教化
Teach and Transform
208.
子曰：「性相近也，習相遠也。」君子慎所習。
（卷九 論語）
208.
Confucius said: “People by nature were born good and pure, but bad habits cause them to lose touch with their natural goodness.”
Scroll 9: Lun Yu
【註釋】
①性：人的本性。
②習：積久養成的慣性行為。
【白話】
孔子說：「人的本性本來是相近的，都是純淨純善的，由於個人後天的習染不同，差異就愈來愈遠了。」
209.
先王知人有好善尚德之性，而又貪榮而重利，故貴其所尚，而抑其所貪。貴其所尚，故禮讓興；抑其所貪，故廉恥存。
（卷四十九 傅子）
209.
Ancient rulers knew that although people prefer decency and honor virtue, people are equally prone to greediness and profiteering. Therefore, they drew up policies that not only encouraged people to uphold virtues, but also discouraged them from acting out of greed. When virtue is honored, propriety and courtesy will flourish. When greediness is discouraged, integrity will be preserved.
Scroll 49: Fu Zi
【註釋】
①尚：重視、尊崇。
【白話】
先王知道人一方面有喜好善良、崇尚美德的本性，另一方面又貪慕榮譽財利，所以就重視其所崇尚的，而抑制其所貪求的。重視其所崇尚的，所以禮讓之風興起；抑制其所貪求的，所以廉恥之心保全。
210.
治民之道，務篤於教也。.
（卷四十二 鹽鐵論）
210.
The best way to govern people is to pay undivided attention to education.
Scroll 42: Yan Tie Lun
【白話】
治理百姓最好的辦法，就是一心一意致力於推動教化。
211.
上為下效，然後謂之教。
（卷四十五 崔寔政論）
211.
Education is “Whatever people in higher positions do will set an example for those beneath to follow.”
Scroll 45: Cui Shi Zheng Lun
【白話】
在上者怎麼做，在下者就起而效法，這樣就稱為教化。
212.
古之仁人，推所好以訓天下，而民莫不尚德；推所惡以誡天下，而民莫不知恥。
（卷四十九 傅子）
212.
Benevolent people of the past exemplified virtues to educate the populace and rarely would the populace not be moved by their deeds and learned to esteem the same virtues. They also let the populace know about the behaviors that they detested and so rarely would the populace be ignorant of what shamefulness is about.
Scroll 49: Fu Zi
【白話】
古代有德行的人，都能推己及人為天下人民著想，推行自己所崇尚的美德來教導天下，而人民沒有不崇尚美德的；以自己所憎惡的醜行來告誡天下，所以人民沒有不知道羞恥的。
213.
子曰：「弟子入則孝，出則悌，謹而信，汎愛眾，而親仁。行有餘力則以學文。」文者，古之遺文。
（卷九 論語）
213.
Confucius said: “A good student is dutiful to the parents at home, and respects elders and superiors while away from home. He is cautious in doing things, trustworthy, loving all equally, and close to wise and virtuous people. In addition, he needs to further study the literatures passed down from the ancient sages and learned scholars.”
Scroll 9: Lun Yu
【白話】
孔子說：「身為子弟，在家要孝敬父母，出外要恭敬長輩和上司，做事要謹慎小心，說話要言而有信，要博愛眾人，親近有仁德的人。實行這六事以外，再學習古聖先賢的典籍。」
214.
先王見教之可以化民也，見因天地教化民之易也。是故先之以博愛，而民莫遺其親；先修人事，流化於民也。陳之以德義，而民興行；上好義，則民莫敢不服也。先之以敬讓，而民不爭；若文王敬讓於朝，虞、芮推畔於野。上行之，則下效法之。道之以禮樂，而民和睦；上好禮，則民莫敢不敬。示之以好惡，而民知禁。善者賞之，惡者罰之。民知禁，不敢為非也。
（卷九 孝經）
214.
The ancient sage-kings on seeing how education could transform the people, would lead by example to implement universal love. When a king’s conduct made an impact on the public, no one would abandon their relatives. Furthermore, the kings promoted benevolent, righteous and moral values. When the people were inspired by these principles, they began carrying them out and turning them into common practice. When the kings led the way in showing respect and courtesy, the public would learn not to fight with one another. When propriety and music were designed to guide and educate the lay people, people would learn to live together harmoniously. These kings made it known to the public what they revered and detested, and so the masses would not defy their prohibitions.
Scroll 9: Xiao Jing
【白話】
古聖先王明白順從人性的教育可以感化人民，所以率先實行博愛，而人民受到影響，沒有人遺棄自己的親人；向人民宣揚仁義道德，人民感發，起而效法實行；率先做到恭敬、謙讓，人民就不會爭鬥搶奪；制定禮儀和音樂來引導、教育人民，於是人民就能和睦相處；賞善罰惡，明示人民應崇尚或應厭棄之事，人民知道禁令就不會違反。
215.
子曰：「教民親愛，莫善於孝。教民禮順，莫善於悌。移風易俗，莫善於樂。夫樂者，感人情，樂正則心正，樂淫則心淫也。安上治民，莫善於禮。上好禮，則民易使。禮者，敬而已矣。敬，禮之本，有何加焉。故敬其父則子悅；敬其兄則弟悅；敬其君則臣悅；敬一人而千萬人悅。所敬者寡，悅者眾，所敬一人，是其少。千萬人悅，是其眾。此之謂要道也。」孝悌以教之，禮樂以化之，此謂要道也。
（卷九 孝經）
215.
Confucius said: “For teaching the people to be affectionate and loving, there is nothing better than filial piety. For teaching them propriety and obedience to their elders, there is nothing better than fraternal duty. For changing their manners and altering their customs, there is nothing better than music. For securing the repose of superiors and the good order of the people, there is nothing better than the rules of propriety. The rules of propriety are simply the principle of reverence. Therefore the reverence paid to a father makes all sons pleased. The reverence paid to an elder brother makes all younger brothers pleased. The reverence paid to a ruler makes all subjects pleased. The reverence paid to one man makes thousands of men pleased. The reverence is paid to a few but the benefit extends to many. This is what is meant by an ‘All-embracing Rule of Conduct.’”
Scroll 9: Xiao Jing
【白話】
孔子說：「教導百姓相親相愛，沒有比弘揚孝道更好的了，因為孝是仁愛的原點。教導百姓遵循禮節，順從長上，沒有比弘揚悌道更好的了。改善社會風氣習俗，沒有比用良善的音樂去陶冶感化更好的了。安穩君長，治理人民，使上下各守本分，沒有比禮節更好的了。禮的意義，歸根結柢就在於一個『敬』字。因此，尊敬別人的父親，兒子就會高興；尊敬別人的兄長，做弟弟的就會高興；尊敬別人的君王，身為臣子的就會高興；尊敬一個人，卻有千千萬萬的人感到高興。所尊敬的雖然是少數人，而感到高興的卻有許多人。這就是把推行孝道稱為『要道』的意義！」
216.
孔子曰：「導之以政，齊之以刑，民免而無恥。導之以德，齊之以禮，有恥且格。」格，正。老氏稱：「法令滋章，盜賊多有。」
（卷十二 史記下）
216.
Confucius said: “Guide the people with policies and align them with punishment, and people will evade capture and gain no personal sense of shame. Guide them with virtues and align them with propriety, and they will gain their own sense of shame and thus correct themselves.” Laozi said: “As law and orders are increasingly written, loopholes and thievery will become increasingly common.”
Scroll 12: Shi Ji, Vol. 2
【註釋】
①導：教導、勸導。
②齊：整治。
【白話】
孔子說：「用政治來教化人民，用刑罰來管理人民，這樣做，人民只想到如何免於刑罰，不會想到是不是可恥。但是用德行來教化人民，用禮義來管理人民，人民不但守法知恥而且能改過向善。」老子說：「法律政令愈繁複苛刻，走法律漏洞的盜賊反而愈來愈多。」
217.
子產治鄭，民不能欺；子賤治單（ㄕㄢˋ）父，人不忍欺；西門豹治鄴（一ㄝˋ），人不敢欺。三子之才能，誰最賢哉？辨治者當能別之。
（卷十二 史記下）
217.
When Zichan governed the state of Zheng, the populace was not able to deceive him. When Zijian governed the county of Shan Fu, the populace did not have the heart to deceive him. When Xi Menbao governed the county of Ye, the populace did not dare to deceive him. Who among these three governors had the highest ability and wisdom? A wise and perceptive leader should be able to tell the difference and come up with the answer.
Scroll 12: Shi Ji, Vol. 2
【註釋】
①單父：春秋魯國邑名，故址在今山東省單縣南。
【白話】
子產治理鄭國，百姓不能欺騙他；子賤治理單父，百姓不忍心欺騙他；西門豹治理鄴縣，百姓不敢欺騙他。這三個人的才能，誰最高明呢？善於明察且懂得治理的人，應當能夠分辨得出。
218.
不知禮義，不可以行法。法能殺不孝者，而不能使人為孔墨墨作曾之行；法能刑竊盜者，而不能使人為伯夷之廉。孔子養徒三千人，皆入孝出悌，言為文章，行為儀表，教之所成也。
（卷四十一 淮南子）
218.
If people do not understand propriety and righteousness, the law will not be effective. For the law can sentence an unfilial son to death but it cannot make people behave like Confucius or Zengzi (the exemplar filial son). The law can also sentence thieves and robbers to prison but it cannot make people behave honestly like Boyi. Confucius had 3,000 disciples who could fulfill filial duties at home, and respect elders and seniors when away from home. Their words became guidelines for people to follow, and their deeds were sufficient to make them into role models. All these are due to transformation through education.
Scroll 41: Huai Nan Zi
【註釋】
①行法：按法行事。
【白話】
人民不懂得禮義，國家有了法律也實行不了。法律能將不孝之人處死，卻不能使人效法孔子、曾子那樣高尚的德行；法令能對盜竊的人處刑，卻不能使人像伯夷那樣清廉。孔子培養的學生有三千人，他們都能做到在家恪盡孝道，出外恭敬長上，說出的話能成為人們依循的規則，行為能成為人們的表率，這些都是教化的結果。
219.
文子問德仁義禮。老子曰：「德者民之所貴也，仁者人之所懷也，義者民之所畏也，禮者民之所敬也。此四者聖人之所以御萬物也。」
（卷三十五 文子）
219.
Wenzi asked about morality, benevolence, righteousness and propriety. Laozi said: “Virtue is what people treasure. Benevolence is what people admire. Righteousness is what people venerate, and Propriety is what people respect. These are the four implements used by sages to lead and command the world.”
Scroll 35: Wen Zi
【註釋】
①御：統治、治理。
【白話】
文子請教關於德、仁、義、禮的學問。老子說：「德是百姓所崇尚珍重的，仁是百姓所仰慕嚮往的，義是百姓所崇敬佩服的，禮是百姓所恭敬端肅的。這四個方面是聖人用來統領萬物的道德規範。」
220.
顯賢表德，聖王所重；舉善而教，仲尼所美。
（卷二十六 魏志下）
220.
Honoring the virtuous and able as well as giving recognition to moral excellence is something to which a sage-king would attach great importance. Promoting benevolence and transformation through education is what Confucius would speak of most approvingly.
Scroll 26: Wei Zhi, Vol. 2
【註釋】
①美：稱美、讚美。
【白話】
表彰賢德的人，是聖明的帝王所重視的；推舉善人使大家見賢思齊，是孔子所稱道的。
221.
一年之計，莫如樹穀；十年之計，莫如樹木；終身之計，莫如樹人。
（卷三十二 管子）
221.
If you are planning for one year, grow the five cereals. If you are planning for ten years, grow trees. If you are planning for a lifetime, educate people.
Scroll 32: Guan Zi
【註釋】
①樹：種植、栽種。
②樹：培養、造就。
【白話】
如作一年的規劃，沒有什麼事比種植五穀更為重要；如作十年規劃，沒有什麼事比栽種樹木更為重要；如作終身規劃，沒有什麼事比培育人才更為重要。
222.
孔子曰：「君子有三畏：畏天命，順吉逆凶天之命。畏大人，大人即聖人，與天地合德也。畏聖人之言。小人不知天命而不畏，狎大人，侮聖人之言。」
（卷九 論語）
222.
Confucius said: “There are three things that a superior person venerates. He venerates the law of cause and effect. He venerates virtuous people or people with superior status. He venerates the teachings given by saints and sages. A petty person on the other hand, is ignorant of the law of cause and effect and therefore does not venerate it. He also treats his superior frivolously and ridicules the teachings of saints and sages.”
Scroll 9: Lun Yu
【註釋】
①天命：古注當善惡報應講，天命順之則吉，逆之則凶，所以可畏。
②狎：輕忽、輕慢。
【白話】孔子說：「君子有三項應當敬畏的事：敬畏因果報應的真相，敬畏有德或有地位之人，敬畏聖人的教誨。小人不知道因果報應，而肆無忌憚，輕佻地對待有德或高居上位之人，侮辱聖人的教誨。」
223.
儒家者流，蓋出於司徒之官，助人君、順陰陽、 明教化者也。游文於六經之中，留意於仁義之際。祖述堯舜，憲章文武，宗師仲尼，以重其言，於道最為高。
（卷十四 漢書二）
223.
The Confucian school of thought most probably originated from Si Tu, the government minister in charge of education. Their career goals are to assist the sovereign, follow the law of Yin and Yang, and promote the idea of transformation through education. They are dedicated students of the Six Classics focused on practicing benevolence and righteousness. They trace and reiterate the governing principles of Emperor Yao and Emperor Shun, adopt and explain the decrees and regulations issued by King Wen and King Wu, and regard Confucius as their master teacher. They venerate wisdom passed down from ancient sage-kings and consider Dao (laws of nature) as the highest form of knowledge.
Scroll 14: Han Shu, Vol. 2
【註釋】
①司徒：古代官名，掌管國家的土地和人民的教化。
②六經：六部儒家經典，即《詩》、《書》、《禮》、《易》、《樂》、《春秋》。
③祖述：宗奉、效法古人的所作所為。
④憲章：效法、遵守法制。
⑤宗師：尊崇、效法，以之為師。
⑥重：崇尚、推崇。
【白話】
儒家學派，其源頭來自於掌管教化的司徒官，其宗旨就是輔助君主、順應陰陽、提倡教化。他們涵泳於六經的教誨中，時常留意推行仁義的機會。他們宗奉效法堯舜的作為而加以傳述，遵守周文王和周武王的典章而加以闡明，景仰崇敬孔子並奉為老師，尊重古聖先王的教誨，以道做為學問的最高境界。
224.
道家者流，蓋出於史官。歷紀成敗存亡禍福古今之道，秉要執本，清虛以自守，卑弱以自持，此君人南面者之術也。合於堯之克讓，《易》之嗛（ㄑ一ㄢ）嗛。一謙而四益，此其所長也。
（卷十四 漢書二）
224.
The Daoist school of thought most probably originated from the official historians. Daoist writings recorded the reasons that contributed to the success, failure, survival, demise, fortune and disasters of different dynasties. Their works were succinct and cut straight to the core. They advocate “tranquil nothingness” to maintain their integrity, and humility to achieve self-control. These were the implements used by ancient rulers to govern a country in accord with the self-controlling and thoughtful way of Emperor Yao, in addition to the principles of Humility stated in the book of Yi Jing. Humility alone will enable a person to receive blessings from heaven, earth, spirits and human beings. Such is what the Daoists most venerate.
Scroll 14: Han Shu, Vol. 2
【註釋】
①秉要執本：掌握要旨和根本。
②清虛：清淨虛無。
③自守：守住自己本分、本性。
④克讓：能謙讓。克，能。
⑤嗛嗛：謙遜貌。嗛，通「謙」，謙虛。
【白話】
道家學派，應當是出於史官。其著作記載了歷代成敗存亡禍福的道理，能掌握綱要和根本，以清靜虛無的修養來守住自己的本分，以謙卑柔弱的態度來克制自己的習氣，這是君王治國的方法。符合堯帝的謙讓及《易經》的謙德。能夠處處謙讓則能獲得天道、地道、鬼神、人道中，虧損盈滿而利益謙讓的好處，這是道家所崇尚的。
留言列表
社群網站 
