3.12 [62] 景公问谋必得事必成何术晏子对以度义因民

齐景公问谋划一定有收获做事情一定成功有什么办法，晏子回答说要符合道义顺从百姓

【原文】

景公问晏子曰：“谋必得，事必成，有术乎？”晏子对曰：“有。”公曰：“其术如何？”晏子曰：“谋度于义者必得，事因于民者必成。”公曰：“奚谓也？”对曰：“其谋也，左右无所系，上下无所靡，其声不悖，其实不逆，谋于上，不违天，谋于〔下〕，不违民，以此谟者必得矣；事大则利厚，事小则利薄，称事之大小，权利之轻重，国有义劳，民有（如）〔加〕利，以此举事者必成矣。夫逃（人）〔义〕而谟，虽成不安；傲民举事，虽成不荣。故臣闻义、谋之法（者）〔也〕，民、事之本也，故（及）〔反〕义而谋，（信）〔倍〕民而动，未闻存者也。昔三代之兴也，谋必度（其）〔于〕义，事必因于民。及其衰也，建谋者（及）〔反〕义，兴事〔者〕伤民。故度义因民，谋事之术也。”公曰：“寡人不敏，闻善不行，其（已）〔危〕如何？”对曰：“上君全善，其次出入焉，其次结邪而羞问。全善之君能制；出入之君、时问之君，虽日危，尚可以没身；羞问之君，不能保其身。今君虽危，尚可没其身也。”

【今译】

齐景公问晏子说：“谋划一定实现，办事一定成功，有这样的办法吗？”晏子回答说：“有。”景公说：“那方法是怎样的？”晏子说：“谋划符合道义就一定会实现，办事顺从百姓就一定能成功。”景公道：“为什么这样说呢？”晏子回答说：“谋划事情不受左右的干扰，不受上下的牵连，言论不违背礼仪，行为不逆反道义，谋划的事情上不违背天意，下不违背民心，用这样的方法谋划的事情一定能实现；事情大则利益丰厚，事情小则利益微薄，估量事情的大小，权衡利益的轻重，国家有道义，百姓有利益，用这样的方法做事情就一定能成功。不讲道义去谋划，即使成功也不会安宁；轻视百姓去做事，即使成功也不光荣。因此我听闻道义是谋划的法则，百姓是做事的根本，因此违背道义去谋划，违背百姓去做事，没有听说过有留存的。以前夏商周三代兴盛的时候，谋划一定考虑道义，做事一定顺从百姓。等到三代衰亡的时候，谋划的人不考虑道义，做事的人损害百姓。因此考虑道义和顺从百姓，是谋划做事的方法。”景公说：“我不聪明，听到善言也没施行，已经出现危险该怎么办呢？”晏子回答说：“上等的君王全部事情都择善而行，稍差一些的君王和全善有一些差异，再差一些的君王行为邪僻而羞于询问。全部择善而行的君王能够掌控局面；和全善有差异的君王、能够经常问询的君王，虽然日渐危险，但尚且可以善终；羞于问询的君王，不能保全自身。现在您虽然日渐危险，但还能得以善终。”

Duke Jing queried Yanzi as follows: “Is there a method by which plans are certain bound to achieve their purpose and undertakings bound to be accomplished?”

Yanzi replied: “There is.”

The Duke said: “What is this method?”

Yanzi said: “Those plans that are based on righteousness are certain to succeed,and undertakings that conform to the needs of the people are certain to be accomplished.”

They Duke said: “What do you mean?”

Yanzi replied: “One who m akes p lans,w ith no one among his entourage to tie him down and no one among the superiors and inferiors to harness^[1] him; whose words are not contradictory and whose deeds are not perverse; and who in consultation w ith superiors,does not defy Heaven,and with inferiors does not defy the people—one who plans thus is sure to achieve his purpose. When one’s undertakings are great,then benefits are abundant; when they are small,benefits are meager. Measure the size of the undertaking,reckon the weight of benefits,and the state w ill have fair labor and the people w ill have additional benefits. Those who initiate undertakings in this way w ill certainly accomplish them. If one avoids righteousness in making plans,even if these plans are accomplished,one w ill not be at peace. If one initiates undertakings w ith an attitude of arrogance towards the people,even if these undertakings are accomplished,one w ill not be glorified. Hence,I have heard that righteousness is the correct model for planning and the people are the foundation of all undertakings. Therefore,to my know ledge,no one who makes plans contrary to righteousness and takes action that is hostile to the people has ever survived. Formerly,in the heyday of the Three Dynasties,plans were always measured by standards of righteousness and undertakings were always grounded in the people. When these dynasties declined,those who promoted plans acted against righteous principles,and those who initiated undertakings harmed the people. Therefore,righteous measurement and conformance to the needs of the people constitute the art of planning and undertaking affairs.”

The Duke said: “I am not that bright. I am taught to do good,but do not act on it—is this a cause for danger?”

Yanzi rep lied: “The best ruler is perfect; the next best is mediocre; and the one that comes next is he who allies himself w ith evil and is embarrassed to raise questions. The perfect ruler is able to control; the mediocre ruler raises questions occasionally;^[2] although he may face danger,his life may still end from natural causes. The ruler who is embarrassed to raise questions cannot die naturally. Now you,my Lord,although you are in danger,you can still die naturally.”

注释

[1]靡→縻 (YZCQ-ICS,26,n. 1).

[2]出入之君时问 (YZCQ-ICS,26,n. 5).