楊老師的部落格

【原文】

子張問於孔子曰：「何如，斯可以從政矣？」子曰：「尊五美，屏（1）四惡，斯可以從政矣。」子張曰：「何謂五美？」子曰：「君子惠而不費（2）；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（3），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（4）謂之暴；慢令致期（5）謂之賊；猶之與人（6）也，出納之吝，謂之有司（7）。」

【英文】

Zi-zhang asked Confucius, “What must a man be like before he can take part in government?”

The Master said, “If he exalts the five excellent practices and eschews the four wicked practices, he can take part in government.”

Zi-zhang said, “What is meant by the five excellent practices?”

The Master said, “The gentleman is generous without its costing him anything, works others hard without their complaining, has desires without being greedy, is at ease without being arrogant, and is awe-inspiring without looking fierce.”

Zi-zhang said, “What is meant by ‘being generous without its costing him anything?”

The Master said, “If a man benefits the common people by taking advantage of the things around them that they find beneficial, is this not being generous without its costing him anything? If a man, in working others hard, chooses burdens they can support, who will complain? If, desiring benevolence, a man obtains it, where is the greed? The gentleman never dare neglect his manners whether he be dealing with the many or the few, the young or the old. Is this not being at ease without being arrogant? The gentleman, with his robe and cap adjusted properly and dignified in his gaze, has a presence which inspires people who see him with awe. Is this not being awe-inspiring without looking fierce?”

Zi-zhang said, “What is meant by the four wicked practices?”

The Master said, “To impose the death penalty without first reforming the people is to be cruel; to expect results without first giving warning is to be tyrannical; to insist on a time limit when tardy in issuing orders is to cause injury. When something has to be given to others anyway, to be miserly in the actual giving is to be officious.”

【注釋】

（1）屏，除去。

（2）惠而不費，言使民得惠，而上無所耗費。惠，恩惠。費，耗費。

（3）尊其瞻視，儀容莊重，使民敬仰之。

（4）不戒視成，不先告戒，而臨時責其成功。

（5）慢令致期，發令遲緩，而後刻期不許寬假。

（6）猶之與人，言均之以物與人。猶之，猶言均之。與，給也。

（7）有司，掌ㄧ職之小官員。

【翻譯】

子張問孔子道：「怎樣才可以治理國家的政事呢？」孔子說：「尊崇五種美德，屏除四種惡政，才可以治理國家的政事了。」子張問：「什麼是五種美德？」孔子說：「在上位的君子能施恩惠給民眾，而自己卻不破費；役使民眾，而民眾卻不怨恨；心有仁義的嗜慾卻不貪求；胸襟舒泰，卻不驕傲；有威嚴卻不兇猛。」子張又問：「何謂施給恩惠而自己卻不破費？」孔子說：「就民眾所應獲得的利益而讓他們獲得，這不就是施恩惠給民眾，而自己卻不破費嗎？選擇農暇時，使健壯的人服勞役，又有誰會抱怨呢？君子所求的是仁而獲得仁，又有什麼可貪求的呢？在位的君子無論人多人少，無論勢力大小，都不敢怠慢，這不是胸襟舒泰而不驕傲嗎？在位的君子端正自己的衣冠，莊重自己的儀容，使人看了對他生出敬畏的心理，這不是有威嚴而不兇猛嗎？」子張又問：「什麼叫做四種惡政？」孔子說：「不教導民眾，等他們犯罪，便加以殺戮，這叫做虐；不先告誡民眾，到時便要看他們的成果，這叫做暴；發布政令遲緩，到期又不寬假，這叫做賊；同樣是散發財物給人民，但在發放的時候顯得吝嗇色，這叫做像小官員般的氣度。」

【主旨】論為政之理。

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【參考文獻】

1、譚家哲，《論語平解》，〈學而〉，大雁文化事業，2012。

2、《新譯四書讀本》，〈學而〉，三民書局，2009。

3、網頁http://www.taiwanus.net/E/E_4/E_4_20.htm

4、楊伯峻  今譯，劉殿爵  英譯，《論語》（Confucius The Analects），聯經出版事業，Chinese-English edition，2009。