| | 莊公問威... : |
莊公問晏子曰：「威當世而服天下，時耶？」 |
| | Duke Zhuang asked Yanzi, "Is it a matter of timing to dominate the contemporary world and subdue all under heaven?"
|
| | 莊公問威... : |
晏子對曰：「行也。」 |
| | Yanzi replied, "It is a matter of conduct."
|
| | 莊公問威... : |
公曰：「何行？」對曰：「能愛邦內之民者，能服境外之不善；重士民之死力者，能禁暴國之邪逆；聽賃賢者，能威諸侯；安仁義而樂利世者，能服天下。不能愛邦內之民者，不能服境外之不善；輕士民之死力者，不能禁暴國之邪逆；愎諫傲賢者之言，不能威諸侯；倍仁義而貪名實者，不能威當世。而服天下者，此其道也已。」 |
| | The duke asked, "What kind of conduct?" Yanzi replied, "One who is able to love the people within his state can subdue those beyond its borders who are wicked; one who values the efforts and lives of his officials and commoners can restrain the rebelliousness and evil deeds of violent states; he who listens to and employs the virtuous can command authority over the feudal lords; one who upholds benevolence and righteousness and takes joy in benefiting the world is able to subdue all under heaven." One who cannot love the people within his own state will not be able to subdue those beyond its borders who act wickedly; one who undervalues the efforts and lives of officials and commoners cannot restrain the rebelliousness and evils of violent states; he who stubbornly rejects advice and is arrogant toward the words of virtuous men cannot command authority over feudal lords; one who abandons benevolence and righteousness while being greedy for reputation and material gains cannot dominate the contemporary world." "To subdue all under heaven, this is its principle already."
|
| | 莊公問威... : |
而公不用，晏子退而窮處。公任勇力之士，而輕臣僕之死，用兵無休，國罷民害，期年，百姓大亂，而身及崔氏禍。君子曰：「盡忠不豫交，不用不懷祿，其晏子可謂廉矣！」 |
| | But the duke did not follow it; Yanzi then withdrew and lived in obscurity. The duke employed men of brute strength and valor, yet lightly regarded the lives of his subjects. He waged wars without cease; the state grew exhausted and its people suffered. After one year, the common people fell into great disorder, and he himself became involved in the calamity of the Cui clan. The gentlemen said: "To give one's utmost loyalty without prior intimacy, and to not hold resentment when not employed—Yanzi can truly be called upright!"
|
| | 莊公問伐... : |
莊公將伐晉，問于晏子，晏子對曰：「不可。君得合而欲多，養欲而意驕。得合而欲多者危，養欲而意驕者困。今君任勇力之士，以伐明主，若不濟，國之福也，不德而有功，憂必及君。」公作色不說。晏子辭不為臣，退而窮處，堂下生蓼藿，門外生荊棘。莊公終任勇力之士，西伐晉，取朝歌，及太行、孟門，茲於兌，期而民散，身滅于崔氏。崔氏之期，逐群公子，及慶氏亡。 |
| | Duke Zhuang was about to attack Jin and consulted Yanzi. Yanzi replied, "It is not advisable." The ruler has gained strength but desires much; indulging in desire leads to arrogance. One who gains strength yet has many desires is in danger, and one whose mind becomes arrogant through indulgence will fall into hardship. "Now, Your Majesty is relying on brave and strong men to attack a wise ruler. If this campaign fails, it will be a blessing for the state. To achieve success without virtue will surely bring trouble upon you." The duke turned his face in anger and was displeased. Yanzi declined to serve as a minister, withdrew into seclusion, and lived in hardship; wormwood and poor herbs grew under the hall, while thorny brambles sprouted outside his gate. Duke Zhuang eventually relied on brave and strong men, launched a western campaign against Jin, captured Chaoguo, reached Taixing and Mengmen, and proceeded to Ziyu Dui. After one year, the people dispersed, and he perished at Cui Shi's hands. During the time of Cui Shi, all the noble princes were driven away, and eventually the Qing clan also perished.
|
| | 景公問伐... : |
景公舉兵欲伐魯，問于晏子，晏子對曰：「不可。魯好義而民戴之，好義者安，見戴者和，伯禽之治存焉，故不可攻。攻義者不祥，危安者必困。且嬰聞之，伐人者德足以安其國，政足以和其民，國安民和，然後可以舉兵而征暴。今君好酒而辟，德無以安國，厚藉斂，意使令，無以和民。德無以安之則危，政無以和之則亂。未免乎危亂之理，而欲伐安和之國，不可，不若脩政而待其君之亂也。其君離，上怨其下，然後伐之，則義厚而利多，義厚則敵寡，利多則民歡。」 |
| | Jinggong raised troops and wanted to attack Lu, so he asked Yanzi for advice. Yanzi replied, "No." Lu is fond of righteousness and its people support him. One who loves righteousness will be at peace, one who is supported by the people will have harmony; the administration of Bo Qin still exists there, so it cannot be attacked. To attack a state that practices righteousness is inauspicious; to endanger peace will surely lead to difficulties. Moreover, I have heard that when a ruler attacks another state, his virtue must be sufficient to ensure the stability of his own country and his administration must be sufficient to harmonize his people. Only after national stability and popular harmony are achieved can one raise troops to punish tyranny. Now, Your Majesty indulges in wine and is biased; your virtue is insufficient to stabilize the state. You impose heavy levies and issue arbitrary orders, which are not sufficient to harmonize the people. When virtue cannot ensure stability, danger arises; when administration cannot bring harmony, chaos follows. Without escaping the principles of danger and disorder, yet wishing to attack a peaceful and harmonious state is not advisable. It would be better to improve governance and wait for its ruler's own downfall. When their ruler becomes estranged, the superiors resent those below, and then we attack them, righteousness will be strong and benefits numerous. Strong righteousness means few enemies; many benefits mean the people's joy."
|
| | 景公問伐... : |
公曰：「善。」遂不果伐魯。 |
| | The Duke said, "Well said." Thus he did not end up attacking Lu.
|
| | 景公伐斄... : |
景公伐斄，勝之，問晏子曰：「吾欲賞于斄何如？」對曰：「臣聞之，以謀勝國者，益臣之祿；以民力勝國者，益民之利。故上有羨獲，下有加利，君上享其名，臣下利其實。故用智者不偷業，用力者不傷苦，此古之善伐者也。」公曰：「善。」于是破斄之臣，東邑之卒，皆有加利。是上獨擅名，利下流也。 |
| | Jinggong attacked Li and defeated it. He asked Yanzi, "How do you think I should reward the people of Li?" Yanzi replied, "I have heard that when a state is conquered through strategy, one should increase the official's salary; when it is conquered by the strength of the people, one should benefit the people." Therefore, those above gain extra rewards, and those below receive additional benefits. The ruler enjoys the reputation, while the officials benefit in reality. Therefore, those who use wisdom do not neglect their duties, and those who exert effort are not overburdened or harmed—this is the way of wise conquerors in ancient times." The ruler said, "Well said." Thus, the officials who had conquered Li and the soldiers from Dongyi all received additional benefits. This way, the ruler alone enjoys the reputation while the benefits flow down to the people.
|
| | 景公問聖... : |
景公外傲諸侯，內輕百姓，好勇力，崇樂以從嗜欲，諸侯不說，百姓不親。公患之，問于晏子曰：「古之聖王，其行若何？」 |
| | Jinggong was outwardly arrogant toward the feudal lords and inwardly contemptuous of the common people. He favored bravery and strength, and indulged in music to satisfy his desires. As a result, the feudal lords were displeased and the common people did not feel close to him. The duke was troubled by this situation and asked Yanzi, "How did the ancient sage kings conduct themselves?"
|
| | 景公問聖... : |
晏子對曰：「其行公正而無邪，故讒人不得入；不阿黨，不私色，故群徒之卒不得容；薄身厚民，故聚斂之人不得行；不侵大國之地，不秏小國之民，故諸侯皆欲其尊；不劫人以甲兵，不威人以眾彊，故天下皆欲其彊；德行教訓加于諸侯，慈愛利澤加于百姓，故海內歸之若流水。今衰世君人者，辟邪阿黨，故讒諂群徒之卒繁；厚身養，薄視民，故聚斂之人行；侵大國之地，秏小國之民，故諸侯不欲其尊；劫人以兵甲，威人以眾彊，故天下不欲其強；災害加于諸侯，勞苦施于百姓，故讎敵進伐，天下不救，貴戚離散，百姓不興。」 |
| | Yanzi replied, "Their conduct was just and free of malice; therefore, slanderers could not gain entry. They did not favor cliques or show partiality to beauty, so the followers of wicked men had no place to hide; They were modest in their own needs but generous toward the people, hence those who engaged in oppressive taxation could not act. They did not encroach upon the territories of great states or exhaust the people of small states, so all feudal lords wished to honor them; They did not intimidate others with armed forces or threaten people through sheer strength, so all under heaven wished for their power; Their virtue and moral instruction were extended to the feudal lords, while kindness, love, benefits, and blessings were bestowed upon the common people; thus, within the realm they ruled, all returned to them like flowing water. Nowadays, rulers in a declining age turn away from righteousness and favor cliques; therefore, slanderous flatterers and their followers multiply. lòng They lavish on themselves while treating the people lightly, hence those who engage in oppressive taxation act with impunity; They encroach upon the territories of major states and exhaust the people of minor ones, so feudal lords do not wish to honor them; They intimidate others with weapons and threaten through sheer military might, so all under heaven do not desire their strength; Calamities befall the feudal lords, and toil and hardship are imposed upon the common people. Therefore, enemies advance in attack, no one under heaven comes to their aid, noble relatives scatter, and the people do not rally."
|
| | 景公問聖... : |
公曰：「然則何若？」 |
| | The duke said, "Then what should be done?"
|
| | 景公問聖... : |
對曰：「請卑辭重幣，以說于諸侯，輕罪省功，以謝于百姓，其可乎？」 |
| | Yanzi replied, "I request that you use humble words and generous gifts to appease the feudal lords, reduce punishments and lighten labor demands to atone with the common people. Would this be acceptable?"
|
| | 景公問聖... : |
公曰：「諾。」 |
| | The duke said, "Agreed."
|
| | 景公問聖... : |
於是卑辭重幣，而諸侯附，輕罪省功，而百姓親，故小國入朝，燕魯共貢。墨子聞之曰：「晏子知道，道在人為，而失為己。為人者重，自為者輕。景公自為，而小國不與，為人，而諸侯為役，則道在為人，而行在反己矣，故晏子知道矣。」 |
| | Thus, by using humble words and generous gifts, the feudal lords became attached; by reducing punishments and lightening labor demands, the common people grew close. Therefore, small states came to court, and Yan and Lu jointly presented tribute. Mozi heard of this and said, "Yanzi understands the Dao. The Dao lies in acting for others, not for oneself. Acting for others brings weight; acting for oneself brings lightness. When Duke Jing acted for himself, small states did not support him; when he acted for others, the feudal lords served him. Therefore, the Dao lies in acting for others and conduct lies in reflecting on oneself. Thus, Yanzi truly understood the Dao."
|
| | 景公問欲... : |
景公問晏子曰：「吾欲善治齊國之政，以干霸王之諸侯。」 |
| | Jinggong asked Yanyi, "I wish to govern Qi State well in order to contend with the feudal lords for hegemony."
|
| | 景公問欲... : |
晏子作色對曰：「官未具也。臣數以聞，而君不肯聽也。故臣聞仲尼居處惰倦，廉隅不正，則季次、原憲侍；氣鬱而疾，志意不通，則仲由、卜商侍；德不盛，行不厚，則顏回、騫雍侍。今君之朝臣萬人，兵車千乘，不善政之所失于下，霣墜下民者眾矣，未有能士敢以聞者。臣故曰：官未具也。」 |
| | Yanyi assumed a serious expression and replied, "The officials are not yet properly appointed. I have repeatedly brought this to your attention, but you refuse to listen." Therefore, I heard that when Zhongni was lazy and indolent in his conduct, and his moral integrity was not upright, Ji Ci and Yuan Xian would attend to him; when he was depressed and ill, with his aspirations blocked, then Zhongyou and Bu Shang would attend to him; when his virtue was not abundant and his conduct not sincere, then Yan Hui and Qian Yong would attend to him. Now, your court has ten thousand officials and a thousand chariots, yet many losses have occurred due to poor governance, causing the downfall of numerous common people; there is still no capable official who dares to bring this to your attention. Therefore, I say: The officials are not yet properly appointed."
|
| | 景公問欲... : |
公曰：「寡人今欲從夫子而善齊國之政，可乎？」 |
| | The ruler said, "Now I wish to follow your teachings and improve the administration of Qi State. Is this acceptable?"
|
| | 景公問欲... : |
對曰：「嬰聞國有具官，然後其政可善。」 |
| | Yanyi replied, "I have heard that a state must first have properly appointed officials before its governance can be improved."
|
| | 景公問欲... : |
公作色不說，曰：「齊國雖小，則何謂官不具？」 |
| | The ruler assumed an angry expression and said, "Although Qi State is small, what do you mean by saying its officials are not properly appointed?"
|
| | 景公問欲... : |
對曰：「此非臣之所復也。昔吾先君桓公身體惰懈，辭令不給，則隰朋暱侍；左右多過，獄讞不中，則弦甯暱侍；田野不修，民氓不安，則甯戚暱侍；軍吏怠，戎士偷，則王子成甫暱侍；居處佚怠，左右懾畏，繁乎樂，省乎治，則東郭牙暱侍；德義不中，信行衰微，則管子暱侍。先君能以人之長續其短，以人之厚補其薄，是以辭令窮遠而不逆，兵加于有罪而不頓，是以諸侯朝其德，而天子致其胙。今君之過失多矣，未有一士以聞也。 |
| | Yanyi replied, "This is not something I can further explain. In the past, when our late ruler Duke Huan was physically lazy and sluggish in his speech, Xi Peng would serve him closely; when there were many mistakes among those around him and judicial decisions were unjust, Xian Ning would serve him closely; when the fields were not properly cultivated and the people were unsettled, Ning Qi would serve him closely; when military officials were negligent and soldiers careless, Wangzi Chengfu would serve him closely. When he was indulgent and idle in his daily life, when those around him were fearful and intimidated, when music and pleasures abounded while governance was neglected, then Dongguo Ya would serve him closely; when virtue and righteousness were lacking, and trustworthiness and conduct declined, Guanzi would serve him closely." Our late ruler was able to use the strengths of others to supplement his own weaknesses, and employ their sincerity to compensate for his insufficiencies. Therefore, even when diplomatic words reached distant lands, they were not rejected; and when military forces were deployed against those who had committed crimes, they did not falter. Thus, feudal lords came to pay homage to his virtue, and the Son of Heaven presented him with sacrificial offerings. Now, your mistakes are numerous, yet there is not a single official who dares to report them.
|
| | 景公問欲... : |
故曰：「官不具。」公曰：「善。」 |
| | Therefore it is said: "The officials are not properly appointed." The ruler said, "Well spoken."
|
| | 景公問欲... : |
景公問晏子曰：「昔吾先君桓公，有管仲夷吾保乂齊國，能遂武功而立文德，糾合兄弟，撫存翌州，吳越受令，荊楚惛憂，莫不賓服，勤于周室，天子加德。先君昭功，管子之力也。今寡人亦欲存齊國之政于夫子，夫子以佐佑寡人，彰先君之功烈，而繼管子之業。」 |
| | Jinggong asked Yanyi, "In the past, my late sovereign Duke Huan, with Guan Zhong and Yi Wu to safeguard Qi state, was able to achieve military success and establish moral virtue. He united his kinsmen, pacified and preserved the neighboring states, brought Wu and Yue under command, caused Jingchu to be anxious and troubled, and none failed to submit. He worked diligently for the Zhou royal house, and the Son of Heaven bestowed virtue upon him." The achievements of my late sovereign were due to Master Guan's efforts. "Now, I too wish to preserve the governance of Qi state through you, Master. You should assist me in honoring my late sovereign's achievements and continuing Master Guan's legacy."
|
| | 景公問欲... : |
晏子對曰：「昔吾先君桓公，能任用賢，國有什伍，治遍細民，貴不凌賤，富不傲貧，功不遺罷，佞不吐愚，舉事不私，聽獄不阿，內妾無羨食，外臣無羨祿，鰥寡無飢色；不以飲食之辟害民之財，不以宮室之侈勞人之力；節取于民，而普施之，府無藏，倉無粟，上無驕行，下無諂德。是以管子能以齊國免於難，而以吾先君參乎天子。今君欲彰先君之功烈，而繼管子之業，則無以多辟傷百姓，無以嗜欲玩好怨諸侯，臣孰敢不承善盡力，以順君意？今君疏遠賢人，而任讒諛；使民若不勝，藉斂若不得；厚取于民，而薄其施，多求于諸侯，而輕其禮；府藏朽蠹，而禮悖于諸侯，菽粟藏深，而怨積于百姓；君臣交惡，而政刑無常；臣恐國之危失，而公不得享也。又惡能彰先君之功烈而繼管子之業乎！」 |
| | Yanyi replied, "In the past, our late sovereign Duke Huan was able to appoint and employ virtuous men. In the state, there were organized groups of ten and five households; governance reached even the common people. The noble did not oppress the lowly, the rich did not look down on the poor, merit was not neglected from those who had retired, flatterers did not mock the foolish, matters were handled without favoritism, judicial cases were heard impartially. Concubines within did not have excessive food, and officials outside received no undue salary; widowers and widows showed no signs of hunger; We did not use the extravagance of food and drink to harm the people's wealth, nor did we burden the people with labor for luxurious palaces; We collected only what was necessary from the people and widely distributed it. The treasuries had no hoarded wealth, granaries were not full of grain; there was no arrogance among those above, nor flattery among those below." Therefore, Master Guan was able to save Qi state from calamity and elevate our late sovereign to a position comparable with the Son of Heaven. "Now, if your Majesty wishes to honor the achievements of your late sovereign and continue Master Guan's legacy, then do not impose excessive levies that harm the people, nor indulge in desires and luxuries that provoke resentment among the feudal lords. If you act thus, which subject would dare not accept virtue and exert full effort to follow your Majesty's will?" "Now, Your Majesty distances yourself from virtuous men and entrusts power to slanderers and flatterers; you burden the people as if they cannot bear it further, and extract taxes so heavily that even the most fertile land seems unable to yield. You take much from the people but give little in return, and demand much from the feudal lords while offering them meager courtesy; the treasuries are filled with rotting goods and corruption, offending the feudal lords through improper rites; grains are stored in abundance but hidden away deep, while resentment accumulates among the people. Ruler and ministers have mutual enmity, and political decrees and punishments lack consistency; I fear the state will face peril and collapse, and Your Majesty will not be able to enjoy its stability." How then could one possibly honor your late sovereign's achievements or continue Master Guan's legacy!"
|
| | 景公問莒... : |
景公問晏子：「莒與魯孰先亡？」 |
| | Jinggong asked Yanyi, "Which will fall first, Ju or Lu?"
|
| | 景公問莒... : |
對曰：「以臣觀之也，莒之細人，變而不化，貪而好假，高勇而賤仁，士武以疾，忿急以速竭，是以上不能養其下，下不能事其上，上下不能相收，則政之大體失矣。故以臣觀之也，莒其先亡。」 |
| | Yanyi replied, "In my view, the petty people of Ju are changeable but not transformed, greedy and fond of pretense, valuing bravery yet despising benevolence. The scholars there are martial and hasty, quick to anger and swift in exhaustion. Therefore, those above cannot nurture those below, and those below cannot serve those above. When neither upper nor lower can support each other, the fundamental structure of governance is lost." "Therefore, in my view, Ju will fall first."
|
| | 景公問莒... : |
公曰：「魯何如？」 |
| | The ruler asked, "What about Lu?"
|
| | 景公問莒... : |
對曰：「魯之君臣，猶好為義，下之妥妥也，奄然寡聞，是以上能養其下，下能事其上，上下相收，政之大體存矣。故魯猶可長守，然其亦有一焉。彼鄒滕雉奔而出其地，猶稱公侯，大之事小，弱之事強久矣，彼周者，殷之樹國也，魯近齊而親殷，以變小國，而不服于鄰，以遠望魯，滅國之道也。齊其有魯與莒乎？」 |
| | Yanyi replied, "The rulers and officials of Lu still value righteousness. The people below are modest and quiet, content with little knowledge. Therefore, those above can nurture those below, and those below can serve those above; when upper and lower support each other, the fundamental framework of governance remains intact." Therefore, Lu may still be maintained for a long time, yet it has one flaw. Those states of Zou and Teng, like pheasants fleeing their land, still claim the titles of marquises and dukes. A great state treating a small one as superior, or a weak one serving a strong one for a long time—this is the case with Zhou, which was established by Yin (Shang) to serve as a vassal state. Lu, situated near Qi yet closely allied with Yin, has become a minor power but refuses submission to its neighbors. From afar, this makes Lu appear vulnerable and destined for destruction. "Will Qi eventually possess both Lu and Ju?"
|
| | 景公問莒... : |
公曰：「魯與莒之事，寡人既得而聞之矣，寡人之德亦薄，然後世孰踐有齊國者？」 |
| | The ruler said, "I have now heard your account of Lu and Ju. My virtue is indeed shallow; but in the future, who will inherit and preserve the state of Qi?"
|
| | 景公問莒... : |
對曰：「田無宇之後為幾。」 |
| | Yanyi replied, "The descendants of Tian Wuyu will be Ji."
|
| | 景公問莒... : |
公曰：「何故也？」 |
| | The ruler asked, "Why is that?"
|
| | 景公問莒... : |
對曰：「公量小，私量大，以施于民，其與士交也，用財無筐篋之藏，國人負攜其子而歸之，若水之流下也。夫先與人利，而後辭其難，不亦寡乎！若苟勿辭也，從而撫之，不亦幾乎！」 |
| | Yanyi replied, "Your Majesty's public measures are small while your private expenditures are large. When you bestow benefits upon the people, you give without regard for the storage in baskets and chests. The citizens carry their children to follow him, like water flowing downward." To first grant people benefits and then refuse them when difficulties arise—how few are there who would not be loyal! "If one does not refuse, but instead follows up with care and comfort, is this not nearly perfect!"
|
| | 景公問治... : |
景公問於晏子曰：「治國何患？」 |
| | Jinggong asked Yanzi, "What is the greatest concern in governing a country?"
|
| | 景公問治... : |
晏子對曰：「患夫社鼠。」 |
| | Yanzi replied, "The concern lies in she shu."
|
| | 景公問治... : |
公曰：「何謂也？」 |
| | Jinggong said, "What do you mean?"
|
| | 景公問治... : |
對曰：「夫社，束木而塗之，鼠因往託焉，熏之則恐燒其木，灌之則恐敗其塗，此鼠所以不可得殺者，以社故也。夫國亦有焉，人主左右是也。內則蔽善惡于君上，外則賣權重于百姓，不誅之則亂，誅之則為人主所案據，腹而有之，此亦國之社鼠也。 |
| | Yanzi replied, "A she is a shrine made by bundling wood and coating it with mud. Rats take refuge there; if we fumigate them, we fear the wood might burn, and if we pour water on them, we fear the coating might be ruined. This is why these rats cannot be killed—it is because of the she." A country has such creatures as well; they are the people close to the ruler. Internally, they conceal good and evil from the sovereign; externally, they sell power to the people. If we do not punish them, disorder will arise; but if we do punish them, they are held in protection by the ruler, hidden within his grasp. These individuals are also the she shu of a country.
|
| | 景公問治... : |
人有酤酒者，為器甚潔清，置表甚長，而酒酸不售，問之里人其故，里人云：『公狗之猛，人挈器而入，且酤公酒，狗迎而噬之，此酒所以酸而不售也。』夫國亦有猛狗，用事者是也。有道術之士，欲干萬乘之主，而用事者迎而齕之，此亦國之猛狗也。左右為社鼠，用事者為猛狗，主安得無壅，國安得無患乎？」 |
| | There was a man who brewed wine. His vessels were very clean, and the sign he put up was quite long; yet his wine turned sour and could not be sold. He asked the people in his neighborhood why this happened. The neighbors said, "Your dog is fierce. When people come with their own containers to buy your wine, the dog rushes out and bites them. This is why your wine has turned sour and cannot be sold." A country also has fierce dogs; they are those who hold power. When a man of virtue and talent wishes to present himself to the ruler of a great state, those in power oppose him and bite at him. These are also the fierce dogs of a country. "When those close to the ruler act as she shu, and those in power act as fierce dogs, how can the sovereign avoid being obstructed? How can a country avoid disaster?"
|
| | 景公問欲... : |
景公問于晏子曰：「寡人意氣衰，身病甚。今吾欲具圭璋犧牲，令祝宗薦之乎上帝宗廟，意者禮可以干福乎？」 |
| | Jinggong asked Yanzi, "My spirit is waning and my body is very ill." "Now I wish to prepare jade ritual objects, sacrificial animals, and have the shizong present them to Heaven and our ancestral temple. Perhaps through this rite, blessings can be obtained?"
|
| | 景公問欲... : |
晏子對曰：「嬰聞之，古者先君之干福也，政必合乎民，行必順乎神；節宮室，不敢大斬伐，以無偪山林；節飲食，無多畋漁，以無偪川澤；祝宗用事，辭罪而不敢有所求也。是以神民俱順，而山川納祿。今君政反乎民，而行悖乎神；大宮室，多斬伐，以偪山林；羨飲食，多畋漁，以偪川澤。是以民神俱怨，而山川收祿，司過薦罪，而祝宗祈福，意者逆乎！」 |
| | Yanzi replied, "I have heard that in ancient times, when our predecessors sought blessings, their governance must be in harmony with the people, and their conduct must be in accordance with the gods; they regulated palace buildings, dared not cut down trees on a large scale, so as not to oppress the mountains and forests; they regulated food and drink, did not overhunt or fish excessively, so as not to oppress rivers and lakes; the shizong performed rituals, confessed sins, and dared not make any requests." Therefore, both gods and people were in harmony, and the mountains and rivers bestowed blessings. "Now Your Majesty's governance is contrary to the will of the people, and your conduct defies the gods; you build large palaces, cut down many trees, thus oppressing the mountains and forests; you indulge in food and drink, hunt and fish excessively, thus oppressing rivers and lakes. Therefore, both the people and gods are resentful; the mountains and rivers withhold blessings. The officials in charge of punishment present accusations, while the shizong pray for blessings—this intention is surely contrary to righteousness!"
|
| | 景公問欲... : |
公曰：「寡人非夫子無所聞此，請革心易行。」于是廢公阜之游，止海食之獻，斬伐者以時，畋漁者有數，居處飲食，節之勿羨，祝宗用事，辭罪而不敢有所求也。故鄰國忌之，百姓親之，晏子沒而後衰。 |
| | The ruler said, "Without you, Master, I would never have heard of this. Please allow me to reform my heart and change my conduct." Thus, he discontinued the recreational activities at Gongfu and stopped the offerings of seafood. He regulated tree cutting according to seasons and limited hunting and fishing. For residence, food, and drink, he imposed restrictions to avoid excess. The shizong performed rituals by confessing sins and dared not make any requests. Therefore, neighboring states respected him, and the people loved him; only after Yanzi's death did his influence decline.
|
| | 景公問古... : |
景公問晏子曰：「古之盛君，其行何如？」 |
| | Jinggong asked Yanyi, "What was the conduct of ancient virtuous rulers?"
|
| | 景公問古... : |
晏子對曰：「薄于身而厚于民，約于身而廣于世：其處上也，足以明政行教，不以威天下；其取財也，權有無，均貧富，不以養嗜欲；誅不避貴，賞不遺賤；不淫于樂，不遁于哀；盡智導民，而不伐焉，勞力歲事，而不責焉；為政尚相利，故下不以相害，行教尚相愛，故民不以相惡為名；刑罰中于法，廢罪順於民。是以賢者處上而不華，不肖者處下而不怨，四海之內，社稷之中，粒食之民，一意同欲。若夫私家之政，生有遺教，此盛君之行也。」公不圖。 |
| | Yanyi replied, "They were frugal in their own conduct but generous toward the people, restrained in personal matters yet broad-minded for the world. When they held positions of authority, they were sufficient to clarify government and promote moral instruction without relying on terrorizing the entire realm; In acquiring wealth, they assessed what was available or lacking, balanced poverty and affluence, and did not use resources to indulge desires; They punished without avoiding the noble, and rewarded without neglecting the lowly; They did not indulge in pleasure or become overwhelmed by sorrow; They used their wisdom to guide the people without boasting, and labored physically for annual affairs without demanding credit; In governance, they valued mutual benefit, so the people below did not harm one another. In moral instruction, they emphasized mutual love, so the populace did not name or label each other as evil; Punishments were moderate according to law, and the removal of crimes was in harmony with the people. Therefore, virtuous individuals held positions of authority without ostentation, and the unworthy remained in lower ranks without resentment. Within the four seas, within the state, among the common people who ate grain, all shared a single mind and desire. Such was the governance of private families, where teachings were left behind for future generations—this is the conduct of a virtuous ruler." The Duke did not take this to heart.
|
| | 景公問古... : |
晏子曰：「臣聞問道者更正，聞道者更容。今君稅斂重，故民心離；市買悖，故商旅絕；玩好充，故家貨殫。積邪在于上，蓄怨藏于民，嗜欲備于側，毀非滿于國，而公不圖。」 |
| | Yanyi said, "I have heard that those who inquire about the Way correct themselves; those who understand the Way become more magnanimous. Nowadays, Your Majesty imposes heavy taxes and levies, so the people's hearts have turned away; The market transactions are chaotic, hence merchants and travelers have ceased to come; Luxurious pleasures abound, so household resources are exhausted. Evil accumulates at the top, resentment is harbored by the people; desires and pleasures surround you on all sides, while criticism and blame fill the land, yet Your Majesty still does not take this to heart."
|
| | 景公問古... : |
公曰：「善。」于是令玩好不御，公市不豫，宮室不飾，業土不成，止役輕稅，上下行之，而百姓相親。 |
| | The Duke said, "Well spoken." Thus he issued orders to stop indulging in luxuries, ceased interference with the marketplace, stopped adorning palace chambers, halted construction projects, and reduced labor conscriptions and taxes. The ruler and his subjects followed these policies, and as a result, the people grew close to one another.
|
| | 景公問謀... : |
景公問晏子曰：「謀必得，事必成，有術乎？」 |
| | Jinggong asked Yanyi, "Is there a method to ensure that plans are always successful and affairs always accomplished?"
|
| | 景公問謀... : |
晏子對曰：「有。」 |
| | Yanyi replied, "Yes."
|
| | 景公問謀... : |
公曰：「其術如何？」 |
| | Jinggong said, "What is this method?"
|
| | 景公問謀... : |
晏子曰：「謀度於義者必得，事因于民者必成。」公曰：「奚謂也？」 |
| | Yanyi said, "Plans that are measured by righteousness will surely succeed, and affairs that rely on the people will necessarily be accomplished." Jinggong said, "What do you mean?"
|
| | 景公問謀... : |
對曰：「其謀也，左右無所繫，上下無所縻，其聲不悖，其實不逆，謀于上，不違天，謀于下，不違民，以此謀者必得矣；事大則利厚，事小則利薄，稱事之大小，權利之輕重，國有義勞，民有如利，以此舉事者必成矣。夫逃人而謨，雖成不安；傲民舉事，雖成不榮。故臣聞義謀之法以民事之本也，故及義而謀，信民而動，未聞不存者也。昔三代之興也，謀必度其義，事必因于民。及其衰也，建謀不及義，興事傷民。故度義因民，謀事之術也。」 |
| | Yanyi replied, "When making a plan, it should not be bound by either the left or right factions, nor constrained by superiors or subordinates. Its reputation must not contradict righteousness, and its actual implementation must not go against reason. When planning for the upper echelons, one must not violate Heaven's will; when planning for the lower levels, one must not defy the people. With such a plan, success is assured;" "When undertaking a great task, the benefits are substantial; when dealing with a minor matter, the gains are slight. By assessing the magnitude of affairs and weighing the lightness or heaviness of their advantages, if the state has righteous endeavors and the people find them beneficial, then any endeavor undertaken in this manner will surely succeed." A plan made by fleeing from responsibility, though it may succeed, will not bring peace of mind; An undertaking carried out with arrogance toward the people, even if successful, will not be honorable. Therefore, I have heard that the method of righteous planning is to take the people as its foundation. Thus, when a plan aligns with righteousness and actions are trusted by the people, there has never been one that did not endure. In former times, when the three dynasties rose to power, their plans were always measured by righteousness and their affairs necessarily relied on the people. When they declined, their strategies no longer considered righteousness, and their undertakings harmed the people. Therefore, measuring by righteousness and relying on the people is the method for planning affairs."
|
| | 景公問謀... : |
公曰：「寡人不敏，聞善不行，其危如何？」 |
| | Jinggong said, "I am not wise; if I hear good advice but do not act on it, how grave will my peril be?"
|
| | 景公問謀... : |
對曰：「上君全善，其次出入焉，其次結邪而羞問。全善之君能制；出入之君時問，雖日危，尚可以沒身；羞問之君，不能保其身。今君雖危，尚可沒身也。」 |
| | Yanyi replied, "An excellent ruler preserves all virtue; the next level enters and exits between good and bad; the lowest binds himself to evil and is ashamed to ask questions. A ruler who preserves complete virtue can establish order; A ruler who vacillates between right and wrong occasionally asks questions. Although he faces daily dangers, it is still possible for him to survive until the end of his life; A ruler ashamed to ask questions cannot preserve his own life. "Now, although you are in danger, it is still possible for you to survive until the end of your life."
|
| | 景公問善... : |
景公問晏子曰：「蒞國治民，善為國家者何如？」 |
| | Jinggong asked Yanyi, "What is the proper way to govern a state and manage its people? How should one who wishes to be good at governing a country act?"
|
| | 景公問善... : |
晏子對曰：「舉賢以臨國，官能以敕民，則其道也。舉賢官能，則民與若矣。」 |
| | Yanyi replied, "To appoint the virtuous to govern the state and assign officials according to their abilities in order to regulate the people—that is the correct way. When the virtuous are appointed and officials are assigned according to ability, then the people will respond favorably."
|
| | 景公問善... : |
公曰：「雖有賢能，吾庸知乎？」 |
| | The ruler said, "Even if there are virtuous and capable individuals, how could I possibly know them?"
|
| | 景公問善... : |
晏子對曰：「賢而隱，庸為賢乎，吾君亦不務乎是，故不知也。」 |
| | Yanyi replied, "If a virtuous person remains in obscurity, how can he truly be considered virtuous? It is also because our ruler does not make it a priority to seek out such individuals that they remain unknown."
|
| | 景公問善... : |
公曰：「請問求賢。」 |
| | The ruler said, "Please tell me about how to seek out the virtuous."
|
| | 景公問善... : |
對曰：「觀之以其游，說之以其行，君無以靡曼辯辭定其行，無以毀譽非議定其身，如此，則不為行以揚聲，不掩欲以榮君。故通則視其所舉，窮則視其所不為，富則視其所不取。夫上士，難進而易退也；其次，易進易退也；其下，易進難退也。以此數物者取人，其可乎！」 |
| | Yanyi replied, "Observe them by their associations; understand them through their conduct. A ruler should not judge a person's character solely based on flowery and ornate words, nor determine one's worth merely from praise or criticism. If done this way, then people will not engage in empty displays of virtue to gain reputation, nor conceal their desires to flatter the ruler. Therefore, when a person is well-connected, observe whom they recommend; when in hardship, see what actions they refuse to take; and when wealthy, examine what things they do not accept. A superior scholar is hard to promote but easy to demote; the next level, is easy both to promote and to demote; and the lowest type is easy to promote but hard to demote. Using these several criteria to select people, would that be acceptable!"
|
| | 景公問君... : |
景公問晏子曰：「為君，身尊民安，為臣，事治身榮，難乎，易乎？」 |
| | Jinggong asked Yanyi, "Is it difficult or easy to be a ruler whose person is honored and the people are at peace, or a minister who governs affairs well and himself achieves honor?"
|
| | 景公問君... : |
晏子對曰：「易。」 |
| | Yanyi replied, "It is easy."
|
| | 景公問君... : |
公曰：「何若？」 |
| | Jinggong said, "How so?"
|
| | 景公問君... : |
對曰：「為君節養其餘以顧民，則君尊而民安；為臣忠信而無踰職業，則事治而身榮。」 |
| | Yanyi replied, "To be a ruler, one should conserve and cultivate the surplus to care for the people; then the ruler will be honored and the people at peace;" "as a minister, one should be loyal and trustworthy without overstepping one's duties; then affairs will be well governed and the person honored."
|
| | 景公問君... : |
公又問：「為君何行則危？為臣何行則廢？」 |
| | Jinggong asked again, "As a ruler, what actions lead to danger?" "As a minister, what actions lead to downfall?"
|
| | 景公問君... : |
晏子對曰：「為君，厚藉斂而託之為民，進讒諛而託之用賢，遠公正而託之不順，君行此三者則危；為臣，比周以求進，踰職業，防下隱利而求多，從君，不陳過而求親，人臣行此三者則廢。故明君不以邪觀民，守則而不虧，立法儀而不犯，苟有所求于民，而不以身害之，是故刑政安于下，民心固于上。故察士不比周而進，不為苟而求，言無陰陽，行無內外，順則進，否則退，不與上行邪，是以進不失廉，退不失行也。」 |
| | Yanyi replied, "As a ruler, if one heavily levies taxes and presents it as being for the people's benefit, promotes flatterers and presents it as employing virtuous men, distances oneself from upright officials and presents it as not yielding to disorder—should the ruler act in these three ways, then danger will follow; as a minister, if one forms factions to seek promotion, oversteps one's duties, suppresses the people and conceals benefits for personal gain in pursuit of more, follows the ruler without pointing out faults but instead seeking favor—should an official act in these three ways, he will be dismissed." Therefore, a wise ruler does not use crookedness to observe the people, maintains established principles without deviation, establishes laws and standards that are not violated. If he must make demands of the people, he does so without harming them personally. Thus, punishments and policies remain stable among the populace, and the people's hearts remain steadfast toward their ruler. Therefore, an upright scholar does not form factions to advance himself, nor act recklessly in pursuit of gain. His words are neither fawning nor deceitful; his actions have no duplicity between inside and outside. He advances when appropriate and retreats when inappropriate, never aligning with the ruler in wrongdoing. Thus, advancing he does not lose integrity, retreating he does not abandon virtue."
|
| | 景公問天... : |
景公問晏子曰：「寡人持不仁，其無義耳也。不然，北面與夫子而義。」 |
| | Jinggong asked Yanyi, "I hold no benevolence; it is merely without righteousness." "No," [the response was], "facing north and associating with the Master is righteousness."
|
| | 景公問天... : |
晏子對曰：「嬰，人臣也，公曷為出若言？」 |
| | Yanyi replied, "I, Ying, am a subject. Why would Your Majesty utter such words?"
|
| | 景公問天... : |
公曰：「請終問天下之所以存亡。」 |
| | The ruler said, "Please allow me to ask finally about the reasons for the survival or downfall of the world."
|
| | 景公問天... : |
晏子曰：「縵密不能，蔍苴學者詘，身無以用人，而又不為人用者卑。善人不能戚，惡人不能疏者危。交游朋友從，無以說于人，又不能說人者窮。事君要利，大者不得，小者不為者餧。脩道立義，大不能專，小不能附者滅。此足以觀存亡矣。」 |
| | Yanyi said, "Those who are careless and secretive cannot succeed. Those who are stubborn and crude scholars will be humiliated. A person without the ability to use others, yet not being used by others, is lowly." Those who cannot be close to good people and cannot distance themselves from bad people are in danger. If one follows friends and companions, yet has nothing to say to others and is unable to persuade others, he will be destitute. In serving a ruler, one must seek benefit. If one cannot achieve great things and refuses small ones, he will starve. To cultivate the Way and establish righteousness, if one cannot take charge of major matters and cannot associate with minor ones, one will be destroyed. "These are sufficient to observe survival or downfall."
|
| | 景公問君... : |
景公問晏子曰：「君子常行曷若？」 |
| | Jinggong asked Yanyi, "What is the usual conduct of a junzi?"
|
| | 景公問君... : |
晏子對曰：「衣冠不中，不敢以入朝；所言不義，不敢以要君；行己不順，治事不公，不敢以蒞眾。衣冠無不中，故朝無奇僻之服；所言無不義，故下無偽上之報；身行順，治事公，故國無阿黨之義。三者，君子之常行者也。」 |
| | Yanyi replied, "If one's clothing and hat are not proper, he dares not enter court; if what is spoken is unjust, he dares not request the ruler; If his conduct is not upright and his administration of affairs is not just, he dares not oversee the people." Because clothing and hats are always proper, therefore there are no strange or eccentric garments in court; because what is spoken contains nothing unjust, thus below there are no false reports to the ruler; Because one's conduct is upright and affairs are administered justly, therefore in the state there is no partiality or factionalism." These three things are the usual conduct of a junzi."
|
| | 景公問賢... : |
景公問晏子曰：「賢君之治國若何？」 |
| | Jinggong asked Yanyi, "How does a virtuous ruler govern his state?"
|
| | 景公問賢... : |
晏子對曰：「其政任賢，其行愛民，其取下節，其自養儉；在上不犯下，在治不傲窮；從邪害民者有罪，進善舉過者有賞。其政，刻上而饒下，赦過而救窮；不因喜以加賞，不因怒以加罰；不從欲以勞民，不脩怒而危國；上無驕行，下無諂德；上無私義，下無竊權；上無朽蠹之藏，下無凍餒之民；不事驕行而尚司，其民安樂而尚親。賢君之治國若此。」 |
| | Yanyi replied, "His administration employs the worthy; his conduct shows love for the people; he takes from below in moderation and maintains himself frugally; he does not transgress against those beneath him, and when governing, he does not look down upon the poor; those who follow evil and harm the people are punished, while those who promote virtue and report wrongdoing are rewarded." His administration is strict toward superiors yet generous to inferiors; it pardons mistakes and rescues the poor; lø it does not bestow rewards out of favor, nor impose punishments out of anger; it does not act on desire to burden the people, and it does not indulge in wrath that endangers the state; the ruler has no arrogant conduct, and those below have no sycophantic virtue; there is no private righteousness at the top, nor secret seizing of power at the bottom; there are no decaying pests in storage above, and there are no starving people below; not indulging in arrogant conduct but valuing discipline, the people live in peace and happiness while cherishing kinship." Thus is a virtuous ruler's governance of his state."
|
| | 景公問明... : |
景公問晏子曰：「明王之教民何若？」 |
| | Jinggong asked Yanyi, "How does a wise king teach his people?"
|
| | 景公問明... : |
晏子對曰：「明其教令，而先之以行義；養民不苛，而防之以刑辟；所求于下者，不務于上；所禁於民者，不行于身。守于民財，無虧之以利，立于儀法，不犯之以邪，苟所求于民，不以身害之，故下之勸從其教也。稱事以任民，中聽以禁邪，不窮之以勞，不害之以實，苟所禁于民，不以事逆之，故下不敢犯其上也。古者百里而異習，千里而殊俗，故明王修道，一民同俗，上愛民為法，下相親為義，是以天下不相遺，此明王教民之理也。」 |
| | Yanyi replied, "He clarifies his edicts and commands, and leads by practicing righteousness first; he nurtures the people without being harsh, yet deters them through laws and punishments; what he demands from his subjects is not something he himself neglects to pursue; what he forbids the people from doing, he does not practice himself." He safeguards the people's property and does not exploit it for personal gain; he upholds rituals and laws, and does not violate them with evil. If he demands anything from the people, he does so without harming them personally. Therefore, the people are encouraged to follow his teachings. He assigns tasks to the people according to their capabilities, and fairly adjudicates cases to prevent wrongdoing. He does not exhaust them with excessive labor, nor harm them through unjust policies. If he prohibits certain actions for the people, he himself does not act contrary to these prohibitions; therefore, those below dare not defy their superiors. In ancient times, customs differed every hundred li and varied greatly every thousand li. Therefore, a wise king cultivated the Way to unify the people's hearts and harmonize their customs. The ruler loved his subjects and established laws; those below treated each other with affection in accordance with righteousness. Thus, throughout the world no one was neglected—this is the principle by which a wise king teaches his people."
|
| | 景公問忠... : |
景公問于晏子曰：「忠臣之事君也，何若？」 |
| | Jinggong asked Yanzi, "What is it like for a loyal minister to serve his ruler?"
|
| | 景公問忠... : |
晏子對曰：「有難不死，出亡不送。」 |
| | Yanzi replied, "When there is danger, he does not die; when the ruler goes into exile, he does not accompany him."
|
| | 景公問忠... : |
公不說，曰：「君裂地而封之，疏爵而貴之，君有難不死，出亡不送，可謂忠乎？」 |
| | The duke was displeased and said, "The ruler grants him territory to enfeoff him, bestows a title of nobility upon him and honors him. If when the ruler is in danger he does not die, and when the ruler flees into exile he does not accompany him, can this be called loyalty?"
|
| | 景公問忠... : |
對曰：「言而見用，終身無難，臣奚死焉；謀而見從，終身不出，臣奚送焉。若言不用，有難而死之，是妄死也；謀而不從，出亡而送之，是詐偽也。故忠臣也者，能納善于君，不能與君陷於難。」 |
| | Yanzi replied, "If his advice is heard and put into practice, there will never be any danger in life; why should I die?" "If my plans are followed and adopted, the ruler will never have to flee; then who would I accompany into exile?" "If one speaks but is not heeded, and dies when there is danger, this is a senseless death;" "if one's plans are not followed, yet one accompanies the ruler into exile, this is deceit and pretense." "Therefore, a loyal minister is one who can offer good advice to his ruler, but cannot allow the ruler to fall into danger."
|
| | 景公問忠... : |
景公問晏子曰：「忠臣之行何如？」 |
| | King Jing asked Yanzi, "What is the conduct of a loyal minister?"
|
| | 景公問忠... : |
對曰：「不掩君過，諫乎前，不華乎外；選賢進能，不私乎內；稱身就位，計能定祿；睹賢不居其上，受祿不過其量；不權居以為行，不稱位以為忠；不揜賢以隱長，不刻下以諛上；君在不事太子，國危不交諸侯；順則進，否則退，不與君行邪也。」 |
| | Yanzi replied, "A loyal minister does not conceal the ruler's faults; he advises before the matter occurs and does not embellish outwardly; he selects the virtuous and promotes capable individuals without favoritism within his own circle; he assumes a position according to his personal merit, and determines his salary based on his ability; when he sees a more virtuous person, he does not place himself above them, and the salary he receives does not exceed what is appropriate for him; he does not use his authority to establish his conduct, nor does he consider holding a position as being loyal; he does not conceal the virtuous in order to hide their merits, nor does he oppress those below him to flatter his superiors; when the ruler is present, he does not serve the crown prince, and when the state is in peril, he does not seek alliances with other feudal lords; he advances if things are right, and retreats otherwise, never engaging in evil deeds together with the ruler."
|
| | 景公問佞... : |
景公問：「佞人之事君如何？」 |
| | Jing Gong asked: "How do flatterers serve their ruler?"
|
| | 景公問佞... : |
晏子對曰：「意難，難不至也。明言行之以飾身，偽言無欲以說人，嚴其交以見其愛；觀上之所欲，而微為之偶，求君逼邇，而陰為之與；內重爵祿，而外輕之以誣行，下事左右，而面示正公以偽廉；求上采聽，而幸以求進；傲祿以求多，辭任以求重；工乎取，鄙乎予；歡乎新，慢乎故；吝乎財，薄乎施；睹貧窮若不識，趨利若不及；外交以自揚，背親以自厚；積豐義之養，而聲矜卹之義；非譽乎情，而言不行身，涉時所議，而好論賢不肖；有之己，不難非之人，無之己，不難求之人；其言彊梁而信，其進敏遜而順；此佞人之行也。明君之所誅，愚君之所信也。」 |
| | Yan Zi replied: "It is difficult to have intentions, and difficulties will not come." They clarify their words and actions to adorn themselves, utter false words pretending to have no desires to please others, and appear strict in their interactions to show their affection; They observe what the superior desires and subtly align with it, seek closeness to the ruler while secretly supporting him; They value rank and emolument internally, yet outwardly downplay them with false conduct; they serve the ruler's attendants below, while publicly displaying righteousness and impartiality as a pretense of integrity; They seek to gain the superior's attention and favor in order to advance their position through luck; They feign disdain for rank to appear humble yet desire more, and decline responsibilities to seem modest while seeking greater importance; They are skillful in taking but stingy in giving; They are enthusiastic toward newcomers and indifferent toward old associates; They are stingy with wealth and reluctant to give charity; They pretend not to recognize the poor, yet rush after profit as if they cannot reach it in time; They cultivate external alliances to promote themselves and alienate close relatives for personal gain; They accumulate the sustenance of abundant virtue, yet publicly display a sense of self-righteous compassion; They criticize or praise others emotionally, yet their words do not align with their actions. They involve themselves in current discussions and enjoy debating the virtuous and the wicked; If they possess something themselves, they find it easy to criticize others for lacking it; if they lack something themselves, they readily seek it from others. Their words are strong and assertive yet seem trustworthy, their advancement is prompt and modest yet appears compliant; This is the conduct of flatterers. These are what enlightened rulers punish, but what foolish rulers believe."
|
| | 景公問聖... : |
景公問晏子曰：「聖人之不得意何如？」 |
| | Jinggong asked Yanyi, "How do sages behave when they are not successful?"
|
| | 景公問聖... : |
晏子對曰：「上作事反天時，從政逆鬼神，藉斂殫百姓；四時易序，神祇並怨；道忠者不聽，薦善者不行，諛過者有賚，救失者有罪。故聖人伏匿隱處，不干長上，潔身守道，不與世陷乎邪，是以卑而不失義，瘁而不失廉。此聖人之不得意也。」「聖人之得意何如？」 |
| | Yanyi replied, "When those in power act contrary to the seasons of Heaven, govern in defiance of spirits and deities, and impose heavy levies that exhaust the people; the four seasons lose their proper order, and gods and spirits alike become resentful; those who speak with integrity are not heeded, those who recommend the virtuous are not appointed, flatterers who commit faults receive rewards, and those who try to correct mistakes are punished. Therefore, sages remain hidden and secluded, not interfering with their superiors; they purify themselves by upholding the Way, not allowing themselves to be drawn into wrongdoing along with the world. Thus, though humble, they do not lose righteousness, and though weary, they do not abandon integrity. This is how sages behave when they are unsuccessful." "What do sages do when they are successful?"
|
| | 景公問聖... : |
對曰：「世治政平，舉事調乎天，藉斂和乎百姓；樂及其政，遠者懷其德；四時不失序，風雨不降虐；天明象而贊，地長育而具物；神降福而不靡，民服教而不偽；治無怨業，居無廢民；此聖人之得意也。」 |
| | He replied, "When the world is well governed and political affairs are peaceful, matters undertaken accord with Heaven, levies imposed harmonize with the people; joy reaches those under their rule, and even distant peoples cherish their virtue; the four seasons do not lose their order, winds and rains do not descend as calamities; Heaven clearly manifests its patterns in support, and Earth nurtures and provides all things; spirits bestow blessings without depletion, and the people obey instruction without deceit; governance leaves no grievances or unfinished tasks, and residence among the people sees none abandoned; this is how sages behave when successful."
|
| | 景公問古... : |
景公問晏子曰：「古者君民而不危，用國而不弱，惡乎失之？」 |
| | Jinggong asked Yanyi, "In ancient times, rulers governed their people without danger and used the state's resources without weakening it. Where did they lose this?"
|
| | 景公問古... : |
晏子對曰：「嬰聞之，以邪蒞國，以暴和民者危；脩道以要利，得求而返邪者弱。古者文王修德，不以要利，滅暴不以順紂，干崇侯之暴，而禮梅伯之醢，是以諸侯明乎其行，百姓通乎其德，故君民而不危，用國而不弱也。」 |
| | Yanyi replied, "I have heard that those who govern the state with injustice and pacify the people through violence are in danger; those who pursue profit by rectifying the Way, yet return to wickedness after obtaining their desires, become weak." "In ancient times, King Wen cultivated virtue and did not pursue profit; he overthrew violence without yielding to Zhou, resisted the brutality of Chonghou, and honored Mei Bo with ritual despite his being served as a meat dish. Therefore, the feudal lords understood his conduct, and the common people recognized his virtue. Thus, he governed the people without danger and utilized the state's resources without weakness."
|
| | 景公問古... : |
景公問晏子曰：「古之蒞國治民者，其任人何如？」 |
| | Jinggong asked Yanyi, "How did those of old who governed a state and administered the people appoint their officials?"
|
| | 景公問古... : |
晏子對曰：「地不同生，而任之以一種，責其俱生不可得；人不同能，而任之以一事，不可責遍成。責焉無已，智者有不能給，求焉無饜，天地有不能贍也。故明王之任人，諂諛不邇乎左右，阿黨不治乎本朝；任人之長，不彊其短，任人之工，不強其拙。此任人之大略也。」 |
| | Yanyi replied, "The land differs in its nature; yet if one kind of seed is planted indiscriminately, it would be impossible to expect all to grow successfully; people differ in their abilities, and yet if they are assigned the same task, one cannot reasonably expect universal success. If demands are made without limit, even the wise may be unable to meet them; if desires are pursued without satiety, even heaven and earth cannot provide enough. Therefore, a wise ruler in appointing officials ensures that flatterers are not close to his attendants and factional partisans do not hold positions of authority at court; he utilizes people's strengths without forcing them to perform their weaknesses, and employs those skilled in a task without compelling the unskilled to do so. This is the general principle of appointing officials."
|
| | 景公問古... : |
景公問晏子曰：「古者離散其民，而隕失其國者，其常行何如？」 |
| | Jinggong asked Yanyi, "In ancient times, those who dispersed their people and lost their states—what were their usual behaviors like?"
|
| | 景公問古... : |
晏子對曰：「國貧而好大，智薄而好專；貴賤無親焉，大臣無禮焉；尚讒諛而賤賢人，樂簡慢而玩百姓；國無常法，民無經紀；好辯以為忠，流湎而忘國，好兵而忘民；肅于罪誅，而慢于慶賞；樂人之哀，利人之難；德不足以懷人，政不足以惠民；賞不足以勸善，刑不足以防非：亡國之行也。今民聞公令如寇讎，此古離散其民，隕失其國所常行者也。」 |
| | Yanyi replied, "A country is poor yet fond of grandeur; its people are weak in wisdom yet fond of monopolizing authority; there is no kinship between the noble and the lowly, and ministers show no courtesy; they favor flatterers and look down upon virtuous people, take pleasure in carelessness and idleness, and treat the common people as playthings; the state has no constant laws, and the people have no standards of conduct; they consider eloquence as loyalty, indulge in drinking to the point of forgetting the state, and favor military affairs while forgetting the people; they are strict about punishing crimes but lax about rewarding achievements; they take pleasure in others' sorrow and profit from others' misfortunes; their virtue is insufficient to win people's hearts, and their governance is inadequate to benefit the people; rewards are not sufficient to encourage goodness, and punishments are not enough to prevent wrongdoing: these are the behaviors that lead to a nation's downfall." "Now, the people hear your commands as if they were from an enemy. This is precisely what those who in ancient times dispersed their people and lost their state commonly practiced."
|
| | 景公問欲... : |
景公問晏子曰：「吾欲和民親下奈何？」 |
| | Jinggong asked Yanzi, "I wish to harmonize with the people and be close to those beneath me; how should I do this?"
|
| | 景公問欲... : |
晏子對曰：「君得臣而任使之，與言信，必順其令，赦其過，任大無多責焉，使邇臣無求嬖焉，無以嗜欲貧其家，無親讒人傷其心，家不外求而足，事君不因人而進，則臣和矣。儉於藉斂，節于貨財，作工不歷時，使民不盡力，百官節適，關市省征，山林陂澤，不專其利，領民治民，勿使煩亂，知其貧富，勿使凍餒，則民親矣。」 |
| | Yanzi replied, "If a ruler gains his ministers and entrusts them with responsibilities, speaks truthfully to them, and necessarily follows their commands, pardons their mistakes, and when assigning important tasks does not burden them excessively; if he treats those close to him without seeking favoritism, does not allow personal desires to impoverish their families, does not befriend slanderers who harm his mind, ensures that the family's needs are met without external demands, and serves the ruler without relying on others for advancement, then the ministers will be harmonious." "Be frugal in levies and collections, moderate in the use of goods and wealth; do not overwork artisans beyond their time, nor exhaust the people's strength. Ensure that all officials act with moderation, reduce taxes at border checkpoints and markets, and do not monopolize the benefits from mountains, forests, ponds, and marshes. Lead and govern the people without causing them trouble or confusion. Understand their poverty and wealth, and ensure they are not left to suffer cold or hunger; then the people will be close [to you]."
|
| | 景公問欲... : |
公曰：「善！寡人聞命矣。」故令諸子無外親謁，辟梁丘據無使受報，百官節適，關市省征，陂澤不禁，冤報者過，留獄者請焉。 |
| | The ruler said, "Good!" "I have heard your instruction." Therefore, he ordered his sons not to seek external favor through relatives, dismissed Liangqiu Ju without allowing him to receive any reward, ensured that all officials acted with moderation, reduced taxes at border checkpoints and markets; ponds and marshes were no longer restricted. Those who had been wronged received redress, and those unjustly detained in prison were petitioned for release.
|
| | 景公問得... : |
景公問晏子曰：「取人得賢之道何如？」 |
| | King Jing asked Yanzi, "What is the way to select virtuous people?"
|
| | 景公問得... : |
晏子對曰：「舉之以語，考之以事，能諭，則尚而親之，近而勿辱以取人，則得賢之道也。是以明君居上，寡其官而多其行，拙于文而工于事，言不中不言，行不法不為也。」 |
| | Yanzi replied, "Recommend them through their words, test them with affairs. If they are able to explain clearly, then honor and be close to them. Be near them without humiliating them when selecting people; this is the way to obtain virtuous individuals." Therefore, a wise ruler in power keeps the number of officials small but their conduct extensive, is clumsy in words but skilled in affairs, and does not speak unless his words are appropriate, nor act unless his actions conform to proper standards."
|
| | 景公問臨... : |
景公問晏子曰：「臨國蒞民，所患何也？」 |
| | Jinggong asked Yanyi, "When governing a state and its people, what is most concerning?"
|
| | 景公問臨... : |
晏子對曰：「所患者三：忠臣不信，一患也；信臣不忠，二患也；君臣異心，三患也。是以明君居上，無忠而不信，無信而不忠者。是故君臣同欲，而百姓無怨也。」 |
| | Yanyi replied, "There are three things to be concerned about: first, when loyal ministers are not trusted; when trustworthy ministers are disloyal, this is the second concern; when ruler and minister have different hearts, this is the third concern." Therefore, a wise ruler in high office will not encounter ministers who are loyal but not trusted, or trustworthy but not loyal. Thus, when ruler and minister share the same desires, the common people have no grievances."
|
| | 景公問為... : |
景公問于晏子曰：「為政何患？」 |
| | Jinggong asked Yanzi, "What should one be most concerned about when governing?"
|
| | 景公問為... : |
晏子對曰：「患善惡之不分。」 |
| | Yanzi replied, "The greatest concern is failing to distinguish between good and evil."
|
| | 景公問為... : |
公曰：「何以察之？」 |
| | Jinggong said, "How can one discern this?"
|
| | 景公問為... : |
對曰：「審擇左右。左右善，則百僚各得其所宜，而善惡分。」 |
| | Yanzi replied, "Carefully select those around you. If those around you are virtuous, then all officials will be placed in positions suitable for them, and good and evil will become clear."
|
| | 景公問為... : |
孔子聞之曰：「此言也信矣！善進，則不善無由入矣；不善進，則善無由入矣。」 |
| | Confucius heard this and said, "These words are indeed true! When virtue is promoted, then evil has no way to enter; If evil is promoted, then virtue has no way to enter."
|
