[转载]Morrison's San-Tsi-King; th

 Morrison's San-Tsi-King; the Three Character Classic (1)

 Horae Sinicae: Translations from the Popular Literature of the Chinese by the Rev. Robert Morrison, Protestant Missionary at Canton

San-Tsi-King; the Three Character Classic; on the utility and honour of learning

 A Translation of San Tsi King; the Three -character Classic.

In the beginning of man, his nature is good. The operation of nature is immediate, of custom, remote.

If not instructed, nature becomes changed. in learning the path of virture, excellence exists in devoted application of mind.

 In ancient times, the mother of the philosopher Meng-Tsi lived in a neigbourhood where the boy did not learn, in consequence of which, through grief, she cut asunder the web which she wea weaving.

 Tao, who lived at Yen-Shan, adopted wise plans in the education of five sons, and all became illustrious.

That father is guilty of a crime, who merely feeds his children, but does not teach them.

That master, who does not teach with due authority, is a sluggard.

The child who does not learn, acts very improperly; the youth who does not learn--what will he be good for in old age?      

As the rough diamond not cut, never assumes the form of any jewel, so the man who does not learn, never knows fully the noble exercise of reason.

Let every child , at an early period of life, be placed near a master and a friend, and thereby become habituated to good breading and good morals.

Hiang, at nine years of age, in the exercise of filial piety, warmed the couch of his aged father, and thereby manifested a knowledge of that which is proper.

Yung, at four years of age, was possessed of so much regard to his elder brothers, that he resigned to  them a pearl that was given to himself, and thereby shewed that a respect for elder brothers may be very early known.

Filial piety and due respect to elders, we consider as holding the first place; the acquisition of knowledge we rank in a secondary place.

 A child must learn the names of things and the art of numbering: as from one to ten, from ten to a hundred, from a hundred to a thousand, from a thousand to ten thousand.

Heaven, earth and man are three powers. The sun, moon and stars are three lights.

A prince and minister; a father and son; a husband and wife, are three relations.

What are called spring and summer, autumn and winter, are four serasons that resolve without ceasing.

What are called south and north, west and east, are four quarters, corresponding to the centre.

What are called water, fire, wood, metal and earth, are five original elements.

Benevolence, justice, politeness, knowledge, and truth, are five standard virtues, which cannot bear to be disturbed.

Tao, Ieang, Ku, Mo, Shu and Isie are six kinds of grain that are eaten by man.

The horse, cow, and sheep; the hare, dog, and swine are six animals on which man feeds.

 joy and anger, compassion and rejoicing, love, hatred and desire, are seven passions.

Of bamboo, earth, and skin; of wood, stone, and metal; of silk and reed; are made eight musical instruments.

Great-grandfather's father, great grandfather, grandfather, father, myself, son, grandson, great grandson, great great gradson, are amongst men reckoned nine generations.

The compassion of a father, the duty of a child, the justice of a husband, the obedience of a wife, the goodness of an elder brother, the respect of a younger brother, the beneficence of superiors, the submission of inferiors, the philanthropy of princes, and the fidelity of ministers, and ten virtues, equally binding on all the generations of mankind.

Every one that instructs youth should explain fully what he teaches; should illustrate the present and the past, and distinguish clearly the comma and the period.

Every scholar must make a beginning, and proceed from the Hiao-king [a work on filial piety] to the Szu-shu [the four books]. These contain Lun-yu, compiled by the body of Kung-fu-tsi's disciples, who recorded his excellent sayings.

The second of the four books is that of Meng-tsi. It consists of seven sections. In these he discourses on reason and justice, and speaks of benevolence and virtue.

Chung-yung, the third, was compiled by Kung-kie [said to the grandson of Kung-fu-tsi]. Chung devotes not inclining to either side; Yung, denotes unchangeable.

Ta-hio, the fourth, was compiled by Tseng-tsi. This work proceeds from the regulations of one's own person, and the government of a family, to the government of an empire.

Hiao-king being understood, and the Szu-shu thoroughly digested, the scholar may begin to read the Lo-king. These are shi; shu; ye; li; yo; tsun-tsieu; called six classics. They ought to be discoursed on and inquired into.