鑒戒
Heedful of Troubling Signs
305.
夫（ㄈㄨˊ）君者舟也，民者水也；水所以載舟，亦所以覆舟。君以此思危，則危可知矣。
（卷十 孔子家語）
305.
A leader is analogous to a boat, while the people are analogous to water. Water can carry a boat, it can also capsize a boat. A leader should take heed of the danger told in this analogy and understand what could be dangerous.
Scroll 10: Kong Zi Jia Yu
【白話】
君主好比是船，百姓就好比是水；水可以載船，也可以使船翻覆。君主由此來思考危機，那麼危險就可想而知了。
306.
天子之子，不患不富貴，不患人不敬畏，患於驕盈不聞其過，不知稼穡（ㄙㄜˋ）之艱難耳。至於甚者，乃不知名六畜，可不勉哉！
（卷二十九 晉書上）
306.
A crown prince need not worry about his wealth, or whether people will regard him with awe. He should instead worry about his insolence and expensive tastes, his isolation from criticisms of his faults, as well as not knowing how hard farmers have to work to make a living. What is worse is that he cannot even name the six domesticated animals. If this is the case, is it not time to study harder?
Scroll 29: Jin Shu, Vol. 1
【註釋】
①驕盈：傲慢自滿。
②稼穡：耕種和收穫。泛指農業勞動。
③六畜：指馬、牛、羊、雞、狗、豬。
【白話】
將要繼承王位的太子，不擔憂不富貴，不擔憂別人不敬畏，要憂患的是過於驕奢而聽不到自己的過失，不知道農耕勞動的艱辛。更過分的，甚至連六畜的名字都不知道，這樣還不應該勉力上進嗎？
307.孟子曰：「離婁子無婁子之子之明，公輸子之巧，不以規矩，不能成方圓；師曠之聰，不以六律，不能正五音；堯舜之道，不以仁政，不能平治天下。言當行仁恩之政，天下乃可平。……故曰，徒善不足以為政，徒法不能以自行。」但有善心而不行之，不足以為政。但有善法度，而不施之，法度亦不能獨自行。
（卷三十七 孟子）
307.
Mencius said: “Even with the powerful eyesight of Lilou and the skillful hands of Gongshu, no perfect squares and circles could be drawn without the use of a compass and a carpenter’s square. Even with the acute ear of the music-master Shikuang, musical notes cannot be calibrated accurately without the use of the pitchtubes. Even with a virtuous character as good as that of emperors Yao and Shun, no government can secure order for the country without the benevolent laws laid down by the ancient sage-kings. ...Hence it is said: Virtue by itself is insufficient in forming a good government, and laws cannot run effectively on its own.”
Scroll 37: Meng Zi
【註釋】
①離婁子：傳說中的視力特別強的人。
②公輸子：春秋時魯國巧匠公輸班，或稱魯班。班，或作「般」、「盤」。
③規矩：校正圓形和方形的兩種工具。
④師曠：春秋晉國樂師。善於辨音。
⑤六律：相傳黃帝時伶倫截竹為管，以管之長短分別聲音的高低清濁，樂器的音調皆以此為準。樂律有十二，陰陽各六，陽為律，陰為呂。六律即黃鐘、太簇、姑洗、蕤賓、夷則、無射。
【白話】
孟子說：「就算有離婁先生的極佳視力，有公輸先生的高超手藝，如果不用圓規和曲尺，也不能精確的畫出方形、圓形；就算有師曠的辨音聽力，如果不按六律，也不能校正五音；即使有堯舜的道德修養，如果不實行仁慈的政治措施，也不能治理好天下。……所以說，只有善心還不足以從事政治，只有好的政治制度，它也不可能自己實行。」
308.
文王問太公曰：「君國主民者，其所以失之者，何也？」太公曰：「不慎所與也。人君有六守三寶。六守者，一曰仁，二曰義，三曰忠，四曰信，五曰勇，六曰謀，是謂六守。」文王曰：「慎擇此六者，奈何？」太公曰：「富之而觀其無犯，貴之而觀其無驕，付之而觀其無轉轉作專，使之而觀其無隱，危之而觀其無恐，事之而觀其無窮。富之而不犯者，仁也；貴之而不驕者，義也；付之而不轉者，忠也；使之而不隱者，信也；危之而不恐者，勇也；事之而不窮者，謀也。人君慎此六者以為君用。君無以三寶借人，以三寶借人，則君將失其威。大農大工大商，謂之三寶。六守長則國昌，三寶完則國安。」
（卷三十一 六韜）
308.
King Wen asked Tai Gong: “How does the ruler of the state, the leader of his people, come to lose his position?” Tai Gong answered: “He loses his position because he is not cautious about whom he associates with. He should have used the Six Characteristics to select capable men and safeguard the Three Treasures. The Six Characteristics being: benevolence, righteousness, loyalty, trustworthiness, courage, and the ability to strategize. These are the Six Characteristics to look out for when selecting capable men.” King Wen asked: “How does one go about using these criteria to select good men?” Tai Gong said: “Make them rich and observe whether they commit offenses. Put them in high positions and see if they become arrogant. Entrust them with office and see if they stay. Make them solve a problem and see if they will conceal anything. Put them in the way of danger and see if they are afraid. Task them to manage an emergency and see if they are able to handle it well. If they are rich but do not commit offenses, then they are benevolent. If they are in high position but do not become arrogant, then they are righteous. If you entrust them with an office and they stay, then they are loyal. If they solve a problem without concealing anything, then they are trustworthy. If they are in danger and are not afraid, then they are courageous. If you task them to manage an emergency and they handle well, then they are capable of making plans and strategizing. My lord can use these Six Characteristics to recruit capable men. In addition, the ruler cannot entrust the Three Treasures to other people, otherwise he will lose his authority. The Three Treasures are Agriculture, Industry and Commerce. When the Six Characteristics are conserved, the country will flourish. When the Three Treasures are flawless, the state is secure.”
Scroll 31: Liu Tao37: Meng Zi
【白話】
周文王問姜太公：「治理國家和人民的君主，都想長久保住天下，卻為何會失去呢？」太公說：「那是因為不能謹慎選擇適當的人才。凡為人君者，必須注意六守以選拔人才，並謀劃三寶以經營事業。所謂六守，一是仁，二是義，三是忠，四是信，五是勇，六是謀，這就稱為六守。」文王又問：「如何慎重選擇符合六種德行的人呢？」太公說：「給他財富，觀察他是否不觸犯禮法；給他高貴的地位，觀察他是否不驕傲自大；授予他重任，觀察他是否不獨裁專權；使他處理事務，觀察他是否不隱瞞實情；讓他身處危難，觀察他是否能臨危不懼；讓他處理事變，觀察他是否能應變無窮。富裕而不觸犯禮法，是心中存有天理之公，這就是仁；高貴而不驕傲自大，是心中存有義理之明，這就是義；授予職權而不獨裁專政，是心中存有忠誠之操，這就是忠；處理事務而不隱瞞實情，是心中存有誠信之行，這就是信；身處危難而能不恐懼，是心中有勇往不屈之意，這就是勇；處理事變而能應對不窮，是心中具有機智之略，這就是謀。人君應慎重選拔具有這六項的人，加以重用。君主不可將處理三寶之權利給與他人；給與他人，君主將喪失權威。三寶乃是大農、大工、大商三種經濟組織。具有六守之賢才眾多，則國家昌盛；三寶之經濟制度完備，國家就能安定。」
309.
景公問晏子曰：「臨國蒞民，所患何也？」對曰：「所患者三：忠臣不信，一患也；信臣不忠，二患也；君臣異心，三患也。是以明君居上，無忠而不信，無信而不忠者，是故君臣無獄無獄作同欲，而百姓無恐恐作怨也。」
（卷三十三 晏子）
309.
Duke Jing asked Yanzi: “What should a ruler worry about the most in the matter of governing a state and its people?” Yanzi replied: “There are three things that my lord should be most worried about:
1. A minister who is loyal to the ruler is not being treated as trustworthy.
2. A minister who is trusted by the ruler is unfaithful to the ruler.
3. A ruler and his ministers have different agendas in their mind.
With a wise ruler sitting in a position of authority, the incidents of a ruler distrusting his ministers will not happen, and the possibility of his trusted ministers betraying his trust will be eliminated. The ruler and his ministers share the same aspirations, and the populace will have no grievances.”
Scroll 33: Yan Zi
【註釋】
①臨國：治理國事。
②蒞民：管理百姓。
【白話】
景公問晏子說：「執掌國政管理人民，應該憂慮的是什麼？」晏子回答說：「應該憂慮的事有三件：忠誠愛國的臣子不被信任，這是憂慮之一；受信任的臣子不忠誠，這是憂慮之二；國君與臣子不同心，這是憂慮之三。所以賢明的國君身居高位，沒有忠臣不受信任，也沒有受信任卻不忠心的現象，因此君臣同一條心，百姓也就沒有怨言了。」
310.
子墨子曰：「國有七患。七患者何？城郭溝池不可守，而治宮室，一患也；邊國至境，四鄰莫救，二患也；先盡民力無用之功，賞賜無能之人，三患也仕者持祿，遊者憂佼佼作反，君脩法討臣，臣懾（ㄕㄜˋ）而不敢咈，四患也；君自以為聖智，而不問事，自以為安強而無守備，五患也；所信者不忠，所忠者不信，六患也；蓄種菽（ㄕㄨˊ）粟，不足以食之，大臣不足以事之，賞賜不能喜，誅罰不能威，七患也。以七患居國，必無社稷；以七患守城，敵至國傾。七患之所當，國必有殃。」
（卷三十四 墨子）
310.
Mozi said: “A state may face the onslaught of the Seven Perils. What are these Seven Perils? They are:
1. The palace and its chambers undergo renovations while the four walls of a fortress and its surrounding defensive trenches can hardly withstand the attack of enemies.
2. None of your neighbors comes to the rescue while
enemies invade your territory.
3. Valuable human resources are used on useless projects and unworthy people are rewarded.
4. The officials are only concerned about protecting their jobs and income; scholars without posts are only concerned about establishing circles of influences. Meanwhile, a ruler amends laws to deter his ministers from voicing their opinions.
5. The ruler overestimates his own cleverness and fails to question the progress of administrative affairs. He takes no precautions because he assumes everything is in order.
6. Trusted ministers betray his trust while loyal ministers are cast aside.
7. Reserves and food crops are insufficient to feed the people, and ministers are incapable of shouldering government responsibilities. Rewards cannot make the people happy and punishments cannot keep them in awe.
If a government runs into these Seven Perils, the state will certainly meet its demise. If a fortress runs into these Seven Perils, the city within the four walls will certainly fall into the hands of the enemy. Wherever these Seven Perils dwell there will be disasters.”
Scroll 34: Mo Zi
【註釋】
①城郭：城牆。城指內城的牆，郭指外城的牆。
②溝池：護城河。
③憂佼：依據清朝孫詒讓《墨子閑詁》，為「愛佼」，意思是愛私交。佼，通「交」。
④懾：恐懼。
⑤咈：違背、違逆。
【白話】
墨子說：「國家有七種禍患。這七患是什麼呢？內外城池都不能有效防禦，卻修建宮室，這是第一種禍患；敵兵壓境，四面鄰國不願救援，這是第二種禍患；把民力耗盡在無用的事情上，賞賜沒有才能的人，這是第三種禍患；做官的人只求保住俸祿，遊學的士人只顧結交朋黨，國君修訂法律來懲治臣子，臣子畏懼而不敢直言勸諫，這是第四種禍患；國君自以為聖明睿智而不過問政事，自以為國家安穩強盛而不做防禦準備，這是第五種禍患；國君信任的人不忠誠，忠於國君的人卻不被信任，這是第六種禍患；儲藏和種植的糧食，不足以養活人民，大臣不足以承擔事務，賞賜不能使人高興，誅罰不能使人畏懼，這是第七種禍患。治國出現這七種禍患，必定亡國；守護城池出現這七種禍患，敵軍一到必定淪陷。這七種禍患存在於哪個國家，哪個國家必定遭殃。」
311.
十過：一曰，行小忠，則大忠之賊也。二曰，顧小利，則大利之殘也。三曰，行僻自用，無禮諸侯，則亡身之至也。四曰，不務聽治，而好五音，則窮身之事也。五曰，貪愎喜利，則滅國殺身之本也。六曰，耽於女樂，不顧國政，則亡國之禍也。七曰，離內遠遊，忽於諫士，則危身之道也。八曰，過而不聽於忠臣，而獨行其意，則滅高名，為人笑之始也。九曰，內不量力，外恃諸侯，則削國之患也。十曰，國小無禮，不用諫臣，則絕世之勢也。
（卷四十 韓子）
311.
The Legalist, Han Feizi, summarized the faults of a ruler into the following Ten Faults:
1. To practice loyalty in small ways, which betrays loyalty in big ways.
2. To esteem small advantages, which hampers big advantages.
3. To force personal biases, assert oneself, and behave discourteously before feudal lords, which leads to selfdestruction.
4. To neglect government responsibilities and indulge too much in songs and music, which plunges one into distress.
5. To be greedy, self-opinionated and rejoice in nothing but gain, which sows the root of destruction for the state and oneself.
6. To become infatuated with women singers, dancers and musicians, and neglect state affairs, which forecasts the demise of the state.
7. To leave home for distant travels and ignore remonstrations from the ministers, which is the surest way to endanger one’s august position at home.
8. To commit faults, refuse to listen to loyal ministers, and enforce one’s own opinions, which destroys one’s high reputation and causes people to laugh at one’s demise.
9. To take no account of internal strength but rely solely upon foreign allies, which places the state in grave danger of dismemberment.
10. To insult big powers despite the smallness of one’s own country and take no advice from advisors, which paves the way to the extermination of one’s posterity.
Scroll 40: Han Zi
【白話】
十種過錯：一是奉行對私人的小忠，那就會損害大忠。二是只顧小利，那就會破壞大利。三是行為乖僻又自以為是，對待諸侯無禮，那就會走向自取滅亡的道路。四是不致力於國事，而沉迷在聲樂中，那會讓自己陷入窮途末路。五是貪婪固執又追求私利，那是亡國喪身的禍根。六是沉迷於女色歌舞，不顧國家的政事，就會遭受亡國的災禍。七是離開朝廷到遠方遨遊，忽略諫議大臣的勸言，那是危害自身的做法。八是有過錯而不肯聽忠臣的勸諫，卻一意孤行，那就是自毀名譽，受人譏笑的開始。九是不考量國內的力量，而依賴國外的諸侯，那就有國土被分割的憂患。十是國家弱小而不講禮義，又不任用直言的諫臣，那是斷絕後嗣的趨勢。
312.
亡國之主必必下有自字驕，必自智，必輕物。自謂有過人智，故輕物，物，人也。
（卷三十九 呂氏春秋）
312.
The leader who has caused the downfall of his state must have been a man of self-importance, arrogant and disrespectful of able and virtuous people. He must have perceived himself to be clever, indomitable, and too important to waste his time on matters of administration.
Scroll 39: Lü Shi Chun Qiu
【註釋】
①物：人、眾人。
【白話】
亡國的君主，必定是自大驕傲，怠慢賢士；必定是自作聰明，專獨剛愎；必定是輕視一切人，所以才會招來禍患。
313.
故禮煩則不莊，業眾則無功，令苛則不聽，禁多則不行。
（卷三十九 呂氏春秋）
313.
Tedious rites and rituals will make propriety appear less solemn. Taking up too many tasks will make achievements less evident. Harsh laws will stir the populace to defiance, and when there are too many prohibitions, they will become ineffective.
Scroll 39: Lü Shi Chun Qiu
【白話】
禮節太過繁瑣就不莊重，事業繁重則績效不彰，政令太苛刻則人民就不聽從，禁令過多就無法執行。
314.
鳥窮則噣，獸窮則攫，人窮則詐，馬窮則逸。自古及今，未有窮其下而能無危者也。
（卷十 孔子家語）
314.
Birds will peck when they are desperate. Animals will bite when they are desperate. Humans will cheat when they are desperate, and horses will run away when they are desperate. To this day, no ruler could stay safe and free from danger if his officials and people were driven to desperation.
Scroll 10: Kong Zi Jia Yu
【註釋】
①窮：困窘、窘急。
②逸：逃跑。
【白話】
鳥被逼到困境就會用嘴啄鬥，獸被逼到困境就會用爪奪取，人被逼到困境就會出現欺詐行為，馬被逼到困境就會逃奔。從古至今，沒有逼迫臣民走投無路，而君王自己卻能沒有危險的。
315.
孔子曰：「君子有三戒：少之時，血氣未定，戒之在色；及其壯也，血氣方剛，戒之在鬥；及其老也，血氣既衰，戒之在得。」得，貪得也。
（卷九 論語）
315.
Confucius said: “A superior person is on guard against three things: When he is a young man and his physical energies are not yet settled, he is on guard against lust. When he is in his prime and his energy is solid, he is on guard against combativeness. When he is old, and his physical power is weakened, he is on guard against greed.”
Scroll 9: Lun Yu
【白話】
孔子說：「君子有三件應該警惕戒備的事：少年時，血氣尚未穩定，應該警戒，不要把精力放縱在色欲上；到壯年時，血氣正旺盛，應該警戒，不要爭強鬥勝，而應以此飽滿的體力精神用於正當的事業；到老年時，血氣已經衰退，應該警戒，不要貪得無厭。」
316.
古人闔棺之日，然後誄（ㄌㄟˇ）行，不以前善沒（ㄇㄛˋ）後惡也。
（卷二十九 晉書上）
316.
In ancient times, on the day when a man is laid to rest, eulogy will be written to attest to his virtues and contributions, as well as latter vices that cannot be concealed with the good deeds done earlier.
Scroll 29: Jin Shu, Vol. 1
【註釋】
①誄：哀祭文的一種。是敘述死者生前德行、功業的文體。
②沒：掩蓋。
【白話】
古人蓋棺之後，再來寫誄文哀悼，論定品行，不用以前的善行掩蓋後來的過惡。
317.
君子有三鑒：鑒乎前，鑒乎人，鑒乎鏡。前惟訓，人惟賢，鏡惟明。
（卷四十六 申鑒）
317.
A superior person uses three object lessons to guide himself: Taking lessons from history, taking lessons from people, and taking lessons from the mirror. From history he learns how to avoid repeating the same mistakes. From people he learns how to identify good officials. From the mirror, he can reflect upon himself clearly.
Scroll 46: Shen Jian
【白話】
君子有三種借鑒：明鑒於前事，明鑒於他人，明鑒於銅鏡。以前事為明鑒，可吸取教訓；以他人為明鑒，可效法賢德；以銅鏡為明鑒，可看清自我。
留言列表
社群網站 
