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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/7483-0.txt b/7483-0.txt new file mode 100644 index 0000000..b9821f9 --- /dev/null +++ b/7483-0.txt @@ -0,0 +1,795 @@ +Project Gutenberg's Guan Zi--Volume 01: Chapters 1-5, by Zhong Guan + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Guan Zi--Volume 01: Chapters 1-5 + +Author: Zhong Guan + +Posting Date: May 11, 2009 [EBook #7483] +Release Date: February, 2005 +First Posted: May 9, 2003 + +Language: Chinese + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK GUAN ZI--VOLUME 01: CHAPTERS 1-5 *** + + + + +Produced by Ni-Yen Wu + + + + + + + + +牧民第一 + +凡有地牧民者,務在四時,守在倉廩。國多財,則遠者來,地辟舉,則民 +留處;倉廩實,則知禮節;衣食足,則知榮辱;上服度,則六親固。四維 +張,則君令行。故省刑之要,在禁文巧,守國之度,在飾四維,順民之經 +,在明鬼神,祇山川,敬宗廟,恭祖舊。不務天時,則財不生;不務地利 +,則倉廩不盈;野蕪曠,則民乃菅,上無量,則民乃妄。文巧不禁,則民 +乃淫,不璋兩原,則刑乃繁。不明鬼神,則陋民不悟;不祇山川,則威令 +不聞;不敬宗廟,則民乃上校;不恭祖舊,則孝悌不備;四維不張,國乃 +滅亡。 + +右國頌 + +國有四維,一維絕則傾,二維絕則危,三維絕則覆,四維絕則滅。傾可正 +也,危可安也,覆可起也,滅不可復錯也。何謂四維?一曰禮、二曰義、 +三曰廉、四曰恥。禮不踰節,義不自進。廉不蔽惡,恥不從枉。故不踰節 +,則上位安;不自進,則民無巧軸;不蔽惡,則行自全;不從枉,則邪事 +不生。 + +右四維 + +政之所興,在順民心。政之所廢,在逆民心。民惡憂勞,我佚樂之。民惡 +貧賤,我富貴之,民惡危墜,我存安之。民惡滅絕,我生育之。能佚樂之 +,則民為之憂勞。能富貴之,則民為之貧賤。能存安之,則民為之危墜。 +能生育之,則民為之滅絕。故刑罰不足以畏其意,殺戮不足以服其心。故 +刑罰繁而意不恐,則令不行矣。殺戮眾而心不服,則上位危矣。故從其四 +欲,則遠者自親;行其四惡,則近者叛之,故知「予之為取者,政之寶也 +」。 + +右四順 + +錯國於不傾之地,積於不涸之倉,藏於不竭之府,下令於流水之原,使民 +於不爭之官,明必死之路,開必得之門。不為不可成,不求不可得,不處 +不可久,不行不可復。錯國於不傾之地者,授有德也;積於不涸之倉者, +務五穀也;藏於不竭之府者,養桑麻育六畜也;下令於流水之原者,令順 +民心也;使民於不爭之官者,使各為其所長也;明必死之路者,嚴刑罰也 +;開必得之門者,信慶賞也;不為不可成者,量民力也;不求不可得者, +不彊民以其所惡也;不處不可久者,不偷取一世也;不行不可復者,不欺 +其民也;故授有德,則國安;務五穀,則食足;養桑麻,育六畜,則民富 +;令順民心,則威令行;使民各為其所長,則用備;嚴刑罰,則民遠邪; +信慶賞,則民輕難;量民力,則事無不成;不彊民以其所惡,則軸偽不生 +;不偷取一世,則民無怨心;不欺其民,則下親其上。 + +右士經 + +以家為鄉,鄉不可為也。以鄉為國,國不可為也。以國為天下,天下不可 +為也。以家為家,以鄉為鄉,以國為國,以天下為天下。毋曰不同生,遠 +者不聽。毋曰不同鄉,遠者不行。毋曰不同國,遠者不從。如地如天,何 +私何親?如月如日,唯君之節。御民之轡,在上之所貴。道民之門,在上 +之所先。召民之路,在上之所好惡。故君求之,則臣得之。君嗜之,則臣 +食之。君好之,則臣服之。君惡之,則臣匿之。毋蔽汝惡,毋異汝度,賢 +者將不汝助。言室滿室,言堂滿堂,是謂聖王。城郭溝渠,不足以固守; +兵甲彊力,不足以應敵;博地多財,不足以有眾。惟有道者,能備患於未 +形也,故禍不萌。天下不患無臣,患無君以使之。天下不患無財,患無人 +以分之。故知時者,可立以為長。無私者,可置以為政。審於時而察於用 +,而能備官者,可奉以為君也。緩者後於事。吝於財者失所親,信小人者 +失士。 + +右六親五法 + +形勢第二 + +山高而不崩,則祈羊至矣;淵深而不涸,則沈玉極矣,天不變其常,地不 +易其則,春秋冬夏,不更其節,古今一也。蛟龍得水,而神可立也;虎豹 +得幽,而威可載也。風雨無鄉,而怨怒不及也。貴有以行令,賤有以忘卑 +,壽夭貧富,無徒歸也。銜命者,君之尊也。受辭者,名之鉉也。上無事 +,則民自試。抱蜀不言,而廟堂既修。檻鵠鏘鏘,唯民歌之。濟濟多士, +殷民化之,紂之失也。飛蓬之問,不在所賓;燕雀之集,道行不顧。犧牷 +圭璧,不足以饗鬼神。主功有素,寶幣奚為?羿之道,非射也;造父之術 +,非馭也;奚仲之巧,非斲削也。召遠者使無為焉,親近者言無事焉,唯 +夜行者獨有也。平原之隰,奚有於高?大山之隈,奚有於深?訾讆之人, +勿與任大。譕臣者可以遠舉。顧憂者可與致道。其計也速而憂在近者,往 +而勿召也舉長者可遠見也;裁大者眾之所比也。美人之懷,定服而勿厭也 +。必得之事,不足賴也;必諾之言,不足信也。小謹者不大立,訾食者不 +肥體;有 +無棄之言者,必參於天地也。墜岸三仞,人之所大難也,而猿猱飲焉,故 +曰伐矜好專,舉事之禍也。不行其野,不違其馬;能予而無取者,天地之 +配也。怠倦者不及,無廣者疑神,神者在內,不及者在門,在內者將假, +在門者將待。曙戒勿怠,後稚逢殃。朝忘其事,夕失其功。邪氣入內,正 +色乃衰。君不君,則臣不臣。父不父,則子不子。上失其位,則下踰其節 +。上下不和,令乃不行。衣冠不正,則賓者不肅;進退無儀,則政令不行 +。且懷且威,則君道備矣。莫樂之,則莫哀之。莫生之,則莫死之。往者 +不至,來者不極。道之所言者一也,而用之者異。有聞道而好為家者,一 +家之人也;有聞道而好為鄉者,一鄉之人也;有聞道而好為國者,一國之 +人也;有聞道而好為天下者,天下之人也;有聞道而好定萬物者,天下之 +配也。道往者,其人莫來;道來者,其人莫往;道之所設,身之化也。持 +滿者與天,安危者與人。失天之度,雖滿必涸。上下不和,雖安必危。欲 +王天下,而失天之道,天下不可得而王也。得天之道。其事若自然。失天 +之道,雖立不安。其道既得,莫知其為之。其功既成,莫知其釋之。藏之 +無刑,天之道也。疑今者,察之古不知來者,視之往,萬事之生也,異趣 +而同歸,古今一也。生棟覆屋。怨怒不及;弱子下瓦,慈母操箠。天道之 +極,遠者自親。人事之起,近親造怨。萬物之於人也,無私近也,無私遠 +也;巧者有餘,而拙者不足;其功順天者天助之,其功逆天者天違之;天 +之所助,雖小必大;天之所違,雖成必敗;順天者有其功,逆天者懷其凶 +,不可復振也。烏鳥之狡,雖善不親。不重之結,雖固必解;道之用也, +貴其重也。毋與不可,毋彊不能,毋告不知;與不可,彊不能,告不知, +謂之勞而無功。見與之交,幾於不親;見哀之役,幾於不結;見施之德, +幾於不報;四方所歸,心行者也。獨王之國,勞而多禍;獨國之君,卑而 +不威;自媒之女,醜而不信,未之見而親焉,可以往矣;久而不忘焉,可 +以來矣。日月不明,天不易也;山高而不見,地不易也。言而不可復者, +君不言也;行而不可再者,君不行也。凡言而不可復,行而不可再者,有 +國者之大禁也。 + + +權修第三 + +萬乘之國,兵不可以無主,土地博大,野不可以無吏,百姓殷眾,官不可 +以無長,操民之命,朝不可以無政。地博而國貧者,野不辟也,民眾而兵 +弱者,民無取也。故末產不禁,則野不辟。賞罰不信,則民無取。野不辟 +,民無取,外不可以應敵,內不可以固守,故曰有萬乘之號,而無千乘之 +用,而求權之無輕,不可得也。地辟而國貧者,舟輿飾,臺榭廣也。賞罰 +信而兵弱者,輕用眾,使民勞也。舟車飾 +,臺榭廣,則賦斂厚矣。輕用眾,使民勞,則民力竭矣。賦斂厚,則下怨 +上矣。民力竭,則令不行矣。下怨上,令不行,而求敵之勿謀己,不可得 +也。欲為天下者,必重用其國,欲為其國者,必重用其民,欲為其民者, +必重盡其民力。無以畜之,則往而不可止也;無以牧之,則處而不可使也 +;遠人至而不去,則有以畜之也。民眾而可一,則有以牧之也。見其可也 +,喜之有徵。見其不可也,惡之有刑。賞罰信於其所見,雖其所不見,其 +敢為之乎?見其可也,喜之無徵;見其不 +可也,惡之無刑;賞罰不信於其所見,而求其所不見之為之化,不可得也 +。厚愛利,足以親之。明智禮,足以教之。上身服以先之。審度量以閑之 +。鄉置師以說道之,然後申之以憲令,勸之以慶賞,振之以刑罰,故百姓 +皆說為善,則暴亂之行無由至矣。地之生財有時,民之用力有倦,而人君 +之欲無窮,以有時與有倦,養無窮之君,而度量不生於其間,則上下相疾 +也。是以臣有殺其君,子有殺其父者矣。故取於民有度,用之有止,國雖 +小必安;取於民無度,用之不止,國雖大必危。地之不辟者,非吾地也。 +民之不牧者,非吾民也。凡牧民者。以其所積者食之。不可不審也。其積 +多者其食多,其積寡者其食寡,無積者不食。或有積而不食者,則民離上 +;有積多而食寡者,則民不力;有積寡而食多者,則民多軸;有無積而徒 +食者,則民偷幸;故離上不力,多軸偷幸,舉事不成,應敵不用。故曰: +察能授官,班祿賜予,使民之機也。野與市爭民。家與府爭貨,金與粟爭 +貴,鄉與朝爭治;故野不積草,農事先也;府不積貨,藏於民也;市不成 +肆,家用足也;朝不合眾,鄉分治也。故野不積草,府不積貨,市不成肆 +。朝不合眾,治之至也。人情不二,故民情可得而御也。審其所好惡,則 +其長短可知也;觀其交游,則其賢不肖可察也;二者不失,則民能可得而 +官也。地之守在城,城之守在兵,兵之守在人,人之守在粟;故地不辟, +則城不固。有身不治,奚待於人?有人不治,奚待於家?有家不治,奚待 +於鄉?有鄉不治,奚待於國?有國不治,奚待於天下?天下者,國之本也 +;國者,鄉之本也;鄉者,家之本也;家者,人之本也;人者,身之本也 +;身者,治之本也。故上不好本事,則末產不禁;末產不禁,則民緩於時 +事而輕地利;輕地利,而求田野之辟,倉廩之實,不可得也。商賈在朝, +則貨財上流;婦言人事,則賞罰不信;男女無別,則民無廉恥;貨財上流 +,賞罰不信,民無廉恥,而求百姓之安難,兵士之死節,不可得也。朝廷 +不肅,貴賤不明,長幼不分,度量不審,衣服無等,上下淩節,而求百姓 +之尊主政令,不可得也。上好軸謀閒欺,臣下賦斂競得,使民偷壹,則百 +姓疾怨,而求下之親上,不可得也。有地不務本事,君國不能壹民,而求 +宗廟社稷之無危,不可得也。上恃龜筮,好用巫醫,則鬼神驟祟;故功之 +不立,名之不章,為之患者三:有獨王者、有貧賤者、有日不足者。一年 +之計,莫如樹穀;十年之計,莫如樹木;終身之計,莫如樹人。一樹一穫 +者,穀也;一樹十穫者,木也;一樹百穫者,人也。我苟種之,如神用之 +,舉事如神,唯王之門。凡牧民者,使士無邪行,女無淫事。士無邪行, +教也。女無淫事,訓也。教訓成俗,而刑罰省,數也。凡牧民者,欲民之 +正也;欲民之正,則微邪不可不禁也;微邪者,大邪之所生也;微邪不禁 +,而求大邪之無傷國,不可得也。凡牧民者,欲民之有禮也;欲民之有禮 +,則小禮不可不謹也;小禮不謹於國,而求百姓之行大禮,不可得也。凡 +牧民者,欲民之有義也;欲民之有義,則小義不可不行;小義不行於國, +而求百姓之行大義,不可得也。凡牧民者,欲民之有廉也;欲民之有廉, +則小廉不可不修也;小廉不修於國,而求百姓之行大廉,不可得也。凡牧 +民者,欲民之有恥也,欲民之有恥,則小恥不可不飾也。小恥不飾於國, +而求百姓之行大恥,不可得也。凡牧民者,欲民之修小禮、行小義、飾小 +廉、謹小恥、禁微邪、此厲民之道也。民之修小禮、行小義、飾小廉、謹 +小恥、禁微邪、治之本也。凡牧民者,欲民之可御也;欲民之可御,則法 +不可不審;法者,將立朝廷者也;將立朝廷者,則爵服不可不貴也;爵服 +加于不義,則民賤其爵服;民賤其爵服,則人主不尊;人主不尊,則令不 +行矣。法者,將用民力者也;將用民力者,則祿賞不可不重也;祿賞加于 +無功,則民輕其祿賞;民輕其祿賞,則上無以勸民;上無以勸民,則令不 +行矣。法者,將用民能者也;將用民能者,則授官不可不審也;授官不審 +,則民閒其治;民閒其治,則理不上通;理不上通,則下怨其上;下怨其 +上,則令不行矣。法者,將用民之死命者也;用民之死命者,則刑罰不可 +不審;刑罰不審,則有辟就;有辟就,則殺不辜而赦有罪;殺不辜而赦有 +罪,則國不免於賊臣矣。故夫爵服賤、祿賞輕、民閒其治、賊臣首難,此 +謂敗國之教也。 + +立政第四 + +國之所以治亂者三,殺戮刑罰,不足用也。國之所以安危者四,城郭險阻 +,不足守也。國之所以富貧者五,輕稅租,薄賦斂,不足恃也。治國有三 +本,而安國有四固,而富國有五事,五事五經也。君之所審者三:一曰德 +不當其位;二曰功不當其祿;三曰能不當其官;此三本者,治亂之原也; +故國有德義未明於朝者,則不可加以尊位;功力未見於國者,則不可授與 +重祿;臨事不信於民者,則不可使任大官;故德厚而位卑者謂之過;德薄 +而位尊者謂之失;寧過於君子,而毋失於小人;過於君子,其為怨淺;失 +於小人,其為禍深;是故國有德義未明於朝而處尊位者,則良臣不進;有 +功力未見於國而有重祿者,則勞臣不勸;有臨事不信於民而任大官者,則 +材臣不用;三本者審,則下不敢求;三本者不審,則邪臣上通,而便辟制 +威;如此,則明塞於上,而治壅於下,正道捐棄,而邪事日長。三本者審 +,則便辟無威於國,道塗無行禽,疏遠無蔽獄,孤寡無隱治,故曰:「刑 +省治寡,朝不合眾」。 + +右三本 + +君之所慎者四:一曰大德不至仁,不可以授國柄。二曰見賢不能讓,不可 +與尊位。三曰罰避親貴,不可使主兵。四曰不好本事,不務地利,而輕賦 +斂,不可與都邑。此四務者,安危之本也。故曰:「卿相不得眾,國之危 +也。大臣不和同,國之危也。兵主不足畏,國之危也。民不懷其產,國之 +危也。」故大德至仁,則操國得眾。見賢能讓,則大臣和同。罰不避親貴 +,則威行於鄰敵。好本事,務地利,重賦斂,則民懷其產。 + +右四固 + +君之所務者五:一曰山澤不救於火,草木不植成,國之貧也。二曰溝瀆不 +遂於隘,鄣水不安其藏,國之貧也。三曰桑麻不植於野,五穀不宜其地, +國之貧也。四曰六畜不育於家,瓜瓠葷菜百果不備具,國之貧也。五曰工 +事競於刻鏤,女事繁於文章,國之貧也。故曰:「山澤救於火,草木植成 +,國之富也。溝瀆遂於隘,鄣水安其藏,國之富也。桑麻植於野,五穀宜 +其地,國之富也。六畜育於家,瓜瓠葷菜百果備具,國之富也。工事無刻 +鏤,女事無文章,國之富也。」 + +右五事 + +分國以為五鄉,鄉為之師,分鄉以為五州,州為之長。分州以為十里,里 +為之尉。分里以為十游,游為之宗。十家為什,五家為伍,什伍皆有長焉 +。築障塞匿,一道路,博出入,審閭閈,慎筦鍵,筦藏于里尉。置閭有司 +,以時開閉。閭有司觀出入者,以復于里尉。凡出入不時,衣服不中,圈 +屬群徒,不順於常者,閭有司見之,復無時。若在長家子弟臣妾屬役賓客 +,則里尉以譙于游宗,游宗以譙于什伍,什伍以譙于長家,譙敬而勿復。 +一再則宥,三則不赦。凡孝悌忠信、賢良俊材,若在長家子弟臣妾屬役賓 +客,則什伍以復于游宗,游宗以復于里尉。里尉以復于州長。州長以計于 +鄉師。鄉師以著于士師。凡過黨,其在家屬,及于長家。其在長家,及于 +什伍之長。其在什伍之長,及于游宗。其在游宗,及于里尉。其在里尉, +及于州長。其在州長,及于鄉師,其在鄉師,及于士師。三月一復,六月 +一計,十二月一著。凡上賢不過等,使能不兼官,罰有罪不獨及,賞有功 +不專與。孟春之朝,君自聽朝,論爵賞校官,終五日。季冬之夕,君自聽 +朝,論罰罪刑殺,亦終五日。正月之朔,百吏在朝,君乃出令布憲于國, +五鄉之師,五屬大夫,皆受憲于太史。大朝之日,五鄉之師,五屬大夫, +皆身習憲于君前。太史既布憲,入籍于太府。憲籍分于君前。五鄉之師出 +朝,遂于鄉官致于鄉屬,及于游宗,皆受憲。憲既布,乃反致令焉,然後 +敢就舍;憲未布,令未致,不敢就舍。就舍,謂之留令。罪死不赦。五屬 +大夫,皆以行車朝,出朝不敢就舍,遂行至都之日。遂於廟致屬吏,皆受 +憲。憲既布,乃發使者致令以布憲之日蚤晏之時,憲既布,使者以發,然 +後敢就舍;憲未布。使者未發,不敢就舍;就舍,謂之留令,罪死不赦。 +憲既布,有不行憲者,謂之不從令,罪死不赦。考憲而有不合于太府之籍 +者,侈曰專制,不足曰虧令,罪死不赦。首憲既布,然後可以布憲。 + +右首憲 + +凡將舉事,令必先出,曰事將為。其賞罰之數,必先明之,立事者,謹守 +令以行賞罰,計事致令,復賞罰之所加,有不合於令之所謂者,雖有功利 +,則謂之專制,罪死不赦。首事既布,然後可以舉事。 + +右首事 + +修火憲,敬山澤,林藪積草,夫財之所出,以時禁發焉。使民足於宮室之 +用,薪蒸之所積,虞師之事也,決水潦,通溝瀆,修障防,安水藏,使時 +水雖過度,無害于五穀。歲雖凶旱,有所秎穫,司空之事也。相高下,視 +肥墝,觀地宜,明詔期,前後農夫,以時均修焉,使五穀桑麻,皆安其處 +,由田之事也。行鄉里,視宮室,觀樹蓺,簡六畜,以時鈞修焉。勸勉百 +姓,使力作毋偷。懷樂家室,重去鄉里,鄉師之事也。論百工,審時事, +辨功苦,上完利,監壹五鄉,以時鈞修焉。使刻鏤文采,毋敢造于鄉,工 +師之事也。 + +右省官 + +度爵而制服,量祿而用財,飲食有量,衣服有制,宮室有度,六畜人徒有 +數,舟車陳器有禁,修生則有軒冕服位穀祿田宅之分,死則有棺槨絞衾壙 +壟之度。雖有賢身貴體,毋其爵,不敢服其服。雖有富家多資,毋其祿, +不敢用其財。天子服文有章,而夫人不敢以燕以饗廟,將軍大夫不敢以朝 +官吏,以命士,止于帶緣,散民不敢服雜采,百工商賈不得服長鬈貂,刑 +餘戮民不敢服絻,不敢畜連乘車。 + +右服制 + +寢兵之說勝,則險阻不守;兼愛之說勝,則士卒不戰。全生之說勝,則廉 +恥不立。私議自貴之說勝,則上令不行。群徒比周之說勝,則賢不肖不分 +。金玉貨財之說勝。則爵服下流,觀樂玩好之說勝。則姦民在上位。請謁 +任舉之說勝,則繩墨不正,諂諛飾過之說勝,則巧佞者用。 + +右九敗 + +期而致,使而往,百姓舍己以上為心者,教之所期也。始於不足見,終於 +不可及,一人服之,萬人從之,訓之所期也。未之令而為,未之使而往, +上不加勉,而民自盡,竭俗之所期也。好惡形於心,百姓化於下,罰未行 +而民畏恐,賞未加而民勸勉,誠信之所期也。為而無害,成而不議,得而 +莫之能爭,天道之所期也。為之而成,求之而得,上之所欲,小大必舉, +事之所期也。令則行,禁則止,憲之所及,俗之所被,如百體之從心,政 +之所期也。 + +右七觀 + +乘馬第五 + +凡立國都,非於大山之下,必於廣川之上;高毋近旱,而水用足;下毋近 +水,而溝防省;因天材,就地利,故城郭不必中規矩,道路不必中準繩。 + +右立國 + +無為者帝,為而無以為者王,為而不貴者霸,不自以為所貴,則君道也。 +貴而不過度,則臣道也。 + +右大數 + +地者,政之本也。朝者,義之理也。市者,貨之準也。黃金者,用之量也 +。諸侯之地,千乘之國者,器之制也。五者其理可知也,為之有道。地者 +政之本也,是故地可以正政也,地不平均和調,則政不可正也;政不正, +則事不可理也。 + +右地政 + +春秋冬夏,陰陽之推移也。時之短長,陰陽之利用也;日夜之易,陰陽之 +化也;然則陰陽正矣,雖不正,有餘不可損,不足不可益也。天地莫之能 +損益也。然則可以正政者地也。故不可不正也,正地者,其實必正,長亦 +正,短亦正;小亦正,大亦正;長短大小盡正。正不正,則官不理;官不 +理,則事不治;事不治,則貨不多;是故何以知貨之多也?曰:事治。何 +以知事之治也?曰:貨多。貨多事治,則所求於天下者寡矣,為之有道。 + +右陰陽 + +朝者,義之理也。是故爵位正而民不怨;民不怨,則不亂,然後義可理。 +理不正,則不可以治;而不可不理也,故一國之人,不可以皆貴;皆貴, +則事不成而國不利也。為事之不成,國之不利也。使無貴者,則民不能自 +理也,是故辨於爵列之尊卑,則知先後之序,貴賤之義矣,為之有道。 + +右爵位 + +市者,貨之準也。是故百貨賤,則百利不得。百利不得,則百事治。百事 +治,則百用節矣;是故事者生於慮,成於務,失於傲。不慮則不生,不務 +則不成,不傲則不失,故曰:市者可以知治亂,可以知多寡,而不能為多 +寡,為之有道。 + +右務市事 + +黃金者,用之量也。辨於黃金之理,則知侈儉。知侈儉,則百用節矣,故 +儉則傷事,侈則傷貨;儉則金賤,金賤則事不成,故傷事。侈則金貴,金 +貴則貨賤,故傷貨。貨盡而後知不足,是不知量也,事已,而後知貨之有 +餘,是不知節也,不知量,不知節不可,為之有道 +。 + +右黃金 + +諸侯之地,千乘之國者,器之制也。天下乘馬服牛,而任之輕重有制,有 +壹宿之行,道之遠近有數矣。是知諸侯之地千乘之國者,所以知地之小大 +也,所以知任之輕重也;重而後損之,是不知任也;輕而後益之,是不知 +器也。不知任不知器不可,為之有道。 + +右諸侯之地千乘之國 + +地之不可食者,山之無木者,百而當一。涸澤,百而當一。地之無草木者 +,百而當一。樊棘雜處,民不得入焉,百而當一。藪,鎌纏得入焉,九而 +當一。蔓山,其木可以為材,可以為軸,斤斧得入焉,九而當一。汎山, +其木可以為棺,可以為車,斤斧得入焉,十而當一。流水,網罟得入焉, +五而當一。林,其木可以為棺,可以為車,斤斧得入焉,五而當一。澤, +網罟得入焉,五而當一。命之曰地均,以實數。方六里,命之曰暴。五暴 +命之曰部。五部命之曰聚。聚者有市,無市則民乏。五聚命之曰某鄉,四 +鄉命之曰方,官制也。官成而立邑。五家而伍,十家而連,五連而暴。五 +暴而長,命之曰某鄉。四鄉命之曰都,邑制也,邑成而制事。四聚為一離 +,五離為一制,五制為一田,二田為一夫,三夫為一家,事制也。事成而 +制器,方六里,為一乘之地也。一乘者,四馬也。一馬其甲七,其蔽五。 +四乘,其甲二十有八,其蔽二十。白徒三十人奉車兩,器制也。方六里, +一乘之地也。方一里,九夫之田也。黃金一鎰,百乘一宿之盡也,無金則 +用其絹。季絹三十三制當一鎰,無絹則用其布。經暴布百兩當一鎰,一鎰 +之金,食百乘之一宿,則所市之地,六灸一(豆斗),命之曰中,歲有市無 +市,則民不乏矣。方六里,名之曰社,有邑焉,名之曰央,亦關市之賦。 +黃金百鎰為一篋,其貨一穀籠為十篋。其商苟在市者三十人。其正月十二 +月,黃金一鎰,命之曰正。分春曰書比,立夏曰月程,秋曰大稽。與民數 +得亡。三歲修封,五歲修界。十歲更制,經正也。十仞見水不大潦,五尺 +見水不大旱,十一仞見水輕征,十分去二三,二則去三四,四則去四,五 +則去半,比之於山。五尺見水,十分去一,四則去三,三則去二,二則去 +一,三尺而見水,比之於澤。距國門以外,窮四竟之內,丈夫二犁,童五 +尺一犁,以為三日之功。正月,令農始作,服于公田農耕,及雪釋,耕始 +焉,芸卒焉。士聞見博,學意察,而不為君臣者,與功而不與分焉。賈知 +賈之貴賤,日至於市,而不為官賈者,與功而不與分焉。工治容貌功能, +日至於市,而不為官工者,與功而不與分焉。不可使而為工,則視貨離之 +實而出夫粟。是故智者知之,愚者不知,不可以教民。巧者能之,拙者不 +能,不可以教民。非一令而民服之也,不可以為大善。非夫人能之也,不 +可以為大功;是故非誠賈不得食于賈,非誠工不得食于工,非誠農不得食 +于農,非信士不得立于朝。是故官虛而莫敢為之請,君有珍車珍甲而莫之 +敢有。君舉事,臣不敢誣其所不能。君知臣,臣亦知君知己也;故臣莫敢 +不竭力俱操其誠以來。道曰,均地分力,使民知時也,民乃知時日之蚤晏 +,日月之不足,飢寒之至于身也;是故夜寢蚤起,父子兄弟,不忘其功。 +為而不倦,民不憚勞苦。故不均之為惡也:地利不可竭,民力不可殫。不 +告之以時,而民不知;不道之以事,而民不為。與之分貨,則民知得正矣 +,審其分,則民盡力矣,是故不使而父子兄弟不忘其功。 + +右士農工商 + +聖人之所以為聖人者,善分民也。聖人不能分民,則猶百姓也,於己不足 +,安得名聖。是故有事則用,無事則歸之於民,唯聖人為善託業於民。民 +之生也,辟則愚,閉則類,上為一。下為二。 + +右聖人 + +時之處事精矣,不可藏而舍也。故曰,今日不為,明日忘貨。昔之日已往 +而不來矣。 + +右失時 + +上地方八十里,萬室之國一,千室之都四;中地方百里,萬室之國一,千 +室之都四。下地方百二十里,萬室之國一,千室之都四。以上地方八十里 +,與下地方百二十里,通於中地方百里。 + +右地里 + + + + + + + + + +End of Project Gutenberg's Guan Zi--Volume 01: Chapters 1-5, by Zhong Guan + +*** END OF THIS PROJECT GUTENBERG EBOOK GUAN ZI--VOLUME 01: CHAPTERS 1-5 *** + +***** This file should be named 7483-0.txt or 7483-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/7/4/8/7483/ + +Produced by Ni-Yen Wu + 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You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: guan zi + Volume 1, Chapters 1-5 + +Author: guan zhong + +Release Date: February, 2005 [EBook #7483] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on May 9, 2003] + +Edition: 10 + +Language: Chinese + +Character set encoding: BIG-5 + +*** START OF THE PROJECT GUTENBERG EBOOK GUAN ZI *** + + + + +Produced by Ni-Yen Wu + + + + +Ĥ@ + +Za̡AȦb|ɡAuboCh]Ah̨ӡAa@|Ah +dBFoAh§`F筹AhadFWAסAh˩TC| +iAhgOCG٦DnAbT奩AuꤧסAb|Ag +AbAstAqvqA¡CȤѮɡAh]͡FȦaQ +AhoաFmAhDաAWLqAhDkC奩TAh +D]AAhDDcCAhFstAh¥O +DFqvqAhDWաF¡AhơF|iAD +`C + +k| + +꦳|A@hɡAGhMAThСA|hCɥi +]AMiw]AХi_]Ai_]Cץ|H@§BGqB +TGB|ꮢC§Ƹ`Aq۶iCGcAqPCGƸ` +AhWwF۶iAhLbFcAhۥFqPAh +͡C + +k| + +FҿAbߡCFҼoAbfߡCc~ҡAڧH֤Cc 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