| 中国哲学书电子化计划 | |
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《亲士》 | 英文翻译：W. P. Mei[?] | 提到《亲士》的书籍 电子图书馆 |
| 1 | 亲士: | 入国而不存其士，则亡国矣。见贤而不急，则缓其君矣。非贤无急，非士无与虑国，缓贤忘士而能以其国存者，未曾有也。 |
| Befriending the Learned:...: | If one does not preserve the learned in a state he will be injuring the state; if one is not zealous (to recommend) the virtuous upon seeing one, he will be neglecting the ruler. Enthusiasm is to be shown only to the virtuous, and plans for the country are only to be shared with the learned. Few are those, who, neglecting the virtuous and slighting the learned, could still maintain the existence of their countries. | |
| 2 | 亲士: | 昔者文公出走而正天下，桓公去国而霸诸侯，越王句践遇吴王之丑，而尚摄中国之贤君。三子之能达名成功于天下也，皆于其国抑而大丑也。太上无败，其次败而有以成，此之谓用民。 |
| Befriending the Learned:...: | Formerly Lord Wen was once in exile and yet later became the leading feudal lord. Lord Huan was once forced to leave his state and yet later became a "tyrant" among the feudal lords. Lord Gou Jian of Yue was once brought under humiliation by the king of Wu, and yet he was later looked upon with awe by the princes of China. The reason that these three men became famous and successful in the world lies in that they were able to endure shame and humiliation within their states. The greatest men know of no defeat. The next greatest turn failure into success, and this, by the employment of the people. | |
| 3 | 亲士: | 吾闻之曰：“非无安居也，我无安心也。非无足财也，我无足心也。”是故君子自难而易彼，众人自易而难彼，君子进不败其志，内究其情，虽杂庸民，终无怨心，彼有自信者也。是故为其所难者，必得其所欲焉，未闻为其所欲，而免其所恶者也。是故逼臣伤君，谄下伤上。君必有弗弗之臣，上必有詻詻之下。分议者延延，而支苟者詻詻，焉可以长生保国。 |
| Befriending the Learned:...: | I have heard it said: It is not that there is no peaceful abode but that I have no peaceful heart (over others' homelessness); it is not that my wealth is not sufficient but that my passion yearns for more (to improve others' conditions). Therefore the superior man is strict with one's self but lenient with others (in matters of conduct) while the multitude are lenient with themselves but strict with others. The superior man carries out his ambitions successfully in action and studies the situation when he is at leisure. Even when he is taken as a mediocre individual he feels no dissatisfaction. This is because he has self-confidence. Therefore, those who attempt what seems difficult to them will obtain what they desire, but few who aim at what they desire can avoid what they dislike. Therefore, artful ministers are harmful to the lord and flattering subordinates are injurious to the ruler. The lord should have uncompromising ministers; the ruler should have stern subordinates. Only when counsel is given with farsightedness and advice administered with sternness, can the life of the state be secure and permanent. | |
| 4 | 亲士: | 臣下重其爵位而不言，近臣则喑，远臣则唫，怨结于民心，谄谀在侧，善议障塞，则国危矣。桀纣不以其无天下之士邪？杀其身而丧天下。故曰：“归国宝，不若献贤而进士。” |
| Befriending the Learned:...: | If (to the contrary) the subordinates should value their positions and keep silence, the ministers near at hand would be speechless and those far away could only sigh, and the people would become bitter. When the ruler is surrounded with praises and flatteries and insulated against good counsels, then the country is in danger. Was it not because they would not employ the scholars, that Jie and Zhou lost their empire and their lives? Thus it is said : To offer the greatest treasure of the country to the ruler is not as laudable as to recommend the virtuous and introduce the learned. | |
| 5 | 亲士: | 今有五锥，此其銛，銛者必先挫。有五刀，此其错，错者必先靡，是以甘井近竭，招木近伐，灵龟近灼，神蛇近暴。是故比干1之殪，其抗也；孟贲之杀，其勇也；西施之沈，其美也；吴起之裂，其事也。故彼人者，寡不死其所长，故曰：“太盛难守也。” |
| Befriending the Learned:...: |
Among the five weapons the sharpest will be broken first. Among the five swords the keenest will be first worn out. The sweet wells become sooner dry and the elegant trees are oftener felled. The tortoises that are more responsive are oftener burned and the snakes that show more magic power are more sacrificed. Thus, Bi Gan died of his uprightness; Meng Ben perished by his strength; Xi Shi paid with her life for her beauty; and Wu Qi was torn alive for his achievement. This shows that there are but few who excel other people and do not perish on account of it. Hence the saying: Position of the supreme is hard to keep. 1. 干 : 原作“于”。自孙诒让《墨子闲诂》改。 | |
| 6 | 亲士: |
故虽有贤君，不爱无功之臣；虽有慈父，不爱无益之子。是故不胜其任而处其位，非此位之人也；不胜其爵而处其禄，非此禄之主也。良弓难张，然可以及高入深；良马难乘，然可以任重致远；良才难令，然可以致君见尊。是故江河不恶小谷之满己也，故能大。圣人者，事无辞也，物无违也，故能为天下器。是故江河之水，非一源 之水1也。千镒之裘，非一狐之白也。夫恶有同方取不取同而已者乎？盖非兼王之道也。是故天地不昭昭，大水不潦潦，大火不燎燎，王德不尧尧者，乃千人之长也。 |
| Befriending the Learned:...: |
Even the kind ruler will not show favours to ministers without merit. Even the affectionate father will not love his useless sons. He who occupies a position but is not equal to the task is not the proper person for the position. He who draws emoluments but does not deserve the rank is not the proper proprietor of the emoluments. Good bows may be hard to draw, but they can reach great heights and pierce deeply. Good horses may be hard to ride on, but they can carry heavy burdens and make long journeys. Real talents may be hard to command, but they can be trusted to be envoys to the court of the emperor and to meet the nobility. Therefore the big rivers do not despise the little brooklets for tributaries. And great men do not neglect any menial task or reject any trifle, and so they become vessels for the world. The water in a river does not come from a single source, neither is the fur coat that is worth a thousand yi composed of the white fur of a single fox. Now, to discard those who agree with the right but employ those who agree with one's self is not the way to be a great ruler. (Just as) Heaven and earth do not dazzle, great bodies of water do not boil and foam, and great conflagrations do not coruscate, (so) the imperial character does not lift itself up beyond reach. 1. 之水 : 旧脱。 孙诒让《墨子闲诂》 | |
| 7 | 亲士: | 其直如矢，其平如砥，不足以覆万物，是故溪陕者速涸，逝浅者速竭，墝埆者其地不育。王者淳泽不出宫中，则不能流国矣。 |
| Befriending the Learned:...: | As to the chieftain of only a thousand people, he is straight like an arrow and smooth like a whetstone, unable to tolerate the manifold ways. For narrow gorges clog up rapidly, shallow streams are soon exhausted, and the barren land does not bear fruits. When a ruler confines his favours within his palace, then they cannot be shared by the whole country. |
URN: ctp:mozi/befriending-the-learned