| | 輕重: |
|
| |
|
| | 輕重: |
|
| |
|
| | 輕重: |
太公為周立九府圜法，太公退又行之於齊。 |
| | Tai Gong established the nine treasuries and circular method for the Zhou dynasty, After retiring, Tai Gong implemented them in Qi.
|
| | 輕重: |
至管仲相桓公，通輕重之權曰：「歲有凶穰，故穀有貴賤；令有緩急，故物有輕重。人君不理，則畜賈游於市，乘民之不給，百倍其本矣。故萬乘之國必有萬金之賈，千乘之國必有千金之賈者，利有所并也。國多失利，則臣不盡忠，士不盡死矣。計本量委則足矣，然而民有飢餓者，穀有所藏也。民有餘則輕之，故人君斂之以輕；民不足則重之，故人君散之以重。凡輕重斂散之以時，即準平，守準平，使萬室之邑必有萬鍾之藏，藏鏹千萬；千室之邑必有千鍾之藏，藏鏹百萬。春以奉耕，夏以奉耘，耒耜、器械、種饟、糧食必取贍焉。故大賈畜家不得豪奪吾民矣。」 |
| | When Guan Zhong served as prime minister to Duke Huan, he regulated the balance of light and heavy [i.e., supply and demand] and said: "There are years of famine and abundance; therefore, grain has high and low prices; there are times of urgency and slackness in government affairs, so goods have varying values." If a ruler does not manage [the economy], then hoarders and merchants will circulate in the market, Taking advantage of the people's shortages, they can multiply their capital by a hundredfold. Therefore, in a great state with ten thousand chariots there must be merchants with ten thousand gold units of wealth; and in a medium-sized state with a thousand chariots, there must be merchants with a thousand gold units—this is because profits are concentrated. If the state suffers many losses, then ministers will not serve with complete loyalty and soldiers will not fight to the death. By calculating costs and measuring reserves, it is sufficient, Nevertheless, there are still people who suffer from hunger and starvation—this is because grain is stored away [by others]. When the people have a surplus, they undervalue [grain], so the ruler collects it at low prices; when the people lack supplies and grain becomes valuable, therefore the ruler distributes it when its value is high. Whenever the balance of prices is adjusted and managed in accordance with the seasons, then standards can be maintained. By maintaining these standards, even a town with ten thousand households must have grain reserves of ten thousand qing and monetary reserves of tens of millions; a town with a thousand households must have grain reserves amounting to one thousand qing and monetary stores worth millions. In spring, these reserves are used for plowing; in summer, they support weeding, Plows and hoes, tools and equipment, seed grain, and provisions must all be supplied from these reserves. Therefore, powerful merchants and wealthy families cannot recklessly seize the people's resources," said he.
|
| | 輕重: |
管子曰：「夫物多則賤，寡則貴，散則輕，聚則重。人君知其然，故視國之羡不足而御其財物。穀賤則以幣與食，布帛賤則以幣與衣，視物之輕重而御之以準，故貴賤可調，而君得其利，則古之理財賦，未有不通其術焉。」 |
| | Guan Zi said: "When goods are abundant, they become cheap; when scarce, they become expensive. When dispersed, their value is low; when concentrated, their weight [influence] is great. The ruler who understands this principle therefore examines the surplus of the state and manages its resources accordingly to address shortages. When grain is cheap, the ruler exchanges currency for food; when cloth and silk are cheap, he exchanges currency for clothing. By observing the fluctuating values of goods and regulating them according to standards, prices can be balanced, and the ruler gains benefit—thus, in ancient times, financial management and taxation were never carried out without mastering this method."
|
| | 輕重: |
齊桓公問於管子曰：「自燧人以來，其大會可得而聞乎？」對曰：「燧人以來，未有不以輕重為天下也。共工之王，水處什之七，陸處什之三，乘天勢以隘制天下。至於黃帝之王，謹逃其爪牙，不利其器。燒山林，破增藪，焚沛澤，逐禽獸，實以益人，然後天下可得而牧也。至於堯舜之王，所以化海內者，北用禺氏之玉，南貴江漢之珠，其勝禽獸之仇，以大夫隨之。」公曰：「何謂也？」對曰：「令諸侯之子將委質者，皆以雙武之皮，卿大夫豹飾，列大夫豹幨，大夫散其邑粟與其財物，以市武豹之皮，故山林之人刺其猛獸，若從親戚之仇。此君冕服於朝，而猛獸勝於外，大夫以散其財物，萬人得受其流，此堯舜之數也。」 |
| | Duke Huan of Qi asked Guan Zi: "Since the time of Suiren, can I hear about the great assemblies [or systems] that have existed?" Guan Zi replied: "Since the time of Suiren there has never been a ruler who did not use the principles of light and heavy [supply and demand] to govern the world. the reign of Gonggong, seven-tenths was water and three-tenths land, using the natural topography to control the world from a position of advantage. By the time of Huangdi's reign, he carefully avoided sharp claws and teeth, and ensured his weapons were not overly advantageous. He burned forests, destroyed thickets, and set fire to large marshes, He drove away birds and beasts, using their resources for the benefit of people—only then could the world be governed effectively. By the time of Yao and Shun's reigns, their method for transforming the realm was to use Yu Shi jade from the north, and valued pearls from the rivers Jiang and Han in the south, surpassing the value of birds and beasts; they were accompanied by officials to oversee them." The ruler asked: "What do you mean by this?" Guan Zi replied: "When the sons of feudal lords come to pledge their allegiance, they must all present pelts of the Shuangwu animal, Ministers and high-ranking officials wear coats adorned with leopard pelts, Lower-ranking ministers wear coats with leopard linings, The officials distributed grain and wealth from their towns to purchase the pelts of Shuangwu and leopards. Therefore, people in the mountains and forests hunted fierce beasts, as if pursuing an enemy among their relatives. This is how the ruler wore his ceremonial robes in court while fierce beasts were subdued beyond its walls. Officials distributed their wealth, and ten thousand people benefited from this flow—this was the method of Yao and Shun."
|
| | 輕重: |
管子曰：「夫富能奪，貧能與，乃可以為天下。國有十年之蓄而不足於食，皆以其技能冀君之祿也。故人君挾其食，據有餘而制不足，故人無不繫於上也。且君引錣量用，耕田發草，上得其數矣。人之所食，人有若干步畝之數，計本量委則足矣。然而人有飢餓不食者何也？穀有所藏也。然則人君不能散積聚，均羡不足，則君雖強本趨耕，乃使人下相役耳，惡能以為理？」 |
| | Guan Zi said: "One who can take from the rich and give to the poor is fit to rule the world. If a state has reserves sufficient for ten years, yet still suffers from food shortages—this is because the people rely on their skills and hope for official salaries from the ruler. Therefore, a wise ruler controls food supplies, holding onto surpluses to regulate shortages—thus the people are all dependent on him. Moreover, the ruler regulates resources by measuring expenditures, cultivating fields and clearing land—thus he obtains the correct figures. The amount of food each person consumes corresponds to a certain number of bu and mou in farmland; by calculating costs and measuring accumulated reserves,}} it is sufficient. Yet why are there still people who starve and go without food ? Because grain is hoarded by others. If this is the case, then a ruler cannot distribute accumulated reserves or balance surpluses and shortages; even if the ruler encourages agriculture and promotes farming, it will only result in people oppressing one another—how can this be considered good governance?"
|
| | 輕重: |
管子曰：「利出於一孔者，其國無敵；出二孔者，其兵不詘，出三孔者，不可以舉兵；出四孔者，其國必亡。先王知其然，故塞人之養，隘其利途。故予之在君，奪之在君，貧之在君，富之在君，故人之戴上如日月，親君若父母。凡將為國，不通於輕重，不可以守人，不能調通人利，不可以語制為大理。分地若一，強者能守；分財若一，智者能收。智有什倍人之功，愚有不賡本之事，然而人君不能調，故人有相百倍之生也。夫人富則不可以祿使也，貧則不可以罰威也。法令之不行，萬人之不理，貧富之不齊也。且天下者處茲行茲，若此而天下可一也。夫天下者，使之不使，用之不用。故善為天下者，無曰使之，使不得不使；無曰用之，用不得不用。故善為國者，天下下我高，天下輕我重，天下多我寡，然後可以朝天下。」 |
| | Guan Zi said: "When benefits or advantages arise from a single source, then that state will have no rival; if they emerge from two sources, then its military forces will not be bent or defeated, If benefits emerge from three sources, the state cannot raise an army; if they arise from four sources, then that nation will surely perish. The ancient kings understood this and therefore blocked the people's access to benefits, They narrowed the paths to profit. Therefore, giving [power or resources] lies with the ruler, withholding [power or resources] also lies with the ruler; making people poor or rich is in the hands of the ruler. Thus, the people revere their ruler as they do the sun and moon, and love him like a father or mother. Whoever wishes to govern a state must understand the principles of supply and demand; otherwise, he cannot protect his people. If one is unable to regulate and balance the interests of the people, then it is impossible for him to discuss or establish great governance. If land distribution appears equal, the strong will be able to hold onto their share; if wealth is distributed equally, the wise will manage to accumulate more. The wise can achieve ten times the accomplishments of ordinary people, The foolish may not be able to repay This is the fundamental matter, yet a ruler cannot regulate it properly; therefore, people may have livelihoods that differ by a hundredfold. When people are wealthy, they cannot be controlled through salaries or rewards; when poor, they cannot be intimidated through punishments or threats. The failure of laws and decrees to be enforced, the inability to govern ten thousand people effectively—this is due to inequality in wealth and poverty. Moreover, throughout the world, people live and act in this way, If this is done, then unification of the world becomes possible. The world at large can be guided without direct control, utilized without overt use. Therefore, a wise ruler of the world does not say "I command them," but rather causes people to act as if they must do so; he does not say "I employ them," yet people are employed without being able to avoid it. Therefore, a wise ruler who governs the state well will have the world below him while he remains above; when the world considers something light, he values it heavily; when the world has much of something, he possesses little. Only then can he command the entire realm."
|
| | 輕重: |
桓公問曰：「不籍而贍國，為之有道乎？」管子曰：「軌守其時，有官天財，何求於人。泰春、泰夏、泰秋、泰冬，令之所止，令之所發，此物之高下之時，此人之所以相并兼之時也。君素為四備以守之，泰春人之且所用者，泰夏人之且所用者，泰秋人之且所用者，泰冬人之且所用者，皆已廩之矣。」 |
| | Huan Gong asked, "Is there a method to support the state without levying taxes?" Guanzi said, "If officials abide by their duties at the proper time and manage the natural resources of heaven, what need is there to demand from the people?" Tai Chun, Tai Xia, Tai Qiu, and Tai Dong, the places where orders are prohibited and the places where they are issued, This is the time when the value of goods rises and falls, and it is also the period during which people compete to dominate one another. If the ruler prepares in four aspects beforehand to guard against this, then what people will use during Tai Chun, what they will use during Tai Xia, what they will use duringtai Qiu, and what they will use during Tai Dong have all already been stored by the state."
|
| | 輕重: |
桓公曰：「行幣乘馬之數柰何。」管子對曰：「士受資以幣，大夫受邑以幣，人馬受食以幣，則一國穀貲在上，幣貲在下，國穀什倍數也。皮革、筋角、羽毛、竹箭、器械、財物苟合於國器君用者，皆有矩券於上，君實鄉州藏焉。曰某月日苟從責者，鄉決州決，故曰就庸，一日而決。國筴出於穀軌，國之筴，貨幣乘馬者也。」 |
| | Huan Gong said, "How should the method of currency circulation according to Xingbi Chengma be implemented?" Guanzi replied, "If scholars receive resources in the form of currency, if officials are granted fiefs through currency, and if people and horses receive food via currency, then all grain wealth will be concentrated at the top while currency wealth flows downward. In this way, the state's grain reserves can increase tenfold. Leather, tendons and horns, feathers and down, bamboo arrows, tools, equipment, and other goods that happen to be suitable for the state's military or royal use must all have official records kept by the government. The ruler stores them in the towns and districts of his domain. It says "On a certain day of a certain month, if someone voluntarily assumes debt," the xiang and zhou would resolve it, so it was called "jiu yong," and the matter could be settled in a single day. The state's strategy originates from grain management; the state's plan is what is called "Huo Bi Cheng Ma.""
|
| | 輕重: |
桓公問於管子曰：「吾欲守國財而無稅於天下，而外因天下，可乎？」對曰：「昔武王有巨橋之粟，貴糴之數，立重泉之戍。令曰：『人自有百鼓之粟者不行。』人舉所最粟，以避重泉之戍。而國穀二什倍，巨橋之粟亦二什倍。武王以巨橋之粟二什倍而市繒帛，軍五歲無籍衣於人；以巨橋之粟二什倍而衡黃金，終身無籍於人。」 |
| | Huan Gong asked Guan Zi, "I wish to preserve our national wealth without imposing taxes on the world at large, yet still benefit from external resources. Is this possible?" Guan Zi replied, "In the past, King Wu had grain stored at Juqiao and implemented a policy of high-price grain purchases. He established the heavy garrison at Zhongquan. The decree stated, "Anyone who possesses a hundred dou of grain shall not be conscripted for labor." People contributed their surplus grain, in order to avoid the Zhongquan garrison duty. As a result, the state's grain reserve increased twentyfold, and the grain stored at Juqiao also multiplied twentyfold. King Wu used this twentyfold increase in grain from Juqiao to purchase silk and cloth, enabling the army to have five years' worth of clothing without levying it from the people; he used this twentyfold grain reserve to stabilize gold prices, and thus never had to levy taxes from the people for life."
|
| | 輕重: |
桓公曰：「與天子提衡爭秩於諸侯，為之有道乎？」管子曰：「唯籍於號令為可。請以令發師置屯籍農，十鍾之家不行，百鍾之家不行，千鍾之家不行，行者不能百之一，千之十，而囷窌之數皆見於上矣。君按囷窌之數，令之曰：『國貧而用不足，請以平價取之，子皆按囷窌而不得挹損焉。』君直幣之輕重以決其數。使無券契之責，則積藏囷窌之粟皆歸於君。」 |
| | Huan Gong said, "To stand on equal footing with the Son of Heaven and compete in rank among feudal lords, Is there a way to achieve this?" Guanzi said, "Only by relying on decrees and commands is it possible. I request that the ruler issue an order to mobilize troops for garrison duty while registering farmers, Those with ten zhong of grain will not be drafted, those with a hundred zhong will not be drafted, and those with a thousand zhong also will not. Thus, among every one hundred people, less than one is conscripted; for every thousand, no more than ten. As a result, the amount of grain stored in granaries and pits is fully known to the ruler. The ruler, having knowledge of the granary and pit reserves, issues an order: "The state is poor and its resources are insufficient. I request that grain be taken at fair prices; you must all adhere to your assigned stores and may not withdraw or reduce them." The ruler directly controls the value of currency to determine the quantity. ensuring there is no obligation tied to written contracts, In this way, all grain stored in granaries and underground pits will belong to the ruler."
|
| | 輕重: |
桓公曰：「齊西水潦而人飢，齊東豐庸而糴賤，欲以東之賤被西之貴，為之有道乎？」管子曰：「今齊西之粟釜百泉，則鏂二十也。齊東之粟釜十泉，則鏂二錢也。請以令籍人三十泉，得以五穀菽粟決其籍。若此，則西出三斗而決其籍，東出三釜而決其籍，然則釜十之粟皆實於倉廩。西之人飢者得食，寒者得衣，若此則東西之相被，遠近之準平矣。」 |
| | Huan Gong said, "In western Qi there is flooding and people are starving, while in eastern Qi the harvest is abundant and grain prices are low. I wish to use the cheap grain from the east to supply the expensive grain in the west. Is there a way to do this?" Guanzi said, "Now, the grain price per fu in western Qi is one hundred quan; therefore, a xia is twenty. In eastern Qi, the grain price per fu is ten quan; thus, a xia costs two coins. I request that an order be issued to register each person with thirty quan, and in return they may use five kinds of grain—beans and millet—to settle their registration. If this is done, then in the west three dou of grain will suffice to settle one's registration, and in the east three fu of grain will do the same. In that case, ten fu of grain per person would be stored in the granaries. Those who are hungry in the west will get food, and those who are cold will get clothing. In this way, the east's resources can support the west, and prices will be balanced across distant and nearby regions."
|
| | 輕重: |
桓公曰：「糴賤，寡人恐五穀之歸於諸侯，寡人欲為萬民藏之，為此有道乎？」管子曰：「今者夷吾過市，有新成囷京者二家，君請式璧而聘之。」行令半年，萬民舍其業而為囷京以藏菽粟者過半。 |
| | Huan Gong said, "When grain prices are low, I fear that the five grains will flow to the feudal lords. I wish to store them for all the people. Is there a way to achieve this?" Guanzi said, "Today I passed by the market and saw two households that had just completed building new granaries. Your Majesty should offer them official appointments with jade seals to recruit their services." After implementing the order for half a year, more than half of the people abandoned their occupations to build granaries and store beans and millet.
|
| | 輕重: |
管子謂桓公曰：「北郭有掘闕得龜者，此檢數百里之地也。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。」曰：「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，立鲩曰無貲。」還四年，伐孤竹。丁氏之家粟可食三軍之師行五月。召丁氏而命之曰：「吾有無貲之鲩，吾今將有大事，請以鲩為質，以假子之邑粟。」丁氏北鄉再拜，革築室賦籍藏龜。孤竹之役，丁氏之粟中食三軍五月之食。 |
| | Guanzi said to Huan Gong, "In the northern suburb there was a person who dug through a gate and found a turtle. This refers to examining hundreds of li of land. Let it pass through the flat tray in the middle. Your Majesty should dispatch ten carriages and send messengers carrying one hundred jin of gold. Issue an order to the family in the northern suburb who found the turtle: "Grant you the rank of Zhongdafa, and bestow official robes upon you." It was said, "The son of the East Sea resembles a turtle. "Tuoshe" means "to reside temporarily" or "to take shelter".}} Grant you the robes of a dafa, to be worn for your entire life. Reward you with one hundred jin (of gold). This turtle is priceless. And store it in the Taitai. Erect an inscription reading "Wuzhi." After four years, he launched a campaign against Guzhu. The grain of the Ding family. It would be enough to feed an army for five months on campaign. He summoned the Ding family and ordered them, "I have an invaluable stone tablet. I now intend to undertake a major endeavor; please offer this stone as collateral. and use it to borrow grain from your fief." The Ding family bowed twice facing north, and immediately built a house, registered their property, and stored the turtle. During the campaign against Guzhu, the grain from the Ding family was sufficient to feed three armies for five months.
|
| | 輕重: |
桓公曰：「吾欲西朝天子而賀獻不足，為此有數乎？」管子曰：「請以令城陰里，使其牆三重而門九襲。因使玉人刻石為璧，尺者萬泉，八寸者八千，七寸者七千，珪中四千，瑗中五百。」璧之數已具，管子西見天子曰：「弊邑之君欲率諸侯而朝先王之廟，觀於周室，請以令使天下諸侯，不以彤弓石璧者，不得入朝。」天子許之。天下諸侯載黃金珠玉、五穀、文采布帛輸齊，以收石璧。石璧流而之天下，天下財物流而之齊，故國八歲而無籍，陰里之謀也。 |
| | Huan Gong said, "I wish to travel westward to pay homage to the Son of Heaven, but my tribute and gifts are insufficient. Is there a method for this?" Guanzi said, "I request that an order be given to build a city in Yinli. Make its walls three layers thick and its gates nine layers deep. And have jade artisans carve stones into bi discs. A one chi diameter disc is worth ten thousand quan; an eight cun one, eight thousand; a seven cun one, seven thousand. A gui-shaped jade piece is valued at four thousand. A yuan-shaped jade piece is worth five hundred." The number of bi discs is already prepared. Guanzi went west to see the Son of Heaven and said, "My humble lord wishes to lead all feudal lords in paying homage at the temple of his ancestors and visiting the Zhou dynasty's capital. I request that an order be sent to all the feudal lords under heaven: those who do not present red bows and stone bi discs will not be allowed to attend court." The Son of Heaven agreed. Feudal lords from across the realm transported gold, pearls, jade, five grains, and colorful silk fabrics to Qi. in order to obtain stone bi discs. As the stone bi circulated throughout the world, wealth from all under heaven flowed into Qi. Thus, for eight years the state did not need to collect taxes—this was the plan of Yinli.
|
| | 輕重: |
桓公曰：「吾欲殺商賈之利，而益農夫之事，為此有道乎？」管子對曰：「請重粟之價，若是則田野大闢，而農夫勸其事矣。請以令使卿藏千鍾，大夫藏五百鍾，列大夫藏百鍾，富商蓄賈藏五十鍾，內可以為國委，外可以益農夫矣。」 |
| | Huan Gong asked, "I wish to reduce the profits of merchants and increase the benefits for farmers. Is there a way to accomplish this?" Guanzi replied, "I request that the price of grain be raised. If done so, then vast tracts of farmland will be cultivated and farmers will be encouraged to work diligently." I request that an order be issued requiring senior officials to store one thousand zhong, high-ranking officials to store five hundred zhong, and junior officials (zhongdafa) to store one hundred zhong. wealthy merchants and traders should store fifty zhong; internally, this can serve as a reserve for the state. Externally, it will benefit farmers."
|
| | 輕重: |
桓公曰：「崢丘之戰，人多稱貸負息以給上之急，寡人欲復業產，此何以洽？」管子曰：「唯繆數為可耳。」令表稱貸之家，皆堊白其門而高其閭，使八使者式璧而聘之，以給鹽菜之用。稱貸之家皆齊首稽顙問曰：「何以得此？」使者曰：「君令曰：寡人聞之，詩曰：『愷悌君子，民之父母。』寡人有崢丘之戰，吾聞子假貸吾貧萌，使有以給，子之力也。」稱貸之家皆折其券而削其書，發其積藏，出其財物以振貧。國中大給，崢丘之謀也。 |
| | Huan Gong said, "The Battle of Zhengqiu. Many people borrowed money with interest to meet the urgent demands of their superiors; I wish for them to resume their original occupations. How can this be resolved?" Guanzi said, "Only by using subtle strategies will it be possible." Issue an order marking the homes of those who have borrowed money; paint their doors white and raise the gates of their neighborhoods. Send eight envoys with jade tablets to visit and provide for their needs, in order to supply the expenses of salt and vegetables. The families who had borrowed money all bowed with clasped hands and kowtowed, asking, "How can we deserve this?" The envoy said, "His Majesty has decreed: I have heard in the Book of Poetry that it says, 'Kind and benevolent gentlemen are the parents of the people.'" I had the Battle of Zhengqiu; I have heard that you lent to my poor subjects. You ensured they had what was needed—this is due to your efforts." The families who had borrowed money all broke their debt notes and erased the records. They released their stored goods and gave out their wealth to relieve the poor. The state experienced great relief—this was the plan for Zhengqiu.
|
| | 輕重: |
桓公曰：「魯梁之於齊也，蜂螫也。吾欲下魯梁，何行而可？」管子對曰：「魯梁之民俗為綈，公服綈，令左右服之，人從而服之，因令齊勿敢為，必仰於魯梁，則是魯梁釋其農事而作綈矣。」桓公即為服於泰山之陽，十日而服之。管子告魯梁之賈人曰：「子為我致綈千匹，賜子金三百斤，子十至而金三千斤，則是魯梁不賦於人，財用足也。」魯梁之君聞之，則教其人為綈，十三月，魯梁郭中之人，道路揚塵，十步不相見，絏繑而踵相隨，車轂●、騎連伍而行。管子曰：「魯梁可下矣。公宜服帛，率民去綈，閉關無與魯梁通使。」後十月，魯梁人餓餒相及，應聲之正，無以給上。魯梁之君即令其人去綈修農，穀不可以三月而得。魯梁之人糴十百，齊糶十錢。周月，魯梁之民歸齊者十之六。 |
| | Huan Gong said, "Lu Liang's relationship with Qi is like a bee sting." I wish to subdue Lu and Liang; what actions should I take?" oplevel Guanzi replied, "The common people of Lu and Liang are accustomed to making di. If the ruler wears di, and orders those around him to wear it as well, others will follow suit. Then order Qi not to produce it; people will necessarily rely on Lu and Liang for this fabric. In that case, the people of Lu and Liang would abandon their farming duties in favor of producing di." Huan Gong immediately held a ceremony wearing the new attire on the southern side of Mount Tai. He wore it for ten days. Guanzi told the merchants of Lu and Liang, "If you bring me a thousand bolts of di fabric, I will give you 300 jin of gold. If you make this trip ten times, you will receive 3,000 jin of gold; in that case, Lu and Liang need not tax their people, for their financial resources would be sufficient." The rulers of Lu and Liang heard about this, so they taught their people to produce di. After thirteen months, the people within the walled cities of Lu and Liang filled the roads with dust; every ten steps one walked, visibility was lost as crowds of people, connected like threads, followed each other in a continuous stream. Wagons and carriages were crowded together, and riders traveled in groups of five. Guanzi said, "Lu and Liang can now be subdued. The ruler should wear silk instead, lead the people to abandon di fabric, close the borders, and not allow diplomatic contact with Lu and Liang." After ten months, people in Lu and Liang began to suffer from hunger one after another. They could no longer provide for the demands of their superiors, even in response to basic needs. The rulers of Lu and Liang immediately ordered their people to abandon di production and return to farming, but grain could not be harvested within three months. The people of Lu and Liang had to buy grain at prices ten or a hundred times higher; while Qi sold it for only ten qian. After a month, six out of every ten people from Lu and Liang migrated to Qi.
|
| | 輕重: |
管子曰：「夫人予則埙，奪則怒，先王知其然，故見予之形，而不見奪之理，故民愛可洽於上也。租籍者，所以強求，租稅者，所慮而請也。王霸之君，去其所以強求，廢其所慮而請，故天下樂從也。春賦以斂繒帛，夏貸以收秋實，是故人無廢事，而國無失利也。凡五穀者，萬物之主也。穀貴則萬物必賤，穀賤則萬物必貴。兩者為敵，則不俱平，故人君御穀物之秩相勝，而操事於其不平之閒，故萬民無籍而國利歸於君也。夫以室廡籍謂之毀成，以六畜籍謂之止生，以田畝籍謂之禁耕，以正人籍謂之離情，以正戶籍謂之養贏。五者不可畢用，故王者偏行而不盡。故天子籍於幣，諸侯籍於食。中歲之穀，石十錢，大男食四石，月有四十之籍；大女食三石，月有三十之籍；吾子食二石，月有二十之籍。歲凶穀石二十，則大男有八十之籍，大女有六十之籍，吾子有四十之籍。是人君非發號令收嗇而戶籍也，彼人君守其本委謹，而男女諸君吾子無不服籍者也。」 |
| | Guanzi said, "When people receive something, they are pleased; when taken away, they become angry. The ancient kings understood this, so they showed the form of giving. They did not reveal the rationale for taking it away. Therefore, the affection of the people could be harmonized with their rulers. oplevel The system of tax records is used to impose heavy demands; Taxation is something that must be carefully considered and requested. The virtuous rulers of kings and emperors abandoned the methods used to impose heavy demands, abolished the need for careful calculation and requests, so that people throughout the world were willing to follow them. In spring, taxes were collected in the form of silk and cloth; in summer, loans were given with the expectation of collecting autumn harvests. Therefore, people did not neglect their duties, and the state suffered no losses. Grain is the foundation of all things in the world. When grain prices rise, the prices of all other goods must fall; when grain prices fall, the prices of all other things must rise. These two forces are in opposition, so they cannot remain balanced at the same time. Therefore, a wise ruler manages the accumulated levels of grain and goods, taking advantage of their imbalances. Therefore, all the people are free from burdensome records, yet the state's profits return to the ruler. To impose taxes on houses and granaries is called "hui cheng." To impose taxes on livestock is called "zhi sheng." To impose taxes based on land acreage is called "jin geng," To impose levies based on population records is called "li qing." To impose taxes based on household records is called "yang ying." These five methods cannot all be used at once; therefore, wise rulers apply only some of them without using all completely. Therefore, the Son of Heaven levied taxes in currency, while feudal lords levied them in food supplies. In an average year, grain was priced at ten qian for one dan; a strong adult male consumed four dan per month, resulting in a tax burden of forty qian. A strong adult female consumed three dan per month, with a corresponding tax burden of thirty qian; An adolescent child consumed two dan per month, carrying a monthly tax burden of twenty qian. In a bad harvest year when grain was priced at twenty qian per dan, the tax burden for a strong adult male would be eighty qian monthly, sixty qian for an adult female, and forty qian for a child. Therefore, a wise ruler does not issue orders to directly collect taxes from households; rather, the ruler carefully maintains the fundamentals and their reserves, ensuring that all men, women, and children fulfill their tax obligations."
|
| | 輕重: |
齊之北澤燒火，光照堂下。管子入賀曰：「田野闢，農夫必有百倍之利矣。」是歲租稅九月而具。桓公問管子曰：「此何故也？」對曰：「萬乘、千乘之國，不能無薪而炊，今北澤燒，莫之續，則是農夫得居裝而賣其薪蕘，一束十倍，則春有以事耜，夏有以決芸，此租稅所以九月而具也。」 |
| | In the northern marshes of Qi, fires were set. The light from the flames illuminated beneath the hall. Guanzi entered to offer congratulations, saying, "The fields have been cleared; farmers will surely gain a hundredfold profit." That year, the taxes were collected within nine months. Huan Gong asked Guanzi, "What is the reason for this?" Guanzi replied, "Even a state with ten thousand chariots or a thousand chariots cannot cook without firewood. Now that the northern marshes have been burned and no one continues to set fires, farmers can now stay at home, gather wood, and sell their firewood. The price of a bundle of firewood has increased tenfold; therefore, in spring they have the means to prepare their plows and in summer the resources to cultivate. This is why taxes were collected within nine months."
|
| | 輕重: |
桓公問管子曰：「終身有天下而勿失，有道乎？」對曰：「請勿施於天下，獨施之於吾國。國之廣狹，壤之肥墝，有數；終歲食餘，有數。彼守國者，守穀而已矣。曰某縣之壤廣若干，某縣之壤狹若干，則必積委幣，於是縣州里受公錢。泰秋國穀去參之一。君下令謂郡縣屬大夫里邑，皆籍粟入若干，穀重一也，以藏於上者，國穀三分則二分在上矣。泰春國穀倍重數也，泰夏賦穀以理田土，泰秋田穀之存子者若干，今上斂穀以幣，人曰無幣，以穀，則人之三有歸於上矣。重之相因，時之化舉，無不為國筴。則彼諸侯之穀十，吾國穀二十，則諸侯穀歸吾國矣。諸侯穀二十，吾國穀十，則吾國穀歸於諸侯矣。故善為天下者。謹守重流，而天下不吾洩矣。彼重之相歸，如水之就下。吾國歲非凶也，以幣藏之，故國穀倍重。諸侯之穀至也，是藏一分而致諸侯之一分也。利不奪於天下。大夫不得以富侈以重藏輕，國常有十國之筴也。此以輕重御天下之道也。」 |
| | Huan Gong asked Guanzi, "Is there a method to maintain control of the world for life without losing it?" Guanzi replied, "I request that we not impose our policies on all under heaven, but only upon our own state. The size of the country, whether broad or narrow, and the fertility or barrenness of its soil can be measured; the surplus food for an entire year also has a fixed amount. Those who defend the state merely need to safeguard grain supplies. It is said that a certain county has soil of such and such breadth, while another county's soil is so narrow. then they must certainly accumulate wealth. Thus, the counties, states, and villages received public funds. In the late autumn, the state's grain reserves were reduced by one-third. The ruler issued an order to the magistrates of commanderies and counties, as well as the officials in villages and towns, requiring them all to register how much grain should be collected. The price of grain was set at one standard rate; whatever was stored by the people, Two-thirds of the state's grain would then be in the hands of the government. In the early spring, the price of grain in the state doubles. In the early summer, taxes are levied in grain to cultivate the land. By late autumn, a certain amount of grain remains for sowing. Now, if the government collects grain with money, people will say they have no money; but if it is collected in grain, then two-thirds of what the people possess will go to the state. The interplay of prices and the changes over time are all strategies for the benefit of the state. If the grain of other feudal lords is worth ten, and our state's grain is worth twenty, then their grain will flow into our country. If the grain of other feudal states is valued at twenty and our state's grain at ten, then our grain will flow to those feudal lords. Therefore, a wise ruler who governs all under heaven. carefully maintains control over grain prices and their flow. and thus the world will not drain away from us. The mutual flow of prices is like water flowing downward. Even if our state has not experienced a bad harvest, by storing grain with money, the price of our grain doubles. When grain from other states arrives, it means we store one part and receive an additional part from those feudal lords. Profit is not taken away by all under heaven. Ministers and officials cannot indulge in extravagant wealth or hoard grain lightly, for the state always possesses a strategy ten times that of other states. This is the method of governing all under heaven through the manipulation of supply and demand."
|
| | 輕重: |
魏文侯相李悝曰：「糶甚貴傷人，甚賤傷農，人傷則離散，農傷則國貧，故甚貴與甚賤，其傷一也。善為國者，使人無傷而農益勸。今一夫挾五口，治田百畝，歲收畝一石半，為粟百五十石。除十一之稅十五石，餘百三十五石。食，人月一石半，五人終歲為粟九十石，餘有四十五石。石三十，為錢千三百五十。除社閭嘗新春秋之祠用錢三百，餘千五十。衣，人率用錢三百，五人終歲用千五百，不足四百五十。不幸疾病死喪之費及上賦斂，又未與此。此農夫所以常困，有不勸耕之心，而令糴至於甚貴者也。是故善平糴者，必謹觀歲有上中下熟。上熟其收自四，餘四百石；中熟自三，餘三百石；下熟自倍，餘百石。小飢則收百石，中飢七十石，大飢三十石。故大熟則上糴三而舍一，中熟則糴二，下熟則糴一，使人適足，價平則止。小飢則發小熟之所斂，中飢則發中熟之所斂，大飢則發大熟之所斂，而糶之。故雖遇飢饉水旱，糶不貴而人不散，取有餘而補不足也。」行之魏國，國以富彊。 |
| | Li Kui, prime minister to King Wenhou of Wei, said, "When grain prices are extremely high, it harms the people. When prices are extremely low, it harms farmers; when the people are harmed, they disperse; and when farmers are harmed, the state becomes poor. Therefore, whether grain is excessively expensive or excessively cheap, both cause harm in the same way. A wise ruler of a state ensures that neither people nor farmers are harmed while encouraging agricultural production. Now, one man with five dependents cultivating a hundred mu of land, and an annual harvest of 1.5 dan per mu yields 150 dan of grain. After deducting the one-tenth tax of fifteen dan, there remains 135 dan. For food consumption, each person consumes 1.5 dan a month; for five people over the entire year, this amounts to ninety dan of grain, leaving forty-five dan remaining. At thirty coins per dan, this equals 1,350 coins. After deducting three hundred coins for the village and ancestral temple offerings during the spring and autumn festivals, there remain one thousand and fifty coins. For clothing, each person on average spends three hundred coins; for five people over an entire year, this totals fifteen hundred coins, leaving a shortfall of four hundred and fifty coins. Unfortunate expenses for illness, death, and mourning, as well as taxes levied by the state, have not yet been included in this calculation. This is why farmers are constantly impoverished, lose motivation to farm, and grain prices rise sharply as a result. Therefore, those who skillfully manage grain price stabilization must carefully observe whether the harvest is abundant, moderate, or poor in any given year. In an abundant harvest year, with a yield of four times the normal amount, there would be 400 dan remaining; In a moderate harvest year with yields triple the normal amount, there remain 300 dan; In a poor harvest year with yields double the normal amount, there remains 100 dan. In a year of minor famine, the harvest is 100 stones. In a year of moderate famine, seventy stones are harvested. In a year of severe famine, only thirty stones are harvested. Therefore, in a bumper harvest year the government should purchase three parts and release one part; in a moderate harvest it should buy two parts; and in a poor harvest it should take one part. This ensures that people have just enough, and when prices stabilize, the policy can be halted. In a minor famine year, grain stored from moderate harvest years should be released. In a moderate famine year, release grain from years of bumper harvests; in a severe famine year, draw upon the reserves accumulated during abundant harvests and sell it. Thus, even in years of famine or drought, grain prices will not soar and people will not disperse, for we take from the surplus to make up for shortages." When this policy was implemented in the State of Wei, the country became wealthy and powerful.
|
| | 輕重: |
漢宣帝時，歲數豐穰，穀至石五錢，農人少利。大司農中丞耿壽昌請令邊郡皆築倉，以穀賤時增其價而糴以利農，穀貴時減價而糶，名曰「常平倉」，人便之。上乃下詔賜壽昌爵關內侯。元帝即位，罷之。 |
| | During Emperor Xuan of Han's reign, there were several years of abundant harvests, with grain prices dropping to five coins per dan; farmers gained little profit. Zhong Cheng Geng Shouchang, the Minister of Agriculture, proposed that all border commanderies build granaries. When grain prices were low, they would raise the price and purchase it to benefit farmers; when prices rose, they would lower them and sell from storage. This system was called "Changping Cang" (the Equal-Price Granary), and people found this convenient. The emperor then issued an edict to bestow Geng Shouchang with the title of Guannei Hou (Marquis within the Pass). When Emperor Yuan took the throne, this policy was abolished.
|
| | 輕重: |
後漢明帝永平五年，作常平倉。 |
| | In the fifth year of Yongping during the reign of Emperor Ming of Later Han, the Equal-Price Granaries were established.
|
| | 輕重: |
晉武帝欲平一江表，時穀賤而布帛貴，帝欲立平糴法，用布帛市穀，以為糧儲。議者謂軍資尚少，不宜以貴易賤。泰始二年，帝乃下詔曰：「古人權量國用，取贏散滯，有輕重平糴之法。此事久廢，希習其宜，而官蓄未廣。言者異同，未能達通其制。更令國寶散於穰歲而上不收，貧人困於荒年而國無備，豪人富商挾輕資，蘊重積，以管其利，故農夫苦其業而末作不可禁也。今宜通糴，主者平議，具為條制。」然事未行，至四年，乃立常平倉，豐則糴，儉則糶，以利百姓。 |
| | Emperor Wu of Jin wished to unify the lands south of the Yangtze River. At that time, grain was cheap while silk and cloth were expensive; he wanted to establish a price-stabilization policy by using silk and cloth to purchase grain for storage as provisions. Some advisors argued that military supplies were still insufficient, and it was not advisable to trade expensive goods for cheap ones. In the second year of Taishi, Emperor Wu issued an edict stating, "Ancient people assessed national needs and adjusted surpluses to eliminate stagnation; they had methods for balancing grain prices through purchase and sale. This practice has long been abandoned, and few are familiar with its proper application, while official reserves remain insufficient. Opinions differ among those who speak on the matter; no one fully understands or can effectively implement this system. As a result, when harvests are abundant, state reserves remain untouched and do not collect surpluses; in years of famine, the poor suffer while the state has no provisions. Wealthy individuals and merchants with limited capital hoard grain for profit, thus monopolizing benefits. Hence, farmers endure hardship in their work, yet it is impossible to ban commercial activities. Now we should implement a grain purchase policy; the responsible officials shall deliberate and formulate detailed regulations." However, this plan was not carried out. By the fourth year, the Equal-Price Granary system was finally established; in years of abundance grain would be purchased, and in lean years it would be sold at reduced prices to benefit the people.
|
| | 輕重: |
宋文帝元嘉中，三吳水潦，穀貴人飢。彭城王義康立議，以「東土災荒，人凋穀踊，富商蓄米，日成其價。宜班下所在，隱其虛實，令積蓄之家，聽留一年儲，餘皆勒使糶貨，為制平價，此所謂常道行於百代，權宜用於一時也。又緣淮歲豐，邑地沃壤，麥既已登，黍粟行就。可折其估賦，仍就交市，三吳飢人，即以貸給，使強壯轉運，以贍老弱。」並未施行，人賴之矣。 |
| | During the Yuanjia period of Emperor Wen of Song, floods struck Sanwu, grain became expensive and people suffered from hunger. Prince Pengcheng Yikang proposed a plan, stating, "The eastern regions have suffered from disasters and famines; the population has declined and grain prices have soared. Wealthy merchants hoard rice, which continues to drive up its price. We should issue orders to all local authorities to investigate the truth and conceal false information, requiring those who hoard grain to be allowed to keep only one year's supply; the rest must be compelled to sell. Set a fair price for this—this is what is known as an enduring principle that applies across generations, while temporary measures are used in times of crisis." Moreover, the regions along the Huai River had a bountiful harvest; the land was fertile and productive. The wheat had already been harvested, and millet and other grains were about to be reaped. We can convert the assessed taxes into grain and collect them locally in the market. The starving people of Sanwu may then be immediately provided with loans, allowing the strong to transport it for the support of the elderly and weak." Although these measures were not implemented, the people relied on them nonetheless.
|
| | 輕重: |
齊武帝永明中，天下米穀布帛賤，上欲立常平倉，市積為儲。六年，詔出上庫錢五千萬，於京師市米，買絲綿紋絹布。揚州出錢千九百一十萬，南徐州二百萬，各於郡所市糴。南荊河州二百萬，市絲綿紋絹布米大麥。江州五百萬，市米胡麻。荊州五百萬。郢州三百萬，皆市絹、綿、布、米、大小豆、大麥、胡麻。湘州二百萬，市米、布、蠟。司州二百五十萬，西荊河州二百五十萬，南兗州二百五十萬，雍州五百萬，市絹綿布米。使臺傳並於所在市易。 |
| | During the Yongming period of Emperor Wu of Qi, grain and silk were cheap throughout the land. The emperor wished to establish Equal-Price Granaries to purchase and store surplus supplies. In the sixth year, an edict was issued allocating 50 million coins from the imperial treasury to purchase rice and buy silk, cotton, brocade, and cloth in the capital. Yangzhou allocated 19.1 million coins. Nan Chuzhou allocated 200,000 coins. Each of these regions purchased grain within their respective commanderies. Nan Jinghe Zhou allocated 200,00 coins. They purchased silk, cotton, brocade cloth, rice, and barley. Jiangzhou allocated 500,000 coins They purchased rice and sesame seeds. Jingzhou allocated 500, 000 coins. Yingzhou allocated 300,000 coins, They all purchased silk, cotton cloth, and rice, as well as large and small beans, barley, and sesame seeds. Xiangzhou allocated 200, 000 coin. They purchased rice, cloth, and wax. Sizhou allocated 250,000 coins Xijinghe Zhou allocated 250, 000 Nanyan Zhou allocated 250 thousand coins Yongzhou allocated five hundred thousand coins They purchased silk, cotton cloth and rice. The imperial court instructed officials to purchase goods locally in the respective regions.
|
| | 輕重: |
後魏孝文時，祕書丞李彪上表曰：「昔之哲王，莫不殷勤稼穡，故堯湯水旱，人無菜色，蓋由備之也。漢家乃設常平，魏氏以兵糧制屯田，軍國取濟。光武一畝不實，罪及牧守。皆明君恤人若此。今山東飢，京師儉，臣以為宜析州郡常調九分之二，京都度支歲用之餘，各立官司。年豐糴積於倉，時儉則減私之十二糶之。如此，人必力田以買官絹，又務貯錢以取官粟，年豐則常積，歲凶則直給。」明帝神龜、正光之際，自徐揚內附之後，收內兵資，與人和糴，積為邊備也。 |
| | During the reign of Emperor Xiaowen of the Later Wei, Li Biao, Chancellor of the Secretariat, submitted a memorial stating: "In ancient times, wise rulers always diligently cultivated crops. Thus, even during floods and droughts in the eras of Yao and Tang, people did not suffer from hunger; this was because they were prepared." "The Han dynasty established Equal-Price Granaries, while the Wei dynasty regulated military provisions through garrison farming, thereby ensuring both military and state needs were met. "If Emperor Guangwu found even one mu of land unproductive, he would hold the local officials accountable." These were all examples of wise rulers who cared for their people in this manner. Now that there is famine in Shandong and scarcity in the capital, I believe we should allocate two-tenths of the regular tributes from each state and commandery. From the surplus annual expenditures of the Ministry of Revenue in the capital, establish official granaries separately. In years of good harvests, purchase and store grain in the granaries; during times of scarcity, reduce private prices by one-twelfth and sell it at that rate. In this way, people will surely work their fields to buy official silk and strive to save money in order to obtain official grain. In years of good harvest, there will be regular accumulation; in years of disaster, relief can be provided directly." During the Shengui and Zhengguang periods of Emperor Mingdi, after the regions of Xu and Yang submitted to imperial rule, . Yang is now Shouchun Jun. }} They collected military supplies and purchased grain together with the people, accumulating it as a reserve for border defense.
|
| | 輕重: |
北齊河清中，令諸州郡皆別置富人倉。初立之日，準所領中下戶口數，得支一年之糧，逐當州穀價賤時，斟量割當年義租充入。穀貴，下價糶之，賤則還用所糴之物，依價糴貯。 |
| | During the Heqing period of Northern Qi, an order was issued that all states and commanderies should separately establish "Furen Cang" granaries. On the day these granaries were first established, they were to be stocked with enough grain to support one year's worth of provisions based on the number of lower and middle households in each region. When grain prices dropped in a given state, an appropriate amount of surplus tax grain would be allocated from that year's "Yizu" (charitable rent) to replenish the granaries. When grain prices were high, the granaries would sell it at a lower price; when prices dropped, they would use the proceeds from previous sales to purchase and store grain according to market value.
|
| | 輕重: |
後周文帝刱制六官，司倉掌辨九穀之物，以量國用。足，蓄其餘，以待凶荒；不足，則止餘用。用足，則以粟貸人，春頒秋斂。 |
| | After Emperor Wen of the Later Zhou established a system of six officials, the Office of Granaries was responsible for distinguishing among nine types of grains and managing their quantities to meet state needs. When supplies were sufficient, surplus grain would be stored in reserve for times of disaster or famine; when supplies were insufficient, the remaining reserves would be used to meet needs. When grain was sufficient, it could be lent out as loans; these were distributed in spring and collected back in autumn.
|
| | 輕重: |
隋文帝開皇三年，衛州置黎陽倉，洛州置河陽倉，陝州置常平倉，華州置廣通倉，轉相灌注，漕關東及汾、晉之粟，以給京師。京師置常平監。 |
| | In the third year of Kaihuang under Emperor Wen of Sui, Weizhou established Liyang Cang; Luozhou established Heyang Cang; Shanzhou established Changping Cang; Huazhou established Guangtong Cang. These granaries were connected in a relay system to transport grain from Guandong and the Fen and Jin regions via canals to supply the capital. In the capital, an Equal-Price Supervisory Office was established.
|
| | 輕重: |
五年，工部尚書長孫平奏：「古者三年耕而餘一年之積，九年作而有三年之儲，雖水旱為災，人無菜色，皆由勸導有方，蓄積先備。請令諸州百姓及軍人勸課當社，共立義倉，收穫之日，隨其所得，勸課出粟及麥，於當社造倉窖貯之。即委社司，執帳檢校，每年收積，勿使損敗。若時或不熟，當社有饑饉者，即以此穀振給。」自是諸州儲峙委積。 |
| | In the fifth year, Zhangsuns Ping, Minister of Works, submitted a report: "In ancient times, after three years of farming there was enough grain for one additional year; after nine years of effort, reserves were sufficient for three years. Even in the face of floods or droughts, people did not go hungry—this was because wise guidance and prior preparation ensured adequate storage." He requested that all commanderies and local communities encourage their people, including soldiers, to establish "Yicang" (charitable granaries). On the day of harvest, they should be encouraged to contribute grain or wheat according to their yield, which would then be stored in communal granaries built within each community. The management of these granaries should be entrusted to the local community officials, who would maintain records and inspect them regularly; annual accumulation must be ensured without allowing any loss or spoilage. If a poor harvest occurs in a given year and there is famine within the community, this stored grain should be used immediately to provide relief." From then on, all commanderies accumulated substantial reserves.
|
| | 輕重: |
至十五年，以義倉貯在人閒，多有費損，詔曰：「本置義倉，止防水旱，百姓之徒，不思久計，輕爾費損，於後乏絕。又北境諸州，異於餘處，靈、夏、甘、瓜等十一州，所有義倉雜種，並納本州。若人有旱儉少糧，先給雜種及遠年粟。」 |
| | By the fifteenth year, since the Yicang reserves were stored in private hands, there was often waste and loss. An edict stated: "The original purpose of establishing Yicang granaries was to prepare for floods or droughts; however, common people failed to think long-term and carelessly wasted these stores, leading to shortages later on." Moreover, the northern frontier commanderies were different from other regions. The eleven states of Ling, Xia, Gan, and Gua, among others, collected all their Yicang grain and miscellaneous produce to be submitted directly to their respective states. "If people suffer from drought or scarcity of grain, they should first be given the mixed grains and older stored rice."
|
| | 輕重: |
十六年，又詔，秦、渭、河、廓、豳、隴、涇、寧、原、敷、丹、延、綏、銀等州社倉，並於當縣安置。又詔，社倉準上中下三等稅，上戶不過一石，中戶不過七斗，下戶不過四斗。 |
| | In the sixteenth year, another edict was issued: The community granaries of Qin, Wei, He, Kuo, Bin, Long, Jing, Ning, Yuan, Fu, Dan, Yan, Sui, and Yin states should all be established within their respective counties. Another edict further stipulated that community granaries should collect taxes according to the upper, middle, and lower household classifications: no more than one shi for an upper-class household, no more than seven dou for a middle-class household, and no more than four dou for a lower-class household.
|
| | 輕重: |
大唐武德五年，廢常平監。八年敕，諸州斗秤，京太府校。 |
| | In the fifth year of Wude under the Great Tang dynasty, the Equal-Price Supervisory Office was abolished. In the eighth year, an imperial decree ordered that all measuring devices for grain in each state be standardized and calibrated by the Tai Fu (Imperial Treasury) of the capital.
|
| | 輕重: |
貞觀初，尚書左丞戴冑上言曰：「水旱凶災，前聖之所不免。國無九年儲蓄，禮經之所明誡。今喪亂之後，戶口凋殘，每歲租米，未實倉廩，隨即出給，纔供當年。若遇凶災，將何振恤？故隋開皇立制，天下之人，節級輸粟，名為社倉。終於文皇，得無饑饉。及大業中，國用不足，並取社倉，以充官費，故至末塗，無以支給。今請自王公以下，爰及眾庶，計所墾田稼穡頃畝，每至秋熟，準其見苗，以理勸課，盡令出粟。稻麥之鄉，亦同此稅。各納所在，為立義倉。年穀不登，百姓饑饉，當所州縣，隨便取給。」太宗曰：「既為百姓，先作儲貯，官為舉掌，以備凶年。非朕所須，橫生賦斂，利人之事，深是可嘉。宜下有司，議立條制。」戶部尚書韓仲良奏：「王公以下墾田，畝納二升。其粟麥粳稻之屬，各依土地。貯之州縣，以備凶年。」制從之。自是天下州縣始置義倉，每有饑饉，則開倉振給。 |
| | In the early years of Zhenguan, Dai Zhou, Left Minister of the Ministry of Works, stated: "Floods and droughts are disasters that even past sage rulers could not entirely avoid. The state must have nine years' worth of reserves; this is clearly warned in the classical rites." Now, after years of war and turmoil, households are greatly reduced. Each year's rice tax has not yet filled the granaries but is immediately distributed to supply only that same year. If a disaster strikes, how will we provide relief?" Therefore, during the Kaihuang period of Sui dynasty, a system was established in which people from all over the country contributed grain in tiers according to their status, known as "Shecang." This system continued until Emperor Wen's reign and ensured there was no famine. However, during the Daye period, when state expenditures were insufficient, they drew upon these community granaries to cover official expenses. As a result, by the end of the dynasty, there was nothing left to support the people. Now I respectfully request that, from the princes and officials down to common people, based on their cultivated land in terms of qing and mu, they be encouraged and required to contribute grain after each autumn harvest. The amount should correspond to the visible crops at the time for assessment and collection. In regions where rice or wheat is grown, this tax shall also apply in the same manner. Each household should contribute to their local area for the establishment of Yicang (charitable granaries). In years when harvests fail and people suffer from famine, local states and counties should provide relief using the grain stored in these granaries." Emperor Taizong said, "Since they are common people, they should first prepare reserves. The government will oversee and manage these stores to be ready for years of disaster. This is not something I require, but rather an additional tax burden imposed on the people; however, it serves to benefit them and is therefore highly commendable. You should issue this matter to the relevant officials for discussion and establish regulations accordingly." Han Zhongliang, Minister of Revenue, submitted: "For cultivated land owned by princes and officials down to the common people, two sheng per mu should be collected. As for millet, wheat, glutinous rice, or other grains, each shall be determined according to local conditions. Store these in the states and counties to prepare for years of disaster." An imperial decree was issued approving this proposal. From then on, every state and county in the empire began to establish Yicang granaries; whenever there was famine, these granaries would be opened for relief distribution.
|
| | 輕重: |
高宗永徽二年九月，頒新格：「義倉據地取稅，實是勞煩，宜令率戶出粟，上上戶五石，餘各有差。」六年，京東西市置常平倉。高宗、武太后數十年閒，義倉不許雜用，其後公私窘迫，貸義倉支用。自中宗神龍之後，天下義倉，費用向盡。 |
| | In the ninth month of the second year of Yonghui under Emperor Gaozong, a new regulation was issued: "Collecting taxes for Yicang based on land is indeed burdensome. It should instead be required that each household contribute grain according to its status; an upper-upper-class household shall pay five shi, with other households paying accordingly in descending amounts." In the sixth year, Equal-Price Granaries were established at the eastern and western markets of the capital. For several decades during Emperor Gaozong's and Empress Wu's reign, Yicang reserves were not to be used for other purposes. However, later, when both the state and private individuals faced financial difficulties, loans from these granaries began to be drawn upon. After Emperor Zhongzong's Shenlong period, the reserves of Yicang across the empire were nearly exhausted due to usage.
|
| | 輕重: |
開元二十五年定式：「王公以下，每年戶別據所種田，畝別稅粟二升，以為義倉。其商賈戶若無田及不足者，上上戶稅五石，上中以下遞減各有差。諸出給雜種準粟者，稻穀一斗五升當粟一斗。其折納糙米者，稻三石折納糙米一石四斗。 |
| | In the twenty-fifth year of Kaiyuan, a regulation was established: "From princes and officials down, each household shall pay two sheng of grain per mu of cultivated land annually as Yicang. For merchant households without farmland or with insufficient land, an upper-upper-class household must pay five shi of grain in tax, while the amount for other classes shall decrease accordingly. For all cases where mixed grains are distributed as substitutes for millet, five sheng and one dou of rice shall be equivalent to one dou of millet. For those who pay in unpolished rice, three shi of rice may be converted into 1 shi and four dou of unpolished rice.
|
| | 輕重: |
天寶八年，凡天下諸色米都九千六百六萬二千二百二十石。 |
| | In the eighth year of Tianbao, the total amount of all types of grain stored throughout the empire amounted to 96 million 602 thousand and 220 shi.
|
| | 輕重: |
和糴一百一十三萬九千五百三十石： |
| | State-purchased grain totaled 1,139,530 shi:
|
| | 輕重: |
關內 河東 河西 隴右 |
| | Guan Nei , Hedong , Hexi , Longyou
|
| | 輕重: |
諸色倉糧總千二百六十五萬六千六百二十石： |
| | The total grain stored in all types of granaries amounted to 12,656,620 shi:
|
| | 輕重: |
北倉 太倉 含嘉倉 太原倉 永豐倉 龍門倉 |
| | Beicang , Taicang , Hanjia Cang , Taiyuan Cang , Yongfeng Cang , Longmen Cang
|
| | 輕重: |
正倉總四千二百一十二萬六千一百八十四石： |
| | The total grain in the official granaries amounted to 42,112,618.4 shi:
|
| | 輕重: |
關內道 河北道 河東道 河西道 隴右道 劍南道 河南道 淮南道 江南道 山南道 |
| | Guan Nei Dao , Hebei Dao , Hedong Dao , Hexi Dao , Longyou Dao , Jiannan Dao , Henan Dao , Huainan Dao , Jiangnan Dao , Shannan Dao
|
| | 輕重: |
義倉總六千三百一十七萬七千六百六十石： |
| | The total grain stored in Yicang amounted to 63,177,660 shi:
|
| | 輕重: |
關內道 河北道 河東道 河西道 隴右道 劍南道 河南道 淮南道 江南道 山南道 |
| | Guan Nei Dao , Hebei Dao , Hedong Dao , Hexi Dao , Longyou Dao , Jiannan Dao , Henan Dao , Huainan Dao , Jiangnan Dao , Shannan Dao
|
| | 輕重: |
常平倉總四百六十萬二千二百二十石： |
| | The total grain stored in Changping Cang amounted to 4,602,220 shi:
|
| | 輕重: |
關內道 河北道 河東道 河西道 隴右道 劍南道 河南道 淮南道 山南道 江南道 |
| | Guan Nei Dao , Hebei Dao , Hedong Dao 5,353,386 shi, Hexi Dao 30,190 shi, Longyou Dao 42,850 shi, Jiannan Dao 7,740 shi, Henan Dao , Huainandao , Shannandao , Jiangnandao
|
| | 輕重: |
論曰：昔我國家之全盛也，約計歲之恒賦，錢穀布帛五千餘萬，經費之外，常積羡餘。遇百姓不足，而每有蠲恤。自天寶之始，邊境多功，寵錫既崇，給用殊廣，出納之職，支計屢空。於是言利之臣繼進，而道行矣。割剝為務，岐路多端。每歲所入，增數百萬。既而隴右有青海之師，范陽有天門之役，朔方布思之背叛，劍南羅鳳之憑陵，或全軍不返，或連城而陷。先之以師旅，因之以薦饑，凶逆承隙構兵，兩京無藩籬之固，蓋是人事，豈唯天時。緬惟高祖、太宗，開國刱業，作程垂訓，薄賦輕徭，澤及萬方，黎人懷惠。是以肅宗中興之績，周月而能成之，雖神算睿謀，舉無遺策，戎臣介夫，能竭其力，抑亦累聖積仁之所致也。夫德厚則感深，感深則難搖，人心所繫，故速戡大難，少康、平王是也。若斂厚則情離，情離則易動，人心已去，故遂為獨夫，殷辛、胡亥是也。今甲兵未息，經費尚繁，重則人不堪，輕則用不足，酌古之要，適今之宜，既弊而思變，乃澤流無竭。夫欲人之安也，在於薄斂，斂之薄也，在於節用。若用之不節，寧斂之欲薄，其可得乎？先在省不急之費，定經用之數，使下之人，知上有憂恤之心，取非獲已，自然樂其輸矣。古之取於人也，唯食土之毛，謂什一而稅；役人之力，謂一歲三日。未有直斂人之財，而得其無怨，況取之不薄，令之不均乎！自燧人氏逮於三王，皆通輕重之法，以制國用，以抑兼并，致財足而食豐，人安而政洽，誠為邦之所急，理道之所先，豈常才之士而能達也。民者，瞑也，可使由之，不可使因之。審其眾寡，量其優劣，饒贍之道，自有其術。歷觀制作之者，固非易遇其人。周之興也得太公，齊之霸也得管仲，魏之富也得李悝，秦之強也得商鞅，後周有蘇綽，隋氏有高熲。此六賢者，上以成王業，興霸圖，次以富國強兵，立事可法。其漢代桑弘羊、耿壽昌之輩，皆起自賈豎，雖本於求利，猶事有成績。自茲以降，雖無代無人，其餘經邦正俗，興利除害，懷濟時之略，韞致理之機者，蓋不可多見矣。農者，有國之本也。先使各安其業，是以隨其受田，稅其所植。焉可徵求貨幣，捨其所有而責其所無者哉！天下農人，皆當糶鬻，豪商富室，乘急賤收，旋致罄竭，更仍貴糴，往復受弊，無有已時，欲其安業，不可得也。故晁錯曰：「欲民務農，在於貴粟，貴粟之道，在於使民以粟為賞罰。如此農民有錢，粟有所洩。」謂官以法收取之也。誠如是，則天下之田盡闢，天下之倉盡盈。然後行其軌數，度其輕重，化以王道，扇之和風，率循禮義之方，皆登仁壽之域，斯不以難矣。在昔堯湯，水旱作沴，而人無捐瘠，以國有儲蓄。若賦斂之數重，黎庶之力竭，而公府之積，無經歲之用，不幸有一二千里水旱蟲霜，或一方興師動眾，廢於藝殖，寧免賦闕而用乏，人流而國危者哉！ |
| | Commentary: In the heyday of our dynasty, an approximate calculation of annual regular revenues showed that money, grain, cloth and silk totaled over 50 million. Beyond regular expenses, there were always surplus reserves accumulated. When the people faced shortages, relief and exemptions were often granted. Since the beginning of the Tianbao era, many military achievements were made on the frontiers. With imperial rewards and grants becoming increasingly generous, expenditures expanded greatly, and the duties of managing income and expenditure frequently faced shortages. As a result, officials who advocated for profit-making measures continued to be promoted, and this policy was implemented. Exploitation became the priority, with numerous and divergent methods of taxation emerging. Each year's revenue increased by several million. Soon after, in Longyou there was the campaign at Qinghai, and in Fanyang the battle of Tianmen. In Shufang, Busi rebelled; in Jiannan, Luofeng launched an invasion. Some entire armies failed to return, while others saw multiple cities fall into enemy hands. Military campaigns preceded these events, followed by successive years of famine. Malefactors and rebels took advantage of the situation to launch wars; the two capitals lacked strong defenses from their vassal states. This was due to human actions, not merely the will of heaven. Looking back on Emperor Gaozu and Taizong, who founded the nation and established its foundations, they set precedents and left behind teachings. They imposed light taxes and reduced corvée labor, bringing benefits to all regions; thus, the common people cherished their kindness. Therefore, Emperor Suzong's achievement in restoring the dynasty was accomplished within a few months. Although his divine calculations and wise strategies were flawless, and military officers and loyal men gave their utmost efforts, this success was also due to the accumulated benevolence of successive emperors. When virtue is profound, its influence is deep; when the influence is deep, it is hard to shake. Because people's hearts are tied to such virtue, great disasters can be quickly quelled—this was the case with Shaokang and King Ping. If taxes are heavy, people's affections will drift; when affections drift, the populace is easily stirred. When the people have already abandoned their ruler, he becomes a tyrant—this was the fate of Yin Xin and Hu Hai. Now, military campaigns have not ceased and expenses remain heavy. If taxes are high, the people cannot bear them; if they are low, there is insufficient funding for expenditures. Drawing from past experiences to suit current needs, after recognizing problems we must seek change—only then can benefits flow without end. To ensure the people's peace and stability, one must impose light taxes; to achieve light taxation, one must practice frugality in expenditures. If expenditures are not controlled, can we hope for lighter taxation? Is that even possible? First, we must cut unnecessary expenses and establish fixed amounts for regular expenditures. This will allow those below to know that their superiors have a heart of concern and compassion; when levies are imposed only out of necessity, the people will naturally be willing to contribute. In ancient times, taxes taken from the people were limited to a tenth of their produce, known as the "tenth tax." As for corvée labor imposed on the people, it was set at no more than three days per year. There has never been a case where people's wealth was directly taken without causing resentment; how much more so when the levies are heavy and their distribution is unequal! From the time of Suiren Shi to the Three Kings, all understood and applied principles of balancing light and heavy taxation to regulate state expenditures and curb monopolization. This ensured sufficient wealth and abundant food supplies, bringing peace to the people and harmony in governance. Truly, this was a matter of utmost urgency for the nation, a priority in governing—certainly not something ordinary talents could grasp. The people are like blind men; they can be guided along the right path, but cannot be allowed to follow their own inclinations. Carefully assess population size and evaluate strengths and weaknesses; there are indeed established methods for ensuring adequate provision and support. Looking back at those who have ever formulated such policies, it is clear that such individuals were not easily found. The rise of the Zhou dynasty was due to Tai Gong; the hegemony of Qi was achieved through Guan Zhong. Wei's wealth came from Li Kui, and Qin's strength from Shang Yang. Later in the Northern Zhou dynasty there was Su Chuo, and during the Sui dynasty, Gao Jiong. These six virtuous men, at the highest level, helped establish royal authority and achieve dominance; at a lower level, they enriched their states and strengthened their armies—setting examples for future generations to follow. In the Han dynasty, figures such as Sang Hongyang and Geng Shouchang all rose from humble backgrounds in commerce. Although their origins lay in seeking profit, they still achieved notable accomplishments. Since then, although every dynasty has had its share of individuals, those who could truly manage the state and correct customs, promote benefits and eliminate harms, possessing strategies to save their times and insights into governance—such people have become increasingly rare. Agriculture is the foundation of any nation. First, ensure that each person can settle into their occupation; thus, taxes are levied according to the land they receive and the crops they grow. How could it be right to demand currency as tax, making people pay for things they do not possess while ignoring what they already have! Farmers throughout the land are all forced to sell their grain. Wealthy merchants and affluent households take advantage of urgent situations to buy at low prices, quickly depleting farmers' supplies, then resell at high prices later. This cycle of exploitation continues endlessly; how can one expect these people to remain in peaceful agricultural pursuits? It is impossible. Therefore, Chao Cuo said: "To encourage the people to focus on farming lies in valuing grain. The way to value grain is to use it as a basis for rewards and punishments." In this way, farmers will have money, and surplus grain will find its proper outlet." This means that the government collects it according to established regulations. If this were truly implemented, then all fields in the land would be cultivated and all granaries would be full. Only then can we establish proper systems, regulate the balance of taxation and relief, promote the Way of Kingship, spread a gentle breeze of harmony, guide people to follow propriety and righteousness, and lead them all into a realm of benevolence and longevity—this would no longer be difficult. In the past, during the reigns of Yao and Tang, floods and droughts caused disasters, yet people did not suffer from starvation or emaciation because the state had reserves. If taxation is heavy and the people's strength is exhausted, yet the government stores are insufficient for even a single year of use, then if misfortune strikes in one or two regions with floods, droughts, insect infestations, or frost, or if military campaigns mobilize large numbers of troops and disrupt agricultural production, how could we avoid situations where taxes fall short, resources run out, people flee, and the state faces danger!
|