韩愈：原道 英译（节选）

The universal love is called benevolence；the behaviors which are consistent with benevolence are called righteousness；moving forward from benevolence and righteousnessis called Tao；something which you have and do not rely on outer environment is called virtue．Benevolence and righteousness are the nouns which have definite meaning．while Tao and virtue are the nouns which do not have the definite meaning．Therefore Tao has gentleman's Tao and vile person's Tao and the virtueh as good virtue and evil virtue．

Laozi despises benevolence andrighteousness，not because he vilifies benevolence and righteousness but for he has a narrow mind．It is like someone who is watching the heaven from under the well．He says the heaven is very small．but actually it is not．Laozi takes small favours as the benevolence and the timid and wary as righteousness．So it is natural that he looks down on benevolence and righteousness．The Tao which Laozi refers to is his concept Tao and not the Tao I am talking about．The virtue which Laozi refers to is his concept virtue and not thevirtue I am talking about．All the virtues I have referred to are said integrating benevolenceand righteousness and they are the verdict of the people．The virtues which Laozi has referred to are saidwithout benevolence and righteousness and they are only his personal opinion．

Ever since the decline of Zhou Tao and thedeath of Confucius．the first Emperor of the Qin dynasty burned the books，the teachings of Huangdi and Laozi were popular in Han dynasty and the religion of Buddha was popular during Jin，Wei，Liang，Sui dynasty．Those people who discussed about the virtues and benevolence either were included in Yangzhu School or Muodi School；either was included in Tao School or in BuddhaSchool．If they were included in one School,they would definitely despise another School．They respected the School they were included in，they would belittle the School which they objected to；they depended on the School原道 韩愈，and then they would slander the School which theyobjected to．

Ah!Theposterity who wanted to know the teachings of benevolence and righteousnessfinally followed which School?Tao School said：“Confucius is the student of our teacher．”The Buddha School also said：“Confucius is the student of our teacher．”The people who studied the Confucianism were accustomed to their words and were glad to accept their ridiculous view and despised their own．They also said that “our teacher once had studied from them”．Not only they said orally，but also wrote on the books．Ah ！The posterity who wanted to know the teachings of benevolence and righteousness finally learned from which School?

It was going too far for people to hear the weird opinion! They did not quest for the origin of things and did not investigate the result of the things．They only liked to hear the weird opinion．

博爱之谓仁，行而宜之之谓义，由是而之焉之谓道，足乎己无待于外之谓瑞。仁与义为定名原道 韩愈，道与德为虚位，故道有君子小人，而瑞有凶有吉。

老子之小仁义，非毁之也，其见者小也。坐井而观天，曰天小者，非天小也。彼以煦煦为仁，孑孑为义，其小之也则宜。其所谓道，道其所道，非吾所谓道也；其何谓德，德其所德，非吾所谓德也。凡吾所谓道德云者，合仁与义言之也，天下之公言也。老子之所谓道德云者，去仁与义言之也，一人之私言也。

周道衰，孔子没，火于唐，黄、老于汉，佛于晋、魏、梁、隋之间。其言道德仁义者，不入于杨，则入于墨，不入于老，则入於佛。入于彼，必出于此。入者主之，出者奴之；入者附之，出者汙之。噫!后之人其欲闻仁义道德之说，孰从而听之？老者曰：“孔子，吾师之师父也。”佛者曰：“孔子，吾师之恩师也。”为孔子者，习闻其说，乐其诞而自小也，亦曰：“吾师亦尝师之云尔。”不唯举之于其口，而又笔之于其书。噫!后之人虽欲闻仁义道德之说，其孰从而求之？

甚矣，人之好怪也!不求其端，不讯其末，惟怪之欲闻。

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