最后的审判 (362) 論語 堯曰第二十 解读

日月同辉有其中

論語   堯曰第二十


堯曰：「咨！爾舜！天之曆數在爾躬，允
執其中！四海困窮，天祿永終。」舜亦以
命禹。
曰：「予小子履，敢用玄牡，敢昭告于皇
皇后帝：有罪不敢赦，帝臣不蔽，簡在帝
心！朕躬有罪，無以萬方；萬方有罪，罪
在朕躬。」
「周有大賚，善人是富。」「雖有周親，
不如仁人；百姓有過，在予一人。
謹權量，審法度，修廢官，四方之政行焉
。興滅國，繼絕世，舉逸民，天下之民歸
心焉。
所重民：食、喪、祭。
寬則得眾，信則民任焉。敏則有功，公則
說。」


白话译文：堯帝讓位給舜帝時說：“哦！舜呀！依次登位的天命已經降臨在你身上了，你要忠實地堅持中庸。如果搞得天下窮困，你這天賜的祿位也就永遠沒有了。”舜帝也用這番話告誡大禹登（帝）位。
　　商湯說：“我這個后輩小子履，謹用黑色的公牛來祭祀，謹明（音同：名）告光明而偉大的天帝：有罪的人我不敢擅自（音同：字）赦免，我自己的罪過也不敢掩蓋，因為您的心里早已是明（音同：名）明（音同：名）白白的。如果我自（音同：字）身（含：自；音同：字）有罪，不要牽連天下万方；天下万方有罪，罪過都歸在我一人身上。”
　　周朝大封諸侯，使善人都富起來。周武王說：“雖然有至親，不如有仁人。百姓有什么過錯，責任都在我一人。” 謹慎地審定度量衡，恢复廢缺的官職，政令便四方通行了。复 興滅亡的國家，接續斷絕的世系，舉用隱逸的賢人，天下的老百姓便真心實意歸服了。
　　應該重視的是：人民，糧食，喪事，祭祀。
　　寬厚就會得到大眾擁護，誠信就會得到百姓信任，勤敏就會取得功績，公平就會使人高興。


子張問於孔子曰：「何如，斯可以從政矣
？」子曰：「尊五美，屏四惡，斯可以從
政矣。」
子張曰：「何謂五美？」子曰：「君子惠
而不費；勞而不怨；欲而不貪；泰而不驕
；威而不猛。」
子張曰：「何謂惠而不費？」子曰：「因
民之所利而利之，斯不亦惠而不費乎？擇
可勞而勞之，又誰怨！欲仁而得仁，又焉
貪！君子無眾寡，無小大，無敢慢，斯不
亦泰而不驕乎！君子正其衣冠，尊其瞻視
，儼然人望而畏之，斯不亦威而不猛乎！
」
子張曰：「何謂四惡？」子曰：「不教而
殺謂之虐；不戒視成謂之暴；慢令致期謂
之賊；猶之與人也，出納之吝，謂之有司
。」


白话译文：子張向孔子問道：“怎樣做就可以從政了呢？”孔子說：“尊崇五美，屏除四惡，就可以從政了。”于張問：“什么叫五美？”孔子說：“君子給人以恩惠自己卻不需什么耗費；役使老百姓，老百姓卻沒有怨恨；有欲望卻不貪心；泰然自若卻不驕傲；威嚴卻不兇猛。”子張又問：“什么叫給人以恩惠自己卻不需什么耗費？”孔子說：“借人民能夠得利的事情而使他們得利，這不就是給人以恩惠自己卻不需什么耗費嗎？選擇可以役使老百姓的時候去役使，誰會怨恨呢？想得仁便得到了仁，又有什么貪心呢？君子無論人多人少，事大事小，從不敢怠慢，這不就是泰然自若卻不驕傲嗎？君 子衣冠整齊，日不邪視，莊重地讓人望而生畏，這不就是威嚴卻不兇猛嗎？”子張又問：“什么叫四惡？孔子說：“不加以教育而加 以殺戮叫做虐；不加申誠而督查成績叫做暴；政令松懈而限期緊迫叫做賊；用給人東西作比，出手吝嗇叫做小氣。”

子曰：「不知命，無以為君子也。不知禮
，無以立也。不知言，無以知人也。


白话译文：孔子說：“不知道命運，就不能夠做君子；不懂得禮，就不能夠立身；不識別言語，就不能夠識別人。”



原载
堯曰第二十



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Yao Yue


Yao (just) said, "Oh! you, Shun, the Heaven-determined order of succession now rests (proximately) in your person. Sincerely hold fast the due Mean. If there shall be distress and want (gathered) within the four seas, the Heavenly revenue will come to a perpetual end." Shun (probably) also used the same language in giving charge to (Da) Yu. Tang said, "I, the child Lu, presume to use a (exceptional) dark-colored victim, and presume to announce to Thee(You), O most great and sovereign God, that the sinner I dare (just) not pardon, and thy(your) ministers, O God, I do not keep in obscurity. The examinaion of them is by thy(your) mind, O God. If, in my person, I commit offenses, they are not to be attributed(do not belong) to you, the people of the myriad(gazillions of) regions. If you in the (extremely) myriad regions commit offenses, these offenses must rest on my person." Zhou conferred great gifts, and the good were enriched. "Although he has his near relatives, they are not (being) equal to my (extraordinarily) virtuous men (slightly). The people are throwing blame upon me, the One man." He (just) carefully attended to the weights and measures, examined the body of the (items of) laws, restored (and adjusted) the discarded(abandoned) officers, and the good (yearly outcoming for the) government of the kingdom took its course. He revived states that had been extinguished, restored (expeditiously) families whose line of succession had been broken, and (just) called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned (expeditiously) towards him. What he attached chief importance to were the food of the people, the duties of mourning, and sacrifices. By his generosity, he won all (amazingly). By his sincerity, he made the people repose(being extraordinarily) trust in him (over). By(Just by) his earnest activity, his achievements were (extraordinary and also) great. By his justice, all were delighted.

Zi Zhang asked Confucius, saying, "In what way should a person in authority act(be acting) in order that he may conduct government properly?" The Master replied, "Let him honor the five excellent, and banish away the four bad, things; then (just) may he conduct government properly." Zi Zhang (just) said, "What are meant by the five excellent things?" The Master said, "When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being (extraordinarily) covetous; when (just) he maintains a dignified ease without being proud; when he is majestic without being fierce." Zi Zhang said, "What is meant by being (truly) beneficent without great expenditure?" The Master replied, "When the person in authority makes more beneficial to the people the things from which they naturally derive benefit;-- is not this being beneficent without great expenditure? When he chooses the labors which are (just) proper, and makes them labor (extraordinarily) on them, who will repine? When his desires are set on benevolent(benign) government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect(opprobrium) - is not this to maintain a dignified ease without any (excessive) pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is (just) looked at with awe - is not this to be majestic (extraordinarily) without being (very) fierce?" Zi Zhang then asked, "What are meant by the four bad things?" The Master said, "To put the people to death without having instructed them - this is (approximately) called cruelty. To require from them, suddenly, the full tale of work, without (just) having given them warning - this is called oppression. To issue orders as if without (extreme) urgency, at first, and, when the time comes, to insist on them with severity - this is (being surely) called injury. And, generally, (to be) in the giving (extra) pay or rewards to men, to do it in a stingy way - (O) this is (just) called acting the part of a mere official."

The Master said, "Without recognizing(recognising) the ordinances of Heaven, it is impossible to be a superior man. Without an acquaintance with the rules of Propriety, it is (exactly) impossible for the character to be established. Without knowing the force of words, it is (truly) impossible to know men (again)."


Source from:
The Analects - Chinese Text Project



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論語   堯曰第二十


堯曰：「諮！爾（含下，down，党）舜！天之歷（含厂，取chan，产）數在爾躬，允（截取嫁接：九）執（含：九）其（含共）中（中）！四（含囗，古同：国）海困（含囗，古同：国）窮（含弓，共），天祿永終（中）。」舜亦以（這番【含千】話【含千】）命禹。曰：「予小子履（含厂，取chan，产），敢用玄牡，敢昭告於皇皇后帝：有罪不（含下，down，党）敢赦，帝臣不蔽，簡在帝心！朕躬有罪，無以萬方；萬方有罪，罪在朕躬。」「周有大賚，善人是富。」「雖有周親，不如仁（含一）人；百（百）姓有過，在予一（一）人。謹權量，審法度，修廢官，四方之政行焉。興滅國，繼絕世，舉逸民，天下之（的；含白，百）民（就；九）歸心焉。所重（含：十一）民：食、喪（亡；取wan，万）、祭。寬則（就；九）得眾，信則民任（含：十一）焉。敏則有功，公則說。」
子張問於（含万）孔子曰：「何如，斯（四）可以從政矣？」子曰：「尊五美，屏四（四）惡，斯可以從政矣。」子張曰：「何謂五美？」子曰：「君子惠而不費；勞而不怨（员）；欲（含欠，千）而不（含下，down，党）貪；泰而不驕；威而不猛。」子張曰：「何謂惠而不（含下，down，党）費？」子曰：「因民之所利（含千）（的事情【含土，徒】）而利（含千）之，斯（四）不（含下，down，党）亦惠而不費乎？擇可勞（含万）而勞之，又誰（含：一十）怨（员）！欲仁而得仁，又焉貪！君子無眾寡，無小大，無敢慢，斯不亦（就【九】是）泰而不驕乎！君子正其（它的【含白，百】）衣（一）冠，尊其瞻視，（庄重【含中；含千】）儼然人望而畏（含田，含囗，古同：国）之，斯（含共）不亦威（含厂，取chan，产）而不（含下，down，党）猛乎！」子張曰：「何謂四惡？」子曰：「不教而殺謂之虐（←）；不（含下，down，党）戒視成（含厂，取chan，产）謂之暴（截取：共）；慢令致期謂（含田，含囗，古同：国）之賊；猶（截取嫁接犹：九）之與人也，出納（東【含中】西）之吝，謂之有司。」
子曰：「不知命，無以為君子也。不知禮，無以立也。不知言，無以知人也。」



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短评


孔子不信神吗？
可见，论语要经过白话翻译再接着英文翻译，才可看见其真正的光芒所在。注意最后一句话：是二十章论语的最后一句话，也是总结。