管子 : 地數

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桓公曰：“地数可得闻乎？”管子对曰：“地之东西二万八千里，南北二万六千里，其出水者八千里，受水者八千里，出铜之山四百六十七山，出铁之山三千六百九山，此之所以分壤树谷也。戈矛之所发，刀币之所起也，能者有馀，拙者不足。封于泰山，禅于梁父。封禅之王，七十二家，得失之数，皆在此内，是谓国用。”桓公曰：“何谓得失之数皆在此？”管子对曰：“昔者桀霸有天下，而用不足。汤有七十里之薄，而用有馀。天非独为汤雨菽粟，而地非独为汤出财物也。伊尹善通移轻重，开阖决塞，通于高下徐疾之厕，坐起之费时也。黄帝问于伯高曰：‘吾欲陶天下而以为一家，为之有道乎？’伯高对曰：‘请刈其莞而树之，吾谨逃其蚤牙。则天下可陶而为一家。’黄帝曰：‘若此言可得闻乎？’伯高对曰：‘上有丹沙者，下有黄金。上有慈石者，下有铜金。上有陵石者，下有铅锡赤铜。上有赭者，下有铁。’此山之见荣者也。苟山之见其荣者，君谨封而祭之。距封十里而为一坛，是则使乘者下行，行者趋，若犯令者罪死不赦。然则与折取之远矣。修教十年，而葛卢之山发而出水，金从之，送尤受而制之以为剑铠矛戟，是岁相兼者诸侯九，雍狐之山发而出水，金从之，蚩尤受而制之，以为雍狐之戟芮戈，是岁相兼者诸侯十二，故天下之君，顿戟一怒，伏尸满野，此见戈之本也。”Huan Gong said: "May I hear about the principles of land management?" Guan Zi replied: "The land extends 28,000 li from east to west and 26,000 li from north to south. Of this, the regions where water flows out cover 8,000 li, while those that receive water also cover 8,000 ri. There are 467 mountains producing copper and 3,609 mountains producing iron; these are the reasons for dividing the land and cultivating grains accordingly." This is where spears and halberds originate, as well as where weapons and currency arise. Those who are capable have more than enough, while those who are clumsy lack sufficiency. He was enshrined on Mount Tai Shan and received the mandate at Liang Fu. "The kings who performed the Fengshan rituals totaled seventy-two families; the gains and losses of all these are contained within this, which is called national resources." Huan Gong asked: "What do you mean by 'the numbers of gains and losses are all in this'?" Guan Zi replied: "In the past, Jie dominated over the world but still suffered from insufficient resources. Tang had a territory of only seventy li at Bo, yet his resources were more than sufficient." "Heaven did not rain down beans and grains exclusively for Tang, nor did the earth produce wealth solely for him. Yi Yin was skilled in managing economic fluctuations, opening and closing markets, blocking or unblocking trade flows. He understood the strategies of high and low prices as well as fast and slow market movements, and he calculated the costs associated with timing." Huang Di asked Bo Gao: "I wish to unify the world into one family; is there a way to achieve this?" Bo Gao replied: "Please cut down its reeds and plant them, and I will carefully eliminate their early sprouts. Then the world can be unified into one family." Huang Di said: "Might I hear an explanation of these words?" Bo Gao replied: "Where there is cinnabar above, there is gold below. Where there is lodestone above, there is copper and gold beneath." Where there are hill stones above, there are lead, tin, and red copper below. "Where there is ochre above, there is iron beneath." These are the visible signs of wealth in the mountains. Whenever a mountain displays such signs, the ruler should carefully seal it off and offer sacrifices to it. Ten li away from the boundary of the sealed area, one altar should be established. This ensures that those riding descend and those walking hasten; anyone who violates these orders shall be punished with death without pardon. Thus, it is far removed from the act of recklessly extracting resources. After ten years of cultivating education, the Gelu Mountain erupted with water, and metal followed. Song You received it and made weapons from it—swords, armor, halberds, and spears. In that year, nine feudal lords were conquered by each other. The Yonghu Mountain also erupted with water and metal, which Chi You received and used to make the Yonghu halberd and Rui Ge spear. In that year, twelve feudal lords were subjugated through mutual conquests. Therefore, when a ruler of the world brandishes his halberd in anger, corpses fill the fields—this is the origin of weapons."

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桓公问于管子曰：“请问天财所出？地利所在？”管子对曰：“山上有赭者，其下有铁。上有铅者，其下有银。一曰。上有铅者，其下有鉒银，上有丹沙者，其下有鉒金。上有慈石者，其下有铜金。此山之见荣者也。苟山之见荣者，谨封而为禁，有动封山者，罪死而不赦。有犯令者，左足入，左足断。右足入，右足断。然则其与犯之远矣。此天财地利之所在也。”桓公问于管子曰：“以天财地利立功成名于天下者，谁子也？”管子对曰：“文武是也。”桓公曰：“若此言何谓也？”管子对曰：“夫玉起于牛氏边山，金起于汝汉之右洿，珠起于赤野之末光，此皆距周七千八百里，其涂远而至难。故先王各用于其重，珠玉为上币，黄金为中币，刀布为下币。令疾则黄金重，令徐则黄金轻，先王权度其号令之徐疾，高下其中币，而制下上之用，则文武是也。”Huan Gong asked Guan Zi: "May I ask where the treasures provided by Heaven originate? Where are the advantages of the land located?" Guan Zi replied: "Where there is ochre on a mountain, there is iron below. Where there is lead above, there is silver beneath. One record states: Where there is lead above, the ground beneath contains native silver; where there is cinnabar on top, the earth below contains native gold. Where there is lodestone on a mountain, copper and gold lie beneath it. These are the visible signs of prosperity in mountains. Whenever a mountain shows such signs, it should be carefully sealed and prohibited from exploitation. Anyone who dares to disturb the sealed mountain shall be punished with death without mercy. Whoever disobeys these orders, if their left foot enters [the forbidden area], then their left foot will be cut off. If the right foot enters, then the right foot will be severed. Thus, people would be far from daring to violate these rules. This is where the treasures of Heaven and the advantages of Earth lie." Huan Gong asked Guan Zi: "Who among men has established achievements and a reputation throughout the world by utilizing Heaven's treasures and Earth's advantages?" Guan Zi replied: "It is Wen Wu." Huan Gong said: "What do you mean by these words?" Guan Zi replied: "Jade originates from the border mountains of Niushi, gold comes from the western marshes of Ruhanshui, and pearls arise from the distant light of Chiyehua. All these are located 7,800 li away from Zhou; their routes are long and difficult to reach. Therefore, previous kings valued them according to their rarity: pearls and jade were the highest currency, gold was medium currency, and knives and cloth were the lowest currency. When orders were swift, gold became valuable; when they were slow, gold depreciated. The sage kings measured the speed of their decrees and adjusted the value of medium currency accordingly to regulate its use at higher and lower levels—this was what Wen Wu achieved."

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桓公问于管子曰：“吾欲守国财，而毋税于天下，而外因天下可乎？”管子对曰：“可，夫水瞠而流渠，令疾而物重。先王理其号令之徐疾，内守国财，而外因天下矣。”桓公问于管子曰：“其行事奈何？”管子对曰：“夫昔者武王有巨桥之粟，贵籴之数”，桓公曰：“为之奈何？”管子对曰：“武王立重泉之戍，令曰：‘民自有百鼓之粟者不行’，民举所最粟，以避重泉之戍，而国谷二什倍，巨桥之粟亦二什倍。武王以巨桥之粟二什倍而市缯帛，军五岁毋籍衣于民；以巨桥之粟二什倍而衡黄金百万，终身无籍于民，准衡之数也。”Huan Gong asked Guan Zi: "I wish to preserve the wealth of my state without imposing taxes upon all under heaven, yet still benefit from the resources of the world—can this be done?" Guan Zi replied: "Yes. Just as water flows through channels when there is a slope, orders become effective and goods valuable when they are swift. The sage kings regulated the speed of their decrees: internally preserving state wealth, while externally drawing upon the resources of all under heaven." Huan Gong asked Guan Zi: "What were the specific actions taken?" Guan Zi replied: "In ancient times, King Wu had the grain stored at Juqiao, which was managed through a system of high-price grain purchases." Huan Gong said: "How exactly was this done?" Guan Zi replied: "King Wu established a military garrison at Zhongquan and issued an order: 'No one with as much as 100 gu of grain may travel.' The people then brought their best grain to avoid the conscription for the Zhongquan garrison. As a result, the state's grain reserves increased twentyfold, and so did the grain stored at Juqiao." King Wu used the twentyfold increase in grain from Juqiao to purchase silk and cloth, enabling his army to go five years without levying clothing taxes on the people; and with the twentyfold grain from Juqiao, he balanced a hundred million units of gold, ensuring that for life there would be no levies on the people—this was the principle of economic equilibrium."

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桓公问于管子曰：“今亦可以行此乎？”管子对曰：“可。夫楚有汝汉之金，齐有渠展之盐，燕有辽东之煮，此三者亦可以当武王之数。十口之家，十人娀盐。百口之家，百人娀盐。凡食盐之数，一月丈夫五升少半，妇人三升少半，婴儿二升少半。盐之重，升加分耗而釜五十。升加一耗而釜百，升加十耗而釜千，君伐菹薪，煮泲水为盐，正而积之三万锺，至阳春，请籍于时。”桓公曰：“何谓籍于时？”管子曰：“阳春农事方作，令民毋得筑垣墙，毋得缮冢墓，丈夫毋得治宫室，毋得立台榭，北海之众毋得聚庸而煮盐，然盐之贾必四什倍。君以四什之贾，修河济之流。南输梁赵宋卫濮阳。恶食无盐则肿，守圉之本，其用盐独重。君伐菹薪，煮泲水以籍于天下，然则天下不减矣。Huan Gong asked Guan Zi: "Can this method also be applied today?" Guan Zi replied: "Yes. Chu has the gold from Ruhanshui; Qi has the salt from Quzhan; Yan has the brine production in Liaodong. These three resources can also serve as equivalents to King Wu's strategy." In a family of ten, all ten people would work at salt production. In a household of one hundred, all one hundred people would be engaged in salt production. Generally, the amount of salt consumed per month is: five sheng and a little less for adult men, three sheng and a little less for women, and two sheng and a little less for infants. When salt is valuable, the cost per sheng increases by an additional amount, reaching fifty fen per dou. When the cost increases by one fen per sheng, it reaches 100 fen per dou; when it rises ten times more, it amounts to 1,000 fen. If the ruler collects firewood and brine from streams for salt production, and stores a proper amount of three hundred thousand zhong, then in early spring, he may request an official levy at that time." Huan Gong asked: "What do you mean by requesting a levy 'at the right time'?" Guan Zi said: "In early spring, when farming activities are just beginning, orders should be issued to the people prohibiting them from building walls or repairing tombs. Adult men must not construct houses or erect pavilions. The people of the Northern Sea region must not gather laborers for salt production. Under such circumstances, the price of salt will inevitably increase fortyfold." The ruler should use this fortyfold profit to maintain and improve the rivers He and Ji. Transport it southward to Liang, Zhao, Song, Wei, and Puyang. Poorly fed people without salt will suffer from swelling; therefore, the fundamental basis for defending borders lies in the exclusive importance of salt. If the ruler gathers firewood and boils brine water to levy resources from all under heaven, then the wealth of the world will not diminish.

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桓公问于管子曰：“吾欲富本而丰五谷可乎？”管子对曰：“不可，夫本富而财物众不能守，则税于天下。五谷兴丰，巨钱而天下贵，则税于天下。然则吾民常为天下虏矣。夫善用本者，若以身济于大海，观风之所起，天下高则高，天下下则下，天下高我下，则财利税于天下矣。”Huan Gong asked Guan Zi: "Is it possible for me to enrich the fundamentals and increase the production of the five grains?" Guan Zi replied: "No. If the fundamentals are enriched and wealth becomes abundant but cannot be properly managed, then taxes will have to be imposed upon all under heaven. If the five grains flourish in abundance, and large amounts of money circulate while becoming valuable throughout the world, then taxes will also have to be levied upon all under heaven. In that case, our people would constantly become subjects of tribute and servitude to the rest of the world. One who skillfully manages the fundamentals is like a person crossing the great sea with their body; they observe where the winds arise. When the world rises, we rise; when the world falls, we fall. If the world rises while we fall, then wealth and profit will be taxed from us by all under heaven."

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桓公问于管子曰：“事尽于此乎？”管子对曰：“未也，夫齐衢处之本，通达所出也，游子胜商之所道，人求本者，食吾本粟，因吾本币。骐骥黄金，然后出令有徐疾。物有轻重，然后天下之宝壹为我用。善者用非有，使非人。”Huan Gong asked Guan Zǐ: "Is this the complete extent of managing affairs?" Guan Zi replied: "No. Qi is located at the heart of a crossroads, through which all roads converge and goods flow out. It is where merchants and travelers pass through. People who seek to establish their fundamentals rely on our grain as sustenance and use our currency for transactions. With the accumulation of jade, fine horses, and gold, one can then issue orders with controlled speed—sometimes slow, sometimes swift. When goods have varying values, then all treasures of the world will be at my disposal. The wise ruler can utilize resources that are not his own and employ people who do not belong to him."

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