苏轼-潮州韩文公庙碑 --王茜翻译

潮 州 韩 文 公 庙 碑
STELE IN MR. HAN’S TEMPLE IN CHAOZHOU

　　匹夫而为百世师，一言而为天下法，是皆有以参天地之化，关盛衰之运。其生也有自来，其逝也有所为。故申、吕自岳降，傅说为列星，古今所传，不可诬也。孟子日：「我善养吾浩然之气。」是气也，寓于寻常之中，而塞乎天地之间。卒然遇之，则王公失其贵，晋、楚失其富，良、平失其智，贲、育失其勇，仪、秦失其辩。是孰使之然哉？其必有不依形而立，不恃力而行，不待生而存，不随死而亡者矣。故在天为星辰，在地为河岳，幽则为鬼神，而明则复为人。此理之常，无足怪者。
Sometimes a single person will be recognized as the teacher for all generations, and a single sentence will be recognized as the essential principle in this world. This is the nature between the heaven and the earth, which determines prosperity or depression, and which comes and goes by itself. Therefore it is an undisputable belief that Shen and Lu have descended from Yue. Meng Zi has said: “I know quite well how to preserve the mightiness and vastness of my energy.” This energy dwells in common objects and fills up the universe. If the aristocrats meet it unexpectedly they will lose their nobleness. If the kingdoms Jin and Chu meet it unexpectedly they will lose their wealth. If Liang and Ping meet it unexpectedly they will lose their wisdom. If Fen and Yu meet it unexpectedly they will lose their gallantry. If Yi and Qin meet it unexpectedly they will lose their arguing ability. What makes them so? There must be something that does not rely on forms to stand, does not rely on forces to move, does not rely on lives to exist, and does not perish with death. Therefore, when it is in the heaven it becomes stars. When it is on the earth it becomes rivers and mountains. When it is secluded it becomes ghosts. And when it is illuminated it becomes human. This is common sense and is no news to anyone.

　　自东汉以来，道丧文弊，异端并起。历唐贞观、开元之盛，辅以房、杜、姚、宋而不能救。独韩文公起布衣，谈笑而麾之，天下靡然从公，复归于正，盖三百年于此矣。文起八代之衰，道济天下之溺。忠犯人主之怒，而勇夺三军之帅。此岂非参天地，关盛衰，浩然而独存者乎？
Since the Eastern Han Dynasty, rituals had been abandoned, educations had been degraded, and rebels had been breaking out. The land saw prosperity during the reigns of Zhenguan and Kaiyuan in the Tang Dynasty, but even the outstanding figures including Fang, Du, Yao and Song could not save the empire from slumping. At this critical point, Mr. Han emerged. Despite his humble origin, he took command with an easy manner. Orders were instantly reinstalled, and the empire went back to its normal path. Till now it has been three hundred years. He restored literature after it had been depressed for eight generations. He saved the empire from its predicament. He affronted his masters and took command over the three troops. Isn’t he the one that reshaped the nature between the heaven and the earth, and brought prosperity back to replace the depression?

　　盖尝论天人之辨，以谓人无所不至，惟天不容伪。智可以欺王公，不可以欺豚鱼；力可以得天下，不可以得匹夫匹妇之心。故公之精诚，能开衡山之云，而不能回宪宗之惑；能驯鳄鱼之暴，而不能弭皇甫□（１）、李逢吉之谤；能信于南海之民，庙食百世，而不能使其身一日安之于朝廷之上。盖公之所能者，天也；其所不能者，人也。
I have discussed the relationship between the heaven and the human beings. As far as I know, people can do whatever they like, but the heaven will not allow any fraudulence. One can use one’s wits to fool the ruling class but one cannot fool fishes. One can maneuver one’s powers to conquer a nation but one cannot conquer the heart of a man or a woman. Therefore, while you were able to use your sincerity to open the clouds on Mountain Heng, you could not convince Emperor Xian. You were able to tame a crocodile but you could not defend the slanders from Huangfu Bo and Li Fengji. You were able to win the trust of the people in the South Sea and there are numerous temples built for you, but you could not win yourself a position in the court for even a single day. You were able to do a lot of things because you were favored by the heaven. You were unable to do a number of things because of the human elements.

　　始潮人未知学，公命进士赵德为之师。自是潮之士，皆笃于文行，延及齐民，至于今号称易治。信乎孔子之言：「君子学道则爱人，小人学道则易使也。」潮人之事公也，饮食必祭，水旱疾疫，凡有求必祷焉。而庙在刺史公堂之后，民以出入为艰。前守欲请诸朝，作新庙，不果。元［礻右］五年，朝散郎王君涤来守是邦，凡所以养士治民者，一以公为师。民既悦服，则出令曰：「愿新公庙者听。」民欢趋之，卜地于州城之南七里，期年而庙成。或曰公去国万里，而谪于潮，不能一岁而归，没而有知，其不眷恋于潮也审矣。轼曰不然。公之神在天下者，如水之在地中，无所往而不在也。而潮人独信之深，思之至，［君灬］蒿凄怆，若或见之。譬如凿井得泉，而曰水专在是，岂理也哉？元丰元年，诏封公昌黎伯，故榜曰昌黎伯韩文公之庙。潮人请书其事于石；因为作诗以遗之，使歌以祀公。
People in Chaozhou used to be ignorant. Then you assigned Zhao De, a Jinshi to teach there. From then on people in Chaozhou, even including the common people, have become literate. Now it is much easier to reign them. It is just like what Confucius said: “A gentleman will become more tender after he becomes learned; a mean person will be become tamer after he becomes learned.” Now the rituals for diets are observed fully in Chaozhou, and each time when there is any flood, draught or epidemic they will always prey in the temple. The temple used to be located right behind the tribunal of the prefectural governor and it was difficult for people to enter or exit. The former governor proposed to the government to build a new one, but he got no response. In the fifth year during the reign of Yuanyou, the government dispatched Jun Tao, Master Lang to be the governor here, acknowledging yours as the models for all administrating policies. The people were pleased with this. Further, the governor issued an order to see who would like to have the temple renewed. Many people responded to the order joyously. The new temple was built in a place seven li south to the city, and the construction was completed in the following year. Some people say that as you were demoted to Chaozhou, and died here in the following year, your soul would never feel sentimentally attached to this place. But I do not think so. Your soul is still in this world, just as water is everywhere on the earth. The people in Chaozhou especially miss you and think of you, therefore you might appear in Chaozhou. It is absurd to say that water is only here if we dig a hole to get a fountain. In the seventh year during the reign of Yuanfeng, the government issued an edict recognizing you as Count Changli, therefore the temple is called Temple of Mr. Han, Count Changli. The people in Chaozhou had your stories inscribed on the stele. They have also produced poems to remember you and songs to honor you.

其词曰：「公昔骑龙白云乡，手决云汉分天章。天孙为织云锦裳，飘然乘风来帝旁。下与浊世扫秕糠，西游咸池略扶桑。草木衣被昭回光，追逐李杜参翱翔；汗流籍、［氵是］走且僵，灭没倒景不可望。作书诋佛讥君王，要观南海窥衡湘，历舜九嶷吊英皇，祝融先驱海若藏，约束蛟鳄如驱羊。钧天无人帝悲伤，讴吟下招遣巫阳。［牛暴］牲鸡卜羞我觞，於粲荔丹与蕉黄。公不少留我涕滂，翩然被发下大荒。」
One of the poems reads: in the past you riding on a dragon descended from the white clouds, and implemented the sacred principles. In a splendid robe made by fairies from the clouds you came to the emperor. You descended to the turbid world to clear away the bran, and you traveled to the west to examine the lives of the people. Thanks to your efforts the vegetations are becoming lush again. You are as contributive as Li and Du. You examined the tax system and inspected the dams. You were so tired that you could not move your legs. You developed memorials to admonish the emperor. You paid visits to Heng and Xiang in the South Sea area. Passing by Jiuyi Mountain in which Yushun is buried, you honored Nuying and Ehuang; led by Zhurong, the god of fire, you ran forward, and Hairuo, the god of water evaded you. You tamed the sharks and crocodiles, making them as docile as the lamb. After your death the emperor feels so regretful as he has no one else to help him governing the nation. We received an edict from the emperor, so we collected all the oxen and chicks to prepare a humble sacrifice for you. Bright lychees and yellow bananas. However, we still cannot persuade you to stay here, so we rush down disheveled to the deserted land.