| 中國哲學書電子化計劃 |
《尹文子》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 提到《尹文子》的書籍 電子圖書館 資料來源 |
《大道上 - Supreme Dao》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 提到《大道上》的書籍 電子圖書館 |
| 1 | 大道上: | 大道無形，稱器有名。名也者，正形者也。形正由名，則名不可差，故仲尼云：「必也正名乎！名不正，則言不順也。」 |
| The great Dao is formless; it is called an instrument and thus has a name. Names are what define forms. When the form is correctly defined by its name, then the name must not be incorrect; thus Confucius said: "It is essential to correct names!" "When names are not corrected, words will not proceed in order." | ||
| 2 | 大道上: | 大道不稱，眾有必名，生於不稱，則群形自得其方圓，名生於方圓，則眾名得其所稱也。 |
| The great Dao cannot be named; all things must have names. When they arise from the unnamed, then myriad forms naturally attain their roundness and squareness. Names arise from this roundness and squareness, so that all names find what they should be called. | ||
| 3 | 大道上: | 大道治者，則名、法、儒、墨自廢，以名、法、儒、墨治者，則不得離道。老子曰：「道者，萬物之奧，善人之寶，不善人之所寶。」是道治者，謂之善人，藉名、法、儒、墨者，謂之不善人，善人之與不善人，名分日離，不待審察而得也。 |
| When the great Dao governs, then names, legalism, Confucianism, and Mohism will naturally be abandoned. When one governs by means of names, legalism, Confucius, and Mohism, then one cannot depart from the Dao. Laozi said: "The Dao is the profound mystery of all things; it is the treasure of good people, and also the treasure for those who are not good." Those who govern by the Dao are called good people; those who rely on names, legalism, Confuciansim, and Mohism are called not-good people. The distinction between good people and not-good people becomes increasingly clear in terms of their names and roles, without needing to be examined carefully. | ||
| 4 | 大道上: | 道不足以治，則用法；法不足以治，則用術；術不足以治，則用權；權不足以治，則用勢。勢用，則反權；權用，則反術；術用，則反法；法用，則反道；道用，則無為而自治。故窮則徼終，徼終則反始，始終相襲，無窮極也。 |
| When the Dao is insufficient for governance, then law is used; When law is insufficient for governance, techniques are employed; When techniques are insufficient for governance, authority is used; When authority is insufficient for governance, power (shi) is employed. When power is used, it turns back against authority; When authority is employed, it turns back against techniques; When techniques are used, they turn back against law; When law is employed, it turns back on the Dao; When the Dao is used, there is effortless action and self-governance. Therefore, when one reaches an extreme, one returns to the end; returning to the end means returning to the beginning. Beginning and end follow each other endlessly, without limit. | ||
| 5 | 大道上: | 有形者，必有名；有名者，未必有形。形而不名，未必失其方圓白黑之實。名而不可不尋，名以檢其差，故亦有名以檢形。形以定名，名以定事，事以檢名，察其所以然，則形名之與事物，無所隱其理矣。 |
| What has form must have a name; What has a name may not necessarily have a form. Something that has form but no name does not necessarily lose its actual roundness, squareness, whiteness, or blackness. Names must be sought after; names are used to check differences, so there are also names that regulate forms. Forms establish names, names establish affairs, and affairs regulate names. Investigating the reasons behind this, then forms and names in relation to things and events will reveal their principles without concealment. | ||
| 6 | 大道上: | 名有三科，法有四呈。一曰命物之名，方圓白黑是也；二曰毀譽之名，善惡貴賤是也；三曰況謂之名，賢愚愛憎是也。一曰不變之法，君臣上下是也；二曰齊俗之法，能鄙同異是也；三曰治眾之法，慶賞刑罰是也；四曰平準之法，律度權量是也。 |
| Names have three categories; laws have four manifestations. The first is the name that names things, such as roundness and squareness, whiteness and blackness; The second is the name of praise or censure, such as goodness and evil, nobility and meanness; The third is the descriptive name, such as wisdom and foolishness, love and hatred. The first is an unchanging law, such as the relationship between ruler and minister, superior and inferior; The second is a law for harmonizing customs, such as ability versus mediocrity, sameness versus difference; The third is a law for governing the people, such as rewards and punishments; The fourth is a standardizing law, such as laws of measurement, standards of length, weight, and capacity. | ||
| 7 | 大道上: | 術者，人君之所密用，群下不可妄窺。勢者，制法之利器，群下不可妄為。人君有術，而使群下得窺非術之奧者；有勢，使群下得為非勢之重者，大要在乎先正名分，使不相侵雜，然後術可秘、勢可專。 |
| Techniques are what the sovereign secretly employs; subjects cannot recklessly speculate about them. Power (shi) is a sharp instrument for establishing laws; subordinates must not act recklessly. If the sovereign has techniques, yet allows his subjects to glimpse the mysteries of non-techniques; If he has power, yet allows subordinates to act in ways that contradict the true nature of power—then the key lies first in correcting names and roles so they do not encroach upon or mix with one another. Only then can techniques remain secret and power be exclusive. | ||
| 8 | 大道上: | 名者，名形者也；形者，應名者也。然形非正名也，名非正形也，則形之與名，居然別矣！不可相亂，亦不可相無。無名，故大道無稱；有名，故名以正形。今萬物具存，不以名正之，則亂；萬名具列，不以形應之，則乖。故形名者，不可不正也。 |
| Names are what name forms; Forms are those that respond to names. However, forms do not necessarily define correct names, and names do not necessarily define correct forms; thus, form and name are clearly distinct! They cannot be confused with one another, nor can they exist without each other. Without names, the great Dao remains unnamed; With names, therefore names are used to define forms. Now that all things exist, if they are not regulated by names, disorder will arise; All names are listed, but if forms do not correspond to them, then there is disarray. Therefore, the relationship between form and name cannot be left uncorrected. | ||
| 9 | 大道上: | 善名命善，惡名命惡，故善有善名，惡有惡名。聖賢仁智，命善者也；頑嚚凶愚，命惡者也。今即聖賢仁智之名，以求聖賢仁智之實，未之或盡也；即頑嚚凶愚之名，以求頑嚚凶愚之實，亦未或盡也。使善惡盡然有分，雖未能盡物之實，猶不患其差也。故曰：名不可不辨也。 |
| Good names are given to good things; evil names are given to evil things. Therefore, the good have good names, and the evil have evil names. Sages, virtuous men, benevolence, and wisdom—these are what is called good; Stubbornness, deceitfulness, ferocity, and foolishness—these are what is termed evil. Now, if one takes the name of sage, virtuous man, benevolence, or wisdom to seek its actual reality, it is not always fully achieved; If one takes the name of stubbornness, deceitfulness, fierceness, or foolishness to seek its actual reality, this is also not always fully realized. If good and evil are clearly distinguished, even though they may not completely capture the reality of all things, there will still be no danger of error. Therefore it is said: Names cannot fail to be differentiated. | ||
| 10 | 大道上: | 名稱者，何彼此而檢虛實者也。自古至今，莫不用此而得，用彼而失。失者，由名分混；得者，由名分察。今親賢而疏不肖，賞善而罰惡，賢、不肖、善、惡之名，宜在彼，親、疏、賞、罰之稱宜屬我。我之與彼，各得1一名，名之察者也。名賢不肖為親疏，名善惡為賞罰，合彼我之一稱，而不別之，名之混者也。故曰名稱者，不可不察也。 |
| Names are what distinguish between this and that, and examine the true from the false. From ancient times to the present, no one has failed to succeed by using this [correct names] or failed by using that [incorrect names]. Failure arises from confusion in names and roles; Success comes from careful examination of names and roles. Now, when one is close to the virtuous and distant from the unworthy, rewards goodness and punishes evil, then names of virtue, unworthiness, goodness, and evil should belong to them; whereas terms like closeness, distance, reward, and punishment should belong to me. The relationship between myself and others is also defined by names—this is the careful examination of naming. To name virtue and unworthiness as closeness or distance, to name goodness and evil as reward or punishment—combining the designation of others with that of oneself without distinguishing them—is confusion in naming. Therefore it is said: Names must not fail to be examined carefully.
1. 各得 : 原作「又復」。 | ||
| 11 | 大道上: | 語曰：好牛，又曰：不可不察也。「好」則物之通稱，「牛」則物之定形，以通稱隨定形，不可窮極者也。設復言「好馬」，則復連於「馬」矣，則「好」所通，無方也。設復言「好人」，則彼屬於人矣，則「好」非人，「人」非好也。則「好牛」、「好馬」、「好人」之名自離矣，故曰：名分不可相亂也。 |
| A saying goes: "Good ox"—and also says: "This cannot fail to be carefully examined." "Good" is a general term for things, while "ox" is the fixed form of an object. To apply a general term to a specific form leads to something that cannot be exhausted or fully grasped. If one were to say "good horse," then again it would be connected with "horse." Thus, the term "good" is universally applicable and has no fixed boundary. If one were to say "good person," then it would belong to the category of people, yet "good" is not a person, and "person" is not good. Therefore, the names "good ox," "good horse," and "good person" naturally become distinct. Hence it is said: The distinctions of names must not be confused. | ||
| 12 | 大道上: | 五色、五聲、五臭、五味，凡四類，自然存焉天地之間，而不期為人用。人必用之，終身各有好惡而不能辨其名分，名宜屬彼，宜屬我。我愛白而憎黑，韻商而舍徵，好膻而惡焦，嗜甘而逆苦，白黑、商徵、膻焦、甘苦，彼之名也；愛憎、韻舍、好惡、嗜逆，我之分也。定此名分，則萬事不亂也。 |
| The five colors, the five sounds, the five odors, and the five flavors—these four categories naturally exist between heaven and earth without expecting to be used by people. People must use them, yet throughout their lives they have preferences and aversions without being able to distinguish the names and roles—names should belong either to things or to oneself. I love white and hate black, prefer shang tones and discard zhi tones, like the smell of mutton but dislike that of burnt things, crave sweetness yet reject bitterness. White and black, shang and zhi, mutton and burnt smells, sweet and bitter—these are their names; Love and hatred, preference and rejection, liking and disliking, craving and aversion—these belong to my distinctions. Establishing these names and roles ensures that all affairs remain orderly. | ||
| 13 | 大道上: | 故人以度審長短，以量受多少，以衡平輕重，以律均清濁，以名稽虛實，以法定治亂，以簡治煩惑，以易御險難，以萬事皆歸於一，百度皆準於法。歸一者，簡之至；準法者，易之極。如此，頑、嚚、聾、瞽，可與1察慧聰明，同其治矣2。 |
| Therefore, people use measures to determine length and shortness, use quantities to receive more or less, use scales to balance lightness and heaviness, use laws of pitch to regulate clarity and turbidity, use names to examine truth and falsehood, use law to establish order and disorder, use simplicity to manage complexity and confusion, use ease to control danger and difficulty. Thus all affairs return to one principle, and all standards conform to the law. Returning to unity is the utmost in simplicity; Conforming to law is the extreme of ease. In this way, even the stubborn, deceitful, deaf, and blind can be examined for wisdom and acuity, and share in governance.
1. 與 : 原作「以」。 | ||
| 14 | 大道上: | 天下萬事不可備能，責其備能於一人，則賢聖其猶病諸。設一人能備天下之事能，左右前後之宜，遠近遲疾之問。必有不兼者焉；苟有不兼，於治闕矣。全治而無闕者，大小多少各當。其分，農商工仕不易其業。老農長商、習工舊仕莫不存焉，則處上者何事哉？ |
| All the myriad affairs of the world cannot be fully managed by one person; to demand that a single individual possess all abilities would even burden sages and virtuous men. Suppose there were one person who could fully manage the capabilities for all affairs of the world, who understood what was appropriate to his left and right, front and back; who could respond to distant or near matters, slow or rapid inquiries. There would necessarily be something he could not manage comprehensively; If there is anything that cannot be managed, then governance will have a deficiency. Perfect governance without deficiencies requires that all matters—great or small, much or little—each find their proper place. Their roles: farmers, merchants, artisans, and officials do not change from their occupations. Experienced farmers, seasoned merchants, skilled artisans, and long-serving officials all exist—then what need does the ruler have to do? | ||
| 15 | 大道上: | 故有理而無益於治者，君子弗言；有能而無益於事者，君子弗為。君子非樂有言，有益於治，不得不言；君子非樂有為，有益於事，不得不為。故所言者，不出於名法權術；所為者，不出於農稼軍陣。周務而已，故明主任之1。 |
| Therefore, if there is a principle that brings no benefit to governance, gentlemen will not speak of it; If there is an ability that brings no benefit to affairs, gentlemen will not act upon it. Gentlemen do not delight in speaking; if words are beneficial for governance, they cannot help but speak; Gentlemen do not take pleasure in acting; if actions benefit affairs, they cannot avoid doing so. Therefore, what is spoken of does not go beyond names, law, authority, and techniques; What is done does not go beyond farming or military formations. This encompasses all duties; therefore, a wise ruler need not act personally.
1. 任之 : 原作「不為」。 | ||
| 16 | 大道上: |
治外之理，小人 之所1必言事外之能 ，小人之所必為2。小人亦知言損於治，而不能不言；小人亦知能損於事，而不能不為。故所言者，極於儒墨是非之辨；所為者，極於堅偽偏抗之行；求名而已，故明主誅之。 |
| Principles outside of governance, petty people will certainly speak about abilities beyond affairs. Petty people also know that their words harm governance, yet cannot help but speak; They also know that their abilities harm affairs, yet cannot avoid acting. Therefore, what they speak of reaches the level of Confucian and Mohist debates over right and wrong; What they do reaches the extreme of stubbornly adhering to false, biased, or defiant actions; They seek only for reputation; therefore, wise rulers punish them.
1. 之所 : 舊脫。 | ||
| 17 | 大道上: | 古語曰：不知無害於君子，知之無損於小人。工匠不能，無害於巧；君子不知，無害於治，此信矣。 |
| An old saying goes: Not knowing causes no harm to gentlemen, but knowledge causes no damage to petty people. Artisans who cannot do something cause no harm to skill; Gentlemen not knowing causes no harm to governance—this is true. | ||
| 18 | 大道上: | 為善使人不能得從，此獨善也；為巧使人不能得從，此獨巧也。未盡善巧之理，為善與眾行之，為巧與眾能之，此善之善者、巧之巧者也。所貴聖人之治，不貴其獨治，貴其能與眾共治；貴工倕之巧，不貴其獨巧，貴其能與眾共巧也。 |
| Doing good in a way that others cannot follow is unique goodness; Being skillful in a way that others cannot emulate is unique skill. Those who have not fully grasped the principles of goodness and skill—when they do good, others follow; when they are skillful, others can emulate them. These are the truly good and the truly skilled. What is valued in the governance of a sage is not that he governs alone, but that he can govern together with the people; What is valued in Gongchui's skill is not his unique skill alone, but that he can share and demonstrate skill together with the people. | ||
| 19 | 大道上: | 今世之人，行欲獨賢，事欲獨能，辨欲出群，勇欲絕眾。獨行之賢，不足以成化；獨能之事，不足以周務；出群之辨，不可為戶說；絕眾之勇，不可與征陣。凡此四者，亂之所由生。是以，聖人任道以夷其險，立法以理其差，使賢愚不相棄，能鄙不相遺。能鄙不相遺，則能鄙齊功；賢愚不相棄，則賢愚等慮，此至治之術也。 |
| People of today desire to be uniquely virtuous in conduct, uniquely capable in affairs, and their arguments wish to stand out from the crowd; their bravery wishes to surpass all others. Unique virtue in one's actions is insufficient to achieve transformation of society; Matters that rely solely on individual capability are insufficient to manage all affairs comprehensively; Arguments that stand out from the crowd cannot be used to persuade every household; Bravery that surpasses all others is not suitable for leading troops into battle. All these four things are the sources from which disorder arises. Therefore, sages entrust in the Dao to level dangers and establish laws to regulate differences, ensuring that the wise and the foolish do not abandon each other, and the capable and the mediocre do not forsake one another. If the capable and the mediocre do not abandon each other, then their contributions will be equally valued; if the wise and the foolish do no abandon one another, then they share equal concern—this is the method of supreme governance. | ||
| 20 | 大道上: | 名定，則物不競；分明，則私不行。物不競，非無心，由名定，故無所措其心；私不行，非無欲，由分明，故無所措其欲。然則心欲人人有之，而得同於心無欲者，制之有道也。 |
| When names are clearly defined, things will not be contended for; When distinctions are clear, private interests cannot prevail. Things not being contended for is not because people lack desire; it arises from names being clearly defined, so there is nowhere to place their desires; Private interests not prevailing is not because people have no desires; it results from distinctions being clear, hence there is nowhere for their desires to be directed. Thus, although every person has a mind and desires, they can still align with those who have no desire—this is achieved through proper governance. | ||
| 21 | 大道上: | 田駢曰：「天下之士，莫不處其門庭，臣其妻子，必遊宦諸侯之朝者，利引之也。遊於諸侯之朝，皆志為卿大夫，而不擬於諸侯者，名限之也。」彭蒙曰：「雉兔在野，眾人逐之，分未定也。雞豕滿市，莫有志者，分定故也。」 |
| Tian Pian said: "Scholars of the world, none do not dwell in their own courtyards and serve their wives and children; yet they must travel to the courts of feudal lords as officials—this is because profit draws them. They travel to the courts of the feudal lords with aspirations for becoming qing and dafu (high-ranking officials), but do not aspire to become feudal lords themselves—this is due to limitations imposed by names." Peng Meng said: "When pheasants and hares are in the field, many people chase after them; this is because their ownership has not yet been determined. When chickens and pigs fill the market, no one desires them anymore—this is because their status as common property is already established." | ||
| 22 | 大道上: | 物奢，則仁、智相屈；分定，則貪、鄙不爭。圓者之轉，非能轉而轉，不得不轉也；方者之止，非能止而止，不得不止也。因圓之自轉，使不得止；因方之自止，使不得轉，何苦物之失分。故因賢者之有用，使不得不用；因愚者之無用，使不得用。用與不用，皆非我用，因彼所用，與不可用，而自得其用，奚患物之亂乎？ |
| When things are abundant or luxurious, benevolence and wisdom will contend with each other; When distinctions are clearly defined, the greedy and the mediocre will not compete. The round object's rotation is not due to its ability to rotate—it rotates because it cannot help but do so; the square object's stillness is not due to its will to stop, but because it cannot avoid stopping. By taking advantage of the round object's natural tendency to rotate, one causes it to be unable to stop; by relying on the square object's inherent stillness, one prevents it from rotating—why go to such lengths to cause things to lose their proper distinctions? Therefore, by taking advantage of a virtuous person's usefulness, one makes them unable not to be used; by relying on the foolish person's uselessness, one ensures they cannot be employed. Whether being used or not being used, it is not I who decides; by relying on what they can be used for and what cannot be used, one naturally attains their proper use—why should there be concern about disorder among things? | ||
| 23 | 大道上: | 物皆不能自能，不知自知。智非能智而智，愚非能愚而愚，好非能好而好，醜非能醜而醜。夫不能自能，不知自知，則智、好何所貴？愚、醜何所賤？則智不能得夸愚，好不能得嗤醜。此為得之道也。 |
| Things are all unable to become capable by themselves; they do not know how to gain self-awareness. Wisdom is not something one can become wise by will alone; foolishness is not something one becomes foolish by will. Beauty is not achieved through willing beauty, and ugliness does not arise from willing ugliness. Since things cannot become capable of themselves or gain self-awareness on their own, then what is the value in wisdom and beauty? What makes foolishness and ugliness inherently lowly? Therefore, wisdom cannot boast over foolishness, nor can beauty mock ugliness. This is the way of attaining harmony with the Dao. | ||
| 24 | 大道上: | 道行於世，則貧賤者不怨，富貴者不驕，愚弱者不懾，智勇者不陵，定於分也。法行於世，則貧賤者不敢怨富貴，富貴者不敢陵貧賤；愚弱者不敢冀智勇，智勇者不敢鄙愚弱，此法之不及道也。 |
| When the Dao is practiced in the world, then the poor and lowly do not resent; the rich and noble do not become arrogant; the foolish and weak are not intimidated; the wise and brave do not dominate—this stability arises from clear distinctions of roles. When laws are practiced in the world, the poor and lowly dare not resent the rich and noble; the rich and noble dare not dominate over the poor and lowly; the foolish and weak dare not hope to rival the wise and brave, while the wise and brave dare not look down upon the foolish and weak—this is where laws fall short of the Dao. | ||
| 25 | 大道上: | 世之所貴，同而貴之，謂之「俗」；世之所用，同而用之，謂之「物」。苟違於人，俗所不與；苟忮於眾，俗所共去。故心皆殊而為行若一，所好各異而資用必同，此俗之所齊、物之所飾。故所齊，不可不慎；所飾，不可不擇。 |
| What the world values, if many value it together, is called "custom"; what the world uses, if many use it together, is termed "things." If one goes against what others do, custom will not support them; if one is selfish or harmful to the many, society as a whole will reject them. Therefore, although minds differ and actions appear the same, individual preferences vary yet resources used are necessarily shared—this is how customs unify people and things embellish them. Thus, one must be cautious about what unifies people; what embellishes them must not be chosen carelessly. | ||
| 26 | 大道上: | 昔齊桓好衣紫，闔境不鬻異采；楚莊愛細腰，一國皆有饑色。上之所以率下，乃治亂之所由也。故俗苟沴，必為治以矯之；物苟溢，必立制以檢之。累於俗，飾於物者，不可與為治矣。 |
| In the past, Duke Huan of Qi favored purple clothing; throughout his territory, no other colors were sold; King Zhuang of Chu loved slender waists; as a result, the whole country showed signs of hunger. The way superiors lead inferiors is precisely what determines whether there will be order or disorder. Therefore, if customs are corrupt, governance must correct them; if things become excessive, regulations must be established to restrain them. Those burdened by customs and adorned by material things cannot participate in governance. | ||
| 27 | 大道上: | 昔晉國苦奢，文公以儉矯之，乃衣不重帛，食不兼肉，無幾時，人皆大布之衣，脫粟之飯。越王勾踐，謀報吳，欲人之勇，路逢怒蛙而軾之，比及數年，民無長幼，臨敵雖湯火不避。居上者之難，如此之驗。 |
| In the past, the state of Jin suffered from extravagance; Duke Wen of Jin corrected it by practicing frugality. He wore no more than one layer of silk and ate only a single kind of meat at meals. After not long, people in the country all wore coarse cloth clothing and ate plain grain porridge. King Goujian of Yue, seeking to avenge Wu, wished for his people's bravery. When he encountered an angry frog on the road, he raised his hand in salute toward it. Within several years, regardless of age, the people faced enemies without flinching, even when confronted with boiling water or fire. The difficulty for those in positions of leadership is thus demonstrated. | ||
| 28 | 大道上: | 聖王知民情之易動，故作樂以和之，制禮以節之。在下者不得用其私，故禮樂獨行。禮樂獨行，則私欲寢廢；私欲寢廢，則遭賢之與遭愚均矣。 |
| Sage kings, understanding that the people's emotions are easily stirred, therefore created music to harmonize them and established rites to regulate them. Those in lower positions cannot act on their private desires; thus, rites and music are practiced exclusively. When rites and music are exclusively practiced, selfish desires gradually fade away; when selfish desires fade, the treatment of the virtuous and the foolish becomes equal. | ||
| 29 | 大道上: | 若使遭賢則治，遭愚則亂，是治亂係於賢愚，不係於禮樂。是聖人之術，與聖主而俱沒。治世之法，逮易世而莫用，則亂多而治寡；亂多而治寡，則賢無所貴，愚無所賤矣。 |
| If governance depends on encountering a wise person and disorder arises from meeting a fool, then order or chaos would depend on the virtuous or foolish, not on rites and music. This means that the methods of sages vanish along with the sage rulers. The laws of a well-governed era, when future generations cease to use them, lead to more disorder and less order; when disorder increases and order decreases, then virtue holds no value, nor does foolishness hold any disgrace. | ||
| 30 | 大道上: |
處名位，雖不肖， 不患物不親己；在貧賤，雖仁賢，1不患2物不疏己。親疏係乎勢利，不係於不肖與仁賢，吾亦不敢據以為天理，以為地勢之自然者爾。 |
| Those who occupy positions of status, even if they are unworthy or extremely foolish, will not be ignored by the people below them. Closeness or distance depends on power and profit, not on whether one is unworthy or virtuous. I dare not claim this as the principle of Heaven's order or a natural condition of Earth.
1. 不患物不親己；在貧賤，雖仁賢， : 舊脫。 | ||
| 31 | 大道上: | 今天地之間，不肖實眾，仁賢實寡。趨利之情，不肖特厚；廉恥之情，仁賢偏多。今以禮義招仁賢，所得仁賢者，萬不一焉；以名利招不肖，所得不肖者，觸地是焉。故曰：禮義成君子，未必須禮義；名利治小人，小人不可無名利。 |
| Nowadays, between Heaven and Earth, unworthy people are numerous while virtuous and wise individuals are few. The desire for profit is especially strong in the unworthy; Feelings of integrity and shame are more prevalent among the virtuous. Now, by using rites and righteousness to attract the virtuous, one finds a truly virtuous person only once in ten thousand; by offering status and profit to attract the unworthy, one encounters them everywhere on the ground. Therefore it is said: Rites and righteousness cultivate gentlemen, but gentlemen do not necessarily require rites and righteousness; status and profit govern petty people, yet petty people cannot exist without status and profit. | ||
| 32 | 大道上: | 慶賞刑罰，君事也；守職效能，臣業也。君科功黜陟，故有慶賞刑罰；臣各慎所任，故有守職效能。君不可與臣業，臣不可侵君事，上下不相侵與，謂之名正。名正而法順也。 |
| Rewards and punishments are the ruler's responsibility; Maintaining one's duties and demonstrating effectiveness is the subject's duty. The ruler evaluates achievements to promote or demote, hence rewards and punishments exist; subjects carefully fulfill their assigned duties, thus there are standards of duty and effectiveness. The ruler must not interfere with the subject's duties; subjects must not encroach on the ruler's responsibilities. When superiors and inferiors do not overstep their roles, this is called proper naming (mingzheng). When names are properly established, laws follow in order. | ||
| 33 | 大道上: | 接萬物使分，別海內使不雜，見侮不辱，見推不矜，禁暴息兵，救世之闘，此仁君之德，可以為主矣。守職分使不亂，慎所任而無私，飢飽一心，毀譽同慮，賞亦不忘，罰亦不怨，此居下之節，可為人矣。 |
| Connecting with all things while maintaining distinctions, distinguishing within the realm to prevent confusion, facing insult without humiliation and receiving praise without arrogance, prohibiting violence and ending warfare, rescuing the world from strife—this is the virtue of a benevolent ruler, one who can be considered a true sovereign. Upholding one's duties to prevent disorder, being cautious in responsibilities without selfishness, regarding hunger and fullness with equal mind, treating censure and praise with the same concern, remembering rewards without forgetting them and accepting punishments without resentment—this is the conduct of a subject, and such a person can be considered human. | ||
| 34 | 大道上: | 世有違1名以得實，亦因名以失實者。 |
| In the world, there are those who gain reality through names, as well as those who lose reality because of names.
1. 違 : 原作「因」。 | ||
| 35 | 大道上: | 宣王好1射，說人之謂己能用強也，其實所用不過三石，以示左右，左右皆引試之，中闕而止，皆曰：「不下九石，非大王孰能用是？」宣王悅之。然則宣王用不過三石，而終身自以為九石。三石，實也；九石，名也。宣王悅其名而喪其實。 |
| King Xuan, like an archer, liked to hear others say he was capable of drawing a strong bow. In reality, the strength of the bow he used did not exceed three dan (a unit of weight). When he showed it to his attendants, they all tried to draw it and stopped when their hands reached the bow's center. They all said: "This is no less than nine dan; who else but Your Majesty could use such a bow?" King Xuan was pleased with this. Thus, although King Xuan could draw no more than three dan, he spent his entire life believing himself capable of drawing nine dan. Three dan is the reality; Nine dan is a name. King Xuan delighted in the name and lost hold of reality.
1. 好 : 原作「如」。 | ||
| 36 | 大道上: | 齊有黃公者，好謙卑。有二女，皆國色。以其美也，常謙辭毀之，以為醜惡。醜惡之名遠布，年過而一國無聘者。衛有鰥夫，時冒娶之，果國色，然後曰：「黃公好謙，故毀其子不姝美。」於是爭禮之，亦國色也。國色，實也；醜惡，名也。此違名而得實矣。 |
| In Qi, there was a man named Huang Gong who loved humility. He had two daughters, both of whom were national beauties. Because they were beautiful, he often humbly denied their beauty and claimed they were ugly. The name of ugliness spread far and wide; by the time they reached marriageable age, no one in the entire country proposed to them. A widower from Wei, at the time, secretly married one of them. He found that she was indeed a national beauty and then said: "Huang Gong loved humility, so he defamed his daughters as unattractive." From then on, people vied to honor her; indeed, she was a national beauty. National beauty is the reality; Ugliness is a name. This is an example of going against the name but attaining reality. | ||
| 37 | 大道上: | 楚人擔山雉者，路人問：「何鳥也？」擔雉者欺之曰：「鳳凰也。」路人曰：「我聞有鳳凰。今直見之，汝販之乎？」曰：「然。」則十金，弗與；請加倍，乃與之。將欲獻楚王，經宿而鳥死，路人不遑惜金，惟恨不得以獻楚王。國人傳之，咸以為真鳳凰，貴，欲以獻之，遂聞楚王。感其欲獻於己，召而厚賜之，過於買鳥之金十倍。 |
| A man from Chu was carrying a pheasant on his shoulder when a passerby asked, "What kind of bird is this?" The man carrying the pheasant deceived him by saying, "It's a phoenix." The passerby said, "I have heard of the phoenix. Now I see it with my own eyes; would you sell it?" He said, "Yes." Then ten pieces of gold were offered, but he did not sell it; only when the price was doubled did he give it to him. He intended to present the bird to King Chu, but after spending one night, the bird died. The passerby did not have time to regret his money; he only lamented that he could not present it to King Chu. The people of the state passed on the story, all believing it was a real phoenix. Because of its value, they wanted to present it and thus informed King Chu. Touched by their desire to present the bird to himself, he summoned them and gave them generous rewards, more than ten times the amount of money paid for the bird. | ||
| 38 | 大道上: | 魏田父有耕於野者，得寶玉徑尺，弗知其玉也。以告鄰人，鄰人陰欲圖之，謂之曰：「怪石也。畜之，弗利其家，弗如復之。」田父雖疑，猶錄以歸，置於廡下。其夜玉明，光照一室，田父稱家大怖。復以告鄰人，曰：「此怪之徵，遄棄，殃可銷。」於是遽而棄於遠野。鄰人無何盜之，以獻魏王，魏王召玉工相之。玉工望之，再拜而立，敢賀曰：「王得此天下之寶，臣未嘗見。」王問價，玉工曰：「此無價以當之。五城之都，僅可一觀。」魏王立賜獻玉者千金，長食上大夫祿。 |
| In Wei, a farmer was plowing in the fields when he found a precious jade measuring one chi in diameter; he did not know it was jade. He told his neighbor, who secretly wanted to take possession of it and said to him, "It is an odd-shaped stone. 稂 Keeping it will not benefit your family; you should put it back." Although the farmer doubted this, he still took it home and placed it under the eaves. That night the jade shone brightly, illuminating the entire room; the farmer and his family were greatly frightened. He told the neighbor again, who said, "This is an omen of a strange occurrence; discard it quickly, and misfortune can be dispelled." So they hastily discarded it in a distant field. Not long after, the neighbor stole it and presented it to King Wei of Wei; King Wei summoned jade artisans to examine it. The jade artisan gazed at it, bowed twice and stood there, daring to congratulate the king by saying, "Your Majesty has obtained this treasure of the world; I have never seen such a thing." The king asked for its value. The jade artisan said, "There is no price that can match it. It could be viewed once in the capitals of five cities." King Wei immediately bestowed a thousand gold pieces upon the one who presented the jade and granted him lifelong stipends equal to that of an upper-ranking official. | ||
| 39 | 大道上: | 凡天下萬里，皆有是非，吾所不敢誣，是者常是，非者常非，亦吾所信。然是雖常是，有時而不用；非雖常非，有時而必行。故用是而失有矣，行非而得有矣。是非之理不同，而更興廢，翻為我用，則是非焉在哉？ |
| In all the world within ten thousand li, there are always right and wrong; what I dare not falsely claim is that which is right remains right, and that which is wrong remains wrong—this is also my belief. However, although something may always be right, there are times when it is not put to use; although something may always be wrong, there are times when it must necessarily be carried out. Therefore, using what is right can lead to loss, and acting wrongly can result in gain. The principles of right and wrong are different; they rise and fall alternately. If I turn them to my own use, where then lies the boundary between right and wrong? | ||
| 40 | 大道上: | 觀堯、舜、湯、武之成，或順或逆，得時則昌。桀、紂、幽、厲之敗，或是或非，失時則亡。五伯之主亦然。 |
| Observing the achievements of Yao, Shun, Tang, and Wu, sometimes they acted in accordance with the times and sometimes against them; when they seized the right moment, they prospered. The downfall of Jie, Zhou, You, and Li was sometimes due to their actions being right or wrong; when they missed the right moment, they perished. This is also true for the five hegemons of old. | ||
| 41 | 大道上: | 宋公以楚人戰於泓，公子目夷曰：「楚眾我寡，請其未悉濟而擊之。」宋公曰：「不可。吾聞不鼓不成列，寡人雖亡之餘，不敢行也。」戰敗，楚人執宋公。 |
| Duke Song fought against the people of Chu at Hong, and Gongzi Muyi said, "The enemy is numerous while we are few. I suggest attacking them before they have fully crossed the river." Duke Song replied, "No. I have heard that one should not attack an enemy before they are fully formed in battle array. Although I am but the remnant of a fallen state, I dare not act otherwise." The battle was lost, and the people of Chu captured Duke Song. | ||
| 42 | 大道上: | 齊人弒襄公，立公孫無知。召忽、夷吾奉公子糾奔魯，鮑叔牙奉公子小白奔莒。既而無知被殺，二公子爭國，糾宜立者也；小白先入，故齊人立之。既而，使魯人殺糾，召忽死之，徵夷吾以為相。 |
| The people of Qi assassinated King Xianggong and installed Gongsun Wuzhi as ruler. Zhao Hu and Yi Wu escorted Gongzi Jiu to Lu, while Bao Shuya escorted Gongzi Xiaobai to Ju. Soon after, Wuzhi was killed and the two princes vied for power; Jiu should have been the rightful heir to rule. However, Xiaobai entered first, so the people of Qi installed him as ruler. Later, he sent men from Lu to kill Jiu; Zhao Hu died with him, and Yi Wu was invited to serve as prime minister. | ||
| 43 | 大道上: | 晉文公為驪姬之譖，出亡十九年，惠公卒，賂秦以求反國，殺懷公子而自立。 |
| Jin Wen Gong, due to the slander of Lilv, went into exile for nineteen years. After King Huigong died, he bribed Qin and returned to reclaim his state, killing the son of Duke Huai and establishing himself as ruler. | ||
| 44 | 大道上: | 彼一君正，而不免於執；二君不正，霸業遂焉。己是而舉世非之，則不知己之是；己非而舉世是之，亦不知己所非。然則是非，隨眾賈而為正，非己所獨了。則犯眾者為非，順眾者為是，故人君處權乘勢，處所是之地，則人所不得非也。居則物尊之，動則物從之，言則物誠之，行則物則之，所以居物上御群下也。 |
| One ruler was upright yet could not avoid being captured; two rulers were unjust, and thus achieved hegemony. If one is right but the whole world considers him wrong, then he does not know that he is right; if one is wrong yet the entire world considers him right, he also does not realize his own wrongdoing. Thus, whether something is right or wrong depends on what the majority values as correct; it is not a matter of individual understanding alone. Therefore, those who defy the majority are considered wrong, while those who follow it are deemed right. Hence, a ruler in power and position, occupying the place of being seen as right, is someone no one dares to criticize. When at rest, all things respect him; when in action, all things follow him. When he speaks, all things believe him; when he acts, all things emulate him—this is how a ruler maintains superiority and governs his subjects. | ||
| 45 | 大道上: | 國亂有三事：年飢民散，無食以聚之，則亂；治國無法，則亂；有法而不能用，則亂。有食以聚民，有法而能行，國不治，未之有也。 |
| There are three causes of national disorder: when the harvest fails and people scatter, with no food to gather them together—this leads to chaos; when a state is governed without laws—this leads to chaos. When there are laws but they cannot be enforced—this also leads to chaos. If a state has food to gather the people and laws that can be implemented, yet still fails to govern well—such a case has never existed. |
《大道下 - Great Dao: Lower Volume》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 大道下: | 仁、義、禮、樂，名、法、刑、賞，凡此八者，五帝三王治世之術也。故仁以道之，義以宜之，禮以行之，樂以和之，名以正之，法以齊之，刑以威之，賞以勸之。故仁者，所以博施於物，亦所以生偏私；義者，所以立節行，亦所以成華偽；禮者，所以行恭謹，亦所以生惰慢；樂者，所以和情志，亦所以生淫放；名者，所以正尊卑，亦所以生矜篡；法者，所以齊眾異，亦所以乖名分；刑者，所以威不服，亦所以生陵暴；賞者，所以勸忠能，亦所以生鄙爭。凡此八術，無隱於人，而常存於世；非自顯於堯湯之時，非自逃於桀紂之朝。用得其道則天下治，失其道則天下亂，過此而往，雖彌綸天地，籠絡萬品，治道之外，非群生所餐挹，聖人錯而不言也。 |
| Benevolence, righteousness, propriety, music, titles and ranks, legalism, punishment, and rewards—these eight elements are the methods used by the Five Emperors and Three Kings to govern their eras. Therefore, benevolence is used to guide the people, righteousness to regulate them appropriately, propriety to put it into practice, music to harmonize them, titles and ranks to correct them, legalism to unify them, punishment to instill awe, and rewards to encourage them. Therefore, benevolence is what enables one to widely bestow benefits upon all things, yet it also gives rise to partiality and favoritism; Righteousness is what establishes moral integrity and conduct, yet it can also lead to superficial pretense; Propriety is what promotes respectfulness and diligence, yet it may also give rise to negligence and carelessness; Music is what harmonizes emotions and aspirations, yet it can also foster licentiousness and indulgence; Titles and ranks are used to establish hierarchy between the noble and the humble, yet they may also give rise to arrogance and usurpation; Legalism is what unifies diverse people under a single standard, yet it can lead to the violation of proper titles and distinctions; Punishment is used to instill awe in those who do not submit, yet it may also result in oppression and brutality; Rewards are intended to encourage loyalty and ability, yet they can also give rise to base competition. All these eight methods are not hidden from people but have always existed in the world; They were neither self-evident during the time of Yao and Tang, nor did they vanish during the reigns of Jie and Zhou. When these methods are applied in accordance with the right principles, the world is governed well; when misapplied, chaos ensues. Beyond this, even if one could encompass heaven and earth or connect all things, anything outside the realm of governance is not something for which living beings seek sustenance or guidance—thus, sages would disregard it and remain silent. | ||
| 2 | 大道下: | 凡國之存亡有六徵：有衰國、有亡國、有昌國、有強國、有治國、有亂國。所謂亂、亡之國者，凶虐殘暴不與焉；所謂強、治之國者，威力仁義不與焉。君年長多媵，少子孫，疏宗疆，衰國也。君寵臣，臣愛君，公法廢，私欲行，亂國也。國貧小，家富大；君權輕，臣勢重，亡國也。凡此三徵，不待凶虐殘暴而後弱也；雖曰見存，吾必謂之亡者也。內無專寵，外無近習，支庶繁字，長幼不亂，昌國也。農桑以時，倉廩充實，兵甲勁利，封疆脩理，強國也。上不勝其下，下不犯其上，上下不相勝犯，故禁令行，人人無私，雖經險易而國不可侵，治國也。凡此三徵，不待威力仁義而後強；雖曰見弱，吾必謂之存者也。 |
| The survival or downfall of a state can be indicated by six signs: there are declining states, perishing states, flourishing states, powerful states, well-governed states, and chaotic states. What is referred to as a chaotic or perishing state does not include those that are merely cruel and violent; Nor do what are called powerful or well-governed states necessarily rely on force, power, benevolence, or righteousness. When a ruler is old and has many concubines, few descendants, and distant relatives, it is a sign of a declining state. When the ruler favors his ministers and the ministers love their ruler, public laws are neglected while private desires prevail—it is a sign of a chaotic state. The country is poor and weak, yet families are wealthy and powerful; When the ruler's authority is weak but ministers hold great power, it is a perishing state. These three signs do not require cruelty and violence to weaken the state; Even if such a state appears to exist, I would still call it perished. When within there is no exclusive favoritism and outside there are no close favorites, the collateral branches of the family multiply and flourish, with the young and old in proper order—it is a flourishing state. When agriculture and sericulture are carried out seasonally, granaries are well stocked, weapons and armor are strong and sharp, and borders are properly maintained—it is a powerful state. When the superiors are not overpowered by inferiors, and subordinates do not defy their superiors, with neither side overpowering or violating the other, then prohibitions and commands can be effectively enforced. Everyone remains free from private interests; even in times of hardship or ease, the state cannot be invaded—it is a well-governed state. These three signs do not depend on force, power, benevolences, or righteousness to become strong; Even if such a state seems weak, I would still say it endures. | ||
| 3 | 大道下: | 治主之興，必有所先誅。先誅者，非謂盜，非謂姦，此二惡者，一時之大害，非亂政之本也；亂政之本，下侵上之權，臣用君之術，心不畏時之禁，行不軌時之法，此大亂之道也。 |
| When a wise ruler rises to power, there are always certain individuals who must be dealt with first. Those to be dealt with first are not merely thieves or evildoers. These two categories of wickedness, though serious harms in the short term, are not the root causes of political disorder; The root cause of political chaos lies in subordinates encroaching upon the authority of their superiors, ministers employing the ruler's methods for their own ends, and people who neither fear current prohibitions nor abide by existing laws. This is the path to great disorder. | ||
| 4 | 大道下: | 孔丘攝魯相，七日而誅少正卯。門人進問曰：「夫少正卯，魯之聞人也。夫子為政而先誅，得無失乎？」孔子曰：「居，吾語汝其故。人有惡者五，而竊盜姦私不與焉。一曰心達而險，二曰行僻而堅，三曰言偽而辨，四曰強記而博，五曰順非而澤。此五者，有一於人，則不免君子之誅，而少正卯兼有之，故居處足以聚徒成群，言談足以飾邪熒眾，強記足以反是獨立，此小人雄桀也，不可不誅也。是以，湯誅尹諧，文王誅潘正，太公誅華士，管仲誅付里乙，子產誅鄧析、史付，此六子者，異世而同心，不可不誅也。《詩》曰：『憂心悄悄，慍於群小。』小人成群，斯足畏也。」 |
| Confucius served as acting prime minister of Lu, and within seven days he executed Shaozheng Mao. His disciples asked: "Shaozheng Mao was a well-known person in Lu. Why did you, Master, deal with him first when assuming office? Could this be a mistake?" Confucius said: "Sit. I will tell you the reason." There are five types of evil people, and thieves or evildoers do not belong to this category. First, those who are intelligent yet treacherous; second, those whose conduct is deviant but resolute in their ways; third, those who speak deceptively and eloquently; fourth, those with strong memories and broad knowledge; fifth, those who support what is wrong while appearing righteous. Anyone who possesses even one of these five traits is not beyond the censure of a gentleman, and Shaozheng Mao possessed all five. Therefore, his residence was sufficient to gather followers into groups; his speech could disguise evil and mislead the people; his strong memory enabled him to argue independently against established truths. He was an outstanding figure among petty men, and thus he could not be left unpunished. Therefore, Tang executed Yin Xie; King Wen of Zhou executed Pan Zheng; Duke Tai Gong executed Huashi; Guan Zhong executed Fuli Yi; Zi Chan executed Deng Xi and Shifu. These six men lived in different eras but shared the same conviction: they could not be left unpunished either. The Book of Songs says: "My heart is filled with quiet sorrow, angered by the many petty men." When petty men gather in groups, this alone is enough to be feared." | ||
| 5 | 大道下: | 語曰：「佞辯可以熒惑鬼神。」曰：「鬼神聰明正直，孰曰熒惑者？」曰：「鬼神誠不受熒惑，此尤佞辯之巧，靡不入也。夫佞辯者，雖不能熒惑鬼神，熒惑人明矣。探人之心，度人之欲，順人之嗜好，而不敢逆；納人於邪惡，而求其利。人喜聞己之美也，善能揚之；惡聞己之過也，善能飾之。得之於眉睫之閒，承之於言行之先。」 |
| An old saying goes: "Flattery and eloquence can deceive gods and spirits." It is said: "Ghosts and spirits are wise and upright—who could say they can be deceived?" It was replied: "If ghosts and spirits indeed cannot be deceived, this is precisely the subtlety of flattery and eloquence—there is nothing they cannot penetrate. Flatterers and eloquent speakers, though unable to deceive ghosts and spirits, certainly can mislead people who are wise. They probe the hearts of others, gauge their desires, cater to their preferences, and dare not oppose them; they lead people into evil for their own gain. People enjoy hearing praise about themselves, and these flatterers are good at amplifying it; People dislike hearing of their own faults, and these flatterers skillfully conceal them. They grasp it from the subtlest expressions on one's face and respond before words or actions are even taken." | ||
| 6 | 大道下: | 語曰：「惡紫之奪朱，惡利口之覆邦家。」斯言足畏而終身莫悟，危亡繼踵焉。 |
| An old saying goes: "We hate purple for usurping the place of vermilion, and we hate eloquent tongues that bring ruin to a state." These words are indeed to be feared; yet people never realize their meaning in their lifetime, and thus dangers and destruction follow one after another. | ||
| 7 | 大道下: | 老子曰：「以政治國，以奇用兵，以無事取天下。」政者，名法是也；以名法治國，萬物所不能亂。奇者，權術是也；以權術用兵，萬物所不能敵。凡能用名法權術，而矯抑殘暴之情，則己無事焉；己無事，則得天下矣。故失治則任法，失法則任兵，以求無事，不以取彊。取彊，則柔者反能服之。 |
| Laozi said: "Govern the state with virtue, wage war with strategy, and win over the world by doing nothing." Virtue refers to titles and legalism; To govern the state by means of titles and laws, nothing in all things can disrupt it. Strategy refers to authority and tactics; To wage war by means of authority and tactics, nothing in all things can resist it. Whoever is able to employ titles, laws, authority, and tactics to restrain cruel and violent emotions will himself remain free from trouble; When one remains free from trouble, he has already won over the world. Therefore, when virtue fails, one turns to law; when law fails, one resorts to military force. The aim is to achieve peace and tranquility, not to pursue strength. If the goal is merely to gain power, then even a weak opponent may ultimately subdue one. | ||
| 8 | 大道下: | 老子曰：「民不畏死，如何以死懼之。」凡民之不畏死，由刑罰過。刑罰過，則民不賴其生；生無所賴，視君之威末如也。刑罰中，則民畏死；畏死，由生之可樂也。知生之可樂，故可以死懼之，此人君之所宜執，臣下之所宜慎。 |
| Laozi said: "When people no longer fear death, how can we use the threat of death to intimidate them?" The reason why people do not fear death is because punishments are excessive. When punishments are excessive, the people no longer rely on life; When they have nothing to depend upon in life, they regard the ruler's authority as insignificant. When punishments are moderate, people fear death; Their fear of death arises from the joy they find in life. Knowing that life is worth cherishing, one can be frightened by death. This principle should be upheld by rulers and carefully observed by their ministers. | ||
| 9 | 大道下: | 田子讀書，曰：「堯時太平。」宋子曰：「聖人之治以致此乎？」彭蒙在側，越次答曰：「聖法之治以至此，非聖人之治也。」宋子曰：「聖人與聖法，何以異？」彭蒙曰：「子之亂名，甚矣！聖人者，自己出也。聖法者，自理出也。理出於己，己非理也；己能出理，理非己也。故聖人之治，獨治者也；聖法之治，則無不治矣！此萬物之利，唯聖人能該之。」宋子猶惑，質於田子，田子曰：「蒙之言然。」 |
| Tian Zi read a book which said: "The time of Yao was one of great peace." Song Zi asked: "Did the governance of sages lead to this?" Peng Meng, who was nearby, replied out of turn: "This peace and order were achieved through the rule of wise laws, not because of the governance by sages." Song Zi asked: "What is the difference between a sage ruler and wise laws?" Peng Meng said: "Your confusion of terms is great! A sage ruler arises from his own merit. Wise laws arise from reason itself. Reason originates in oneself, but one's self is not the same as reason; One can produce principles of reason, yet those principles are not identical to oneself. Therefore, the governance by a sage is individual and personal; the rule of wise laws ensures that nothing remains ungoverned! This is the benefit for all things, and only a sage can fully encompass it." Song Zi remained confused and asked Tian Zi about it. Tian Zi said: "What Peng Meng said is correct." | ||
| 10 | 大道下: | 莊里丈人，字長子曰「盜」。少子曰「毆」。盜出行，其父在後，追呼之曰：「盜！盜！」吏聞，因縛之。其父呼毆喻吏，遽而聲不轉，但言「毆，毆」，吏因毆之，幾殪計。康衢長者，字僮曰「善搏」，字犬曰「善噬」，賓客不過其門者三年。長者怪而問之，乃實對。於是改之，賓客往復。 |
| Zhuangli Zhanren gave his eldest son the courtesy name Dao. He gave his younger son the courtesy name Ou. When Dao went out, his father called after him from behind and said: "Dao! Dao!" The officials heard this, and as a result, they arrested him. His father called out to the officials and tried to explain, but in his haste he could not change his tone; he only kept saying "Ou, Ou," so the officials beat him instead, nearly killing him. Kang Qu Changzhe gave his servant the name Shanbo and named his dog Shanshi. For three years, no guests passed by his door. The elder gentleman was puzzled and asked about it, and they gave him the true explanation. Thereupon he changed their names, and guests began to come and go again. | ||
| 11 | 大道下: | 鄭人謂玉未理者為璞，周人謂鼠未腊者為璞。周人懷璞，謂鄭賈曰：「欲買璞乎？」鄭賈曰：「欲之。」出其璞視之，乃鼠也，因謝不取。 |
| The people of Zheng called uncarved jade "pu," while the people of Zhou referred to an un-dried mouse as "pu." A man from Zhou carried a "pu" and said to a merchant from Zheng: "Would you like to buy some 'pu'?" The Zheng merchant replied, "Yes, I do." When the man showed him his "pu," it turned out to be a mouse. The Zheng merchant then apologized and refused to buy it. | ||
| 12 | 大道下: | 父之於子也，令有必行者，有必不行者。「去貴妻，賣愛妾」，此令必行者也。因曰：「汝無敢恨，汝無敢思！」令必不行者也。故為人上者，必慎所令。 |
| A father's commands to his son: some must necessarily be obeyed, while others must necessarily not be followed. "Discard your beloved wife and sell your favorite concubine"—this is a command that must certainly be obeyed. He then said, "You dare not resent this, nor dare you think about it!" This is a command that must necessarily not be followed. Therefore, those in positions of authority must always be cautious about the commands they issue. | ||
| 13 | 大道下: | 凡人富，則不羨爵祿；貧，則不畏刑罰。不羨爵祿者，自足於己也；不畏刑罰者，不賴存身也。二者，為國之所甚，而不知防之之術，故令不行而禁不止。若使令不行而禁不止，則無以為治。無以為治，是人君虛臨其國，徒君其民，危亂可立而待矣。 |
| When a person is wealthy, he does not covet official rank or emoluments; when poor, he no longer fears punishment. Those who do not covet official rank and emoluments are content with themselves; those who no longer fear punishment have nothing to lose. These two conditions are of great concern for a state, yet if one does not know how to guard against them, commands will go unheeded and prohibitions will remain ineffective. If commands are not followed and prohibitions cannot be enforced, then there is no way to achieve good governance. Without the ability to govern effectively, a ruler merely appears over his country in name and is nothing more than a nominal sovereign of his people; danger and disorder can then be expected at any moment. | ||
| 14 | 大道下: | 今使由爵祿而後富，則人必爭盡力於其君矣；由刑罰而後貧，則人咸畏罪而從善矣。故古之為國者，無使民自貧富。貧富皆由於君，則君專所制，民知所歸矣。 |
| Now, if wealth were to come only through official rank and emoluments, people would certainly strive with all their strength for their ruler; if poverty resulted from punishment, then everyone would fear crime and turn to virtue. Therefore, in ancient times those who governed a state ensured that the people did not become rich or poor on their own. When wealth and poverty both depend upon the ruler, then the ruler holds complete control, and the people will know where to place their allegiance. | ||
| 15 | 大道下: | 貧則怨人，賤則怨時，而莫有自怨者，此人情之大趣也。然則不可以此是人情之大趣，而一槩非之，亦有可矜者焉，不可不察也。今能同算鈞而彼富我貧，能不怨則美矣；雖怨，無所非也。才鈞智同，而彼貴我賤，能不怨則美矣；雖怨，無所非也。其敝在於不知乘權藉勢之異，而雖曰智能之同，是不達之過，雖君子之郵，亦君子之怒也。 |
| Poverty breeds resentment toward others; low status breeds resentment toward the times, and yet no one blames themselves—this is a fundamental aspect of human nature. However, it would be wrong to judge this as the sole truth of human nature and condemn all such behavior outright; there are indeed cases that deserve sympathy, and one must not fail to discern them. If today we work equally hard yet others grow rich while I remain poor, it is commendable if one does not feel resentment; even if one feels resentful, there is nothing wrong with that. If we are equally talented and wise yet others rise in status while I remain lowly, it is commendable if one feels no resentment; even if one does feel resentful, there is nothing to criticize. The fault lies in not understanding the differences of power and influence; even if one claims that intelligence is equal, this is a failure to comprehend the situation. Even though it may be considered a minor flaw among gentlemen, it can also become their anger. | ||
| 16 | 大道下: | 人貧則怨人，富則驕人。怨人者，苦人之不祿施於己也，起於情所難安而不能安，猶可恕也。驕人者，無苦而無故驕人，此情所易制而弗能制，弗可恕矣。 |
| When people are poor, they resent others; when rich, they look down on others. Those who resent others do so because they suffer from the lack of favors and benefits bestowed upon them; this arises from emotions that are difficult to calm, yet it is still forgivable. Those who look down on others do so without hardship or reason; this is an emotion that should be easily controlled but is not, and thus it cannot be forgiven. | ||
| 17 | 大道下: | 眾人見貧賤，則慢而疏之；見富貴，則敬而親之。貧賤者，有請賕於己，疏之可也；未必損己，而必疏之，以其無益於物之具故也。富貴者，有施與己，親之可也；未必益己，而必親之，則彼不敢親我矣。三者獨立，無致親致疏之所，人情終不能不以貧賤富貴易慮，故謂之大惑焉。 |
| Ordinary people, upon seeing the poor and lowly, treat them with disdain and distance; when they see the rich and noble, they show respect and grow close to them. If a poor or lowly person makes an unreasonable request of me, it is acceptable to distance myself from him; even if doing so does not necessarily harm oneself, one can still choose to remain distant because such a person possesses no qualities that would be beneficial. If a rich or noble person bestows benefits upon me, it is reasonable to grow close to him; even if doing so may not necessarily benefit oneself, one should still be close to such a person, for otherwise he would dare not grow close to me. These three attitudes—distance, closeness, and neutrality—are independent of each other. There is no fixed rule for when to be close or distant; yet human nature cannot help but change its judgment based on wealth, status, poverty, or lowliness. Therefore, this tendency is considered a great delusion. | ||
| 18 | 大道下: | 窮獨貧賤，治世之所共矜，亂世之所共侮。治世非為矜窮獨貧賤而治，是治之一事也；亂世亦非侮窮獨貧賤而亂，亦是亂之一事也。每事治則無亂，亂則無治。視夏商之盛，夏商之衰，則其驗也。 |
| Poverty, loneliness, and low status are universally pitied in times of good governance but universally despised in times of disorder. Good governance is not achieved merely by showing pity for the poor, lonely, and lowly; it is simply one aspect of good governance. Disorder is not caused solely by despising the poor, lonely, and lowly—it too is merely one aspect of disorder. If every matter is well governed, there will be no disorder; if there is disorder, then governance cannot exist. Observing the prosperity and decline of the Xia and Shang dynasties provides clear evidence of this truth. | ||
| 19 | 大道下: | 貧賤之望富貴甚微，而富貴不能酬其甚微之望。夫富者之所惡，貧者之所美；貴者之所輕，賤者之所榮，然而弗酬、弗與，同苦樂故也。雖弗酬之，於物弗傷。今萬民之望人君，亦如貧賤之望富貴，其所望者，蓋欲料長幼，平賦斂，時其飢寒，省其疾痛，賞罰不濫，使役以時，如此而已，則於人君弗損也。然而弗酬、弗與，同勞逸故也。故為人君，不可弗與民同勞逸焉。故富貴者，可不酬貧賤者；人君不可不酬萬民。不酬萬民，則萬民之所不願戴；所不願戴，則君位替矣！危莫甚焉！禍莫大焉！ |
| The hopes of the poor and lowly for wealth and status are very small, yet those who are rich and noble cannot fulfill these modest expectations. What the wealthy despise is precisely what the poor consider admirable; what the noble regard as trivial is exactly what the lowly hold in honor. Yet, if these hopes are not fulfilled or granted, it is because they share no common joys and sorrows. Even though their expectations may go unfulfilled, this does no harm to the world. Now, the people's expectations of their ruler are much like those of the poor and lowly toward the rich and noble. What they hope for is merely that the ruler will properly manage the order of age and rank, fairly collect taxes, provide timely relief from hunger and cold, reduce suffering from illness and pain, administer rewards and punishments without excess, and assign labor at appropriate times—nothing more than this. Such expectations would not harm the ruler in any way. Yet if these hopes remain unfulfilled and ignored, it is because the people do not share the same burdens or ease as their ruler. Therefore, a ruler must not fail to share both labor and rest with his people. Thus, the rich may choose not to reward the poor; but a ruler cannot afford to ignore the hopes of his people. If a ruler does not reward his people, then the people will be unwilling to support him; and if they are unwilling to support him, then his position as ruler is in danger of being replaced! This is the greatest peril of all! No calamity could be greater than this! |
《佚文 - Lost Texts》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 佚文: |
尹文子見齊宣王，宣王歎國寡賢，尹文子曰：「使國悉賢，孰處王下？」 王曰：「國悉不肖，可乎？」 尹文子曰：「國悉不肖，孰理王朝？」 王曰：「賢與不肖皆無，可乎？」 尹文子曰：「不然，有賢有不肖，故王尊於上，臣卑於下，進賢退不肖，所以有上下也。」 《意林二》、《藝文類聚二〇》、《太平御覽四〇二》 |
| Yin Wenzhi met King Xuan of Qi, and King Xuan sighed that the state had few virtuous men. Yin Wenzhi said: "If all in the state were virtuous, who would be beneath Your Majesty?" King Xuan asked, "Is it acceptable if everyone in the state is unworthy?" Yin Wenzhi replied, "If all in the state are unworthy, who would manage the court of Your Majesty?" King Xuan asked, "Is it acceptable if there are neither virtuous nor unworthy people?" Yin Wenzhi said, "Not so. There must be both virtuous and unworthy people; thus the king is honored above while ministers are humble below. Promoting the virtuous and demoting the unworthy is how hierarchy exists." | ||
| 2 | 佚文: | 虎求百獸食之，得狐。狐曰：「子無食我也。天帝令我長百獸，今子食我，是逆天帝命也。子以我言不信，吾為子先行，子隨我后，觀百獸之見我不走乎？」虎以為然，故遂與行。獸見之皆走。虎不知獸之畏己而走，以為為狐也。《太平御覽四九四》 |
| A tiger sought to eat various animals and caught a fox. The fox said, "You should not eat me. Heaven's Emperor has appointed me as the leader of all beasts; if you now eat me, it would be defying Heaven's Emperor's command." "If you do not believe my words, I will go ahead of you and you follow behind me; observe whether the beasts flee when they see me?" The tiger believed this to be true, so he followed along. When the beasts saw them, they all fled. The tiger did not realize that the beasts were fleeing out of fear of himself; he thought it was because of the fox. | ||
| 3 | 佚文: | 世俗之人，聞譽則悅，聞毀則戚，此眾人之大情。同己則喜，異己則怒，此人之大情。故佞人善為譽者也，善順從者也。人言是，亦是之；人言非，亦非之。從人之所愛，隨人之所憎。故明君雖能納正直，未必能親正直；雖能遠佞人，未必能疏佞人。故舜、禹者，亦能不佞人，亦未必憎佞人。語曰：「佞辯惑物，舜、禹不能得憎。」可不察乎？《群書治要》 |
| People in the world, when they hear praise, are pleased, and when they hear criticism, feel sorrow; this is the common sentiment of ordinary people. 立志 If something agrees with their own views, they rejoice; if it contradicts them, they become angry—this is a fundamental human emotion. Therefore, flatterers are good at giving praise and skilled in obeying others' wishes. When someone says something is right, they also call it right; when someone says something is wrong, they also call it wrong. They follow what others love and conform to what others hate. Therefore, even a wise ruler who is capable of accepting upright counsel may not necessarily be close to the upright; although he may be able to keep flatterers at a distance, he may not necessarily manage to alienate them. Therefore, Shun and Yu were also capable of keeping flatterers away, but they did not necessarily hate flatterers. A saying goes: "Flattery and eloquence can confuse people; even Shun and Yu could not completely despise them." Is it not something to be cautious about? | ||
| 4 | 佚文: | 田子曰：「人皆自為，而不能為人。故君人者之使人，使其自為用，而不使為我用。」魏下先生曰：「善哉，田子之言！古者君之使臣，求不私愛於己，求顯忠於己。而居官者必能，臨陣者必勇。祿賞之所勸，名法之所齊，不出於己心，不利於己身。語曰：『祿薄者，不可與經亂；賞輕者，不可於入難。』此處上者所宜慎者也。」《群書治要》 |
| Tian Zi said, "Everyone acts for themselves and cannot act for others. Therefore, a ruler who uses people should make them serve by acting in their own interests, not by making them serve solely for me." Wei Xia Xiansheng said, "Excellent indeed are Tian Zi's words! In ancient times, when a ruler used his ministers, he sought not their private affection for himself but their public loyalty to him. And those in office must be competent, and those on the battlefield must be brave. The rewards of salary and honors serve as encouragement; the standards of reputation and law ensure uniformity. These do not arise from one's own heart, nor are they for one's personal benefit. A saying goes: "Those with meager salaries cannot be entrusted to manage chaos; those with light rewards cannot be relied upon in times of hardship." This is what those in positions of authority should be cautious about." | ||
| 5 | 佚文: | 瞽者無目，而耳不可以𥉻，察視也，精於聽也。《太平御覽七四〇》 |
| A blind person has no eyes, yet his ears cannot fully compensate; he observes through hearing with great precision. | ||
| 6 | 佚文: | 聾者不歌，無以自樂；盲者不觀，無以接物。《太平御覽七四〇》 |
| A deaf person does not sing, having no way to find joy in himself; a blind person does not look at things, having no means to interact with the world. | ||
| 7 | 佚文: | 凡數：十、百、千、萬、億。億、萬、千、百、十，皆起於一，推之億億無差矣。《太平御覽七五〇》 |
| Generally, numbers are counted as: ten, hundred, thousand, myriad, and yi (10^8). Yi, myriad, thousand, hundred, ten—all originate from one; if extended to yi of yi, there will be no discrepancy. | ||
| 8 | 佚文: | 千人曰俊，萬人曰傑。《史記屈原列傳》索引、《時汾沮洳》疏 |
| A thousand people are called jun, and ten thousand people are called jie. | ||
| 9 | 佚文: | 以智力求者，喻如奕棋，進退取與，攻劫放舍，在我者也。《藝文類聚七四》、《昭明文選博弈論》注、《太平御覽七五三》 |
| Those who seek through wisdom and intellect are like playing chess; advancing, retreating, taking or giving up pieces, attacking or abandoning positions—these all depend on oneself. | ||
| 10 | 佚文: | 博者，盡關塞之宜，得周通之路，而不能制齒之大小，在遇者也。《昭明文選策秀才文》注、《藝文類聚七四》、《太平御覽七五四》 |
| In games of chance, one may fully understand the rules and find a way through, yet cannot control whether big or small gains are made—it depends on what is encountered. | ||
| 11 | 佚文: | 堯為天子，衣不重帛，食不兼味，土階三尺，茅茨不翦。《藝文類聚八二》、《太平御覽九九六》 |
| Yao, as Son of Heaven, wore no more than one layer of silk fabric and ate food with only a single flavor. His earthen terrace was three chi high, and the thatched roof over his dwelling remained untrimmed. | ||
| 12 | 佚文: | 堯德化布於四海，仁惠被於蒼生。《昭明文選勸進表》注 |
| Yao's virtue and moral influence spread across the four seas; his benevolence and kindness extended to all living beings. | ||
| 13 | 佚文: | 兩智不能相使，兩貴不能相臨，兩辨不能相屈，力均勢敵故也。《意林》 |
| Two wise men cannot command each other, two nobles cannot dominate one another, and two eloquent speakers cannot subdue each other—this is because their strengths are equal and their positions balanced. | ||
| 14 | 佚文: | 專用聰明，則功不成；專用晦昧，則事必悖。一明一晦，眾之所載。《意林》 |
| Relying solely on intelligence will not accomplish success; relying entirely on obscurity and ambiguity will surely lead to failure. A balance of clarity and obscurity is what the people can bear and support. | ||
| 15 | 佚文: | 四方上下曰宇。《後漢書馮衍傳》注 |
| The four directions and up and down are called "yu." | ||
| 16 | 佚文: | 將戰，有司讀誥誓，三令五申之，既畢，然後即敵。《昭明文選東京賦》注 |
| Before a battle, the officials would recite proclamations and oaths, repeating them three times with five reminders each. After this was completed, they would then engage the enemy. | ||
| 17 | 佚文: | 鐘鼓之聲，怒而擊之則武，憂而擊之則悲，喜而擊之則樂。其意變，其聲亦變。意誠，感之達於金石，而況於人乎？《北堂書鈔一〇八》 |
| The sound of bells and drums: when struck in anger, it is martial; when struck in sorrow, it is mournful; when struck in joy, it is joyful. When the intent changes, so does the sound. If one's sincerity is genuine, it can move even metal and stone; how much more so for people? |
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參考：《新譯尹文子》徐忠良注譯，三民書局，民國85年
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