論語
季氏

第434章

16.1
原文
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译文
季氏准备攻打颛臾。冉有、子路去拜见孔子,说:「季氏准备对颛臾用兵了。」孔子说:「冉求!难道不是你的过错吗?颛臾,以前先王让它主持东蒙山的祭祀,而且它在鲁国的疆域之内,是国家的臣属,为什么要攻打它呢?」冉有说:「季孙大夫想去攻打,我们两人都不同意。」孔子说:「冉求!周任说过:『根据自己的才力去担任职务,不能胜任的就辞职不干。』盲人遇到了危险不去扶持,跌倒了不去搀扶,那还用辅助的人干什么呢?而且你的话说错了。老虎、犀牛从笼子里跑出来,龟甲和美玉在匣子里被毁坏了,是谁的过错呢?」 冉有说:「现在颛臾,城墙坚固,而且离季氏的采邑费地很近。现在不攻占它,将来一定会成为子孙的祸患。」孔子说:「冉求!君子痛恨那些不说自己想那样做却一定要另找借口的人。我听说,对于诸侯和大夫,不怕财富少而怕分配不均,不怕人口少而怕境内不安定。财富均衡就没有贫穷,和睦团结就不觉得人口少,境内安定就不会有倾覆的危险。像这样做,远方的人还不归服,那就再修仁义礼乐的政教来招致他们。他们来归服了,就让他们安心生活。现在,仲由和冉求你们辅佐季孙,远方的人不归服却不能招致他们;国家分崩离析却不能保全守住;反而谋划在国内动用武力。我恐怕季孙的忧患不在颛臾,而在他自己的宫墙之内呢。」
ENGLISH

The head of the Ji clan was about to launch a military campaign against Zhuanyu. Ran You and Jilu went to see the Master and said: "The Ji clan is about to take action against Zhuanyu." The Master said: "Qiu! Is this not your fault? Zhuanyu was appointed by the former kings to preside over the sacrifices at Mount Dongmeng, and it lies within the territory of our state of Lu. It is a vassal of the state — why should it be attacked?" Ran You said: "It is our master who wishes it; neither of us two ministers desires it." The Master said: "Qiu! Zhou Ren once said: 'Let those who can display their ability take office; those who cannot should resign.' If a blind man is in danger and you do not support him, if he stumbles and you do not help him up, then what use is an attendant? Moreover, your words are mistaken. If a tiger or rhinoceros escapes from its cage, or if a tortoise shell or a piece of jade is damaged in its case, whose fault is that?" Ran You said: "Zhuanyu is strongly fortified and lies close to Bi, the Ji clan's estate. If it is not seized now, it will surely become a source of trouble for future generations." The Master said: "Qiu! A gentleman detests those who, rather than saying outright that they want something, must fabricate pretexts to justify it. I have heard that the rulers of states and noble families do not worry about having too little, but worry about unequal distribution; they do not worry about poverty, but worry about unrest. For where there is equal distribution there is no poverty; where there is harmony there is no want; where there is stability there is no danger of collapse. If people in distant lands do not submit, then cultivate civil virtue and moral instruction to attract them. Once they have come, give them peace and security. Now, you two — Zilu and Qiu — assist your master, yet people in distant lands do not submit and you cannot attract them; the state is crumbling and falling apart, and you cannot preserve it; and yet you plot to use armed force within the state itself. I fear that the troubles of the Ji clan lie not in Zhuanyu, but within their own palace walls."

注释
展开注释
①颛(zhuān)臾(yú):鲁国的附属国,在今山东省费县西。 ②见于:被接见。 ③无乃:岂不是。尔是过:责备你。「过」用作动词,表示责备。「是」用于颠倒动宾之间,无义。 ④东蒙主:东蒙,蒙山。主,主持祭祀的人。 ⑤为:用于句末的语气词。这里表诘问语气 ⑥周任:人名,周代史官。 ⑦相(xiàng):搀扶盲人的人叫相,这里是辅助的意思。 ⑧兕(sì):雌性犀牛。 ⑨费(bì):季氏的采邑。今山东费县,现普遍读fèi。 ⑩不患寡而患不均,不患贫而患不安:当作「不患贫而患不均,不患寡而患不安」。据俞樾《群经平议》。 ⑪萧墙:照壁屏风,指宫廷之内。
解读
展开解读
这是《论语》中篇幅最长、内容最丰富的章节之一,记录了孔子与弟子冉有、子路之间关于季氏伐颛臾一事的激烈辩论,集中体现了孔子的政治理念与道德立场。 事件的背景是:季氏是鲁国权倾朝野的大夫,颛臾则是依附鲁国君主的附属小国。季氏觊觎颛臾的土地,又忌惮其可能支持鲁国国君来制衡自己,便欲出兵吞并。冉有与子路当时均在季氏门下为官,两人来见孔子,措辞颇为含糊,以「季氏将有事于颛臾」轻描淡写地带过,似有推卸责任之意。 孔子一眼洞穿,直接点名批评冉有,指出颛臾是先王所封的东蒙山之主,又在鲁国疆域之内,属鲁国的社稷之臣,攻打它毫无正当理由。冉有辩称这是季氏的意思,自己也无可奈何。孔子随即援引古人之言反驳:为官者要量力而行,既在其位就要尽其责;若不能匡正主上的错误,就应当及时请辞让贤,而不是明知不对却跟随为虎作伥。他以「虎兕出于柙,龟玉毁于椟中」为喻,说明失职者不能以「不是我的意思」为借口推卸责任——看管者的失职,无论如何都难辞其咎。 冉有见推脱不过,干脆改变策略,正面为季氏的行动辩护:颛臾城墙坚固,又与季氏领地费城相邻,若不早日除去,日后必成祸患。孔子对此更加不满,批评他不肯直说「想要」,却偏偏要找一套冠冕堂皇的说辞来掩饰——这正是君子最深恶痛绝的虚伪之态。 随后,孔子道出了治国的根本原则,也是这段对话最具思想价值的部分:治理国家,不怕财富少,怕的是分配不公;不怕人口少,怕的是上下不和;不怕力量弱,怕的是内部不稳。能做到分配均衡、上下和睦、社会安定,国家就有了稳固的根基。若远方之人不肯归附,应当反躬自省,以德行感召,使人心悦诚服,而非诉诸武力。 孔子最后的断语可谓一针见血:冉有与子路辅佐季氏,既不能招徕远人,又无力守护已摇摇欲坠的鲁国政局,却还要在国内策动战争。季氏真正的祸患,不在颛臾,而在「萧墙之内」——在于权臣对君权的僭越与内部的分裂。这个预言,后来也确实应验。 这段话对后世影响极为深远。「不患寡而患不均,不患贫而患不安」道出了社会稳定的深层逻辑,均衡的分配制度、和谐的社会关系与安定的秩序,三者相辅相成,缺一不可。「既来之,则安之」更成为千古名言,强调的是以德服人、以善政留人,而非以武力征服。 对于今天的管理者和决策者而言,这段对话同样具有现实意义:真正的威胁往往不来自外部,而来自内部的失衡与离心;解决问题应先检视自身,而非转移矛盾。这是孔子政治智慧的精髓所在。

相似章节

11.24

季子然问:「仲由、冉求可谓大臣与?」子曰:「吾以子为异之问,曾由与求之问。所谓大臣者,以道事君,不可则止。今由与求也,可谓具臣矣。」曰:「然则从之者与?」子曰:「弑父与君,亦不从也。」

11.17

季氏富于周公,而求也为之聚敛而附益之。子曰:「非吾徒也,小子鸣鼓而攻之可也。」

11.26

子路、曾皙、冉有、公西华侍坐。子曰:「以吾一日长乎尔,毋吾以也。居则曰:『不吾知也!』如或知尔,则何以哉?」子路率尔而对曰:「千乘之国,摄乎大国之间,加之以师旅,因之以饥馑;由也为之,比及三年,可使有勇,且知方也。」夫子哂之。「求!尔何如?」对曰:「方六七十,如五六十,求也为之,比及三年,可使足民。如其礼乐,以俟君子。」「赤!尔何如?」对曰:「非曰能之,愿学焉。宗庙之事,如会同,端章甫,愿为小相焉。」「点!尔何如?」鼓瑟希,铿尔,舍瑟而作。对曰:「异乎三子者之撰。」子曰:「何伤乎?亦各言其志也。」曰:「莫春者,春服既成。冠者五六人,童子六七人,浴乎沂,风乎舞雩,咏而归。」夫子喟然叹曰:「吾与点也!」三子者出,曾皙后。曾皙曰:「夫三子者之言何如?」子曰:「亦各言其志也已矣。」曰:「夫子何哂由也?」曰:「为国以礼,其言不让,是故哂之。」「唯求则非邦也与?」「安见方六七十如五六十而非邦也者?」「唯赤则非邦也与?」「宗庙会同,非诸侯而何?赤也为之小,孰能为之大?」