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大城不可以不完，郭周不可以外通，里域不可以橫通。閭閈不可以毋闔。宮垣關閉，不可以不修。故大城不完，則亂賊之人謀。郭周外通，則姦遁踰越者作。里域橫通，則攘奪竊盜者不止。閭閈無闔，外內交通，則男女無別。宮垣不備，關閉不固，雖有良貨，不能守也。故形勢不得為非，則姦邪之人愨愿。禁罰威嚴，則簡慢之人整齊。憲令著明，則蠻夷之人不敢犯。賞慶信必，則有功者勸。教訓習俗者眾，則君民化變而不自知也。是故明君在上位，刑省罰寡，非可刑而不刑，非可罪而不罪也。明君者，閉其門，塞其塗，弇其跡，使民毋由接於淫非之地。是以民之道正行善也若性然。故罪罰寡而民以治矣。 |
| | The great city cannot be incomplete; the outer walls cannot permit external communication; the inner districts cannot allow cross-communication. The gateways of neighborhoods cannot remain unshut. Palace walls and gates, when closed, must not be left unrepaired. Therefore, if the great city is incomplete, then lawless bandits will plot against it. If the outer walls permit external communication, then evildoers and fugitives will act to cross over them. If the inner districts allow cross-communication, then acts of robbery and theft will not cease. If neighborhood gateways remain unshut, allowing free movement between the inside and outside, then distinctions between men and women will be lost. If palace walls are not complete and gates are not secure, even with fine goods, they cannot be protected. Therefore, when the situation does not allow for wrongdoing, then wicked and deceitful people will become respectful and obedient. When prohibitions and punishments are strict and authoritative, then careless and disrespectful individuals will behave properly. When laws and commands are clearly established, even the barbarian peoples dare not commit offenses. If rewards and celebrations are certain and trustworthy, then those who have rendered service will be encouraged. When many people engage in teaching, instruction, and customary practices, the ruler and the people undergo transformation without even realizing it. Therefore, a wise sovereign in high office administers few punishments and imposes light penalties; this is not because crimes exist that should be punished but are left unpunished, nor offenses that deserve blame but go unchastised. A wise sovereign closes the gates, blocks the paths, conceals the traces, and prevents the people from having any means of access to places of licentiousness and wrongdoing. Therefore, the people's adherence to righteousness and good conduct becomes as natural as their disposition. Thus, with few crimes and punishments, the people are already governed well.
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行其田野，視其耕芸，計其農事，而飢飽之國可以知也。其耕之不深，芸之不謹，地宜不任，草田多穢，耕者不必肥，荒者不必墝，以人猥計其野，草田多而辟田少者，雖不水旱，飢國之野也。若是而民寡，則不足以守其地，若是而民眾，則國貧民飢。以此遇水旱，則眾散而不收；彼民不足以守者，其城不固。民飢者不可以使戰。眾散而不收，則國為丘墟。故曰：有地君國，而不務耕耘，寄生之君也。故曰：行其田野，視其耕芸，計其農事，而飢飽之國可知也。 |
| | Travel through their fields, observe their plowing and weeding, calculate their farming activities, and one can discern whether the country will face hunger or abundance. If the plowing is not deep, weeding is not careful, the land's suitability is neglected, and there are many uncultivated fields full of weeds; if those who till do not necessarily enrich the soil, and those who neglect farming do not necessarily make it barren—if one calculates the farmland according to population density and finds that weed-infested fields outnumber cultivated ones—then even without floods or droughts, such a land is one destined for famine. If this situation exists and the population is small, then it will be insufficient to defend its territory; if this situation exists and the population is large, then the country will be poor and the people hungry. If such a condition encounters floods or droughts, the populace will disperse and cannot be gathered again; A people insufficient to defend their land means that its city walls are not strong. Famished people cannot be made to fight. If the populace disperses and cannot be gathered, then the country becomes a wasteland of ruins. Hence it is said: A ruler who possesses land and governs a state but does not diligently attend to farming and cultivation is merely a parasitic sovereign. Hence it is said: Travel through their fields, observe the plowing and weeding, assess their farming activities, and thus one can know whether a country will face famine or abundance.
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行其山澤，觀其桑麻，計其六蓄之產，而貧富之國可知也。夫山澤廣大，則草木易多也。壤地肥饒，則桑麻易植也。薦草多衍，則六畜易繁也。山澤雖廣，草木毋禁，壤地雖肥。桑麻毋數；薦草雖多，六畜有征，閉貨之門也。故曰：「時貨不遂」。金玉雖多，謂之貧國也。故曰：「行其山澤，觀其桑麻，計其六畜之產，而貧富之國可知也。」 |
| | Travel through the mountains and marshes, observe their mulberry trees and hemp crops, calculate the production of the six domestic animals, and thus one can discern whether a country is poor or rich. When mountains and marshes are vast, then grass and trees tend to be abundant. If the soil is fertile and rich, then mulberry trees and hemp are easily cultivated. If there is an abundance of grass and vegetation, then the six domestic animals multiply more readily. Although mountains and marshes may be vast and although grass and trees are not restricted, and although the soil is fertile— mulberry trees and hemp plants are not numerous; although grass may be abundant, if the six domestic animals are taxed or levied, it is as though the gate to wealth has been closed. Hence it is said: "Timely resources cannot flourish." Even if gold and jade are abundant, the country is still considered poor. Hence it is said: "Travel through their mountains and marshes, observe the mulberry trees and hemp, calculate the production of their six domestic animals, and then one can know whether a country is rich or poor."
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入國邑，視宮室，觀車馬衣服，而侈儉之國可知也。夫國城大而田野淺狹者，其野不足以養其民。城域大而人民寡者，其民不足以守其城。宮營大而室屋寡者，其室不足以實其宮。室屋眾而人徒寡者，其人不足以處其室。囷倉寡而臺榭繁者，其藏不足以共其費。故曰：「主上無積而宮室美，氓家無積而衣服脩，乘車者飾觀望，灸行者雜文采，本資少而末用多者，侈國之俗也。」國侈則用費，用費則民貧，民貧則姦智生，姦智生則邪巧作；故姦邪之所生，生於匱不足；匱不足之所生，生於侈；侈之所生，生於毋度；故曰：「審度量，節衣服，儉財用，禁侈泰，為國之急也。」不通於若計者，不可使用國。故曰：「入國邑，視宮室，觀車馬衣服，而侈儉之國可知也。」 |
| | Enter the cities and towns, observe the palaces and houses, look at carriages, horses, clothing, and attire, and thus one can discern whether the country is extravagant or thrifty. A country whose city walls are large but whose fields and countryside are shallow and narrow cannot have enough land to support its people. If the urban area is vast but the population small, then the people will be insufficient to defend their city. If palace enclosures are large yet there are few houses and dwellings, then these dwellings will not be sufficient to fill the palaces. If there are many houses but few people, then those people will not be enough to occupy the dwellings. If granaries and storehouses are few while pavilions and terraces are numerous, then stored goods will not be sufficient to cover the expenses. Hence it is said: "When the sovereign has no accumulated wealth yet his palaces are beautiful, when common households have no savings yet their clothing is well-dressed; those who ride in carriages display ostentation and spectacle, while those on foot wear colorful patterns. When fundamental resources are scarce but expenditures on luxuries are numerous, this is the extravagant custom of a wasteful country." When a country indulges in extravagance, expenses increase; when expenses increase, the people become poor; when the people are poor, cunning and deceit arise; when cunning and deceit arise, then devious schemes emerge; Therefore, the source of wickedness and deceit lies in scarcity and insufficiency. The cause of scarcity and insufficiency arises from extravagance; Extravagance originates in the absence of regulation. Hence it is said: "Carefully regulate measurements, restrain clothing and attire, conserve financial resources, prohibit extravagance and indulgence—these are urgent matters for governing a state." Those who do not understand such calculations cannot be entrusted with managing the state. Hence it is said: "Enter a city or town, observe its palaces and houses, examine carriages, horses, and clothing, and thus one can recognize whether the country is wasteful or thrifty."
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課凶饑，計師役，觀臺榭，量國費，而實虛之國可知也。凡田野萬家之眾，可食之地，方五十里，可以為足矣。萬家以下，則就山澤可矣。萬家以上，則去山澤可矣。彼野悉辟而民無積者，國地小而食地淺也。田半墾而民有餘食而粟米多者，國地大而食地博也。國地大而野不辟者，君好貨而臣好利者也。辟地廣而民不足者，上賦重，流其藏者也，故曰：「粟行於三百里，則國毋一年之積；粟行於四百里，則國毋二年之積；粟行於五百里，則眾有飢色；」其稼亡三之一者，命曰小凶。小凶三年而大凶，大凶，則眾有大遺苞矣。什一之師，什三毋事，則稼亡三之一。稼亡三之一，而非有故蓋積也，則道有損瘠矣。什一之師，三年不解，非有餘食也，則民有鬻子矣。故曰：「山林雖近。草木雖美，宮室必有度，禁發必有時，是何也？曰：「大木不可獨伐也，大木不可獨舉也，大木不可獨鉉也，大木不可加之薄牆之上。」故曰：「山林雖廣，草木雖美，禁發必有時；國雖充盈，金玉雖多，宮室必有度；江海雖廣，池澤雖博，魚鱉雖多，罔罟必有正。」船網不可一財而成也。非私草木愛魚鱉也，惡廢民於生穀也。故曰：「先王之禁山澤之作者，博民於生穀也。」彼民非穀不食，穀非地不生，地非民不動，民非作力毋以致財，天下之所生，生於用力；力之所生，生於勞身，是故主上用財毋已，是民用力毋休也，故曰：「臺榭相望者，其上下相怨也」。民毋餘積者，其禁不必止，眾有遺苞者，其戰不必勝。道有損瘠者，其守不必固。故令不必行，禁不必止，戰不必勝，守不必固，則危亡隨其後矣；故曰：「課凶飢，計師役，觀臺榭，量國費，實虛之國可知也。」 |
| | Assessing famine relief, calculating military service and labor levies, observing pavilions and terraces, measuring national expenditures—thus one can discern whether a country's resources are substantial or depleted. Generally speaking, for ten thousand households in the fields and countryside, arable land covering fifty li on each side would be sufficient to meet their needs. For fewer than ten thousand households, it is enough simply to rely upon the mountains and marshes. For more than ten thousand households, then reliance on mountains and marshes alone is no longer sufficient. If all the fields are cultivated yet the people have no surplus, it indicates that the country's territory is small and its arable land shallow. If only half the fields are tilled yet the people have more than enough food and grain is abundant, it indicates that the country has a large territory and extensive arable land. When a country's territory is vast yet its fields remain uncultivated, it means the ruler favors wealth and his ministers favor profit. When cultivated land is extensive yet the population remains insufficient, it indicates heavy taxation by the ruler, causing people to drain their reserves. Hence it is said: "If grain must be transported over three hundred li, then the country lacks a year's worth of stored provisions; if grain must travel four hundred li, the country has no two-year reserve; if grain must be transported five hundred li, then people will show signs of hunger." If one-third of the harvest is lost, it is called a minor famine. Three years of minor famines lead to a major famine; in such a case, the people will suffer greatly and be left with nothing but bare survival. If one-tenth of the population is conscripted into military service, and three-tenths are otherwise occupied without productive labor, then one-third of the harvest will be lost. If one-third of the crop is lost and there is no prior accumulation to compensate for it, then roadsides and fields will become barren. If one-tenth of the people are conscripted into military service for three years without relief, and there is no surplus food, then the people will begin to sell their children. Hence it is said: "Although mountains and forests may be near, although the grass and trees may be beautiful, there must always be limits to palace construction, and restrictions on felling or harvesting must follow fixed seasons. Why is this so? It is said: "A great tree cannot be felled alone; a great tree cannot be lifted alone; a great tree cannot bear the weight of heavy burdens alone; and a great tree should not be placed upon thin walls." Hence it is said: "Although mountains and forests may be vast, although grass and trees may be beautiful—there must always be fixed seasons for prohibition and harvesting; although the country may be full of wealth and gold and jade may abound, there must still be limits to palace construction. Although rivers and seas may be vast, although ponds and marshes may be extensive, and although fish and turtles may be numerous—there must still be proper regulations for nets and fishing gear." Ships and fishing nets cannot be constructed with a single resource alone. This is not out of private affection for trees, grasses, fish, or turtles; it is to prevent the people from being wasted on unproductive pursuits and neglecting grain production. Hence it is said: "The ancient kings' prohibitions against overusing mountains and marshes were intended to direct the people toward productive grain cultivation." The people cannot eat without grain, and grain cannot grow without land; land remains unused without the people, and the people cannot produce wealth without labor. All that is produced in the world originates from effort and toil; What is produced through effort comes from hard labor. Therefore, if the sovereign uses wealth without restraint, it means that the people must toil ceaselessly. Hence it is said: "When pavilions and terraces can be seen from one another, this indicates mutual resentment between ruler and subjects." If the people have no surplus reserves, then prohibitions need not be enforced; if many are left with bare survival and suffering, their military campaigns will not necessarily succeed. When roadsides and fields become barren, the defense of a place cannot be guaranteed to be secure. Therefore, if commands are not necessarily carried out, prohibitions not necessarily enforced, battles not necessarily won, and defenses not necessarily secure—then danger and ruin will surely follow. Hence it is said: "Assessing famine, calculating military and labor levies, examining pavilions and terraces, estimating national expenditures—thus one can determine whether a country's resources are strong or depleted."
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入州里，觀習俗，聽民之所以化其上。而治亂之國可知也。州里不鬲，閭閈不設，出入毋時，早晏不禁，則攘奪竊盜，攻擊殘賊之民，毋自勝矣。食谷水，巷鑿井，場容接，樹木茂，宮牆毀壞，門戶不閉，外內交通，則男女之別毋自正矣。鄉毋長游，里毋士舍，時無會同，喪烝不聚，禁罰不嚴，則齒長輯睦，毋自生矣。故帳禮不謹，則民不修廉，論賢不鄉舉，則士不及行，貨財行於國，則法令毀於官。請謁得於上，則黨與成於下。鄉官毋法制，百姓群徒不從；此亡國弒君之所自生也。故曰：「入州里，觀習俗，聽民之所以化其上者，而治亂之國可知也。」 |
| | Enter the districts and towns, observe local customs, listen to how the people have been influenced by their rulers. Thus one can discern whether a country is well-governed or in disorder. If districts and neighborhoods are not separated, gateways are not established, entry and exit occur without fixed times, and no restrictions exist for early or late hours, then the people prone to robbery, theft, assault, and violence will be unable to restrain themselves. If grain and water are shared among households, wells are dug in alleys, courtyards connect freely, trees grow thickly, palace walls crumble, doors remain unshut, and movement between inside and outside is unrestricted—then distinctions between men and women cannot be maintained naturally. If villages lack elders to lead, neighborhoods have no houses for scholars or officials, there are no regular gatherings at appropriate times, mourning rituals and ancestral sacrifices do not bring people together, and prohibitions and punishments are not strict—then respect for age and harmony among the people will not arise naturally. Therefore, if rites and ceremonies are not carefully observed, the people will lack integrity; if virtuous individuals are not recommended by their hometowns, then officials will fall short in conduct; when wealth and goods circulate freely within the country, laws and decrees will be undermined by those in office. When petitions and requests are granted by superiors, factions and cliques form among subordinates. If local officials lack legal authority, the common people and their followers will not obey. This is where the causes of national collapse and regicide originate. Hence it is said: "Enter the districts and towns, observe customs, listen to how people have been influenced by their superiors—and thus one can discern whether a state is well-ordered or in chaos."
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入朝廷，觀左右，求本朝之臣，論上下之所貴賤者，而彊弱之國可知也。功多為上，祿賞為下，則積勞之臣，不務盡力。治行為上，爵列為下，則豪桀材臣，不務竭能。便辟左右，不論功能，而有爵祿，則百姓疾怨。非上賤爵輕祿。金玉貨財商賈之人，不論志行，而有爵祿也，則上令輕，法制毀。權重之人，不論才能，而得尊位，則民倍本行而求外勢。彼積勞之臣，不務盡力。則兵士不戰矣。豪桀材人不務竭能，則內治不別矣。百姓疾怨，非上賤爵輕祿，則上毋以勸眾矣。上令輕，法制毀，則君毋以使臣，臣毋以事君矣。民倍本行而求外勢，則國之情偽竭在敵國矣。故曰：「入朝廷，觀左右，求本朝之臣，論上下之所貴賤者，而彊弱之國可知也。」 |
| | Enter the imperial court, observe those on the left and right, seek out officials of this dynasty, examine what is valued or despised by superiors and subordinates—and thus one can discern whether a nation is strong or weak. If those with more achievements are ranked lower, and officials who receive salaries and rewards are considered inferior, then meritorious subjects will no longer strive to exert themselves. If moral conduct is valued above rank, and noble individuals with talent are ranked lower—then capable officials will no longer strive to fully utilize their abilities. If those favored by the sovereign's side, regardless of merit or ability, are granted ranks and rewards—then the common people will grow resentful. This leads to disrespect for superiors, contempt for titles, and disregard for salaries. If merchants dealing in gold, jade, goods, and wealth are granted ranks and salaries without regard for their character or conduct—then royal commands will be undervalued, and legal systems will collapse. If those with heavy authority attain high positions without consideration of talent or ability—then the people will abandon their fundamental duties and seek external influence. Those meritorious officials who no longer strive to exert effort— then the soldiers will not fight. If capable and outstanding individuals no longer strive to fully employ their abilities, then internal governance becomes indistinct and disorderly. When the people grow resentful, when superiors are disrespected and titles and salaries undervalued—then the sovereign has no means to encourage the masses. When royal commands are undervalued and legal systems destroyed, then the ruler can no longer command officials, and officials can no longer serve their sovereign. When the people abandon their fundamental duties in pursuit of external influence—then the true or false conditions within the state will be fully known by enemy states. Therefore it is said: "Enter the imperial court, observe those to the left and right, examine officials of this dynasty, consider what is valued or despised among superiors and subordinates—then one can discern whether a state is strong or weak."
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置法出令，臨眾用民，計其威嚴寬惠，行於其民與不行於其民可知也。法虛立而害疏遠，令一布而不聽者存，賤爵祿而毋功者富，然則眾必輕令，而上位危。故曰：「良田不在戰士，三年而兵弱。賞罰不信，五年而破。上賣官爵，十年而亡。倍人倫而禽獸行，十年而滅。」戰不勝，弱也。地四削，入諸侯，破也。離本國，徙都邑，亡也。有者異姓，滅也。故曰：「置法出令，臨眾用民，計其威嚴寬惠，而行於其民不行於其民可知也。」 |
| | Establish laws and issue commands, face the people in governance, assess whether their authority is stern or lenient, benevolent or not—and one can know whether these measures are carried out among the people or not. If laws are established in vain and harm those distant from power, if commands once issued are disregarded by some, if titles and salaries are undervalued while the unworthy grow wealthy—then certainly the people will look down upon royal orders, and the sovereign's position becomes perilous. Therefore it is said: "If good farmland does not belong to warriors, within three years the military will weaken." "If rewards and punishments are unreliable, within five years the state will collapse." "If superiors sell official positions, within ten years the state will perish." "If human relationships are abandoned and conduct becomes that of beasts, within ten years it will be annihilated." Failure in battle means weakness. Loss of territory, submission to feudal lords—this is collapse. Abandoning the native land and relocating the capital city means destruction. If the ruler is of a different surname, it signifies annihilation. Therefore it is said: "Establish laws and issue commands, govern the people and employ them; assess whether their authority is strict or lenient, compassionate or not—and one can discern whether these measures are implemented among the people or not."
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計敵與，量上意，察國本，觀民產之所有餘不足，而存亡之國可知也。敵國彊而與國弱，諫臣死而諛臣尊，私情行而公法毀，然則與國不恃其親，而敵國不畏其彊，豪傑不安其位，而積勞之人不懷其祿。悅商販而不務本貨，則民偷處而不事積聚。豪傑不安其位，則良臣出，積勞之人不懷其祿，則兵士不用。民偷處而不事積聚，則囷倉空虛，如是而君不為變。然則攘奪竊盜，殘賊進取之人起矣。內者廷無良臣，兵士不用，囷倉空虛，而外有彊敵之憂，則國居而自毀矣。故曰：「計敵與，量上意，察國本，觀民產之所有餘不足，而存亡之國可知也。故以此八者觀人主之國，而人主毋所匿其情矣。」 |
| | Assess the enemy's strength, gauge the sovereign's intent, examine the nation's foundation, observe whether the people's resources are abundant or insufficient—and thus one can know if a state will survive or perish. If an enemy state is strong while the allied state is weak, if loyal ministers who advise are executed while flatterers are honored, if private interests prevail and public laws are destroyed—then even the allied states will not rely on their bonds of kinship, and the enemy state will no longer fear its strength; outstanding individuals will feel insecure in their positions, and those with accumulated merit will no longer cherish their rewards. If people delight in commerce and trade while neglecting fundamental production—then the populace will live carelessly without engaging in accumulation or preparation. If outstanding individuals feel insecure in their positions—then capable ministers will leave; if those with accumulated merit no longer cherish their salaries—then soldiers will refuse to serve. If the people live carelessly and do not engage in accumulation, then granaries will be empty; if the sovereign does nothing to change this situation— then bandits, thieves, and violent aggressors will rise. Internally, the court lacks capable ministers, soldiers refuse to serve, and granaries are empty; externally, there is the threat of a powerful enemy—then the state will remain in place yet destroy itself. Therefore it is said: "Assess the enemy and allies, gauge the sovereign's will, examine the nation's foundation, observe whether people's resources are sufficient or insufficient—and then one can discern if a state will survive or fall." Thus, by examining these eight aspects to observe the sovereign's realm, the ruler has nowhere to hide his true condition.
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