[原文]
2.1夫作者日“圣”,述者日“明”。陶铸性情,功在上哲。夫子文章,可得而闻,则圣人之情,见乎文辞矣。先王圣化,布在方册,夫子风采,溢于格言;是以远称唐世,则焕乎为盛;近褒周代,则郁哉可从:此政化贵文之徴也。郑伯入陈,以文辞为功;宋置折俎,以多文举礼:此事迹贵文之徵也。褒美子产,则云“言以足志,文以足言”;泛论君子,则云“情欲信,辞欲巧”:此修身贵文之徵也。然则志足而言文,情信而辞巧,乃含章之玉牒,秉文之金科矣。
[今译]
创造的叫做“圣”,阐发的叫做“明”。通过教育来改造人们的性情,它的功劳归于圣人。像孔子实施教化的言论文章,是可以看到的,那么圣人的思想感情,在文辞中可以见到了。古代圣王的教化,载在书本上,孔子的风度文采,充满在他的格言里;因此他称赞遥远的唐尧时代,便说文化照耀已很丰富;他赞美校近的周文王武王的时代,便说文化灿烂可以遵从:这是政治教化看重文章的凭证。春秋时代,郑国国君打进陈国,靠文辞收到功效;宋国举行隆重的宴会,因发言富有文采,被记下这次礼节;这是事实著重文章的凭证。孔子赞关子产,便说“言语用来充分地表达心意,文采用来充分地修饰言语”;孔子一般地谈到君子,便说“感情要真实,文辞要美好”:这是个人的修养上著重文章的凭证。那么,意思充实,言语有文采,感情真实,文辞美好,便是讲究文章的根本规律了。
2.1 A creative person is called sheng, or sage; a transmitter enlightens. It is to the credit of the sage that he casts and molds the human character. Since the Master's works are available to us, we know they express his thoughts and feelings. The divine teachings of the ancient kings were passed down; the Master's glory and grace shine through his words. In commending the distant time of Yao, the Master said that writings already flourished then. In lauding the more recent Zhou dynasty, he considered its culture brilliant enough to serve as a model. This shows the importance of language for government. When the state of Zheng invaded the state of Chen, Zheng's minister Zi Chan displayed eloquence in convincing Jin, the overlord state, of the justice of the invasion.? For its brilliance, Confucius' pupils recorded the diplomatic repartec at the feast the state of Song held for the guests of Jin.: This shows the function of language on diplomatic occasions. In praise of Zi Chan, Confucius said, "Language is for expressing thoughts fully, linguistic ornament for reinforcing language." Commenting on men of virtue in general, he remarked, "Feelings should be genuine, words clever." This indicates the importance of language in self-cultivation. Therefore, to express thoughts in fine language and convey feelings in well-chosen words are the golden rule of writing.
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