| | 景公飲酒... : |
景公飲酒數日而樂，釋衣冠，自鼓缶，謂左右曰：「仁人亦樂是夫？」梁丘據對曰：「仁人之耳目，亦猶人也，夫奚為獨不樂此也？」 |
| | Jing Gong drank for several days and was happy; he removed his clothes and hat, beat a pottery jar himself, and said to those around him: "Wouldn't a benevolent person also be happy about this?" Liangqiu Ju replied, "The ears and eyes of a benevolent person are also like those of ordinary people. Why should he alone not be happy about this?"
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| | 景公飲酒... : |
公曰：「趣駕迎晏子。」晏子朝服以至，受觴再拜。公曰：「寡人甚樂此樂，欲與夫子共之，請去禮。」 |
| | The ruler said, "Hurry up and prepare the carriage to go welcome Yan Zi." Yan Zi arrived in his official attire for court, received a cup of wine, and bowed twice. The ruler said, "I am very happy with this kind of happiness; I wish to share it with you, Master. Please dispense with the rites."
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| | 景公飲酒... : |
晏子對曰：「君之言過矣！群臣皆欲去禮以事君，嬰恐君子之不欲也。今齊國五尺之童子，力皆過嬰，又能勝君，然而不敢亂者，畏禮也。上若無禮，無以使其下；下若無禮，無以事其上。夫麋鹿維無禮，故父子同麀，人之所以貴于禽獸者，以有禮也。嬰聞之，人君無禮，無以臨其邦；大夫無禮，官吏不恭；父子無禮，其家必凶；兄弟無禮，不能久同。《》曰：『』故禮不可去也。」 |
| | Yan Zi replied, "Your words are mistaken!" All the ministers would wish to dispense with rites in serving you, but I am afraid that a gentleman does not desire this. Nowadays, even children five chi tall in the state of Qi have strength surpassing mine and could also overpower you, yet they do not dare to act recklessly—this is because they fear the rites. If a ruler has no rites, he will have no way to command his subordinates; if the subordinates have no rites, they will have no way to serve their superiors. Deer are without rites, hence father and son share the same female deer; what makes humans superior to animals is precisely that they have rites. I have heard that if a ruler has no rites, there will be no way for him to govern his state; if an official has no rites, the government officials will not show respect; if father and son have no rites, their family will surely suffer misfortune; If brothers have no rites, they cannot remain together for long. The Shi Jing says: "A person without rites—why not die quickly?" Therefore, rites cannot be dispensed with."
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| | 景公飲酒... : |
公曰：「寡人不敏無良，左右淫蠱寡人，以至于此，請殺之。」 |
| | The ruler said, "I am not wise and have no good advisors; those around me have led me astray with their indulgence and deceit, leading to this situation. Please put them to death."
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| | 景公飲酒... : |
晏子曰：「左右何罪？君若無禮，則好禮者去，無禮者至；君若好禮，則有禮者至，無禮者去。」 |
| | Yan Zi said, "What crime have those around you committed?" If a ruler lacks rites, then those who value rites will leave, and those without rites will come; if a ruler values rites, then those with rites will arrive, and those without rites will depart."
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| | 景公飲酒... : |
公曰：「善。請易衣革冠，更受命。」晏子避走，立乎門外。公令人糞灑改席，召衣冠以迎晏子。晏子入門，三讓，升階，用三獻焉；嗛酒嘗膳，再拜，告饜而出。公下拜，送之門，反，命撤酒去樂，曰：「吾以彰晏子之教也。」 |
| | The ruler said, "Well said. Please change your clothes and replace your hat; receive the command anew." Yan Zi stepped back and ran away, standing outside the gate. The ruler ordered someone to sweep and clean the matting, then summoned his clothes and hat to go out and welcome Yan Zi. Yan Zi entered the gate, three times yielded before proceeding, ascended the steps, and received three wine offerings; he tasted the wine and tried the food, bowed twice, announced that he was satisfied, and then left. The ruler descended to bow, saw Yan Zi off at the gate; upon returning, he ordered the wine and music removed, saying, "I did this to demonstrate Master Yan Zi's instruction."
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| | 景公置酒... : |
景公置酒于泰山之陽，酒酣，公四望其地，喟然嘆，泣數行而下，曰：「寡人將去此堂堂國者而死乎！」左右佐哀而泣者三人，曰：「吾細人也，猶將難死，而況公乎！棄是國也而死，其孰可為乎！」 |
| | Jinggong held a banquet on the southern side of Mount Tai. When the wine was flowing freely, the king gazed around at the land and sighed deeply, tears streaming down his face as he said: "Shall I die leaving this great nation behind?" Three of the attendants wept with sorrow and said: "We are but lowly people, yet it is still hard for us to die; how much more so for you, Your Majesty!" "To abandon this nation and die, who else could possibly do that!"
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| | 景公置酒... : |
晏子獨搏其髀，仰天而大笑曰：「樂哉！今日之飲也。」公怫然怒曰：「寡人有哀，子獨大笑，何也？」晏子對曰：「今日見怯君一，諛臣三人，是以大笑。」公曰：「何謂諛怯也？」晏子曰：「夫古之有死也，令後世賢者得之以息，不肖者得之以伏。若使古之王者毋知有死，自昔先君太公至今尚在，而君亦安得此國而哀之？夫盛之有衰，生之有死，天之分也。物有必至，事有常然，古之道也。曷為可悲？至老尚哀死者，怯也；左右助哀者，諛也。怯諛聚居，是故笑之。」公慚而更辭曰：「我非為去國而死哀也。寡人聞之，彗星出，其所向之國君當之，今彗星出而向吾國，我是以悲也。」晏子曰：「君之行義回邪，無德于國，穿池沼，則欲其深以廣也；為臺榭，則欲其高且大也；賦斂如撝奪，誅僇如仇讎。自是觀之，茀又將出。天之變，彗星之出，庸可悲乎！」于是公懼，迺歸，窴池沼，廢臺榭，薄賦斂，緩刑罰，三十七日而彗星亡。 |
| | Only Yanzi clapped his thigh and looked up to the sky laughing loudly: "How joyful it is!" "Today's drinking feast." The king angrily said: "I am grieving, yet you alone are laughing loudly. Why is that?" Yanzi replied: "Today I saw one timid ruler and three flatterers, so I laughed heartily." The king asked: "What do you mean by 'flatterers and cowards'?" Yanzi said: "In ancient times, when a ruler died, it allowed future virtuous men to rise and rest in peace, while the unworthy would submit." "If ancient kings had known they would never die, then from the former ruler Tai Gong to this day he would still be alive, and how could you have obtained this nation to grieve over it?" "Prosperity giving way to decline, life giving way to death—this is the natural order of Heaven." "All things must reach their destined end; all events follow a constant course. This has been the way since ancient times." Why should this be lamented? To grieve over death until old age is cowardice; Those on your side who weep with you are flatterers. "Therefore, I laughed at the gathering of cowards and flatterers." The king was ashamed and changed his tone to say: "I am not grieving because I must leave this nation and die. "I have heard that when a comet appears, the ruler of the nation it points toward will suffer. Now a comet has appeared and is pointing at our country; this is why I am sorrowful." Yanzi said: "If your conduct and righteousness are crooked, if you have no virtue in the state, and if you dig ponds and marshes, then you want them to be deep and wide; when you build terraces and pavilions, you want them high and grand; you levy taxes as if seizing by force, and punish people as if they were your enemies. From this perspective, another comet will appear again. The changes of Heaven—the appearance of a comet—how can that be lamented!" At this, the king was frightened and returned. He filled in the ponds, abolished the terraces and pavilions; he reduced taxation and eased punishments. After thirty-seven days, the comet disappeared.
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| | 景公謂梁... : |
景公至自畋，晏子侍于遄臺，梁丘據造焉。公曰：「維據與我和夫！」晏子對曰：「據亦同也，焉得為和。」公曰：「和與同異乎？」 |
| | Jinggong returned from a hunting trip. Yanzi was in attendance at Chuantai, and Liangqiu Ju came to visit him. The duke said, "Only Ju and I are harmonious!" Yanzi replied, "Ju merely agrees with you; how can that be called harmony?" The duke asked, "Is there a difference between harmony and mere agreement?"
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| | 景公謂梁... : |
對曰：「異。和如羹焉，水火醯醢鹽梅，以烹魚肉，燀之以薪，宰夫和之，齊之以味，濟其不及；以洩其過，君子食之，以平其心。君臣亦然。君所謂可，而有否焉，臣獻其否，以成其可；君所謂否，而有可焉，臣獻其可，以去其否。是以政平而不干，民無爭心。故《》曰：『亦有和羹，既戒且平；奏鬷無言，時靡有爭。』先王之濟五味，和五聲也，以平其心，成其政也。聲亦如味：一氣，二體，三類，四物，五聲，六律，七音，八風，九歌，以相成也；清濁，大小，短長，疾徐，哀樂，剛柔，遲速，高下，出入，周流，以相濟也。君子聽之，以平其心，心平德和。故《》曰：『』今據不然，君所謂可，據亦曰可；君所謂否，據亦曰否。若以水濟水，誰能食之？若琴瑟之專一，誰能聽之？同之不可也如是。」公曰：「善。」 |
| | Yanzi replied, "Yes, they are different. Harmony is like a stew: water, fire, vinegar, sauce, salt, and plums are used to cook fish and meat; wood is burned beneath it. The cook blends them together, adjusting the flavors to complement each other, making up for what is lacking; and tempering excesses. When a gentleman eats it, his mind becomes balanced and at ease. The relationship between ruler and minister is the same. When what the ruler considers acceptable contains some flaws, a minister presents those flaws to complete the acceptability; When what the ruler rejects actually has something acceptable in it, a minister offers that which is acceptable to remove the unacceptable part. Therefore, government remains balanced and orderly, and the people have no quarrelsome minds. Hence, the "Odes" say: 'There is a harmonious stew; it is both cautious and balanced; 'When the ingredients are blended in harmony, there is no contention.'" The sage kings balanced the five flavors and harmonized the five tones to calm people's minds and achieve good governance. Sounds are like flavors: one breath, two forms, three categories, four objects, five tones, six pitch standards, seven musical notes, eight winds, nine songs—all complement each other; the clear and the murky, the large and the small, the short and the long, the fast and the slow, sorrow and joy, rigidity and gentleness, slowness and speed, highness and lowness, entry and exit, circulation—all support each other. When a gentleman listens to them, his mind is calmed; when the mind is calm, virtue becomes harmonious. Hence, the "Odes" say: 'Virtuous music has no blemish.'" Now Ju is not like that. When what you consider acceptable, Ju also says it is acceptable; when what you reject, Ju also says it should be rejected. If one uses water to add to more water, who would want to drink it? If a zither and se were played with only one note, who could bear to listen to them? This is how unacceptable mere agreement can be." The duke said, "Well spoken."
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| | 景公使祝... : |
齊有彗星，景公使祝禳之。晏子諫曰：「無益也，祇取誣焉。天道不疑，不貳其命，若之何禳之也！且天之有彗，以除穢也。君無穢德，又何禳焉？若德之穢，禳之何損？《》云：『』君無違德，方國將至，何患于彗？《》曰：『我無所監，夏后及商，用亂之故，民卒流亡。』若德之回亂，民將流亡，祝史之為，無能補也。」公說，乃止。 |
| | There was a comet in Qi, and King Jing sent a shaman to perform rites to ward it off. Yanzi advised, "It will be of no benefit; it will only invite false accusations." "The heavenly way is not doubtful and does not alter its decree. How then can we perform rites to ward off the comet?" Moreover, when heaven has a comet, it is to remove filth. "If the ruler has no corrupt virtue, then what need is there for rites of warding off?" "If one's virtue is corrupt, how would performing rites reduce the damage?" The "Shi Jing" says: 'This King Wen, with his cautious and reverent manner, clearly served the Supreme Deity. Thus he received much happiness; his virtue was upright, so that he could receive the lands of many states.' "If you, Your Majesty, have no deviant virtue, then the lands of many states will come to you. What should we fear about a comet?" The "Shi Jing" says: 'I have no one to look up to, neither the Xia Hou nor the Shang. Because of their disorder, the people finally perished and fled.' "If one's virtue is deviant and chaotic, the people will perish and flee. The rites performed by shamans and historians are powerless to make up for this." The king was convinced and so stopped the rite.
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| | 景公有疾... : |
景公疥遂痁，期而不瘳。諸侯之賓，問疾者多在。梁丘據、裔款言於公曰：「吾事鬼神，豐于先君有加矣。今君疾病，為諸侯憂，是祝史之罪也。諸侯不知，其謂我不敬，君盍誅于祝固史嚚以辭賓。」公說，告晏子。晏子對曰：「日宋之盟，屈建問范會之德于趙武，趙武曰：『夫子家事治，言于晉國，竭情無私，其祝史祭祀，陳言不愧；其家事無猜，其祝史不祈。』建以語康王，康王曰：『神人無怨，宜天子之光輔五君，以為諸侯主也。』」 |
| | Jinggong was afflicted with scabies and then developed a persistent feverish illness, which lasted for three years without improvement. Many guests from the feudal lords came to visit him about his illness. Liangqiu Ju and Yikuan said to the Duke, "We have honored ghosts and gods more abundantly than our predecessors." "Now that you are ill, causing concern among the feudal lords, this is the fault of the diviners and historians." "The feudal lords do not know the truth; they may think we are disrespectful. Why don't you punish the diviner Gu and the historian Yin so that we can respond to our guests?" The duke was pleased, and informed Yanzi. Yanzi replied, "At the time of the alliance with Song, Qu Jian asked Zhao Wu about Fan Hui's virtue. Zhao Wu said: 'My lord managed his family affairs well; when he spoke in the State of Jin, he expressed himself fully without selfishness. His diviners and historians conducted sacrifices and made statements without shame or regret;" "there were no suspicions in his family affairs, and his diviners and historians did not make excessive prayers.'" Qu Jian relayed this to King Kang, who said: "A virtuous person has no grievances against the gods; it is fitting that he served as a bright assistant to five kings and was the leader of the feudal lords." "'"
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| | 景公有疾... : |
公曰：「據與款謂寡人能事鬼神，故欲誅于祝史，子稱是語何故？」對曰：「若有德之君，外內不廢，上下無怨，動無違事，其祝史薦信，無愧心矣。是以鬼神用饗，國受其福，祝史與焉。其所以蕃祉老壽者，為信君使也，其言忠信于鬼神。其適遇淫君，外內頗邪，上下怨疾，動作辟違，從欲厭私，高臺深池，撞鐘舞女，斬刈民力，輸掠其聚，以成其違，不恤後人，暴虐淫縱，肆行非度，無所還忌，不思謗讟，不憚鬼神，神怒民痛，無悛於心。其祝史薦信，是言罪也；其蓋失數美，是矯誣也；進退無辭，則虛以成媚，是以鬼神不饗，其國以禍之，祝史與焉。所以夭昏孤疾者，為暴君使也，其言僭嫚于鬼神。」 |
| | The duke said, "Ju and Kuan told me that I was capable of honoring ghosts and gods, so they wanted to punish the diviners and historians. Why do you cite these words?" Yanzi replied, "If a virtuous ruler governs well, neither external nor internal affairs are neglected; there is no resentment among the people above or below. When he acts, nothing goes against proper conduct. In such cases, his diviners and historians can offer sincere prayers without any sense of guilt." "Therefore, ghosts and gods accept the offerings; the state receives its blessings, and the diviners and historians share in this merit." The reason why they enjoy abundant blessings and long life is because they are faithful envoys of a virtuous ruler, whose words express loyalty and trustworthiness toward ghosts and gods. When they encounter a corrupt ruler, external and internal affairs become greatly deviant; resentment and hatred arise among the people at all levels. The ruler's actions are perverse and improper, indulging in desires and selfishness, building high terraces and deep pools, striking bells while dancing with concubines, exploiting the labor of the people, seizing their resources to fulfill his own whims, without concern for future generations. He is cruel, tyrannical, and unrestrained, acting recklessly beyond proper bounds, showing no restraint or fear, ignoring complaints and criticisms, and fearing neither ghosts nor gods. As a result, the gods are angry and the people suffer, yet he remains unrepentant in his heart. Their diviners and historians offer prayers with sincerity, but these words actually accuse them of crimes; their attempts to conceal their faults by praising the ruler are acts of deception and false accusation; "whether they speak up or remain silent, their words are empty flattery. Therefore, ghosts and gods do not accept the offerings; calamity befalls the state, and the diviners and historians bear responsibility for it." Therefore, those who suffer early death, misfortune, loneliness, or illness are the servants of tyrannical rulers; their words show arrogance and disrespect toward ghosts and gods."
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| | 景公有疾... : |
公曰：「然則若之何？」對曰：「不可為也。山林之木，衡鹿守之；澤之雈蒲，舟鮫守之；藪之薪蒸，虞候守之；海之鹽蜃，祈望守之。縣鄙之人，入從其政；偪介之關，暴征其私；承嗣大夫，彊易其賄；布常無藝，徵斂無度；宮室日更，淫樂不違；內寵之妾肆奪于市，外寵之臣僭令於鄙；私欲養求，不給則應。民人苦病，夫婦皆詛。祝有益也，詛亦有損，聊攝以東，姑尤以西，其為人也多矣！雖其善祝，豈能勝億兆人之詛！君若欲誅於祝史，修德而後可。」公說，使有司寬政，毀關去禁，薄斂已責，公疾愈。 |
| | The duke said, "If that is so, then what should we do?" Yanzi replied, "It cannot be changed." The trees in the mountains and forests are guarded by officials; the reeds and bulrushes in the marshes are protected by boatmen; the firewood in the swamps is guarded by forest officials; the salt and shellfish from the sea are overseen by wardens. The people of the outlying districts enter to serve according to their duties; the border checkpoints impose harsh levies on private goods; hereditary officials and high-ranking ministers, by force, change the bribes they accept; taxation is imposed without regulation, and levies are collected without limit; palaces are renovated daily, and indulgent pleasures continue unchecked; concubines favored within the palace seize goods openly in the marketplace, while officials favored outside issue improper orders to the outlying districts; personal desires are indulged and demands made; if not met, they provoke complaints. The people suffer greatly, and even husbands and wives curse each other. Prayers for blessings bring some benefit; curses also cause harm. Between Liaoshe in the east and Guyou in the west, there are many people! Even if they offer excellent prayers, how could they possibly overcome the curses of hundreds of millions of people!" "If you wish to punish the diviners and historians, first cultivate virtue, and then it may be possible." The duke was pleased. He ordered the officials to ease governance, dismantle checkpoints and prohibitions, reduce levies, and cancel debts; as a result, his illness recovered.
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| | 景公見道... : |
景公賞賜及後宮，文繡被臺榭，菽粟食鳧鴈；出而見殣，謂晏子曰：「此何為而死？」 |
| | Jinggong gave rewards and gifts to his concubines; embroidered silk garments adorned the pavilions, while beans and grains were used as food for geese and ducks. He went out and saw a corpse, and asked Yanzi, "Why did this person die?"
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| | 景公見道... : |
晏子對曰：「此餧而死。」公曰：「嘻！寡人之無德也甚矣。」 |
| | Yanzi replied, "This person died of starvation." The ruler said, "Ah!" "How very lacking in virtue I am!"
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| | 景公見道... : |
對曰：「君之德著而彰，何為無德也？」景公曰：「何謂也？」 |
| | Yanzi replied, "The ruler's virtue is evident and clear; why say there is no virtue?" Jinggong asked, "What do you mean by that?"
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| | 景公見道... : |
對曰：「君之德及後宮與臺榭，君之玩物，衣以文繡；君之鳧鴈，食以菽粟；君之營內自樂，延及後宮之族，何為其無德！顧臣願有請于君：由君之意，自樂之心，推而與百姓同之，則何殣之有！君不推此，而苟營內好私，使財貨偏有所聚，菽粟幣帛腐於囷府，惠不遍加于百姓，公心不周乎萬國，則桀紂之所以亡也。夫士民之所以叛，由偏之也，君如察臣嬰之言，推君之盛德，公布之于天下，則湯武可為也。一殣何足恤哉！」 |
| | Yanzi replied, "The ruler's virtue reaches the concubines and pavilions; the ruler's treasures are clothed in embroidered silk; the ruler's geese and ducks are fed with beans and grains; within the palace, the ruler himself enjoys comfort, extending to the concubines' families—how can this be called lacking in virtue!" "But I wish to make a request of the ruler: if, from the ruler's own wishes and desire for pleasure, one could extend it to share with the common people, then how would there be any corpses lying in the streets!" If the ruler does not extend this, but instead selfishly focuses on private pleasures within the palace, causing wealth and goods to be unevenly concentrated, with beans, grains, money, and silk rotting in granaries and treasuries, while benefits are not universally bestowed upon the people, and impartial virtue is not extended throughout all states—this is precisely why Jie and Zhou perished. That is why the scholars and common people rebel—it is due to such partiality. If the ruler would hearken to my words, extend his great virtue, and disseminate it throughout the world, then he could become like Tang or Wu. "One corpse is not worth pitying!"
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| | 景公欲誅... : |
景公登箐室而望，見人有斷雍門之橚者，公令吏拘之，顧謂晏子趣誅之。晏子默然不對。公曰：「雍門之橚，寡人所甚愛也，此見斷之，故使夫子誅之，默然而不應，何也？」 |
| | Jinggong climbed up to the Qing Shi and looked out, seeing a man cutting down trees at Yongmen. The duke ordered officials to arrest him, and turned to Yanzi, urging that he be executed quickly. Yanzi remained silent and did not respond. The duke said, "The trees at Yongmen are ones I hold in great affection. This man has cut them down, so I have ordered you to execute him. Yet you remain silent and do not respond—why is that?"
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| | 景公欲誅... : |
晏子對曰：「嬰聞之，古者人君出，則闢道十里，非畏也；冕前有旒，惡多所見也；纊紘珫耳，惡多所聞也；大帶重半鈞，舄履倍重，不欲輕也。刑死之罪，日中之朝，君過之，則赦之，嬰未嘗聞為人君而自坐其民者也。」公曰：「赦之，無使夫子復言。」 |
| | Yanzi replied, "I have heard that in ancient times when a ruler went out, the road was cleared for ten li—not because of fear; the headdress had pendants in front to prevent one from seeing too much; the sash and ear ornaments were worn to avoid hearing too much; the wide sash weighed half a jun, the shoes and socks twice as heavy—not because one wished for lightness. For crimes punishable by death, even in the morning court at noon, if a ruler passed by and saw them, he would pardon them. I have never heard of a ruler who personally condemned his own people," said Yanzi. The duke said, "Pardon him, so that Master Yanzi will not speak further."
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| | 景公坐路... : |
景公坐于路寢，曰：「美哉其室，將誰有此乎？」晏子對曰：「其田氏乎，田無宇為圻矣。」 |
| | Jinggong was seated in the hall of the road residence and said, "How beautiful is this room! Who will possess it?" Yanzi replied, "It must be the Tian family. Tian Wuyu has already built a wall around it."
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| | 景公坐路... : |
公曰：「然則柰何？」晏子對曰：「為善者，君上之所勸也，豈可禁哉！夫田氏國門擊柝之家，父以託其子，兄以託其弟，於今三世矣。山木如市，不加于山；魚鹽蚌蜃，不加于海；民財為之歸。今歲凶飢，蒿種芼斂不半，道路有死人。齊舊四量而豆，豆四而區，區四而釜，釜十而鍾。田氏四量，各加一焉。以家量貸，以公量收，則所以糴百姓之死命者澤矣。今公家驕汰，而田氏慈惠，國澤是將焉歸？田氏雖無德而施于民。公厚斂而田氏厚施焉。《》曰：『雖無德與汝，式歌且舞。』田氏之施，民歌舞之也，國之歸焉，不亦宜乎！」 |
| | The duke said, "If that is so, then what should we do?" Yanzi replied, "Those who do good deeds are encouraged by the ruler. How could such actions be prohibited!" The Tian family, a household that beats sticks at the gates of the state, has had fathers entrusting their sons and brothers entrusting their younger brothers for three generations now. Mountain trees as if in a market, yet not added to the mountain; Fish, salt, clams, and sea creatures, yet not increased in the sea; The people's wealth thus flows to them. This year, there has been a disastrous famine; the harvest of millet and vegetables is less than half, and there are dead people along the roads. In Qi's old system, four liang made a dou, four dou made a qu, four qu made a fu, and ten fu made a zhong. The Tian family used four measures, each one larger than the previous by an additional unit. łożył They lent using their household measures and collected using official measures; thus, they enriched themselves at the expense of the people's lives. Now, the ruler's household is arrogant and wasteful, while the Tian family shows kindness and benevolence; to whom will the people's allegiance go? Although the Tian family may lack virtue, they bestow benefits upon the people. The ruler heavily levies taxes while the Tian family generously gives to the people. The "Poem" says: 'Though there is no virtue in giving you, still sing and dance with joy.' "The Tian family's benevolence causes the people to sing and dance; for the state's allegiance to go there, is it not appropriate?"
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| | 景公臺成... : |
景公宿于路寢之宮，夜分，聞西方有男子哭者，公悲之。明日朝，問于晏子曰：「寡人夜者聞西方有男子哭者，聲甚哀，氣甚悲，是奚為者也？寡人哀之。」 |
| | Jinggong stayed at the Luqin palace and in the middle of the night, he heard a man weeping from the west. The king felt sorrow for him. The next day at court, he asked Yanzi, "Last night I heard a man weeping in the west. His voice was very sorrowful and his spirit deeply sad. Who is this person?" "I feel compassion for him."
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| | 景公臺成... : |
晏子對曰：「西郭徒居布衣之士盆成适也。父之孝子，兄之順弟也。又嘗為孔子門人。今其母不幸而死，祔柩未葬，家貧，身老，子孺，恐力不能合祔，是以悲也。」 |
| | Yanzi replied, "It is Pengcheng Shi, a commoner who recently moved to the western suburbs. He is a filial son to his father and an obedient younger brother to his elder sibling. He was also once a disciple of Confucius. Now his mother has unfortunately died, and her coffin has not yet been buried. His family is poor; he himself is old, and his children are young. He fears that they may lack the strength to properly bury her, so he grieves."
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| | 景公臺成... : |
公曰：「子為寡人弔之，因問其偏柎何所在？」晏子奉命往弔，而問偏之所在。盆成适再拜，稽首而不起，曰：「偏柎寄于路寢，得為地下之臣，擁札摻筆，給事宮殿中右陛之下，願以某日送，未得君之意也。窮困無以圖之，布唇枯舌，焦心熱中，今君不辱而臨之，願君圖之。」 |
| | The king said, "You should go on my behalf to console him and ask where his relatives are located?" Yanzi accepted the order and went to console him, asking about the location of his relatives. Pengcheng Shi bowed twice and kowtowed without rising, saying, "My relatives are staying at Luqin. One of them serves as an underground official, holding brushes and pens to serve in the palace under the right steps of the main hall. He wishes to send me on a certain day but has not yet received the king's approval." We are in poverty and unable to make arrangements. My lips are chapped, my tongue dry, and my heart is burning with anxiety. Now the king has personally come without disgrace, I humbly request Your Majesty to assist us."
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| | 景公臺成... : |
晏子曰：「然。此人之甚重者也，而恐君不許也。」盆成适蹶然曰：「凡在君耳！且臣聞之，越王好勇，其民輕死；楚靈王好細腰，其朝多餓死人；子胥忠其君，故天下皆願得以為子。今為人子臣，而離散其親戚，孝乎哉？足以為臣乎？若此而得祔，是生臣而安死母也；若此而不得，則臣請輓尸車而寄之於國門外宇霤之下，身不敢飲食，擁轅執輅，木乾鳥栖，袒肉暴骸，以望君愍之。賤臣雖愚，竊意明君哀而不忍也。」 |
| | Yanzi said, "Indeed." "This is a matter of great importance to him, and I fear the king might not approve it." Pengcheng Shi suddenly exclaimed, "It all depends on what the king hears!" Moreover, I have heard that King Goujian of Yue loved bravery, and his people were willing to die lightly; King Ling of Chu favored slender waists, so many in his court starved to death; Zhuxu was loyal to his lord, hence people throughout the world wished to be like him. Now, if one is a son or minister and causes their relatives to become separated, can they truly be called filial? Are they worthy of being a subject? If this is possible, then it would be to have the living minister and comfort the deceased mother; If this is not possible, then I shall request to pull the funeral cart and leave it under the eaves of the city gate outside the capital. I will dare neither eat nor drink, holding the reins and standing by the carriage, enduring dry wood and bird perches, exposing my flesh and bones, in hopes that Your Majesty might take pity on me. Though I am a lowly and foolish subject, I secretly believe that an enlightened ruler would feel sorrow and be unable to bear it."
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| | 景公臺成... : |
晏子入，復乎公，公忿然作色而怒曰：「子何必患若言而教寡人乎？」晏子對曰：「嬰聞之，忠不避危，愛無惡言。且嬰固以難之矣。今君營處為游觀，既奪人有，又禁其葬，非仁也；肆心傲聽，不恤民憂，非義也。若何勿聽？」因道盆成适之辭。 |
| | Yanzi entered, reported back to the king. The king became angry and changed his expression, saying, "Why must you trouble me with such words and teach me?" Yanzi replied, "I have heard that loyalty does not avoid danger, and love does not utter harsh words. Moreover, I myself found it difficult already. Now the king is building places for leisure and sightseeing; having already taken what belongs to others, he also prohibits their burial. This is not benevolence; To indulge one's desires and be arrogant in listening, without caring for the people's distress, is not righteousness. "Why should we not listen?" He then recounted Pengcheng Shi's words.
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| | 景公臺成... : |
公喟然太息曰：「悲乎哉！子勿復言。」迺使男子袒免，女子髮笄者以百數，為開凶門，以迎盆成适。适脫衰絰，冠條纓，墨緣，以見乎公。 |
| | The king sighed deeply and said, "How sorrowful it is! "Do not speak of this again." He then ordered that dozens of men remove their caps and girdles, and hundreds of women loosen their hairpins to open the mourning gate in order to welcome Pengcheng Shi. Shi removed his mourning clothes, donned a cap with a strip of ribbon and black-edged robes, and appeared before the king.
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| | 景公臺成... : |
公曰：「吾聞之，五子不滿隅，一子可滿朝，非迺子耶！」盆成适于是臨事不敢哭，奉事以禮，畢，出門，然後舉聲焉。 |
| | The king said, "I have heard that five sons cannot fill a corner, but one son can fill the court. Is this not you!" Pengcheng Shi thus refrained from weeping during the ceremony, performed all matters with propriety. After it was completed and he left the gate, only then did he let out a cry of grief.
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| | 景公使燭... : |
景公好弋，使燭鄒主鳥而亡之，公怒，詔吏殺之。 |
| | Jinggong loved falconry and appointed Zhu Zou to be in charge of the birds, but he lost them. The king became angry and ordered the officials to execute him.
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| | 景公使燭... : |
晏子曰：「燭鄒有罪三，請數之以其罪而殺之。」公曰：「可。」於是召而數之公前，曰：「燭鄒！汝為吾君主鳥而亡之，是罪一也；使吾君以鳥之故殺人，是罪二也；使諸侯聞之，以吾君重鳥以輕士，是罪三也。」數燭鄒罪已畢，請殺之。 |
| | Yanzi said: "Zhu Zou has committed three crimes; please allow me to list his offenses and then have him executed." The king said, "Agreed." So they summoned him before the king and listed his crimes, saying: "Zhu Zou!" "You were entrusted by our lord to care for the birds but lost them; this is your first crime;" "you have caused our lord to kill a man over the matter of the birds; this is your second crime;" "and if the feudal lords hear about it, they will think our lord values birds more than scholars; this is your third crime." After listing Zhu Zou's crimes in full, please execute him.
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| | 景公使燭... : |
公曰：「勿殺！寡人聞命矣。」 |
| | The king said: "Do not kill him! I have heard your words."
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| | 景公問治... : |
景公問晏子曰：「治國之患亦有常乎？」對曰：「佞人讒夫之在君側者，好惡良臣，而行與小人，此國之長患也。」 |
| | Jinggong asked Yanyi, "Is there a constant danger in governing a state?" He replied, "Those flatterers and slanderers who are close to the ruler like or dislike virtuous officials as they please, and associate with petty people; this is a lasting danger for the state."
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| | 景公問治... : |
公曰：「讒佞之人，則誠不善矣；雖然，則奚曾為國常患乎？」 |
| | The duke said, "Those who slander and flatter are indeed wicked; although so, how could they possibly be a constant danger for the state?"
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| | 景公問治... : |
晏子曰：「君以為耳目而好繆事，則是君之耳目繆也。夫上亂君之耳目，下使群臣皆失其職，豈不誠足患哉！」 |
| | Yanyi said, "If the ruler takes them as his ears and eyes but they are fond of misleading affairs, then it is the ruler's ears and eyes that are misled. They confuse the ruler's ears and eyes above, and below cause all officials to lose their duties; is this not indeed a sufficient source of danger!"
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| | 景公問治... : |
公曰：「如是乎！寡人將去之。」 |
| | The duke said, "Is it really like that! I will remove them."
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| | 景公問治... : |
晏子曰：「公不能去也。」公忿然作色不說，曰：「夫子何小寡人甚也！」 |
| | Yanyi said, "Your Majesty is unable to remove them." The duke became angry and changed his expression in displeasure, saying, "Master, why do you belittle me so much!"
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| | 景公問治... : |
對曰：「臣何敢槁也！夫能自周於君者，才能皆非常也。夫藏大不誠于中者，必謹小誠于外，以成其大不誠，入則求君之嗜欲能順之，公怨良臣，則具其往失而益之，出則行威以取富。夫何密近，不為大利變，而務與君至義者也？此難得其知也。」 |
| | He replied, "How dare I be disrespectful! Those who are able to surround the ruler with flattery possess abilities and talents that are not ordinary. Those who harbor great dishonesty within will necessarily be careful to show small sincerity outwardly, in order to accomplish their great dishonesty. When entering court, they seek out the ruler's desires and cater to them; when the ruler harbors resentment toward virtuous officials, they prepare past faults of those officials and exaggerate them further. When going outside, they exercise authority to gain wealth. Who among those who are so closely trusted would not change for great benefits, yet strive to be with the ruler in righteousness? This is difficult to know."
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| | 景公問治... : |
公曰：「然則先聖柰何？」 |
| | The duke asked, "If that is so, then what about the former sage rulers?"
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| | 景公問治... : |
對曰：「先聖之治也，審見賓客，聽治不留，群臣皆得畢其誠，讒諛安得容其私！」 |
| | He replied, "The governance of the former sage rulers was such that they carefully examined their guests and officials, listened to administration without delay; all officials were able to fully express their sincerity. How could slanderers and flatterers find room for their private schemes!"
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| | 景公問治... : |
公曰：「然則夫子助寡人止之，寡人亦事勿用。」 |
| | The duke said, "Then Master, please help me to stop them. I will also make sure they are not employed."
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| | 景公問治... : |
對曰：「讒夫佞人之在君側者，若社之有鼠也，諺言有之曰：『社鼠不可熏去。』讒佞之人，隱君之威以自守也，是難去焉。」 |
| | He replied, "Those slanderers and flatterers who are close to the ruler are like rats in a shrine. There is a proverb that says: 'The rats of the shrine cannot be driven away by fumigation.'" Those who slander and flatter hide behind the ruler's authority to protect themselves; they are thus difficult to remove."
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| | 景公問後... : |
景公與晏子立曲潢之上，望見齊國，問晏子曰：「後世孰將踐有齊國者乎？」 |
| | Jinggong and Yanyi stood on the banks of Quhuang, gazing toward Qi State, and asked Yanyi, "Who in later generations will be the one to possess Qi State?"
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| | 景公問後... : |
晏子對曰：「非賤臣之所敢議也。」公曰：「胡必然也？得者無失，則虞、夏常存矣。」 |
| | Yanyi replied, "That is not something a lowly subject like I dare to discuss." The ruler said, "Why must it be that way?" "If those who gain power never lose it, then the Yu and Xia dynasties would have remained in perpetual existence."
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| | 景公問後... : |
晏子對曰：「臣聞見不足以知之者，智也；先言而後當者，惠也。夫智與惠，君子之事，臣奚足以知之乎！雖然，臣請陳其為政：君彊臣弱，政之本也；君唱臣和，教之隆也；刑罰在君，民之紀也。今夫田無宇二世有功于國，而利取分寡，公室兼之，國權專之，君臣易施，能無衰乎！嬰聞之，臣富主亡。由是觀之，其無宇之後無幾，齊國，田氏之國也？嬰老不能待公之事，公若即世，政不在公室。」公曰：「然則柰何？」 |
| | Yanyi replied, "I have heard that wisdom is knowing what one cannot see; speaking first and then being proven right is benevolence." Wisdom and benevolence are the affairs of a gentleman; how could I, a mere subject, be sufficient to know them!" "Nevertheless, I shall speak about governance: when the ruler is strong and the ministers are weak, that is the foundation of good government; when the ruler leads and the subjects follow in harmony, that is the height of instruction; punishment lies with the ruler, and this establishes order among the people. "Now, Tian Wuyu has served two generations with great contributions to the state, yet his rewards and shares are few. The royal family has taken them all, monopolizing national power, reversing the roles of ruler and subject—how could the state not decline!" Ying heard this: when a minister is wealthy, the ruler perishes. Viewed in this light, how many more generations will pass before Wuyu's descendants are gone? Is Qi State not destined to become the state of the Tian clan?" "I, Ying, am old and cannot wait for your rule. If you were to pass away, power would no longer remain in the royal family." The ruler said, "Then what should be done?"
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| | 景公問後... : |
晏子對曰：「維禮可以已之。其在禮也，家施不及國，民不懈，貨不移，工賈不變，士不濫，官不諂，大夫不收公利。」公曰：「善。今知禮之可以為國也。」 |
| | Yanyi replied, "Only through ritual can this be stopped. In terms of ritual, the influence of a family does not extend to the state; the people remain diligent and undistracted; wealth is not transferred improperly; artisans and merchants do not change their ways; scholars do not act recklessly; officials do not flatter; and high-ranking ministers do not appropriate public benefits for themselves." The ruler said, "Well spoken. Now I understand that ritual is essential for governing the state."
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| | 景公問後... : |
對曰：「禮之可以為國也久矣，與天地並立。君令臣忠，父慈子孝，兄愛弟敬，夫和妻柔，姑慈婦聽，禮之經也。君令而不違，臣忠而不二，父慈而教，子孝而箴，兄愛而友，弟敬而順，夫和而義，妻柔而貞，姑慈而從，婦聽而婉，禮之質也。」公曰：「善哉！寡人迺今知禮之尚也。」 |
| | Replying, he said, "The role of ritual in governing a state has been long established; it stands alongside heaven and earth. The ruler commands, the minister is loyal; the father is kind, the son filial; the elder brother loves, the younger respects; the husband is harmonious, the wife gentle; the mother-in-law is kind, and the daughter-in-law obedient—this is the essence of ritual. The ruler issues commands without defiance, the minister remains loyal and undivided in his allegiance; the father is kind and instructs, the son is filial and offers advice when appropriate; the elder brother shows love and friendship, the younger brother respects and follows; the husband maintains harmony through righteousness, the wife is gentle yet virtuous; the mother-in-law shows kindness and follows propriety, the daughter-in-law listens and acts with grace—this is the substance of ritual." The ruler said, "Well spoken!" Now I understand the supreme importance of ritual."
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| | 景公問後... : |
晏子曰：「夫禮，先王之所以臨天下也，以為其民，是故尚之。」 |
| | Yanyi said, "Ritual is what past kings used to govern the world; they established it for their people, which is why it is held in high esteem."
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| | 吳王問齊... : |
晏子使吳，吳王曰：「寡人得寄僻陋蠻夷之鄉，希見教君子之行，請私而無為罪。」晏子憱然辟位。 |
| | Yan Zi was sent as an envoy to Wu, and King of Wu said: "I have the honor to be in this remote and humble land of the southern barbarians, rarely having the opportunity to witness the conduct of a noble gentleman. Please enlighten me without considering it a crime." Yan Zi suddenly moved aside in alarm.
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| | 吳王問齊... : |
吳王曰：「吾聞齊君蓋賊以僈，野以暴，吾子容焉，何甚也？」 |
| | King of Wu said: "I have heard that the ruler of Qi is a thief who indulges in idleness, and his people are wild and violent. You, Master Yan, tolerate this situation; why do you react so strongly?"
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| | 吳王問齊... : |
晏子遵而對曰：「臣聞之，微事不通，粗事不能者，必勞；大事不得，小事不為者，必貧；大者不能致人，小者不能至人之門者，必困。此臣之所以仕也。如臣者，豈能以道食人者哉！」 |
| | Yan Zi respectfully replied: "I have heard that those who cannot understand subtle matters or manage even simple affairs must toil. Those who fail in great matters and neglect small ones will inevitably become poor; Those who cannot achieve great things to attract others, nor even reach the door of others with minor matters, will surely be in distress." This is why I serve as an official. How could someone like me possibly govern people by virtue of the Way!"
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| | 吳王問齊... : |
晏子出，王笑曰：「嗟乎！今日吾譏晏子，訾猶裸而咎撅者也。」 |
| | After Yan Zi left, King Wu smiled and said: "Alas! Today I criticized Master Yan. It is like blaming someone for exposing their buttocks while they themselves are naked."
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| | 高子問子... : |
高子問晏子曰：「子事靈公、莊公、景公，皆敬子，三君之心一耶？夫子之心三也？」 |
| | Gao Zi asked Yan Zi, "You served Duke Linggong, Duke Zhuanggong, and Duke Jinggong. All of them respected you. Were the minds of these three rulers the same?" "Or was your mind different on each occasion?"
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| | 高子問子... : |
晏子對曰：「善哉！問事君，嬰聞一心可以事百君，三心不可以事一君。故三君之心非一也，而嬰之心非三心也。且嬰之於靈公也，盡復而不能立之政，所謂僅全其四支以從其君者也。及莊公陳武夫，尚勇力，欲辟勝于邪，而嬰不能禁，故退而埜處。嬰聞之，言不用者，不受其祿，不治其事者，不與其難，吾于莊公行之矣。今之君，輕國而重樂，薄于民而厚于養，藉斂過量，使令過任，而嬰不能禁，庸知其能全身以事君乎！」 |
| | Yan Zi replied, "How well you have asked!" "You are asking about serving a ruler. I have heard that with one mind, one can serve a hundred rulers; but with three minds, one cannot even serve a single ruler." "Therefore, the hearts of these three rulers were not the same, and yet my heart was never divided into three." "As for me in service to Duke Linggong, I did my utmost but could not establish good governance; this was what is called merely preserving one's limbs intact while following the ruler." "When it came to Duke Zhuanggong, who favored warriors and martial strength, desiring valor to prevail over evil, yet I could not restrain him. Therefore, I withdrew and lived in seclusion." "I have heard that when one's words are not heeded, one should not accept the official salary; and when one does not manage affairs of state, one should not share in its troubles. I acted accordingly with Duke Zhuanggong." "Now, this ruler treats the state lightly but values pleasure highly; he is indifferent to the people yet lavish in his own indulgence. His levies and taxes exceed reasonable limits, and his orders place excessive burdens on others. And I could not restrain him—how can I know that I was able to preserve my integrity while serving such a ruler!"
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| | 晏子再治... : |
晏子治東阿，三年，景公召而數之曰：「吾以子為可，而使子治東阿，今子治而亂，子退而自察也，寡人將加大誅于子。」 |
| | Yan Zi was governing Donge for three years, when King Jing summoned him and rebuked him, saying: "I thought you were capable, so I appointed you to govern Donge. Now you have caused disorder there. Withdraw and examine yourself; I will impose a severe punishment on you."
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| | 晏子再治... : |
晏子對曰：「臣請改道易行而治東阿，三年不治，臣請死之。」景公許。於是明年上計，景公迎而賀之曰：「甚善矣！子之治東阿也。」 |
| | Yan Zi replied, "I beg to be allowed to change my methods and govern Donge differently. If after three years the situation is still not improved, I will willingly accept death." King Jing agreed. Thus, the following year when the annual report was submitted, King Jing welcomed him and congratulated him, saying: "Very good!" "Is your governance of Donge."
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| | 晏子再治... : |
晏子對曰：「前臣之治東阿也，屬託不行，貨賂不至，陂池之魚，以利貧民。當此之時，民無飢，君反以罪臣。今臣後之東阿也，屬託行，貨賂至，并重賦斂，倉庫少內，便事左右，陂池之魚，入于權宗。當此之時，飢者過半矣，君迺反迎而賀。臣愚不能復治東阿，願乞骸骨，避賢者之路。」再拜，便僻。景公迺下席而謝之曰：「子彊復治東阿，東阿者，子之東阿也，寡人無復與焉。」 |
| | Yan Zi replied, "Previously, when I governed Donge, I did not accept personal favors or bribes. The fish from the ponds were used to benefit the poor people." "At that time, there was no hunger among the people, yet you held me guilty. Now, when I govern Donge again, personal favors are accepted and bribes received. Heavy taxes are levied, the granaries receive little, affairs are handled in favor of those around me, and the fish from the ponds go to powerful families." "At this time, more than half the people are starving, yet you have come out to welcome and congratulate me." "I am foolish and unable to govern Donge any longer. I humbly request permission to retire, so as not to block the path of more capable men." He bowed twice and stepped aside. King Jing then rose from his mat and apologized, saying: "You must continue to govern Donge. Donge is your Donge; I will no longer interfere in it."
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| | 太卜紿景... : |
景公問太卜曰：「汝之道何能？」對曰：「臣能動地。」公召晏子而告之，曰：「寡人問太卜曰：『汝之道何能？』對曰：『能動地。』地可動乎？」晏子默然不對，出，見太卜曰：「昔吾見鉤星在四心之閒，地其動乎？」太卜曰：「然。」晏子曰：「吾言之，恐子死之也；默然不對，恐君之惶也。子言，君臣俱得焉。忠於君者，豈必傷人哉！」晏子出，太卜走入見公，曰：「臣非能動地，地固將動也。」陳子陽聞之，曰：「晏子默而不對者，不欲太卜之死也；往見太卜者，恐君之惶也。晏子，仁人也，可謂忠上而惠下也。」 |
| | Jinggong asked the Grand Diviner, "What is your art capable of?" He replied, "I am able to move the earth." The ruler summoned Yanzi and told him, saying, "I asked the Grand Diviner, 'What is your art capable of?'" "He replied: 'I am able to move the earth.'" "Is it possible to move the earth?" Yanzi remained silent and did not reply. When he left, he met with the Grand Diviner and said, "In the past I saw the Gou star between four Heart stars; will the earth move?" The Grand Diviner replied, "Yes." Yanzi said, "If I speak of it, I fear you will be put to death for it; remaining silent and not replying, I feared the ruler would become alarmed." "Your words have benefited both ruler and minister." "Loyalty to the ruler does not necessarily mean harming others!" Yanzi left, and the Grand Diviner hurried in to see the ruler, saying, "I am not able to move the earth; rather, the earth is about to move on its own." Chenziyang heard this and said, "Yanzi remained silent without replying because he did not want the Grand Diviner to die; he went to see the Grand Diviner out of fear that the ruler would become alarmed." "Yanzi is a benevolent man; he can truly be called loyal to his superiors and kind to his subordinates."
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| | 有獻書譖... : |
晏子相景公，其論人也，見賢而進之，不同君所欲；見不善則廢之，不辟君所愛；行己而無私，直言而無諱。 |
| | Yan Zi served as prime minister under King Jinggong. When it came to evaluating people, he recommended the virtuous and capable individuals, even if they were not what the ruler desired. When he saw someone who was wicked or unqualified, he would dismiss them, without avoiding those favored by the ruler; He conducted himself impartially and spoke frankly without evasion.
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| | 有獻書譖... : |
有納書者曰：「廢置不周于君前，謂之專；出言不諱於君前，謂之易。專易之行存，則君臣之道廢矣，吾不知晏子之為忠臣也。」公以為然。 |
| | A person who delivered a letter said, "To make decisions about appointments and dismissals without consulting the ruler is called acting unilaterally; To speak frankly before the ruler without holding back is called disrespectful." "If such behaviors of unilateral action and disrespect persist, then the way between ruler and minister will be abandoned. I do not know how Yan Zi can be considered a loyal minister." The king agreed with this view.
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| | 有獻書譖... : |
晏子入朝，公色不說，故晏子歸，備載，使人辭曰：「嬰故老悖無能，毋敢服壯者事。」辭而不為臣，退而窮處，東耕海濱，堂下生藜藿，門外生荊棘。七年，燕、魯分爭，百姓惛亂，而家無積。公自治國，權輕諸侯，身弱高、國。 |
| | When Yan Zi entered court, the king's expression was displeased. Therefore, after Yan Zi returned home, he prepared a written response and sent someone to say: "Ying is old, confused, and incompetent; I dare not assume responsibilities meant for capable men." He resigned from his position as minister, withdrew to a secluded place, and farmed in the east by the seashore. Weeds grew beneath his hall, and thorny brambles sprouted outside his gate. After seven years, Yan and Lu quarreled over territory, causing confusion among the people, and there were no reserves in the households. The king governed the state himself, but his authority was weak compared to the feudal lords, and he personally failed to control Gao and Guo.
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| | 有獻書譖... : |
公恐，復召晏子。晏子至，公一歸七年之祿，而家無藏。晏子立，諸侯忌其威，高、國服其政，燕、魯貢職，小國時朝。晏子沒而後衰。 |
| | The king became fearful and summoned Yan Zi again. When Yan Zi arrived, the king returned all the seven years' salary he had received, yet there were no savings in his household. After Yan Zi took office, the feudal lords feared his authority; Gao and Guo submitted to his administration. Yan and Lu resumed their tribute duties, and small states paid homage at regular intervals. Only after Yan Zi's death did the state begin to decline.
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| | 晏子使高... : |
晏子使高糾治家，三年而辭焉。儐者諫曰：「高糾之事夫子三年，曾無以爵位而逐之，敢請其罪。」 |
| | Yan Zi sent Gao Jiu to manage his household affairs, and after three years he resigned from this position. A retainer advised, "Master Gao Jiu has served you for three years. You have never dismissed him without reason or rank; I dare to ask about his crime."
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| | 晏子使高... : |
晏子曰：「若夫方立之人，維聖人而已。如嬰者，仄陋之人也。若夫左嬰右嬰之人不舉，四維將不正。今此子事吾三年，未嘗弼吾過也。吾是以辭之。」 |
| | Yan Zi said, "As for those who can maintain upright conduct, only a sage is capable of that. Someone like myself, I am merely an obscure and humble person. If those who are biased to the left or right are not corrected, the four cardinal principles will fall into disorder. Now this man has served me for three years but has never corrected my mistakes. Therefore, I dismissed him."
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| | 景公稱桓... : |
景公謂晏子曰：「昔吾先君桓公，予管仲狐與穀，其縣十七，著之于帛，申之以策，通之諸侯，以為其子孫賞邑。寡人不足以辱而先君，今為夫子賞邑，通之子孫。」晏子辭曰：「昔聖王論功而賞賢，賢者得之，不肖者失之，御德修禮，無有荒怠。今事君而免于罪者，其子孫奚宜與焉？若為齊國大夫者必有賞邑，則齊君何以共其社稷與諸侯幣帛？嬰請辭。」遂不受。 |
| | Jinggong said to Yanzi, "In the past, my late ancestor Duke Huan gave Guan Zhong the fiefs of Hu and Gu, totaling seventeen counties. He recorded this on silk cloth, confirmed it with bamboo slips, announced it to the feudal lords, and designated these as hereditary rewards for his descendants." "I am unworthy of disgracing my late ancestor. Now I bestow fiefdoms upon you, Master, to be passed down through your descendants." Yanzi declined, saying, "In the past, sage kings deliberated on merit and rewarded the virtuous. The worthy received rewards, while the unworthy lost them. Those who governed with virtue and cultivated propriety never allowed themselves to become idle or neglectful." "If serving a ruler merely results in being spared from punishment, how could one's descendants possibly be entitled to such rewards?" "If every official of the State of Qi must receive a fief, then how would the ruler of Qi provide for the state's sacrifices and the silk and goods required in dealings with other feudal lords?" Ying respectfully requested to decline." And so he did not accept it.
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| | 景公使梁... : |
景公賜晏子狐之白裘，元豹之茈，其貲千金，使梁丘據致之。晏子辭而不受，三反。公曰：「寡人有此二，將欲服之，今夫子不受，寡人不敢服。與其閉藏之，豈如弊之身乎？」 |
| | Jinggong gave Yanzi a white fox fur coat, purple silk from Yuanbao, worth a thousand gold pieces, and sent Liangqiu Ju to present them. Yanzi declined and did not accept it, doing so three times. The duke said: "I have these two items, and I was about to wear them; now that you, Master, do not accept them, I dare not wear them." "It is better to let them be worn out on one's body than to keep them locked away, isn't it?"
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| | 景公使梁... : |
晏子曰：「君就賜，使嬰修百官之政，君服之上，而使嬰服之于下，不可以為教。」固辭而不受。 |
| | Yanzi said: "If the ruler bestows a gift, he should let Ying attend to the administration of all officials. If the ruler wears it above and makes Ying wear it below, this cannot serve as an example." He firmly declined and did not accept them.
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| | 仲尼稱晏... : |
仲尼曰：「靈公汙，晏子事之以整齊；莊公壯，晏子事之以宣武；景公奢，晏子事之以恭儉：君子也！相三君而善不通下，晏子細人也。」 |
| | Zhongni said: "Duke Ling was corrupt, but Yanzi served him with integrity." Duke Zhuang was vigorous, and Yanzi served him by promoting martial valor; Duke Jing was extravagant, yet Yanzi served him with reverence and frugality: this is the conduct of a true gentleman! Serving three rulers while his virtue did not descend to those below, Yanzi was indeed a petty man."
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| | 仲尼稱晏... : |
晏子聞之，見仲尼曰：「嬰聞君子有譏於嬰，是以來見。如嬰者，豈能以道食人者哉！嬰之宗族待嬰而祀其先人者數百家，與齊國之閒士待嬰而舉火者數百家，臣為此仕者也。如臣者，豈能以道食人者哉！」晏子出，仲尼送之以賓客之禮，再拜其辱。反，命門弟子曰：「救民之姓而不夸，行補三君而不有，晏子果君子也。」 |
| | Yanzi heard of this and went to see Zhongni, saying: "I have heard that a gentleman has criticized me, so I have come to meet you. As for someone like myself, how could I possibly provide sustenance to others through the Way! Hundreds of families from my clan depend on me to honor their ancestors, and hundreds of scholars in the state of Qi rely on me for their livelihood; I serve as an official precisely for this reason. As for someone like me, how could I possibly sustain others through the Way!" After Yanzi left, Zhongni saw him off with the courtesy of a host to a guest and bowed twice in respect for his honor. Returning, he called his disciples and said: "He rescues the people without boasting, and serves to rectify three rulers without claiming credit; Yanzi is indeed a true gentleman."
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