《论语》Confucian Analects (2) 为政第二

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为政第二

顺序颠倒一下，把2.22——2.24放到了前面。

2.22 子曰：“人而无信，不知其可也。大车无（车儿），小车无，其何以行之哉？”

The Master said, "I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?"

孔子说：“作为一个人却不讲信用，不知他怎么可以立身处世！好比大车没有套横木的輗，小车没有套横木的軏，那怎么可以行走呢？”

【注释】大车无輗（ｎｉ），小车无軏（ｙuｅ）：古代用牛拉的车叫大车，用马拉的车叫小车。大车、小车都是把牲口套在车辕上，车辕前面有一道横木用于驾牲口，这道横木两头都有关键（活销），輗就是大车横木的关键，軏就是小车横木的关键，车子没有这个关键，无法套住牲口，当然就不能行走了。

2.23 子张问：“十世可知也？”子曰：“殷因於夏礼，所损益，可知也；周因於殷礼，所损益，可知也。其或继周者，虽百世，可知也。”

Tsze-chang asked whether the affairs of ten ages after could be known. Confucius said, "The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known."

子张问孔子：“今后十世（的礼仪制度）可以预先知道吗？”孔子回答说：“商朝继承了夏朝的礼仪制度，所减少和所增加的内容是可以知道的；周朝又继承商朝的礼仪制度，所废除的和所增加的内容也是可以知道的。将来有继承周朝的，就是一百世以后的情况，也是可以预先知道的。”

【注释】 ①世：这里指代。②也：同“耶”，疑问语气词。　③因：因袭沿袭。④损益：减少与增加。

2.24 子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”

The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery."To see what is right and not to do it is want of courage."

孔子说：“不是你应该祭的鬼神，你却去祭它，这就是谄媚。见到正义的、应该挺身而出的事情，却袖手旁观，就是怯懦。”

【注释】 ①鬼：这里指死去的祖先。　②谄：谄媚。

2.1 子曰：“为政以德，誓如北辰居其所而众星共之。”

The Master said, "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."

孔子说：“用道德来治理国政，执政者便会像北极星一样，居于一定的位置，而群星都会环绕在它的周围。”

【注释】北辰：北极星　共：同“拱”，环抱，环绕。

2.2 子曰：“诗三百，一言以蔽之，曰：‘思无邪’。”

The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence 'Having no depraved thoughts.'"

孔子说：“《诗经》三百篇，用一句话来概括它，那就是“思想纯正无邪。”

【注释】《诗》三百：《诗》指《诗经》，《诗经》共有诗３０５篇。这里说“三百”是举其整数。蔽：概括。　思无邪：原本是《诗经　鲁颂　同》中的一句；孔子借来评论整部《诗经》。“思”在《同》篇里本是无义的语首词，但孔子却引用它当“思想”解。

2.3 子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”

The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. "If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good."

孔子说：“用法制禁令去引导百姓，使用刑法来约束他们，老百姓只是求得免于犯罪受惩，却失去了廉耻之心；用道德教化引导百姓，使用礼制去统一百姓的言行，百姓不仅会有羞耻之心，而且也就守规矩了。”

【注释】道：通“导”，训导、引导、领导的意思。齐：整治　免：避免　格：至，来，引申为归服

2.4 子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。”

The Master said, "At fifteen, I had my mind bent on learning. "At thirty, I stood firm. "At forty, I had no doubts. "At fifty, I knew the decrees of Heaven. "At sixty, my ear was an obedient organ for the reception of truth. "At seventy, I could follow what my heart desired, without transgressing what was right."

孔子说：“我十五岁立志学习，三十岁学成自立，但很多事情是到四十岁才明白，不被外界事物所迷惑，五十岁时，我知道万事都有天命，六十岁时，能正确对待各种言论，什么话都能够听进去，到了七十岁，就是随心所欲也不会超越法度和规矩了。”

【注释】有：同“又”，古人在和整数和小一位的数字之间习惯用“有”字，而不用“又”字。“十有五”即“十五”，古人十五岁为入学的年龄。“立”：自立　“不惑”：不迷惑　“天命”：上天的意志

2.5 孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝於我，我对曰，无违”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。”

Mang I asked what filial piety was. The Master said, "It is not being disobedient." Soon after, as Fan Ch'ih was driving him, the Master told him, saying, "Mang-sun asked me what filial piety was, and I answered him,-'not being disobedient.'"Fan Ch'ih said, "What did you mean?" The Master replied, "That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."

孟懿子问什么是孝。孔子回答说：“孝就是不要违背礼。” 樊迟为孔子驾车，孔子告诉他说：“孟孙问我什么是孝，我回答他说‘不违背礼’。”樊迟问：“这是什么意思呢？”孔子回答“父母活着的时候，要依照礼节侍奉他们；父母去世后，要按礼埋葬他们、祭祀他们。”

【注释】孟懿子：“鲁国的大夫，下文的孟孙也指他。”樊迟：“孔子的学生，姓樊，名须，字子迟”御：“驾车”。

2.6 孟武伯问孝。子曰：“父母唯其疾之忧。”

Mang Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."

孟武伯问什么是孝。孔子说“做父母的一心为儿女的疾病担忧。”

（意思是说“你要问什么是孝吗，想一想你生病时父母为你担忧的那种心情吧!这样你就会知道怎样尽孝道了。”说穿了，所谓孝不在乎是对父母爱心的回报你只要记得自己生病时父母是如何的焦急，而以同样的心情对待父母，这就是孝。）

【注释】孟武伯：孟懿子的儿子。其：第三人称代词，相当于“他的”、“他们的”。这里到底是代指父母还是儿女，历来有不同的理解。

2.7 子游问孝。子曰：“今之孝者，是谓能养。至於犬马，皆能有养；不敬，何以别乎。”

Tsze-yu asked what filial piety was. The Master said, "The filial piety nowadays means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;-without reverence, what is there to distinguish the one support given from the other?"

子游问什么是孝。孔子说：“现在人们所说的孝，往往是指能够赡养父母。其实就连狗马之类都能够得到人的饲养。如果不存心孝敬父母，那么赡养父母与饲养狗马之类又有什么区别呢？”

【注释】子游：孔子的学主，姓言名偃，子子游。至于：就连，就是，表示提到另一付事。

2.8 子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”

Tsze-hsia asked what filial piety was. The Master said, "The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?"

子夏问什么是孝，孔子说：“（当子女的要尽到孝），最不容易的就是对父母和颜悦色，仅仅是有了事情，儿女需要替父母去做，有了酒饭，让父母吃，难道能认为这样就可以算是孝了吗？”

【注释】色难：态度好很难。色，容色态度；难，困难。弟子：与下文“先生”相对，弟子指晚辈，先生指长辈。馔：吃喝。曾：副词，竟：难道。

2.9 子曰：“吾与回言终日，不违，如愚。退儿省其私，亦足以发，回也不愚。”

The Master said, "I have talked with Hui for a whole day, and he has not made any objection to anything I said;-as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hui!-He is not stupid."

孔子说“我整天给颜回讲学，他从来不提反对意见和疑问，就像一个愚笨的人。可是，等他退下之后，我考察他私下的言论，发现他对我所讲授的内容很能发挥，可见颜回其实并不蠢。”

【注释】回:颜回,孔子最得意的学生　发：发挥

2.10 子曰：“视其所以，观其所由，察其所安。人焉叟哉？人焉叟哉？”

The Master said, "See what a man does. "Mark his motives. "Examine in what things he rests. "How can a man conceal his character? How can a man conceal his character?"

孔子说：“（要了解一个人），看他的所做所为，考查他的经历，观察他的兴趣。这个人还能够隐瞒什么呢？这个人还能够隐瞒什么呢？

【注释】视其所以：看他的所作所为。以，为。历，由，经历。②察其所安：观察他的兴趣。观其所由：考查他的经历，由，经历。

2.11 子曰：“温故而知新，可以为师矣。”

The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others."

孔子说：“在温习旧知识时，能有新体会、新发现，就可以当老师了。”

【注释】温故：温习旧知识，也就是”学而时习之”的意思。

2.12 子曰：“君子不器。”

The Master said, "The accomplished scholar is not a utensil."

孔子说：“君子不像器具那样，（只有某一方面的用途）。”

【注释】器：器皿。

2.13 子贡问君子。子曰：“先行其言而后从之。”

Tsze-kung asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."

子贡问怎样做一个君子。孔子说：“对于你要说的话，先实行了，再说出来，（这就够说是一个君子了）。”

2.14 子曰：“君子周而不比，小人比而不周。”

The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."

孔子说：“君子普遍团结人而不只是和少数几个人勾结，小人只和少数几个人勾结而不普遍团结人”。

【注释】周：普遍比：偏私

2.15 子曰：“学而不思则罔，思而不学则殆。”

The Master said, "Learning without thought is labor lost; thought without learning is perilous."

孔子说：“只读书学习，而不思考问题，就会罔然无知而没有收获；只空想而不读书学习，就会疑惑而不能肯定。”

【注释】罔：通“悯”，迷惑而无所得。　殆：通假“怠”，精神疲倦而无所得

2.16 子曰：“攻乎异端，斯害也己。”

The Master said, "The study of strange doctrines is injurious indeed!"

孔于说：“钻研异端邪说，那是很有害的啊！”

【注释1】攻：治，钻研。异端：指怪异的杂学邪说。也已：语气词连用，表示肯定。

孔子说：“攻击那些不正统的异端邪说，异端邪说的祸害就可以消除了。”

【注释2】攻：攻击。异端：指怪异的杂学邪说。也已：语气词连用，表示肯定。

2.17 子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”

The Master said, "Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-this is knowledge."

孔子说：“仲由！我教你的东西你都明白了吗？知道的就是知道，不知道就是不知道，这就是智慧啊！”

【注释】由：即仲由，孔子的学生，字子路　垮女：诲，教诲，教导。女，同“汝”，你。知：通“智”

2.18 子张学干禄。子曰：“多闻阙疑，慎言其余，则寡尤。多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣。”

Tsze-chang was learning with a view to official emolument.

The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument."

子张向孔子请教求做官的方法。孔子回答说：“多听，对有疑问的地方持保留态度，对没有疑问的，自己说话时也要谨慎，这样就可以少过错；多看，对不理解地方持保留态度，对理解的，自己做时也要谨慎，这样就可以少后悔。说话少过错，做事少后悔，当官吃俸禄也就水到渠成了。”

【注释】子张：孔子的学生，姓颛孙，名师，字子张。干禄：干，求。禄，官吏的俸给。干禄也就是求做官。阙疑：阙，同“缺”，保留的意思。阙疑即对有疑问的地方持保留态度。尤：错误。阙殆：殆与疑是同义词，阙疑和阙殆意思一样，是“互文”见义的写作手法。

2.19 哀公闻曰：“何为则民服？”孔子对曰：“举直错诸枉，则民服；举枉错诸直，则民不服。”

The Duke Ai asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."

哀公问道：”怎样做才能使老百姓服从呢？”孔子回答说：“把正直无私的人提拔起来，把邪恶不正的人置于一旁，老百姓就会服从了；把邪恶不正的人提拔起来，把正直无私的人置于一旁，老百姓就不会服从统治了。”

【注释】哀公：鲁国的国君，姓姬名蒋，鲁定公的儿子，在位２７年（公元前４９４一４６６）。举直错诸枉：举，提拔。直，正直，这里指正直的人。错，同“措”，放置。诸，“之于”的合音。枉，与“直”相对，不正直，这里指不正直的人。

2.20 季康子问：“使民敬、忠以勤，如之何？”子曰：“临之以庄，则敬；孝慈，则忠；举善而教不能，则勤。”

Chi K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, "Let him preside over them with gravity;-then they will reverence him. Let him be final and kind to all;-then they will be faithful to him. Let him advance the good and teach the incompetent;-then they will eagerly seek to be virtuous."

季康子问道：“要使老百姓对当政的人尊敬、尽忠而努力干活，该怎样去做呢？”孔子说：“你用庄重的态度对待老百姓，他们就会尊敬你；你对父母孝顺、对子弟慈祥，百姓就会尽忠于你；你选用善良的人，又教育能力差的人，百姓就会互相勉励，加倍努力了。”

【注释】 ①季康子：鲁国大夫，鲁哀公时的正卿，鲁国当时最有政治势力的人。②以：这里作连词用，同“和”。③劝：勤勉。④临：莅临。

2.21 或谓孔子曰：“子奚不为政？”子曰：“书云：‘孝乎惟孝，友于兄弟，施於有政。’是亦为政，奚其为为政？”

Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"The Master said, "What does the Shu-ching say of filial piety?-'You are final, you discharge your brotherly duties. These qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be THAT-making one be in the government?"

有人对孔子说：“您为什么不参与政治呢？”孔子说：“《尚书》说：‘孝呀，孝顺父母，友爱兄弟，把这种风气影响到政治上去。’这也就是参与政治了呀，为什么一定要做官才算参与政治呢？”

【注释】 ①或：有人。②奚：何，为什么。③《书》：指《尚书》，以下几句是古《尚书》佚文，今文《尚书》无此几句。④施：延及。⑤有政：即政治，“有”字无意义，为名词词头。

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