1
管仲夷吾者，潁上人也。 少時常與鮑叔牙游，鮑叔知其賢。 管仲貧困，常欺鮑叔，鮑叔終善遇之，不以為言。 已而鮑叔事齊公子小白，管仲事公子糾。 及小白立為桓公，公子糾死，管仲囚焉。 鮑叔遂進管仲。 管仲既用，任政於齊，齊桓公以霸，九合諸侯，一匡天下，管仲之謀也。
Guan Zhong, whose courtesy name was Yiwu, was a man of Yingshang. In his youth he often traveled with Bao Shuya, and Bao Shu knew his worth. Guan Zhong was impoverished and often deceived Bao Shu, but Bao Shu in the end treated him well and did not take it amiss. Soon after, Bao Shu served Qi prince Xiaobai, while Guan Zhong served prince Jiu. When Xiaobai was established as Duke Huan and prince Jiu died, Guan Zhong was imprisoned. Bao Shu then recommended Guan Zhong. Guan Zhong having been employed took charge of government in Qi. Duke Huan of Qi became hegemon, nine times assembled the feudal lords, once set the world in order—it was Guan Zhong's strategy.
2
管仲曰：「吾始困時，嘗與鮑叔賈，分財利多自與，鮑叔不以我為貪，知我貧也。 吾嘗為鮑叔謀事而更窮困，鮑叔不以我為愚，知時有利不利也。 吾嘗三仕三見逐於君，鮑叔不以我為不肖，知我不遭時也。 吾嘗三戰三走，鮑叔不以我怯，知我有老母也。 公子糾敗，召忽死之，吾幽囚受辱，鮑叔不以我為無恥，知我不羞小睗而恥功名不顯于天下也。 生我者父母，知我者鮑子也。」
Guan Zhong said: 'When I first was in difficulty, I once traded with Bao Shu and when dividing the profits took much for myself, but Bao Shu did not consider me greedy—he knew I was poor. I once planned affairs for Bao Shu and became even more impoverished, but Bao Shu did not consider me foolish—he knew there are times of advantage and disadvantage. I once served three times and was dismissed three times by lords, but Bao Shu did not consider me unworthy—he knew I did not meet the times. I once fought three times and fled three times, but Bao Shu did not consider me cowardly—he knew I had an aged mother. Prince Jiu was defeated and Zhao Hu died for him. I was imprisoned and humiliated, but Bao Shu did not consider me shameless—he knew I was not ashamed of small humiliations but ashamed that merit and fame would not be displayed in the world.' Those who gave birth to me are my parents; the one who knows me is Bao Zi.''
3
鮑叔既進管仲，以身下之。 子孫世祿於齊，有封邑者十餘世，常為名大夫。 天下不多管仲之賢而多鮑叔能知人也。
Bao Shu, having recommended Guan Zhong, humbled himself below him. His descendants received hereditary stipends in Qi. Those with fiefs numbered over ten generations and always were famous grand officers. The world does not praise Guan Zhong's worthiness so much as it praises Bao Shu's ability to recognize people.
4
管仲既任政相齊，以區區之齊在海濱，通貨積財，富國彊兵，與俗同好惡。 故其稱曰：「倉廩實而知禮節，衣食足而知榮辱，上服度則六親固。 四維不張，國乃滅亡。 下令如流水之原，令順民心。」 故論卑而易行。 俗之所欲，因而予之； 俗之所否，因而去之。
Guan Zhong having taken charge of government as prime minister of Qi, with tiny Qi by the seacoast, circulated wealth and accumulated riches, enriched the state and strengthened the army, and shared likes and dislikes with the customs. Therefore his saying: 'Granaries full then know ritual and propriety. Clothing and food sufficient then know honor and shame. Superiors observe standards then the six relatives are secure. The four cardinal principles not upheld, the state then perishes. Issue orders like the source of flowing water—orders follow the people's hearts.'' Therefore the principles are lowly and easy to implement. What the customs desire, therefore grant it; what the customs reject, therefore remove it.
5
其為政也，善因禍而為福，轉敗而為功。 貴輕重，慎權衡。 桓公實怒少姬，南襲蔡，管仲因而伐楚，責包茅不入貢於周室。 桓公實北征山戎，而管仲因而令燕修召公之政。 於柯之會，桓公欲背曹沫之約，管仲因而信之，諸侯由是歸齊。 故曰：「知與之為取，政之寶也。」
In his governance, he was good at turning calamity into fortune and converting defeat into success. He valued balancing light and heavy and was careful with weights and measures. Duke Huan was truly angry at Shao Ji and attacked Cai to the south. Guan Zhong therefore attacked Chu and blamed them for not contributing bundled thatch to the Zhou court. Duke Huan truly campaigned north against the Shan Rong, yet Guan Zhong therefore commanded Yan to restore Duke Shao's governance. At the Kui meeting, Duke Huan wished to renege on Cao Mo's agreement, but Guan Zhong therefore kept faith with it, and the feudal lords therefore turned to Qi. Therefore said: 'Knowing that giving is taking is the treasure of governance.''
6
管仲富擬於公室，有三歸、反坫，齊人不以為侈。 管仲卒，齊國遵其政，常彊於諸侯。 後百餘年而有晏子焉。
Guan Zhong's wealth equaled the ducal house. He had three wives' quarters and return stands, yet the people of Qi did not consider it extravagant. Guan Zhong died, and the state of Qi followed his governance, constantly remaining strong among the feudal lords. Over a hundred years later there was Yan Zi.
7
晏平仲嬰者，萊之夷維人也。 事齊靈公、莊公、景公，以節儉力行重於齊。 既相齊，食不重肉，妾不衣帛。 其在朝，君語及之，即危言； 語不及之，即危行。 國有道，即順命； 無道，即衡命。 以此三世顯名於諸侯。
Yan Pingzhong Ying was a man of Yi Wei in Lai. He served Dukes Ling, Zhuang, and Jing of Qi, and with frugality and diligent conduct was honored in Qi. Having become prime minister of Qi, he did not eat meat twice a day, and his concubines did not wear silk. When in court, if the lord's words touched on it, then he spoke dangerously; if words did not touch on it, then he acted dangerously. If the state had the way, then he obeyed commands; if without the way, then he balanced commands. With this he made a famous name among the feudal lords for three generations.
8
越石父賢，在縲紲中。 晏子出，遭之涂，解左驂贖之，載歸。 弗謝，入閨。 久之，越石父請絕。 晏子懼然，攝衣冠謝曰：「嬰雖不仁，免子於緦何子求絕之速也？」 石父曰：「不然。 吾聞君子詘於不知己而信於知己者。 方吾在縲紲中，彼不知我也。 夫子既已感寤而贖我，是知己； 知己而無禮，固不如在縲紲之中。」 晏子於是延入為上客。
Yue Shi Fu was worthy but was in fetters and handcuffs. Yan Zi went out and encountered him on the road. He unyoked the left trace horse to redeem him and carried him home. He did not thank him and entered the inner chambers. After a long time, Yue Shi Fu requested to break off relations. Yan Zi fearfully adjusted his clothing and cap and apologized, saying: 'Ying though unbenevolent saved you from hempen bonds—why do you seek to break off so quickly?' Shi Fu said: 'Not so. I have heard that gentlemen bend to those who do not know them but extend faith to those who know them. When I was in fetters and handcuffs, they did not know me. Master having already been moved and redeemed me—this is knowing me; knowing me yet without ritual is certainly not as good as being in fetters and handcuffs.'' Yan Zi then invited him in as an honored guest.
9
晏子為齊相，出，其御之妻從門閒而闚其夫。 其夫為相御，擁大蓋，策駟馬，意氣揚揚甚自得也。 既而歸，其妻請去。 夫問其故。 妻曰：「晏子長不滿六尺，身相齊國，名顯諸侯。 今者妾觀其出，志念深矣，常有以自下者。 今子長八尺，乃為人仆御，然子之意自以為足，妾是以求去也。」 其後夫自抑損。 晏子怪而問之，御以實對。 晏子薦以為大夫。
When Yan Zi was prime minister of Qi and going out, his charioteer's wife peeked at her husband from the gate. Her husband drove the prime minister's chariot, held the large canopy, whipped the four horses, his spirit and energy soaring—he was very self-satisfied. Having returned home, his wife requested to leave. The husband asked the reason. The wife said: 'Yan Zi is not full six feet tall yet personally serves as prime minister of Qi state with name illustrious among the feudal lords. Now when I observed his going out, his thoughts and reflections were deep—he constantly had ways to humble himself. Now you are eight feet tall yet serve as another's charioteer, yet your intentions consider yourself sufficient—therefore I request to leave.'' Afterwards the husband humbled himself. Yan Zi was surprised and asked him, and the charioteer told the truth. Yan Zi recommended him as a grand officer.
10
太史公曰：吾讀管氏牧民、山高、乘馬、輕重、九府，及晏子春秋，詳哉其言之也。 既見其著書，欲觀其行事，故次其傳。 至其書，世多有之，是以不論，論其軼事。
The Grand Historian says: I read the Guan clan's Shepherding the People, Mountain Height, Cavalry, Light and Heavy, Nine Treasuries, and Yan Zi's Spring and Autumn—detailed indeed are their words. Having seen their written books, I wished to observe their conduct, therefore I arranged their biographies. As for their books, the world has many of them, therefore I do not discuss them—I discuss their scattered affairs.
11
管仲世所謂賢臣，然孔子小之。 豈以為周道衰微，桓公既賢，而不勉之至王，乃稱霸哉？ 語曰「將順其美，匡救其惡，故上下能相親也」。 豈管仲之謂乎？
Guan Zhong the world calls a worthy minister, yet Confucius belittled him. Was it because the Zhou way had declined and Duke Huan was worthy, yet he did not encourage him to reach kingship but only became hegemon? The saying: 'Promote what is good in them, correct what is evil, therefore superiors and inferiors can be close.'' Is this not speaking of Guan Zhong?
12
方晏子伏莊公尸哭之，成禮然後去，豈所謂「見義不為無勇」者邪？ 至其諫說，犯君之顏，此所謂「進思盡忠，退思補過」者哉！ 假令晏子而在，余雖為之執鞭，所忻慕焉。
When Yan Zi lay on Duke Zhuang's corpse weeping for him and completed the rites then left, is this not what is called 'seeing righteousness and not acting is without courage'? As for his remonstrations and persuasions, offending the lord's countenance—this is what is called 'advancing think of exhausting loyalty, retiring think of supplementing faults'! If Yan Zi were still alive, I though holding his whip for him would be joyful and admiring.