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景公问晏子曰：君子常行曷若。对曰：衣冠不中，不敢以入朝，所言不义，不敢以要君，身行不顺，治事不公，不敢以莅衆，衣冠中，故朝无奇僻之服，所言义，故下无僞上之报，身行顺，治事公，故国无阿党之义，三者，君子常行也。 |
| | Jinggong asked Yanyi: "What is the proper conduct of a junzi (gentleman)?" Yanyi replied: "If one's clothing and hat are not proper, he dares not enter the court; if what one says is unjust, he dares not use it to request from his ruler; if one's conduct is improper or his administration of affairs is unfair, he dares not preside over the people. When clothing and hats are proper, therefore there will be no strange or eccentric attire in the court; when what one speaks is just, thus below there will be no false reports to superiors; when one's personal behavior is upright and governance is fair, hence the state will have no partiality or factionalism. These three things constitute the constant conduct of a junzi."
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景公问晏子曰：请问臣道。对曰：见善必通，不私其利，荐善而不有其名，称身居位，不为苟进，称事受禄，不为苟得，君用其言，人得其利，不伐其功，此臣道也。 |
| | Jinggong asked Yanyizi: "May I ask about the way of being a minister?" Yanyi replied: "When one sees goodness, he must recommend it; he does not keep its benefits to himself. He recommends the virtuous but does not claim their reputation for himself. He occupies a position according to his ability and does not seek advancement recklessly. He accepts official rank in accordance with his duties and does not obtain it through improper means. When the ruler employs his advice, people benefit from it, yet he does not boast of his achievements. This is the way of being a subject."
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景公问晏子曰：明王之教民何若。对曰：明其教令而先之以行，养民不苛而防之以刑，所求于下者，不务于上，所禁于民者，不行于身，故下从其教也。称事以任民，中听以禁邪，不穷之以劳，不害之以罚，上以爱民为法，下以相亲为义，是以天下不相违也。此明王之教民也。 |
| | Jinggong asked Yanshi: "What is the method by which an enlightened ruler teaches the people?" Yanshi replied: "An enlightened ruler clarifies his edicts and leads by example in their implementation. He nurtures the people without being harsh, yet deters them through the application of punishments. What he demands from those below is not something he neglects to practice himself; what he forbids among the people is not something he engages in personally. Therefore, the people follow his teachings." Assign people according to their abilities, and use impartial judgment to prevent wrongdoing. Do not exhaust them with labor, nor harm them through punishment. The ruler takes loving the people as his law, while those below take mutual affection as righteousness; thus, the world does not fall into discord. This is how an enlightened ruler teaches the people.
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| | 问上: |
景公问晏子曰：忠臣之事君何若。对曰：有难不死，出亡不送。公不悦曰：君裂地而富之，疏爵而贵之，有难不死，出亡不送，其说何也。对曰：言而见用，终身无难，臣何死焉。谋而见从，终身不出，臣何送焉。若言不用，有难而死，是妄死也。谋而不从，出亡而送，是诈僞也。忠臣也者，能纳善于君，而不与君陷于难者也。 |
| | Jinggong asked Yansi: "What is the conduct of a loyal minister toward his ruler?" Yansi replied: "When there is danger, he does not die for it; when the ruler goes into exile, he does not accompany him." The ruler was displeased and said: "My lord has granted him territory to enrich him, bestowed noble titles to honor him. If there is danger he does not die for the ruler, if the ruler flees he does not accompany him—what is the reasoning behind this?" Yansi replied: "If his advice is accepted and put into practice, there will be no danger in life; why should I die for it?" "If his plans are followed and adopted, the ruler will never have to flee; why then should I accompany him into exile?" "If one's advice is not heeded and danger arises, yet one dies for it, that would be a senseless death." "If one offers plans but they are not followed, yet one accompanies the ruler into exile, this is deceit and falsehood." "A loyal minister is one who can offer goodness to his ruler but does not allow the ruler to fall into danger."
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景公问晏子曰：忠臣之行何如。对曰：选贤进能，不私乎内，称身就位，计能受禄，睹贤不居其上，受禄不过其量，不权君以为行，不称位以为忠，不掩贤以隐长，不刻下以谀上，顺即进，否即退，不与君行邪。 |
| | Jinggong asked Yanzi: "What is the conduct of a faithful minister?" Yanzi replied: "To select the virtuous and promote those with ability, not to favor relatives; to occupy a position according to one's own qualifications, to accept official rank based on one's capacity. When seeing virtue in others, do not place oneself above them; when receiving salary, do not exceed one's due measure. Do not use the ruler as an excuse for one's actions, nor regard one's office alone as loyalty. Do not conceal the virtuous or hide their merits, nor oppress subordinates to flatter superiors. Advance when appropriate and retreat when inappropriate—do not accompany the ruler in wrongdoing."
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景公问晏子曰：临国莅民，所患何也。对曰：所患者三，忠臣不信，一患也。信臣不忠，二患也。君臣异心，三患也。是以明君居上，无忠而不信，无信而不忠者，是故君臣无狱，而百姓无恐也。 |
| | Jinggong asked Yan Zi: "When governing a state and leading its people, what is most feared?" Yan Zi replied: "There are three things to fear. First, not trusting loyal ministers—this is one concern." "Trusting a minister who is not faithful—this is the second concern." "When ruler and minister have different minds—this is the third concern." Therefore, an enlightened ruler in power ensures that there is no loyal minister who is not trusted, and no trusted minister who is disloyal. Thus, the ruler and his ministers share the same desires , and the people have no grievances ."
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庄公问晏子曰：威当世而服天下，时邪。对曰：行也。公曰：何行。对曰：能爱邦内之民者，能服境外之不善，重士民之死力者，能禁暴国之邪，中听任圣者，能威诸侯，安仁义而乐利世者，能服天下，不能爱邦内之民者，不能服境外之不善，轻士民之死力者，不能禁暴国之邪，逆谏傲贤者，不能威诸侯，背仁义而贪名实者，不能威当世而服天下者，此其道已，公不用，任勇力之士，而轻臣仆之死，用兵无休，国疲民害，期年百姓大乱，而身及崔氏祸。 |
| | Zhuanggong asked Yansi: "Is it the right time to establish authority in this age and subdue all under heaven?" Yansi replied: "It is a matter of conduct." Zhuanggong said: "What kind of conduct?" Yansi replied: "One who can love the people within his state is able to subdue those beyond its borders. One who values the lives and efforts of his subjects can restrain the wickedness of aggressive states. A ruler who listens impartially and appoints the virtuous can command respect among feudal lords. One who upholds benevolence and righteousness, and takes joy in benefiting the world, is able to subdue all under heaven. Conversely, one who cannot love the people within his own state will not be able to control those beyond its borders; one who undervalues the lives and efforts of the common people cannot restrain the wickedness of violent states. A ruler who rejects remonstrations and looks down on virtuous men cannot command respect among feudal lords; a ruler who abandons benevolence and righteousness for the sake of reputation and material gain will not be able to establish authority in his time or subdue all under heaven—this is the principle. Your Majesty does not follow this path, but instead employs warriors of brute strength and lightly values the lives of your subjects. You wage war without cease, exhausting the state and harming its people. After one year, the common folk fall into great disorder, and you yourself will suffer the calamity of the Cui clan ."
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景公问晏子曰：圣人之不得意也何如。晏子对曰：上作事反天时，从政逆鬼神，藉敛单百姓，四时易序，神只并怨，道忠者不听，荐善者不行，谀过者有赏，救失者有罪，故圣人伏匿隐处，不干长上，静身守道，不与世陷于邪，是以卑而不失义，蔽而不失廉，此圣人之不得意也。公曰：圣人之得意何如。晏子对曰：世治政平，举事调乎天，藉敛和乎民，百姓乐其政，远者怀其德，四时不失序，风雨不降虐，天明象而致赞，地育长而具物，神降福而不靡，民服教而不僞，治无怨业，居无废民，此圣人之得意也。 |
| | Jinggong asked Yanzi: "What does a sage do when he is not successful?" Yanzi replied: "When rulers act in ways that go against the seasons, govern in defiance of spirits and deities, oppress the people through heavy levies, disrupt the order of the four seasons, provoke the anger of gods and ancestors—when those who speak with loyalty are not heeded, when those who recommend virtue are ignored, when flatterers receive rewards while those who correct mistakes suffer punishment—sages then remain hidden in seclusion. They do not interfere with their superiors but purify themselves and uphold the Way, refusing to fall into wrongdoing along with the world. Thus they may be humble yet never lose righteousness; though weary yet never abandon integrity. This is what a sage does when he is not successful." Zhuanggong said: "What does a sage do when successful?" Yansi replied: "When the world is well governed and political affairs are in harmony, actions align with Heaven. Levies and taxes are balanced with the people's capacity. The common folk take joy in governance; those far away cherish its virtue. The four seasons proceed without disorder; winds and rains do not bring harm. Heaven manifests auspicious signs to bestow blessings; Earth nurtures growth and provides all things. Deities descend blessings without waste, while the people obey instruction without deceit. Governance is free of grievances, and there are no abandoned or neglected citizens—this is what a sage achieves when successful."
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景公问求贤。晏子对曰：通则视其所举，穷则视其所不为，富则视其所分，贫则视其所不取，夫上，难进而易退也。其次，易进而易退也。其下，易进而难退也。以此数物者取人，其可乎。 |
| | Jinggong inquired about seeking virtuous men. Yanzi replied: "When a person is in power, observe whom he recommends; when in adversity, see what he refuses to do. When wealthy, note how he distributes his wealth; when poor, see what he does not take for himself. A superior man is hard to promote but easy to retire." "The next level is one who is easy to promote and also easy to retire." "The lowest type is one who is easy to advance but hard to remove." "To select people based on these few criteria—would that be sufficient?"
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景公问晏子曰：古之莅国治民者，其任人何如。对曰：地不同宜，而任之以一种，责其俱生，不可得也。人不同能，而任之以一事，不可责遍成焉。责焉无已，知者有不能洽矣。求焉无餍，天地有不能赡矣。故明王之任人，谄谀不迩乎左右，阿党不治乎本朝，任人之长，不强其短，任人之工，不强其拙，此任人之大略也。 |
| | Jinggong asked Yan zi: "In ancient times, when rulers governed a state and led its people, how did they appoint officials?" Yanzi replied: "The land varies in suitability; yet if one kind of crop is planted everywhere, and all are expected to grow equally well, that cannot be achieved." "People differ in ability; yet assigning them a single task and expecting universal success is not possible." "If one demands without end, even the wise may find it impossible to meet such expectations." "If one seeks endlessly and insatiably, even Heaven and Earth cannot provide enough sustenance." Therefore, an enlightened ruler appoints officials in such a way that flatterers do not approach his side, and factionalists do not hold power within the court. He employs people's strengths without forcing them to perform their weaknesses; he utilizes those skilled at certain tasks without compelling them to handle what they are unskilled at—this is the general principle of appointing officials.
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景公问晏子曰：富民安衆，难乎。对曰：易，节欲则民富，中听则民安，行此两者而已矣。 |
| | Jinggong asked Yan Zhi: "Is it difficult to enrich the people and bring peace to the populace?" Yan Zhi replied: "It is easy. If desires are restrained, the people will be wealthy; if judgments are fair and impartial, the people will find peace. Simply practice these two principles."
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景公问晏子曰：古者离散其民，而陨失其国者，其常行何如。对曰：国贫而好大，智薄而好专，尚谗谀而贱贤人，乐简慢而轻百姓，国无常法，民无经纪，好辨以为智，刻民以为忠，流湎而忘国，好兵而忘民，肃于罪诛而慢于庆赏，乐人之哀，利人之害，德不足以怀人，政不足以匡民，赏不足以劝善，刑不足以防非，此亡国之行也。今民闻公令，如寇雠仇，此古之离其民陨其国常行也。 |
| | Jinggong asked Yan Yi: "In ancient times, those who dispersed their people and lost their states—what were the usual behaviors of such rulers?" Yan Yi replied: "When a state is poor yet the ruler desires grandeur, when his wisdom is shallow but he insists on sole authority; when flattery is valued and virtuous men are despised; when he takes pleasure in negligence and looks down upon the people. In such cases, there are no fixed laws within the state, nor established order among the people. He regards argumentativeness as intelligence, and harsh treatment of the people as loyalty. He indulges himself to the point of forgetting his country, delights in war while neglecting the welfare of the people. He is strict with punishment but lax in reward; he rejoices at others' sorrow and profits from their suffering. His virtue is insufficient to win the hearts of the people, his governance inadequate to correct them, his rewards not enough to encourage goodness, and his punishments ineffective to prevent wrongdoing—this is conduct that leads to national ruin." "Now the people hear Your Majesty's commands as if they were those of an enemy. This is precisely the conduct that in ancient times caused rulers to alienate their people and lose their states."
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景公问晏子曰：谋必得，事必成，有术乎。对曰：有。公曰：其术何如。晏子曰：谋度于义者必得，事因于民者必成，反义而谋，背民而动，未闻存者也。昔三代之兴也。谋必度于义，事必因于民，及其衰也。谋者反义，兴事伤民，故度义因民，谋事之术也。 |
| | Jinggong asked Yan Yizi: "Is there a method by which plans are sure to succeed and affairs certain to be accomplished?" Yan Yizi replied: "Yes." Jinggong said: "What is this method?" Yanzi said: "Plans that are measured against righteousness will surely succeed; affairs based on the people's interests will certainly be accomplished. To plot in violation of righteousness, to act contrary to the people—such rulers have never been known to survive." "In ancient times when the Three Dynasties rose to power," "their plans were always measured against righteousness, and their affairs always based on the people. But in their decline," "those who plotted acted contrary to righteousness, and those who undertook projects harmed the people. Therefore, measuring plans against righteousness and acting in accordance with the people's interests—this is the method of successful planning."
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| | 问上: |
景公问晏子曰：治国之患，亦有常乎。对曰：谗夫佞人之在君侧者，好恶良臣而行与小人，此治国之常患也。公曰：谗佞之人，则亦诚不善矣。虽然，则奚曾为国常患乎。晏子曰：君以为耳目而好谋事，则是君之耳目缪也。夫上乱君之耳目，而下使羣臣皆失其职，岂不诚足患哉。公曰：如是乎。寡人将去之。晏子曰：公不能去也。公不悦。曰：夫子何少寡人之甚也。对曰：臣非敢矫也。夫能自用于君者，材能皆非常也。夫藏大不诚于中者，必谨小诚于外，以成其大不诚，入则求君之嗜欲能顺之，君怨良臣，则具其往失而益之，出则行威以取富，夫可密近，不为大利变，而务与君至义者，此难得而其难知也。公曰：然则先圣奈何。对曰：先圣之治也。审见宾客，听治不留，患日不足，羣臣皆得毕其诚，谗谀安得容其私。公曰：然则夫子助寡人止之，寡人亦事勿用矣。对曰：谗夫佞人之在君侧者，若社之有鼠也。不可熏去，谗佞之人，隐君之威以自守也。是故难去也。 |
| | Jinggong asked Yan Shi: "Are there constant dangers to governing a state?" Yan Shi replied: "When flatterers and sycophants are close to the ruler, they dislike virtuous ministers and act in concert with petty men. This is a constant danger in governing a state." Jinggong said: "Flatterers and sycophantic people—then they are indeed truly wicked." "Even so, why then have they become a constant danger to the state?" Yan Shi said: "If the ruler treats them as his ears and eyes and entrusts them with planning affairs, then it is the ruler's own ears and eyes that are in error." "They confuse the ruler above by misleading his perception, and below cause all officials to lose their duties. Is this not indeed a sufficient source of danger?" Jinggong said: "Is it really like that?" "I shall remove them." Yan Shi said: "Your Majesty is unable to remove them." Jinggong was displeased. He said: "Master, why do you underestimate me so greatly?" Yan Shi replied: "I dare not be insubordinate." "A minister who can gain the ruler's trust and employ his abilities must possess extraordinary talent and capability." "One who harbors great dishonesty within will necessarily display careful sincerity outwardly, using this to achieve his greater deceit. When entering court, he seeks out the ruler's desires and complies with them; when the ruler resents a virtuous minister, he gathers past faults and exaggerates them. Outside of court, he uses intimidation to gain wealth. Such individuals are close enough to be trusted, yet do not change for great profit, but instead appear devoted to righteousness with the ruler—these people are rare and difficult to discern." Jinggong said: "Then what did the former sages do?" Yan Shi replied: "The governance of the former sages" "was marked by careful scrutiny of visitors, prompt handling of affairs without delay. They regarded each day as insufficient for addressing concerns, and ensured that all officials could fully express their sincerity. Under such governance, flatterers had no room to pursue private interests." Jinggong said: "Then Master, please assist me in stopping them. I shall also refrain from employing such people." Yan Shi replied: "Flatterers and sycophant men who stand close to the ruler are like rats in a shrine." "They cannot be driven away by fumigation. Flatterers and sycophants hide behind the ruler's authority to protect themselves." "This is why they are hard to remove."
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| | 问上: |
景公问晏子曰：古之盛君，其行何如。对曰：薄于身而厚于民，约于身而广于世，其处上也。足以明政行教，而不以威下，其取财也。权有无，均贫富，不以养嗜欲，诛不避贵，赏不遗贱，不淫于乐，不遁于哀，尽智道民而不伐焉。劳力事民而不责焉。政尚相利，故下不以相害为行，教尚相爱，故民不以相恶为名，刑罚中于法，废罪顺于民，是以贤者处上而不华，不肖者处下而不怨，四海之内，一意同欲，生有厚利，死有遗教，此盛君之行也。 |
| | Jinggong asked Yan Si: "What was the conduct of ancient virtuous rulers?" Yan Si replied: "They were frugal in their own lives but generous to the people, restrained themselves personally yet brought great benefit to the world. This was how they governed as rulers." "Sufficient to clarify governance and promote instruction without relying on intimidation over subordinates; in acquiring wealth," "they balanced abundance and scarcity, equalized poverty and wealth, did not use resources to indulge desires. Punishments were carried out without avoiding the powerful; rewards were given without neglecting the lowly. They did not become indulgent in pleasure or overwhelmed by sorrow. They guided the people with wisdom yet did not boast about it." "They toiled for the people's affairs without demanding repayment." "Governance emphasized mutual benefit, so the people did not regard harming one another as acceptable conduct. Education promoted mutual love, so the populace did not consider hating others a virtue. Punishments and rewards were fair according to law; dismissed crimes aligned with public sentiment. Thus, virtuous men held high positions without ostentation, while unworthy individuals remained in lowly ranks without resentment. Within all under Heaven, there was unity of purpose and shared desire. The living received substantial benefits, the dead left behind teachings—this is how a virtuous ruler conducted himself."
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