Yao said, “Oh! you, Shun1, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress2 and want within the four seas, the Heavenly revenue will come to a perpetual end.”
Shun also used the same language in giving charge to Yu.
T’ang said, “I the child Li, presume to use a dark-colored victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offenses3, they are not to be attributed to you, the people of the myriad4 regions. If you in the myriad regions commit offenses, these offenses must rest on my person.”
Chau conferred great gifts, and the good were enriched.
“Although he has his near relatives, they are not equal to my virtuous5 men. The people are throwing blame upon me, the One man.”
He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course.
He revived states that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired6 into obscurity, so that throughout the kingdom the hearts of the people turned towards him.
What he attached chief importance to were the food of the people, the duties of mourning, and sacrifices.
By his generosity7, he won all. By his sincerity8, he made the people repose9 trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.
Tsze-chang asked Confucius, saying, “In what way should a person in authority act in order that he may conduct government properly?” The Master replied, “Let him honor the five excellent, and banish10 away the four bad, things;-then may he conduct government properly.” Tsze-chang said, “What are meant by the five excellent things?” The Master said, “When the person in authority is beneficent without great expenditure11; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous12; when he maintains a dignified13 ease without being proud; when he is majestic14 without being fierce.”
Tsze-chang said, “What is meant by being beneficent without great expenditure?” The Master replied, “When the person in authority makes more beneficial to the people the things from which they naturally derive15 benefit;-is not this being beneficent without great expenditure? When he chooses the labors17 which are proper, and makes them labor16 on them, who will repine? When his desires are set on benevolent18 government, and he secures it, who will accuse him of covetousness19? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;-is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe;-is not this to be majestic without being fierce?”
Tsze-chang 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 called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;-this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;-this is called injury. And, generally, in the giving pay or rewards to men, to do it in a stingy way;-this is called acting20 the part of a mere21 official.”
The Master said, “Without recognizing the ordinances22 of Heaven, it is impossible to be a superior man.
“Without an acquaintance with the rules of Propriety23, it is impossible for the character to be established.
“Without knowing the force of words, it is impossible to know men.”
The End
1 shun | |
vt.避开,回避,避免 | |
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2 distress | |
n.苦恼,痛苦,不舒适;不幸;vt.使悲痛 | |
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3 offenses | |
n.进攻( offense的名词复数 );(球队的)前锋;进攻方法;攻势 | |
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4 myriad | |
adj.无数的;n.无数,极大数量 | |
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5 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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6 retired | |
adj.隐退的,退休的,退役的 | |
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7 generosity | |
n.大度,慷慨,慷慨的行为 | |
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8 sincerity | |
n.真诚,诚意;真实 | |
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9 repose | |
v.(使)休息;n.安息 | |
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10 banish | |
vt.放逐,驱逐;消除,排除 | |
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11 expenditure | |
n.(时间、劳力、金钱等)支出;使用,消耗 | |
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12 covetous | |
adj.贪婪的,贪心的 | |
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13 dignified | |
a.可敬的,高贵的 | |
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14 majestic | |
adj.雄伟的,壮丽的,庄严的,威严的,崇高的 | |
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15 derive | |
v.取得;导出;引申;来自;源自;出自 | |
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16 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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17 labors | |
v.努力争取(for)( labor的第三人称单数 );苦干;详细分析;(指引擎)缓慢而困难地运转 | |
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18 benevolent | |
adj.仁慈的,乐善好施的 | |
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19 covetousness | |
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20 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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21 mere | |
adj.纯粹的;仅仅,只不过 | |
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22 ordinances | |
n.条例,法令( ordinance的名词复数 ) | |
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23 propriety | |
n.正当行为;正当;适当 | |
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