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韩愈《原道》Essentials of the Moral Way Lyrics by Carolus

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博愛之謂仁,行而宜之之謂義,由是而之焉之謂道,足乎己無待於外之謂德。仁與義為定名,道與德為虛位。故道有君子小人,而德有凶有吉。老子之小仁義,非毀之也,其見者小也。坐井而觀天,曰天小者,非天小也。彼以煦煦為仁,孑孑為義,其小之也則宜。其所謂道,道其所道,非吾所謂道也;其所謂德,德其所德,非吾所謂德也。凡吾所謂道德云者,合仁與義言之也,天下之公言也。老子之所謂道德云者,去仁與義言之也,一人之私言也。
周道衰,孔子沒。火於秦,黃老於漢,佛於晉、魏、梁、隋之間。其言道德仁義者, 不入於楊,則入於墨;不入於老,則入於佛。入於彼,必出於此。入者主之,出者奴之; 入者附之,出者污之。噫!後之人其欲聞仁義道德之說,孰從而聽之?老者曰:「孔子, 吾師之弟子也。 」佛者曰:「孔子,吾師之弟子也。」為孔子者,習聞其說,樂其誕而 自小也,亦曰:「吾師亦嘗師之云爾。」不惟舉之於其口,而又筆之於其書。噫!後之人,雖欲聞仁義道德之說,其孰從而求之?甚矣!人之好怪也,不求其端,不訊其末, 惟怪之欲聞。
古之為民者四,今之為民者六;古之教者處其一,今之教者處其三。農之家一,而食粟之家六;工之家一,而用器之家六;賈之家一,而資焉之家六。奈之何民不窮且盜也!
古之時,人之害多矣。有聖人者立,然後教之以相生養之道。為之君,為之師,驅其蟲蛇禽獸,而處之中土。寒,然後為之衣;飢,然後為之食。木處而顛,土處而病也, 然後為之宮室。為之工,以贍其器用;為之賈,以通其有無;為之醫藥,以濟其夭死; 為之葬埋祭祀,以長其恩愛;為之禮,以次其先後;為之樂,以宣其湮鬱;為之政,以率其怠倦;為之刑,以鋤其強梗。相欺也,為之符璽鬥斛權衡以信之。相奪也,為之城郭甲兵以守之。害至而為之備,患生而為之防。今其言曰:「聖人不死,大盜不止。剖斗折衡,而民不爭。」嗚呼!其亦不思而已矣!如古之無聖人,人之類滅久矣。何也? 無羽毛鱗介以居寒熱也,無爪牙以爭食也。是故君者,出令者也;臣者,行君之令而致之民者也;民者,出粟米麻絲,作器皿,通貨財,以事其上者也。君不出令,則失其所以為君;臣不行君之令而致之民,則失其所以為臣;民不出粟米麻絲,作器皿,通貨財, 以事其上,則誅。今其法曰:「必棄而君臣,去而父子,禁而相生養之道。」以求其所謂清淨寂滅者。嗚呼!其亦幸而出於三代之後,不見黜於禹、湯、文、武、周公、孔子也;其亦不幸而不出於三代之前,不見正於禹、湯、文、武、周公、孔子也。
帝之與王,其號名殊,其所以為聖一也。夏葛而冬裘,渴飲而飢食,其事雖殊,所以為智一也。今其言曰:「曷不為太古之無事?」是亦責冬之裘者曰:「曷不為葛之之易也? 」責飢之食者曰:「曷不為飲之之易也。」傳曰:「古之欲明明德於天下者,先治其國。欲治其國者,先齊其家。欲齊其家者,先修其身。欲修其身者,先正其心。欲正其心者,先誠其意。」然則古之所謂正心而誠意者,將以有為也。今也欲治其心,而外天下國家,滅其天常;子焉而不父其父,臣焉而不君其君,民焉而不事其事。孔子之作春秋也,諸侯用夷禮,則夷之;進於中國,則中國之。經曰:「夷狄之有君,不如諸 夏之亡!」詩曰:「戎狄是膺,荊舒是懲。」今也舉夷狄之法,而加之先王之教之上, 幾何其不胥而為夷也!
夫所謂先王之教者,何也?博愛之謂仁,行而宜之之謂義,由是而之焉之謂道,足 乎己無待於外之謂德。其文,詩書易春秋;其法,禮樂刑政;其民,士農工賈;其位,君臣父子師友賓主昆弟夫婦;其服,麻絲;其居,宮室;其食,粟米果蔬魚肉。其為道 易明,而其為教易行也。是故以之為己,則順而祥;以之為人,則愛而公;以之為心, 則和而平;以之為天下國家,無所處而不當。是故生則得其情,死則盡其常;郊焉而天神假,廟焉而人鬼享。曰:「斯道也,何道也?」曰:「斯吾所謂道也,非向所謂老與佛之道也。」堯以是傳之舜,舜以是傳之禹,禹以是傳之湯,湯以是傳之文武周公,文武周公傳之孔子,孔子傳之孟軻。軻之死,不得其傳焉。荀與揚也,擇焉而不精,語焉而不詳。由周公而上,上而為君,故其事行;由周公而下,下而為臣,故其說長。
然則如之何而可也?曰:「不塞不流,不止不行。人其人,火其書,廬其居,明先王之道以道之,鰥寡孤獨廢疾者,有養也,其亦庶乎其可也。」
Credits
Carolus

Carolus

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