尊賢
Be Respectful of Wise and Able Ministers
37.
無常安之國，無恆治之民。得賢者則安昌，失之者則危亡。自古及今，未有不然者也。
（卷四十三 說苑）
37.
No country will enjoy everlasting peace and no common people will stay forever submissive. When the wise are recruited to serve in the government, the country will enjoy peace and prosperity. To lose them could mean an end to a government. From ancient times until today this recurring theme has not changed at all.
Scroll 43: Shuo Yuan
【註釋】
①然：如此、這樣。
【白話】
沒有始終安定的國家，也沒有永遠順服的百姓。得到賢人輔佐就安定昌盛，失去賢人就導致滅亡。從古至今，沒有不是這樣的。
38.
書曰：「有不世之君，必能用不世之臣。用不世之臣，必能立不世之功。」
（卷二十六 魏志下）
38.
The ancients said: “An extraordinary leader will use the services of extraordinary ministers. Together with these
extraordinary ministers they will attain extraordinary achievements in history.”
Scroll 26: Wei Zhi, Vol. 2
【註釋】
①不世：世上所罕有的，非凡。
【白話】
古書上說：「有卓越的君主，必然能任用卓越的大臣。任用卓越的大臣，必然能建立卓越的功業。」
39.
子曰：「大臣不可以不敬也，是民之表也。邇臣不可以不慎也，是民之道（ㄉㄠˇ）也。」民之道，言民循從也。
（卷七 禮記）
39.
Confucius said: “A leader must respect his ministers because they are the representatives of the people. He must choose ministers close to him carefully because they are the role models for the people.”
Scroll 7: Li Ji
【註釋】
①表：模範、榜樣。
②邇臣：近臣。指在君主左右侍從的臣子。邇，近。
③道：通「導」。引導、指引。
【白話】
孔子說：「國君對大臣不可不恭敬，因為他們是民眾的表率；近臣不能不慎重選擇，因為他們是民眾遵循跟從的先導。」
40.
文王好仁，故仁興；得士而敬之，則士用，用之有禮義。故不致其愛敬，則不能盡其心，則不能盡其力，則不能成其功。故古之賢君於其臣也，尊其爵祿而親之；疾則臨視之無數，死則弔哭之，為之服錫衰（ㄘㄨㄟ），而三臨其喪；未斂不飲酒食肉，未葬不舉樂，當宗廟之祭而死，為之廢樂。故古之君人者於其臣也，可謂盡禮矣；故臣下莫敢不竭力盡死，以報其上。
（卷十七 漢書五）
40.
King Wen’s benevolence had helped him to revive a government that was beneficent to the people. When he obtained the services of virtuous people he paid great respect to them and continued to treat them in accord with the proper rites and protocols. Had he not treasured the virtuous people he would not have been able to gain their confidence, and enabled them to work in peace and maximize their potential to help him secure his objectives. Likewise, the wise king of antiquity would respect the jurisdictions of his ministers, their stipends, and also take good care of them. He would regularly visit ministers who had been stricken ill. And when a minister passed away he would personally offer condolences to the minister’s bereaved family and attend the complete funeral rites conducted in three stages. A king would not drink wine or eat meat until the body of the deceased minister had been placed in the coffin. Neither would he entertain himself with music before the burial rites were done. If a minister passed away during an ancestral offering ceremony, the king would call off the ceremonial music as a sign of mourning for the deceased minister. Thus, the kings in ancient time did everything they could to live up to the requirements of the propriety, and their ministers would repay them with undying devotion.
Scroll 17: Han Shu, Vol. 5
【註釋】
①爵祿：官爵和俸祿。
②臨視：親臨探望。
③弔哭：弔祭且哀哭。
④錫衰：細麻布所製的喪服。錫，通「緆」。
⑤斂：通「殮」。為死者更衣入棺。
⑥舉：演奏。
【白話】
文王喜好仁德，所以仁政興起；得到士人而能尊重他們，所以士人能為他效力，文王又能以禮義態度相待。所以，不對士人愛護和尊重，就不能得到士人的信心，讓他們安心做事；就不能發揮才華，全力以赴；就不能成就他們的功業。所以，古代的賢君對待大臣，尊重他們的官爵、俸祿，而且愛護他們；大臣有病，多次親自探望；大臣去世則弔唁哭泣，並穿戴細布喪服，三次親臨喪葬；死者未入殮前，君主不喝酒吃肉；死者未下葬前，君主不奏樂娛樂，當大臣正好在宗廟祭祀時去世，則為他免奏宗廟祭祀之樂。所以古代君主對於他的臣下，可以說是極盡禮義了，所以臣下內心不敢不盡心竭力、鞠躬盡瘁報效君主。
41.
周公戒伯禽曰：「我文王之子，武王之弟，成王之叔父。我於天下亦不賤矣。然我一沐三捉髮，一飯三吐哺，起以待士，猶恐失天下之賢人。子之魯，慎無以國驕人。」
（卷十一 史記上）
41.
The Duke of Zhou taught his son, Bo Qin, this lesson: “I am the son of King Wen, the younger brother of King Wu, and uncle to King Cheng. My position is therefore not lowly. However, there were times when I had to stop several times in the course of washing my hair; or stop several times in the course of eating, so that I could greet virtuous men who came by for a visit. Still, I am afraid that I might have overlooked any virtuous man. When you arrive at the state of Lu, you must remember this—Never regard your status as a king and look down on anybody.”
Scroll 11: Shi Ji, Vol. 1
【註釋】
①伯禽：姬姓，字伯禽，亦稱禽父。周公長子，為魯國第一任國君。
②賤：地位卑下。
③子：相當於「您」或「你」。
④慎：千萬、無論如何。
【白話】
周公告誡伯禽說：「我是文王的兒子、武王的弟弟、成王的叔父。對於天下來說，我的地位也不算低賤了。然而我洗頭時曾多次握著尚未梳理的頭髮，吃飯時也數次吐出口中食物，起身去接見賢士，即使這樣，還怕錯過了天下的賢人。你到了魯國，千萬不要以國君的身分看不起人。」
42.
惟恤十難，以任賢能。一曰不知，二曰不求求作進，三曰不任，四曰不終，五曰以小怨棄大德，六曰以小過黜大功，七曰以小短短作失掩大美，八曰以干訐傷忠正，九曰以邪說亂正度，十曰以讒嫉廢賢能，是謂十難。十難不除，則賢臣不用；賢臣不用，則國非其國也。
（卷四十六 申鑒）
42.
There are Ten Hindrances that can render difficult the task of appointing virtuous and able people to a government position:
1. The inability to recognize an able person.
2. If such a person is recognized, no appointment is offered to him.
3. If such a person is appointed, his ability is under-utilized.
4. The service of this person is terminated before his term is over.
5. A person’s virtues are overlooked and his service is disregarded due to minor resentments from the leader.
6. This person’s outstanding contributions are dismissed because of some minor offenses he has committed.
7. This person’s overall excellence is concealed because of some minor flaws in his character.
8. This person’s integrity is hurt because of disparaging attacks waged against him by malicious parties.
9. Deviant beliefs have disrupted regular laws.
10. A virtuous and able person is dismissed because of unfounded accusations made by back-stabbers who are jealous of his presence.
If these Ten Hindrances are not eradicated, the able and virtuous ministers will not be able to serve and assert any influence within the government. And when good ministers are not put to good use, a country’s ability to survive will be challenged.
Scroll 46: Shen Jian
【註釋】
①惟：句首語助詞，無實在意義。
②恤：顧及、顧念。
③黜：廢除。
④干訐：歷代各本《申鑒》多作「訐奸」或「奸訐」，指惡意攻訐。奸，邪惡不正。訐，揭發別人的隱私，攻擊別人的短處。
【白話】
考慮任用賢能之士方面有十難：一是沒有知人之明，二是知人而不能積極推舉，三是舉人而不能善用，四是用人而不能始終信任，五是因小小的嫌隙而否定可貴的品德，六是因小小的過失而抹殺大功，七是因小小的缺點而掩蓋他整體的美善，八是因奸邪之人的攻擊而傷害忠正之士，九是因邪說而擾亂了正規的法度，十是因讒言嫉妒而廢棄賢能之士，這就是所謂的十難。這十難不除，賢臣就不能起用；賢臣不起用，國家也就難成了。
43.
文王問太公曰：「君務舉賢，而不獲其功，世亂愈甚，以致危亡者，何也？」太公曰：「舉賢而不用，是有舉賢之名也，無得賢之實也。」文王曰：「其失安在？」太公曰：「其失在好用世俗之所譽，不得其真賢。」
（卷三十一 六韜）
43.
King Wen posed this question to his strategist Jiang Tai Gong: “A ruler is enthusiastic in recruiting the best of minds to work in the government but little has been gained. Social disruptions are on the rise and they are threatening the security of the country. How can this happen?” Tai Gong said: “If you select the best of minds but cannot put them in positions of influence, their presence is only useful in name but not useful in practice.” King Wen asked: “So who is at fault here?” Tai Gong replied: “These problems arose because a leader favors a so-called celebrity made famous by worldly standards and not somebody with any ability to do the job properly.”
Scroll 31: Liu Tao
【註釋】
①舉賢：推薦任用有賢德、有才能的人。舉，推薦、選用。
②安：何處、哪裡。
【白話】
周文王問姜太公：「國君致力於舉薦賢才，而沒有收到功效，社會混亂愈加嚴重，以致於國家危亡，這是什麼原因？」太公說：「選出賢才而沒有加以任用，這是有舉賢的虛名，而沒有用賢的實質。」文王說：「那錯在哪兒呢？」太公說：「錯誤在於國君喜好用世俗所稱譽的人，而沒有用到真正的賢才。」
44.
為人君而侮其臣者，智者不為謀，辨者不為使，勇者不為鬥。智者不為謀，則社稷危；辨者不為使，則使不通；勇者不為鬥，則邊境侵。
（卷四十二 新序）
44.
If a leader habitually humiliates his ministers and subjects, wise strategists will become reluctant to devise plans for him; eloquent people will become reluctant to embark on diplomatic missions for him; courageous men will become reluctant to engage in warfare for him. Without the advice from the wise strategists, the country will be trapped in danger. Without the services of eloquent diplomats, the relations with other countries will be put under strain. And without the dedication of brave men to fight gallantly, the frontiers will soon become targets of invasion.
Scroll 42: Xin Xu
【註釋】
①辨：通「辯」。
②使：出使。出任駐外使節。
③社稷：本指土神和穀神。因社稷為帝王所祭拜，後用來泛稱國家。
【白話】
身為君主而侮辱他的臣民，導致的結果就是智者不為他謀劃策略，有辯才的人不為他出使外交，勇者不為他衝鋒陷陣。智者不出謀略，那麼國家社會將會陷入困境；有辯才的人不做外交，那麼就無法與他國往來；勇者不奮力向前，那麼邊境就會受到侵犯。
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