读论语 学英语 尧曰篇 2 尊五美，屏四恶

着重从历代注解中理解论语的内涵

并透过英国汉学家李雅各的翻译学习英文

主讲人: 燃灯书院朱老师

子张问于孔子曰：“何如斯可以从政矣？”

子曰：“尊五美，屏四恶，斯可以从政矣。”

子张曰：“何谓五美？”

子曰：“君子惠而不费，劳而不怨，欲而不贪，泰而不骄，威而不猛。”

注解：

1、君子惠而不费—论语新解:「谓有惠于民，而上无所费损。」
2、欲而不贪—皇侃疏:「君能遂己所欲，而非贪吝也。」(清)黄式三论语后案:「立人达人，为政者之所欲也。中天下而立，定四海之民，为政者之所欲也。」
3、泰而不骄—皇侃疏:「君能恒宽泰，而不骄傲也。」

(子张问于孔子曰：“何如斯可以从政矣？”)

Tsze-chang 子张 asked Confucius, saying, "In what way should a person in authority 权力;职权 act 做事 in order that he may conduct 管理 government 政府;政治(事务) properly 恰当地;正确地?" 

(子曰：“尊五美，屏四恶，斯可以从政矣。”)

The Master replied, "Let him honor 奉行;实践 the five excellent 美好的, and banish  away 排除 the four bad, things;--- then may he conduct government properly." 

(子张曰：“何谓五美？”)

Tsze-chang 子张 said, "What are meant by the five excellent things?" 

(子曰：“君子惠而不费，劳而不怨，欲而不贪，泰而不骄，威而不猛。”)

The Master said, "When the person in authority is beneficent 有益的;给人民恩惠without great expenditure 支出; when he lays 安排 tasks 任务;艰苦的工作 on the people without their repining 埋怨; when he pursues 从事，实行 what he desires 渴望 without being covetous 贪图的; when he maintains 保持 a dignified 有尊严的;庄严的 ease 自在,不拘束;安然舒泰 without being proud 骄傲的; when he is majestic 威严的 without being fierce 凶猛的."

子张曰：“何谓惠而不费？”

子曰：“因民之所利而利之，斯不亦惠而不费乎？择可劳而劳之，又谁怨？欲仁而得仁，又焉贪？君子无众寡，无小大，无敢慢，斯不亦泰而不骄乎！君子正其衣冠，尊其瞻视，俨然人望而畏之，斯不亦威而不猛乎？”

4、因民之所利而利之—邢昺疏:「民居五土，所利不同。山者利其禽兽，渚(音主，水边)者利其鱼盐，中原利其五谷。人君因其所利，使各居其所安，不易其利，则是惠爱利民在政，且不费于财也。」

5、欲仁而得仁—皇侃疏:「欲有多途，有欲财色之欲，有欲仁义之欲，欲仁义者为廉，欲财色者为贪。言人君当欲于仁义，使仁义事显，不为欲财色之贪。」
6、无众寡无小大无敢慢—论语新解:「言无论对众寡大小皆不敢慢。」

7、尊其瞻视—尊，庄重。瞻视，观瞻。
8、俨然人望而畏之—俨然，严肃庄重的样子。

(子张曰：“何谓惠而不费？”)

Tsze-chang 子张 said, "What is meant by being beneficent 有益的;给人民恩惠 without great expenditure 花费;支出?" 

(子曰：“因民之所利而利之，斯不亦惠而不费乎？)

The Master replied, "When the person in authority 当权者 makes more beneficial 有益的;有利的 to the people the things from which they naturally 自然地 derive 得到 benefit 利益;--- is not this being beneficent without great expenditure? 

(择可劳而劳之，又谁怨？)

When he chooses the labors 服劳役 which are proper 适当的,恰当的, and makes them labor on them, who will repine 不满;埋怨? 

(欲仁而得仁，又焉贪？)

When his desires 欲望 are set on benevolent 仁慈的,厚道的,有爱心的 government 治理;管理, and he secures 设法得到;确实做到 it, who will accuse 谴责 him of covetousness 贪求? 

(君子无众寡，无小大，无敢慢，斯不亦泰而不骄乎！)

Whether he has to do with many people or few, or with things great or small, he does not dare to indicate 显示 any disrespect 不敬;轻蔑;--- is not this to maintain a dignified 庄严的 ease 安然舒泰 without any pride?

(君子正其衣冠，尊其瞻视，俨然人望而畏之，斯不亦威而不猛乎？”)
He adjusts 调整;端正 his clothes and cap 衣冠, and throws a dignity into his looks 庄重自己的仪容, so that, thus dignified 一副俨然可敬的样子, he is looked at with awe 敬畏;--- is not this to be majestic without being fierce 威而不猛?"

子张曰：“何谓四恶？”

子曰：“不教而杀谓之虐，不戒视成谓之暴，慢令致期谓之贼。犹之与人也，出纳之吝，谓之有司。”

 
9、不教而杀谓之虐—论语集注:「虐，谓残酷不仁。」皇侃疏:「为政之道必先施教，教若不从，然后乃杀，若不先行教而卽用杀，则是酷虐之君也。」

10、不戒视成谓之暴—。论语新解:「不戒视成，不先告戒而临时责其成功。」论语集注:「暴，谓卒遽无渐。」

11、慢令致期谓之贼—论语新解:「先为教令，不丁宁申勅 (告诫)，而往后刻期无许宽假；缓于前，急于后，误其民而必刑之，是有意贼害其民也。」

12、犹之与人也，出纳之吝，谓之有司—论语注疏孔安国曰:「财物俱当与人，而吝啬于出纳惜难之，此有司之任，非人君之道也。」论语新解:「犹之，犹言均是。同样要给与人，而吝惜于出纳之际，此乃有司之所为，非当政者所宜然。」

(子张曰：“何谓四恶？”)

Tsze-chang 子张 then asked, "What are meant by the four bad things 四恶?" 

(子曰：“不教而杀谓之虐，)

The Master said, "To put the people to death without having instructed 教导 them;-- this is called cruelty 残酷暴虐. 

(不戒视成谓之暴)

To require 要求,命令 from them, suddenly 忽然, the full 完全的 tale 细目;总数 of work, without having given them warning 告诫;--- this is called oppression 压迫;暴行.

 (慢令致期谓之贼)
To issue 发布 orders 命令 as if without urgency 紧急, at first, and, when the time comes, to insist on 强烈地要求;一定要 them with severity 严厉;严苛;--- this is called injury 残害. 

(犹之与人也，出纳之吝，谓之有司。)

And, generally 大体而言, in the giving pay 薪俸;酬劳 or rewards 奖赏 to men, to do it in a stingy 吝啬的,小气的 way;--- this is called acting the part 角色 of a mere 不重要的;微不足道的 official 小吏."