本集課程重點包括：

一、百個朝代以後的事情，如何能知？

      依據經文中夏商周的陳述，可知子張問的「十世」，指的是十個朝代。孔子回答他，不只十個朝代，一百個朝代以後的事都可以知道。兩人所討論的重點，在於禮的變化。

二、禮要隨著時代的變化而有所增減

      夏商周三代的禮都有損益，也就是依著時代變化，該增加的要增加，該減少的要減少，後朝根據前朝所立的禮，一定要對時代有所了解，要能夠走入時代。

三、可知的是，精神永遠不變

      孔子說，接續周朝之後的一百個朝代都可知，可知什麼呢？可知的是，朝代雖然是不斷接替，做法會有很多的改變，但是不管怎麼變化，民族的精神要永遠延續，「五倫」就是中華民族的精神所在，這樣的精神具有道統的源流，是以內聖外王為人生的目標，只要本質不變，朝代雖然興替，民族永遠不亡。

為政篇第二十三章白話翻譯

【經文】

子張問十世可知也。子曰：殷因於夏禮，所損益，可知也。周因於殷禮，所損益，可知也。其或繼周者，雖百世可知也。

【白話解釋】

      子張問孔子，爾後的十個朝代，其制度變易如何？孔子回答，殷朝建立天下以後，依照夏朝的禮制，把好的制度保留，不合時宜的禮制刪去，本來沒有而現在需要的禮制就增加補充。周朝建立天下以後，依照殷朝的禮制，該刪減的刪減，該增加的增加。從夏、商、周三個朝代可以看出來，三朝都是拿前代的禮制做增刪，以後別說是十個朝代，縱然是經過百個朝代也可以推知其演變。

【章旨】

      此章是孔子先徵以三代沿革，依禮制之損益教子張，即可推知未來。依禮制損益，所損益者乃禮之枝末，不能損益者，乃禮之根本，所以能維繫民族，令其不亡。

《論語講要》原文

      典章禮制，代有變更。子張問十世者，世為朝代，意問爾後之十代，其制度變易如何？孔子先徵以三代之沿革，後答以未來。因者依也。殷有天下，依於夏朝之禮制，有損有益；原有而不合時宜者，廢之，謂之損；其為時需而原無有者，立之，謂之益。周有天下，依於殷朝之禮制，其所損益亦然。三代以前，文獻不足，故不徵矣。其或繼周而有天下者，亦必依於周禮而損益之。如是雖百世亦可知也。禮有需損益者，有不能損益者。需損益者，禮之枝末也，即其形式也。不能損益者，禮之根本也，即五倫十義也。

English

Teacher Tang Yuling will accompany you to read The Analects

40.Book 2 Wei Zheng (Of Governance), Chapter 23

Zi Zhang asked whether the affairs of ten ages after could be known. Confucius said, “The Yin dynasty followed the regulations of the Xia; wherein it took from or added to them may be known. The Zhou dynasty has followed the regulations of Yin; wherein it took from or added to them may be known. Some other may follow the Zhou, but though it should be at the distance of a hundred ages, its affairs may be known.”

Highlights of this lecture include:

1. How do we know what would happen a hundred dynasties later?

  According to what were stated in ancient archives related to the dynasties of Xia, Shang and Zhou, the ten “epochal periods世” which Zi Zhang asked means ten “dynasties” . Confucius replied that it is “knowable” not only after next ten dynasties, but also a hundred dynasties hence. The changeable and unchangeable aspects of rites was the focus of their discussion.

2. The practice of rites updates with times changed

  As is known, the practice of rites changed in many ways during the dynastic transfers of Xia-Shang-Zhou. The practice of rites adjusted to new needs, new practices were added due to new context, and those lost vitality were deleted. The previous dynasty is referred to for the next to change. But the basic rationale of the rites remains intact. To feel the pulse and vigor of times in updating the practice of rites is a must to befit modern needs.

3. What is knowable is the unchanged spirit of the nation

  Confucius said, “What continues from the dynasty of Zhou, even if 100 dynasties hence, is knowable.” But what is knowable? The practice of rites can be known by inference. Dynasty might alternate and be replaced and a lot of things change. But no matter how it changed, the spirit of the nation stay last. The “five cardinal human relationships” or “5-lun倫” are principles where Chinese spirit to rest on. The “5-lun” are original to Chinese cultural tradition which most Chinese embraced. They are the source for Chinese literati life-long pursuit of the ideal of “inner sagehood and outer kingliness.” As the fundamentals remain the same, although the dynasty will rise and fall, the nation will never die.