《論語》中英文版 堯曰篇 2

　　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?jiān)唬?ldquo;何謂五美?”子曰：“君子惠而不費(fèi)，勞而不怨，欲而不貪，泰而不驕，威而不猛。”子張?jiān)唬?ldquo;何謂惠而不費(fèi)?”子曰：“因民之所利而利之，斯不亦惠而不費(fèi)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?jiān)唬?ldquo;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。”

　　Zi Zhang 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 banish away the four bad, things; then may he conduct government properly." Zi Zhang 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 covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce."

　　Zi Zhang 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 derive benefit;-- is not this being beneficent without great expenditure? When he chooses the labors which are proper, and makes them labor on them, who will repine? When his desires are set on benevolent 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 - 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?"

　　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 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 acting the part of a mere official."

　　【原文】

　　子張問于孔子曰：“何如斯可以從政矣①?”子曰：“尊五美，屏四惡②，斯可以從政矣。”子張?jiān)唬?ldquo;何謂五美?”子曰：“君子惠而不費(fèi)③，勞而不怨，欲而不貪，泰而不驕④，威而不猛。”子張?jiān)唬?ldquo;何謂惠而不費(fèi)?”子曰：“因民之所利而利之⑤，斯不亦惠而不費(fèi)乎?擇可勞而勞之，又誰怨?欲仁而得仁⑥，又焉貪?君子無眾寡，無大小，無敢慢⑦，斯不亦泰而不驕乎?君子正其衣冠⑧，尊其瞻視⑨，儼然人望而畏之⑩，斯不亦威而不猛乎?”子張?jiān)唬?ldquo;何謂四惡?”子曰：“不教而殺謂之虐;不戒視成⑾謂之暴;慢令致期⑿謂之賊;猶之與人⒀也，出納⒂之吝⒁謂之有司⒃。”

　　【今譯】

　　子張向孔子請教說：“怎樣才能管理好政事呢?”孔子說：“尊重五種美德，摒棄四種惡政，就能管理好政事了。”子張問：“什么叫五種美德?”孔子說：“君子施惠于人，但自己不浪費(fèi);安排勞役百姓不怨恨;要想追求仁德、而不貪圖財(cái)利;心情舒泰、卻不驕傲放肆;表情威嚴(yán)而不兇猛。”子張說：“什么叫施惠于人民而自己不浪費(fèi)呢?”孔子說：“順著百姓所能得到利益之處讓他們?nèi)カ@得利益，不就是施惠于人民而自己不浪費(fèi)嗎?選擇百姓能干得了的勞役讓他們?nèi)ジ?，誰還怨恨呢?希望得到仁德卻得到仁德，又有什么貪欲呢?君子待人無論人多人少，權(quán)力或大或小，都不敢怠慢，這不就是心情舒泰而不驕傲放肆嗎?君子衣冠端正整齊，目光神色嚴(yán)肅莊重，使人望而生畏，這不就是表情威嚴(yán)而不兇猛嗎?”子張說：“什么叫四種惡政?”孔子說：“不先教育，犯了錯(cuò)就殺戮，這叫虐;不先告誡、不打招呼而要求速成，這叫暴;很晚才下令，卻突然限期完成，這叫賊;同樣是給人家東西，拿出手時(shí)卻很吝嗇，這叫有司。”

　　【注釋】

　?、偎梗翰?，就。從政：治理國家，處理政務(wù)。

　?、谄粒恨饤?，排除。

　?、圪M(fèi)：耗費(fèi)，浪費(fèi)。

　?、芴菏嫣?。

　?、菀颍喉槒模凑?。

　　⑥欲仁：要想追求仁德。

　　⑦慢：怠慢。

　　⑧正：整齊。

　?、嵴耙暎簝x態(tài)，外表。

　?、鈨叭唬呵f重嚴(yán)肅的樣子。

　?、弦暢桑褐傅玫匠晒?。

　　⑿慢令致期：很晚下令而提出期限速成。

　?、血q之與人：同是給人家東西。猶之：如同。

　　⒁吝：吝嗇。

　　⒂出納：支出與收入，此處實(shí)指支出。

　?、杂兴荆褐腹俑修k理一般事務(wù)的小吏。借指器量狹小。

　　【評點(diǎn)】

　　本章孔子論述施仁政于民的為政之道?？鬃诱J(rèn)為民為邦本，政治管理首重在民。因此，孔子倡導(dǎo)惠民政策的基點(diǎn)是如何利民，但他盡管滿懷仁德之心，在當(dāng)時(shí)不可能全心全意為民，因此，“尊五美，摒四惡”體現(xiàn)出對統(tǒng)治者利益和民眾利益折中調(diào)和兼顧的政策導(dǎo)向。例如，他既要給老百姓實(shí)惠，又要讓為政者少耗費(fèi);既要役使老百姓，又要照顧他們的實(shí)際困難，等等?？傊?，孔子是想既能照顧到統(tǒng)治者利益，又能照顧到老百姓利益。

　　孔子論政，還著眼于執(zhí)政者的素質(zhì)?？鬃有哪恐械膱?zhí)政者，能揚(yáng)善除惡，即“尊五美，屏四惡”，涉及到執(zhí)政者政策的制定與推行，從政者的作風(fēng)與態(tài)度，又涉及到執(zhí)政者的自身品德修養(yǎng)。執(zhí)政者的素質(zhì)決定了政事的優(yōu)劣。