《孟子》中英文版
第九编 《万章上》(2)
第二章 君子也难免受骗
萬章問曰：“《詩》云：‘娶妻如之何？必告父母。’信斯言也，宜莫如舜。舜之不告而娶，何也？”
Wan Zhang asked Mencius, saying, 'It is said in the Book of Poetry, "In marrying a wife, how ought a man to proceed? He must inform his parents." If the rule be indeed as here expressed, no man ought to have illustrated it so well as Shun. How was it that Shun's marriage took place without his informing his parents?'
孟子曰：“告則不得娶。男女居室，人之大倫也。如告，則廢人之大倫，以懟父母，是以不告也。”
Mencius replied, 'If he had informed them, he would not have been able to marry. That male and female should dwell together, is the greatest of human relations. If Shun had informed his parents, he must have made void this greatest of human relations, thereby incurring their resentment. On this account, he did not inform them!'
萬章曰：“舜之不告而娶，則吾既得聞命矣；帝之妻舜而不告，何也？”
Wan Zhang said, 'As to Shun's marrying without informing his parents, I have heard your instructions; but how was it that the Di Yao gave him his daughters as wives without informing Shun's parents?'
曰：“帝亦知告焉則不得妻也。”
Mencius said, 'The Di also knew that if he informed them, he could not marry his daughters to him.'
萬章曰：“父母使舜完廩，捐階，瞽瞍焚廩。使浚井，出，從而揜之。象曰：‘謨蓋都君咸我績。牛羊父母，倉廩父母，干戈朕，琴朕，弤朕，二嫂使治朕棲。’象往入舜宮，舜在床琴。象曰：‘鬱陶思君爾。’忸怩。舜曰：‘惟茲臣庶，汝其于予治。’不識舜不知象之將殺己與？”
Wan Zhang said, 'His parents set Shun to repair a granary, to which, the ladder having been removed, Gu Sou set fire. They also made him dig a well. He got out, but they, not knowing that, proceeded to cover him up. Xiang said, "Of the scheme to cover up the city-forming prince, the merit is all mine. Let my parents have his oxen and sheep. Let them have his storehouses and granaries. His shield and spear shall be mine. His lute shall be mine. His bow shall be mine. His two wives I shall make attend for me to my bed." Xiang then went away into Shun's palace, and there was Shun on his couch playing on his lute. Hsiang said, "I am come simply because I was thinking anxiously about you." At the same time, he blushed deeply. Shun said to him, "There are all my officers - do you undertake the government of them for me." I do not know whether Shun was ignorant of Xiang's wishing to kill him.'
曰：“奚而不知也？象憂亦憂，象喜亦喜。”
Mencius answered, 'How could he be ignorant of that? But when Xiang was sorrowful, he was also sorrowful; when Xiang was joyful, he was also joyful.'
曰：“然則舜偽喜者與？”
Zhang said, 'In that case, then, did not Shun rejoice hypocritically?'
曰：“否。昔者有饋生魚於鄭子產，子產使校人畜之池。校人烹之，反命曰：‘始舍之圉圉焉，少則洋洋焉，攸然而逝。’子產曰‘得其所哉！得其所哉！’校人出，曰：‘孰謂子產智？予既烹而食之，曰：得其所哉？得其所哉。’故君子可欺以其方，難罔以非其道。彼以愛兄之道來，故誠信而喜之，奚偽焉？”
Mencius replied, 'No. Formerly, some one sent a present of a live fish to Zi Chan of Zhang. Zi Chan ordered his pond-keeper to keep it in the pond, but that officer cooked it, and reported the execution of his commission, saying, "When I first let it go, it embarrassed. In a little while, it seemed to be somewhat at ease, then it swam away joyfully." Zi Chan observed, "It had got into its element! It had got into its element!" The pond-keeper then went out and said, "Who calls Zi Chan a wise man? After I had cooked and eaten the fish, he says, "It had got into its element! It had got into its element!" Thus a superior man may be imposed on by what seems to be as it ought to be, but he cannot be entrapped by what is contrary to right principle. Xiang came in the way in which the love of his elder brother would have made him come; therefore Shun sincerely believed him, and rejoiced. What hypocrisy was there?'
【原文】
万章问曰：“《诗》云：‘娶妻如之何？必告父母。’信斯言也，宜莫如舜；舜之不告而娶，何也？”
孟子曰：“告则不得娶，男女居室，人之大伦也。如告，则废人之大伦，以怼1父母；是以不告也。”
万章曰：“舜之不告而娶，则吾既得闻命矣。帝之妻舜而不告，何也？”
曰：“帝亦知告焉则不得妻也。”
万章曰：“父母使舜完廪2，捐3阶，瞽瞍焚廪；使浚井，出，从而揜4之。象5曰：‘谟6盖都君，咸我绩；牛羊父母，仓廪父母，干戈朕，琴朕，弤7朕；二嫂使治朕栖。’象往入舜宫，舜在床琴，象曰：‘郁陶，思君尔！’忸怩；舜曰：‘惟兹臣庶，汝其于予治。’不识舜不知象之将杀己与？”
曰：“奚而不知也！象忧亦忧，象喜亦喜。”
曰：“然则舜伪喜者与？”
曰：“否。昔者有馈生鱼於郑子产，子产使校人8畜之池；校人烹之，反命曰：‘始舍之，圉圉9焉；少则洋洋焉，攸然而逝。’子产曰：‘得其所哉！得其所哉！’校人出，曰：‘孰谓子产智？予既烹而食之，曰：得其所哉！得其所哉！’故君子可欺以其方，难罔以非其道。彼以爱兄之道来，故诚信而喜之；奚伪焉？”
【注释】
1.怼：（dui对）《诗·大雅·荡》：“而秉义类，强御多怼。”《左传·僖公二十四年》：“以死谁怼。”《谷梁传·庄公三十一年》：“力尽则怼。”《说文》：“怼，怨也。”《汉书·外戚传》：“怼以手自捣。”《广雅·释诂四》：“怼，恨也。”这里用为怨恨之意。
2.廪：（lin凛）《诗·周颂·丰年》：“亦有高廪。”《周礼·廪人》注：“盛米曰廩。”《公羊传·桓公十四年》：“御廪者，粢盛委之所藏也。”《荀子·荣辱》：“余刀布，有囷廪。”《韩非子·内储说上七术》：“宣王说之，廪食以数百人。”《汉书·五行志》：“御廪，夫人八妾所舂米，藏以奉宗庙也。”这里用为米仓之意。
3.捐：《谷梁传·宣公十八年》：“捐殡。”《荀子·赋》：“德厚而不捐，五采备而成文。”《韩非子·外储说左上》：“令笾豆捐之，席蓐捐之，手足胼胝、面目黧黑者后之。”《说文》：“捐，弃也。”按：“粪除秽污谓之捐。故寺人谓之中涓。以涓为之。”《汉书·食货志》：“而国无捐瘠者。”孟康曰：“捐，谓民有饥相弃捐者，或谓贫乞者谓捐。”这里用为舍弃之意。
4.揜：（yan掩）《礼记·大学》：“揜其不善，而著其善。”《礼记·中庸》：“诚之不可揜，如此夫。”《礼记·檀弓》：“广轮揜坎。”《礼记·王制》：“诸侯不揜群。”《荀子·富国》：“出入相揜。”这里用为掩盖、掩藏之意。
5.象：人名，舜的同父异母之弟。
6.谟：（mo莫）《书·大禹谟》：“皋陶矢厥谟，禹成厥功。”《书·皋陶谟》：“允迪厥德，谟明弼谐。”《诗·大雅·抑》：“訏谟定命，远犹辰告。”《尔雅·释诂》：“谟，谋也。”《淮南子·脩务》：“周爰谘谟。”陆机《辩亡论下》：“遂献宏谟。”这里用为计谋、谋略之意。
7.弤：（di抵）《广韵·荠韵》：“弤，《埤苍》云，舜弓名。”《类篇·弓部》：“弤，画弓也。”这里用为漆成红色的弓之意。
8.校人：《周礼·校人》：“六厩成校。”《左传·成公十八年》：“校正属焉。”这里用为管理池沼的小吏之意。
9.圉：（yu雨）《尔雅》：“圉，禁也。”《周书·宝典》：“不圉我哉！”《太玄·卷三疆》：“终莫之圉。”《管子·轻重甲》：“守圉之国，用盐独甚。”《庄子》：“其来不可圉。”《说文》：“圉，囹圉，所以拘罪人也。”本义为监押之意，这里用比喻为如犯人被监押而死气沉沉的样子之意。
【译文】
万章问：“《诗经》上说：‘娶妻应该怎么办？必须要禀告父母。’如果这话是真的，大舜是应该最遵守这句话。可是大舜没有报告父母就娶妻了，这是为什么呢？”
孟子说：“禀告了父母就娶不到妻子了。男女结合成家，是人生的重大伦常。如果禀告了，就要废弃这个伦常，从而就会怨恨父母，所以大舜没有报告父母。”
万章说：“大舜不禀告父母而娶妻，我已经听懂其中的缘故了；帝尧嫁女儿给大舜而不禀告舜的父母，这又是为什么呢？”
孟子说：“帝尧也知道如果告诉了舜的父母就不能把女儿嫁给舜了。”
万章说：“父母叫舜去整修谷仓顶，然后撤掉了梯子，父亲瞽瞍放火焚烧谷仓。要舜去淘井，瞽瞍一出井就堵塞盖住了井口。舜的弟弟象说：‘谋害舜都是我的功绩，牛羊分给父母，粮仓分给父母，盾和戈归我，琴归我，雕漆的弓归我，两个嫂嫂让她们侍候我睡觉。’象走进舜的屋子，舜却安坐在床上弹琴。象说：‘我想你想得好苦啊。’但神色惭愧。舜说：‘我心里想的唯有臣子和百姓，你就协助我管理他们吧。’我不明白，舜难道不知道象要谋杀他吗？”
孟子说：“怎么会不知道呢？象忧愁他也忧愁，象高兴他也高兴。”
万章说：“那么，舜是假装高兴吗？”
孟子说：“不。从前有人送条活鱼给郑国的子产，子产叫管理池沼的人把鱼养在池塘里，管池沼的人却把鱼煮来吃了，却向子产汇报说：‘刚放它时，好像犯人一样死气沉沉的，过了一会，就欢乐起来，很快就悠然游往水深处而找不见了。’子产说：‘它得到它所在的地方了，它得到它所在的地方了。’小吏退出后，对人说：‘谁说子产很有智慧？我已经把鱼煮熟吃了，他还说，它得到它所在的地方了，它得到它所在的地方了。’所以对君子可以欺骗其方正，却难以蒙蔽他离开正道。象用敬爱兄长的办法来欺骗舜，所以舜真诚地相信而感到高兴，怎么能说是假装的呢？”
【解说】
既然是要孝顺父母，那么在娶妻问题上，做儿子的就应该禀告父母亲。但是舜为什么不禀告父母亲就私自娶妻了呢？这个问题即使是在现代，也是做父母的人们所反对的。但首先我们必须要了解舜当时的处境，舜并不是不孝敬父母，只是因为父母过于宠爱那不成器的弟弟，而这个不成器的弟弟是不能继承舜的王位的。所以舜只好“不告而娶”，而帝尧亦不告而嫁。从另一方面说，在春秋战国时期以前，中国实行的是恋爱自由，婚姻自由，只是在汉朝以后，由于董仲舒等篡改儒家思想，才弄成了父母包办婚姻的封建礼教。所以这个“不告而娶”的行为方式，并不是不孝敬的表现。
另一个问题，舜明知被骗和子产明知被骗是伪善吗？这就是孔子一再张扬的“诚信”和“最佳行为方式”的问题。所谓“诚信”，就是明知被骗但仍诚信对人，并不是因为我被骗了，我就要去骗人，或者把骗我的人杀掉。作为君子，即使是在被骗以后，仍然要采取最佳行为方式，即仍真诚地对待对方。就像舜一样，明知父亲要害他，但他不与父亲为仇，不搞什么以牙还牙，仍是尽到做儿子的责任，这就叫孝顺父母的最佳行为方式！
骗子有术，也有限。
有术就能使人受骗，不仅使普通人受骗，就是有德有才的君子，像郑国贤宰相子产那样的聪明人，也照样受骗。只不过这很有个条件，就是你得把谎话说圆，说得合乎情理，就像那个“校人”那样，把鱼开始怎么样，接着又怎么样，最后又怎么样说得来非常生动细致，活灵活现，难怪得子产要上当，要相信他了。这里面还有一层微妙的原因在于，越是君子，其实越容易受骗。因为君子总是以君子之腹度人，凡事不大容易把人往坏处想，结果往往上骗子的当。倒是真正的小人，以小人之心度人，把人往坏处想，往往还不容易被欺瞒过去。所以，说君子也难免受骗，这原本不应该是什么奇怪的问题。
当然，还是那句话，要让君子上当受骗，得有合乎情理的说法，否则，还是容易被识破的。这就是骗亦有限的话题了。
明白了这个道理以后，即使你是君子，是不是也应该保持戒心，多一分警惕，以免上当受骗呢！ |
