《孟子 · 尽心上》,艺青华文练习里79页的作业。
原文:
孟子谓宋勾践曰:“子好游乎?吾语子游:人知之,亦嚣嚣;人不知,亦嚣嚣。”
曰:“何如斯可以嚣嚣矣?”
曰:“尊德乐义,则可以嚣嚣矣。故土穷不失义,达不离道。
穷不失义,故士得己焉;达不离道,故民不失望焉。
古之人,得志,泽加于民;不得志,修身见于世。
穷则独善其身,达则兼善天下。”
注释:
宋勾践:人名,姓宋,名勾践,生平不详。
游;指游说。
嚣嚣:安详自得的样子。
得己:即自得。
译文:
孟子对宋勾践说:“你喜欢游说各国的君主吗?我告诉你游说的态度:别人理解也安详自得;别人不理解也安详自得。”
宋勾践问:“怎样才能做到安详自得呢?”
孟子说:“尊崇道德,喜爱仁义,就可以安详自得了。
所以士人穷困时不失去仁义;显达时不背离道德。
穷困时不失去仁义,所以安详自得;显达时不背离道德,所以老百姓不失望。
古代的人,得时恩惠施于百姓;不得志时修养自身以显现于世。
穷困时独善其身,显达时兼善天下。”
英文翻译:
Mencius said to Song Gou Jian,
'Are you fond, Sir, of travelling to the different courts?
I will tell you about such travelling.
If a prince acknowledge you and follow your counsels, be perfectly satisfied.
If no one do so, be the same.'
Gou Jian said, 'What is to be done to secure this perfect satisfaction?'
Mencius replied,
'Honour virtue and delight in righteousness, and so you may always be perfectly satisfied.
Therefore, a scholar, though poor, does not let go his righteousness; though prosperous, he does not leave his own path.
Poor and not letting righteousness go - it is thus that the scholar holds possession of himself.
Prosperous and not leaving the proper path - it is thus that the expectations of the people from him are not disappointed.
When the men of antiquity realized their wishes, benefits were conferred by them on the people.
If they did not realize their wishes, they cultivated their personal character, and became illustrious in the world.
If poor, they attended to their own virtue in solitude; if advanced to dignity, they made the whole kingdom virtuous as well.'
读解:
穷达都是身外事,只有道义都是根本。
所以能穷不失义,达不离道。
至于“穷则独善其身,达则兼善天下”,则与孔子所说“用之则行,舍之则藏”一样,进可以攻,退可以守,成为两千多年来中国知识分子立身处世的座右铭,成为最强有力的心理武器,既对他人,也对这个世界,更对自身。
当你穷困不得志时,它以“独善其身”的清高抚慰着你那一颗失落的心;
当你飞黄腾达有时机时,它又以“兼善天下”的豪情为你心安理得地做官提供着坚实的心理基础。
因此,无论你穷与达,它都是一剂绝对见效的心理良药,是知识分子战无不胜的思想武器与法宝。
忘掉权势,不畏权势的人,这种人从外表上来看,不是显得很傲慢吗?
确实如此,但这种傲慢不是小人似的傲慢,是“道不同,不相为谋。”、“性相近也,习相远也”之类的假傲慢。
是我固守我的本性,我走我的道路的傲慢;也是不阿谀奉承、谗谄媚俗的傲慢。
陶渊明不为三斗米折腰,也是一种傲慢。
所以孟子强调,穷困时独自善养自身,发达时兼顾善养天下万民。
这就是读书人坚持自己理想和立场的一种最佳行为方式。
这种傲慢就称为“骨气”。
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