賞罰
Reward and Punishment
264.
古之明君，褒罰必以功過；末代闇主，誅賞各緣其私。
（卷二十三 後漢書三）
264.
Wise kings of the past would reward or punish an individual based upon his merits or misdeeds. The despots of tottering dynasties would punish or reward an individual based on their personal preferences.
Scroll 23: Hou Han Shu, Vol. 3
【註釋】
①緣：循、順。
【白話】
古代的賢明君主，褒獎和懲罰都要依據當事人的功勞或過失；末代的亡國昏君，誅殺和封賞都順著個人私情。
265.
夫當賞者不賞，則為善者失其本望，而疑其所行；當罰者不罰，則為惡者輕其國法，而怙其所守。
（卷四十六 中論）
265.
If rewards are not given to the deserving individual, good people will lose their confidence and begin to doubt if their efforts are worthwhile. If punishments are not given to the perpetrators, evil people will disregard the laws and continue with their wrongdoings without any shame or fear.
Scroll 46: Zhong Lun
【白話】
應當獎賞的不獎賞，那麼做善事的人就會失去本來的願望，而懷疑自己的行為是否有意義；應當懲罰的不懲罰，那麼做壞事的人就會輕視國家的法令，而肆無忌憚的繼續造惡。
266.
故先王之教，進賢者為上賞，蔽賢者為上戮。
（卷四十九 傅子）
266.
Hence the ancient sage-kings have passed down this lesson to us: Those who recommend the virtuous to take on official posts will be rewarded handsomely; those who stifle the appointment of the virtuous will be punished severely.
Scroll 49: Fu Zi
【白話】
古代聖王的教誨，推薦賢人的人受重賞，刻意埋沒賢人的人受重懲。
267.
爵祿者，國柄之本，而貴富之所由，不可以不重也。然則爵非德不授，祿非功不與。二教既立，則良士不敢以賤德受貴爵，勞臣不敢以微功受重祿，況無德無功，而敢虛干爵祿之制乎！
（卷四十九 傅子）
267.
Official titles and stipends are the basis of a nation’s authority, and they pave the way to wealth. Hence, the conferring of titles and stipends cannot be deemed unimportant. If this is the case, anyone who is not virtuous should not be conferred any official titles; anyone who is not meritorious should not be given stipends. Once the rules and regulations regarding the conferring of titles and stipends are established, good officials will not dare to accept noble titles if their moral standing is unsatisfactory; dedicated ministers will not dare to accept handsome stipends if their contributions are meager. Under such circumstances, will men of small virtue and meager contributions dare to use deceptive maneuvers to meddle with the system of titles and stipends?
Scroll 49: Fu Zi
【註釋】
①國柄：國家權柄。
②二教：指授予爵位和俸祿的二種政教制度。
③干：求取。
【白話】
官爵和俸祿，是國家權力的根本，是達到富貴的途徑，不能不重視。既然如此，沒有美德就不應該授予爵位，沒有功勞就不能給予俸祿。授予爵位和俸祿的政教制度已經設立，那麼賢良的士人就不敢以淺薄的德行去接受高貴的爵位，有功勞的大臣就不敢以小功去接受優厚的俸祿，何況是沒有德行、毫無功勞的人，怎敢白白地追求爵位和俸祿呢？
268.
魏文侯問李克曰：「刑罰之源安生？」對曰：「生於奸邪淫佚之行也。凡奸邪之心，飢寒而起；淫佚者，文飾之耗。雕文刻鏤，害農事者也；文繡纂組，傷女功者也。農事害則飢之本，女功傷則寒之源也。飢寒並至，而能不為奸邪者，未之有也。男女飾美以相矜，而能無淫佚者，未嘗有也。……刑罰之起有源，人主不塞其本，而督其末，傷國之道也。」
（卷四十三 說苑）
268.
The Marquis Wen of Wei (state) asked Li Ke: “What factors contributed to the emergence of punishment?” Li Ke said: “Punishment was born as a means to subdue treacherous and promiscuous behaviors. Just as hunger and cold will compel people to commit treacherous acts, the consumption of overly decorative garments by high society will bring about dissolute behavior. When farm workers are forced to build lavish mansions with intricate carvings, this will hinder their agricultural production. When the female needleworkers are forced to make excessive ornamented garments this will hinder their normal textile production. Delayed agricultural production is the source of hunger, and delayed textile production is the source of not having enough warm clothing for the cold weather. Rare indeed were treacherous crimes that occurred where the ordinary people had not first been reduced to hunger and overty. Rare indeed were promiscuities that had not been preceded by men and women showing off to each other in their excessive make-up and ornamented wardrobes. …If the ruler does not rectify the root cause of punishment but to seek only to punish the people, surely this will be detrimental to the well-being of the country.”
Scroll 43: Shuo Yuan
【註釋】
①文飾：以紋彩修飾。
②文繡：刺繡華美的絲織品或衣服。
③纂組：赤色綬帶。亦泛指精美的織錦。
④督：治理、整理。
【白話】
魏文侯問李克說：「刑罰產生的根源是怎樣的？」李克說：「刑罰生於奸邪淫佚的行為。凡是奸詐邪惡的心，由飢寒逼迫所引起；放蕩的行為，由過分裝飾而形成奢侈靡爛。雕梁畫棟，會妨害農業的生產；紡織追求華麗，會耽誤女工的勞作。農業生產受到妨害，便是飢餓的起因，女工勞作被耽誤，就是寒冷的根源。飢寒交迫，而沒有奸邪行為的，未曾有過。男女互相以裝飾打扮來誇耀，而沒有放蕩行為的，也未曾有過。……所以，刑罰的產生是有原因的，君王不杜絕根本，而只有懲處已形成的罪惡，這是損害國家的做法。」
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