《扬子法言》,汉代扬雄拟《论语》体裁,以问答形式撰写,主旨在于捍卫和发扬儒家学说的著作,凡十三篇:学行篇第一、吾子篇第二、修身篇第三、问道篇第四、问神篇第五、问明篇六、寡见篇第七、五百篇第八、先知篇第九、重黎篇第十、渊骞篇第十一、君子篇第十二、孝至篇第十三。篇各有序,通录在卷后。宋景祐初,宋咸引之以冠篇首。扬雄(公元前53年-公元18年),字子云,西汉蜀郡成都(今四川成都郫县友爱镇)人。西汉学者、辞赋家、语言学家。扬雄少时好学,博学多识,酷好辞赋。口吃,不善言谈,而好深思。家贫,不慕富贵。40岁后,始游京师。大司马王音召为门下史,推荐为待诏。后经蜀人杨庄引荐,被喜爱辞赋的成帝召入宫廷,侍从祭祀游猎,任给事黄门郎。虽官职低微,然历成、哀、平“三世不徙官”。王莽称帝后,扬雄校书于天禄阁。后受他人牵累,即将被捕,于是坠阁自杀,未死。后召为大夫。自秦焚书之后,孔子之学不绝如线,雄独起而任之,唐韩愈以其与孟子、荀子并称。《三字经》将他与老子、庄子、荀子、文中子列称为“五子”。著有《方言》。《隋书·经籍志》有《扬雄集》五卷,今已不传。明代张溥辑有《扬侍郎集》,收入《汉魏六朝百三家集》以行世。自汉至北宋中期,《扬子法言》之作注有汉侯芭注、吴宋衷注、晋李轨解、隋辛德源注、唐柳宗元注、北宋宋咸重广注及吴祕注等。司马光裒合当时仅存之李轨、柳宗元、宋咸、吴祕四家,形成五臣集注。自是以下,始有五臣注本。宋淳熙八年(1181)刻本《扬子法言》,为五臣注现存最早的刻本。是书精雕初印,棱角峭厉,墨色浓润,为南宋刻书之上品。书中避宋讳极谨密,“玄”、“眩”、“弘”、“殷”、“桓”、“慎”等字皆缺笔,至孝宗讳“慎”字止。书前有淳熙八年唐仲友后序,盖刻书时序也。《钦定天禄琳琅书目后编》曾著录此书,认为系大字麻沙本,为鉴定之误。此书版心下镌有刻工:蒋辉、王定、徐通、李忠、宋琳、吴亮等,皆为绍兴至杭州间刻工,另参考唐仲友之后序,可以认定是书为浙江台州刻本无疑。上世纪80年代,版本学家傅熹年先生曾经眼此书,也认为此书是南宋中期浙江地区所刻之书。此书钤有“事亲之暇”、“诗礼传家”二印记。又曾入藏清宫,钤有“五福五代堂古稀天子宝”、“八征耄念之宝”、“太上皇帝之宝”、“乾隆御览之宝”、“天禄继鉴”、“天禄琳琅”天禄继鉴藏书印全套。此宋淳熙八年刻本《扬子法言》,在内容上可补明、清诸本脱误,具有极其重要的文献和版本价值,现藏辽宁省图书馆,为海内孤本。1988年四川巴蜀书社曾影印出版。2009年入选第二批《国家珍贵古籍名录》,并于6月14日—7月3日在国家图书馆举办的“国家珍贵古籍特展”上与观众见面。此书在第二批《国家珍贵古籍名录》申报和评审中也引起专家们高度重视。
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《扬子法言》,汉代扬雄拟《论语》体裁,以问答形式撰写,主旨在于捍卫和发扬儒家学说的著作,凡十三篇:学行篇第一、吾子篇第二、修身篇第三、问道篇第四、问神篇第五、问明篇六、寡见篇第七、五百篇第八、先知篇第九、重黎篇第十、渊骞篇第十一、君子篇第十二、孝至篇第十三。篇各有序,通录在卷后。宋景祐初,宋咸引之以冠篇首。
扬雄(公元前53年-公元18年),字子云,西汉蜀郡成都(今四川成都郫县友爱镇)人。西汉学者、辞赋家、语言学家。扬雄少时好学,博学多识,酷好辞赋。口吃,不善言谈,而好深思。家贫,不慕富贵。40岁后,始游京师。大司马王音召为门下史,推荐为待诏。后经蜀人杨庄引荐,被喜爱辞赋的成帝召入宫廷,侍从祭祀游猎,任给事黄门郎。虽官职低微,然历成、哀、平“三世不徙官”。王莽称帝后,扬雄校书于天禄阁。后受他人牵累,即将被捕,于是坠阁自杀,未死。后召为大夫。自秦焚书之后,孔子之学不绝如线,雄独起而任之,唐韩愈以其与孟子、荀子并称。《三字经》将他与老子、庄子、荀子、文中子列称为“五子”。著有《方言》。《隋书·经籍志》有《扬雄集》五卷,今已不传。明代张溥辑有《扬侍郎集》,收入《汉魏六朝百三家集》以行世。
自汉至北宋中期,《扬子法言》之作注有汉侯芭注、吴宋衷注、晋李轨解、隋辛德源注、唐柳宗元注、北宋宋咸重广注及吴祕注等。司马光裒合当时仅存之李轨、柳宗元、宋咸、吴祕四家,形成五臣集注。自是以下,始有五臣注本。宋淳熙八年(1181)刻本《扬子法言》,为五臣注现存最早的刻本。是书精雕初印,棱角峭厉,墨色浓润,为南宋刻书之上品。书中避宋讳极谨密,“玄”、“眩”、“弘”、“殷”、“桓”、“慎”等字皆缺笔,至孝宗讳“慎”字止。书前有淳熙八年唐仲友后序,盖刻书时序也。《钦定天禄琳琅书目后编》曾著录此书,认为系大字麻沙本,为鉴定之误。此书版心下镌有刻工:蒋辉、王定、徐通、李忠、宋琳、吴亮等,皆为绍兴至杭州间刻工,另参考唐仲友之后序,可以认定是书为浙江台州刻本无疑。上世纪80年代,版本学家傅熹年先生曾经眼此书,也认为此书是南宋中期浙江地区所刻之书。
此书钤有“事亲之暇”、“诗礼传家”二印记。又曾入藏清宫,钤有“五福五代堂古稀天子宝”、“八征耄念之宝”、“太上皇帝之宝”、“乾隆御览之宝”、“天禄继鉴”、“天禄琳琅”天禄继鉴藏书印全套。
此宋淳熙八年刻本《扬子法言》,在内容上可补明、清诸本脱误,具有极其重要的文献和版本价值,现藏辽宁省图书馆,为海内孤本。1988年四川巴蜀书社曾影印出版。2009年入选第二批《国家珍贵古籍名录》,并于6月14日—7月3日在国家图书馆举办的“国家珍贵古籍特展”上与观众见面。此书在第二批《国家珍贵古籍名录》申报和评审中也引起专家们高度重视。
学,行之,上也;言之,次也;教人,又其次也。咸无焉,为众人。
As for learning, putting it into practice is best; putting it into words is second best; instructing others is next. To do none of these is to be a common person.
学者,所以求为君子也。求而不得者有矣,夫未有不求而得之者也。
Study is the means by which one seeks to become a junzi. There are those who seek and yet do not attain the goal, but there has never been one who did not seek and yet did attain it.
百川学海而至于海,丘陵学山不至于山,
The hundred rivers study the sea and arrive at the sea; mounds and foothills study the mountains but do not reach to the mountains.
朋而不心,面朋也。友而不心,面友也。
Acquaintances lacking sincerity are superficial acquaintances. Friends without heart are surface friends.
——《杨子法言》学行卷第一Learning and Practice》
羊质而虎皮,见草而说,见豺而战,忘其皮之虎矣。
One who has a sheep's zhi (nature)and a tiger's skin sees grass and is happy, sees a jackal and shivers. He forgets he is wearing a tiger's skin.
——《杨子法言》 《吾子卷第二 - My Master》
人之性也善恶混。其善则为善人,修其恶则为恶人。气也者,所以适善恶之马也与?
Man's xing (nature) is a mixture of good and bad. If he cultivates its good aspects, then he becomes a good man. If he cultivates its bad aspects, then he becomes a bad man. As for qi, is it not the horse that one rides toward good or bad?
好大而不为,大不大矣;好高而不为,高不高矣。
If you love the great but do not employ it, then the great is not great. If you love the lofty but do not employ it, then the lofty is not lofty.
——《杨子法言》 《修身卷第三 - Cultivating the Self》
吉人凶其吉,凶人吉其凶。
Fortunate people treat their good fortune as bad fortune. Unfortunate people treat their bad fortune as good fortune.
吾不见震风之能动聋聩也。
I have not seen a thundering storm that was able to stir a deaf person.
——《杨子法言》《问明卷第六 -Asking About Seeing Clearly》
非其时而望之,非其道而行之,亦不可以至矣。
Looking for it at the wrong time,Travelling the wrong road—Indeed, one will never reach it.
——《杨子法言》 《寡见卷第七 -The Seldom Seen》
先甲一日易,后甲一日难。
If you issue a decree a day before it becomes necessary, it will be easy to implement. If you wait until a day after it becomes necessary, it will be difficult to implement.
鼓舞万物者,雷风乎!鼓舞万民者,号令乎!雷不一,风不再。
Thunder and wind are what spur the myriad things to action. Orders and decrees are what spur the myriad people to action. Thunder does not sound only once, and wind does not blow in two directions at the same time.
雌之不才,其卵毈矣;君之不才,其民野矣。
A hen's lack of skill is revealed in the eggs that do not hatch. A ruler's lack of skill is revealed in people who are uncultivated.
——《杨子法言》 《先知卷第九 - Foreknowledge》
君子好人之好,而忘己之好;小人好己之恶,而忘人
The junzi likes what is good in others, and forgets about what is good in himself; the small man likes what is bad in himself and forgets about what is good in others.
通天、地、人曰儒,通天、地而不通人曰伎。
Having a penetrating understanding of Heaven, Earth, and Man is called ru (Confucian). Having a penetrating understanding of Heaven and Earth, but not understanding Man, is called "clever."
人必先作,然后人名之;先求,然后人与之。人必其自爱也,而后人爱诸;人必其自敬也,而后人敬诸。自爱,仁之至也。自敬,礼之至也。未有不自爱敬而人爱敬之者也。
A man must first act, then he will be recognized. He must first seek, then it will be given. A man must first love himself; thereafter others will love him. A man must first respect himself; thereafter, others will respect him. Loving oneself is the height of ren (benevolence). Respecting oneself is the height of li(rites). There has never been a case of a man who did not love and respect himself, yet others loved and respected him.
——《杨子法言》 《君子卷第十二 - The Junzi》
不可得而久者,事亲之谓也。孝子爱日
That which cannot be prolonged enough—this is called serving one’s parents. A filial son values each day he has with them.
——《杨子法言》 《孝至卷第十三 The Priority of Filial Devotion》
Jeffrey S. Bullock 英译
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