The Analects
季氏 第十六 Book Sixteen · Jì shì
季氏將伐顓臾。冉有、季路見於孔子曰：「季氏將有事於顓臾。」孔子曰：「求！無乃爾是過與？夫顓臾，昔者先王以為東蒙主，且在邦域之中矣，是社稷之臣也。何以伐為？」冉有曰：「夫子欲之，吾二臣者皆不欲也。」孔子曰：「求！周任有言曰：『陳力就列，不能者止。』危而不持，顛而不扶，則將焉用彼相矣？且爾言過矣。虎兕出於柙，龜玉毀於櫝中，是誰之過與？」冉有曰：「今夫顓臾，固而近於費。今不取，後世必為子孫憂。」孔子曰：「求！疾夫舍曰欲之，而必為之辭。丘也聞有國有家者，不患寡而患不均，不患貧而患不安。蓋均無貧，和無寡，安無傾。夫如是，故遠人不服，則修文德以來之。既來之，則安之。今由與求也，相夫子，遠人不服而不能來也；邦分崩離析而不能守也。而謀動干戈於邦內。吾恐季孫之憂，不在顓臾，而在蕭牆之內也。」
The head of the Chî family was going to attack Chwan-yü.
Zǎn Yû and Chî-lu had an interview with Confucius, and said, “Our chief, Chî, is going to commence operations against Chwan-yü.”
Confucius said, “Ch’iû, is it not you who are in fault here?
“Now, in regard to Chwan-yü, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mǎng; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connection with the sovereign:—What has your chief to do with attacking it?”
Zǎn Yû said, “Our master wishes the thing; neither of us two ministers wishes it.”
Confucius said, “Ch’iû, there are the words of Châu Zǎn—‘When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?’
“And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository:—whose is the fault?”
Zǎn Yû said, “But at present, Chwan-yü is strong and near to Pî; if our chief do not now take it, it will hereafter be a sorrow to his descendants.”
Confucius said. “Ch’iû, the superior man hates that declining to say—‘I want such and such a thing,’ and framing explanations for the conduct.
“I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings.
“So it is.—Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil.
“Now, here are you, Yû and Ch’iû, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it.
“And yet he is planning these hostile movements within the State.—I am afraid that the sorrow of the Chî-sun family will not be on account of Chwan-yü, but will be found within the screen of their own court.”
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季氏將伐顓臾。 顓，音專。臾，音俞。○顓臾，國名。魯附庸也。
冉有、季路見於孔子曰：「季氏將有事於顓臾。」 見，賢遍反。○按左傳史記，二子仕季氏不同時。此云爾者，疑子路嘗從孔子自衛反魯，再仕季氏，不久而復之衛也。
孔子曰：「求！無乃爾是過與？ 與，平聲。○冉求為季氏聚斂，尤用事。故夫子獨責之。
夫顓臾，昔者先王以為東蒙主，且在邦域之中矣，是社稷之臣也。何以伐為？」 夫，音扶。○東蒙，山名。先王封顓臾於此山之下，使主其祭，在魯地七百里之中。社稷，猶云公家。是時四分魯國，季氏取其二，孟孫叔孫各有其一。獨附庸之國尚為公臣，季氏又欲取以自益。故孔子言顓臾乃先王封國，則不可伐；在邦域之中，則不必伐；是社稷之臣，則非季氏所當伐也。此事理之至當，不易之定體，而一言盡其曲折如此，非聖人不能也。
冉有曰：「夫子欲之，吾二臣者皆不欲也。」 夫子，指季孫。冉有實與謀，以孔子非之，故歸咎於季氏。
孔子曰：「求！周任有言曰：『陳力就列，不能者止。』危而不持，顛而不扶，則將焉用彼相矣？ 任，平聲。焉，於虔反。相，去聲，下同。○周任，古之良史。陳，布也。列，位也。相，瞽者之相也。言二子不欲則當諫，諫而不聽，則當去也。
且爾言過矣。虎兕出於柙，龜玉毀於櫝中，是誰之過與？」 兕，徐履反。柙，戶甲反。櫝，音獨。與，平聲。○兕，野牛也。柙，檻也。櫝，匱也。言在柙而逸，在櫝而毀，典守者不得辭其過。明二子居其位而不去，則季氏之惡，己不得不任其責也。
冉有曰：「今夫顓臾，固而近於費。今不取，後世必為子孫憂。」 夫，音扶。○固，謂城郭完固。費，季氏之私邑。此則冉求之飾辭，然亦可見其實與季氏之謀矣。
孔子曰：「求！君子疾夫舍曰欲之，而必為之辭。 夫，音扶。舍，上聲。○欲之，謂貪其利。
丘也聞有國有家者，不患寡而患不均，不患貧而患不安。蓋均無貧，和無寡，安無傾。 寡，謂民少。貧，謂財乏。均，謂各得其分。安，謂上下相安。季氏之欲取顓臾，患寡與貧耳。然是時季氏據國，而魯公無民，則不均矣。君弱臣強，互生嫌隙，則不安矣。均則不患於貧而和，和則不患於寡而安，安則不相疑忌，而無傾覆之患。
夫如是，故遠人不服，則修文德以來之。既來之，則安之。 夫，音扶。○內治修，然後遠人服。有不服，則修德以來之，亦不當勤兵於遠。
今由與求也，相夫子，遠人不服而不能來也；邦分崩離析而不能守也。 子路雖不與謀，而素不能輔之以義，亦不得為無罪，故并責之。遠人，謂顓臾。分崩離析，謂四分公室，家臣屢叛。
而謀動干戈於邦內。吾恐季孫之憂，不在顓臾，而在蕭牆之內也。」 干，楯也。戈，戟也。蕭牆，屏也。言不均不和，內變將作。其後哀公果欲以越伐魯而去季氏。○謝氏曰：「當是時，三家強，公室弱，冉求又欲伐顓臾以附益之。夫子所以深罪之，為其瘠魯以肥三家也。」洪氏曰：「二子仕於季氏，凡季氏所欲為，必以告於夫子。則因夫子之言而救止者，宜亦多矣。伐顓臾之事，不見於經傳，其以夫子之言而止也與？」
孔子曰：「天下有道，則樂征伐自天子出；天下無道，則樂征伐自諸侯出。自諸侯出，蓋十世希不失矣；自大夫出，五世希不失矣；陪臣執國命，三世希不失矣。天下有道，則政不在大夫。天下有道，則庶人不議。」
Confucius said, “When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the Great officers of the princes, as a rule, the cases will be few in which they do not lose their power in five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, as a rule, the cases will be few in which they do not lose their power in three generations.
“When right principles prevail in the kingdom, government will not be in the hands of the Great officers.
“When right principles prevail in the kingdom, there will be no discussions among the common people.”
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孔子曰：「天下有道，則禮樂征伐自天子出；天下無道，則禮樂征伐自諸侯出。自諸侯出，蓋十世希不失矣；自大夫出，五世希不失矣；陪臣執國命，三世希不失矣。 先王之制，諸侯不得變禮樂，專征伐。陪臣，家臣也。逆理愈甚，則其失之愈速。大約世數，不過如此。
天下有道，則政不在大夫。 言不得專政。
天下有道，則庶人不議。」 上無失政，則下無私議。非箝其口使不敢言也。此章通論天下之勢。
孔子曰：「祿之去公室，五世矣；政逮於大夫，四世矣；故夫三桓之子孫，微矣。」
Confucius said, “The revenue of the state has left the ducal House now for five generations. The government has been in the hands of the Great officers for four generations. On this account, the descendants of the three Hwan are much reduced.”
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夫，音扶。○魯自文公薨，公子遂殺子赤，立宣公，而君失其政。歷成、襄、昭、定，凡五公。逮，及也。自季武子始專國政，歷悼、平、桓子，凡四世，而為家臣陽虎所執。三桓，三家，皆桓公之後。此以前章之說推之，而知其當然也。此章專論魯事，疑與前章皆定公時語。○蘇氏曰：「禮樂征伐自諸侯出，宜諸侯之強也，而魯以失政。政逮於大夫，宜大夫之強也，而三桓以微。何也？強生於安，安生於上下之分定。今諸侯大夫皆陵其上，則無以令其下矣。故皆不久而失之也。」
孔子曰：「益者三友，損者三友。友直，友諒，友多聞，益矣。友便辟，友善柔，友便佞，損矣。」
Confucius said, “There are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation:—these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:—these are injurious.”
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便，平聲。辟，婢亦反。○友直，則聞其過。友諒，則進於誠。友多聞，則進於明。便，習熟也。便辟，謂習於威儀而不直。善柔，謂工於媚悅而不諒。便佞，謂習於口語，而無聞見之實。三者損益，正相反也。○尹氏曰：「自天子至於庶人，未有不須友以成者。而其損益有如是者，可不謹哉？」
孔子曰：「益者三樂，損者三樂。樂節樂，樂道人之善，樂多賢友，益矣。樂驕樂，樂佚遊，樂宴樂，損矣。」
Confucius said, “There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in speaking of the goodness of others; to find enjoyment in having many worthy friends:—these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:—these are injurious.”
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樂，五教反。禮樂之樂，音岳。驕樂宴樂之樂，音洛。○節，謂辨其制度聲容之節。驕樂，則侈肆而不知節。佚遊，則惰慢而惡聞善。宴樂，則淫溺而狎小人。三者損益，亦相反也。○尹氏曰：「君子之於好樂，可不謹哉？」
孔子曰：「侍於有三愆：言未及之而言謂之躁，言及之而不言謂之隱，未見顏色而言謂之瞽。」
Confucius said, “There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak;—this is called rashness. They may not speak when it comes to them to speak;—this is called concealment. They may speak without looking at the countenance of their superior;—this is called blindness.”
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君子，有德位之通稱。愆，過也。瞽，無目，不能察言觀色。○尹氏曰：「時然後言，則無三者之過矣。」
孔子曰：「有三戒：少之時，血未定，戒之在色；及其壯也，血方剛，戒之在鬥；及其老也，血既衰，戒之在得。」
Confucius said, “There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness.”
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血氣，形之所待以生者，血陰而氣陽也。得，貪得也。隨時知戒，以理勝之，則不為血氣所使也。○范氏曰：「聖人同於人者，血氣也；異於人者，志氣也。血氣有時而衰，志氣則無時而衰也。少未定、壯而剛、老而衰者，血氣也。戒於色、戒於鬥、戒於得者，志氣也。君子養其志氣，故不為血氣所動，是以年彌高而德彌邵也。」
孔子曰：「有三畏：畏命，畏大人，畏聖人之言。小人不知命而不畏也，狎大人，侮聖人之言。」
Confucius said, “There are three things of which the superior man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages.
“The mean man does not know the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes sport of the words of sages.”
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孔子曰：「君子有三畏：畏天命，畏大人，畏聖人之言。 畏者，嚴憚之意也。天命者，天所賦之正理也。知其可畏，則其戒謹恐懼，自有不能已者。而付畀之重，可以不失矣。大人聖言，皆天命所當畏。知畏天命，則不得不畏之矣。
小人不知天命而不畏也，狎大人，侮聖人之言。」 侮，戲玩也。不知天命，故不識義理，而無所忌憚如此。○尹氏曰：「三畏者，修己之誠當然也。小人不務修身誠己，則何畏之有？」
孔子曰：「生而知之者，上也；學而知之者，次也；困而學之，又其次也；困而不學，民斯為下矣。」
Confucius said, “Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid and yet do not learn;—they are the lowest of the people.”
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困，謂有所不通。言人之氣質不同，大約有此四等。○楊氏曰：「生知學知以至困學，雖其質不同，然及其知之一也。故君子惟學之為貴。困而不學，然後為下。」
孔子曰：「有九思：視思明，聽思聰，色思溫，貌思恭，言思忠，事思敬，疑思問，忿思難，見得思。」
Confucius said, “The superior man has nine things which are subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanor, he is anxious that it should be respectful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to question others. When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness.”
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難，去聲。○視無所蔽，則明無不見。聽無所壅，則聰無不聞。色，見於面者。貌，舉身而言。思問，則疑不蓄。思難，則忿必懲。思義，則得不苟。○程子曰：「九思各專其一。」謝氏曰：「未至於從容中道，無時而不自省察也。雖有不存焉者寡矣，此之謂思誠。」
孔子曰：「見善如不及，見不善如探湯。吾見其人矣，吾聞其語矣。隱居以求其志，行以達其道。吾聞其語矣，未見其人也。」
Confucius said, “Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water:—I have seen such men, as I have heard such words.
“Living in retirement to study their aims, and practising righteousness to carry out their principles:—I have heard these words, but I have not seen such men.”
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孔子曰：「見善如不及，見不善如探湯。吾見其人矣，吾聞其語矣。 探，吐南反。○真知善惡而誠好惡之，顏、曾、閔、冉之徒，蓋能之矣。語，蓋古語也。
隱居以求其志，行義以達其道。吾聞其語矣，未見其人也。」 求其志，守其所達之道也。達其道，行其所求之志也。蓋惟伊尹、太公之流，可以當之。當時若顏子，亦庶乎此。然隱而未見，又不幸而蚤死，故夫子云然。
齊景公有馬千駟，死之日，民無德而稱焉。伯夷叔齊餓於首陽之下，民到于今稱之。其斯之謂與？
The duke Ching of Ch’î had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-î and Shû-ch’î died of hunger at the foot of the Shau-yang mountain, and the people, down to the present time, praise them.
“Is not that saying illustrated by this?”
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齊景公有馬千駟，死之日，民無德而稱焉。伯夷叔齊餓於首陽之下，民到于今稱之。 駟，四馬也。首陽，山名。
其斯之謂與？ 與，平聲。○胡氏曰：「程子以為第十二篇錯簡『誠不以富，亦只以異』，當在此章之首。今詳文勢，似當在此句之上。言人之所稱，不在於富，而在於異也。」愚謂此說近是，而章首當有孔子曰字，蓋闕文耳。大抵此書後十篇多闕誤。
陳亢問於伯魚曰：「子亦有異聞乎？」對曰：「未也。嘗獨立，鯉趨而過庭。曰：『學詩乎？』對曰：『未也。』『不學詩，無以言。』鯉退而學詩。他日又獨立，鯉趨而過庭。曰：『學乎？』對曰：『未也。』『不學，無以立。』鯉退而學。聞斯二者。」陳亢退而喜曰：「問一得三，聞詩，聞，又聞之遠其子也。」
Ch’ǎn K’ang asked Po-yü, saying, “Have you heard any lessons from your father different from what we have all heard?”
Po-yü replied, “No. He was standing alone once, when I passed below the hall with hasty steps, and said to me, ‘Have you learned the Odes?’ On my replying ‘Not yet,’ he added, ‘If you do not learn the Odes, you will not be fit to converse with.’ I retired and studied the Odes.
“Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, ‘Have you learned the rules of Propriety?’ On my replying ‘Not yet,’ he added, ‘If you do not learn the rules of Propriety, your character cannot be established.’ I then retired, and learned the rules of Propriety.
“I have heard only these two things from him.”
Ch’ǎng K’ang retired, and, quite delighted, said, “I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the superior man maintains a distant reserve towards his son.”
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陳亢問於伯魚曰：「子亦有異聞乎？」 亢，音剛。○亢以私意窺聖人，疑必陰厚其子。
對曰：「未也。嘗獨立，鯉趨而過庭。曰：『學詩乎？』對曰：『未也。』『不學詩，無以言。』鯉退而學詩。 事理通達，而心氣和平，故能言。
他日又獨立，鯉趨而過庭。曰：『學禮乎？』對曰：『未也。』『不學禮，無以立。』鯉退而學禮。 品節詳明，而德性堅定，故能立。
聞斯二者。」 當獨立之時，所聞不過如此，其無異聞可知。
陳亢退而喜曰：「問一得三，聞詩，聞禮，又聞君子之遠其子也。」 遠，去聲。○尹氏曰：「孔子之教其子，無異於門人，故陳亢以為遠其子。」
邦君之妻，君稱之曰夫人，夫人自稱曰小童；邦人稱之曰君夫人，稱諸異邦曰寡小君；異邦人稱之亦曰君夫人。
The wife of the prince of a state is called by him Fu Zan. She calls herself Hsiâo Tung. The people of the State call her Chün Fû Zǎn, and, to the people of other States, they call her K’wa Hsiâo Chün. The people of other states also call her Chün Fû Zǎn.
注 Zhu Xi 論語集注
寡，寡德，謙辭。○吳氏曰：「凡語中所載如此類者，不知何謂。或古有之，或夫子嘗言之，不可考也。」