主權在民是王道－民為貴，社稷次之，君為輕。」（中）



「春秋無義戰！ 彼善於此，則有之矣。"In the Spring and Autumn there are no righteous wars. Instances indeed there are of one war better than another. James Legge, The Works of Mencius,op cit., p.478"」〈 孟子盡心下〉

春秋時代， 沒有合乎義理的戰爭！就仁道或人道立場而言，出兵而不造成對方任何傷亡，或有可取的例子。

鑑於孔子所著「春秋」，書中對於周天下諸侯互相攻伐，依「禮制」做出「譏貶」的負面評價。 孟子更依據仁道，進而做出「春秋無義戰」的評論。

「征者，上伐下也，敵國不相征也。"Correction is when the supreme authority punishes its subjects by force of arms. Hostile States do not correct one another. Ibid"」(同上，另論語季氏)

所謂「征」， 征伐，正之、糾正錯誤行為，依周天下的禮制，乃天子對於犯錯、有罪的諸侯，下令出兵糾正。敵對諸侯，不得互相攻伐，引起戰爭。

故而，孟子說道「春秋無義戰」。沒有王令，出師無名，何有任何正義可言！

諸侯是否得以盟主地位，舉起「尊王攘夷」的旗幟，出兵糾正諸侯的僭越，大夫的謀篡 ?

孟子說道: 「五霸者，三王之罪人也!The five chiefs of the princes were sinners against three kings. Ibid, p.435"」(孟子告子下)

依據周天下的封建體制，諸侯有上朝向天子述職的義務【 諸侯朝於天子曰述職"The princes attended at the court of the sovereign(son of Heaven),which was called Giving a report of office. Ibid,pp.435-436" (同上)】。因此，假定諸侯不上朝向天子述職，則有如下處置:

一不朝，則貶其爵"If a prince once omitted his attendance at court, he was punished by degradation of rank.Ibid"。 ( 同上)

一次不上朝述職，就貶其爵位。例如，從公爵貶為侯爵。

再不朝，則削其地"If he did so a second time, he was deprived of a portion of his territory.Ibid" 。 ( 同上)

再次不上朝述職，就削減封邑。例如，從方百里削減為方七十里的封邑。

三不朝，則六師移之"If he did so a third time, the royal forces were set in motion, and he was removed from his government.Ibid"。( 同上)

有三次不上朝述職的紀錄，天子則下令出兵，移除其諸侯地位，另立新諸侯。

天子對於「三不朝」的諸侯，出「王令」興六師，做征伐之舉，但天子不親自帶兵。 故而，「天子討而不伐"Thus the sovereign(son of Heaven) commanded the punishment, but did not himself inflict it.Ibid"」。( 同上) 而諸侯接受王令，出兵協助征伐，不得另外出令，謂之「諸侯伐而不討"While the princes inflicted the punishment, but did not command it.Ibid"」( 同上)。

然而，春秋五霸，以其盟主地位，假藉「尊王攘夷」名義，出令號召諸侯，興兵討伐諸侯，不避挾天子以號令諸侯、 號令天下之嫌，「摟諸侯以伐諸侯"dragged the princes to punish other princes.Ibid"」 (同上) ， 破壞夏禹、商湯、文武三王所建立的體制。

故而，孟子說道: 「五霸者，三王之罪人也！"The five chiefs of the princes were sinners against the three kings.Ibid"」( 同上)

春秋五霸所揭示的「尊王攘夷」，事實上，衝擊三王所建立的統治體制(即王權) ，當一起回歸「王道」， 重拾「仁政」。

落實「王道」，主權在民，才有「尊王攘夷」之道！

(取材自Alex Pan’s Digest)

Alex Pan TheWalker

2011.12.17

2014/4/29再貼出