习习谷风 维风及雨

昔者仲尼與於蠟賓，事畢，出游於觀之上，喟然而嘆。仲尼之嘆，蓋嘆魯也。言偃在側曰：「君子何嘆？」孔子曰：「大道之行也，與三代之英，丘未之逮也，而有志焉。」大道之行也，天下為公。選賢與能，講信修睦，故人不獨親其親，不獨子其子，使老有所終，壯有所用，幼有所長，矜寡孤獨廢疾者，皆有所養。男有分，女有歸。貨惡其棄於地也，不必藏於己；力惡其不出於身也，不必為己。是故謀閉而不興，盜竊亂賊而不作，故外戶而不閉，是謂大同。

Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing. What made him sigh was the state of Lu. Yan Yan was by his side, and said to him, 'Master, what are you sighing about?' Confucius replied, 'I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs). When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their own sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (The), laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage. In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union.

今大道既隱，天下為家，各親其親，各子其子，貨力為己，大人世及以為禮。城郭溝池以為固，禮義以為紀；以正君臣，以篤父子，以睦兄弟，以和夫婦，以設制度，以立田里，以賢勇知，以功為己。故謀用是作，而兵由此起。禹、湯、文、武、成王、周公，由此其選也。此六君子者，未有不謹於禮者也。以著其義，以考其信，著有過，刑仁講讓，示民有常。如有不由此者，在勢者去，眾以為殃，是謂小康。

'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity.'

 

关于和谐社会：

襄公四年：
无终子嘉父使孟乐如晋，因魏庄子纳虎豹之皮，以请和诸戎，晋侯曰，戎狄无亲而贪，不如伐之，魏绛曰，诸侯新服，陈新来和，将观于我，我德则睦，否则携贰，劳师于戎，而楚伐陈，必弗能救，是弃陈也，诸华必叛，戎禽兽也，获戎失华，无乃不可乎，夏训有之曰，有穷后羿，公曰，后羿何如，对曰，昔有夏之方衰也，后羿自锄迁于穷石，因夏民以代夏政，恃其射也，不修民事，而淫于原兽，弃武罗，伯困，熊髡，尨圉，而用寒浞，寒浞，伯明氏之谗子弟也，伯明后寒弃之，夷羿收之，信而使之，以为己相，浞行媚于内，而施赂于外，愚弄其民，而虞羿于田，树之诈慝，以取其国家，外内咸服，羿犹不悛，将归自田，家众杀而亨之，以食其子，其子不忍食诸，死于穷门，靡奔有鬲氏，浞因羿室，生浇及豷，恃其谗慝诈伪而不德于民，使浇用师，灭斟灌及斟寻氏，处浇于过，处豷于戈，靡自有鬲氏，收二国之烬以灭浞，而立少康，少康灭浇于过，后杼灭豷于戈，有穷由是遂亡，失人故也，昔周辛甲之为大史也，命百官，官箴王阙，于虞人之箴曰，芒芒禹迹，画为九州，经启九道，民有寝庙，兽有茂草，各有攸处，德用不扰，在帝夷羿，冒于原兽，忘其国恤，而思其麀牡，武不可重，用不恢于夏家，兽臣司原，取告仆夫，虞箴如是，可不惩乎，于是晋侯好田，故魏绛及之，公曰，然则莫如和戎乎，对曰，和戎有五利焉，戎狄荐居，贵货易土，土可贾焉，一也，边鄙不耸，民狎其野，穑人成功，二也，戎狄事晋，四邻振动，诸侯威怀，三也，以德绥戎，师徒不动，甲兵不顿，四也，鉴于后羿，而用德度，远至迩安，五也，君其图之，公说，使魏绛盟诸戎，修民事，田以时。
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襄公十一年：
郑人赂晋侯以师悝，师触，师蠲，广车，軘车，淳十五乘，甲兵备，凡兵车百乘，歌钟二肆，及其鎛磬，女乐二八，晋侯以乐之半赐魏绛，曰，子教寡人，和诸戎狄，以正诸华，八年之中，九合诸侯，如乐之和，无所不谐，请与子乐之。