2014年5月13日星期二

司馬法‎- 仁本第一


●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.

古人以仁爱为根本,以正义的方法处理国家大事,这就叫做政治。政治达不到目的时,就要使用权势。权势总是出于战争,而不是出于中和与仁爱。因而,杀 掉坏人而 使大众得到安宁,杀人是可以的,进攻别的国家,出发于爱护它的民众,进攻是可以的,用战争制止战争,即使进行战争,也是可以的。因此,君主应该以仁爱为民 众所亲近;以正义为民众所喜爱;以智谍为民众所倚重;以勇敢为民众所效法;以诚实为民众所信任。这样,对内就能得到民众的爱戴,借以守土卫国;对外就能具 有威慑力量,借以战胜敌人。


(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。

In antiquity, they did not pursue a fleeing enemy more than one hundred paces or follow a retreating enemy more than three days, thereby showing what are the forms of propriety. They did not exhaust the incapable and had sympathy for the wounded and sick, thereby showing what is benevolence. They awaited the completion of the enemy's formation and then make the attack, thereby showing what is integrity. They contend for righteousness and not for profit, thereby showing what is righteousness. Moreover, they were able to pardon those who submitted, thereby showing what is courage. They knew the end and the beginning of war, thereby showing what is wisdom. These six virtues are taught to the population at proper times and serve as a code of conduct for the masses. This is the rule of managing the army.

古时候(西周以前),追击已逃的敌人不超过一百步,追踪主动退却的敌人不超过三天,这是为了表示礼让。不残杀丧失战斗力的敌人并哀怜它的伤病人员, 这是为了表示仁爱。等敌人布阵完毕再发起进攻,这是为了表示诚信。争大义而不争小利,这是为了表示战争的正义性。赦免降服的敌人,这是表明军队的勇敢。能 够预见战争开始和结局,这是表示统帅的智慧,根据“礼、仁、信、义、勇、智”六德按时集合民众进行教育,作为管理民众的准则,这是从古以来治军作战的方 法。


(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。

The administrative measures of the former Kings: They accord with the Way of the Heaven; They establish at places where beneficial. They place the virtuous in the office, create official posts and distribute work. They established feudal states and apportioned emoluments according to ranks. The feudal lords were pleased and embraced them. Foreign states also came to submit. Punishment and war was thus eliminated. That is how the Sage rules.

从前的君王治理天下,顺应自然规律,适合地理条件,任用贤德的人,设官分职,各司其事,分封诸侯,区分等级,按照爵位高低给以不同的俸禄。这样,使诸侯都心悦诚服,外国也向往归附,诉讼和战争也都没有了,这就是圣王用仁德治理的天下。


(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.

其次,贤王制定礼乐法度,设置五刑[来治理国家], 使用军队讨伐不义。亲自巡视各诸侯的领地,访察地方,会见诸侯,考核他们是否遵守“礼乐法度”。对那些玩忽命令、触犯法纪、败坏道德、逆天行事和迫害功臣 的国君,便通令各国诸侯,公布他的罪行,并上告于天地神灵和祖先。然后由冢宰向诸侯征调军队,发布命令说:“某国无道,应出兵征伐他。各诸侯的军队应于某 年某月某日到达某国,会同天子惩治罪犯。”冢宰又使百官向军队宣布命令说:“进入该国的地区,不准亵渎神位,不准打猎,不准破坏水利工程,不准烧毁房屋建 筑,不准砍伐树木,不准擅取家畜、粮食和用具。见到老人和儿童,要护送他们回家,不准伤害。即使遇到少壮的人,只要他们不抵抗就不以敌人对待。对于受伤的 敌人,给予治疗,而后放他们回去。”惩办了首恶后,天子和诸侯们还要帮助整顿好那个国家,选用贤能,另立明君,调整、恢复其各级官职。



(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:
  1. With territory, they gave 'shape' to the feudal lords.
  2. With government directives, they restrict the feudal lords.
  3. With forms of propriety, they drew the feudal lords closer to them.
  4. With gifts, they please the feudal lords.
  5. With strategists, they regulate the feudal lords.
  6. With weapons and armor, they gain the submission of the feudal lords.
By sharing weals and woes with them, they will unite the feudal lords, bringing harmony between smaller and larger states.

王霸治理诸侯的办法有六种:用调整封地的大小来控制诸侯,用政策法令约束诸侯;用礼仪威信亲近诸侯,用馈赠财物悦服诸侯,用有智谋的人去扶持诸侯,用强大的军队慑服诸侯。还要以共同的利害来使诸侯联合起来,大国亲近小国,小国尊敬大国,和睦相处。

(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:
  1. Those who take advantage of the weak states or encroach them will have their borders reduced.
  2. Those who murder the Worthy or harm the people will be deposed.
  3. Those who are brutal within their state and bully those weaker states will be purged.
  4. Those who caused the field to be unused and the people to scatter will be reduced.
  5. Those who rely on the terrain advantage that he has and refuse to submit, will be invaded.
  6. Those who harm or kill his kins will be punished.
  7. Those who depose or slay their ruler, will be exterminated.
  8. Those who oppose orders and resist the government will be squashed.
  9. 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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