2.14 [39] （土）景公欲以圣王之居服而致諸侯晏子諫

齊景公打算用圣王的居室和服飾來招致諸侯，晏子進諫

【原文】

景公問晏子曰：“吾欲服圣王之服，居圣王之室，如此，則諸侯其至乎？”晏子對曰：“法其節儉則可，法其服（居其）室，無益也。三王不同服而王，非以服致諸侯也，誠于愛民，果于行善，天下懷其德而歸其義，（若）〔善〕其衣服節儉而眾悅也。夫冠足以修敬，不務其飾；衣足以掩形御寒，不務其美。衣不務于隅（肶）〔眥〕之削，冠無觚羸之理，身服不雜彩，首服不鏤刻。且古者嘗有紩衣攣領而王天下者，其義好生而惡殺，節上而羨下，天下不朝其服，而共歸其義。古者嘗有處橧巢窟穴而不惡，予而不取，天下不朝其室，而共歸其仁。及三代作服，為益敬也，首服足以修敬，而不重也，身服足以行潔，而不害于動作。服之輕重便于身，用財之費順于民。其不為橧巢者，以避風也；其不為〔窟〕穴者，以避濕也。是故明堂之制，下之潤濕，不能及也；上之寒暑，不能入也。土事不文，木事不鏤，示民（之）〔知〕節也。及其衰也，衣服之侈過足以敬，宮室之美過避潤濕，用力甚多，用（則）〔財〕甚費，與民為讎。今君欲法圣王之服，不法其制，法其節儉也，則雖未成治，庶其有益也。今君窮臺榭之高，極污池之深而不止，務于刻鏤之巧，文章之觀而不厭，則亦與民（而）〔為〕讎矣。若臣之慮，恐國之危，而公不平也。公乃愿致諸侯，不亦難乎！公之言過矣。”

【今譯】

齊景公問晏子說：“我想穿古代圣王那樣的服飾，住古代圣王那樣的居室，這樣的話，諸侯大概就都會歸附了吧？”晏子說：“您學習他們的節儉是可以的，學習他們的服飾和居室，并沒有什么好處。夏禹、商湯、周文王沒有穿一樣的衣服卻都建立王業，他們不是靠服飾使諸侯歸附的，他們真誠地愛護百姓，成功地推行善政，天下人感念他們的德行，歸附他們的仁義，所以雖然他們服飾節儉但百姓心悅誠服。帽子足夠顯示敬意就夠了，不必追求修飾；衣服足夠遮蔽身體抵御風寒就夠了，不必追求華美。衣服不必追求斜角的剪裁，帽子不必追求狹窄有棱角的形狀，穿在身上的衣服不要色彩斑斕，頭上戴的帽子不要鏤刻花紋。況且古時候曾經有人穿著縫制簡樸衣領卷曲的衣服統一天下，他們愛惜生命、厭惡殺戮，節約君主的開銷，追求百姓的富裕，天下人不朝拜他的服飾而是歸附他的仁義。古時候曾經有人住在用柴堆的居室里和洞窟中而不嫌棄，給予他房屋他也不居住，天下人不朝拜他的房屋而是歸附他的仁德。到三代制作衣服，是為了增加崇敬，頭上戴的帽子足以表達敬意就夠了，不必追求貴重，身上穿的衣服足以整潔、便于行動就夠了，不要妨礙動作。服飾的輕重要穿戴方便，財物的花費要順應民意。之所以不再用柴堆搭建居室，是為了躲避風雨；不再居于洞穴，是為了避免潮濕。所以建造明堂，讓地下的潮濕之氣上不來；讓外邊的寒暑之氣進不來。土石建筑不作紋飾，竹木建筑不去雕鏤，向百姓示范要懂得節儉。到了他們統治衰敗的時候，服飾的奢侈大大超過了表達敬意的程度，宮室的華美超過了避免潮濕的程度，動用了太多民力，花費了太多財富，以至于和百姓結為仇敵。現在您想學習圣王的服飾，不學習他們的制度，學習他們的節儉，那么即使不能成就治世，應該也還是有好處的。現在您一味追求高到不能再高的臺廊，深得不能再深池塘，一味追求精巧的雕刻鏤空、華美的花紋，不知滿足，這也是與百姓為敵啊。如果真像我憂慮的那樣，恐怕國家就危險了，國君您也無法安享太平。國君希望諸侯來朝，不是很困難嗎！您的話說錯了。”

Duke Jing queried Yanzi as follow s: “I would like to be dressed like the sage-kings and live in houses similar in style to those they lived in. If I accomplish that,would I then bring other regional princes to pay court to me?”

Yanzi replied: “If you take as your model the frugality of the sagekings,then it w ill be possible to achieve this,but if your model is their clothing and houses,the endeavor w ill be useless. The Three Kings^[1] wore different clothes and still they ruled like true kings. It was not on account of their clothing that they drew the regional princes to them. They were sincere in loving the people and resolute in doing good. The whole realm cherished their virtue and all were drawn to their righteousness and approved of their modest clothing,which delighted the multitude. As for caps,one should suffice w ith cultivating a respectful demeanor,rather than striving for decoration. Clothing should merely cover the body and ward off the cold,rather than striving for beauty. One’s dress should not strive for sharply cut angles and caps should not have a high and narrow shape.^[2] The clothes on one’s body should not be multicolored,and there should be no carved adornments on one’s headgear. Moreover,in ancient times,some true kings of the realm used to have patched clothes and bent collars. Their righteousness lay in their love of life and their hatred of killing. They restricted superiors and aggrandize the inferiors; none of the residents made obeisance to them because of their clothing,but rather joined in being drawn to their righteousness. In ancient times,there were people^[3] who did not detest to live in stick-made nests and caves; they gave and did not take; the whole realm made obeisance to them not on account of their housing,but rather of their humaneness. By the time of the Three Dynasties,official clothes were instituted to increase veneration; headgear was sufficient to inspire veneration,and was not heavy. The clothes on one’s body were sufficient to practice modesty,but did not hinder movement. The weight of clothes was com fortable for the body,and was affordable to the people. The reason people of that period no longer framed stick-made nests was in order to avoid the w ind,and the reason they no longer dug caves was to avoid dampness. Therefore,M ing Tang Hall’s^[4] regulations ensured that no dampness could rise from below and neither cold nor heat could enter from above. Earthworks were not embellished and woodwork had no carvings,in order to show the people that they knew frugality. When these dynasties approached their downfall,the luxury of their clothing exceeded what sufficed for veneration,and the beauty of palaces exceeded what sufficed for avoiding dampness. The use of manpower was enormous,and the resources applied were costly,and so the Kings made the people into their enemies. But now you,my Lord,w ish to use as your criterion the clothes of the sage-kings,but not their regulations. If you take their frugality as a model,then even if you are unable to attain perfect order,it would probably be beneficial. But if you,my Lord,build the terraces as high as possible and ceaselessly dig ponds to a great depth; if you devote yourself insatiably to skillful carvings and to eye-catching emblems and ornaments,then you w ill transform the people into enemies as well. If my worries are realized,I am afraid that the state w ill be endangered and you yourself w ill not be safe. Would it not be a difficult matter,then,to w ish the regional princes to come to pay court to you? Your words were w rong!”

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注釋

[1]The Three Kings of antiquity,Yu 禹,Tang 湯 and Wu 武,the founders of the Xia,Shang and Zhou royal dynasties.

[2]羸→瀛 (YZCQ-ICS,15,n. 4).

[3]Yanzi’s statement is in reference to the former kings as in Liji,9.5/60/14: 昔者先王,未有宮室,冬則居營窟,夏則居橧巢 (“In the past the former kings had no houses; in the winter they lived in caves that they had dug,and in the summer they lived in stick-made nests.”).

[4]The M ing Tang 明堂—The Hall of Light—w as a unique royal structure of the state of Qi,mentioned in many texts that deal w ith rituals and sacrifices. Mencius considered the Hall of Light to be the hall of a true king (Mencius,2.5/9/24). For a detailed discussion of this hall,see James Legge; Ch’u Chai; Winberg Chai. Li Chi: Book of Rites. An encyclopedia of ancient ceremonial usages,religious creeds,and social institutions. New Hyde Park,N.Y.,University Books (1967): vol. 1,28-30. See also John S. M ajor,et al.,trs. The Huainanzi: A Guide to the Theory and Practice of Government in Early Han China. Translations from the Asian Classics. New York: Columbia University Press (2010): 882-883.