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Cutting, Polishing, Carving, and Grinding
加工器物的四種工藝?！扒小敝讣庸かF骨，“磋”指加工象牙，“琢”指加工玉石，“磨”指加工石料。古人常用獸骨、象牙和各類石料來(lái)制作器物，這些原始的材料必須經(jīng)過(guò)“切磋琢磨”的加工才能成為精美的器物。從《詩(shī)經(jīng)》開始，古人就用器物加工的過(guò)程來(lái)比喻人的道德學(xué)問(wèn)的養(yǎng)成，認(rèn)為人同樣需要經(jīng)過(guò)相互間的“切磋琢磨”才能成就精深的學(xué)問(wèn)和美善的德行。
This concept represents the four artisanal techniques applied to various materials. Qie (切) signifies crafting animal bones, cuo (磋) indicates refining ivory objects, zhuo (琢) alludes to shaping jade, and mo (磨) pertains to grinding stone materials. In antiquity, people used animal bones, ivory, and diverse types of stones to create objects. These raw materials required the process of "cutting, polishing, carving, and grinding" to transform into refined items. Starting from The Book of Songs, the ancients used the processes of object crafting as metaphors for moral and intellectual cultivation. They believed that individuals also needed to undergo mutual "cutting, polishing, carving, and grinding" to attain deep knowledge and virtuous character.
引例 Citations：
◎《詩(shī)》云：“瞻彼淇澳，菉竹猗猗。有斐君子，如切如磋，如琢如磨。瑟兮僩兮，赫兮喧兮。有斐君子，終不可諠兮?！薄叭缜腥绱琛闭?，道學(xué)也?！叭缱寥缒ァ闭撸孕抟??！吧鈨g兮”者，恂慄也?！昂召庑狻闭撸x也。“有斐君子，終不可諠兮”者，道盛德至善，民之不能忘也。（《禮記·大學(xué)》）
《詩(shī)經(jīng)》寫道：“看那淇水之畔深曲之處，菉草和萹竹茂盛。言行優(yōu)美的君子，如骨之見切，如象之見磋，如玉之見琢，如石之見磨。其人莊嚴(yán)、宏大，其德行顯赫、著名。言行優(yōu)美的君子，始終不會(huì)被遺忘?！薄叭绻侵娗校缦笾姶琛?，是說(shuō)學(xué)習(xí)討論?！叭缬裰娮粒缡娔ァ?，是說(shuō)自我修養(yǎng)?！捌淙饲f嚴(yán)、宏大”，是說(shuō)其神情嚴(yán)肅謹(jǐn)慎?！捌涞滦酗@赫、著名”，是說(shuō)其有莊重的儀容。“言行優(yōu)美的君子，始終不會(huì)被遺忘”，是說(shuō)君子高尚的德行極盡美善，百姓不能忘懷。
In The Book of Songs, it states, "Observe the winding course of the Qi River, where reeds and lush rushes grow. The words and deeds of a noble person are akin to precise cutting of animal bones, meticulous polishing of ivory, careful shaping of jade, and thorough grinding of stone materials. They are dignified, majestic, and renowned for their virtue. A noble person of fine words and actions will never fade from memory." "Precise cutting and meticulous polishing" symbolizes scholarly debate and discussion. "Careful carving and thorough grinding" mirrors self-cultivation. The sentence "they are dignified, majestic" portrays their serious and cautious demeanor. "Renowned for their virtue" implies they possess a dignified presence. The expression that "a noble person of fine words and actions will never fade from memory" signifies the noble person's virtuous conduct is so noble that it remains unforgettable to the people. (The Book of Rites)
◎子貢曰：“貧而無(wú)諂，富而無(wú)驕，何如？”子曰：“可也。未若貧而樂(lè)，富而好禮者也?！弊迂曉唬骸啊对?shī)》云：‘如切如磋，如琢如磨'，其斯之謂與？”子曰：“賜也，始可與言《詩(shī)》已矣。告諸往而知來(lái)者。”（《論語(yǔ)·學(xué)而》）
子貢說(shuō)：“貧窮而不諂媚，富有而不驕縱，怎么樣？”孔子說(shuō)：“可以了。但不如貧窮而樂(lè)于道，富有而喜好禮?！弊迂曊f(shuō)：“《詩(shī)經(jīng)》寫道‘如骨之見切，如象之見磋，如玉之見琢，如石之見磨'，這就是指這個(gè)意思吧？”孔子說(shuō)：“賜啊，已經(jīng)可以開始和你討論《詩(shī)經(jīng)》了。告訴你一個(gè)說(shuō)法，你能知道與之相關(guān)的說(shuō)法。”
Zigong said, "One does not fawn on others when poor; one is not arrogant when rich. How do you find such quality?" Confucius said, "Good! But it is even better to be poor and upright and to be rich and courteous." Zigong queried, "In The Book of Songs, it is written, 'As the bone is cut, as the ivory is polished, as the jade is carved, as the stone is ground.' Does this convey the same notion?" Confucius replied, "Zigong, now we can begin discussing The Book of Songs. When I share a concept with you, you are able to deduce its related saying on your own." (The Analects)
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供稿：北京外國(guó)語(yǔ)大學(xué) 外語(yǔ)教學(xué)與研究出版社
責(zé)任編輯：錢耐安
