《孟子》中英文版
第十编 《万章下》(7)
第七章 礼贤下士
萬章曰：“敢問不見諸侯，何義也？”
Wan Zhang said, 'I venture to ask what principle of righteousness is involved in a scholar's not going to see the princes?'
孟子曰：“在國曰市井之臣，在野曰草莽之臣，皆謂庶人。庶人不傳質為臣，不敢見於諸侯，禮也。”
Mencius replied, 'A scholar residing in the city is called "a minister of the market-place and well," and one residing in the country is called "a minister of the grass and plants." In both cases he is a common man, and it is the rule of propriety that common men, who have not presented the introductory present and become ministers, should not presume to have interviews with the prince.'
萬章曰：“庶人，召之役，則往役；君欲見之，召之，則不往見之，何也？”
Wan Zhang said, 'If a common man is called to perform any service, he goes and performs it; how is it that a scholar, when the prince, wishing to see him, calls him to his presence, refuses to go?'
曰：“往役，義也；往見，不義也。且君之欲見之也，何為也哉？”
Mencius replied, 'It is right to go and perform the service; it would not be right to go and see the prince. And,' added Mencius, 'on what account is it that the prince wishes to see the scholar?'
曰：“為其多聞也，為其賢也。”
'Because of his extensive information, or because of his talents and virtue,' was the reply.
曰：“為其多聞也，則天子不召師，而況諸侯乎？為其賢也，則吾未聞欲見賢而召之也。繆公亟見於子思，曰：‘古千乘之國以友士，何如？’子思不悅，曰：‘古之人有言：曰事之云乎，豈曰友之云乎？’子思之不悅也，豈不曰：‘以位，則子，君也；我，臣也。何敢與君友也？以德，則子事我者也。奚可以與我友？’千乘之君求與之友，而不可得也，而況可召與？齊景公田，招虞人以旌，不至，將殺之。志士不忘在溝壑，勇士不忘喪其元。孔子奚取焉？取非其招不往也。”
'If because of his extensive information,' said Mencius, 'such a person is a teacher, and the sovereign would not call him - how much less may any of the princes do so? If because of his talents and virtue, then I have not heard of any one wishing to see a person with those qualities, and calling him to his presence. During the frequent interviews of the duke Mu with Zi Si, he one day said to him, "Anciently, princes of a thousand chariots have yet been on terms of friendship with scholars - what do you think of such an intercourse?" Zi Si was displeased, and said, "The ancients have said, 'The scholar should be served:' how should they have merely said that he should be made a friend of?" When Zi Si was thus displeased, did he not say within himself, "With regard to our stations, you are sovereign, and I am subject. How can I presume to be on terms of friendship with my sovereign! With regard to our virtue, you ought to make me your master. How can you be on terms of friendship with me?" Thus, when a ruler of a thousand chariots sought to be on terms of friendship with a scholar, he could not obtain his wish - how much less could he call him to his presence! The duke Ching of Qi, once, when he was hunting, called his forester to him by a flag. The forester would not come, and the duke was going to kill him. With reference to this incident, Confucius said, "The determined officer never forgets that his end may be in a ditch or a stream; the brave officer never forgets that he may lose his head." What was it in the forester that Confucius thus approved? He approved his not going to the duke, when summoned by the article which was not appropriate to him.'
曰：“敢問招虞人何以？”
Zhang said, 'May I ask with what a forester should be summoned?'
曰：“以皮冠。庶人以旃，士以旂，大夫以旌。以大夫之招招虞人，虞人死不敢往。以士之招招庶人，庶人豈敢往哉。況乎以不賢人之招招賢人乎？欲見賢人而不以其道，猶欲其入而閉之門也。夫義，路也；禮，門也。惟君子能由是路，出入是門也。《詩》云：‘周道如砥，其直如矢；君子所履，小人所視。’”
Mencius replied, 'With a skin cap. A common man should be summoned with a plain banner; a scholar who has taken office, with one having dragons embroidered on it; and a Great officer, with one having feathers suspended from the top of the staff. When the forester was summoned with the article appropriate to the summoning of a Great officer, he would have died rather than presume to go. If a common man were summoned with the article appropriate to the summoning of a scholar, how could he presume to go? How much more may we expect this refusal to go, when a man of talents and virtue is summoned in a way which is inappropriate to his character! When a prince wishes to see a man of talents and virtue, and does not take the proper course to get his wish, it is as if he wished him to enter his palace, and shut the door against him. Now, righteousness is the way, and propriety is the door, but it is only the superior man who can follow this way, and go out and in by this door. It is said in the Book of Poetry, "The way to Zhou is level like a whetstone, And straight as an arrow. The officers tread it, And the lower people see it."'
萬章曰：“孔子，君命召，不俟駕而行。然則孔子非與？”
Wan Zhang said, 'When Confucius received the prince's message calling him, he went without waiting for his carriage. Doing so, did Confucius do wrong?'
曰：“孔子當仕有官職，而以其官召之也。”
Mencius replied, 'Confucius was in office, and had to observe its appropriate duties. And moreover, he was summoned on the business of his office.'
【原文】
万章曰：“敢问不见诸侯，何义也？”
孟子曰：“在国曰市井之臣，在野曰草莽之臣，皆谓庶人，庶人不传质1为臣，不敢见於诸侯，礼也。”
万章曰：“庶人，召之役则往役；君欲见之，召之则不往见之，何也？”
曰：“往役，义也；往见，不义也。且君之欲见之也，何为也哉？”
曰：“为其多闻也，为其贤也。”
曰：“为其多闻也，则天子不召师，而况诸侯乎？为其贤也，则吾未闻欲见贤而召之也。缪公亟见於子思，曰：‘古千乘之国以友士，何如？’子思不悦曰：‘古之人有言曰，事之云乎？岂曰友之云乎？’子思之不悦也，岂不曰：‘以位，则子君也，我臣也，何敢与君友也？以德，则子事我者也，奚可以与我友？’千乘之君，求与之友而不可得也，而况可召与？齐景公田，招虞人以旌，不至，将杀之。志士不忘在沟壑，勇士不忘丧其元；孔子奚取焉？取：非其招不往也。”
曰：“敢问招虞人何以？”
曰：“以皮冠。庶人以旃2，士以旂3，大夫以旌4。以大夫之招招虞人，虞人死不敢往；以士之招招庶人，庶人岂敢往哉？况乎以不贤人之招招贤人乎？欲见贤人而不以其道，犹欲其入而闭之门也。夫义，路也，礼，门也；惟君子能由是路，出入是门也。《诗》云：‘周道如底5，其直如矢；君之所履，小人所视6。’”
万章曰：“孔子，君命召，不俟驾而行。然则孔子非与？”
曰：“孔子当仕有官职，而以其官召之也。”
【注释】
1.质：《论语·雍也》：“质胜文则野，文胜质则史。文质彬彬，然後君子。”《论语·颜渊》：“君子质而已矣，何以文为？”《韩非子·难言》：“殊释文学，以质信言，则见以为鄙。”《列子》：“太素者，质之始也。”汉司马迁《报任安书》：“若仆大质已亏缺矣。”本义为本质，这里用为内容之意。
2.旃：（zhan沾）《谷梁传·昭公八年》：“置旃以为辕门。”《说文》：“旃，旗曲柄也。周礼曰：‘通帛为旃。’”《释名·释兵》：“通帛为旃。通以赤色为之。”这里用为赤色的曲柄旗之意。
3.旂：（qi旗）《诗·小雅·出车》：“旂旐央央。”《诗·大雅·韩奕》：“淑旂绥章，簟茀错衡。”《诗·周颂·载见》：“龙旂阳阳。”《诗·商颂·玄鸟》：“龙旂十乘，大糦是承。”《尔雅》：“有铃曰旂。”孙注：“铃在旂上，旂者画龙。”《说文》：“旂，旗有众铃以令众也。”这里用为上绘交龙并有铃铛的旗子之意。
4.旌：《礼记·明堂位》：“位所谓緌有虞氏旌也。”《国语·吴语》：“建旌提鼓。”《说文》：“旌，游车载旌析羽。”这里用为用牦牛尾或兼五采羽毛饰竿头的旗子之意。
5.底：《诗·小雅·大东》：“周道如底，其直如矢。”《诗·小雅·祈父》：“胡转予于恤，靡所底止。”《孟子·万章下》：“《诗》云：‘周道如底，其直如矢；君之所履，小人所视。’”《释名·释地》：“地者，底也，其体底下载万物也。”这里用为底子、基础之意。
6.视：《书·太甲中》：“王懋乃德，视乃厥祖。”《诗·小雅·大东》：“周道如底，其直如矢。君子所履，小人所视。”《诗·小雅·白华》：“念子懆懆，视我迈迈。”这里用为效法之意。
【译文】
万章问：“冒昧地请问，不去见诸侯，是什么行为方式呢？”
孟子说：“住在城中的叫市井臣民，住在乡下的叫草野臣民，都称为庶人。庶人没有什么本质内容而为臣，是不敢见诸侯的，这是一种社会行为规范。”
万章说：“作为庶人，要他去服役，他就去服役；君主想见他，就召他，而他却不去见，这是为什么呢？”
孟子说：“去服役，是最佳行为方式；去见诸侯，就不是最佳行为方式。况且君主之所以想见到这个人，为的是什么呢？”
万章说：“是因为这个人见多识广，是因为这个人贤能。”
孟子说：“就因为见多识广而召见？那么天子都不召见自己的老师，何况诸侯们呢？如果是因为贤能而召见，那么我从来没有听说过想见贤人而召他来见的。鲁缪公多次见子思，说：‘以古代千乘之国互助合作的方式来对待读书人，你觉得怎么样？’子思很不高兴地说：‘古代人是这样说的：侍奉就是侍奉，怎么能说是互助合作呢？’子思的不高兴，岂不是等于说以地位而言，你是君主，我是臣子，怎么敢与君主互助合作？论品德，那是你求教于我；怎么可以说得上互助合作？有千辆兵车的国君，想与他谈互助合作都不可能，更何况是召见呢？从前齐景公田猎时，用旌旗召唤管理园林的官吏而召唤不来，就想杀掉他。‘有志之士不会忘记自己身处沟壑的处境，有勇之士不会忘记抛头颅洒热血。’孔子会取哪一种呢？取不召唤就不去的那种。”
万章说：“冒昧地请问召唤管理园林的官吏要用什么方式呢？”
孟子说：“用皮帽子。召唤百姓用锦旗，召唤读书人用上绘交龙并有铃铛的旗子，召唤大夫用牦牛尾或兼五彩羽毛饰竿头的旗子。用招唤大夫的方法招唤管理园林的官吏，管理园林的官吏死也是不敢去的；以招唤读书人的方法招唤百姓，百姓怎么敢前去呢？更何况用招唤不贤能的人的方法招唤贤人呢？想要见贤能的人而不遵守一定的道路，就好比要人家进来却紧紧闭着大门一样。所谓行为方式，是路；所谓行为规范，是门。惟有君子能走这条路，能出入这扇门。《诗经》上说：‘周朝道路如基础，就象箭杆一样直。君子在这路上走，小人只是想效法。’”
万章说：“孔子，闻君主召唤，不等马车驾好就先出发了，那么孔子错了吗？”
孟子说：“孔子当官，有官职在身，国君用召唤官的办法召他。”
【解说】
万章接着问，不寄人篱下但去见见诸侯君主，套套交情总是可以的吧？孟子的回答仍然是，不可以！孟子分析了几种“臣”，认为除了在朝的大臣可以经常去见诸侯外，一般臣民不可以轻率地、无缘无故地采取这种行为方式。孟子并不是瞧不起老百姓，认为他们没有资格见君主，而是认为一个社会有一个社会的行为规范，不论是君主想见某个人，或是某个人想见君主，都要选择行为方式。如果说没有一定的行为规范，也就没有了上下之分，没有了统治者与民众的区别。如果君主想见某个有才能的人，就必须尊重这个人，“礼贤下士”，如果是轻慢地、粗暴地对待这个人，就不是孔子提倡的人人平等了。而一般平民百姓如果没有什么实质性的问题，也不应该去打扰统治者的工作和生活。这就是孟子对关于见不见诸侯君主的行为方式的探讨。 |
