1.18 [18] 景公游公阜一日有三過言晏子諫

齊景公到公阜巡游一天之內(nèi)有三次錯(cuò)誤的言辭，晏子進(jìn)諫

【原文】

景公出游于公阜，北面望睹齊國，曰：“嗚呼！使古而無死，何如？”晏子曰：“昔者上帝以人之歿為善，仁者息焉，不仁者伏焉。若使古而無死，丁公、太公將有齊國，桓、襄、文、武將皆相之，君將戴笠衣褐，執(zhí)銚耨以蹲行畎畝之中，孰暇患死？”公忿然作色，不說。無幾何，而梁丘據(jù)（御）〔乘〕六馬而來，公曰：“是誰也？”晏子曰：“據(jù)也?！惫唬骸昂巍惨浴常ㄈ纾仓场仓常俊痹唬骸按笫疃柴Y，甚者馬死，薄者馬傷，非據(jù)孰敢為之？”公曰：“據(jù)與我和者夫！”晏子曰：“此所謂同也。所謂和者，君甘則臣酸，君淡則臣咸。今據(jù)也（甘君）〔君甘〕亦甘，所謂同也，安得為和！”公忿然作色，不說。無幾何，日暮，公西面望，睹彗星，召伯常騫，使禳去之。晏子曰：“不可！此天教也。日月之氣，風(fēng)雨不時(shí)，彗星之出，天為民之亂見之，故詔之妖祥，以戒不敬。今君若設(shè)文而受諫，謁圣賢人，雖不去彗，星將自亡。今君嗜酒而并于樂，政不飾而寬于小人，近讒好優(yōu)，惡文而疏圣賢人，何暇在彗，茀又將見矣！”公忿然作色，不說。及晏子卒，公出（背）〔屏〕而泣曰：“嗚呼！昔者從夫子而游公阜，夫子一日而三責(zé)我，今誰責(zé)寡人哉？”

【今譯】

齊景公到公阜巡游，向北望見了齊國的都城，說：“唉！假如自古以來的人都不死去，會(huì)是怎樣的情景呢？”晏子說：“古時(shí)候上天的神明認(rèn)為人的死是一件好事，它讓仁義的人得到安息，讓不仁義的人消失不見。假如從古至今都沒有死人，那么丁公、太公將會(huì)一直是齊國的國君，桓公、襄公、文公、武公都將會(huì)做齊相，您只能戴著斗笠，穿著粗布衣服，扛著鋤頭蹲在田畝之間勞作，哪里還會(huì)有閑工夫擔(dān)心死去！”景公氣得變了臉色，很不高興。過了一會(huì)兒，梁丘據(jù)駕著六匹馬的車駕趕來，景公說：“那是誰呀？”晏子說：“梁丘據(jù)?！本肮f：“您是怎么知道的？”晏子說：“這么熱的天卻讓馬匹飛奔，嚴(yán)重的話會(huì)把馬累死，輕的話也會(huì)累傷，除了梁丘據(jù)誰敢這樣做？”景公說：“梁丘據(jù)是和我配合得很和諧的人！”晏子說：“這是茍同（不是和諧）。所謂和諧，是指國君說甜而臣子說酸，國君說淡而臣子說咸?，F(xiàn)在您說甜梁丘據(jù)也說甜，這是茍同，不是和諧！”景公生氣的變了臉色，很不高興。過了一會(huì)兒，太陽快要落山了，景公向西眺望看見了彗星，于是召見伯常騫，讓他祈禳消災(zāi)去除彗星。晏子說：“不可以！這是上天的告誡。時(shí)令節(jié)氣的變化，有時(shí)會(huì)出現(xiàn)風(fēng)不調(diào)雨不順，彗星有時(shí)出現(xiàn)，都是上天因?yàn)榘傩盏膭?dòng)亂不安而顯現(xiàn)的，用以詔示兇兆或者吉祥，警示不敬天命的人?，F(xiàn)在您如果能因?yàn)樘煜蟮木径撔募{諫，拜謁圣明賢良的人，即使不去祈禳除去彗星，它也會(huì)自行消失?，F(xiàn)在您酷愛喝酒，縱情享樂，不理國政而厚待小人，親近奸佞的臣子，喜歡歌舞的優(yōu)伶，厭惡天象而疏遠(yuǎn)圣明賢德的人，豈止彗星出現(xiàn)，茀星也會(huì)出現(xiàn)了！”景公生氣的變了臉色，很不高興。等到晏子去世的時(shí)候，景公走出屏風(fēng)哭泣著說：“唉！以前和晏子一起到公阜巡游，他一天之內(nèi)三次責(zé)備我，現(xiàn)在誰能來責(zé)備我呢！”

Duke Jing went on a pleasure excursion to Gong-fu. Looking northwards,he saw the capital of Qi and said: “Oh,if from ancient times no death had existed—what would that be like?”

Yanzi said: “In the past,the God on High considered it good that people passed away—the humane find respite in death and the inhumane submit to it. If no death had existed since ancient times,then Duke Ding and Duke Tai would still have the state of Qi,and Dukes Huan,Xiang,Wen and Wu would be its Chief M inisters.^[3] You,my Lord,would wear a bamboo hat and a coarse woolen garment and would be going through the fields stooped over hoe and weeder. How much time would you have then to worry about dying?”^[4]

The Duke flushed w ith anger; he was displeased.

A fter a little while,Liangqiu Ju arrived in a chariot w ith six horses.

The Duke said: “Who is this?”

Yanzi replied: “It is Ju.”

The Duke said: “How do you know that?”

Yanzi replied: “If one drives horses at full gallop during the Greater Heat,^[5] then at worst,the horses w ill die and,at best,they would be injured. Who then other than Ju would presume to act so?”

The Duke said: “Ju and I are in harmony with one another—is it not so?”

Yanzi answered: “This is what is called conformity.^[6] As for what is called harmony,if the ruler is the sweet then the minister is the sour,and if the ruler is the bland,then the minister is the salt. Now as for Ju: because you,my Lord,are the sweet,he too is sweet. This is called ‘conformity’; how can this be called ‘harmony’?”

The Duke flushed w ith anger; he was displeased.

A fter a little while the sun set. When the Duke looked westward,he saw a broom-comet.^[7] He summoned Bochang Qian^[8] to exorcise it by sacrifice.^[9]

Yanzi said: “You can’t do that! This is a Heavenly instruction. Vapor surrounding the sun and moon,untimely w ind and rain,and the appearance of broom-comets are signs provided by Heaven on account of disorder among people. Therefore,Heaven decrees evil omens only in order to admonish those who lack respect. If you,my Lord draw support from this sign and accept remonstrations; if you pay courtesy visits to the sages and the worthy,then even if you do not try to exorcise the broom-comet,it w ill vanish by itself. But,you,my Lord,are fond of w ine and overcome by pleasure. Your government is not in proper order ^[10] and you tolerate the petty. You associate w ith slanderers and you are fond of entertainers. You despise men of culture and you keep your distance from sages and worthy men. How can you have time to worry about the broom-comet when a blurred-comet^[11] is about to appear?”

The Duke flushed w ith anger; he was displeased.

A fter Yanzi died,the Duke stepped out from behind his folding screen and said,crying:^[12] “Oh,formerly when I followed the master and traveled around Gongfu,he found fault with me three times in a single day. Who w ill find fault w ith me now?”^[13]

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注釋

[1]An unidentified place.

[2]Item 1.18 [18] ? Item 7.2 [172]; Item 7.4 [174]; Zuozhuan,B10.20.8/375/20; B10.26.11/393/15.

[3]Duke Ding succeeded Duke Tai (r. 1122–1078 BCE) and reigned in Qi betw een 1077–1051 BCE. Duke X iang reigned in Qi betw een 697–686 BCE. He preceded Duke Huan (r. 685–643 BCE). Duke Wen reigned in Qi between 815–804 BCE. Duke Wu reigned in Qi between 850–825.

[4]Cf. Hanshi waizhuan,10.11/75/4-5.

[5]大暑–“Greater Heat,” one of the twenty-four solar periods that lasts throughout the hottest heat waves of the summer.

[6]The Analects,13.23/36/21,portrays the man of noble character (junzi 君子) as the seeker of “harmony” and the rejecter of “conform ity.” The petty (xiaoren 小人) represents the opposite attitude–he seeks “conform ity” and rejects “harmony.”

[7]Huixing 彗星,‘broom stars,’ or ‘brush stars,’ the technical term for comets that ‘sweep’ through the sky. See David W. Pankenier,et al. Archaeoastronomy in East Asia: Historical Observational Records of Comets and Meteor Showers from China,Japan,and Korea. Amherst,N.Y.: Cambria (2008): 6; Joseph Needham,et al.,eds. Science and Civilisation in China,vol. 3,Mathematics and the Sciences of the Heavens and the Earth. Cambridge: Cambridge University Press (1959): 431.

[8]Bochang Qian (伯常騫 or 柏常騫),who also appears in items 4.30 [110],6.4 [144] and 8.9 [209],is an unidentified figure. Zhuangzi 莊子,25/75/21,mentions a Grand Scribe (大史) by the same name. Among other duties,grand scribes used to advise the kings during the Zhou dynasty concerning sacrifices connected w ith astronom ical conditions.

[9]Cf. Item 7.6 [176]; Zuozhuan,B10.26.10/393/8; Lunheng 論衡,17/55/8; Guanzi,14.2/105/11.

[10]飾→飭 (JS,71/28).

[11]The Guliangzhuan,穀梁傳,6.14.6/66/30,identifies between bo 孛 and fu 茀 —“bushy,” “bristle,” “fuzzy” or “blurred” comets–which are om inous signs for governments that are on the verge of ruin. A “broom comet” (彗星),may become “fuzzy” (茀; 孛) and change its appearance. See David W. Pankenier,ibid. See also Hanshu 漢書 ,vol. 11,p. 3467; JS,71/30.

[12]立→泣 (JS,71/33)

[13]The gloomy end to this episode bears a striking resemblance to an anecdote found in BT Baba Mezi’a 84a,concerning the 3rd c. CE rabbinic antagonists Resh Lakish and R.Yohanan. In their last clash,R.Yohanan drove Resh Lakish into a state of mental anguish and,consequently,to his death. Only then did R.Yohanan realize that the world devoid of Resh Lakish’s harsh criticism was empty and therefore not worth living in.