愛民
Caring about People
238.
利天下者，天下亦利；害天下者，天下亦害之。……仁人在位，常為天下所歸者，無他也，善為天下興利而已矣。
（卷四十九 傅子）
238.
For those who bring benefits to the world, the world will also bring benefits to them. For those who bring harm to the world, the world will also bring harm to them. ...A benevolent ruler will attract the populace to follow him because he is good at bringing benefits to the world.
Scroll 49: Fu Zi
【白話】
能利益天下的人，天下人也會利益他；危害天下的人，天下人也會危害他……有仁德的人在位時，天下人都依附他，沒有別的原因，只因為他善於為天下人謀求福利罷了。
239.
所謂天子者，天下相愛如父子，此之謂天子。
（卷三十一 六韜）
239.
When a ruler loves his people as if they are his children, and all the people love him as if he is their father, the ruler can then be deemed as the Son of Heaven in its truest sense.
Scroll 31: Liu Tao
【白話】
所謂天子，是對天下人如子女一樣愛護，而天下人對他像父親一樣敬愛，這才稱得上是天子。
240.
天地養萬物，聖人養賢，以及萬民。
（卷一 周易）
240.
The heaven and the earth nourish all things and enable them to prosper and flourish. The sages take good care of the virtuous so that the latter can serve the society and bring happiness to all people.
Scroll 1: Zhou Yi
【白話】
天地養育萬物，使萬物各得茂盛生長，而聖人頤養賢能之士，使他們為人民謀福利，將福澤推及萬民的身上。
241.
故善為國者，御民如父母之愛子，如兄之慈弟也。見之飢寒，則為之哀；見之勞苦，則為之悲。
（卷三十一 六韜）
241.
Good leaders will love the people as if they were their children, and care for them as if they were their own kindred. They grieve for people who are starving and mourn for people who are toiling in hardship.
Scroll 31: Liu Tao
【註釋】
①御：治理、統治。
【白話】
善於治理國家的君主，管理老百姓就如同父母愛護自己的孩子，如同兄長愛護弟弟。見到百姓飢寒，就為之哀痛；見到百姓勞苦，就為之悲傷。
242.
臣聞國之興也，視民如傷，是其福也；如傷，恐驚動。其亡也，以民為土芥，是其禍也。芥，草也。
（卷六 春秋左氏傳下）
242.
I have heard that a country is prosperous and strong because it treats its people tenderly as if they were injured. This is indeed the country’s good fortune. On the other hand, a country is in ruin because it tramples on its people as if they were mud or grass under its feet. This is indeed disastrous for the country.
Scroll 6: Chun Qiu Zuo Shi Zhuan, Vol. 2
【註釋】
①土芥：泥土草芥。比喻微賤的東西，無足輕重。
【白話】
臣聽說國家的興盛，是因為看待人民如受傷的人一樣倍加體恤，這就是它的福祉；國家的衰亡，是因為看待人民如泥土小草一樣輕賤糟蹋，這就是它的禍患。
243.
堯存心於天下，加志於窮民，痛萬姓之罹罪，憂眾生之不遂也。有一民飢，則曰此我飢之也；有一民寒，則曰此我寒之也；一民有罪，則曰此我陷之也。仁昭而義立，德博而化廣。故不賞而民勸，不罰而民治。先恕而後教，是堯道也。
（卷四十三 說苑）
243.
Emperor Yao cared about all the people in the world, especially for the poor. He felt pain for the crimes and punishments suffered by his subjects, and he worried that people could not lead a good life. If there was one person starving, Yao would say: “It was me who had caused him to suffer from hunger.” If there was one person freezing in the cold, Yao would say: “It was me who had caused him to suffer from the freezing weather.” If there was one criminal, Yao would say: “It was me who had provoked him to commit the crime.” As Yao's kindness and benevolence became apparent he also set the trend in upholding righteousness. His virtues were so far-reaching and extensive that people encouraged each other to do good things without expecting any reward, and the government was able to govern without using penalties to punish the people. As Emperor Yao demonstrated, a good leader will first forgive people’s mistakes and then seek to guide them to correct their mistakes through education. That was the statesmanship of Emperor Yao.
Scroll 43: Shuo Yuan
【註釋】
①罹：遭遇、遭受。
②遂：不能順利達成，不能如願。
【白話】
堯帝對天下人都心存關懷，尤其對窮苦人民更加關愛，心痛百姓遭受罪罰，擔憂眾人不能順心如意。只要有一人挨餓，就說，「這是我讓他飢餓的」；有一人受凍，就說，「是我讓他受寒的」；有一人犯罪，就說，「是我造成他犯罪的」。堯帝的仁慈彰顯而百姓就講道義；恩德廣博而百姓就全被感化。所以不用獎賞，而人民就能互相規勸；不用刑罰，而人民就能安分守己。先寬恕體諒，然後再教育他們，這就是堯帝治理天下的方法。
244.
子張問仁於孔子。孔子曰：「能行五者於天下，為仁矣。」請問之。曰：「恭寬信敏惠。恭則不侮，不見侮也。寬則得眾，信則人任焉，敏則有功，應事疾，則多成功。惠則足以使人。」
（卷九 論語）
244.
Zizhang asked Confucius about the principle of benevolence. Confucius said: “If you can practice five types of moral conduct in the world, then you can be considered a benevolent person.” Zizhang then asked: “Please tell me which five?” Confucius replied: “Be respectful, tolerant, trustworthy, perceptive, and kind. Respect others and you will not be insulted. Treat people with tolerance and you will gain their support. Be trustworthy and people will have faith in you. Do things perceptively and you will achieve success. Offer kindness to others and they will serve you with gratitude.”
Scroll 9: Lun Yu
【白話】
子張向孔子問為仁之道。孔子說：「能實行五種品德於天下，便算是仁了。」子張請問是哪五種。孔子說：「恭、寬、信、敏、惠。對人恭敬就不會遭受侮辱；待人寬厚就可以得到大眾擁護；做人誠信就能得到別人的信任；做事勤奮敏捷就能獲得成功；能廣施恩惠於人，那麼人必願意效力盡忠。」
245.
丘也聞有國有家者，不患寡，而患不均，不患土地人民之寡少，患政治之不均平。不患貧，而患不安。憂不能安民耳，民安國富。蓋均無貧，和無寡，安無傾。政教均平，則不患貧矣；上下和同，則不患寡矣；大小安寧，不傾危矣。夫如是，故遠人不服，則修文德以來之；既來之，則安之。
（卷九 論語）
245.
Confucius said: “I have heard that the feudal lords who preside over states, or the high officials who own family estates do not worry about poverty but they worry that the distribution of wealth may be uneven. They do not worry that they will have too few people but they worry that they may not be able to live in peace. For when distribution of wealth is even, there will be no poverty. And when harmony prevails, there will be no scarcity of people. When there is such a contented repose, there will be no rebellion. In this spirit, if people from afar do not submit, civil culture and virtues are to be cultivated to attract them. Once they have been so attracted, they will be made contented and be able to settle down at ease.”
Scroll 9: Lun Yu
【註釋】
①丘：孔子自稱。孔子名丘，字仲尼。
②蓋：承接上文，表示原因或理由。
③來：招致。
④既：已經。
【白話】
我曾經聽說有國的諸侯、有家的卿大夫，不擔心土地人民寡少，而擔心財富不平均；不擔心貧窮，而擔心上下不能安定。因為均平就能致富而沒有貧窮；和諧就能感召遠方人來歸附而不會寡少；百姓安定就不會招致外患而有傾覆的危險。誠能如此，遠方的人如果不歸附，我就修養文化道德來感召他們；等到他們來歸附以後，就讓他們生活能安定下來。
246.
今之所謂良吏者，文察則以禍其民，強力則以厲其下，不本法之所由生，而專己之殘心。
（卷四十二 鹽鐵論）
246.
The so-called good officials nowadays set strict laws to harass the people. They abuse their power and mistreat their subordinates. These officials have no intention of following the laws except to follow their cruel impulses to carry out their actions.
Scroll 42: Yan Tie Lun
【註釋】
①文察：深文苛察。
【白話】
現在所謂好的官吏，動用嚴苛的刑法來禍害百姓，使用暴力強權來殘害下級，不根據法律的本意，而是專憑自己殘酷的心意行事。
247.
凡民有七亡：陰陽不和，水旱為災，一亡也；縣官重責，更賦租稅，二亡也；貪吏並公，受取不已，三亡也；豪強大姓姓下舊有家字，刪之。，蠶食無厭，四亡也；苛吏繇役，失農桑時，五亡也；部落鼓鳴，男女遮列，六亡也；盜賊劫略，取民財物，七亡也。七亡尚可，又有七死：酷吏敺（ㄡ）殺，一死也；治獄深刻，二死也；冤陷無辜，三死也；盜賊橫發，四死也；怨讎相殘，五死也；歲惡飢餓，六死也；時氣疾疫，七死也。民有七亡，而無一得，欲望國安誠難。民有七死，而無一生，欲望刑措誠難。
（卷十九 漢書七）
247.
Seven Losses that can make people destitute:
1. Flood and drought caused by an imbalance between the Yin and Yang energies.
2. Heavy taxes imposed on farmers.
3. Briberies and the misuse of public funds.
4. The rich gentry exploiting the farmers endlessly.
5. Oppressive officials prolonging the duration of compulsory free labor supplied by farmers, and so hindering normal working hours for the farmers.
6. The countryside is drowned in the sound of drums alarming the inhabitants about robberies, and men and women have to rush out in all directions to make arrests.
7. Robbers and thugs stealing money, food and tools.
Worse than the Seven Losses are the Seven Deaths—the seven situations that can take away people’s lives:
1. The beating and killing of people by cruel officials.
2. Harsh prosecution of criminal cases.
3. False accusations of innocent people.
4. Widespread robberies and thefts.
5. Vengeance among the enemies.
6. A year of poor harvest causing famine.
7. Rampant epidemics and diseases.
With the Seven Losses making people destitute, it will be difficult for a country to attain stability. With the Seven Deaths taking away people’s lives, it will be extremely difficult to get rid of corporal punishment.
Scroll 19: Han Shu, Vol. 7
【註釋】
①繇（一ㄠˊ）役：或稱「徭役」，古代官府指派成年男子義務性的勞役，包括修城、鋪路、防衛鄉里等工作。
②遮列：亦作遮迾、遮迣、遮厲。列隊遮攔。
【白話】
造成百姓流亡的原因有七種：陰陽失調，乾旱和水災侵害百姓，此其一；官府加重索取，增加賦稅，此其二；貪官污吏假公濟私，收受賄賂不斷，此其三；有權勢的富家侵占百姓財物，貪婪無厭，此其四；殘酷苛刻的官吏徵招勞役，貽誤農時，此其五；鄉間村落常常響起警報聲，全村男女都得出動防衛，此其六；盜賊肆虐，搶奪百姓的財物，此其七。這七種流亡的情況還不算厲害，又有七種逼死百姓的情況：殘酷的官吏毆打、殺害百姓，此其一；審理案件太苛刻，此其二；冤枉陷害無辜的百姓，此其三；盜賊遍地，這是其中之四；冤家仇人相互殘殺，此其五；年景不好收成極壞，百姓忍飢挨餓，此其六；一時傳染病流行，百姓感染發病，此其七。百姓有七種流亡的原因，卻沒有得到一絲毫的利益，想要使國家安定實在是太難了。百姓有七種喪命的情況，卻沒有一絲毫生存的機會，想要廢棄刑法而讓百姓安穩過活，實在是太難了。
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