辨物
Differences that Matter
348.
賢者狎而敬之，狎，習也，近也，習其所行。畏而愛之。心服曰畏。愛而知其惡，憎而知其善。不可以己心之愛憎，誣人以善（「以善」之以，本書作之）惡。
（卷七 禮記）
348.
Stay close to the virtuous but accord them with due respect. See them as formidable but regard them with admiration. Be aware of the shortcomings in those we love and recognize the goodness in those we detest.
Scroll 7: Li Ji
【註釋】
①狎：熟悉、親近。
【白話】
對於賢德的人，應親近學習而又禮敬尊重，內心畏服而又孺慕愛戴。對於喜愛親信的人，要了解他的短處；對於嫌棄憎惡的人，要了解他的長處，並且明白對方也有本性本善的良心。
349.
子曰：「君子泰而不驕，小人驕而不泰。」君子自縱泰，似驕而不驕。小人拘忌，而實自驕矜也。
（卷九 論語）
349.
Confucius said: “A superior person is self-confident without being arrogant. A petty person is arrogant yet lacks self-confidence.”
Scroll 9: Lun Yu
【註釋】
①泰：安舒、安寧。
【白話】
孔子說：「君子內心謙恭，所以自在舒泰而不驕傲；小人內心驕傲，唯恐失去尊嚴而處處牽掛，所以無法安詳自在。」
350.
子曰：「君子不以言舉人，有言者，不必有德，故不可以言舉人也。不以人廢言。」
（卷九 論語）
350.
Confucius said: “A superior person does not recommend a person on account of what he says. Neither does he dismiss what is said on account of the speaker.”
Scroll 9: Lun Yu
【白話】
孔子說：「君子不因為一個人話說得有理而舉薦他，也不因為一個人的品德欠佳而捨棄他可取的言語。」
351.
得十良馬，不如得一伯樂；得十利劍，不如得一歐冶。多得善物，不如少得能知物。知物者之致善珍，珍益廣，非特止於十也。
（卷四十四 桓子新論）
351.
It is better to acquire one remarkable horse expert like Bo Le than to own ten superb horses. It is better to acquire one exemplary swordsmith like Ou Yezi than to own ten sharp swords. Acquiring many possessions is not as useful as acquiring a few experts who can identify exquisite items for you. The experts can help you to source and collect more valuable items, and the total number of possessions you own could be more than tenfold greater in the end.
Scroll 44: Huan Zi Xin Lun
【註釋】
①伯樂：春秋秦穆公時人，姓孫，名陽，以善相馬著稱。
②歐冶：即歐冶子，春秋時著名鑄劍工。
③非特：不僅、不只。特，僅、只是。
【白話】
得到十匹好馬，不如得到一位善於相馬的伯樂；得到十把利劍，不如得到一位善於鑄劍的歐冶子。得到很多美好的物品，還不如得到少數善於鑑賞的人。善於鑑賞的人能搜集到珍貴的寶物，且會讓珍貴的寶物愈來愈多，那就不僅僅止於十倍了。由此可知，善於識別和培養人才的能力，比什麼都重要。
352.
傳曰：「不知其子，視其友；不知其君，視其左右。」靡而已矣！
（卷三十八 孫卿子）
352.
An ancient text said: “If you do not understand the son, just look at his friends and you will find the answer. If you do not understand the leader, just look at the ministers by his side and you will find the answer.” Like-minded people will seek each other’s company.
Scroll 38: Sun Qing Zi
【註釋】
①靡：引申為潛移默化、沾染。
【白話】
古書上說：「不了解某人，看看他的朋友就清楚了；不了解君主，看看他左右的近臣就清楚了。」這都是潛移默化的影響使然啊！
353.
孟子曰：「仁之勝不仁也，猶水之勝火也。今之為仁者，猶以一杯水，救一車薪之火也，不息則謂水不勝火者，此與於不仁之甚者也。」
（卷三十七 孟子）
353.
Mencius said: “Benevolence subdues its opposite just as water subdues fire. Nowadays, those who claim to implement a benevolent government do it as if with one cup of water they could save a whole wagonload of burning fuel, and when the flames are not extinguished, then say that water cannot subdue fire. This is worse than a government that is not benevolent because in the end, even the small amount of benevolence will be lost.”
Scroll 37: Meng Zi
【白話】
孟子說：「仁德能勝不仁，就像水可以滅火一樣。如今推行仁政的人，好比用一杯水去救一車正在燃燒的木柴，火不能熄滅，便說水不能滅火，這種說法與不行仁政相比更為嚴重。因為只會讓大眾連信心都喪失掉。」
354.
將叛者其辭慚；中心疑者其辭枝；吉人之辭寡；躁人之辭多；誣善之人，其辭游；失其守者，其辭屈。
（卷一 周易）
354.
Potential rebels would reveal shades of guilt on their faces when they speak. People who have doubt in their mind would speak incoherently like branches spreading out in a disorderly fashion. Kind people would speak little while impetuous people talk volubly. Those who malign the kind-hearted would speak without focus. As for those who have lost their personal integrity, their words would reflect the crookedness of their minds.
Scroll 1: Zhou Yi
【註釋】
①枝：像閑枝一樣分散的樣子。
②游：虛浮不實。
【白話】
將要叛變的人，說話時流露出慚愧；內心多疑的人，說話毫無條理，像樹枝一樣分散雜亂；吉祥善良的人，話少而且話好；性情浮躁的人，話多而且雜亂；誣害善良的人，言辭飄忽不定；失去操守的人，言辭表現出理虧。
355.
國家將舊無將字補之有失道之敗，而天乃先出災害，以譴告之；不知自省，又出怪異，以警懼之；尚不知變，而傷敗乃至。以此見天心之仁愛人君，而欲止其亂也。
（卷十七 漢書五）
355.
When a nation is about to fall because of the prevalence of moral decadence, natural disasters will happen as a warning to the leader of the state. If the leader is still oblivious to this and does not know how to reflect upon himself, abnormal and strange events will occur to frighten him. If he still does not try to correct things, harm and defeat will set in. Thus, it can be seen that Tian (heaven) is kind to the leader and hopes to stop him from making disastrous decisions.
Scroll 17: Han Shu, Vol. 5
【白話】
國家將要發生違背道德的敗相，上天會預先出現災害，用以譴責和提醒人君；如果不知道要自我反省，又會出現怪異現象，加以警告且讓人畏懼；再不知道悔改，那麼傷害和敗亡就會降臨。由此可見，上天對人君是仁愛的，希望阻止一切敗亂的行為。
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