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中国哲学书电子化计划
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《子路》

 英文翻译：人工智能和中国哲学书电子化计划用户 [?] 电子图书馆
1 子路:
子路问政。子曰：先之，劳之，孔子弟子仲由也。先导之以德，使人信之，然后劳之。易曰：悦以使民，民忘其劳。请益。曰：毋倦。子路嫌其少，故请益，曰无倦者，行此上事无倦则可矣。
Zilu asked about governance. The Master said: Lead them by example, and work hard for their sake. Confucius' disciple Zhong You was. First lead them with virtue, so that people will trust you; then labor on their behalf. The Yijing says: "Gentle leadership in governing the people makes them forget their toil." Please, I would like more instruction. The Master said: "Do not grow weary." Zilu thought it was too little, so he asked for more. "Do not grow weary," means that if you carry out these duties without tiring, then it will be sufficient.

2 子路:
仲弓为季氏宰，问政。子曰：先有司，孔子弟子冉雍也。言为政当先任有司，而后责其事也。赦小过，举贤才。曰：焉知贤才而举之。曰：举尔所知，尔所不知，人其舍诸。汝所不知者，人将自举之，各举其所知，则贤才无遗矣。
Zhonggong served as the steward of Ji Shi and asked about governance. The Master said: First, appoint responsible officials. Confucius' disciple Ran Yong was. This means that in governing, one should first appoint officials and then hold them accountable for their duties. Forgive minor offenses and promote talented individuals. He said: "How can one know who the virtuous and capable people are in order to recommend them?" The Master said: Recommend those you know. As for those you do not know, others will surely overlook them. Those you do not know, other people will naturally recommend. If everyone recommends those they know, then no virtuous and capable person will be overlooked.

3 子路:
子路曰：卫君待子而为政，子将奚先，问往将何所先行之也。子曰：必也正名乎。正百事之名也。名不正，则言不顺，言不顺，则事不成，事不成，则礼乐不兴，礼乐不兴，则刑罚不中，礼以安上，乐以移风，二者不行，则有淫刑滥罚矣。刑罚不中，则民无所措手足，故君子名之必可言，言之必可行也。所名之事，必可得而明言也。所言之事，必可得而遵行。
Zilu said: "If the ruler of Wei waits for you to govern, what will you prioritize first?" Asking which measure he would implement first. The Master said: "It must be to correct names." Correct the names of all matters. If names are not correct, then speech will be unconvincing. If speech is unconvincing, then affairs cannot succeed. If affairs cannot succeed, then rites and music will not flourish. If rites and music do not flourish, then punishments and penalties will not be appropriate. Rites serve to stabilize the upper class, and music serves to transform customs; if both are neglected, excessive punishment and arbitrary penalties will result. If punishments and penalties are not appropriate, the people will have no idea how to act or behave. Therefore, a gentleman must ensure that whatever name he assigns can be clearly stated, and whatever is stated can be practically implemented. The matter being named must certainly be something that can be clearly articulated. What is spoken of must certainly be something that can actually be followed and carried out.

4 子路:
子曰：上好礼，则民莫敢不敬，上好义，则民莫敢不服，上好信，则民莫敢不用情，情，情实也。言民化上各以实应也。夫如是，则四方之民襁负其子而至矣。
The Master said: If the ruler values propriety, then the people will dare not be disrespectful. If the ruler values righteousness, then the people will dare not refuse to submit. If the ruler values trustworthiness, then the people will dare not withhold sincerity. Qing means sincerity and truth. This means that the people are transformed by the ruler's example and respond accordingly with genuine conduct. If this is so, then the people from all directions will come carrying their infants in swaddling clothes.

5 子路:
子曰：其身正，不令而行，其身不正，虽令不从。令，教令也。
The Master said: If a ruler himself is upright, he may issue no orders and yet people will follow his example. But if he himself is not upright, even though he issues orders, the people will not obey. Ling means commands or instructions.

6 子路:
子适卫，冉子仆，冉有御也。子曰：庶矣哉。庶，衆也。言卫民多也。冉有曰：既庶矣。又何加焉。曰：富之。曰：既富矣。又何加焉。曰：教之。
The Master went to Wei, and Ran Zi was his attendant. Ranyou was the driver. The Master said: "How numerous the people are!" Shu means many or numerous. This is a remark about the large population of Wei's people. Ranyou said: "The people are already numerous." What more can be added to that? The Master said: "Enrich them." Ranyou said: "They are already wealthy." What more can be added to that ？ The Master said: "Educate them."

7 子路:
子曰：善人为邦百年，亦可以胜残去杀矣。胜残，胜残暴之人使不为恶也。去杀，不用刑杀也。诚哉是言也。古有此言，孔子信之。
The Master said: If a virtuous person governs the state for a hundred years, it would also be possible to overcome cruelty and eliminate killing. Shengcan means overcoming those who are cruel and violent so that they do not commit evil deeds. Qu sha means to refrain from using punishments or executions. How true these words are! This saying existed in ancient times, and Confucius believed it.

8 子路:
子曰：如有王者，必世而后仁。三十年曰世，如有受命王者，必三十年仁政乃成。
The Master said: "If there were a true ruler who followed the Way, he would need one generation before benevolence could be fully realized." Thirty years is called one "shi." If there were a ruler who received the Mandate of Heaven, it would certainly take thirty years for benevolent governance to be fully established.

9 子路:
子曰：苟正其身，于从政乎何有，不能正其身，如正人何。
The Master said: "If one merely upholds personal integrity, what difficulty would there be in governing? If one cannot uphold his own integrity, how can he correct others?"

10 子路:
定公问，一言而可以兴国，有诸。孔子对曰：言不可以者是其几也。以其大要，一言不能兴国也。几，近也。有近一言兴国也。人之言曰：为君难，为臣不易，如知为君之难也。不几乎一言而兴邦乎。事不可一言而成知，如此则可近之。曰：一言而丧邦，有诸。孔子对曰：言不可以若是其几也。人之言曰：予无乐乎为君，唯其言而莫予违也。言无乐于为君，所乐者，唯乐其言而不见违也。如善而莫之违也。不亦善乎。如不善而莫之违也。不几乎一言而丧邦乎。人君所言善，无违之者，则善也。所言不善，而无敢违之者，则近一言而丧国矣。
Dinggong asked: "Is it true that a single word can revive the state?" Confucius replied: "A word that cannot be acted upon is precisely what brings about its downfall." Because in essence, a single word cannot revive the state. Ji means "approaching" or "nearing." There is something approaching the idea that a single word could revive the state. People say: "To be a ruler is difficult, and to be a minister is not easy." If one understands how difficult it is to be a ruler, is that not approaching the idea of reviving the state with a single word? Affairs cannot be accomplished or understood through just one word; if done in this way, it can approach that ideal. He said: "Is there such a thing as a single word leading to the ruin of a state?" Confucius replied: "Words cannot be so decisive; this is precisely what brings about their downfall." People say: "I find no joy in being a ruler, except that none dare to contradict my words." This means there is no real joy in being a ruler; the only thing one finds joy in is that others take pleasure in his words and do not dare to oppose them. If what he says is good, then none would dare to contradict him. Would that not be a good thing? If what he says is not good, yet none dare to contradict him, is that not approaching the ruin of a state through one word? If a ruler speaks rightly and no one dares to oppose him, then it is good. If what he says is wrong yet none dare contradict him, that is approaching the ruin of a country through one word.

11 子路:
叶公问政，叶公名诸梁。子曰：近者悦，远者来。
Yegong asked about governance. Yegong's name was Zhuliang. The Master said: "Those nearby will be pleased, and those far away will come."

12 子路:
子夏为莒父宰，问政，莒父，鲁下邑也。子曰：毋欲速，毋见小利，欲速则不达，见小利则大事不成。事不可以速成，而欲其速，则不达矣。小利妨大，则大事不成矣。
Zixia served as the steward of Jufu and asked about governance. Jufu was a subordinate fief of Lu. The Master said: "Do not seek quick results, and do not be tempted by small gains. To seek quick results leads to failure; to pursue small gains prevents the accomplishment of great matters." Matters cannot be rushed into completion, and if one desires speed, then success will not be achieved. Small gains hinder the greater goal; thus, great matters cannot be accomplished.

13 子路:
樊迟问仁。子曰：居处恭，执事敬，与人忠，虽之夷狄，不可弃也。虽之夷狄无礼义之处，犹不可弃去而不行之。
Fan Chi asked about benevolence (ren). The Master said: "In daily life, be respectful; in performing duties, be conscientious; and in dealing with others, be loyal. Even if you go to the remote regions of Yi or Di, these virtues should not be abandoned." Even in distant places like Yi and Di where rites and righteousness are lacking, one still must not abandon or neglect these virtues.

14 子路:
子曰：南人有言曰：人而无恒，不可以作巫医，南国之人也。言巫医不能治无常之人。善夫。善南人之言也。
The Master said: "People in the southern regions say: 'A person without constancy cannot be a shaman or physician," meaning people from the southern states. This means shamans and physicians cannot treat someone who lacks consistency. Well said! This is a good saying from the people of the south.

15 子路:
子曰：君子和而不同，小人同而不和。君子心和，然其所见各异，故曰不同，小人所嗜好者同，然各争利，故曰不和也。
The Master said: "A gentleman harmonizes without being uniform, while a petty person is uniform but not harmonious." A gentleman's heart is in harmony, yet his views may differ from others; thus it is said he is "not the same." A petty person shares the same desires and preferences with others but competes for personal gain, so it is said they are "not harmonious."

16 子路:
子贡问曰：鄕人皆好之，何如。子曰：未可也。鄕人皆恶之，何如。子曰：未可也。不如鄕人之善者好之，其不善者恶之。善人善己，恶人恶己，是善善明，恶恶著也。
Zigong asked: "If all the people of one's hometown like him, how would you assess such a person?" The Master said: "That is not necessarily good." "What if all the people of his hometown dislike him?" The Master said: "That is also not necessarily good." It would be better if the virtuous people of his hometown like him and the unvirtuous ones dislike him. If good people like you and bad people hate you, this shows that your virtue is clear in distinguishing the good from the evil.

17 子路:
子曰：君子易事而难悦也。不责备于一人，故易事也。悦之不以道，不悦也。及其使人也。器之，度才而官之。小人难事而易悦也。悦之虽不以道，悦也。及其使人也。求备焉。
The Master said: "A gentleman is easy to serve but hard to please." Because he does not place all blame on one person, it makes him easy to serve. If you try to please him without following the Way, then you will not truly please him. And when it comes to employing people, he treats them according to their abilities. Appointing them based on measured talent. A petty person is hard to serve but easy to please. If you please him, even without following the Way, he will be pleased. And when it comes to using people, he demands perfection from them.

18 子路:
子曰：君子泰而不骄，小人骄而不泰。君子自纵泰，似骄而不骄，小人拘忌，而实自骄矜也。
The Master said: "A gentleman is composed without arrogance, while a petty person appears arrogant but lacks composure." A gentleman behaves with ease and dignity, appearing proud yet not truly arrogant. A petty person is constrained by jealousy but in reality displays self-conceit and pride.

19 子路:
子曰：以不教民战，是谓弃之。言用不习之民使之战，必破败，是为弃之。
The Master said: "To send untrained people into battle is to abandon them." This means using the common people who are not trained for warfare will surely lead to defeat, which amounts to abandoning them.

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