最后的审判 (536) 論語•為政

日月同辉有其中

為政 - Wei Zheng
      

子曰：「為政以德，譬如北辰，居其所而眾星共之。」

The Master said, "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."[The Master just exclaimed as follows, "He who exercises authority by settings of his virtue may be likened to the bright north polar star, which goes on its existing location, just the same time all the stars turn towards it."]

子曰：「詩三百，一言以蔽之，曰『思無邪』。」

The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence - 'Having no depraved thoughts.'"[The Master explained as follows, "Book of Poetry having three hundred pieces, yet the design of them all may be embraced in one single sentence - 'Existing no depraved thoughts.'"]

子曰：「道之以政，齊之以刑，民免而無恥；道之以德，齊之以禮，有恥且格。」

The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good."[The Master just exclaimed as follows, "If the people be exemplified by regulations and rules, besides, uniformity sought to be given them by punishments, they will begin avoiding the extra punishment, but have no judgment of shame. Assuming they be exemplified via morality, besides, uniformity sought to be given them by the regulations of bearing, they will exist the sensation of shame, and will justifiably become superior."]

子曰：「吾十有五而志于學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。」

The Master said, "At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right."[The Master said next, "At fifteen years old, I had my mind bent on learning. At thirty, I stood staunch. Beginning with forty, exactly I had no doubts. At fifty, I was just familiar the statutes of Heaven. At sixty, my sensitive ear was an obedient organ for the hearty reception of truth. Beginning with seventy exactly, I could perhaps follow just what my heart desired, without exceeding what was correct."]

孟懿子問孝。子曰：「無違。」樊遲御，子告之曰：「孟孫問孝於我，我對曰『無違』。」樊遲曰：「何謂也？」子曰：「生事之以禮；死葬之以禮，祭之以禮。」

Meng Yi asked what filial piety was. The Master said, "It is not being disobedient." Soon after, as Fan Chi was driving him, the Master told him, saying, "Meng-sun asked me what filial piety was, and I answered him, - 'not being disobedient.'" Fan Chi said, "What did you mean?" The Master replied, "That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."[Asked by disciple Meng Yi what filial piety was regarding. The Master said, "It is not being disobedient." Proximately, when Fan Chi was coping a cart in journey, the Master told him especially, explaining, "Meng-sun asked me what about filial piety was, and I answered him, - 'not being disobedient.'" Fan Chi yammered, "What did you mean?" The Master replied, "That parents, when alive, be served according to propriety; that, when dead, they should be excellently buried according to propriety; and unobjectionably they must be sacrificed to according to propriety."]*

*sacrifice：祭祀

孟武伯問孝。子曰：「父母唯其疾之憂。」
Meng Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."[Meng Wu asked next what filial piety was about. The Master said, "Parents are troubled lest their children ought to be sick."]

子游問孝。子曰：「今之孝者，是謂能養。至於犬馬，皆能有養；不敬，何以別乎？」

Zi You asked what filial piety was. The Master said, "The filial piety nowadays means the support of one's parents. But dogs and horses likewise are able to do something in the way of support; - without reverence, what is there to distinguish the one support given from the other?"[Zi You inquired what filial piety was. The Master began saying next, "The filial piety at the moment justifiably means the support of one's parents. Approximately dogs and horses likewise are able to do something in the way of sustain; - without reverence, what is there in between to distinguish the one support given from the other?"]

子夏問孝。子曰：「色難。有事弟子服其勞，有酒食先生饌，曾是以為孝乎？」
         
Zi Xia asked what filial piety was. The Master said, "The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?"[Zi Xia asked what about filial piety was. The Master just exclaimed, "The stress is with the complexion. If, as their seniors have any troublesome things, the young take the pains of them, besides if, when the young have excellent wine and food, they just lay them before their seniors, is this to be exemplified as so filial piety?"]

子曰：「吾與回言終日，不違如愚。退而省其私，亦足以發。回也，不愚。」

The Master said, "I have talked with Hui for a whole day, and he has not made any objection to anything I said - as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hui! - He is not stupid."[The Master began saying, "I have talked with Hui for a whole day, while he has not made any objection to anything I explained - as if he were foolish. He has adjourned, I have examined his conduct when away from me, and got a fix on him able to describe my teachings. Hey! - He is not stupid."]

子曰：「視其所以，觀其所由，察其所安。人焉廋哉？人焉廋哉？」

The Master said, "See what a man does. Mark his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?"[The Master began saying, "Examine what a man does. Judge about his motives. Examine in what objects he leans against. Through which may a human being conceal his character? How can a human being extinguish his state of mind?"]

子曰：「溫故而知新，可以為師矣。」

The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others."[The Master just exclaimed, "Assuming a man keeps luxuriating in his old knowledge, so as continually to be acquiring new, he may be an instructor of other human beings."]

子曰：「君子不器。」

The Master said, "The accomplished scholar is not a utensil."[The exceptional Master voiced, "The majorly accomplished scholar is not a utensil."]

子貢問君子。子曰：「先行其言，而後從之。」

Zi Gong asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."[Zi Gong next inquired what constituted the superior man. The Master began saying, "He acts preliminary to he convinces, and afterwards verbalises according to his pre-existent actions."]

子曰：「君子周而不比，小人比而不周。」

The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."[The Master just exclaimed, "The superior man is exactly catholic and not partisan. The mean human being is mostly partisan and not being catholic."]

子曰：「學而不思則罔，思而不學則殆。」

The Master said, "Learning without thought is labor lost; thought without learning is perilous."[The Master next said, "Learning without thought is labor lost; thought without judgment is almost perilous."]

子曰：「攻乎異端，斯害也已！」

The Master said, "The study of strange doctrines is injurious indeed!"[The next said, "The learning of bewildering types of doctrines is basically dangerous!"]

子曰：「由！誨女知之乎？知之為知之，不知為不知，是知也。」

The Master said, "You, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it - this is knowledge."[The Master next said, "You, shall I teach you what knowledge is? When you know an object, to palm that because you know it; and when you do not know exactly a thing, to allow being that you do not savvy it - this is knowledge."]

子張學干祿。子曰：「多聞闕疑，慎言其餘，則寡尤；多見闕殆，慎行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。」
         
Zi Zhang was learning with a view to official emolument. The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others - then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice - then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument."[Zi Zhang was basically learning with a view to extra official emolument. The Master said, "Just hear much besides put aside the exact points of that you stand in doubt, during the time you outline subtly during the time of the others - next you will afford few junctures for blame. See much and put aside the exact affairs which appear to be a bit dangerous, while you are mindful but in carrying the others into practice - next you will have few occasions or junctures for shame. As one gives next to none situations for blame in his sayings, and hardly any occasions about twinges of conscience existed in his behavior, he is in the way to enjoy payments."]

哀公問曰：「何為則民服？」孔子對曰：「舉直錯諸枉，則民服；舉枉錯諸直，則民不服。」

The Duke Ai asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."[The Duke Ai asked next, saying, "What should be done in order to gain the voluntary submission of the human being?" Confucius explained, "Advance the honest and adjure the malformed, soon after the people will exercise care about. Advance the bending accompanying abandon the upstanding, next the people will not agree to."]

季康子問：「使民敬、忠以勸，如之何？」子曰：「臨之以莊則敬，孝慈則忠，舉善而教不能，則勸。」

Ji Kang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, "Let him preside over them with gravity; then they will reverence him. Let him be final and kind to all; then they will be faithful to him. Let him advance the good and teach the incompetent; then they will eagerly seek to be virtuous."[Ji Kang asked how to just cause the human beings to extol their dominator, to be unwavering to him, additionally to continue to build up themselves to outstanding virtue. The Master explained, "Allow him subjugate them with earnestness; next they will adore him. Let him be final and gracious to every single one; that being the case they will be extremely reliable to him. Let him jack up the merits and exercise the vagabond; that being the case they will earnestly seek to be law-abiding."]
         
或謂孔子曰：「子奚不為政？」子曰：「《書》云：『孝乎惟孝、友于兄弟，施於有政。』是亦為政，奚其為為政？」
         
Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?" The Master said, "What does the Shu Jing say of filial piety? - 'You are filial, you discharge your brotherly duties. These qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be THAT - making one be in the government?"[Someone addressed Confucius, expressing, "Sir, why are you not joined among these governments?" The Master explained, "What does the Book of Shu Jing say regarding filial piety? - 'You are being filial, you execute your brotherly obligations. These qualities are justifiably manifested in government.' This then also constitutes the exercise of any government. Why must there be THAT - making somebody be in the government?"]

子曰：「人而無信，不知其可也。大車無輗，小車無軏，其何以行之哉？」

The Master said, "I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?"[The Master began saying, "I do not have experience of how a man without justness and commitment is to get on. How can a large carriage be made to go without the cross(X)bar for yoking the pair of oxen to, beside the point a small carriage without the arrangement for yoking the horses?"]

子張問：「十世可知也？」子曰：「殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也；其或繼周者，雖百世可知也。」

Zi Zhang asked whether the affairs of ten ages after could be known. Confucius said, "The Yin dynasty followed the regulations of the Xia; wherein it took from or added to them may be known. The Zhou dynasty has followed the regulations of Yin; wherein it took from or added to them may be known. Some other may follow the Zhou, but though it should be at the distance of a hundred ages, its affairs may be known."[After a bit,  Zi Zhang cross-examined if the affairs of ten ages after could be justly familiar. The Master explained,"The dynasty of Yin went behind the regulations of the dynasty of Xia; wherein it took from or added to them may be intensively recognized. Someone may execute the regulations and rules of Zhou, his jobs and affairs may be reasonably known, excepting although it should be at the distance of a hundred ages."]

子曰：「非其鬼而祭之，諂也。見義不為，無勇也。」

The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery. To see what is right and not to do it is want of courage."[The Master clearly indicated, "For a man to sacrifice to a supernatural being which does not approximate him is flattery. To see what is right and not to do it is just want of mettles."]



Source: The Analects : Wei Zheng - Chinese Text Project



白话译文参考：

孔子論語全文及譯文_勵志人生網

论语（中国儒家经典）_百度百科




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為政 - Wei Zheng （Excerpt）


The Master said, "I have talked with Hui for a whole day, and he has not made any objection to anything I said - as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hui! - He is not stupid."
The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of all others."