《论语》Confucian Analects (18）微子第十八

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论语·微子第十八

本篇以反映孔子的处世态度为主，通过与隐士的思想对立变现出来。

18.1 微子去之，箕（jī）子为之奴，比干谏而死。孔子曰：“殷有三仁焉。”

The viscount of Wei withdrew from the court. The viscount of Chih became a slave to Chau. Pi-kan remonstrated with him and died.

Confucius said, "The yin dynasty possessed these three men of virtue."

微子离开商纣王出走，箕子做了奴隶，比干强谏身遭惨死。孔子说：“殷代有三个仁者。”

【解读】微子，名启，商纣王的同母兄。纣王无道，不听微子规劝，微子离开他出走。箕子，名胥馀。纣王的叔父。纣王不听规劝，箕子批发装疯，被纣王降为奴隶。比干，纣王的叔父，他强谏纣王，比干被纣王剖心而死。微子是“邦无道则隐”；箕子是“邦无道则愚”；比干则是“舍生取义”。

18.2 柳下惠为士师，三黜。人曰：“子未可以去乎？”曰：“直道而事人，焉往而不三黜？枉道而事人，何必去父母之邦？”

Hui of Liu-hsia, being Chihef criminal judge, was thrice dismissed from his office. Some one said to him, "Is it not yet time for you, sir, to leave this?” He replied, "Serving men in an upright way, where shall i go to, and not experience such a thrice-repeated dismissal? If i choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?"

柳下惠做了司法官，三次被罢免。有人说：“你不能离开这里吗？”他说：“如果以正直之道侍奉君主，到哪里去能不被多次罢官呢？如果不用正直之道侍奉君主，何必还要离开祖国呢？”

【解读】柳下惠，姓展，名获，又名禽。鲁国的贤大夫，柳下是他的封地，惠是他的谥号。柳下惠直道侍君，宁可弃官，不愿改变自己的操守。孟子称他为“圣之和者也”。我们要思考的就是环境不好的时候是否需要改变自己。

18.3 齐景公待孔子曰：“若季氏，则吾不能；以季、孟之间待之。”曰：“吾老矣，不能用也。”孔子行。

The duke Chihng of Ch'in, with reference to the manner in which he should treat Confucius, said, "I cannot treat him as i would the Chihef of the Chih family. I will treat him in a manner between that accorded to the Chihef of the Chihl and that given to the Chihef of the Mang family." He also said, "I am old; i cannot use his doctrines." Confucius took his departure.

齐景公讲到怎么对待孔子时说：“像鲁国国君对待季氏那样，我做不到；可以像季氏、孟氏之间那样对待。”又说：“我老了，不能用他了。”孔子于是离开了齐国。

【解读】记载孔子在齐国不被重用的事情。这一章有很大歧义，有人认为“吾老矣，不能用也”是齐景公不用孔子的托词，也有人认为是孔子拒辞不干的托词。

18.4 齐人归女乐，季桓子受之，三日不朝。孔子行。

The people of Ch'in sent to Lu a present of female musicians, which Chih Hwan received, and for three days no court was held. Confucius took his departure.

齐国人送给鲁国一些歌伎舞女，季桓子接受了，三天不理朝政。孔子就离开了。

【解读】体现了孔子对当政者的极度失望，“道不同不相为谋”。

18.5 楚狂接舆歌而过孔子曰：“凤兮凤兮！何德之衰？往者不可谏，来者犹可追。已而已而！今之从政者殆而！”孔子下，欲与之言。趋而辟之，不得与之言。

The madman of Ch'u, Chiheh-Yu, passed by Confucius, singing and saying, "O fang! O fang! How is your virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits those who now engage in affairs of government."

Confucius alighted and wished to converse with him, but Chiheh-Yu hastened away, so that he could not talk with him.

楚国狂人接舆唱着歌经过孔子身旁说：“凤鸟啊，凤鸟！为什么你的命运这样不济呢？过去的不用说了，未来还来得及。算了吧，算了吧，现今从政的人实在太危险。”孔子下车，想要和他说话。他急忙躲开，孔子不得和他说话。

【解读】接舆，楚国的贤者，为逃避现实装疯卖狂。

18.6 长沮（jū）、桀溺耦而耕。孔子过之，使子路问津焉。长沮曰：“夫执舆者为谁？”子路曰：“为孔丘。”曰：“是鲁孔丘与？”曰：“是也。”曰：“是知津矣。”问于桀溺。桀溺曰：“子为谁？”曰：“为仲由。”曰：“是孔丘之徒与？”对曰：“然。”曰：“滔滔者天下皆是也，而谁以易之？且而与其从辟人之士也，岂若从辟世之士哉？”耰而不辍。子路行以告。夫子怃然曰：“鸟兽不可与同群，吾非斯人之徒与而谁与？天下有道，丘不与易也。”

Ch'ang-tsu and Chiheh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-Lu to inquire for the ford.

Ch'ang-tsu said, "Who is he that holds the reins in the carriage there?”Tsze-Lu told him, "It is K'ung Ch'inu.', "Is it not K'ung of Lu?" Asked he." Yes," Was the reply, to which the other rejoined, "He knows the ford."

Tsze-Lu then inquired of Chiheh-ni, who said to him, "Who are you, sir?" He answered, "I am Chung Yu." "Are you not the disciple of K'ung Ch'inu of Lu?" Asked the other. "I am," Replied he, and then Chiheh-ni said to him, "Disorder, like a swelling flood, Spreads over the whole empire, and who is he that will change its state for you? Rather than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping.

Tsze-Lu went and reported their remarks, when the master observed with a sigh, "It is impossible to associate with birds and beasts, as if they were the same with us. If i associate not with these people,-with mankind,-with whom shall i associate? If right principles prevailed through the empire, there would be no use for me to change its state."

长沮和桀溺一起耕田。孔子经过那里，派子路去问道。长沮说你为谁赶车？“子路说：为孔丘。”长沮问：“是鲁国的那个孔丘吗？”子路说：“是呀。”长沮说：“这个人应该知道‘道’啊。”子路又问桀溺。桀溺说：“你是什么人呀？”子路说：“我是仲由。”桀溺说：“你是孔丘的学生吗？”子路说：“对呀。”桀溺说：“天下洪水滔滔，谁能改变呢？你与其跟从躲避坏人的人，不如跟从我们这些躲避世事的人。”一边说一边不停地耕作。子路回来告诉孔子。孔子惆怅地说：“我们不能和鸟兽一起生活，我们不跟世上的人相处还跟谁相处呢？如果天下政治清明，我就不去努力改变这样的现状了。”

【解读】长沮、桀溺这些隐者，面对儒者这些人总是说话怪怪的，好像他们什么都看透了。孔子听了这些话，也是心中百味，颇感无奈。

18.7 子路从而后，遇丈人，以杖荷蓧。子路问曰：“子见夫子乎？”丈人曰：“四体不勤，五谷不分，孰为夫子？”植其杖而芸。子路拱而立。止子路宿，杀鸡为黍而食之。见其二子焉。明日，子路行以告。子曰：“隐者也。”使子路反见之。至，则行矣。子路曰：“不仕无义。长幼之节，不可废也；君臣之义，如之何其废之？欲洁其身，而乱大伦。君子之仕也，行其义也。道之不行，已知之矣。”

Tsze-Lu, following the master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-Lu said to him, "Have you seen my master, sir?" The old man replied, "Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain:-who is your master?" With this, he planted his staff in the ground, and proceeded toweed.

Tsze-Lu joined his Hands across his breast, and stood before him.

The old man kept tsze-Lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons.

Next day, tsze-Lu went on his way, and reported his adventure. The master said, "He is a recluse," And sent tsze-Lu back to see him again, but when he got to the place, the old man was gone.

Tsze-Lu then said to the family, "Not to take office is not righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that."

子路更从孔子周游列国，落在了后面，遇见一位老人，用拐杖挑着除草工具。子路问他：“您看见了我的先生了吗？”老人说：“四体不勤，五谷不分，谁是你的先生？”放下拐杖，便去除草。子路拱手一旁站立。老人挽留子路到他家过夜，杀鸡做饭给子路吃。让他的两个孩子见了子路。第二天，子路赶上孔子告诉他这件事。孔子说：“这是一位隐者。”派子路回去再拜见他。子路到了那里，这个老人却已经离开了。子路说：“这个人不做官，没有道理啊。长幼之间的秩序既然不能废弃，君臣之间的关系又怎么能废弃呢？为了自身的干净，却破坏了最根本的伦理关系。君子做官，是为了施行大的道义。但大道义行不通，我们也已经知道了。”

【解读】怎么看待入世与出世，怎么对待人生每个人的态度和方式都不一样，也不能妄论谁对谁错，这就是生活，这就是人生。

18.8 逸民：伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连。子曰：“不降其志，不辱其身，伯夷、叔齐与？”谓“柳下惠、少连，降志辱身矣，言中伦，行中虑，其斯而已矣。”谓“虞仲、夷逸，隐居放言，身中清，废中权。我则异于是，无可无不可。”

The men who have retired to privacy from the world have been Po-i, Shu-Ch'in,YuChung, L-yi, Chu-cHang, Hui of Liu-hsia, and shao-lien.

The master said, "Refusing to surrender their wills, or to submit to any taint in their persons; such, i think, were Po-i and Shu-Ch'in.

"It may be said of Hui of Liu-hsia! And of Shaolien, that they surrendered their wills, and submitted to taint in their persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them.

"It may be said of Yu-Chung and L-yi, that, while they hid themselves in their seclusion, they gave a license to their words; but in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of the times.

"I am different from all these. I have no course for which i am predetermined, and no course against which i am predetermined."

隐逸世间的贤者有：伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连。孔子说：“不放弃和降低自己的志向，不玷辱自己的人格，大概就是伯夷叔齐吧！”说“柳下惠、少连，虽然降低自己的志向，人格遭到侮辱，但说话合乎规矩，行为经过考虑，也不过如此罢了。”说“虞仲、夷逸避世隐居，放言高论，洁身自好，行为主张灵活权变。我和这些人不一样，没有什么可以不可以的。”

【解读】孔子对这些人的处世方式还是赞许的，但对自己而言，就不一定非得向他们那样。“无可无不可”体现了孔子处世的灵活。

18.9 大师挚适齐，亚饭干适楚，三饭缭适蔡，四饭缺适秦，鼓方叔入于河，播鼗（táo）武入于汉，少师阳、击磬襄入于海。

The grand music master, Chihh, went to Ch'in.

Kan, the master of the band at the second meal, went to Ch'u. Liao, the bandmaster at the third meal, went to Ts'ai. Chueh, the band master at the fourth meal, went to Ch'inn.

Fang-Shu, the drum master, withdrew to the north of the river. Wu, the master of the Hand drum, withdrew to the Han.

Yang, the assistant music master, and Hsiang, master of the musical stone withdrew to an island in the sea.

太师挚去了齐国，第二乐师干去了楚国，第三乐师缭去了蔡国，第四乐师缺去了秦国，打鼓乐的方叔到了黄河边，摇小鼓的乐师武到了汉水地区，少师阳、击磬的襄去了沿海地区。

【解读】鲁国是一个礼乐之邦，环境昏暗，礼崩乐坏，人才都流失了。

18.10 周公谓鲁公曰：“君子不施其亲，不使大臣怨乎不以。故旧无大故，则不弃也。无求备于一人。”

The duke of Chau addressed his son, the duke of Lu, saying, "The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment."

周公对鲁公说：“君子不疏远自己的亲族，不让大臣抱怨不被重视。老朋友、老下属没有大过失，就不能抛弃。不要对人求全责备。”

【解读】宽以待人，这也是成事之道。

18.11 周有八士：伯达、伯适(kuò)、仲突、仲忽、叔夜、叔夏、季随、季騧（guā）。

To Chau belonged the eight officers, Po-ta, po-kwo, Chung-tu, Chung-hwu,Shu-ya, Shuhsia, Chih-sui, and Chih-kwa.

周代有八位名士：伯达、伯适、伯突、仲忽、叔夜、叔夏、季随、季騧。

【解读】已不可考。周初一妇人，连生四胎，每胎双生，故以伯仲叔季排列。

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