《论语》里的季氏：僭礼与权欲相撞之处

请你从论语 · 八佾 3.1开始。原文：孔子谓季氏，八佾舞于庭，是可忍也，孰不可忍也。

活页白话导读作：孔子谈到季氏时说：他用天子才能享用的八佾这套六十四人的乐舞在自家庭院里表演，这样的事他都忍心去做，还有什么事是他不忍心去做的呢？

活页 Legge 作：Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?"

请你仔细看铰链落在哪里。夫子谈季氏（季氏；Legge：the head of the Chi family）在自家庭院用天子之八佾，并以是可忍也，孰不可忍也作答：此若可忍，孰不可忍？你得到的是一扇季氏具名的僭礼门，僭越被点名为不可忍；不是季氏列传小说，也不是礼论 Note 的重写。请开这一扇主门；勿扩成那篇专论。

打开论语 · 八佾 3.6。原文：季氏旅于泰山。子谓冉有曰，女弗能救与。对曰，不能。子曰，呜呼，曾谓泰山，不如林放乎。

导读作：季氏要去祭祀泰山。孔子对冉有说：你不能劝阻他吗？冉有回答说：不能。孔子说：唉！难道说泰山之神还不如林放懂礼，会接受这种不合礼的祭祀吗？

Legge 作：The chief of the Chi family was about to sacrifice to the T'ai mountain. The Master said to Zan Yu, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the T'ai mountain is not so discerning as Lin Fang?"

请只读这一边。季氏将旅祭泰山；夫子问冉有能否救之，听到不能。责备落到山本身——岂谓泰山不如林放？本篇只开「未能劝阻季氏僭祭」这一扇门，不改写冉有 Who Note。

在论语 · 颜渊 12.17里，季康子问政。原文：季康子问政于孔子。孔子对曰，政者正也，子帅以正，孰敢不正。

导读作：季康子向孔子请教怎样治理政事。孔子回答说：政的意思就是端正。您自己带头端正，谁还敢不端正呢？

Legge 作：Chi K'ang asked Confucius about government. Confucius replied, "To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?"

你得到的是「政即正」这一扇门。季康子（季康子；Legge：Chi K'ang）问政；答案是政者正也——政的意思就是端正——以及子帅以正，孰敢不正。请停在季氏发问者这一铰链上：权力被答以「率先端正」。勿借这一门改写为政以德 Note。

打开论语 · 季氏 16.1。活页原文作：季氏将伐颛臾。冉有季路见于孔子曰，季氏将有事于颛臾。

导读作：季氏准备攻打颛臾。冉有、季路去见孔子，说：季氏将要对颛臾用兵了。

活页 Legge（该页所载更完整的英译责备）作：1. The head of the Chi family was going to attack Chwan-yu. 2. Zan Yu and Chi-lu had an interview with Confucius, and said, "Our chief, Chi, is going to commence operations against Chwan-yu." 3. Confucius said, "Ch'iu, is it not you who are in fault here? 4. "Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connexion with the sovereign:—What has your chief to do with attacking it?" 5. Zan Yu said, "Our master wishes the thing; neither of us two ministers wishes it." 6. Confucius said, "Ch'iu, there are the words of Chau Zan,—'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?' 7. "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?" 8. Zan Yu said, "But at present, Chwan-yu is strong and near to Pi; if our chief do not now take it, it will hereafter be a sorrow to his descendants." 9. Confucius said. "Ch'iu, the superior man hates that declining to say—'I want such and such a thing,' and framing explanations for the conduct. 10. "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. 11. "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. 12. "Now, here are you, Yu and Ch'iu, 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. 13. "And yet he is planning these hostile movements within the State.—I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yu, but will be found within the screen of their own court."

请停在季氏僭越的高潮上。活页中文原文以季氏将伐颛臾起笔——这一家将攻颛臾——冉有与子路来报；该页 Legge 载有长篇责备，收束于季孙氏忧在萧墙之内。本篇只开这一扇「权欲用兵」之门，不借报信的弟子改写子路或冉有 Who Notes。

合起来，你看到的是：夫子点名季氏庭中八佾为不可忍（3.1）；冉有不能止季氏旅于泰山（3.6）；季康子闻政者正也、须帅以正（12.17）；将伐颛臾打开一场长责备，在 Legge 的收束里，所忧恐在自家庭屏之内（16.1）。这一篇深读这几扇门，不复述索引里「鲁国权臣家族，是《论语》中讨论礼制、政权与僭越的重要对象」的编辑导语全文。

这也不是礼论 Note 的重写（3.1、3.6 在此是季氏僭礼门，不是礼专论），不是孟氏 Note 或鲁君／鲁国 Notes 的重写，不是借 3.6 或 16.1 改写冉有／子路 Who Notes，也不是借 12.17 改写为政以德 Note。假友——写成「鲁三桓」总览、堆季康子／Chi K'ang／季桓子／季孙关键词、或把 16.1 扩成弟子列传——不是本篇的工作。

以下是你自己的反思，不是孔子的话：你也许想把八佾称作风格选择，把旅泰山称作地方习俗，把「政者正也」听成软的劝告，把伐颛臾只看成策略。《论语》可以把季氏放在僭礼上，仍拒绝称之为可忍；可以让冉有说不能救，仍以泰山对照林放；可以答季康子的问政以政者正也；也可以打开一场用兵之谋，仍把所惧之忧指回庭屏之内。这几扇门里更硬的边，是礼与权相撞——以及拒绝把这种相撞改称为平常。

当你想把谈到这一家的章句放在同一页，请打开季氏。索引标出鲁国权臣家族、是《论语》中讨论礼制、政权与僭越的重要对象并选篇；这一篇跟着不可忍的八佾、冉有不能救的旅泰山、季康子所闻的政者正也、以及将伐颛臾走。你回到那里再读这几处；引用时请写明篇章网址，并说明用的是原文、导读还是英译。