3.7 [57] 景公問欲如桓公用管仲以成霸業晏子對以不能

齊景公打算像桓公重用管仲那樣重用晏子以成就王霸之業，晏子回答說不可以

【原文】

景公問晏子曰：“昔吾先君桓公，有管仲夷吾保（義）〔乂〕齊國，能遂武功而立文德，（糺）〔糾〕合兄弟，撫存（翌）〔冀〕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。”晏子對曰：“昔吾先君桓公，能任用賢，固有什伍，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，鰥寡無饑色；不以飲食之辟害民之財，不以宮室之侈勞人之力；節（耴）〔取〕于民，而普施之，府無藏，倉無粟，上無驕行，下無（謟）〔諂〕德。是以管子能以齊國免于難，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（耴）〔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！”

【今譯】

齊景公問晏子道：“以前我們先代的國君桓公，有管仲輔佐治理齊國，能夠通過武力建功立業也能通過文治建立德政，聯合諸侯，安撫保有冀州，吳國越國都接受他的號令，楚國感到恐懼，諸侯們無不服從歸順，盡力效忠周王室，因此周天子嘉獎他的德行。先君桓公建立顯赫的功業，全靠管仲的力量啊。現在我想把齊國的國政交給您，請您輔佐我，以發揚先君的功德，繼承管仲的事業。”晏子回答說：“以前我們的先君桓公，能夠選賢任能，國家有什五的管理體制，治理遍及百姓，身份尊貴的人不欺凌身份卑賤的人，富有的人不輕視貧窮的人，有功的人不譴責無功的人，有才的人不唾棄愚笨的人，辦事不徇私情，斷案公平公正，宮內的姬妾沒有多余的食物，外朝的臣子沒有多余的俸祿，鰥夫寡婦也沒有饑餓的面色；先君不因飲食上的偏好損害百姓的財物，不因宮室的奢侈加重百姓的勞役；向百姓索取的少，而普遍施恩于百姓，府庫中沒有儲藏，倉庫中也沒有糧食，君上沒有驕傲的言行，臣下也沒有讒佞的品質。因此管仲能讓齊國避免災禍，讓先君桓公參決于天子。現在您想發揚先君的功德，繼承管仲的事業，那就不要用太多的偏好去損傷百姓，不要放縱欲望縱情享樂和諸侯結怨，大臣們誰敢不秉持為善的理念盡力把事情做好，來順從君王的心意呢？現在您疏遠賢人，而任用諂諛之人；役使百姓唯恐不多，聚斂財物唯恐不得；向百姓索取的太多，而施恩太少，向諸侯們索取的太多，而輕視對他們的禮敬；府庫里儲藏的東西朽壞生了蛀蟲，和諸侯們交往違背了禮儀，糧食儲藏了很多，而在百姓中積蓄了怨恨；君臣之間互相懷恨，而政令刑律變化無常。我怕國家有覆亡的危險，而您也不能享有國君之位。又怎么能發揚先君的功德而繼承管仲的事業呢！”

Duke Jing queried Yanzi as follow s: “In the past,our form er ruler Duke Huan had Guan Zhong,also known as Yi-wu,^[1] to protect and regulate the state of Qi,and so eventually he was able to achieve military success and establish civil virtues. He allied w ith the fraternal regional princes,^[2] pacifying and protecting Ji Zhou.^[3] Wu and Yue obeyed his orders,and Jing-Chu^[4] dreaded him. A ll obeyed him. He was sedulous in the service to the house of Zhou and the Son of Heaven granted him favor. The brilliant achievements of our former ruler resulted from the strength of Guanzi. Now I too want to entrust the government of Qi to you,Master,so that you,my Master,may help me to display our former ruler’s achievements and continue the enterprise of Guanzi.”

Yanzi replied: “In the past,our former ruler Duke Huan was able to employ the worthy and entrust responsibility to them,and so the state^[5] had the ten and five household divisions.^[6] The adm inistration w as all-inclusive,reaching the common people. The nobles did not hum iliate the low ly,and the rich were not haughty towards the poor. Those w ith accomplishments did not reprimand^[7] the weary,and the eloquent did not scold the foolish. Official undertakings were free of personal preferences,and lawsuits were heard w ithout favoritism. Concubines w ithin the palace did not enjoy expensively abundant food,and ministers outside the palace did not enjoy over-generous,abundant emoluments. Widows and w idowers did not did not have famished faces. The people’s property was not harmed by the m isappropriation of food and drink,and the people’s strength was not exhausted w ith extravagant palaces. He was moderate in taking from the people and bestowed favors extensively. Nothing was hoarded in the warehouses,and grain was not stored in the granaries. Superiors did not exhibit arrogant conduct,and inferiors avoided sycophancy. This is why Guanzi was able to keep the state of Qi free of disasters and allowed our former ruler to take part in the Son of Heaven’s rule. Now if you,M y Lord,want to manifest the achievements of our former ruler and carry on the enterprises of Guanzi,then you should not harm the people w ith your great profligacy,and you should not provoke resentment among the regional princes w ith your desire for fine things and precious objects; and who then,among your ministers,would dare not accept your goodness and not exhaust his strength in order to follow your will? But now you,my Lord,distance yourself from the worthy,and you employ slanderers and flatterers. You over use the people so much that they cannot bear it,and you collect such high taxes that they cannot afford them. You take a great deal from the people,but bestow very little upon them. You demand much from the regional princes,but you think little of the rites due to them. The stores in your warehouse are spoiled by insects,and your attitude to the regional princes is contrary to the rites. Beans and m illet are stored and hidden away, while resentment mounts up among the people. The ruler and his ministers hate each other,and administration and punishments are inconsistent. I fear that the state w ill be endangered and fall to ruin and that you w ill not be able to take pleasure in it. How,then,are you able to manifest our former ruler’s achievements and continue the enterprise of Guanzi?”

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注釋

[1]I.e.,Guan Zhong. Yiwu was the courtesy name (字) of Guan Zhong.

[2]I.e.,the “princes” (諸侯). The Zuozhuan,B5. 26.3/10723,reads: 桓公是以糾合諸侯 (“For this reason Duke Huan called in the princes”).

[3]Ji Zhou—the Ji Province—located between the two parts of the Yellow River (Lüshi chunqiu,13.1/63/5),which refers to the region that covers the central plains of ancient China.

[4]Jing—荊 was the older name of the state of Chu—楚.

[5]固→國 (YZCQ-ICS,23,n. 5).

[6]For a description of this organizational structure of villages into groups of ten and five households,see Guanzi,1.4/8/7; A llyn W. Rickett,tr. Guanzi: Political,Economic,and Philosophical Essays from Early China. vol. 1,Princeton Library of Asian Translations,Princeton (1985): 103.

[7]遺→遣 (YZCQ-ICS,23,n. 7).