Guoyu Qi Yu — book six of the Discourses of the States

The Discourses of the States (Guoyu) is a collection of speeches and discourses set in the courts of eight states of the Zhou world, from the Western Zhou through the early fifth century BCE. Like the Zuo Commentary, it is traditionally ascribed to Zuo Qiuming, an ascription that cannot be verified from the text itself. This single book, the Discourses of Qi (Qi Yu), differs from the other state-sections in having only one sustained subject: Guan Zhong's design and construction of Duke Huan's state, told largely as a run of questions from the duke and answers from his chief minister. It opens with Bao Shu's refusal of the stewardship and his securing of Guan Zhong's release from Lu, then follows the ordering of officers, farmers, artisans, and merchants into fixed quarters, the binding of military organization to civil administration by fives and tens, the three-stage system for advancing worthy men, the courting of neighboring states, the supplying of armor and weapons through commuted punishments, and the campaigns and covenants — Kuiqiu among them, where the Zhou king sends sacrificial meat and excuses Duke Huan from bowing — that carry Qi to the position of hegemon among the feudal lords.

Rather than a set of separate anecdotes, this book reads as one long discourse in dialogue, broken into headed sections mainly by the topic the duke raises next. Wei Zhao's third-century commentary travels with the source text below in its own untranslated layer.

Names of persons and places are given in Hanyu pinyin without tone marks, with Chinese characters supplied at a figure's first appearance. Ranks follow the conventional five — duke, marquis, earl, viscount, baron — and 禮 is rendered throughout as ritual propriety.

Translated for the Good Works Library directly from the classical Chinese, which is printed in full below. We know of no complete published English translation of the Discourses of the States; no claim of firstness is made.

Contents

• Book 6 — Discourses of Qi (卷六 齊語)
  • Guan Zhong Answers Duke Huan on the Arts of Hegemony (管仲對桓公以霸術)
  • Guan Zhong Assists Duke Huan in Government (管仲佐桓公為政)
  • Duke Huan's Government Is Completed (桓公為政既成)
  • Guan Zhong Teaches Duke Huan to Draw the Neighboring States Close (管仲教桓公親鄰國)
  • Guan Zhong Teaches Duke Huan to Make Armor and Weapons Sufficient (管仲教桓公足甲兵)
  • Duke Huan Leads the Feudal Lords to Court before the Son of Heaven (桓公帥諸侯而朝天子)
  • At the Meeting at Kuiqiu the Son of Heaven Presents Sacrificial Meat to Duke Huan (葵丘之會天子致胙於桓公)
  • Duke Huan Becomes Hegemon over the Feudal Lords (桓公霸諸侯)

Translation

Book 6 — Discourses of Qi (卷六 齊語)

Guan Zhong Answers Duke Huan on the Arts of Hegemony (管仲對桓公以霸術)

Duke Huan (桓公) came back to Qi from Ju and made Bao Shu (鮑叔) his steward. Bao Shu declined, saying: "I am your lordship's commonplace servant. If your lordship extends favor to me so that I neither freeze nor go hungry, that is your lordship's gift. But if the state and its households must truly be governed, that is not within my power. If the state and its households must truly be governed, then surely the man is Guan Yiwu (管夷吾). There are five things in which I am not the equal of Yiwu. In breadth and kindness that make the people gentle, I am not his equal. In governing state and household without letting slip its handles, I am not his equal. In loyalty and good faith that can bind the hundred families to him, I am not his equal. In framing rites and righteousness that can be a model to the four quarters, I am not his equal. In taking drumstick and drum and standing at the gate of the army so that the hundred families all grow braver, I am not his equal."

Duke Huan said: "But Guan Yiwu shot at me and struck my belt hook, and by that I came near to death."

Bao Shu replied: "He was acting for his own lord. If your lordship pardons him and brings him back, he will be just the same for you."

Duke Huan said: "How is it to be done?"

Master Bao replied: "Ask Lu for him."

Duke Huan said: "Shi Bo (施伯) is the counselor of the ruler of Lu. If he learns that I intend to employ the man, he will certainly not give him to me. What is to be done about that?"

Master Bao replied: "Send someone to ask Lu for him, saying: 'Our unworthy ruler has a disobedient servant in your lordship's state. He wishes to put him to death before his assembled ministers, and therefore asks for him.' Then they will give him to us."

Duke Huan sent to ask Lu for him, just as Bao Shu had said.

Duke Zhuang put the matter to Shi Bo, and Shi Bo replied: "This is no wish to put him to death. It is a wish to use him in government. Master Guan is a talent for the whole world. Whatever state he is in will certainly get its will of the world. If he is in Qi, he will long be a grief to the state of Lu."

Duke Zhuang said: "What then?"

Shi Bo replied: "Kill him and hand over the corpse."

Duke Zhuang was about to kill Guan Zhong, but the envoy of Qi requested: "Our unworthy ruler wishes to do the killing himself. If the man is not taken alive to be put to death before the assembled ministers, then our request has still not been granted. We ask for him alive."

At this Duke Zhuang had him bound and given to the envoy of Qi, and the envoy of Qi received him and withdrew.

When they arrived, he was three times anointed with fragrance and three times bathed. Duke Huan met him in person in the outskirts of the city, sat down with him, and questioned him, saying: "In former days my predecessor Duke Xiang built a terrace to make himself a high seat. He hunted in the fields, he hunted with beaters, he netted birds and shot with corded arrows, and he did not attend to the government of the state. He belittled sages and slighted officers, and honored none but women. There were nine consorts and six chamber ladies, and concubines were set out by the hundred. His food had to be fine grain and meat, his clothing had to be patterned embroidery. His warriors froze and went hungry; the war chariots waited on what the pleasure chariots left, and the warriors waited on the leavings of the ranked concubines. Jesters and clowns stood in front, men of talent behind. Therefore the state and its households did not stretch out by the day and did not grow by the month. I fear the ancestral temple will go unswept and the altars of soil and grain will receive no blood offering. I venture to ask: what is to be done about this?"

Master Guan replied: "In former days our former kings, King Zhao and King Mu, took as their model, generation after generation, the far achievements of Kings Wen and Wu, and so completed their names. They gathered the old men together, and compared and examined those among the people who held to the Way. They set up the images of the law to be the guiding cord of the people. They used the balance so that things answered one another. They mustered and joined the households by measure. They made the root equal and set the tip straight. They urged the people on with rewards and gifts and drew them in with punishments. They graded and ranked men by the hair of their crowns, and made this the warp and web of the people."

Duke Huan said: "How is this to be done?"

Master Guan replied: "In antiquity, when the sage kings governed the world, they made the capital region three and the outlying country five. They fixed the dwellings of the people; they brought the people's occupations to completion; they made the mounds the place of their ending; and they used the six handles with care."

Duke Huan said: "How does one bring the people's occupations to completion?"

Master Guan replied: "The four orders of the people must not be made to dwell mixed together. If they dwell mixed together, their speech is confused and their occupations shift."

The duke said: "How should officers, farmers, artisans, and merchants be settled?"

Master Guan replied: "In antiquity the sage kings settled the officers by sending them to quiet and leisured places; they settled the artisans at the government workshops; they settled the merchants in the markets; they settled the farmers in the fields.

"Now the officers: they gather in companies and dwell together in one quarter. In their quiet leisure, father speaks with father of righteousness and son with son of filial devotion; those who serve a ruler speak of reverence, and the young speak of deference to elders. They learn this from childhood, and their minds are at ease in it; they do not see other things and shift toward them. Therefore the teaching of their fathers and elder brothers is accomplished without severity, and the learning of their sons and younger brothers is mastered without toil. Because it is so, the son of an officer is always an officer.

"Now the artisans: they gather in companies and dwell together in one quarter. They examine the four seasons; they distinguish the sound work from the brittle; they weigh and regulate the materials they use; they choose, compare, and match their stuff; and they work from morning to evening, sending out their goods to the four quarters. In this way they train their sons and younger brothers, speaking to one another of their work, showing one another their skill, displaying to one another their finished pieces. They learn this from childhood, and their minds are at ease in it; they do not see other things and shift toward them. Therefore the teaching of their fathers and elder brothers is accomplished without severity, and the learning of their sons and younger brothers is mastered without toil. Because it is so, the son of an artisan is always an artisan.

"Now the merchants: they gather in companies and dwell together in one quarter. They observe the four seasons and watch the goods of their own district, and so know the prices of their market. Carrying on the back, carrying in the arms, carrying on the shoulder, carrying on the pole, yoking oxen and harnessing light carriage horses, they go round the four quarters. With what they have they exchange for what they lack; they buy cheap and sell dear. From morning to evening they work at this, and in this way they train their sons and younger brothers, speaking to one another of profit, showing one another their gains, displaying to one another their knowledge of prices. They learn this from childhood, and their minds are at ease in it; they do not see other things and shift toward them. Therefore the teaching of their fathers and elder brothers is accomplished without severity, and the learning of their sons and younger brothers is mastered without toil. Because it is so, the son of a merchant is always a merchant.

"Now the farmers: they gather in companies and dwell together in one quarter. They observe the four seasons and weigh and regulate the use of the plough-handle, the ploughshare, the flail, and the scythe. When the cold comes they beat down the dead grass and clear the fields, so as to wait for the season of ploughing. When the ploughing comes they plough deep and quickly harrow it smooth, so as to wait for the seasonal rain. When the seasonal rain has come, they take under their arms the hoe-stake, the sickle, the weeding hoe, and the spade, and from morning to evening they work in the fields. They strip off their clothes and go to the labor; on their heads they wear rush hats and on their bodies straw capes; their bodies are soaked and their feet caked with mud; they expose their hair and skin and use up all the nimbleness of their four limbs in working in the fields. They learn this from childhood, and their minds are at ease in it; they do not see other things and shift toward them. Therefore the teaching of their fathers and elder brothers is accomplished without severity, and the learning of their sons and younger brothers is mastered without toil. Because it is so, the son of a farmer is always a farmer, dwelling in the countryside and not drawing near the city. Those outstanding among them who are able to become officers are certainly to be relied upon. If the officer in charge sees such a man and does not report him, his offense falls among the five punishments. The officer in charge, having finished with the business, withdraws."

Duke Huan said: "How are the dwellings of the people to be fixed?"

Master Guan replied: "Order the capital region into twenty-one districts."

Duke Huan said: "Good."

Master Guan then ordered the capital region into twenty-one districts: six districts of artisans and merchants, and fifteen districts of officers. The duke led five districts, Guozi (國子) led five districts, and Gaozi (高子) led five districts. The capital was divided in three by its boundaries to make three administrations. For the ministers three stewards were established; for the artisans three clans; for the market three wards; for the marshes three marsh wardens; for the mountains three mountain wardens.

Duke Huan said: "I wish to take action among the feudal lords. May it be done?"

Master Guan replied: "Not yet. The state is not yet settled."

Duke Huan said: "How is the state to be settled?"

Master Guan replied: "Restore the old statutes; choose what is good among them and set it to work. Nourish the people and give to those without property, and be respectful of the hundred families. Then the state will be settled."

Duke Huan said: "Agreed." So he restored the old statutes and chose what was good among them and set it to work; he nourished the people and gave to those without property, and was respectful of the hundred families.

When the state had been settled, Duke Huan said: "The state is settled. May it be done now?"

Master Guan replied: "Not yet. If your lordship sets the files and companies in order and puts armor and weapons in repair, then the great states will also set their files and companies in order and put their armor and weapons in repair, and it will be hard to get your will quickly. If your lordship has the instruments of attack, the lords of the small states will have the preparations of defense, and it will be hard to get your will quickly. If your lordship wishes to get his will quickly among the feudal lords of the world, then the business may be hidden within the commands and lodged within the government."

Duke Huan said: "How is it to be done?"

Master Guan replied: "Make the internal government and lodge the military commands within it."

Duke Huan said: "Good."

Master Guan then ordered the capital region: "Five households make a gui (軌), and the gui has its head; ten gui make a li (里), and the li has its officer; four li make a lian (連), and the lian has its head; ten lian make a district (鄉), and the district has its liangren (良人).

"Taking this for the military order: five households make a gui, therefore five men make a file, and the head of the gui commands them; ten gui make a li, therefore fifty men make a small war-chariot unit, and the officer of the li commands them; four li make a lian, therefore two hundred men make a company, and the head of the lian commands them; ten lian make a district, therefore two thousand men make a regiment, and the liangren of the district commands them; five districts have one commander, therefore ten thousand men make one army, and the commander of the five districts commands them. There are three armies, and so there is the drum of the central army, the drum of Guozi, and the drum of Gaozi.

"In spring the sou hunt is used to order the ranks; in autumn the xian hunt is used to drill the troops. Thus the companies and files are set in order in the li, and the armies and regiments are set in order in the outskirts. When the instruction within has been completed, the order goes out that none is to move his dwelling.

"The men of one file share their good fortune in sacrifice and share their grief in death and mourning, and calamity and disaster they bear in common. Man is matched with man and household with household; for generations they dwell together, and from youth they roam together. Therefore in a night battle they hear one another's voices, and that is enough to keep them from going astray; in a day battle they see one another's faces, and that is enough for them to know one another. Their gladness in one another is enough to make them die for one another. At rest they take joy together, on the march they are in accord together, in death they mourn together. Therefore in defense they are firm together, and in battle they are strong together. When your lordship has thirty thousand such officers, and with them moves across the world, punishing those without the Way and shielding the house of Zhou, no ruler of a great state in the world will be able to withstand him."

Guan Zhong Assists Duke Huan in Government (管仲佐桓公為政)

At the audience of the first month the district heads made their report. The ruler questioned them in person, saying: "In your district, is there a man who in his dwelling loves learning, who is kind and filial toward his father and mother, who is quick of understanding and humane by nature, and whose repute has spread through district and ward? If there is, report him. To have such a man and not report him is called blocking the light, and the offense falls among the five punishments." The officers in charge, having finished with the business, withdrew.

Duke Huan questioned them again, saying: "In your district, is there a man whose fisted courage and strength of thigh and arm stand out above the crowd? If there is, report him. To have such a man and not report him is called blocking the worthy, and the offense falls among the five punishments." The officers in charge, having finished with the business, withdrew.

Duke Huan questioned them again, saying: "In your district, is there a man who is not kind and filial toward his father and mother, who does not honor his elders or defer to the men of district and ward, who is arrogant, rash, licentious, and violent, and who does not obey the commands of his superiors? If there is, report him. To have such a man and not report him is called taking sides with those below, and the offense falls among the five punishments." The officers in charge, having finished with the business, withdrew.

Therefore the district heads withdrew, cultivated virtue, and advanced the worthy; Duke Huan saw them in person and then set them to office.

Duke Huan ordered the heads of office, at the year's end, to write down merits, so as to report and to select. They selected the worthy among their officers and made them known, saying: "There is a man holding office under me who has achievement and admirable virtue, who is careful, upright, and honest in awaiting his season, who uses the people by way of encouragement and stills slanderous talk, and who is fit to make good what has been faulty in the government of the office."

Duke Huan summoned him and spoke with him, measuring and observing his substance to see whether it was enough to help bring affairs to completion, and whether he could truly be set up and entrusted with charge. He laid before him the troubles of the state and its households, and the man was not distressed by them. Then he withdrew and asked about him in his district, to observe what he was capable of and whether he had any great fault. Then he raised him up to be an assistant to the high ministers. This was called the three selections.

Guozi and Gaozi withdrew and set the districts in order; the districts withdrew and set the lian in order; the lian withdrew and set the li in order; the li withdrew and set the gui in order; the gui withdrew and set the files in order; the files withdrew and set the households in order. Therefore when a common man had merit, it could be raised up; and when a common man had a fault, it could be punished.

When the government had been completed, in the district none overstepped his elders and at court none overstepped his rank; the useless officer found no file to join and the useless woman found no household. Because it was so, the people all strove to do good. Better than doing good in one's district is doing good in one's li; better than doing good in one's li is doing good in one's household. Therefore no officer dared speak of the advantage of a single morning: all had reckonings for the whole year. And none dared rest in the deliberations of a whole year: all had achievements for a whole lifetime.

Duke Huan said: "What of making the outlying country five?"

Master Guan replied: "If the land is inspected and the levy graded to it, the people will not move away. If in government old favorites are not made leaders of the host, the people will not be slack. If mountain and marsh each keep to their season, the people will not grasp. If plain and hillock and hill and ditch-path, well-field and ploughland and hempland are equally apportioned, the people will not resent. If the people's seasons are not taken from them, the hundred families will be rich. If the sacrificial animals are not seized, the oxen and sheep will thrive."

Duke Huan said: "How are the dwellings of the people to be fixed there?"

Master Guan replied: "Order the outlying country. Thirty households make a settlement, and the settlement has its officer; ten settlements make a company, and the company has its company commander; ten companies make a district, and the district has its district commander; three districts make a county, and the county has its county commander; ten counties make a division, and the division has its grandee. There are five divisions, and so five grandees are established, each set to govern one division; and five superintendents are established, each set to hear the affairs of one division. Thus the government of the superintendent hears the division, the government of the herdsman hears the county, and the government below hears the district."

Duke Huan said: "Let each of you guard and govern his own place, and let none be dissolute or slack and fail to attend to his government!"

Duke Huan's Government Is Completed (桓公為政既成)

At the audience of the first month the grandees of the five divisions made their report. Duke Huan picked out those whose achievements were few and reproved them, saying: "The lands assigned and the people apportioned are the same for all. Why are yours alone so poor in achievement? If the teaching is not good, the government is not well ordered. Once and twice I pardon it; the third time there is no remission."

Duke Huan then questioned them in person, saying: "In your division, is there a man who in his dwelling practices righteousness and loves learning, who is kind and filial toward his father and mother, who is quick of understanding and humane by nature, and whose repute has spread through district and ward? If there is, report him. To have such a man and not report him is called blocking the light, and the offense falls among the five punishments." The officers in charge, having finished with the business, withdrew.

Duke Huan questioned them again, saying: "In your division, is there a man whose fisted courage and strength of thigh and arm stand out above the crowd? If there is, report him. To have such a man and not report him is called blocking the worthy, and the offense falls among the five punishments." The officers in charge, having finished with the business, withdrew.

Duke Huan questioned them again, saying: "In your division, is there a man who is not kind and filial toward his father and mother, who does not honor his elders or defer to the men of district and ward, who is arrogant, rash, licentious, and violent, and who does not obey the commands of his superiors? If there is, report him. To have such a man and not report him is called taking sides with those below, and the offense falls among the five punishments." The officers in charge, having finished with the business, withdrew.

The grandees of the five divisions then withdrew and set the divisions in order; the divisions withdrew and set the counties in order; the counties withdrew and set the districts in order; the districts withdrew and set the companies in order; the companies withdrew and set the settlements in order; the settlements withdrew and set the households in order. Therefore when a common man had merit, it could be raised up; and when a common man had a fault, it could be punished. The government being completed, in defense they were firm and in campaign they were strong.

Guan Zhong Teaches Duke Huan to Draw the Neighboring States Close (管仲教桓公親鄰國)

Duke Huan said: "I wish to take action among the feudal lords. May it be done?"

Master Guan replied: "Not yet. The neighboring states are not yet close to us. If your lordship wishes to take action among the feudal lords of the world, then draw the neighboring states close."

Duke Huan said: "How?"

Master Guan replied: "Set our own borders straight and give back the lands we have seized. Rectify their boundary mounds and take nothing of their goods. Make ample gifts of hides and silks for them, and send frequent diplomatic visits and inspections to the feudal lords, so as to give peace to the four neighbors. Then the states of the four neighbors will be close to us. Make up a body of eighty traveling officers, furnish them with chariots and horses, clothing and furs, give them abundant funds and gifts, and send them roaming through the four quarters to summon the worthy men of the world. Hides and silks and objects of delight — have the people sell them in the four quarters, so as to observe what those above and those below are fond of; and choose the licentious and disordered among them to attack first."

Guan Zhong Teaches Duke Huan to Make Armor and Weapons Sufficient (管仲教桓公足甲兵)

Duke Huan asked: "The military commands have been lodged within the internal government. But the state of Qi is short of armor and weapons. What is to be done?"

Master Guan replied: "Make offenses light and shift them onto armor and weapons."

Duke Huan said: "How is it to be done?"

Master Guan replied: "Ordain that a grave offense be redeemed with one rhinoceros-hide corselet and one halberd; a light offense with one embossed leather shield and one halberd; a small offense fined in a weight of metal; and the doubtful offense pardoned. When those at law have been sought out and held three days and their words can no longer be shifted up or down, let the case be closed with a bundle of arrows. Let the good metal be cast into swords and halberds and tested on dogs and horses; let the poor metal be cast into hoes, weed-cutters, adzes, and mattocks, and tested on the soil."

And armor and weapons became fully sufficient.

Duke Huan Leads the Feudal Lords to Court before the Son of Heaven (桓公帥諸侯而朝天子)

Duke Huan said: "I wish to campaign southward. Who shall be the host?"

Master Guan replied: "Make Lu the host. Give back the lands seized from it, Tang and Qian, so that at the sea there is cover, in the shallow waters there are islets, and about the mountains there are pens of beasts."

Duke Huan said: "I wish to campaign westward. Who shall be the host?"

Master Guan replied: "Make Wei (衛) the host. Give back the lands seized from it — Tai, Yuan, Gu, and Qili — so that at the sea there is cover, in the shallow waters there are islets, and about the mountains there are pens of beasts."

Duke Huan said: "I wish to campaign northward. Who shall be the host?"

Master Guan replied: "Make Yan the host. Give back the lands seized from it, Chaifu and Feigou, so that at the sea there is cover, in the shallow waters there are islets, and about the mountains there are pens of beasts."

The four neighbors became greatly close. When the seized lands had been given back and the boundaries rectified, the territory reached south to Taoyin, west to the Ji, north to the He, and east to Xi in Ji, and there were eight hundred leather war chariots. Then the most licentious and disordered in the world were chosen out and attacked first.

Some years after he took his place, there were many licentious and disordered in the southeast — Lai, Ju, the Xu Yi, Wu, and Yue — and in a single campaign he led and subdued thirty-one states. Then he campaigned southward and attacked Chu: he crossed the Ru, passed over Fangcheng, and looked out upon Mount Wen; he made them send tribute of silk to Zhou, and then returned. Among the feudal lords of Jingzhou none dared not come and submit. Then he campaigned northward against the Shanrong, struck Lingzhi and cut down Guzhu, and returned to the south. Among the feudal lords of the seacoast none dared not come and submit.

With the feudal lords he set out the sacrificial victims and made the covenant document, binding himself by oath before the host of spirits above and below, and joining his strength and his heart with the feudal lords. He campaigned westward and pushed back the land of the White Di, reaching the Western He; he lashed boats together and made floats, and crossing the river on rafts he came to Shizhen. He slung his chariots and bound up his horses, crossed the Taihang and the ravine of Bi'er called Juxia, and in the west subdued Liusha and Xiwu. In the south he walled a city for Zhou, and restored the ruler's seat at Jiang. Among the feudal lords along the marches of the Northern Peak none dared not come and submit, and he held a great court of the feudal lords at Yanggu.

There were six gatherings with war chariots and three meetings with ordinary carriages. The armor of the feudal lords was not taken out of its bags, their weapons were not taken out of their covers; the bow-cases held no bows and the quivers no arrows. He put away the affairs of arms and practiced the way of civil order, and he led the feudal lords to a court audience with the Son of Heaven.

At the Meeting at Kuiqiu the Son of Heaven Presents Sacrificial Meat to Duke Huan (葵丘之會天子致胙於桓公)

At the meeting at Kuiqiu the Son of Heaven sent the steward Kong to present sacrificial meat to Duke Huan, saying: "I, the One Man, have had sacrifice made to Wen and Wu, and I send Kong to present the meat." And there was a further command, saying: "Because you have humbled yourself and labored, you are indeed called our elder uncle: do not descend to bow."

Duke Huan summoned Master Guan and took counsel with him. Master Guan replied: "For a ruler not to act as ruler and a subject not to act as subject is the root of disorder."

Duke Huan was afraid. He went out to see the guest and said: "The awe of Heaven is not a hand's breadth from my face. Shall I, Xiaobai, dare to receive the Son of Heaven's command that says 'Do not descend to bow'? I fear I should stumble and fall below and bring shame upon the Son of Heaven." So he descended and bowed, and then ascended and received the command.

He was given the use of the great state carriage, the dragon banner with nine streamers, and the red banners of the camp gate. The feudal lords declared him compliant with the rites.

Duke Huan Becomes Hegemon over the Feudal Lords (桓公霸諸侯)

Duke Huan took thought for the feudal lords of the world. In Lu there was the disorder of the duke's wife and Qingfu: two rulers were assassinated and died, and the line was cut off with no heir. When Duke Huan heard of it, he sent Gaozi to preserve the state.

The Di attacked Xing. Duke Huan built Yiyi and enfeoffed them there; their men and women were not carried off, and their oxen and horses were counted and made complete. The Di attacked Wei, and the people of Wei went out and lodged at Cao; Duke Huan walled Chuqiu and enfeoffed them there. Their livestock had scattered and were not being bred, and Duke Huan gave them three hundred stabled horses. The feudal lords of the world declared him humane. Then the feudal lords of the world knew that Duke Huan was not acting for himself, and therefore the lords turned to him.

Duke Huan knew that the feudal lords had turned to him, and so he made their gifts light and their rites weighty. Therefore the feudal lords of the world used worn-out horses for their gifts, thread-woven patterned cloth for the mats of their jades, and four deer hides; the envoys of the lords entered with empty bags and went home with their carts loaded full. Thus he held them by profit, bound them by good faith, and showed them his might. And so, when the lords of the small states of the world had once given their word to Duke Huan, none dared turn his back on him: they went after his profit, trusted his humanity, and feared his might.

Duke Huan knew that the feudal lords of the world were for the most part with him, and so he extended his loyalty still further. For those for whom action could be taken he took action; for those for whom counsel could be given he gave counsel. He put his army into Tan and Sui and did not keep them, and the feudal lords declared him magnanimous. He opened the fish and salt of the state of Qi to Donglai, and had the passes and markets inspect but not tax, making this a benefit for the feudal lords; and the feudal lords declared him generous.

He fortified Kuizi, Yan, Fuxia, and Lingfuqiu, to hold the ground against the Rong and the Di, by which violence against the feudal lords was restrained; he fortified Wulu, Zhongmou, Gaiyu, and Muqiu, to guard the lands of the Xia states, by which his authority was displayed in the Middle States.

The teaching was greatly completed. He laid aside the three leathers and put away the five blades, and in court robes he crossed the He without fear or alarm: the works of civil order had prevailed. Therefore the great states were ashamed and the small states joined and accorded with him. It was only because he was able to employ Guan Yiwu, Ning Qi (甯戚), Xi Peng (隰朋), Bin Xuwu (賓胥無), Bao Shuya (鮑叔牙), and men of their kind that the achievement of hegemony was established.

Colophon

This file was prepared for the Chinese shelf of the Good Works Library, translated independently from the classical Chinese text printed below. The book's headings mark off Duke Huan's successive questions and Guan Zhong's answers as the source presents them, and the technical vocabulary of Guan Zhong's administrative units — the gui, li, lian, and district of the capital region, and the settlement, company, district, county, and division of the outlying country — is kept in pinyin and glossed at first use rather than translated into approximate English equivalents that would blur the exact scale of each unit. Only the main text is translated; Wei Zhao's commentary is printed in the source layer below but not rendered into English.

No live search for prior translations could be made when this file was prepared. We know of no complete published English translation of the Discourses of the States, only selections and studies; that is the limit of our knowledge, not a certainty, and no claim of firstness is made.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.

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Source Text: 國語 齊語

Classical Chinese text in the Chinese Wikisource transcription, with the commentary of Wei Zhao (韋昭) set in 〔 〕 as the transcription carries it. Presented complete for reference, study, and verification alongside the English translation above; the commentary is not translated.

卷六 齊語

管仲對桓公以霸術

桓公自莒反於齊，〔桓公，齊太公之後、僖公之子、襄公之弟桓公小白也。初，襄公立，其政無常，鮑叔牙曰：「亂將作矣。」奉公子小白出奔莒。公孫無知殺襄公而立。管夷吾、邵忽奉公子糾奔魯。齊人殺無知，逆子糾于魯，莊公不即遣，而盟以要之。齊大夫歸逆小白于莒。莊公伐齊，納子糾，桓公自莒先入。〕使鮑叔為宰，〔鮑叔，齊大夫，姒姓之後、鮑敬叔之子叔牙也。宰，太宰也。〕辭曰：「臣，君之庸臣也。〔庸，凡庸也。〕君加惠於臣，使不凍餒，則是君之賜也。若必治國家者，則非臣之所能也。若必治國家者，則其管夷吾乎。〔管夷吾，齊卿，姬姓之後、管嚴仲之子敬仲也。〕臣之所不若夷吾者五：寬惠柔民，弗若也；〔寬則得眾，惠則足以使民。柔，安也。〕治國家不失其柄，弗若也；〔柄，謂本也。〕忠信可結於百姓，弗若也；制禮義可法於四方，弗若也；執枹鼓立於軍門，使百姓皆加勇焉，弗若也。」〔軍門，立旍為軍門，若今牙門矣。加，益也。〕桓公曰：「夫管夷吾射寡人中鉤，是以濱於死。」〔三君皆云：「濱，近也。管仲臣於子糾，乾時之戰，親射桓公中鉤。」〕鮑叔對曰：「夫為其君動〔案：《攷異》卷二引洪頤烜說：「『動』，當為『勤』字之誤也。」〕也。〔君，子糾也。〕君若宥而反之，夫猶是也。」〔宥，赦也。猶是，言為君猶為子糾也。〕桓公曰：「若何？」〔若何得還。〕鮑子對曰：「請諸魯。」〔是時桓公使鮑叔脅魯殺子糾，邵忽死之，管仲不死。〕桓公曰：「施伯，魯君之謀臣也，〔施伯，魯大夫，惠公之孫、施父之子。〕夫知吾將用之，必不予我矣。若之何？」鮑子對曰：「使人請諸魯，曰：『寡君有不令之臣在君之國，欲以戮之於群臣，故請之。』則予我矣。」桓公使請諸魯，如鮑叔之言。

莊公以問施伯，施伯對曰：「此非欲戮之也，欲用其政也。夫管子，天下之才也，〔才冠天下也。〕所在之國，則必得志於天下。令彼在齊，則必長為魯國憂矣。」莊公曰：「若何？」施伯對曰：「殺而以其屍授之。」〔授予齊使也。〕莊公將殺管仲，齊使者請曰：「寡君欲親以為戮，〔欲得生自戮之，以逞射己之忿。〕若不生得以戮於群臣，猶未得請也。〔猶未得所請也。〕請生之。」於是莊公使束縛以予齊使，齊使受之而退。

比至，三釁、三浴之。〔以香塗身曰釁，亦或為「熏」。〕桓公親逆之于郊，〔逆，迎也。郊，近郊也。〕而與之坐而問焉，〔還國與坐也。〕曰：「昔吾先君襄公築臺以為高位，〔居高臺以自尊也。〕田、狩、罼、弋，〔田，獵也。狩，圍守而取禽也。罼，掩雉兔之網也。弋，繳射也。〕不聽國政，卑聖侮士，而唯女是崇。〔崇，高也。〕九妃、六嬪，〔唐尚書曰：「九妃，三國之女，以姪娣從也。」昭謂：正適稱妃，言者，尊之如一，明其淫侈非禮制也。姪娣之屬皆稱妾。嬪，婦官也。〕陳妾數百，〔陳，列也。〕食必粱肉，衣必文繡。戎士凍餒，戎車待遊車之裂，〔案：「𧛯」，公序本作「裂」。《攷異》卷二引《太平御覽》作「裂」，是，因形近作「𧛯」。〕戎士待陳妾之餘。〔戎車，兵車也。遊車，遊戲之車也。裂，殘也。〕優笑在前，賢材在後。〔優笑，倡俳也。〕是以國家不日引，〔引，申也。〕不月長。〔長，益也。〕恐宗廟之不掃除，社稷之不血食，敢問為此若何？」〔為，治也。〕管子對曰：「昔吾先王昭王、穆王，世法文、武遠績以成名，〔周，管子之先也。績，功也。言昭王、穆王雖有所闕，猶能世法文王、武王之典，以成其功名也。《周語》曰：「厲始革典。」言至厲王乃變更文、武之常典。〕合群叟，比校民之有道者，〔合，會也。叟，老也。比，比方也。校，考合也。謂考其德行道藝而興賢者。〕設象以為民紀，〔設象，謂設教象之法於象魏也。《周禮》：「正月之吉，懸法於象魏，使萬民觀焉，挾日而斂之。」所以為民紀綱也。〕式權以相應，〔式，用也。權，平也。治政、用民，使平均相應也。〕比綴以度，〔比，比其眾寡也。綴，連也，連其夫家也。度，法也。〕竱本肇末，〔竱，等也。肇，正也。謂先等其本，以正其末。〕勸之以賞賜，糾之以刑罰，〔糾，收也。〕班序顛毛，以為民紀統。」〔班，次也。序，列也。顛，頂也。毛，髮也。統，猶經也。言次列頂髮之白黑，使長幼有等，以為治民之經紀。〕桓公曰：「為之若何？」管子對曰：「昔者，聖王之治天下也，參其國而伍其鄙，〔參，三也。國，郊以內也。伍，五也。鄙，郊以外也。謂三分國都以為三軍，五分其鄙以為五屬。聖王，謂若湯、武也。〕定民之居，成民之事，〔謂使四民各居其職所也，若工就官府、農就田野，所以成其事也。〕陵為之終，〔以為葬地。　案：「地」原作「也」。《攷異》卷二引《太平御覽》「也」應作「地」，今據改。〕而慎用其六柄焉。」〔柄，本也。六柄，生、殺、貧、富、貴、賤也。〕

桓公曰：「成民之事若何？」管子對曰：「四民者，勿使雜處，〔四民，謂士、農、工、商。〕雜處則其言哤，其事易。」〔哤，亂貌。易，變也。〕公曰：「處士、農、工、商若何？」管子對曰：「昔聖王之處士也，使就閒燕；〔士，講學道藝者。閒燕，猶清淨也。〕處工，就官府；處商，就市井；處農，就田野。

「令夫士，群萃而州處，〔萃，集也。州，聚也。〕閒燕則父與父言義，子與子言孝，其事君者言敬，其幼者言弟。少而習焉，其心安焉，不見異物而遷焉。〔物，事。遷，移也。〕是故其父兄之教不肅而成，〔肅，疾也。〕其子弟之學不勞而能。夫是，故士之子恆為士。

「令夫工，群萃而州處，審其四時，〔言四時各有其宜也，謂死、生、凝、釋之時也。〕辨其功苦，〔辨，別也。功，牢也。苦，脆也。〕權節其用，〔權，平也，視其平沈之均也。節，節其大小輕重。〕論比協材，〔論，擇也。比，比其善惡也。協，和也，和其剛柔也。〕旦暮從事，施於四方，〔施其物用於四方也。〕以飭其子弟，〔飭，教也。〕相語以事，相示以巧，相陳以功。〔陳，亦示也。功，成功也。功善則有賞。〕少而習焉，其心安焉，不見異物而遷焉。是故其父兄之教不肅而成，其子弟之學不勞而能。夫是，故工之子恆為工。

「令夫商，群萃而州處，察其四時，〔四時所用者，預資之也。〕而監其鄉之資，〔監，視也。資，財也。視其貴賤、有無。〕以知其市之賈，負、任、擔、荷，〔背曰負。肩曰擔。任，抱也。荷，揭也。〕服牛、軺馬，〔服，謂牛服車也。軺，馬車也。《詩》云：「睆彼牽牛，不以服箱。」〕以周四方，〔周，遍也。〕以其所有，易其所無，市賤鬻貴，〔市，取也。鬻，賣也。〕旦暮從事於此，以飭其子弟，相語以利，相示以賴，〔賴，贏也。〕相陳以知賈。少而習焉，其心安焉，不見異物而遷焉。是故其父兄之教不肅而成，其子弟之學不勞而能。夫是，故商之子恆為商。

「令夫農，群萃而州處，察其四時，〔四時樹藝各有宜也。〕權節其用，耒、耜、耞、芟，〔權，平也，平節其器用小大倨句之宜也。耞，柫也，所以擊草也。芟，大鎌，所以芟草也。〕及寒，擊菒除田，〔寒，謂季冬大寒之時也。菒，枯草也。〕以待時耕；〔時耕，謂立春之後。〕及耕，深耕而疾耰之，以待時雨；〔疾，速也。耰，摩平也。時雨至，當種也。〕時雨既至，挾其槍、刈、耨、鎛，〔在掖曰挾。槍，樁也。刈，鎌也。耨，鎡錤也。鎛，鉏也。〕以旦暮從事於田野。脫衣就功，首戴茅蒲，身衣襏襫，〔脫，解也。茅蒲，簦笠也。襏襫，蓑襞衣也。茅，或作「萌」。萌，竹萌之皮，所以為笠也。〕霑體塗足，〔霑，濡也。〕暴其髮膚，盡其四支之敏，〔敏，猶材也。〕以從事於田野。少而習焉，其心安焉，不見異物而遷焉。是故其父兄之教不肅而成，其子弟之學不勞而能。夫是，故農之子恆為農，野處而不暱。〔暱，近也。〕其秀民之能為士者，必足賴也。〔秀民，民之秀出者也。賴，恃也。〕有司見而不以告，其罪五。〔有司，掌民之官也。罪在五刑也。〕有司已於事而竣。」〔已，畢也。竣，退伏也。〕

桓公曰：「定民之居若何？」管子對曰：「制國以為二十一鄉。」〔唐尚書云：「四民之所居也。」昭謂：國，國都城郭之域也，唯士、工、商而已，農不在也。〕桓公曰：「善。」管子於是制國以為二十一鄉：〔二千家為一鄉。二十一鄉，凡肆萬二千家。此管子制，非周法也。〕工商之鄉六；〔工、商各三也，二者不從戎役也。〕士鄉十五，〔唐尚書云：「士與農共十五鄉。」昭謂：此士，軍士也。十五鄉合三萬人，是為三軍。農，野處而不暱，不在都邑之數，則下所云伍鄙是也。〕公帥五鄉焉，〔五鄉萬人，是謂中軍，公所帥也。〕國子帥五鄉焉，高子帥五鄉焉。〔國子、高子，皆齊上卿，各帥五鄉，為左右軍也。〕參國起案，以為三官，〔參，三也。案，界也。分國事以為三也。〕臣立三宰，〔三宰，三卿也，使掌群臣也。〕工立三族，〔族，屬也。晉趙盾為旄車之族。上言工商之鄉六，則各三也。〕市立三鄉，〔市，商也。商處市井，故曰市也。〕澤立三虞，〔《周禮》有澤虞之官。虞，度也，掌度知川澤之大小及所生育者。〕山立三衡。〔《周禮》有山虞林衡之官。衡，平也，掌平其政也。〕

桓公曰：「吾欲從事於諸侯，其可乎？」〔欲行伯道，討不義也。〕管子對曰：「未可。國未安。」桓公曰：「安國若何？」管子對曰：「修舊法，〔百王之法也。　案：「百王」，公序本作「伯王」。〕擇其善者而業用之；〔業，猶創也。〕遂滋民，與無財，〔遂，育也。滋，長也。貧無財者，振業之。〕而敬百姓，則國安矣。」桓公曰：「諾。」遂修舊法，擇其善者而業用之；遂滋民，與無財，而敬百姓。國既安矣，桓公曰：「國安矣，其可乎？」管子對曰：「未可。君若正卒伍，修甲兵，〔《周禮》：「五人為伍，百人為卒。」今管子亦以五人為伍，而以二百人為卒。〕則大國亦將正卒伍，修甲兵，則難以速得志矣。君有攻伐之器，小國諸侯有守禦之備，則難以速得志矣。君若欲速得志於天下諸侯，則事可以隱令，可以寄政。」〔事，戎事也。隱，匿也。寄，託也。匿軍令，託於國政，若有征伐，鄰國不知。〕桓公曰：「為之若何？」管子對曰：「作內政而寄軍令焉。」〔內政，國政也。因治政以寄軍令也。〕桓公曰：「善。」

管子於是制國：「五家為軌，軌為之長；〔軌中一人為之長也。〕十軌為里，里有司；〔為立有司也。〕四里為連，連為之長；十連為鄉，鄉有良人焉。〔賈侍中云：「良人，鄉士也。」昭謂：良人，鄉大夫也。〕以為軍令：〔為軍掌令也。〕五家為軌，故五人為伍，軌長帥之；〔居則為軌，出則為伍，所謂寄政也。〕十軌為里，故五十人為小戎，里有司帥之；〔小戎，兵車也。此有司之所乘，故曰小戎。《詩》云：「小戎俴收。」古者，戎車一乘，步卒七十二人，今齊五十人。〕四里為連，故二百人為卒，連長帥之；十連為鄉，故二千人為旅，鄉良人帥之；五鄉一帥，故萬人為一軍，五鄉之帥帥之。〔五鄉，每一軍為五鄉也。鄉帥，卿也。萬人為軍，齊制也，周則萬二千五百人為軍。帥，長也。〕三軍，故有中軍之鼓，有國子之鼓，有高子之鼓。春以蒐振旅，〔春田曰蒐。振，整也。旅，眾也。《周禮》：「仲春教振旅，遂以蒐田。」〕秋以獮治兵。〔秋田曰獮。《周禮》：「仲秋教治兵，遂以獮田。」〕是故卒伍整於里，軍旅整於郊。內教既成，令勿使遷徙。〔遷徙，猶改更也。〕伍之人祭祀同福，死喪同恤，〔恤，憂也。〕禍災共之。人與人相疇，家與家相疇，〔疇，匹也。〕世同居，少同遊。故夜戰聲相聞，足以不乖；晝戰目相見，足以相識。其歡欣足以相死。〔致死以相救。〕居同樂，行同和，死同哀。是故守則同固，戰則同彊。君有此士也三萬人，以方行於天下，〔方，當作「橫」。　案：公序本作「方，猶橫也」。〕以誅無道，以屏周室，〔屏，猶藩也。〕天下大國之君莫之能禦。」〔禦，當也。〕

管仲佐桓公為政

正月之朝，鄉長復事。〔鄉長，鄉大夫也。復，白也。《周禮》，正月之吉，鄉大夫受法于司徒，退班於鄉吏，以考其行也。〕君親問焉，曰：「於子之鄉，有居處〔案：《述聞》卷二〇：「『居處』下脫『為義』二字。下文『於子之屬有居處為義好學』云，並與此同，則此文亦當有『為義』二字。《管子•小匡》、《篇正》作：『於子之鄉有居處為義好學』。」〕好學、慈孝於父母、聰慧質仁、〔慧，解瞭也。質，性也。〕發聞於鄉里者，有則以告。有而不以告，謂之蔽明，其罪五。」有司已於事而竣。〔竣，退伏也。〕桓公又問焉，曰：「於子之鄉，有拳勇股肱之力秀出於眾者，〔脛本曰股。肱，臂也。大勇為拳，《詩》云：「無拳無勇。」〕有則以告。有而不以告，謂之蔽賢，其罪五。」有司已於事而竣。桓公又問焉，曰：「於子之鄉，有不慈孝於父母、不長悌於鄉里、驕躁淫暴、不用上令者，〔上，君長也。〕有則以告。有而不以告，謂之下比，〔比，阿黨也。〕其罪五。」有司已於事而竣。是故鄉長退而修德進賢，桓公親見之，遂使役官。〔役，為也。〕

桓公令官長期而書伐，〔官長，長官也。期，期年也。伐，功也。書其所掌在官有功者。〕以告且選，選其官之賢者而復用〔案：《述聞》卷二〇：「『用』字蓋涉上文『擇其善者而業用之』而衍，《管子•小匡》、《篇正》作：『選官之賢者而復之』，無『用』字。」〕之，〔復，白也。〕曰：「有人居我官，有功休德，〔休，美也。〕惟慎端愨以待時，使民以勸，綏謗言，〔待時，動不違時也。綏，止也。〕足以補官之不善政。」〔謂前有闕者也。〕桓公召而與之語，訾相其質，〔訾，量也。相，視也。〕足以比成事，〔比，輔也。足以輔其官，成其事。〕誠可立而授之。〔言可立以為大官，而授之事也。〕設之以國家之患而不疚，〔患，難也。疚，病也。豫設以國家之患難問之，不病不能也。　案：「不能」，公序本作「不罷」。〕退問之其鄉，以觀其所能而無大厲，〔問其鄉，本其行能也。厲，惡也。〕升以為上卿之贊。〔贊，佐也。〕謂之三選。〔三選，鄉長所進，官長所選，公所訾相。〕國子、高子退而修鄉，鄉退而修連，連退而修里，里退而修軌，軌退而修伍，伍退而修家。是故匹夫有善，可得而舉也；匹夫有不善，可得而誅也。政既成，鄉不越長，〔鄉里以齒，長幼不相踰也。〕朝不越爵，〔賢、不肖之爵不相越也。〕罷士無伍，〔罷，病也。無行曰病。無伍，無與為伍也。《周禮》：「大司寇以圜土聚教罷民。」〕罷女無家。〔夫稱家也。〕夫是，故民皆勉為善。與其為善於鄉也，不如為善於里；與其為善於里也，不如為善於家。〔本其事行也。〕是故士莫敢言一朝之便，皆有終歲之計；莫敢以終歲之議，皆有終身之功。

桓公曰：「伍鄙若何？」〔管子上言：「參其國而伍其鄙」，內政既備，故復問伍鄙之事。〕管子對曰：「相地而衰征，則民不移；〔相，視也。衰，差也。視土地之美惡及所生出，以差征賦之輕重也。移，徙也。〕政不旅舊，則民不偷；〔舊，君之故舊也。偷，苟且也。不以故人為師旅，則民之相與不苟且也。孔子曰：「故舊不遺，則民不偷。」〕山澤各致其時，則民不苟；〔時，謂衡虞之官禁令各順其時，則民之心不苟得也。〕陸、阜、陵、墐、井、田、疇均，則民不憾；〔高平曰陸，大陸曰阜，大阜曰陵。墐，溝上之道也。九夫為井，井閒有溝。穀地曰田，麻地曰疇。均，平也。憾，恨也。〕無奪民時，則百姓富；犧牲不略，則牛羊遂。」〔略，奪也。遂，長也。〕

桓公曰：「定民之居若何？」管子對曰：「制鄙。三十家為邑，邑有司；〔制野鄙之政也。此以下與郊內之制異也。〕十邑為卒，卒有卒帥；十卒為鄉，鄉有鄉帥；三鄉為縣，縣有縣帥；十縣為屬，屬有大夫。五屬，故立五大夫，各使治一屬焉；〔五屬，四十五萬家也。〕立五正，〔正，長也。〕各使聽一屬焉。是故正之政聽屬，〔正，五正也。聽大夫之治也。〕牧政聽縣，〔牧，五屬大夫也。聽縣帥之治也。〕下政聽鄉。」〔下政，縣帥也。聽鄉帥之治也。〕桓公曰：「各保治爾所，無或淫怠而不聽治者！」

桓公為政既成

正月之朝，五屬大夫復事。桓公擇是寡功者而謫之，〔謫，譴責也。〕曰：「制地、分民如一，何故獨寡功？教不善則政不治，〔治，理也。〕一再則宥，〔宥，寬也。〕三則不赦。」桓公又親問焉，曰：「於子之屬，有居處為義好學、慈孝於父母、聰慧質仁、發聞於鄉里者，有則以告。有而不以告，謂之蔽明，其罪五。」有司已於事而竣。桓公又問焉，曰：「於子之屬，有拳勇股肱之力秀出於眾者，有則以告。有而不以告，謂之蔽賢，其罪五。」有司已於事而竣。桓公又問焉，曰：「於子之屬，有不慈孝於父母、不長悌於鄉里、驕躁淫暴、不用上令者，有則以告。有而不以告，謂之下比，其罪五。」有司已於事而竣。五屬大夫於是退而修屬，屬退而修縣，縣退而修鄉，鄉退而修卒，卒退而修邑，邑退而修家。是故匹夫有善，可得而舉也；匹夫有不善，可得而誅也。政既成矣，以守則固，以征則彊。

管仲教桓公親鄰國

桓公曰：「吾欲從事於諸侯，其可乎？」管子對曰：「未可。鄰國未吾親也。君欲從事於天下諸侯，則親鄰國。」〔鄰國親，足以為援；不然，將為己害，難以遠征。〕桓公曰：「若何？」管子對曰：「審吾疆埸，而反其侵地；〔審，正也。反，還也。侵地，齊侵取鄰國之地。〕正其封疆，無受其資；〔積土為封。資，資財也。〕而重為之皮幣，以驟聘眺於諸侯，〔眺，視也。〕以安四鄰，則四鄰之國親我矣。為遊士八十人，〔州十人。齊居一州。爾雅曰「齊曰營州」也。　案：「州十人」，「州」下原有空格，《札記》疑缺「遊」字，《攷異》卷二疑缺「八」字而注有脫誤。〕奉之以車馬、衣裘，多其資幣，使周遊於四方，以號召天下之賢士。皮幣玩好，使民鬻之四方，〔玩好，人所玩弄而好也。鬻，賣也。〕以監其上下之所好，〔監，視也。觀其所好，則知其奢儉。上下，君臣也。玩好物貴，則其國奢；賤，則其國儉。〕擇其淫亂者而先征之。」

管仲教桓公足甲兵

桓公問曰：「夫軍令則寄諸內政矣，齊國寡甲兵，為之若何？」〔甲，鎧也。兵，弓矢之屬。〕管子對曰：「輕過而移諸甲兵。」〔諸，之也。移之甲兵，謂輕其過，使以甲兵贖其罪也。〕桓公曰：「為之若何？」管子對曰：「制重罪贖以犀甲一戟，〔重罪，死刑也。犀，犀皮，可用為甲也。戟，車戟也，柲長丈六尺。〕輕罪贖以鞼盾一戟，〔輕罪，劓、刖之屬。鞼盾，綴革有文如繢。〕小罪謫以金分，〔小罪，不入於五刑者。以金贖，有分兩之差，今之罰金是也。《書》曰：「金作贖刑。」〕宥閒罪。〔宥，赦也。閒罪，刑罰之疑者。《書》曰：「五刑之疑有赦。」〕索訟者三禁而不可上下，坐成以束矢。〔索，求也，求訟者之情也。三禁，禁之三日，使審實其辭也。而不可上下者，辭定不可移也。坐成，獄訟之坐已成也。十二矢為束。訟者坐成，以束矢入於朝，乃聽其訟。兩人訟，一人入矢，一人不入則曲，曲則服，入兩矢乃治之。矢，取往而不反也。《周禮》：「以兩造禁人訟，入束矢於朝，然後聽之」也。〕美金以鑄劍戟，〔鑄，冶也。〕試諸狗馬；〔狗馬難為利也。　案：「也」，公序本作「者」。〕惡金以鑄鉏、夷、斤、斸，〔惡，麤也。夷，平也。夷所以削草平地。斤，形似鉏而小。斸，斫也。〕試諸壤土。」甲兵大足。

桓公帥諸侯而朝天子

桓公曰：「吾欲南伐，何主？」〔主，主人，共軍用也。〕管子對曰：「以魯為主。反其侵地棠、潛，〔棠、潛，魯之二邑。〕使海於有蔽，渠弭於有渚，〔賈侍中云：「海，海濱也。有蔽，言可依蔽也。渠弭，裨海也。水中可居者曰渚。」昭謂：有此乃可以為主人，軍必依險阻者也。〕環山於有牢。」〔環，繞也。牢，牛、羊、豕也。言雖山險皆有牢牧也。一曰「牢，固也。」〕桓公曰：「吾欲西伐，何主？」管子對曰：「以衛為主。反其侵地臺、原、姑與漆里，〔衛之四邑。〕使海於有蔽，渠弭於有渚，環山於有牢。」桓公曰：「吾欲北伐，何主？」管子對曰：「以燕為主。〔燕，今廣陽薊也。〕反其侵地柴夫、吠狗，〔燕之二邑。〕使海於有蔽，渠弭於有渚，環山於有牢。」四鄰大親。既反侵地，正封疆，地南至於鋾陰，〔鋾陰，地名，齊南界也。〕西至于濟，北至于河，東至于紀酅，〔紀，故紀侯之國。酅，紀季之邑，已入於齊也。〕有革車八百乘。〔賈侍中云：「一國之賦八百乘也。乘七十五人，凡甲士六萬人。」昭謂：此周制耳，齊法以五十人為小戎，車八百乘當有四萬人。又上管仲制齊為三軍，軍萬人，下又曰「君有是士三萬人，以方行於天下」也，而車數多者，其副貳陪從之車也。或云：「八當為六。」〕擇天下之甚淫亂者而先征之。

即位數年，東南多有淫亂者，萊、莒、徐夷、吳、越，〔萊，今東萊也。莒，琅邪縣也。徐夷，徐州之夷也。〕一戰帥服三十一國。遂南征伐楚，濟汝，踰方城，望汶山，〔濟，渡也。汝，水名。方城，楚北之阨塞也。謂師至于陘時也。在魯僖四年。汶山，楚山也。〕使貢絲於周而反。荊州諸侯莫敢不來服。遂北伐山戎，〔山戎，今之鮮卑，以其病燕，故伐之。〕刜令支、斬孤竹而南歸。〔二國，山戎之與也。刜，擊也。斬，伐也。令支，今為縣，屬遼西，孤竹之城存焉。〕海濱諸侯莫敢不來服。〔海濱，海水涯也。〕與諸侯飾牲為載，以約誓于上下庶神，〔飾牲，陳其牲。為載書加于牲上而已，不歃血。〕與諸侯戮力同心。〔戮，并也。〕西征攘白狄之地，〔攘，卻也。白狄，赤狄之別也。〕至於西河，〔西河，白狄之西也。〕方舟設泭，乘桴濟河，〔方，併也。編木曰泭，小泭曰桴。濟，渡也。〕至于石枕。〔石枕，晉地名。〕懸車束馬，踰太行與辟耳之谿拘夏，〔太行、辟耳，山名也。拘夏，辟耳之谿也。三者皆山險谿谷，故懸鉤其車、偪束其馬以渡。〕西服流沙、西吳。〔流沙、西吳，雍州之地。〕南城於周，〔城，王城也。周襄王庶弟子帶作亂，與戎伐襄王，焚其東門，不克。桓公使仲孫湫徵諸侯戍周而城之。事在魯僖十三年。〕反胙于絳。〔《說》云：「胙，賜也。謂天子致祭胙，賞以大輅、龍旂。桓公於絳辭之，天子復使宰孔致之。」賈侍中云：「反，復也。胙，位也。絳，晉國都也。晉獻公卒，奚齊、卓子死，國絕無嗣，晉侯失其胙位。桓公以諸侯討晉，至高梁，使隰朋帥師立公子夷吾，復之於絳，是為惠公。事在魯僖九年。」昭謂：人君即位，謂之踐胙。此言桓公城周，尊事天子，又討晉亂，復其胙位，善之也。案內傳宰孔於葵丘致胙肉，賜命，無辭讓反覆之文。賈君得之，唐從賈也。〕嶽濱諸侯莫敢不來服，〔嶽，北嶽常山。〕而大朝諸侯於陽穀。〔陽穀之會，在魯僖三年也。〕兵車之屬六，乘車之會三，〔屬，亦會也。兵車之會，謂魯莊十三年會於北杏，十四年會于鄄，十五年復會於鄄，魯僖元年會于檉，十三年會於鹹，十六年會於淮；乘車之會，在僖三年，會于陽穀，五年會于首止，九年會于葵丘：九會也。〕諸侯甲不解纍，〔纍，所以盛甲也。〕兵不解翳，〔翳，所以蔽兵也。〕弢無弓，服無矢。〔弢，弓衣也。服，矢衣也。無者，無所用也。〕隱武事，行文道，帥諸侯而朝天子。〔謂首止之會，會王太子，謀寧周也。〕

葵丘之會天子致胙於桓公

葵丘之會，天子使宰孔致胙於桓公，〔天子，周襄王也。宰孔，周之公也。胙，祭肉也。　案：「周之公也」，公序本作「宰周公也」。〕曰：「余一人之命〔案：《述聞》卷二〇：「『之命』二字因下文『天子之命』而衍。」〕有事於文、武，〔事，祭事也。〕使孔致胙。」且有後命曰：〔且，猶復也。〕「以爾自卑勞，實謂爾伯舅，無下拜。」〔天子稱王官之伯，異姓曰伯舅。無下拜，無下堂拜賜也。〕桓公召管子而謀，管子對曰：「為君不君，為臣不臣，亂之本也。」桓公懼，出見客曰：〔客，宰孔也。〕「天威不違顏咫尺，〔違，遠也。顏，眉目之閒也。八寸曰咫。〕小白余敢承天子之命曰『爾無下拜』，〔承，受也。〕恐隕越於下，以為天子羞。」〔隕，墜也。越，失也。〕遂下拜，升受命。掌服大輅，龍旗九旒，渠門赤旂，〔唐尚書云：「大輅，非也。」賈侍中云：「大輅，諸侯朝服之車，謂金輅，鉤樊纓九就；龍旗九旒也。渠門，亦旗名。赤旂，大旗也。」昭謂：龍旗，畫交龍於縿也，正幅為縿，旁屬為旒。鉤，婁頷之鉤；樊，馬大帶，纓當𦙄，削革為之，皆以五采罽飾之。九就，就，成也。渠門，兩旗所建，以為軍門，若今牙門也。〕諸侯稱順焉。〔言下拜順於禮也。〕

桓公霸諸侯

桓公憂天下諸侯。魯有夫人、慶父之亂，〔夫人，魯莊夫人哀姜也。慶父，莊公之弟共仲也，通于哀姜，哀姜欲立之。莊公薨，慶父殺太子般，在莊三十二年；又弒閔公，在閔二年。〕二君弒死，國絕無嗣。桓公聞之，使高子存之。〔高子，齊卿，高奚敬仲也。存之，謂立僖公而成魯。　案：「高奚」，公序本作「高傒」。〕

狄人攻邢，桓公築夷儀以封之，〔邢，姬姓，周公之後。夷儀，邢邑也。狄人攻邢，在莊三十二年；封而遷之，在魯僖元年。〕男女不淫，牛馬選具。〔淫，見淫略也。選，數也。〕狄人攻衛，衛人出廬于曹，〔廬，寄也。狄人攻衛，殺懿公，遂入衛。衛人出走宋，桓公逆之於河，以衛之遺民立公孫申以寄于曹，是為戴公。在魯閔二年。〕桓公城楚丘以封之。〔楚丘，衛地。桓公遷其國而封之。事在魯僖二年。〕其畜散而無育，〔畜，六畜也。散，謂失亡也。育，養也。〕桓公與之繫馬三百。〔繫馬，良馬在閑，非放牧者。〕天下諸侯稱仁焉。於是天下諸侯知桓公之非為己動也，〔動為救患分災也。〕是故諸侯歸之。〔案：「歸之」下，公序本有「譬若市人」四字。〕

桓公知諸侯之歸己也，故使輕其幣而重其禮。〔幣，摯幣也。禮，酬賓之禮也。〕故天下諸侯罷馬以為幣，〔罷，不任用也。幣、圭以馬也。〕縷綦以為奉，〔奉，藉也，所以藉玉之藻也。縷綦，以縷織綦，不用絲，取易共也。綦，綺文。〕鹿皮四个；〔个，枚也。〕諸侯之使垂櫜而入，〔垂，言空而來。櫜，囊也。〕稛載而歸。〔言重而歸也。稛，絭也。〕故拘之以利，結之以信，示之以武，故天下小國諸侯既許桓公，〔許，謂聽其盟約。〕莫之敢背，就其利而信其仁、畏其武。桓公知天下諸侯多與己也，〔無不從也。與，從也。〕故又大施忠焉。〔施其忠信也。〕可為動者為之動，可為謀者為之謀，軍譚、遂而不有也，諸侯稱寬焉。〔軍，謂以軍滅之。不有，以分諸侯也。桓公奔莒，過譚，譚子不禮，入又不賀。北杏之會，遂人不至。故皆滅之。在魯莊十年及十三年。〕通齊國之魚鹽于東萊，〔言通者，則先時禁之矣。東萊，齊東萊夷也。〕使關市幾而不征，〔幾，幾異服、識異言也。征，稅也。取魚鹽者不征稅，所以利諸侯、致遠物也。〕以為諸侯利，諸侯稱廣焉。〔施惠廣也。〕築葵茲、晏、負夏、領釜丘，〔四者皆厄塞，與山戎、眾狄接也。〕以禦戎、狄之地，所以禁暴於諸侯也；〔禁暴，禁其暴掠於諸侯也。〕築五鹿、中牟、蓋與、牡丘，〔四塞，諸夏之關也。〕以衛諸夏之地，〔衛，蔽扞也。〕所以示權於中國也。教大成，定三革，隱五刃，〔定，奠也。隱，藏也。三革，甲、冑、盾也。五刃，刀、劍、矛、戟、矢也。《說》云：「三革，甲、楯、鼓。」非也。兵事息，則禮樂興，焉得廢鼓？〕朝服以濟河而無怵惕焉，〔西行渡河以平晉也。〕文事勝矣。〔勝，舉也。〕是故大國慚媿，小國附協。唯能用管夷吾、甯戚、隰朋、賓胥無、鮑叔牙之屬而伯功立。〔五子皆齊卿、大夫也。隰朋，齊莊公之曾孫、戴仲之子成子也。〕

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Discourses of the States (article 國語/卷06, revision of 20 November 2020), inspected from a witness copy captured on 22 August 2026. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the text itself is ancient and in the public domain. The wiki header, navigation links, license templates, and modern contributors' footnotes have been removed; the text is otherwise complete and unaltered.

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