南北朝 Northern and Southern Dynasties · 文 Prose
勉学·节选
Encouraging Learning (Excerpt)
自古明王圣帝，犹须勤学，况凡庶乎！
此事遍于经史，吾亦不能郑重，聊举近世切要，以启寤汝耳。
士大夫子弟，数岁已上，莫不被教，多者或至《礼》《传》，少者不失《诗》《论》。
及至冠婚，体性稍定，因此天机，倍须训诱。
有志向者，遂能磨砺，以就素业；
无履立者，自兹堕慢，便为凡人。
人生在世，会当有业：农民则计量耕稼，商贾则讨论货贿，工巧则致精器用，伎艺则沈思法术，武夫则惯习弓马，文士则讲议经书。
多见士大夫耻涉农商，羞务工伎，射则不能穿札，笔则才记姓名，饱食醉酒，忽忽无事，以此销日，以此终年。
或因家世余绪，得一阶半级，便自为足，全忘修学；
及有吉凶大事，议论得失，蒙然张口，如坐云雾；
公私宴集，谈古赋诗，塞默低头，欠伸而已。
有识旁观，代其入地。
何惜数年勤学，长受一生愧辱哉！
how much more so ordinary people!
Such examples fill the classics and histories; I cannot recount them all,
so I merely mention recent essential points to awaken you.
Sons of scholar-officials, from a few years old, all receive education;
some go as far as the Book of Rites and Zuo's Commentary,
others at least the Book of Songs and the Analects.
By the time of capping and marriage, their character is somewhat settled;
taking advantage of this natural opportunity, they must be doubly instructed and guided.
Those with ambition can then polish themselves to achieve a pure career;
those without foundation become lazy and careless from then on, turning into ordinary people.
In life, one should have an occupation:
farmers calculate planting and harvesting,
merchants discuss goods and wealth,
craftsmen perfect their utensils,
artists ponder techniques,
warriors practice archery and horsemanship,
scholars discuss the classics.
But I often see scholar-officials ashamed to engage in farming or trade,
embarrassed to work as craftsmen or artisans;
they cannot shoot an arrow through a target,
and when writing, can barely remember their names.
They eat their fill, drink wine, muddle along with nothing to do,
thus passing their days and ending their years.
Some, relying on family legacy, obtain a minor rank and then feel satisfied,
completely forgetting to cultivate learning.
When important events of good or ill occur, and discussions of gain and loss arise,
they stare blankly, mouths open, as if sitting in clouds and fog.
At public and private gatherings, when talking of the past or composing poetry,
they fall silent, bow their heads, and only yawn and stretch.
Knowledgeable onlookers wish they could sink into the ground for shame.
Why begrudge a few years of diligent study, only to suffer lifelong disgrace and humiliation?
Meaning
This excerpt from Yan Zhitui's 'Encouraging Learning' argues that everyone, from sage emperors to commoners, must study diligently. It criticizes scholar-officials who rely on family status, neglect learning, and end up ignorant and ashamed, urging them to cultivate skills and knowledge to avoid lifelong disgrace.
自古以来圣明的帝王，尚且必须勤奋学习，何况平民百姓呢！这类事在经史中到处都是，我也不能一一陈述，姑且举出近世切要的道理，用来启发你们罢了。士大夫的子弟，几岁以上没有不受教育的，多的读到《礼记》《左传》，少的也不离《诗经》《论语》。到了成年婚娶、性情稍定，更须趁此天资加倍训导。有志向的便能磨炼自己，成就清素之业；无操守的从此懈怠放纵，便成了平庸之人。人生在世，总该有职业：农民则筹谋耕稼，商人则讲求货财，工匠则精于器物，艺者则深思方术，武人则熟习弓马，文士则讲论经书。却常见士大夫以涉足农商为耻，以操习工技为羞，射箭不能穿透甲叶，提笔只记得姓名，饱食醉酒，悠悠度日，以此消磨时光、终了一生。或仗着祖上余荫得个一官半职，便自称满足，全忘进修；等到遇上吉凶大事，议论得失，懵然张口如坠云雾；公私宴会，谈古赋诗，则低头沉默、只打哈欠。有识者旁观，真替他羞愧无地。何必吝惜几年勤学，却长受一生的愧辱呢！
Appreciation
The text uses straightforward reasoning, contrasts the diligent with the lazy, and employs vivid imagery to mock the idle aristocracy. Its language is plain yet forceful, typical of family instructions.
【白话串讲】 颜之推教子孙：“自古明王圣帝，犹须勤学，况凡庶乎”——连圣明的帝王都要勤奋学习，何况普通人？“积财千万，不如薄技在身”——这句出自《颜氏家训》的话，至今仍是劝学的金句。 【意象与手法】 文章以「明王圣帝犹须勤学」破题，先立大前提，再落到士大夫子弟的教养，由远及近，层层推进。下段以「人生在世，会当有业」总领，用六组排比胪列百工各司其职，随即以士大夫「耻涉农商」的反例作强烈对比。语言平易如话，而「饱食醉酒，忽忽无事」「如坐云雾」等语极尽讽刺，警策有力。 【情感与主旨】 颜之推（531—约595），字介，琅邪临沂人，历仕梁、北齐、北周、隋四朝，深慨士族子弟凭门第骄惰、不学无术而终致沦落，乃撰《颜氏家训》二十篇以训子孙，《勉学》为其中名篇。此节选强调勤学立身、各司其业，批判士族不学无术、凭父兄之资的士风。 【名句点睛】 考点：主旨——劝学立身、各司其业，批判士族不学；手法——排比（六业并列）与对比（勤者成业、惰者凡人）交织；语言——平易而警策的议论风格。
Background
Yan Zhitui (531–c. 595), courtesy name Jie, served four dynasties (Liang, Northern Qi, Northern Zhou, Sui). Deeply distressed by the decadence of aristocratic youth, he wrote the 'Yan Family Instructions' (Yanshi Jiaxun) to admonish his descendants. This excerpt from the 'Mianxue' chapter was likely composed during the Kaihuang era of Sui, targeting the prevalent attitude of relying on family connections rather than personal effort.
颜之推（531—约595），字介，琅邪临沂人，历仕梁、北齐、北周、隋四朝，饱经丧乱，深慨士族子弟凭门第骄惰、不学无术而终致沦落，乃撰《颜氏家训》二十篇以训诫子孙，是我国第一部系统完整的家训著作，《勉学》为其中名篇。此节选约作于隋开皇年间，时颜之推晚年，目睹南朝士族「皆以文学自炫，而未必通经术」「射不能穿札，笔才记姓名」的衰败景象，痛感门第可恃而学问不可废，遂以「勉学」训子孙。南北朝时期，门阀士族凭九品中正制垄断仕途，子弟多「凭父兄余荫，得一阶半级」而不事学问；至侯景之乱、隋灭陈之际，士族仓皇失所，不学无术者甚至「转死沟壑」，此即颜之推撰文之现实背景。此节选针对当时「均能而偏废」「凭父兄资」的士风，强调勤学立身、各司其业，是南北朝家训文中最具现实批判力的一篇，亦为研究南朝士族生活与教育状况的珍贵史料。颜之推历仕四朝，亲见梁亡于侯景之乱、北齐亡于北周、北周亡于隋，一生九死一生，其《观我生赋》自述「予一生而三化，备荼苦而蓼辛」，正是乱世文人的血泪写照。其所以殷殷以「勉学」训子孙者，正因亲见南朝士族因家世余绪而不学无术，及至国破家亡，或转死沟壑，或求一日之活而不可得，其痛切之感，发为家训，遂成此篇。又《颜氏家训》全书二十篇，涉及立身、治家、为学、养生诸端，而《勉学》一篇最称详赡，为全书之重心，亦为中国劝学文学之里程碑，其影响及于唐宋以后的家训文学。
Art
The essay opens with a broad premise ('even sage emperors must study'), then narrows to scholar-official families, building step by step. The second paragraph uses six parallel phrases listing various occupations, then contrasts with the negative example of idle aristocrats. Language is colloquial yet sharp, with phrases like 'eating and drinking, muddling along' and 'sitting in clouds and fog' carrying biting satire.
文章以「自古明王圣帝，犹须勤学，况凡庶乎」破题，先立大前提，由圣帝至于凡庶，以尊压凡，势足理直；再落到士大夫子弟的教养，由远及近，层层推进。中段以「有志向者，遂能磨砺，以就素业；无履立者，自兹堕慢，便为凡人」正反对举，明勤学之效与怠惰之害。下段以「人生在世，会当有业」总领，用六组排比胪列百工各司其职——农民计量耕稼、商贾讨论货贿、工巧致精器用、伎艺沈思法术、武夫惯习弓马、文士讲议经书，排比铺陈，气势充沛；随即以士大夫「耻涉农商，羞务工伎」的反例作强烈对比，一正一反，褒贬分明。语言平易如话，而「饱食醉酒，忽忽无事」「蒙然张口，如坐云雾」「塞默低头，欠伸而已」等语，白描讽刺，活画不学之人的窘态，警策有力。结以「何惜数年勤学，长受一生愧辱哉」之反诘，收束有力，情理兼备，全文层层推进，是南北朝散文「尚质黜华」的典范。又此文论证之妙，在「正反相形」：前段以「明王圣帝犹须勤学」立正面之论，以「有志向者磨砺成业」「无履立者堕慢为凡」作正反之比；后段以「人生在世，会当有业」立论，先以六业排比写各业之当业，再以士大夫「耻涉农商」之反例相形，一正一反，褒贬分明。且文中所举反例，皆取日常可见之态：射不能穿札、笔才记姓名、饱食醉酒、蒙然张口、塞默低头、欠伸而已，白描如画，令人如见其人、如临其境，讽刺之深而不失忠厚，正是家训文寓教于讽的至高境界。
Allusions
'Book of Rites' and 'Zuo's Commentary' refer to classic Confucian texts; 'Book of Songs' and 'Analects' are basic primers. 'Shoot through a target' alludes to Yang Youji of Zuo Zhuan who shot through seven layers of armor, symbolizing archery skill. 'Pure career' (suye) originally meant a clean, modest occupation, as in Records of the Three Kingdoms. These allusions serve the argument without ostentation.
本篇以儒典为训，用事平实，重在说理而非炫博，体现家训文尚质黜华的取向。「《礼》《传》」指《礼记》《左传》，「《诗》《论》」指《诗经》《论语》，皆儒家童蒙要籍，为南北朝士族子弟启蒙必读之书，此处用以说明士族子弟「数岁已上，莫不被教」的教育状况。「穿札」出《左传·成公十六年》「养由基蹲甲而射之，彻七札焉」，养由基一箭射穿七层甲叶，后以「穿札」喻射艺之精；此处「射则不能穿札」正以古之善射者反衬今之无能者。「素业」本指清素之业，出《三国志》「笃好学问，守约冲素」之意，谓清白的家业或本业，此处指学问事功之正业。全篇用典皆取经史常语，不矜奇炫博，正合家训「质实恳切」之体，亦见颜之推「述而不作、以典为训」的文章取向。又「冠婚」指男子二十加冠、女子及笄婚嫁之礼，《礼记·曲礼》「二十曰弱，冠」即其制，颜之推谓「及至冠婚，体性稍定」，正合《礼记》「人生十年曰幼学，二十曰弱冠」的年龄分期；「天机」本指天赋之机敏，《庄子·大宗师》「其耆欲深者，其天机浅」以天机为先天之性，颜之推谓「因此天机，倍须训诱」，正用庄子语而翻出新意——天机虽禀于天，亦须训诱而后成。「经史」「《礼》《传》《诗》《论》」诸称，皆为当时士人习用之语，取典于儒经而不炫博，正是家训文以典为训、尚质务实的取向。
Commentary
The 'Yan Family Instructions' is regarded as the 'ancestor of all family instructions.' Song scholar Chen Zhensun praised it, and later critics called every word a remedy. The 'Mianxue' chapter, along with 'Xueji' from the Book of Rites, remains a classic on learning.
《颜氏家训》历来被视为「古今家训之祖」：宋人陈振孙《直斋书录解题》谓「古今家训，以此为祖」，王三聘《古今事物考》称其「篇篇药石，言言龟鉴」。后世多以《勉学》为劝学名文，与《礼记·学记》并传，其「幼而学者，如日出之光；老而学者，如秉烛夜行」诸语，犹为蒙训所重。清人卢文弨校注《颜氏家训》，谓「颜氏家训二十篇，篇篇药石，言言龟鉴，凡为人子弟者，可家置一册」。近人研究南北朝文化，多引此篇为证，谓其真实记录了南朝士族教育的得失，其批判精神与务实态度，为后世家训文学树立了典范。此节选以「勉学」立训，以「勤学立身、各司其业」为旨，语言平易而警策，是家训文中影响最大的一篇，自唐迄今，劝学之意泽被无数学子，其价值早已超越家训而成为中华劝学传统的重要文献。又此文劝学之旨，不在科举功名，而在立身济世，其「人生在世，会当有业」之论，主张农工商贾各司其业，与《管子》四民分业之说一脉相承，而更有平等之眼光——不以农商为耻，不以文士为高，正是乱世文人务实精神的体现。近人钱穆《国史大纲》论南北朝士族之弊，引《颜氏家训》为证，谓其「亲切有味，皆从实际生活中来」，此节选正是代表。又「何惜数年勤学，长受一生愧辱哉」之语，千百年来激励无数寒士发愤向学，与《礼记·学记》「玉不琢，不成器」、《荀子·劝学》「学不可以已」并为中华劝学传统的三大名训，其影响之深远，不可胜计。
Prosody
Line by line
自古明王圣帝，犹须勤学，况凡庶乎
Even wise kings and sage emperors from ancient times had to study diligently, how much more so common people. Insight: The opening establishes the argument by lowering the premise from the highest to the lowest.
自古以来圣明的帝王，尚且必须勤奋学习，何况平民百姓呢！
Since ancient times even enlightened kings and sage emperors had to study diligently—how much more the common people!
破题立论，以尊压凡，是全篇立论的基石。「自古明王圣帝」写自古以来圣明的帝王，地位最尊、天资最高者；「犹须勤学」写尚且必须勤奋学习，「犹」字转折有力——最尊贵者尚且如此；「况凡庶乎」以反问推进——何况平民百姓呢！以帝王之尊衬凡庶之卑，以帝之勤学证凡庶之当学，由尊及卑、由高及下，势足理直，不容置疑。此句之妙有三：一是立论之高，以「明王圣帝」为立论起点，将劝学之理置于最高处，使后文之训诫有了不可动摇的前提；二是反问之劲，「况凡庶乎」一问问出，平民子弟之当勤学已不言自明；三是破题之准，「勤学」二字点出全篇之旨，开门见山，为家训文定下恳切训诫的基调。
The kings. Since ancient times even enlightened kings and sage emperors had to study diligently—how much more the common people! The enlightened-kings-still-study and the how-much-more-the-common-people are the thesis. To have studied diligently would be a studying; the since-ancient-times-even-enlightened-kings-and-sage-emperors-had-to-study-diligently-how-much-more-the-common-people is the studying.
有志向者，遂能磨砺，以就素业
Those with ambition can then polish themselves to achieve a pure career. Insight: Positive example showing the effect of diligence.
有志向的便能磨炼自己，成就清素之业。
Those with ambition can temper themselves to build a pure and honest career.
此句从正面立论，明勤学之效，是「勉学」主旨的正写。「有志向者」写有志向的人，是立论的主体；「遂能磨砺」写便能磨炼自己，「磨砺」以磨刀石喻学问之功，刻苦自励，如石磨玉；「以就素业」写成就清素之业，「素业」谓清白的本业、正当的事业，是磨砺之果。此句与下句「无履立者，自兹堕慢，便为凡人」正反对举：有志者磨砺成业，无志者堕慢为凡，一成一败，对比鲜明，劝勉之力由此而生。此句之妙有三：一是正面立论，先示人以可行之路——立志、磨砺、成业，三步清晰，循循善诱；二是「磨砺」之喻精当，学问如磨玉，不磨不成器，形象贴切；三是与下句对举，一正一反，褒贬分明，正是家训文「晓之以理、喻之以利」的训诫笔法。
The ambition. Those with ambition can temper themselves to build a pure and honest career. The with-ambition-temper-themselves and the build-pure-honest-career are the positive. To have tempered themselves would be a tempering; the those-with-ambition-can-temper-themselves-to-build-a-pure-and-honest-career is the tempering.
人生在世，会当有业
In life, one should have an occupation. Insight: The general statement introducing the six occupations in parallel.
人生在世，总该有职业。
Living in this world, one must have a calling.
此句是下段的总领，开六业排比之局，是全篇立论的第二个支点。「人生在世」写人之一生，起笔即关涉全体人生，视界宏阔；「会当有业」写总该有职业，「会当」训应当、总要，语气斩截，不容商量——人生在世，必当有所从业。此句之妙有三：一是立论之实，上段论「勤学」，此段论「有业」，由学而业，层层推进，将劝学落实到安身立命之处，学与业贯通，务实之至；二是总领之纲，下文六组排比（农民耕稼、商贾货贿、工巧器用、伎艺法术、武夫弓马、文士经书）皆由此句领起，如纲举目张；三是破俗之见，士大夫耻言农商，颜之推则谓百业皆当有业，以平民之业为立论根基，其识见之通达，正是家训文「务实劝世」精神的体现，为下文批判士族「耻涉农商」张本。
The calling. Living in this world, one must have a calling. The living-in-this-world and the must-have-a-calling are the premise. To have had a calling would be a having; the living-in-this-world-one-must-have-a-calling is the having.
射则不能穿札，笔则才记姓名
In archery he cannot pierce a single lamella; with the brush he can barely write his own name.
射箭不能穿透甲叶，提笔只记得姓名。
In archery he cannot pierce one lamella; with the brush he barely knows how to write his own name.
此句以白描写士族不学之状，是全篇讽刺最有力的一笔。「射则不能穿札」写射箭不能穿透甲叶，「穿札」用养由基射穿七札之典，谓射艺之精者，而今之士大夫连一札也穿不透，武不能御敌；「笔则才记姓名」写提笔只记得自己的姓名，「才记姓名」谓连写文章都不会，文不能应世。一武一文，两不能，将士大夫「百无一用」的窘态活画出来。此句之妙有三：一是以典反衬，用养由基「穿七札」之古事，反衬今之「不能穿札」，古今对照，讽刺入骨；二是白描之精，「才记姓名」四字，不用一个贬词，而不学之状、可鄙之态尽在其中；三是承上启下，上承「耻涉农商，羞务工伎」的批判，下启「饱食醉酒，忽忽无事」的荒废，层层递进，构成对士族不学的完整批判。
The useless. In archery he cannot pierce a single lamella; with the brush he can barely write his own name. The archery-cannot-pierce-lamella and the brush-barely-writes-name are the satire. To have pierced a lamella would be a piercing; the in-archery-he-cannot-pierce-a-single-lamella-with-the-brush-he-can-barely-write-his-own-name is the piercing.
何惜数年勤学，长受一生愧辱哉
Why begrudge a few years of diligent study, only to suffer lifelong disgrace and humiliation? Insight: A rhetorical question that powerfully concludes the argument; a famous line from a family instruction.
何必吝惜几年勤学，却长受一生的愧辱呢！
Why begrudge a few years of diligent study, to suffer a lifetime of shame?
反诘收束，警策有力，是全篇训诫的落脚点，亦是家训名句。「何惜数年勤学」写何必吝惜几年的勤学之苦，「何惜」以反问出之，谓数年之苦何足吝惜；「长受一生愧辱哉」写却长受一生的愧辱，「长受」写愧辱之久——一生之久，「愧辱」写不学之耻——为识者所笑，为世人所轻，以「哉」字收束，感叹至深。此句之妙有三：一是反诘之劲，以「何惜」反问，将数年之劳与一生之辱对比，劳短而辱长，轻重立判，劝学之理不言自明；二是利害之明，不空谈道理，而以切身利害动人——数年勤学之劳，可免一生愧辱之耻，何乐不为？正合家训「晓以利害」的训诫之道；三是收束之全，上文言不学之种种窘态，至此以「愧辱」总括之，并以反诘作结，情理兼备，余音不绝，为全篇画上最有力的句点。
The shame. Why begrudge a few years of diligent study, to suffer a lifetime of shame? The why-begrudge-few-years-study and the suffer-lifetime-of-shame are the close. To have begrudged would be a begrudging; the why-begrudge-a-few-years-of-diligent-study-to-suffer-a-lifetime-of-shame is the begrudging.
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Related Reading
Both are celebrated excerpts from the Six Dynasties, but Lu Ji's piece focuses on the creative process, while Yan Zhitui's on moral cultivation.
陆机《文赋》论文学创作之甘苦与文思之奇妙，「其始也，皆收视反听，耽思傍讯，精骛八极，心游万仞」，骈俪华美，是西晋文论之巅峰；颜之推《勉学》论勤学立身之要，「何惜数年勤学，长受一生愧辱哉」，平易恳切，是南北朝家训之典范。二文同为题名「节选」的传世名篇，同出魏晋南北朝，而一论文势，文采斐然；一论劝学，语重心长。一以骈俪见长，一以质实取胜；一为文论，一为家训。并读可见南北朝文章之两途——美文与质文，亦见六朝士人精神之两面：既重辞章之美，亦重立身之实。
哀江南赋 Lament for the South 庾信 · 同出南北朝大家，一写亡国之痛一写立身之诫 Both by major Northern and Southern Dynasties writers, Yu Xin's fu expresses grief over national loss, while Yan's prose gives advice on personal conduct; both are deeply sincere.Yu Xin's lyrical lament and Yan Zhitui's practical admonition represent different facets of the period's literature.
庾信《哀江南赋》以「粤以戊辰之年，建亥之月，大盗移国，金陵瓦解」写侯景之乱、梁室倾覆之痛，「虽复楚囚对泣，岐路沾衣」之悲，骈俪典重，是南北朝骈赋的巅峰；颜之推《勉学》以「自古明王圣帝，犹须勤学」写立身之诫，「有识旁观，代其入地」之警，平易恳切，是南北朝家训的典范。二文同出南北朝大家之手，同写乱世之感，而庾信以赋写亡国之痛，情辞哀艳；颜之推以文写立身之诫，语重心长。一以情胜，一以理胜；一哀江南之破，一勉子孙之学。并读可见乱世文人情感与理性的两种表达，亦见南北朝文学的骈俪与质实两途。
洛阳伽蓝记 A Record of Buddhist Monasteries in Luoyang 杨衒之 · 同出北朝散文名作，一记佛寺兴废一训子孙勉学 Both are notable Northern Dynasties prose works; one records temple ruins to evoke transience, the other instructs descendants in diligence; both are realistic and earnest.Yang's descriptive narrative and Yan's didactic essay both reflect the Northern Dynasties' preference for plain, substantive writing.
杨衒之《洛阳伽蓝记》以「洛阳城内外，凡有一千余寺」记北魏洛阳佛寺之盛衰，寄故都沧桑之悲，语言精炼，叙事生动；颜之推《勉学》以「人生在世，会当有业」训子孙立身之要，寄乱世立身之诫，语言平易，议论恳切。二文同出北朝散文名作，同作于乱世之后，而一记佛寺兴废以寄沧桑，一训子孙勉学以正立身；一以叙事写景见长，一以说理议论取胜。并读可见北朝散文的两重面向——史笔之实录与家训之训诫，亦见北朝文风尚质实录的共同取向，为研究北朝社会与士人精神的重要文献。