●仁本第一
古者,以仁为本、以义治之谓正。正不获意,则权;权出于战,不出于中人。是故杀人安人,杀之可也;攻其国,爱其民,攻之可也;以战止战,虽战可也。
故仁见亲,义见说,智见恃,勇见身,信见信。内得爱焉,所以守也;外得威焉,所以战也。
战道:不违时,不历民病,所以爱吾民也;不加丧,不因凶,所以爱夫其民也;冬夏不兴师,所以兼爱民也。
故国虽大,好战必亡;天下虽安,忘战必危。天下既平,天下大恺,春嵬秋犭尔,诸侯春振旅,秋治兵,所以不忘战也。
古者逐奔不过百步,纵绥不过三舍,是以明其礼也;不穷不能,而哀怜伤病,是以明其义也;成列而鼓,是以明其信也;争义不争利,是以明其义也;又能舍服,是以明其勇也;知终知始,是以明其智也。六德以时合教,以为民纪之道也,自古之政也。
先王之治:顺天之道,设地之宜;官民之德,而正名治物;立国辨职,以爵分禄。诸侯说怀,海外来服;狱弭而兵寝,圣德之至也。
其次,贤王制礼乐法度,乃作五刑;兴甲兵以讨不义,巡狩者方,会诸侯,考不同。其有失命、乱常、背德、逆天之时而危有功之君,遍告于诸侯,彰明有 罪。乃告于皇天上帝、日月星辰,祷于后土、四海神祗、山川冢社,乃造于先王。然后冢宰征师于诸侯曰:“某国为不道,征之以某年月日,师至于某国,会天子, 正刑。”
冢宰与百官布令于军曰:“入罪人之地,无暴神祗,无行田猎,无毁土功,无燔墙屋,无伐林木,无取六畜、禾黍、器械。见其老幼,奉归勿伤。虽遇壮者,不校勿敌。敌若伤之,医药归之。”既诛有罪,王及诸侯,修正其国,举贤立明,正复厥职。
王霸之所以治诸侯者六:以土地形诸侯,以政令平诸侯,以礼信亲诸侯,以材力说诸侯,以谋人维诸侯,及兵革服诸侯。同患同利,以合诸侯;比小事大,以和诸侯。
会之以发禁者九:凭弱犯寡者则眚之,贼贤害民则伐之,暴内陵外则坛之,野荒民散则削之,负固不服则侵之,贼杀其亲则正之,放弑其君则残之,犯令陵政则杜之,外内乱,禽兽行,则灭之。
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仁本 Benevolence as Foundation
(1)
古者,以仁为本,以义治之之谓正。正不获意则权。权出于战,不出于中人。是故杀人安人,杀之可也;攻其国,爱其民,攻之可也;以战止战,虽战可也。故仁见亲,义见说,智见恃,勇见方,信见信。内得爱焉,所以守也;外得威焉,所以战也。
In antiquity, taking benevolence as the foundation and employing righteousness constituted the governance. However, when governance failed to attain the desired moral and political objectives, we have to resort to authority. Authority comes from warfare, not from the harmony among men. For this reason, if one must kill men to give peace to the people, then killing is permissible. If one must attack a state out of the love for their people, then attacking it is permissible. If one must stop war with war, although it is war, it is permissible. Thus if ruler show benevolence, he will be loved; if ruler show righteousness, he will be willingly submitted to; if ruler show wisdom, he will be relied upon; if ruler show courage, he will be embraced; if ruler show integrity, he will be trusted. Thus within the state, the government gain the love of the people, the means by which the state can be preserved. Outside the state, it acquires awesomeness, the means by which it can wage war.
(2)
战道:不违时,不历民病,所以爱吾民也;不加丧,不因凶,所以爱夫其民也;冬夏不兴师,所以兼爱其民也。故国虽大,好战必亡;天下虽安,忘战必危。天下既平,天下大恺,春蒐秋狝,诸侯春振旅,秋治兵,所以不忘战也。
The Way of warfare: Neither contravening the seasons nor working the people to exhaustion is the means by which to love our people. Neither attacking a state in national mourning nor taking advantage of natural disaster is the means by which to love their people. Not mobilizing the army in either winter or summer is the means by which to love both your own people and the enemy's people. Thus even though a state may be vast, if it is belligerent, will inevitably perish. Even though calm may prevail in the realm, those who forget warfare will certainly be endangered. Thus although all under heaven is peaceful, all under heaven is happy, one must still use hunting trips as war exercises, one must still train the army during the spring and summer. This is to make sure that the preparation of war will not be forgotten.
作战的原则是:不违背农时,不在疾病流行时兴兵作战,为的是爱护自己的民众;不乘敌人国丧时去进攻它,也不趁敌国灾荒时去进攻它,为的是爱护敌国的 民众;不在冬夏两季兴师,为的是爱护双方的民众。所以国家虽然强大,好战必定灭亡;天下虽然太平,忘掉战争准备,必定危险。即使天下已经平定,全国欢腾, 每年春秋两季还是要用打猎来进行军事演习,各国诸侯也要在春天整顿军队,秋天训练军队,这都是为了不忘战争准备。
(3) 古者,逐奔不过百步,纵绥不过三舍,是以明其礼也。不穷不能而哀怜伤病,是以明其仁也。成列而鼓是以明其信也。争义不争利,是以明其义也。又能舍服,是以明其勇也。知终知始,是以明其智也。六德以时合教,以为民纪之道也,自古之政也。
(4) 先王之治,顺天之道,设地之宜,官司之德,而正名治物,立国辨职,以爵分禄,诸侯说怀,海外来服,狱弭而兵寝,圣德之治也。
(5)
其次,贤王制礼乐法度,乃作五刑,兴甲兵以讨不义。巡狩省方,会诸侯,考不同。其有失命、乱常、背德、逆天之时,而危有功之君,徧告于诸侯,彰明有罪。乃 告于皇天上帝日月星辰,祷于后土四海神祗山川冢社,乃造于失王。然后冢宰征师于诸侯曰:“某国为不道,征之,以某年月日师至于某国,会天于正刑”。冢宰与 百官布令于军曰:“入罪人之地,无暴圣祗,无行田猎,无毁土功,无燔墙屋,无伐林木,无取六畜,禾黍、器械,见其老幼,奉归勿伤。虽遇壮者,不校勿敌,敌 若伤之,医药归之。”既诛有罪,王及诸侯修正其国,举贤立明,正复厥职。
Next came the Worthy Kings: They ordered the rites, music and laws and measures and then created the five punishments, raising armored troops to chastise the unrighteous. They made inspiection tours of the feudal lands, investigated the customs of the four quarters, assembled the feudal lords, and investigated differences. If any of the feudal lords had disobeyed orders, disordered the constant, turned his back on Virtue, or contravened the seasons of Heaven - endangering meritorious rulers - they would publicise it among the feudal lords, making it evident that he had committed an offense. They then announce it to the whole nation. Then they offered sacrifice to the former Kings. Only thereafter would the Prime Minister charge the army before the feudal lords, saying, “A certain state has acted contrary to Tao. You will participate in the rectification campaign on such a year month and day. On that date, the army will reach the offending state and assemble with the Son of Heaven to apply the punishment of rectification.”
The Prime Minister and other high officials would issue the following orders to the army:
When you enter the offender’s territory, do not do violence to his gods; do not hunt his wild animals; do not destroy earthworks; do not set fire to buildings; do not cut down forests; do not take the six domesticated animals, grains or implements. When you see their elderly or very young, return them without harming them. Even if you encounter adults, unless they engage you in combat, do not treat them as enemies. If an enemy has been wounded, provide medical attention and return him.
When they had executed the guilty, the king, together with the feudal lords, corrected and rectified the government and customs of the state. They raised up the Worthy, established an enlightened ruler and corrected and restored their feudal position and obligations.
(6) 王霸之所以治诸侯者六:以土地形诸侯,以政令平诸侯,以礼信亲诸侯,以财力说诸侯,以谋人维诸侯,以兵革服诸侯。同患同利以合诸侯,比小事大以和诸候。
The ways by which the kings and the hegemons governed the feudal lords were six:
- With territory, they gave 'shape' to the feudal lords.
- With government directives, they restrict the feudal lords.
- With forms of propriety, they drew the feudal lords closer to them.
- With gifts, they please the feudal lords.
- With strategists, they regulate the feudal lords.
- With weapons and armor, they gain the submission of the feudal lords.
(7)
会之以发禁者九。凭弱犯寡则眚之。贼贤害民则伐之。暴内陵外则坛之。野荒民散则削之。负固不服则侵之。贼杀其亲则正之。放弑其君则残之。犯令陵政则杜之。外内乱,禽兽行,则灭之。
The kings and hegemon will assemble the feudal lords in order to announce nine prohibitions:
- Those who take advantage of the weak states or encroach them will have their borders reduced.
- Those who murder the Worthy or harm the people will be deposed.
- Those who are brutal within their state and bully those weaker states will be purged.
- Those who caused the field to be unused and the people to scatter will be reduced.
- Those who rely on the terrain advantage that he has and refuse to submit, will be invaded.
- Those who harm or kill his kins will be punished.
- Those who depose or slay their ruler, will be exterminated.
- Those who oppose orders and resist the government will be squashed.
- Those who are rebellious and lustful both within and without their border, acting like animals, will be extinguished.
[edit]
会合诸侯颁发九项禁令。凡是恃强欺弱以大欺小的,就削弱他。虐杀贤良残害民众的,就讨伐他。对内暴虐对外欺凌的,就废除他。使田野荒芜民众逃散的,
就削减封地。仗恃险固而不服从的,就兵临其境警告他。残杀骨肉至亲的,就按法律惩办他。驱逐或杀害君的,就诛灭他的同党,毁灭他的家园。违犯禁令不守法度
的,就孤立制裁他。内外淫乱,行同禽兽的,就灭掉他的国家。
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