论语 The Analects chapter 20英

孙祎卓

  Yao said, "Oh! you, Shun, the Heaven-determined order of succession nowrests in your person. Sincerely hold fast the due Mean. If there shall bedistress and want within the four seas, the Heavenly revenue will come to aperpetual end."Shun also used the same language in giving charge to Yu.

　　T'ang said, "I the child Li, presume to use a dark-colored victim, andpresume to announce to Thee, O most great and sovereign God, that thesinner I dare not pardon, and thy ministers, O God, I do not keep inobscurity. The examination of them is by thy mind, O God. If, in my person,I commit offenses, they are not to be attributed to you, the people of themyriad regions. If you in the myriad regions commit offenses, theseoffenses must rest on my person."Chau conferred great gifts, and the good were enriched.

　　"Although he has his near relatives, they are not equal to my virtuous men.

　　The people are throwing blame upon me, the One man."He carefully attended to the weights and measures, examined the body of thelaws, restored the discarded officers, and the good government of thekingdom took its course.

　　He revived states that had been extinguished, restored families whose lineof succession had been broken, and called to office those who had retiredinto obscurity, so that throughout the kingdom the hearts of the peopleturned towards him.

　　What he attached chief importance to were the food of the people, theduties of mourning, and sacrifices.

　　By his generosity, he won all. By his sincerity, he made the people reposetrust in him. By his earnest activity, his achievements were great. By hisjustice, all were delighted.

　　Tsze-chang asked Confucius, saying, "In what way should a person inauthority act in order that he may conduct government properly?" The Masterreplied, "Let him honor the five excellent, and banish away the four bad,things;-then may he conduct government properly." Tsze-chang said, "Whatare meant by the five excellent things?" The Master said, "When the personin authority is beneficent without great expenditure; when he lays tasks onthe people without their repining; when he pursues what he desires withoutbeing covetous; when he maintains a dignified ease without being proud;when he is majestic without being fierce."Tsze-chang said, "What is meant by being beneficent without greatexpenditure?" The Master replied, "When the person in authority makes morebeneficial to the people the things from which they naturally derivebenefit;-is not this being beneficent without great expenditure? When hechooses the labors which are proper, and makes them labor on them, who willrepine? When his desires are set on benevolent government, and he securesit, who will accuse him of covetousness? Whether he has to do with manypeople or few, or with things great or small, he does not dare to indicateany disrespect;-is not this to maintain a dignified ease without any pride?

　　He adjusts his clothes and cap, and throws a dignity into his looks, sothat, thus dignified, he is looked at with awe;-is not this to be majesticwithout being fierce?"Tsze-chang then asked, "What are meant by the four bad things?" The Mastersaid, "To put the people to death without having instructed them;-this iscalled cruelty. To require from them, suddenly, the full tale of work,without having given them warning;-this is called oppression. To issueorders as if without urgency, at first, and, when the time comes, to insiston them with severity;-this is called injury. And, generally, in the givingpay or rewards to men, to do it in a stingy way;-this is called acting thepart of a mere official."The Master said, "Without recognizing the ordinances of Heaven, it isimpossible to be a superior man.

　　"Without an acquaintance with the rules of Propriety, it is impossible forthe character to be established.

　　"Without knowing the force of words, it is impossible to know men."