韩非子思想的利与弊(英汉双语)解析

The means whereby the intelligent ruler controls his ministers are two handles only. The two handles are chastisement and commendation. What are meant by chastisement and commendation? To inflict death or torture upon culprits, is called chastisement; to bestow encouragements or rewards on men of merit, is called commendation. Ministers are afraid of censure and punishment but fond of encouragement and reward. Therefore, if the lord of men uses the handles of chastisement and commendation, all ministers will dread his severity and turn to his liberality[ liberality. The villainous ministers of the age are different. To men they hate they would by securing the handle of chastisement from the sovereign ascribe crimes; on men they love they would by securing the handle of commendation from the sovereign bestow rewards. Now supposing the lord of men placed the authority of punishment and the profit of reward not in his hands but let the ministers administer the affairs of reward and punishment instead, then everybody in the country would fear the ministers and slight the ruler, and turn to the ministers and away from the ruler. This is the calamity of the ruler's loss of the handles of chastisement and commendation.
韩非子思想的利与弊姓名法术势术：人主操纵臣下的阴谋，那些声色不露而辨别忠奸，赏罚莫测而切中事实的妙算。
法：以严刑厚赏来推行法令，使凡奉法遵令的人无或缺赏，凡犯法违令的人无所逃罚。
势：威权，把政府的威权尽量扩大而且集中在人主手里，使其变成恐怕的对象，以便 压制压臣下。
理想：韩非（法家集大成者）一生追求的政治抱负是为统治者创建一套完善而行之有 效的"王者之道"，这就是其以"法"、"势"、"术"为核心的法律理论。
人主之道，静退以为宝。不自操事而知拙与巧，不自计虑而知福与咎。是以不言而善应，不约而 善增。言已应则执其契，事已增则操其符。符契之所合，赏罚之所生也。故群臣陈其言，君以其 言授其事，事以责其功。功当其事，事当其言则赏；功不当其事，事不当其言则诛。明君之道， 臣不陈言而不当。
The Tao of the lord of men regards tranquility and humility as treasures. Without handling anything himself, he can tell skillfulness from unskillfulness; without his own concerns of mind, he can tell good from bad luck. Therefore, without uttering any word himself, he finds a good reply given; without exerting his own effort, he finds his task accomplished. Whenever a reply is given to his question, he holds to its covenant. Whenever any task is accomplished, he holds to its result. And out of coincidence and discrepancy between the consequences of tasks accomplished and the covenants of words uttered reward and punishment are born. Therefore, when a minister utters a word, the ruler should according to the word assign him a task to accomplish, and according to the result of the accomplishment call the task to account. If the result corresponds with the task and the task with the word, the minister should be rewarded. If the result corresponds not with the task and the task not with the word, he should be punished. It is in accordance with the Tao of the intelligent ruler that every minister should utter no word that corresponds not with its proper task.
Hence the saying: "The ruler must not reveal his wants. For, if he reveals his wants, the ministers will polish their manners accordingly. The ruler must not reveal his views. For, if he reveals his views, the ministers will display their hues differently." Hence another saying: "If the like and hate of the ruler be concealed, the true hearts of the ministers will be revealed. If the experience and wisdom of the ruler be discarded, the ministers will take precautions." Accordingly, the ruler, wise as he is, should not bother but let everything find its proper place; worthy as he is, should not be self-assumed[ self-assumed but observe closely the ministers' motivating factors of conduct; and, courageous as he is, should not be enraged but let every minister display his prowess[ prowess So, leave the ruler's wisdom, then you will find the ministers' intelligence; leave the ruler's worthiness, then you will find the ministers' merits; and leave the ruler's courage, then you will find the ministers' strength. In such cases, ministers will attend to their duties, magistrates will have definite work routine, and everybody will be employed according to his special ability. Such a course of government is called "constant and immutable".
奖赏
明主之所导制其臣者，二柄而已矣。二柄者，刑、德也。何谓刑德？曰：杀戮之谓刑，庆赏之谓德。为人 臣者畏诛罚而利庆赏，故人主自用其刑德，则群臣畏其威而归其利矣。故世之奸臣则不然，所恶则能得之 其主而罪之，所爱则能得之其主而赏之。今人主非使赏罚之威利出于己也，听其臣而行其赏罚，则一国之 人皆畏其臣而易其君，归其臣而去其君矣，此人主失刑德之患也。
国无常强，无常弱。奉法者强则国强，奉法者弱则国弱。
No country is permanently strong. Nor is any country permanently weak. If conformers to law are strong, the country is strong; if conformers to law are weak, the country is weak.
故曰：君无见其所欲，君见其所欲，臣自将雕琢；君无见其意，君见其意，臣将自表异。故曰：去 好去恶，臣乃见素，去旧去智，臣乃自备。故有智而不以虑，使万物知其处；有行而不以贤，观臣 下之所因；有勇而不以怒，使群臣尽其武。是故去智而有明，去贤而有功，去勇而有强。群臣守职， 百官有常，因能而使之，是谓习常。
道者、万物之始，是非之纪也。是以明君守始以知万物之源，治纪以知善败之 端。故虚静以待，令名自命也，令事自定也。虚则知实之情，静则知动者正。 有言者自为名，有事者自为形，形名参同，君乃无事焉，归之其情。
Tao is the beginning of the myriad things, the standard of right and wrong. That being so, the intelligent ruler, by holding to the beginning, knows the source of everything, and, by keeping to the standard, knows the origin of good and evil. Therefore, by virtue of resting empty and reposed, he waits for the course of nature to enforce itself so that all names will be defined of themselves and all affairs will be settled of themselves. Empty, he knows the essence of fullness; reposed, he becomes the corrector of motion. Who utters a word creates himself a name; who has an affair creates himself a form. Compare forms and names and see if they are identical. Then the ruler will find nothing to worry about as everything is reduced to its reality.