反身
Self-Reflection
22.
立德之本，莫尚乎正心。心正而後身正，身正而後左右正，左右正而後朝廷正，朝廷正而後國家正，國家正而後天下正。
（卷四十九 傅子）
22.
The foundation of virtue is built upon a mind that is righteous. When the mind of a ruler is righteous, his conduct will be righteous. When his conduct is righteous, the conduct of his ministers will be righteous. When the conduct of his ministers is righteous, the government will be just. When the government is just, the country will be just. And when the country is just, the whole world will be just.
Scroll 49: Fu Zi
【註釋】
①尚：超過、勝過。
【白話】
君主樹立品德的根本，沒有比正心更重要的了。心正，然後自身言行就正；身正，然後左右近臣的觀念才正；近臣正，然後朝廷的政治風氣就端正；朝廷正，然後國家的運作就順暢；國家正，然後天下起而歸順效法。
23.
曾子曰：孔子弟子曾參也。「吾日三省吾身：為人謀，而不忠乎？與朋友交，而不信乎？傳不習乎？」言凡所傳之事，得無素不講習而傳之者也。
（卷九 論語）
23.
Zengzi said: “Every day I reflect upon three things: Have I done my best to do my job well? Have I been a trusted friend? Have I put into practice lessons given to me by my teacher, or prepared my lessons before teaching them to
my students?”
Scroll 9: Lun Yu
【註釋】
①三省：多次反省。三，表多數或多次的。省，反省檢點。
②謀：籌劃辦事。
③傳：老師所傳授的，同時也是自己將傳給學生的學問。
【白話】
曾子說：「我每天都要多次反省自己：為他人辦事是不是盡心盡力了？與朋友交往是不是講究信用了？老師傳授的，同時也是自己將傳給學生的學問，是不是已經反覆溫習並身體力行了？」
24.
天子無戲言。言則史書之，禮成之，樂歌之。
（卷十一 史記上）
24.
The Son of Heaven does not speak playfully. Once said, official historians will record it; ceremonial proceedings will be held to fulfill it, and songs will be sung to glorify it.
Scroll 11: Shi Ji, Vol. 1
【註釋】
①禮：表示隆重而舉行的儀式、典禮。
【白話】
天子沒有不慎重的話。話一說出口史官就會記載，用禮儀來完成它，用鼓樂來歌頌它。
25.
子曰：「躬自厚，而薄責於人，則遠怨矣。」責己厚，責人薄，所以遠怨咎也。
（卷九 論語）
25.
Confucius said: “Reprimand yourself harshly but reprimand others more forgivingly. You will avoid making enemies this way.”
Scroll 9: Lun Yu
【註釋】
①躬自厚：指重於自責。躬，自身、自己。
②薄責：用低標準來要求。 ③遠：避開。
【白話】
孔子說：「要求自己要從嚴，要求他人要從寬，就能遠離怨恨。」
26.
君不肖，則國危而民亂；君賢聖，則國家安而天下治。禍福在君，不在天時。
（卷三十一 六韜）
26.
If a leader is unvirtuous he will bring danger to the nation and chaos to his people. A virtuous leader, on the other hand, will bring stability to the nation and order to his people. The fate of a nation therefore lies in the hands
of a good ruler who is capable and wise, independent from the changing of seasons.
Scroll 31: Liu Tao
【註釋】
①不肖：不賢、沒有才能。肖，似、像。不肖，指不如人。
②天時：指上天的意旨。
【白話】
君主不賢明，則國家危亡而人民動亂；君主賢明，則國家安定而人民有序。國家的禍福，取決於君主賢與不賢，而不取決於上天的意旨。
27.
「朕躬有罪，無以萬方；萬方有罪，罪在朕躬。」無以萬方，萬方不與也。萬方有罪，我身之過。
（卷九 論語）
27.
King Tang who founded the Shang dynasty said: “If in my person as a king I have committed offenses, oh Lord of heaven, do not hold the people of the myriad regions responsible. If people in the myriad regions committed offenses, let the punishment fall on me alone, for I have not taught people the proper way to behave.”
Scroll 9: Lun Yu
【註釋】
①朕躬：我、我身。多用於天子自稱。
②萬方：萬邦、各方諸侯。
【白話】
商湯王說：「我本身有罪，請上天不要牽連萬方之民；萬方之民有罪，都是我沒做好榜樣，沒有教化好他們，故其罪責由我一人承擔。」
28.
故明王有過則反之於身，有善則歸之於民。有過而反之身則身懼，有善而歸之民則民喜。往喜民，來懼身，此明王之所以治民也。
（卷三十二 管子）
28.
When a sage ruler committed a mistake, he would reflect upon the mistake and correct it. When he accomplished any achievement, he would attribute the achievement to the people. The self-reflection would help him to stay
disciplined, while the attribution of success to others would bring great joy and happiness to the people. Making people feel happy while he remained watchful over his own actions is the successful governing principle of a good leader.
Scroll 32: Guan Zi
【註釋】
①反：還歸，回。
②懼：警戒恐懼。
【白話】
賢明的君王有過錯就歸之於自身，有了善行就歸功於百姓。有了過錯反省自己，自己就會警惕；有了善行歸功百姓，百姓就會喜悅。歸功於百姓而讓百姓喜悅，歸過於自己而讓自己警惕，這是明君能治理好人民的原因。
29.
傳曰：「禹湯罪己，其興也勃焉；桀紂罪人，其亡也忽焉。」由是言之，長民治國之本在身。
（卷四十七 政要論）
29.
In the book of Zuo Zhuan, it was said: “King Yu and King Tang took all blames upon themselves and their countries prospered. King Jie and King Zhou put all blames upon others and their downfall was hastened.” Hence, we can see that the key to a good and lasting government is dependent on the virtuous character of the leader.
Scroll 47: Zheng Yao Lun
【註釋】
①罪己：引咎自責，歸罪於己。
②勃：興起的樣子。
③罪人：歸罪於人。
【白話】
《左傳》上說：「夏禹、商湯罪責自己，因此德行、智慧、能力不斷提升，自然人心凝聚，他們的國家勃然興盛；夏桀、商紂怪罪別人，因此自身過惡不斷增長，自然人心離散，他們的國家迅速滅亡。」由此可見，使國家長治久安的根本在於君主自身。
30.
孟子告齊宣王曰：「君之視臣如手足，則臣之視君如腹心；君之視臣如犬馬，則臣之視君如國人；君之視臣如土芥，則臣之視君如寇讎。」芥，草芥也。臣緣君恩（舊無恩字，補之）以為差等。
（卷三十七 孟子）
30.
Mencius said to Duke Xuan of the state of Qi: “When a lord treats his subordinates like brothers, they will pledge allegiance to him in return. When a lord treats his subordinates like slavish animals, they will regard him as a stranger on the street. When a lord treats his subordinates like dirt and weeds, they will regard him as a robber and an enemy.”
Scroll 37: Meng Zi
【註釋】
①腹心：肚腹與心臟，皆人體重要器官。
②國人：路人。
③土芥：泥土與草芥。比喻為不足愛惜的賤物。
④寇讎：亦作「寇仇」。仇敵、敵人。
【白話】
孟子告訴齊宣王說：「君主看待臣屬如同自己的手足，那臣屬就看待君主如同自己的腹心；君主看待臣屬如同犬馬，那臣屬就看待君主如同陌路人；君主看待臣屬如同塵土、草芥，那臣屬就看待君主如同仇敵。」
31.
景公問晏子曰：「富民安眾難乎？」對曰：「易。節欲則民富，中聽則民安，行此兩者而已矣。」
（卷三十三 晏子）
31.
Duke Jing of the state of Qi asked Yanzi: “The task to bring wealth to the people and stability to the state—Will this be difficult to achieve?” Yanzi said: “Not difficult at all. Frugality on the part of the ruler will bring prosperity to the people, and fair trials will bring stability to the state. Doing these two things well will suffice.”
Scroll 33: Yan Zi
【註釋】
①中聽：審理案件非常恰當。
【白話】
齊景公問晏子說：「想使人民富足安定，困難嗎？」晏子回答說：「很容易。君主節制貪欲就會使人民富裕，公正判案就會使百姓安定，做好這兩件事就夠了。」
32.
明主者有三懼：一曰處尊位而恐不聞其過；二曰得意而恐驕；三曰聞天下之至言，而恐不能行。
（卷四十三 說苑）
32.
A sage ruler worries about three things. His first worry is that his high position may shelter him from hearing criticisms of his mistakes. Next, he worries that his success may spur him to arrogance. And last, he worries that he may not be able to govern based on the truth and reality that he had gathered from all quarters of the society.
Scroll 43: Shuo Yuan
【註釋】
①得意：順心如意而有所成就，或引以自豪。
②至言：最美善的言論、最合宜的道理。
【白話】
英明的君主有三種恐懼：一是身居高位而怕聽不到別人談論他的過失；二是事事稱心滿意而怕變得驕傲起來；三是聽到天下非常有道理的話，而怕不能實行。
33.
昔成湯遭旱，以六事自責曰：「政不節耶？使民疾耶？宮室榮耶？女謁盛耶？苞苴（ㄐㄩ）行耶？讒夫昌耶？」
（卷二十二 後漢書二）
33.
Once upon a time, a severe drought hit the land ruled by King Cheng Tang. Cheng Tang then used the following six questions to reproach himself: “Is my governance not in accord with laws and regulations? Have the people been made to labor too hard? Are my palace and dwellings too luxurious? Have the favored court ladies interfered too much in politics? Have briberies become rampant? Have the obsequious and the slanderers become too reckless?”
Scroll 22: Hou Han Shu, Vol. 2
【註釋】
①女謁：宮中得勢嬪妃的進言。
②苞苴：賄賂。古代行賄恐怕人知，故以草葦包裹來掩飾。
③讒夫：進讒言的人。
④昌：通「猖」。肆意妄為。
【白話】
從前成湯遭遇旱災，便以六件事自責說：「治理政事不符合法度嗎？役使百姓過度嗎？宮室是不是太奢華？得勢嬪妃進言干政形成風氣了嗎？賄賂盛行嗎？進讒言的人太猖狂了嗎？」
34.
曾子曰：「上失其道，民散久矣。如得其情，則哀矜而勿喜。」民之離散，為輕漂犯法，乃上之所為，非民之過也，當哀矜之，勿自喜能得其情也。
（卷九 論語）
34.
Zengzi said: “The government has deviated from the righteous way of leadership and the people have long been left to their own devices. If you can finally uncover the truth behind the making of a crime, you ought to be sympathetic toward the criminals instead of being delighted in your ability to solve crimes.”
Scroll 9: Lun Yu
【註釋】
①上：指在上位的為政者。
②哀矜：哀憐體恤。
【白話】
曾子說：「在上位的人失去為政之道，民心離散已久。如果掌握了百姓犯罪的實情，就應該哀憐體恤他們，而不要因為自己的辦案能力沾沾自喜。」
35.
上失其道，而殺其下，非理也。不教以孝，而聽其獄，是殺不辜也。
（卷十 孔子家語）
35.
It is not right for a ruler who has deviated from the righteous way of leadership to put his officials and subjects to death. Even though the people are not being taught the way of filial piety and the proper behavior that goes along with it, they are being convicted and put into prisons. To do so amounts to killing the innocent.
Scroll 10: Kong Zi Jia Yu
【註釋】
①聽：裁決、斷定。
②獄：訴訟案件。
③不辜：指無罪之人。
【白話】
君王偏失了為政之道，而誅殺他的臣民，這是不合理的。不用孝道教化人民，使他們明理，而有犯錯就定他們的罪刑，這是殺害無辜。
36.
致治之術，先屏四患，乃崇五政。一曰偽，二曰私，三曰放，四曰奢。偽亂俗，私壞法，放越軌，奢敗制。四者不除，則政無由行矣。俗亂則道荒，雖天地不得保其性矣；法壞則世傾，雖人主不得守其度矣；軌越則禮亡，雖聖人不得全其行矣；制敗則欲肆，雖四表不能充其求矣。是謂四患。興農桑以養其生，審好惡以正其俗，宣文教以章其化，立武備以秉其威，明賞罰以統其法，是謂五政。
（卷四十六 申鑒）
36.
A good government must first eradicate the Four Perils before it can carry out the Five Correct Policies. The Four Perils are:
1. Hypocrisy, for it will upset social customs.
2. Bribery, for it will wreck the legal system.
3. Unruliness, for it will overstep propriety.
4. Luxury, for it will breach rules and regulations.
As long as these Four Perils persist, benevolent rule cannot be put into practice because of the following: When social customs are upset, moral decadence will ensue and no divine beings can hope to safeguard the purity of human nature. When the legal system is wrecked, society will fall apart and no leader can hope to uphold any law at that point. When propriety is overstepped, proper rites will wither away and no saints can hope to defend the path of righteousness. Lastly, when rules and regulations are breached, a ruler’s desires will become so unfettered that even the vast territories of the four corners of the world could not hope to satisfy his insatiable appetites. Such are the Four Perils. As for the Five Correct Policies, they are:
1. Revive farming to provide food for the people.
2. Distinguish what is right from wrong to establish good social customs.
3. Proclaim cultural and educational policies to advocate the education effort made by the government.
4. Establish military facilities to uphold the dignity of the country.
5. Unify the national legal system by being strict and impartial in meting out rewards and punishments.
Scroll 46: Shen Jian
【註釋】
①致治：使國家在政治上安定清平。致，達到。治，指治世，指政治清明、社會安定。
②四表：指四方極遠之地，亦泛指天下。
③文教：禮樂法度，文章教化。
【白話】
達到政治清明的方法，先要除掉四患，才能推行五政。四患指的是：一是弄虛作假，二是圖謀私利，三是任性放縱，四是奢侈浪費。弄虛作假就會擾亂社會風氣，圖謀私利就會破壞法令綱紀，任性放縱就會助長越軌行為，奢侈浪費就會敗壞規章制度。這四大禍患不除，那麼德政也就無從施行了。風氣混亂，道德觀念就要淪喪，即使是天地，也不能保全人們的本性；法制破壞了，社會就要崩潰，即使是君主，也不能堅持守衛那些法度；行為越軌，道德規範就跟著消亡，即使是聖人，也不能維護正道；規章敗壞了，欲望就會橫行無忌，即使國土遼闊四方，也不能滿足他的需求。這就叫做「四患」。提倡耕織來養育人民，明察人們的喜愛和憎惡來端正習俗，宣揚禮樂典章來昭示朝廷的教化，建立軍備來確保國家的威嚴，嚴明賞罰來統理國家的法律。這就叫做「五政」。
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