【Original text】
侯至自田(1)，晏子待于遄台②，子犹驰而造焉③。公曰：“唯据与我和夫！”晏子对曰：“据亦同也，焉得为和？”公曰：“和与 同异乎？”对曰：“异。和如羹焉，水、火、醯、醢、盐、梅④，以 烹鱼肉，燀执以薪⑤２宰夫和?6)， 之以味(7)；济其不及(8)，以泄 其过(9)。君子食之，以平其心。君臣亦然。君所谓可而有否焉，臣 献其否以成其可(10)；君所谓否而有可焉，臣献其可以去其否。是以 政平而不干(11)，民无争心。故《诗》曰：‘亦有和羹，既戒既平。 嘏无言。时靡有争(12)。’先王之济五味。和五声也(13)，以平其心，成其政也。声亦如味，一气(14)、二体(15)、一三类(16)、四物(17)。五声(18)、成 律(19)、七音(20)、八风(21)、九歌(22)，以相成也；清浊。小大、短长、疾 徐、哀乐、刚柔、迟速、高下、出入、周疏，以相济也。君子听 之，以平其心。心平，德和。；故《诗》曰：‘德音不瑕(23)’。今据不 然。君所谓可，据亦曰可；君所谓否，据亦曰否。若以水济水。谁 能食之？若琴瑟之一专，谁能听之？同之不可也如是。”
When the marquis arrived at Zi Tian (1), Yan Zi was waiting at Trentai ②, and Yan Zi still galloped to build Yan ③. The duke said: "Only the basis is with me and my husband!" Yanzi said to him: "The basis is also the same, how can we achieve harmony?" The duke said: "Harmony is the same as the same but different?" He said to him: "Different. Harmony is like soup, water, fire, fermented grains, fermented rice, salt, and plums ④, to cook fish and meat, and firewood to cook ⑤2 to kill the husband and ?6), It's about taste (7); it's about what's not good enough (8), and it's about letting go of faults (9). The gentleman eats it to calm his mind. The king and his ministers are the same. If the king says it is possible, it will be done. There is no words. The time is full of contention (12). The former king's five sounds (13) are used to calm his mind and form his political affairs. Rhythm (19), Eight Winds (21), and Nine Songs (22) are in harmony with each other; small and large, short and long, slow and sad, hard and soft, slow and fast, in and out, and Zhou Shu. The gentleman listens to it and calms his mind. Therefore, "Poetry" says: "The sound of virtue is not flawful (23)". "Yes. If you say yes, you will say yes. If you use water to make water, who can listen to it?"
【注释】
【Note】
① 侯。指 景公。田：打猎。这里指打猎处。②遄(chuan)台： 国地名，在今山东临淄附近。③子犹。 国大夫梁丘据的字。造。到。 往。④羹：调和五味（醋、酱、盐、梅、菜）做成的带汁的肉。不加五 味的叫大羹。醯（XT）：醋。醢(hai)：用肉、鱼等做成的酱。梅：梅子。 ⑤燀(chan)：烧煮。(6)和：调和。(7) ：调配使味道适中…… (8)济：增加，添加。(9)泄；减少。过：过分，过重。(10)献：进言指 出。(11)干：犯，违背。(12)这四句诗出自《诗•商颂•烈祖》。戒：具 备，意思是指五味 全。平：和；指味道适中。 (zong)：通“奏”，进献。 嘏(gu)：通“假”。至：指神灵来到。无言：指肃敬。(13)济。这里的意． 思是相辅相成。五味：指、甜、苦、辣、咸五种味道。五声：指宫、商、角、 徽、羽五个音阶。(14)一气；空气，指声音要用气来发动。(15)二体：指 舞蹈的文舞和武舞。(16)三类：指《诗》中的风、雅、颂三部分。(17) 四物：四方之物，指乐器用四方之物做成。(18)五声：即五音。(19)六 律：指用来确定声音高低清浊的六个阳声，即黄钟、太簇、姑洗(xian)、蕤 (rui)宾、夷则、无射(yi)。(20)七音：指宫、商、角、微、羽、变宫、变 微七种音阶。(21)八风：八方之风。(22)九歌；可以歌唱的九功之德， 即水、火、木、金、土、谷、正德、利用、厚生。(23)这句诗出自《诗• 豳风•狼跋》。德音：本指美德，这里借指美好的音乐。瑕：玉上的斑点，这 里指缺陷。
① Hou. Refers to Jinggong. Tian: Hunting. This refers to the hunting place. ② Chuan (chuan) Taiwan: The place name of the country, near present-day Linzi, Shandong. ③Ziyu. The name of Liang Qiuju, a state official. make. arrive. Past. ④Soup: Juicy meat made by mixing five flavors (vinegar, soy sauce, salt, plums, and vegetables). The one without five flavors is called a big soup.醯(XT): vinegar. Hai: Sauce made from meat, fish, etc. Plum: Plum. ⑤燀(chan): Boil. (6) Harmony: Reconciliation. (7): Prepare to make the taste moderate... (8) Ji: Increase, add. (9) Discharge; reduce. Over: excessive, too heavy. (10) Offer: Give a suggestion. (11) Qian: commit, violate. (12) These four lines of poetry are from "Poetry·Ode to Shang·Liezu". Jie: equipped, which means the five flavors are complete. Ping: harmonious; means the taste is moderate. (zong): Tong "play", contribute. 嘏(gu): means "false". To: Refers to the arrival of the gods. Silent: Refers to reverence. (13) Economic. The meaning here. Thoughts complement each other. Five flavors: refers to the five flavors: sweet, bitter, spicy, and salty. Five tones: refers to the five scales of Gong, Shang, Jiao, Hui and Yu. (14) One breath; air means that the sound must be activated by air. (15) Two bodies: refers to the literary dance and martial dance of dance. (16) Three categories: refers to the three parts of Feng, Ya and Song in "Poetry". (17) Four things: Four things, which means that musical instruments are made of things from all directions. (18) Five tones: namely five tones. (19) Liulu: refers to the six Yang sounds used to determine the pitch of the sound, namely Huangzhong, Taicu, Guxi (xian), Rui (rui)bin, Yize, and Wushe (yi). (20) Seven tones: refers to the seven scales of Gong, Shang, Jiao, Wei, Yu, Bian Gong, and Bian Wei. (21) Eight winds: winds from all directions. (22) Nine songs; the nine virtues that can be sung, namely water, fire, wood, metal, earth, grain, righteousness, utilization, and health. (23) This poem comes from "Poetry·Binfeng·Langba". Deyin: Originally refers to virtue, here it refers to beautiful music. Flaw: spots on jade, here refers to defects.
【译文】
【Translation】
景公从打猎的地方回来，晏子在遄台随侍，梁丘据也驾著车赶来了。 景公说：“只有梁丘据与我和协啊！”晏子回答说： “梁丘据也不过是相同而已，哪里能说是和协呢？” 景公说：“和 协与相同有差别吗？”晏子回答说：“有差别。和协就像做肉羹，用 水、火、醋、酱、盐、梅来烹调鱼和肉，用柴火烧煮。厨工调配 味道，使各种味道恰到好处；味道不够就增加调料，味道太重就 减少调料。君子吃了这种肉羹，用来平和心性。国君和臣下的关 系也是这样。国君认为可以的，其中也包含了不可以，里下进言 指出不可以的，使可以的更加完备；国君认为不可以的，其中也 包含了可以的，臣下进言指出其中可以的。去掉不可以的。因此。 政事平和而不违背礼丁，百姓没有争斗之心。所以《诗•商颂• 烈祖》中说：‘还有调和的好羹汤，五味 备又适中。敬献神明来 享用，上下和睦不争斗。’先王使五味相互调和，使五声和谐动听， 用来平和心性，成就政事。音乐的道理也像味道一样，由一气。二 体、三类、四物、五声、六律、七音、八风、九歌各方面相配合 而成，由清浊、小大、短长、疾徐、哀乐、刚柔、迅速、高下、出 入、周疏各方面相调节而成。君子听了这样的音乐，可以平和心性。心性平和，德行就协调。所以，《诗•豳风•狼跋》说：‘美 好音乐没瑕疵。’现在梁丘据不是这样。国君认为可以的，他也说 可以；国君认为不可以的，他也说不可以。如果用水来调和水，谁 能吃一下去？如果用琴瑟老弹一个音调，谁听得下去？不应当相同 的道理，就像这样。”
When Jinggong came back from hunting, Yanzi was accompanying him at Tuntai, and Liang Qiuju also drove his car. Jinggong said: "Only Liangqiu Ju and I are in harmony!" Yanzi replied: "Liangqiu Ju are just the same. How can we say they are in harmony?" Jinggong said: "Is there any difference between harmony and unity?" Yanzi replied: "There is a difference. Harmony is like making meat soup. Use water, fire, vinegar, sauce, salt, and plums to cook fish and meat, and use firewood to cook them. The kitchen workers prepare them. If the taste is not enough, add more seasonings; if the taste is too strong, reduce the seasonings. The gentleman eats this kind of meat soup to calm his mind. The same is true for the relationship between the king and his ministers. What the king thinks is OK also includes what is not possible, and the words that are not allowed are included to make the things that are OK more complete; what the king thinks is not possible also includes what is OK. Therefore, the things that are not allowed are eliminated. The political affairs are peaceful and do not violate the rules, and the people have no desire to fight. Therefore, "Poetry·Shang Ode·Liezong" says: "There is also a good soup with five flavors. It is presented to the gods and enjoyed, and the superiors and subordinates are harmonious." The ancient king made the five flavors harmonious and harmonious, so as to achieve political affairs. Body, three types, four objects, five tones, six rhythms, seven tones, eight winds, and nine songs are composed of the combination of clear and turbid, small and large, short and long, fast and slow, sad and happy, hard and soft, rapid, high and low, in and out, and Zhou Shu. A gentleman can calm his mind when he listens to such music. Therefore, "Poetry·Binfeng·Langba" says: 'Beauty. Good music has no flaws. ’ That’s not the case now. If the monarch thinks it’s okay, he’ll say it’s not okay. If you mix water with water, who can listen to it? It’s like this.”
【读解】
【Interpretation】
晏婴在这里所发的议论，是抽象的哲理。看来，在那个兵荒马乱的年代，还是有知书识理的人，还是有人沉下心来思索社会。 人生、宇宙的一些重要问题。就这一点而言，我们这个浮躁轻慢 的时代，是不是也可以从中受到一些启发呢？莫非现代化就是让 大伙儿急功近利地全往一条觅食的道上去挤吗？莫非我们真像动 物一样只知道吃饭穿衣？莫非我们除了物质、金钱以外，就什么 也不知道，什么也不关心了吗？
Yan Ying's discussion here is abstract philosophy. It seems that in that era of war and chaos, there were still people who were knowledgeable and sensible, and there were still people who calmed down and thought about society. Some important questions of life and the universe. In this regard, in our impetuous and arrogant era, can we also draw some inspiration from it? Could it be that modernization just makes everyone rush to the same food path in a hurry for quick success? Are we really like animals who only know how to eat and wear clothes? Could it be that we know nothing and don’t care about anything except material things and money?
话说回来。
Having said that.
晏婴所讨论的“和”与“同”，很典型地代表了咱们国人的思维特点和方式。
The "harmony" and "tong" discussed by Yan Ying typically represent the thinking characteristics and ways of our people.
和与同，表面上看起来很相似，它们的表现有一致性，。但在 实质上，它们完全不同。同，是绝对的一致，没有变动。没有多样性，因此，它代表了单调、沉闷、死寂，它也没有内在对活力和动力，不是一个具有生命力的东西，也不符合宇宙万事万物。 起源、构成、发展的规律性。
He and Tong look very similar on the surface, and their performances are consistent. But in essence, they are completely different. Identical, it is absolutely consistent and there is no change. There is no diversity, so it represents monotony, dullness, and silence. It also has no inherent vitality and motivation. It is not a vital thing, and it is not consistent with everything in the universe. The regularity of origin, composition and development.
和，却是相对的一致性，是多中有一，一中有多，是各种相 互不同、相互对立的因素通过相互调节而达到的一种统一态、平 衡态。因此，它既不是相互抵消、溶解，也不是简单地排列组合， 而是融合不同因素的积极方面结成和谐统一的新整体。它保留了 各个因素的特点，又不让它们彼此抵消，因而是一个具有内在活 力、生命力、再生力的整体。
Harmony, however, is relative consistency, one within many, and many within one. It is a unified state and a balanced state achieved by various mutually different and opposing factors through mutual adjustment. Therefore, it neither cancels out, dissolves, or simply arranges and combines each other, but integrates the positive aspects of different factors to form a harmonious and unified new whole. It retains the characteristics of each factor without allowing them to cancel each other out, so it is a whole with inherent vitality, vitality and regeneration.
和的观念，既是宇宙万物起源、构成、发展的规律之一，同 时也是咱们祖先对事物的独特理解。换句话说，和的内涵，既包 括了自然规律，也包括了人的理智对秩序的追求，即人为的秩序。
The concept of harmony is not only one of the laws of the origin, composition, and development of all things in the universe, but also the unique understanding of things by our ancestors. In other words, the connotation of harmony includes not only the laws of nature, but also the pursuit of order by human reason, that is, man-made order.
和的观念被付诸实践，就形成了中国人独特的行为方式。国 家兴盛的理想状态是和谐：君臣之间、官民之间、国与国之间、朝野之间，相互理解、支持、协调，利益趋于一致；文学艺术的最 高境界也是和谐：有限和无限、虚与实、似与不似、刚与柔、抑与扬等等因素共存于一个统一体中，相互补充，相互调节；人们 处理事务、人№关系也崇尚“和为贵”，用自我克制来消除矛盾、分歧，用相互切磋来发扬各自所长，通过寻找利益的一致之处，把各方的不同之处加以协调。
When the concept of harmony is put into practice, the unique behavior of the Chinese people is formed. The ideal state of national prosperity is harmony: mutual understanding, support, and coordination between monarchs and ministers, officials and people, between countries, and between government and opposition parties, and the interests tend to be consistent; the highest state of literature and art is also harmony: limited and infinite, virtual and real, similar and dissimilar, hard and soft, restraint and promotion, and other factors coexist in a unity, complement each other, and adjust each other; people We also advocate "harmony is the most important" when dealing with affairs and interpersonal relationships, use self-restraint to eliminate conflicts and differences, use mutual discussion to develop each other's strengths, and coordinate the differences of all parties by finding areas where interests are consistent.
我们还应注意到，“和”的最终旨归，是人的内心的心性平和， 也就是说，“它的最后落脚点，还是人自身的生存状态。因此，它是内向的，而不是外向的；是人本的，而不是物质的。
We should also note that the ultimate goal of "harmony" is the inner peace of human beings. That is to say, "its final destination is the living condition of human beings themselves. Therefore, it is introverted, not extroverted; it is humanistic, not material."
