翻译 - 天公平而无私

天公平而无私，故美恶莫不覆；地公平而无私，故小大莫不载。无弃之言，公平而无私，故贤不肖莫不用。《管子 - 形势解》【註1】

Heaven is impartial and without favoritism, therefore it covers both the good and the bad. Earth is impartial and without favoritism, therefore it bears both the small and the great. None will be neglected, when they are impartial and without favoritism, both the worthy and the unworthy may be made use of.”

— 《Guanzi： On Circumstances and Power》

国有四维：一曰礼，二曰义，三曰廉，四曰耻。四维不张，国乃灭亡。 -- 《管子·牧民》

A nation has four pillars: propriety, righteousness, integrity, and a sense of shame. If these four pillars collapse, the nation will perish.

仓廪实而知礼节，衣食足而知荣辱。 --《管子·牧民》

When the granaries are full, the people know propriety and moderation; when food and clothing are sufficient, they know honor and shame.

知屋漏者在宇下，知政失者在草野。--《管子·乘马》

Those who know where the roof leaks are the ones under it;
those who know the faults of government are the people in the fields.

凡治国之道，必先富民。-- 《管子·治国》

The way to govern a state begins with enriching the people.

明主之国，无闲民。 --《管子·权修》

In a well-governed state, there are no idle people.

故君之患在于骄奢，而国之害在于无耻。 --《管子·权修》

The ruler’s peril lies in arrogance and extravagance;
the nation’s disaster lies in the loss of shame.

天下无小大国，皆天下之邑也；人无幼长贵贱，皆天下之臣也。《墨子 - 法仪》【註2】

Among the states under Heaven, whether great or small, all are but townships of the world. Among people, whether young or old, noble or base, all are but subjects of the world.”

— 《Mozi： Models of Law》

【註1】《管子》是中国古代春秋时期（公元前770～前476）齐国政治家、思想家管仲及管仲学派的言行事迹以及先秦学术著作。《管子》一书中的《形势解》《心术上》《心术下》《白心》《内业》《水地》《形势》《宙合》《枢言》《九守》《正》《版法解》《势》等侧重于用道家学说来阐释法家政治。

管仲（前725-前645年），姬姓，管氏，名夷吾，字仲，颍上（今安徽省颍上县）人。周穆王的后代，中国古代经济学家、哲学家、政治家、军事家、散文家。春秋时期法家代表人物。管仲出身贫苦，以商贾为业。自幼与鲍叔牙为知己，鲍叔牙知其雄才伟略，常善待之。后经鲍叔牙举荐管仲为齐相，齐桓公任命管仲为上卿、相国。在位期间采取了一系列的改革措施，对内发展工商、渔盐、冶铁，按照土地的好坏来征收租赋，主张富国强兵，增强了齐国军队的战斗力。举贤任能，制定选拔人才的制度，整顿行政管理系统，使得行政区域更加精细化，维护了社会稳定。对外推行“尊王攘夷”的策略，拥护周天子，实现了“挟天子以令诸侯”，同时与各诸侯国会盟，实现了“九合诸侯，一匡天下”。

管仲在齐国辅佐齐桓公期间进行的内政外交的重大改革，使得齐国成为春秋第一霸主。其思想成就非常显著，他认为礼、义、廉、耻是维系国家的精神支柱，后人把管仲的思想整理成书，即《管子》。其提出“仓禀实则知礼节，衣食足则知荣辱”，揭示道德教化以物质生活为基础。又强调“四维（礼、义、廉、耻）不张，国乃灭亡”，重视道德教化作用。《管子》共有86篇，今存76篇，是以齐国法家为主兼及其他各家学术思想的著述总集。内容涉及天文、历数、舆地、经济和农业等科学知识。

The 《Guanzi》 is a collection of the words, deeds, and writings of Guan Zhong, a statesman and thinker of the State of Qi during China’s Spring and Autumn period (770–476 BCE), and of the Guan Zhong school, as well as a compilation of pre-Qin scholarship. Chapters such as Xingshijie (On Circumstances and Power), Xinshu Shang and Xinshu Xia (Mind Techniques I & II), Baixin (Pure Mind), Neiye (Inner Cultivation), Shuidi (Water and Earth), Xingshi (Form and Circumstances), Zhouhe (Union with the Cosmos), Shuyan (Pivot Words), Jiushou (Nine Guarding Principles), Zheng (Government), Banfajie (Explanation of Administrative Methods), and Shi (Power) use Daoist thought to explain and support Legalist political theory.

Guan Zhong (725–645 BCE), personal name Yiwu, courtesy name Zhong, of the Ji clan and the Guan lineage, was a native of Ying Shang (modern-day Yingshang County, Anhui Province). A descendant of King Mu of Zhou, he was an ancient Chinese economist, philosopher, statesman, military strategist, and prose writer, and is regarded as a representative figure of Legalism in the Spring and Autumn period. Born into poverty, Guan Zhong at first engaged in trade. From a young age he was a close friend of Bao Shuya, who recognized his extraordinary talent and consistently treated him with respect. Through Bao’s recommendation, Guan Zhong was appointed Chancellor of Qi, where Duke Huan of Qi entrusted him with the highest ministerial offices.

While in power, Guan Zhong introduced sweeping reforms. Domestically, he developed commerce, fishing, salt production, and iron smelting; levied taxes based on land quality; and advocated enriching the state and strengthening the military, thereby greatly enhancing Qi’s fighting capacity. He promoted capable men and instituted systems for talent selection, reorganized administration with greater precision, and maintained social stability. Externally, he pursued the strategy of “honoring the Zhou king and driving out the barbarians,” supporting the Son of Heaven, and realized the policy of “commanding the lords in the name of the Son of Heaven.” He also forged alliances with other states, achieving the unification of “nine times rallying the lords, once bringing order to the realm.”

Through his domestic and diplomatic reforms, Guan Zhong enabled Qi to become the first hegemon of the Spring and Autumn period. His intellectual contributions were equally significant. He held that li (ritual), yi (righteousness), lian (integrity), and chi (sense of shame) were the moral pillars of the state. Later generations compiled his thought into the 《Guanzi》. In it, he proposed that “when the granaries are full, people know propriety; when clothing and food are sufficient, they know honor and shame,” highlighting the material basis of moral education. He further stressed that “when the Four Standards (ritual, righteousness, integrity, and shame) are not upheld, the state will perish,” thus emphasizing the role of moral cultivation.

The 《Guanzi》 originally contained 86 chapters, of which 76 survive today. It is a grand compendium rooted in the Legalist tradition of Qi but also encompassing ideas from many other schools. Its contents range across astronomy, calendrical studies, geography, economics, agriculture, and other branches of scientific knowledge.

Note 2: Mozi, see “Those who Follow Heaven’s Will” Introduction to the author.