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原 文
[1] 中国哲学认为研究“天”（天道）不能不牵涉到人（人道）；研究“人”也不能不牵涉到“天”，中国哲学的“天人合一”思想的意义正在于此。这是因为：
[2] 首先，中国哲学不把“人”看成是与“天”对立的，作为“天”的一部分的“人”，保护“天”应是“人”的责任，破坏“天”就是对“人”自身的破坏，“人”就要受到惩罚。因此，“人”不仅应“知天”， 而且应“畏天”。现在人们只强调“知天”，只是一味用“知识”利用自然，以至于无序地破坏自然，把“天”看成征服的对象，否定“天”的神圣性。
[3] 中国哲学认为，“知天”而不“畏天”，就会把“天”看成一死物，不了解“天”乃是有机体， 而会产生神秘感，于是人则不能受惠于天。所以，“知天”和“畏天”的统一，才是中国“天人合一”的核心内涵。
[4] 其次，中国哲学把“天”和“人”的关系看成是一种内在的关系，这是因为“天即人”、“人即天”，“天”和 “人”是相即不离， 故滋养万物。
[5] 如果“天”无“生物之心”，“人”如何生存又如何发展？如果“人”无“爱人利物之心”，无情地破坏着“天”的“生物之心”，同样“人”如何生存？因此，中国哲学认为，不能把“人”和“天”看成是不相干的两截，不能“研究其中之一而不牵涉另一个”。
[6] 最后，正因为中国哲学“天人合一”思想把“知天”和“畏天”看成是统一的，致使中国哲学可以代替宗教。中国哲学不像基督教、佛教那样是一种纯粹意义上的宗教，而是有着某种宗教性；要求对“天”有所敬畏，并且认为“人”与“天”之间存在着某种超越的内在关系。这种思维模式对人们走出“天人分离”的困境是十分有意义的。
译 文
[1] In Chinese philosophy， there were no serious discussions about whether the Dao of heaven could be carried out without mentioning the Dao of man， and vice versa， so that is where the significance of the thought of “integration of man with heaven” lies. The reasons are as follows：
[2] First， in Chinese philosophy， instead of being opposed to heaven， man is part of it and has the responsibility of protecting it from any damages， which could also be seen as damaging man’s own self and ensuing penalty. Man ought not only to know heaven but also revere it. Nowadays， “knowing heaven” has often been translated into ruggedly exploring and altering nature with their “knowledge”， resulting in ruining its deity.
[3] Knowing heaven without revering it， in Chinese philosophy， will naturally lead to a misconception that heaven is being viewed as an inanimate object full of mysterious force， which can do no good to man at all. Therefore， knowing heaven and revering heaven have to go hand in hand， constituting an integral part of Chinese view of “the integration of man with heaven”.
[4] Secondly， since heaven and man are viewed as being internally connected in Chinese philosophy， man therefore has the same benevolent nature as heaven which nurtures everything on earth.
[5] If heaven has no human heart， how can man survive and propagate？ By the same token， if men lose their caring heart and damages what heaven has produced， how can they continuously live on earth？ The two are therefore complementary and dependent on one another and must be studied interdependently in Chinese philosophy.
[6] Thirdly， it is precisely because of this holistic view of Chinese philosophy concerning relations between man and heaven， that Chinese philosophy can to some degree replace religion in China. Unlike Christianity and Buddhism， which are purely religious， Chinese philosophy only incorporates certain religious elements； It has an innate nature in revering heaven and has an internal link between heaven and man. With a thought mode of this kind， it is quite meaningful for us to break through the problematic dichotomy of heaven-man relations. 译 注
在[1]中，第二句“研究‘人’也不能不牵涉到‘天’”由于是前一句的延续，故可采取简略的短语and vice versa，但也不能绝对化，有时为了强调，也可有必要的重复，如When you respect yourself， others will respect you.（只有当你尊敬自己的时候，别人才会尊敬你）；They will sense that you are strong and capable of standing up for yourself and your beliefs.（他们会认为你足够强大、足够有能力直面自己和自己的信仰）。
在[2]中，“现在人们只强调‘知天’，只是一味用‘知识’利用自然”，其中的“一味”在译成英文时不妨加重分量为ruggedly，其意为roughly，toughly甚至violently，加之 （has often been） translated into，以示其盲目地转化；而“知识”在原文中带引号，是指所谓的“知识”，故英文可保留。
在[3]中，将Knowing heaven without revering it放在句首，利于句子的紧凑。“‘知天’和‘畏天’的统一”中的“统一”不是一般意义上的united，uniform等，而实质为“同时”之意，故不妨用go hand in hand；“天人合一的核心内涵”，似可用the core nature of...，但考虑到此处实际是讲中国文化里“天人合一”的整体含义，故不妨用动名词constituting衔接an integral part of Chinese view of “the integration of man with heaven”。
在[4]中，由于已将“天”和“人”的内在关系译为internally connected，故后面的“‘天即人’、‘人即天’，‘天’和‘人’是相即不离”便可不必重复式地译出，而不妨解释性地译为“...man therefore has the same benevolent nature as heaven...”，更能体现原意。
在[5]中，在前两句之间，翻译时应有所连接，故用了by the same token，而“无情地破坏着‘天’的‘生物之心’，同样‘人’如何生存”又多少与前一句有所重复，故不妨概述为“The two are therefore complementary and dependent on one another”； “不能研究其中之一而不牵涉另一个”是否定之否定句式，结论是肯定的，同时“一个与另一个的关系”可为interdependently，故不妨处理为must be studied interdependently in Chinese philosophy。
在[6]中，这里的“统一的”指的是中国哲学的整体观，故可释意为this holistic view of Chinese philosophy；“中国哲学不像……”主语在句首，英译文中则可将其置后，而将“不像……”提前作状语，同时中间加入从句，进一步说明其性质：Unlike Christianity and Buddhism， which are purely religious， Chinese philosophy only incorporates certain religious elements...；“这种思维模式对人们走出‘天人分离’的困境是十分有意义的”，其中“‘天人分离’的困境”，不宜依其字面意思译成the dilemma in the division between heaven and man，而仍是指heaven-man relations方面相割裂的观点，故不妨译为the problematic dichotomy of heaven-man relations。
[1] 中国哲学认为研究“天”（天道）不能不牵涉到人（人道）；研究“人”也不能不牵涉到“天”，中国哲学的“天人合一”思想的意义正在于此。这是因为：
[2] 首先，中国哲学不把“人”看成是与“天”对立的，作为“天”的一部分的“人”，保护“天”应是“人”的责任，破坏“天”就是对“人”自身的破坏，“人”就要受到惩罚。因此，“人”不仅应“知天”， 而且应“畏天”。现在人们只强调“知天”，只是一味用“知识”利用自然，以至于无序地破坏自然，把“天”看成征服的对象，否定“天”的神圣性。
[3] 中国哲学认为，“知天”而不“畏天”，就会把“天”看成一死物，不了解“天”乃是有机体， 而会产生神秘感，于是人则不能受惠于天。所以，“知天”和“畏天”的统一，才是中国“天人合一”的核心内涵。
[4] 其次，中国哲学把“天”和“人”的关系看成是一种内在的关系，这是因为“天即人”、“人即天”，“天”和 “人”是相即不离， 故滋养万物。
[5] 如果“天”无“生物之心”，“人”如何生存又如何发展？如果“人”无“爱人利物之心”，无情地破坏着“天”的“生物之心”，同样“人”如何生存？因此，中国哲学认为，不能把“人”和“天”看成是不相干的两截，不能“研究其中之一而不牵涉另一个”。
[6] 最后，正因为中国哲学“天人合一”思想把“知天”和“畏天”看成是统一的，致使中国哲学可以代替宗教。中国哲学不像基督教、佛教那样是一种纯粹意义上的宗教，而是有着某种宗教性；要求对“天”有所敬畏，并且认为“人”与“天”之间存在着某种超越的内在关系。这种思维模式对人们走出“天人分离”的困境是十分有意义的。
译 文
[1] In Chinese philosophy， there were no serious discussions about whether the Dao of heaven could be carried out without mentioning the Dao of man， and vice versa， so that is where the significance of the thought of “integration of man with heaven” lies. The reasons are as follows：
[2] First， in Chinese philosophy， instead of being opposed to heaven， man is part of it and has the responsibility of protecting it from any damages， which could also be seen as damaging man’s own self and ensuing penalty. Man ought not only to know heaven but also revere it. Nowadays， “knowing heaven” has often been translated into ruggedly exploring and altering nature with their “knowledge”， resulting in ruining its deity.
[3] Knowing heaven without revering it， in Chinese philosophy， will naturally lead to a misconception that heaven is being viewed as an inanimate object full of mysterious force， which can do no good to man at all. Therefore， knowing heaven and revering heaven have to go hand in hand， constituting an integral part of Chinese view of “the integration of man with heaven”.
[4] Secondly， since heaven and man are viewed as being internally connected in Chinese philosophy， man therefore has the same benevolent nature as heaven which nurtures everything on earth.
[5] If heaven has no human heart， how can man survive and propagate？ By the same token， if men lose their caring heart and damages what heaven has produced， how can they continuously live on earth？ The two are therefore complementary and dependent on one another and must be studied interdependently in Chinese philosophy.
[6] Thirdly， it is precisely because of this holistic view of Chinese philosophy concerning relations between man and heaven， that Chinese philosophy can to some degree replace religion in China. Unlike Christianity and Buddhism， which are purely religious， Chinese philosophy only incorporates certain religious elements； It has an innate nature in revering heaven and has an internal link between heaven and man. With a thought mode of this kind， it is quite meaningful for us to break through the problematic dichotomy of heaven-man relations. 译 注
在[1]中，第二句“研究‘人’也不能不牵涉到‘天’”由于是前一句的延续，故可采取简略的短语and vice versa，但也不能绝对化，有时为了强调，也可有必要的重复，如When you respect yourself， others will respect you.（只有当你尊敬自己的时候，别人才会尊敬你）；They will sense that you are strong and capable of standing up for yourself and your beliefs.（他们会认为你足够强大、足够有能力直面自己和自己的信仰）。
在[2]中，“现在人们只强调‘知天’，只是一味用‘知识’利用自然”，其中的“一味”在译成英文时不妨加重分量为ruggedly，其意为roughly，toughly甚至violently，加之 （has often been） translated into，以示其盲目地转化；而“知识”在原文中带引号，是指所谓的“知识”，故英文可保留。
在[3]中，将Knowing heaven without revering it放在句首，利于句子的紧凑。“‘知天’和‘畏天’的统一”中的“统一”不是一般意义上的united，uniform等，而实质为“同时”之意，故不妨用go hand in hand；“天人合一的核心内涵”，似可用the core nature of...，但考虑到此处实际是讲中国文化里“天人合一”的整体含义，故不妨用动名词constituting衔接an integral part of Chinese view of “the integration of man with heaven”。
在[4]中，由于已将“天”和“人”的内在关系译为internally connected，故后面的“‘天即人’、‘人即天’，‘天’和‘人’是相即不离”便可不必重复式地译出，而不妨解释性地译为“...man therefore has the same benevolent nature as heaven...”，更能体现原意。
在[5]中，在前两句之间，翻译时应有所连接，故用了by the same token，而“无情地破坏着‘天’的‘生物之心’，同样‘人’如何生存”又多少与前一句有所重复，故不妨概述为“The two are therefore complementary and dependent on one another”； “不能研究其中之一而不牵涉另一个”是否定之否定句式，结论是肯定的，同时“一个与另一个的关系”可为interdependently，故不妨处理为must be studied interdependently in Chinese philosophy。
在[6]中，这里的“统一的”指的是中国哲学的整体观，故可释意为this holistic view of Chinese philosophy；“中国哲学不像……”主语在句首，英译文中则可将其置后，而将“不像……”提前作状语，同时中间加入从句，进一步说明其性质：Unlike Christianity and Buddhism， which are purely religious， Chinese philosophy only incorporates certain religious elements...；“这种思维模式对人们走出‘天人分离’的困境是十分有意义的”，其中“‘天人分离’的困境”，不宜依其字面意思译成the dilemma in the division between heaven and man，而仍是指heaven-man relations方面相割裂的观点，故不妨译为the problematic dichotomy of heaven-man relations。