《中庸》⼗句：汉英对照（Legge与陈荣捷译）
《中庸》
The state of equilibrium and harmony（trans. by理雅各James Legge）
The Doctrine of the Mean（trans. by陈荣捷Wing-Tsit Chan）
1.  天命之謂性，率性之謂道，修道之謂教。
What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction.（Legge）
What Heaven (T'ien, Nature) imparts to man is called human nature. To follow our nature is called the Way (Tao). Cultivating the Way is called education.（Chan）
2.  喜怒哀樂之未發，謂之中；發⽽皆中節，謂之和；中也者，天下之⼤本也；和也者，天下之達道也。致中和，天地位焉，萬物育焉。
While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state o
f Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish. （Legge）
Before the feelings of pleasure, anger, sorrow, and joy are aroused it is called equilibrium (chung, centrality, mean). When these feelings are aroused and each and all attain due measure and degree, it is called harmony. Equilibrium is the great foundation of the world, and harmony its universal path. When equilibrium and harmony are realized to the highest degree, heaven and earth will attain their proper order and all things will flourish.（Chan）
3.  君⼦之道費⽽隱。夫婦之愚，可以與知焉，及其⾄也，雖聖⼈亦有所不知焉；夫婦之不肖，可以能⾏焉，及其⾄也，雖聖⼈亦有所不能焉。
The way which the superior man pursues, reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinar
y standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. （Legge）
The Way of the superior man functions everywhere and yet is hidden. Men and women of simple intelligence can share its knowledge; and yet in its utmost reaches, there is something which even the sage does not know. Men and women of simple intelligence can put it into practice; and yet in its utmost reaches there is something which even the sage is not able to put into practice.（Chan）
4.  君⼦之道，造端乎夫婦，及其⾄也，察乎天地。
The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through heaven and earth.（Legge）
earnest
The Way of the superior man has its simple beginnings in the relation between man and woman, but in its utmost reaches, it is clearly seen in heaven and on earth.（Chan）
5.  ⼦⽈：“道不遠⼈。⼈之為道⽽遠⼈，不可以為道。”
The Master said，"The path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered The Path."（Legge）
Confucius said, "The Way is not far from man. When a man pursues the Way and yet remains away from man, his course cannot be considered the Way."（Chan）
6.  忠恕違道不遠，施諸⼰⽽不願，亦勿施於⼈。
When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others.（Legge）
Conscientiousness (chung) and altruism (shu) are not far from the Way. What you do not wish others to do to you, do not do to them.（Chan）
庸德之⾏，庸⾔之謹，有所不⾜，不敢不勉，有餘不敢盡；⾔顧⾏，⾏顧⾔，君⼦胡不慥慥慥爾！
7.  庸德之⾏，庸⾔之謹，有所不⾜，不敢不勉，有餘不敢盡；⾔顧⾏，⾏顧⾔，君⼦胡不
Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?（Leg
ge）
In practicing the ordinary virtues and in the exercise of care in ordinary conversation, when there is deficiency, the superior man never fails to make further effort, and when there is excess, never dares to go to the limit. His words correspond to his actions and his actions correspond to his words. Isn't the superior man earnest and genuine?（Chan）
8.  ⾃誠明，謂之性；⾃明誠，謂之教。誠則明矣，明則誠矣。
When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.（Legge）
It is due to our nature that enlightenment results from sincerity. It is due to education that sincerity results from enlightenment. Given sincerity, there will be enlightenment, and given enlightenment, there will be sincerity.（Chan）
9.  唯天下⾄誠，為能盡其性；能盡其性，則能盡⼈之性；能盡⼈之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可以與天地參矣。
It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its full development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion. （Legge）
Only those who are absolutely sincere can fully develop their nature. If they can fully develop their nature, they can then fully develop the nature of others. If they can fully develop the nature of others, they can then fully develop the nature of things. If they can fully develop the nature of things, they can then assist in the transforming and nourishing process of Heaven and Earth. If they can assist in the transforming and nourishing process of Heaven and Earth, they can thus form a trinity with Heaven and Earth.（Chan）
⼩德川流，⼤德敦化，此天地之所以為⼤也。（Legge）萬物并育⽽不相害，道并⾏⽽不相悖。。⼩德川流，⼤德敦化，此天地之所以為⼤也。
10.            萬物并育⽽不相害，道并⾏⽽不相悖
All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies are like river currents; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great.
All things are produced and developed without injuring one another. The
courses of the seasons, the sun, and moon are pursued without conflict. The lesser forces flow continuously like river currents, while the great forces go silently and deeply in their mighty transformations. It is this that makes heaven and earth so great.（Chan）

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