，必先明诸心，知所往，然后力行以求至，所谓自明而诚也。

（查译13）“但为学的方法，一定要先做到内心明白，知道进取的方向，然后努力实行以求到达目的，这就是前人所说的由明到诚呀。

（陈译13）"In the way of learning, the first thing is to be clear in one's mind and to know where to go and then to act vigorously in order that one may arrive at sagehood. This is what is meant by 'sincerity resulting from enlightenment.'

（原文14）诚之之道，在乎信道笃；信道笃，则行之果；行之果，则守之固。

（查译14）使自己达到诚的方法，在于信圣人之道的笃诚；信道笃诚，实行时就果决；实行得果决，守持得就牢固。

（陈译14）The way to make the self sincere lies in having firm faith in the Way. As there is firm faith in the Way, one will put it into practice with determination. When one puts it into practice with determination, he will keep it securely.

（原文15）“仁义忠信不离乎心。

（查译15）“仁义、忠信不离开自己的内心。

（陈译15）"Then humanity, righteousness, loyalty, and faithfulness will never depart from his heart.

（原文16）造次必于是，颠沛必于是，出处语默必于是。

（查译16）匆忙仓促中也一定要牢记仁义忠信，困顿挫折中也不忘仁义忠信，出而用世、退而隐居，以及说话时、缄默时，都刻刻不忘仁义忠信。

（陈译16）'In moments of haste, he acts according to them. In times of difficulty and confusion, 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，则居之安。

（查译17）长久保持而不丢失，就会使自己安稳地置身于仁义忠信之中。

（陈译17）As he holds on to them for a long time without fail, he will then be at home with them.

（原文18）动容周旋中礼，而邪僻之心无自生矣。

（查译18）到了自己的举止容仪、行为动作全部符合礼的要求了，那么邪僻之心就无由产生了。

（陈译18）In his movements and expressions, he will always be acting in a proper manner, and no depraved thought will arise in him.

（原文19）“故颜子所事，则曰：'非礼勿视，非礼勿听，非礼勿言，非礼勿动。’

（查译19）“所以颜回要实践的，就称作：'非礼勿视，非礼勿听，非礼勿言，非礼勿动。’

（陈译19）"This is the reason why Yen Tzu, in his behavior, 'did not look at what was contrary to propriety, did not listen to what was contrary to propriety, did not speak what was contrary to propriety, and did not make any movement which was contrary to propriety.'

（原文20）仲尼称之，则曰：'得一善，则拳拳服膺而弗失之矣。’

（查译20）孔子称赞颜回，则说他'学到了一种善行，就谨慎地奉持着放在自己心上而不让它丢失’。

（陈译20）Confucius praised him, saying, 'When he got hold of one thing that was good, he clasped it firmly, as if wearing it on his breast, and never lost it.'

（原文21）又曰：'不迁怒，不贰过。’

（查译21）又说他'不把怒气迁移到别人身上，同样的错误不犯两次’。

（陈译21）He also said, '(Yen Tzu) did not transfer his anger; he did not repeat a mistake.'

（原文22）'有不善未尝不知，知之未尝复行也。’

（查译22）'有了不好的行为没有认识不到的，认识到以后没有再去做的。’

（陈译22）'Whenever he did anything wrong, he never failed to realize it. Having realized it, he never did it again.'

（原文23）此其好之笃、学之之道也。

（查译23）这就是他爱好圣人之道的笃诚，并从而学习的方法呀。

（陈译23）This is the way he earnestly loved and learned.

（原文24）“然圣人则不思而得，不勉而中。

（查译24）“但是圣人则是无须思虑心中自然明白，不用努力自然从容中道。

（陈译24）"However, the sage 'apprehends without thinking and hits upon what is right without effort.'

（原文25）颜子则必思而后得，必勉而后中。

（查译25）颜回却一定要经过思考才能有收获，一定要经过努力，才能做到适中。

（陈译25）Yen Tzu had to think before apprehending, and had to make an effort before hitting upon what is right.

（原文26）其与圣人相去一息。

（查译26）他离圣人还有一息之差。

（陈译26）The difference 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。

（查译27）他所没能达到圣人境界的，是只能谨守圣人之道，还没有达到化的地步。

（陈译27）What was lacking in him was that he held on to ( goodness ) but was not yet completely transformed ( into goodness itself ).

（原文28）以其好学之心，假之以年，则不日而化矣。

（查译28）以他的好学之心，让他多活几年，则不久就会达到化境了。

（陈译28）Since he loved to learn, had he lived longer, he would have achieved transformation in a short time.

（原文29）“后人不达，以谓圣本生知，非学可至，而为学之道遂失。

（查译29）“后人不明白，认为圣人本是生而知之的，不是通过学习所能做到的，为学之道于是就丧失了。

（陈译29）"Not understanding the true meaning of this, in later years people thought that sagehood was basically due to inborn knowledge (of the good) and could not be achieved through learning. Consequently the way to learn has been lost to us.

（原文30）不求诸己而求诸外，以博闻强记、巧文丽辞为工，荣华其言，鲜有至于道者。

（查译30）今天的人们学习不是求得自我修养的提高，而是去读他人的东西，认为博闻强记、巧文丽辞是学问之工，把言辞修饰得繁富华丽，这样人少有能学得圣人之道的。

（陈译30）Men do not seek within themselves but outside themselves and engage in extensive learning, effortful memorization, artful style, and elegant diction, making their words elaborate and beautiful. Thus few have arrived at the Way.

（原文31）则今之学，与颜子所好异矣。”

（查译31）那么今日的学问，与颜回所喜爱的学问是不同了。”

（陈译31）This being the case, the learning of today and the learning that Yen Tzu loved are quite different."

 

通  解

 

1. 朱高正：本条系横渠先生请教明道先生如何才能定性，故称为《定性书》，当时明道先生年约二十二三岁。横渠年长明道十二岁，乃明道的表叔，即明道父亲的表弟。明道首先指出性无内、外之分，且天下无性外之物。其次，明道申论“天地无私心，圣人无私情”的道理，强调“君子之学，莫若廓然而大公，物来而顺应”。而一般人则患在“自私而用智”，故不能顺乎事物之理。最后，明道提出“圣人之喜怒，不系于心，而系于物”的定性论，以凸显常人自私用智之喜怒的荒谬。

2. 张习孔：先生此篇教人为学入圣之方，详矣尽矣。学者苟能体而行之，斯圣人可学而至矣。其大要则有三焉：一曰情炽而性凿，当约其情使合于中；一曰信道笃，则行之必果，当效颜之拳拳服膺；一曰圣人从容中道，贤人则必藉于思勉。能由守而达于化，则亦至于圣人矣。其言虽有先后，其理则实一贯。……学者苟从事于先生之言，则其学亦同乎颜子之学矣。

3. 张绍价：学圣人之道，须就性情上做工夫，工夫不外敬义。此段明揭性情，暗含敬义，未发而五性具，必敬以直内，而后有以养其性。中动而七情出，必义以方外，而后有以约其情。程子不言敬义，而言知行者，致知力行，于学者入手工夫，为尤切也。知行并进，学之大端，必致知格物，而后能明诸心，知所往。诚意正心修身，则力行以求至也。博文，致知之事；约礼，力行之事。“自明而诚”，乃此卷一篇大旨。学圣人之道，求进于诚而已。以《中庸》言之，明诸心，知所往，择善之功也。力行求至，固执之功也。择善，则可进于明；固执，则可进于诚矣。

 

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