| | 山權數: |
桓公問管子曰：「請問權數？」管子對曰：「天以時為權，地以財為權，人以力為權，君以令為權；失天之權，則人地之權亡。」桓公曰：「何為失天之權則人地之權亡？」管子對曰：「湯七年旱，禹五年水，民之無𥼷賣子者，湯以莊山之金鑄幣，而贖民之無𥼷賣子者；禹以歷山之金鑄幣，而贖民之無𥼷賣子者，故天權失，人地之權皆失也；故王者歲守十分之參三年與少半，成歲三十一年而藏十一年與少半，藏參之一，不足以傷民，而農夫敬事力作，故天毀地，凶旱水泆，民無入於溝壑乞請者也，此守時以待天權之道也。」 |
| | Duke Huan asked Guan Zi, "May I ask about the principles of authority?" Guan Zi replied, "Heaven uses seasons as its authority; Earth uses wealth as its authority; people use strength as their authority; and a ruler uses commands as his authority. Losing the authority of Heaven means losing the authority of people and Earth as well." Duke Huan said, "What does it mean that losing the authority of Heaven results in the loss of the authority of people and Earth?" Guan Zi replied, "During King Tang's reign, there was a seven-year drought. During Yu the Great's reign, there were five years of flooding. When people had no grain and sold their children, King Tang cast currency from the gold of Zhuangshan to redeem those who had sold their children due to lack of grain; Yu the Great also cast currency from the gold of Lishan to redeem those who had sold their children because they lacked grain. Therefore, when the authority of Heaven is lost, the authority of people and Earth is also lost; thus, a wise ruler must annually preserve one-tenth of the harvest for three years and slightly less than half in another year. Over thirty-one years, he stores eleven years' worth plus slightly less than half. Storing only one-third is insufficient to harm the people, so farmers diligently work their fields with reverence. Therefore, even if Heaven brings destruction upon Earth—such as droughts or floods—the people will not fall into ditches begging for help. This is the way of preserving harvests and waiting for the authority of Heaven."
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| | 山權數: |
桓公曰：「善，吾欲行三權之數。為之奈何？」管子對曰：「梁山之陽，綪絤夜石之幣，天下無有。」管子曰：「以守國穀歲守一分，以行五年，國穀之重，什倍異日。」管子曰：「請立幣，國銅以二年之粟顧之，立黔落，力重與天下調。彼重則見射，輕則見泄，故與天下調。泄者失權也，見射者失筴也。不備天權，下相求備，准下陰相隸。此刑罰之所起，而亂之本也。故平則不平，民富則不如貧，委積則虛矣，此三權之失也已。」桓公曰：「守三權之數奈何？」管子對曰：「大豐則藏分，阨亦藏分。」桓公曰：「阨者所以益也，何以藏分？」管子對曰：「隘則易益也，一可以為十，十可以為百，以阨守豐，阨之准數一上十，豐之筴數十去九，則吾九為餘於數，筴豐則三權皆在君，此之謂國權。」 |
| | Duke Huan said, "Well spoken. I wish to implement the principles of the three authorities. How should this be done?" Guan Zi replied, "On the south side of Liangshan Mountain, there is a currency made from black jade and night stones; such wealth does not exist anywhere else in the world." Guan Zi said, "By preserving one-tenth of the national grain each year and doing so for five years, the value of the nation's grain will increase tenfold compared to previous times." Guan Zi said, "I request that currency be established. The state's copper should be exchanged at the price of two years' worth of grain. Establish Qianluo so that its value and strength are in harmony with the rest of the world." If it is too valuable, people will try to hoard it; if it is too cheap, people will waste or devalue it. Therefore, its value must be in balance with the rest of the world. Devaluing leads to loss of authority; hoarding leads to failure in strategy. Without preparing for the authority of Heaven, those below will seek to prepare among themselves, and standards will be set secretly from beneath. This is where punishments originate, and it is the root cause of disorder. Therefore, when things seem balanced they are actually unbalanced; when people become wealthy, they may be less virtuous than the poor. When goods accumulate excessively, scarcity appears—this is the failure of the three authorities." Duke Huan said, "How should one preserve the principles of these three authorities?" Guan Zi replied, "In times of great abundance, store a portion; in times of hardship, also store a portion." Duke Huan said, "Hardship is precisely when one should benefit. Why then store a portion?" Guan Zi replied, "In times of hardship, it is easier to gain. One can become ten, and ten can become a hundred. By using hardship to preserve abundance, the standard in difficult times increases by tenfold, while the strategy for abundant times reduces ten to one. Thus, we retain nine-tenths as surplus. When calculating abundance, all three authorities will be under the ruler's control. This is what is called national authority."
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| | 山權數: |
桓公問於管子曰：「請問國制？」管子對曰：「國無制，地有量。」桓公曰：「何謂國無制地有量？」管子對曰：「高田十石，閒田五石，庸田三石，其餘皆屬諸荒田。地量百畝，一夫之力也，粟賈一，粟賈十，粟賈三十，粟賈百，其在流筴者，百畝從中千畝之筴也，然則百乘從千乘也，千乘從萬乘也，故地有量，國無筴。」桓公曰：「善。今欲為大國，大國欲為天下，不通權筴，其無能者矣。」 |
| | Duke Huan asked Guanzi, "May I ask about state institutions?" Guanzi replied, "A state without institutions will have land with limits." Duke Huan said, "What do you mean by 'a state without institutions will have land with limited resources'?" Guanzi replied, "High-quality farmland yields ten dan per mu; medium-quality land yields five dan per mu; ordinary land yields three dan per mu. The rest all belong to wasteland." Land measuring one hundred mu is the capacity of a single man's labor. When grain prices are low (one unit), moderate (ten units), high (thirty units), or very high (a hundred units), those who engage in trade will calculate as if one hundred mu were equivalent to a thousand mu. Thus, a hundred chariots follow a thousand chariots, and a thousand chariots follow ten thousand chariots. Therefore, land has limits, but the state lacks proper calculation." Duke Huan said, "Well spoken. Now I wish to become a great state; if a great state wishes to rule the world but does not understand authority and calculation, it will surely be incapable."
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| | 山權數: |
桓公曰：「今行權數奈何？」管子對曰：「君通於廣狹之數，不以狹畏廣。通於輕重之數，不以少畏多，此國筴之大者也。」桓公曰：「善，蓋天下，視海內，長譽而無止，為之有道乎？」管子對曰：「有，軌守其數，准平其流，動於未形，而守事已成，物一也，而十是九為用。徐疾之數，輕重之筴也，一可以為十，十可以為百。引十之半而藏四。以五操事，在君之決塞。」桓公曰：「何謂決塞？」管子曰：「君不高仁，則國不相被，君不高慈孝，則民簡其親而輕過，此亂之至也。則君請以國筴十分之一者，樹表置高，鄉之孝子聘之幣，孝子兄弟眾寡，不與師旅之事。樹表置高，而高仁慈孝，財散而輕，乘輕而守之以筴，則十之五有在上，鉉五如行事，如日月之終復，此長有天下之道，謂之准道。」 |
| | Duke Huan said, "Now, how should we implement these principles of authority and strategy?" Guanzi replied, "The ruler must understand the calculations of narrowness and breadth, and should not fear the broad because of the narrow. He who understands the principles of scarcity and abundance will not fear much because of little—this is the most important strategy for a state." Duke Huan said, "Well spoken. To dominate the world and look over all under Heaven, to enjoy enduring prestige without end—there must be a way to achieve this, yes?" Guanzi replied, "Yes. Establish standards to regulate their principles, set benchmarks to balance the flow, and act before things take shape, while guarding what has already been accomplished. Though all goods are one in nature, ten units can be used as nine." The principles of speed and slowness determine the strategy of scarcity and abundance. One unit can become ten, ten can become a hundred." Take half of ten and store four. Using five to manage affairs depends on the ruler's decisions and controls." Duke Huan said, "What do you mean by 'decisions and controls'?" Guanzi said, "If the ruler does not elevate benevolence, then the state will lack mutual support. If the ruler does not promote filial piety and kindness, the people will neglect their parents and commit light offenses—this is the greatest source of disorder." Therefore, I request that the ruler use one-tenth of state strategy to establish standards and set high examples. Invite filial sons from each district with gifts; whether they have many or few brothers, they should not be involved in military service. Establish standards and set lofty examples, promoting benevolence, kindness, and filial piety. When wealth is dispersed lightly, and one governs with strategy while maintaining this lightness, then five out of ten will remain at the top. Managing these five as if they were actions, just like the cyclical return of sun and moon—this is the way to long-term dominion over the world, known as the standard path."
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| | 山權數: |
桓公問於管子曰：「請問教數？」管子對曰：「民之能明於農事者，置之黃金一斤，直食八石。民之能蕃育六畜者，置之黃金一斤，直食八石，民之能樹蓺者，置之黃金一斤，直食八石。民之能樹瓜瓠葷菜百果使蕃袬者，置之黃金一斤，直食八石。民之能已民疾病者，置之黃金一斤，直食八石，民之知時，曰歲且阨，曰某穀不登，曰某穀豐者，置之黃金一斤，直食八石。民之通於蠶桑，使蠶不疾病者，皆置之黃金一斤，直食八石。謹聽其言而藏之官，使師旅之事無所與，此國筴之者也。國用相靡而足，相困揲而𠸆。然後置四限高下，令之徐疾敺屏，萬物守之以筴，有五官技。」桓公曰：「何謂五官技？」管子曰：「詩者所以記物也，時者所以記歲也，春秋者所以記成敗也。行者道民之利害也，易者所以守凶吉成敗也，卜者卜凶吉利害也，民之能此者，皆一馬之田，一金之衣，此使君不迷妄之數也，六家者既見其時，使豫先蚤閑之日受之，故君無失時，無失筴，萬物興豐，無失利，遠占得失，以為末教，詩記人無失辭，行殫道無失義，易守禍福凶吉不相亂，此謂君柄。」 |
| | Duke Huan asked Guanzǐ, "May I ask about educational principles?" Guanzǐ replied, "For those people who are skilled in agricultural matters, grant them one jin of gold, equivalent to eight dan of grain." For those who are capable of breeding six types of livestock, grant them one jin of golden reward, equivalent to eight dan of food. For those who can cultivate and plant crops, also grant them one jin of yellow gold, equal in value to eight dan of grain. For those who can plant gourds, vegetables, and a hundred kinds of fruits to promote their abundance, grant them one jin (about 250 grams) of gold, which is equivalent in value to eight dan (about 160 kilograms) of grain. For those who can cure the people's illnesses, grant them one jin of gōld, equivalent in value to eight dàn of grain. For those who understand the seasons and can predict that a certain year will be difficult, or announce which grains will fail and which will be abundant, also grant them one jìn of gold, equal to eight dàn of food. For those who are knowledgeable in sericulture and ensure that silkworms remain free from disease, grant them one jin of silver, equivalent to eight dan of rice. Carefully listen to their words and store them in the official records, ensuring that those individuals are not involved in military affairs—this is what constitutes a state's strategic plan. The nation's resources will gradually deplete yet remain sufficient, and its people, though burdened by hardship, will not perish. Only then should four limits be established—high and low—to regulate the pace of movement, accelerate or slow down as needed. All things must be governed by strategy, supported by five official skills." Duke Huan said, "What are these 'five official skills'?" Guanzi said, "The Book of Songs is used to record things; the calendar is used to mark the years; and the Spring and Autumn Annals are used to document successes and failures. The Way (Dao) is used to guide the people in understanding benefits and harms; the Book of Changes is used to maintain balance between misfortune, fortune, success, and failure; divination by oracle bones is for predicting fortune, misfortune, benefit, or harm. Those who are skilled in these matters should be granted land sufficient for one horse and clothing worth one jin (unit) of gold. This ensures the ruler does not act recklessly. When these six families recognize their time, they receive appointments on days when preparations can be made early. Thus, the ruler never misses a season or strategy; all things flourish abundantly without loss. By foreseeing gains and losses from afar, this becomes the foundation of education. The Book of Songs records human words without error; the Way exhaustively explains principles without losing meaning; the Book of Changes maintains harmony between calamity, fortune, misfortune, and good fortune so they do not become confused—this is called the ruler's authority."
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桓公問於管子曰：「權柄之數，吾已得聞之矣，守國之固奈何？」曰：「能皆已官，時皆已官，得失之數，萬物之終始，君皆已官之矣，其餘皆以數行。」桓公曰：「何謂以數行？」管子對曰：「穀者民之司命也，智者民之輔也，民智而君愚，下富而君貧，下貧而君富，此之謂事名二，國機，徐疾而已矣。君道，度法而已矣。人心，禁繆而已矣。」桓公曰：「何謂度法？何謂禁繆？」管子對曰：「度法者，量人力而舉功。禁繆者，非往而戒來，故禍不萌通，而民無患咎。」 |
| | Duke Huan asked Guanza, "I have already heard about the principles of power and authority. Now, how can a state be made secure?" Guanzi said, "When all abilities are assigned to officials, when all seasons and times are managed by appointed officers, when the principles of gains and losses, as well as the beginning and end of all things, are entrusted to designated authorities—then the ruler has already placed everything under official control. The rest is carried out according to numerical calculations." Duke Huan said, "What do you mean by 'carried out according to numerical calculation'?" Guanzi replied, "Grain is the people's lifeline; wisdom is their support. When the people are wise but the ruler is foolish, when subjects are wealthy but the sovereign is poor, or when subjects are poor and the sovereign is rich—this is called a dual misalignment of names and realities. It is merely a matter of state mechanisms, of slow or rapid action." The way of rulership lies solely in the measurement and application of laws. Human hearts are merely to be restrained from disorder." Duke Huan said, "What do you mean by measurement and application of laws?" "What do you mean by restraining disorder?" Guanzi replied, "Measurement and application of laws means assessing human capacity to accomplish tasks. Restraining disorder means not merely warning against past mistakes but preventing future ones, so that calamities do not arise and the people suffer no misfortunes or blame."
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桓公曰：「請問心禁？」管子對曰：「晉有臣不忠於其君，慮殺其主，謂之公過，諸公過之家，毋使得事君，此晉之過失也。齊之公過，坐立長差，惡惡乎來刑，善善乎來榮，戒也，此之謂國戒。」 |
| | Duke Huan said, "May I ask about 'restraining the heart'?" Guanzi replied, "In the State of Jin, there was a minister who was disloyal to his ruler and plotted to kill his lord. This is called 'public misconduct.' In all families where such public misconduct exists, their members must not be allowed to serve as officials. This was a mistake in the state of Jin." In Qi, for those guilty of public misconduct, their positions and ranks were adjusted accordingly. Punishments arose from evil deeds, while honors came to good ones—this was a warning. This is known as the state's cautionary principle."
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桓公問管子曰：「輕重准施之矣，筴盡於此乎？」管子曰：「未也，將御神用寶。」桓公曰：「何謂御神用寶？」管子對曰：「北郭有掘闕而得龜者，此檢數百里之地也。」桓公曰：「何謂得龜百里之地？」管子對曰：「北郭之得龜者，令過之平盤之中。」君請起十乘之使，百金之提，命北郭得龜之家曰：「賜若服中大夫，東海之子類於龜，託舍於若，賜若大夫之服，以終而身。勞若以百金」。之龜為無貲，而藏諸泰臺。一日而釁之以四牛，立寶日無貲。還四年，伐孤竹。刃氏之家粟。可食三軍之師。行五月，召刃氏而命之曰：「吾有無貲之寶於此，吾今將有大事，請以寶為質於子，以假子之邑粟。」刃氏北鄉再拜入粟，不敢受寶質。桓公命刃氏曰：「寡人老矣，為子者不知此數，終受吾質。」刃氏歸，革築室賦籍藏龜。還四年，伐孤竹。謂刃氏之粟，中食三軍五月之食。桓公立貢數，文行中七年，龜中四千金，黑白之子當千金，凡貢制，中二齊之壤，筴也用貢。國危出寶，國安行流。桓公曰：「何謂行流？」管子對曰：「物有豫，則君失筴而民失生矣，故善為天下者，操於二豫之外。」桓公曰：「何謂二豫之外？」管子對曰：「萬乘之國，不可以無萬金之蓄飾。千乘之國，不可以無千金之蓄飾。百乘之國，不可以無百金之蓄飾，以此與令進退，此之謂乘時。」 |
| | Duke Huan asked Guansi, "We have already implemented the principles of lightness and heaviness. Is this all there is to strategy?" Guanzi said, "No, not yet. We must also control spirits by using treasures." Duke Huan said, "What do you mean by controlling spirits through the use of treasures?" Guanzi replied, "In Beiguo, there was someone who dug a hole and found a turtle. This area is the inspection range of hundreds of li." Duke Huan said, "What do you mean by finding a turtle in an area covering one hundred li?" Guanzi replied, "The person who found the turtle in Beiguo passed through the flat plate at the center of the inspection area." The ruler should dispatch an envoy with ten chariots and a gift of one hundred jin, and command the family in Beiguo who found the turtle: "I bestow upon you the rank of Zhongdaren (Middle Doctor). The son of the East Sea is similar to this turtle; entrust him to your care. Grant you the robe of a doctor so that it will accompany you for life." Reward you with one hundred jin (of gold)." The turtle is considered priceless and should be stored in the Taigong Pavilion. On one day, sacrifice four oxen to consecrate it; on that day of establishing a treasure, its value is immeasurable. After returning for four years, they attacked Guzhu. The Renshi family's grain. It is sufficient to feed an army of three divisions. After traveling for five months, he summoned the Renshi family and commanded them: "I have an invaluable treasure here. I now intend to undertake a great endeavor; please accept this treasure as collateral from me in exchange for grain from your fief." The Renshi family bowed twice facing north and presented their grain, yet dared not accept the treasure as collateral. Duke Huan commanded Renshi: "I am old now, and those who follow me do not understand these principles. You will ultimately accept my collateral." The Renshi family returned home, built a room with new walls, recorded the matter in their household register, and stored the turtle. After returning for four years, he attacked Guzhu. They said the grain of Renshi was enough to feed three armies for five months. Duke Huan established a tribute system. In the seventh year of Wenxing, the turtle was valued at four thousand jin (of currency), and each black or white stone was worth one thousand jin. Generally, the tribute standard applied to land in two regions of Qi—this calculation relied on tributes. In times of national crisis, treasures are released; in times of peace, circulation is maintained. Duke Huan said, "What do you mean by maintaining circulation?" Guanzi replied, "If goods are hoarded in advance, the ruler loses control of strategy and the people lose their means of livelihood. Therefore, those who skillfully govern the world manage matters beyond two forms of anticipation." Duke Huan said, "What do you mean by managing matters beyond 'two forms of anticipation'?" Guanzi replied, "A great state with ten thousand chariots cannot afford to lack a reserve of ten thousand jin in wealth. A medium-sized state with one thousand chariots must not be without a reserve of one thousand jin." A small state with one hundred chariots cannot lack a reserve of one hundred jin. By using these reserves to advance or retreat according to commands, this is called seizing the right moment."
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