| | 霸言: |
霸王之形，象天則地，化人易代，創制天下。等列諸侯，賓屬四海，時匡天下，大國小之，曲國正之，彊國弱之，重國輕之，亂國并之，暴王殘之，僇其罪，卑其列，維其民，然後王之。夫豐國之謂霸，兼正之國之謂王，夫王者有所獨明，德共者不取也，道同者不王也。夫爭天下者，以威易危暴，王之常也。君人者有道，霸王者有時，國修而鄰國無道。霸王之資也。夫國之存也，鄰國有焉；國之亡也，鄰國有焉。鄰國有事，鄰國得焉，鄰國有事，鄰國亡焉。天下有事，則聖王利也。國危，則聖人知矣。夫先王所以王者，資鄰國之舉不當也。舉而不當，此鄰敵之所以得意也。 |
| | The form of the overlord resembles Heaven above and follows Earth below; he transforms people and changes dynasties, establishing institutions for all under heaven. He ranks the feudal lords, brings all under the four seas as his guests and subjects. At the right time, he supports the world; he treats great states as small, crooked states as upright, strong states as weak, heavy states as light, chaotic states as annexed, tyrannical kings as crushed. He punishes their crimes, lowers their ranks, protects their people, and then rules over them. To enrich a state is called hegemony; to unify and rectify all states is called kingship. A true king has unique insight, does not seek those with equal virtue, nor can he rule if his way is the same as others'. To contend for dominion over all under heaven means to replace danger and violence with authority—it is the norm of kingship. He who rules people has a method; he who becomes overlord or king acts at the right time. When one's own state is cultivated and neighboring states are lawless, opportunity arises. This is the foundation for becoming an overlord or a king. The survival of a state depends on its neighboring states; the downfall of a state also lies with its neighboring states. When neighboring states have affairs, they gain from them; when neighboring states face turmoil, they perish because of it. When the world is in turmoil, it becomes advantageous for a sage-king. When a state is in peril, then the sage understands. The reason past kings became sovereigns was because neighboring states acted improperly, providing them with an opportunity. Improper actions lead to success—this is why neighboring adversaries gain confidence and advantage.
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| | 霸言: |
夫欲用天下之權者，必先布德諸侯。是故先王有所取有所與，有所詘有所信，然後能用天下之權。夫兵幸於權，權幸於地。故諸侯之得地利者，權從之。失地利者，權去之。夫爭天下者，必先爭人。明大數者得人，審小計者失人。得天下之眾者王，得其且者霸，是故聖王卑禮以下天下之賢而王之，均分以釣天下之眾而臣之。故貴為天子，富有天下，而伐不謂貪者，其大計存也。以天下之財，利天下之人，以明威之振。合天下之權，以遂德之行，結諸侯之親。以姦佞之罪，刑天下之心。因天下之威，以廣明王之伐。攻逆亂之國，賞有功之勞，封賢聖之德，明一人之行，而百姓定矣。夫先王取天下也術術乎大德哉，物利之謂也。夫使國常無患，而名利並至者，神聖也。國在危亡，而能壽者，明聖也。是故先王之所師者，神聖也。其所賞者，明聖也。夫一言而壽國，不聽而國亡，若此者，大聖之言也。夫明王之所輕者馬與玉，其所重者政與軍；若失主不然，輕與人政，而重予人馬，輕予人軍，而重與人玉，重宮門之營，而輕四境之守，所以削也。 |
| | He who wishes to wield the authority over all under heaven must first spread virtue among the feudal lords. Therefore, past kings had things they took and gave, bent and trusted in—only then could they wield the authority over all under heaven. Military success depends on authority, and authority depends on territory. Therefore, the feudal lords who gain geographical advantage are followed by authority. Those who lose geographical advantage also lose their authority. To contend for dominion over the world, one must first contend for people. He who understands great principles gains people; he who dwells on minor calculations loses them. He who gains the support of all people under heaven becomes a king; he who gains their temporary allegiance becomes an overlord. Therefore, a sage-king humbly employs courtesy to attract the virtuous and rules through them, fairly distributing benefits to win the hearts of the masses and make them his subjects. Thus, even if one is as noble as an emperor and possesses all under heaven, if he conquers without being called greedy, it is because his grand strategy endures. Using the wealth of all under heaven to benefit its people strengthens one's authority and prestige. Unifying the authority of all under heaven enables virtuous actions, thus forging bonds with feudal lords. By punishing those guilty of treachery and flattery, one disciplines the hearts of all under heaven. Leveraging the authority of all under heaven broadens and clarifies a king's conquests. Attack rebellious states, reward meritorious service, enshrine the virtue of sages and virtuous men, clarify the conduct of one ruler—and thus the people will be stabilized. The past kings who gained dominion over all under heaven did so through great virtue—this is called benefiting all things. He who ensures his state remains free from trouble while both fame and profit arrive together is a sage or holy man. A state on the brink of peril and ruin yet still enduring is due to the wisdom of its sage ruler. Therefore, what past kings revered as their teacher was sainthood and holiness. Those they rewarded were the wise and saintly. A single word can preserve a state; if unheeded, the state perishes—such words are those of a great sage. The enlightened king values horses and jade lightly but holds governance and military affairs in high esteem; If a ruler does the opposite, giving governance lightly to others and bestowing horses heavily; granting military command lightly but giving jade generously; emphasizing palace defenses while neglecting frontier security—this is why his state declines.
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| | 霸言: |
夫權者，神聖之所資也，獨明者，天下之利器也，獨斷者，微密之營壘也。此三者，聖人之所則也。聖人畏微，而愚人畏明。聖人之憎惡也內，愚人之憎惡也外。聖人將動，必知愚人，至危易辭。聖人能輔時，不能違時，知者善謀，不如當時精時者日少而功多。夫謀無主則困，事無備則廢。是以聖王務具其備而慎守其時，以備待時，以時興事，時至而舉兵，絕堅而攻國，破大而制地，大本而小標。地近而攻遠。以大牽小，以彊使弱，以眾致寡德利百姓，威振天下，令行諸侯而不拂，近無不服，遠無不聽，夫明王為天下正理也，按彊助弱。圉暴止貪，存亡定危，繼絕世，此天下之所載也。諸侯之所與也。百姓之所利也，是故天下王之。知蓋天下，繼最一世，材振四海，王之佐也。 |
| | Authority is the resource of sages and holy men; unique insight is the sharp instrument for ruling all under heaven; independent decision-making is the subtle and secure fortress. These three are the principles followed by sages. Sages fear subtlety, while fools fear clarity. The hatred and aversion of sages are internal; the hatred and aversion of fools are external. When a sage is about to act, he must understand the foolish, for in great danger, words become easily misleading. A sage can support the right time but cannot defy it; a wise man skilled in planning is no match for one who precisely grasps and acts at the opportune moment, achieving much with little effort. A plan without leadership leads to difficulty; a matter without preparation is doomed to failure. Therefore, a sage-king diligently prepares and carefully waits for the right moment. He prepares in advance to await opportunity, acts at the proper time, raises his army when the hour arrives, attacks strongholds decisively, conquers great states, controls territory, and establishes fundamental strength while keeping minor signs small. Control nearby lands but attack distant ones. Use the strong to command the weak, use the many to lead the few—virtue benefits the people, authority shakes all under heaven. Commands are obeyed by feudal lords without resistance; nearby states submit, distant ones listen. A wise king establishes just order for all under heaven and supports the weak against the strong. Restrain violence, stop greed, preserve what is lost, stabilize danger, revive extinct lineages—these are the duties borne by all under heaven. These are also what feudal lords support and uphold. These are the benefits for the people; therefore, all under heaven accept his kingship. He who surpasses all in wisdom, continues a dynasty's legacy, and whose talent stirs the four seas—such is the assistant to a king.
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| | 霸言: |
千乘之國得其守，諸侯可得而臣，天下可得而有也。萬乘之國失其守，國非其國也。天下皆理，己獨亂，國非其國也，諸侯皆令，己獨孤，國非其國也。鄰國皆險，己獨易。國非其國也，此三者，亡國之徵也。夫國大而政小者，國從其政。國小而政大者。國益大，大而不為者復小，彊而不理者復弱。眾而不理者復寡。貴而無禮者復賤。重而凌節者復輕。富而驕肆者復貧。故觀國者觀君，觀軍者觀將，觀備者觀野，其君如明，而非明也。其將如賢，而非賢也。其人如耕者，而非耕也。三守既失。國非其國也。地大而不為，命曰土滿。人眾而不理，命曰人滿。兵威而不止，命曰武滿。三滿而不止，國非其國也。地大而不耕，非其地也。卿貴而不臣，非其卿也。人眾而不親，非其人也。 |
| | A state with a thousand chariots that secures its defense can make feudal lords submit as subjects and gain dominion over all under heaven. A great state with ten thousand chariots, if it loses its defense, is no longer a true state. When all under heaven are orderly but one's own land is in chaos, it is no longer a true state; when all feudal lords obey commands yet only he stands alone and isolated, his state is not truly his. When neighboring states are all perilous but one's own is uniquely safe, it is no longer a true state—these three signs herald the downfall of a nation. When a state is large but its governance weak, the state follows the course of that weakness. A small state with strong governance, will grow even greater. A large state that does not act will shrink again; a powerful state that fails to govern will revert to weakness. A numerous population without governance reverts to scarcity. Nobility without courtesy reverts to meanness. Weight and importance that overstep proper bounds revert to insignificance. Wealth with arrogance reverts to poverty. Therefore, when observing a state, observe its ruler; when examining an army, examine its general; when assessing preparedness, inspect the countryside. A ruler who appears wise but is not— a general who seems virtuous but is not. The people may seem like diligent farmers, yet they are not truly so. When these three defenses are lost, A vast territory that remains unutilized is called "soil filled to overflowing." A large population without governance is termed "people filled to overflowing." Military might that does not cease is called "martial force filled to overflowing." When these three overflows persist unchecked, the state is no longer a true one. A vast land that remains uncultivated is not truly one's own territory. Noble ministers who do not serve as subjects are not true ministers. A large population that is not loyal and close is not truly one's people.
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| | 霸言: |
夫無土而欲富者憂。無德而欲王者危。施薄而求厚者孤。夫上夾而下苴，國小而都大者弒。主尊臣卑，上威下敬，令行人服，理之至也。使天下兩天子。天下不可理也。一國而兩君，一國不可理也。一家而兩父，一家不可理也。夫令不高不行，不摶不聽，堯舜之人，非生而理也。桀紂之人，非生而亂也，故理亂在上也。夫霸王之所始也，以人為本，本理則國固，本亂則國危；故上明則下敬，政平則人安；士教和，則兵勝敵。使能則百事理，親仁則上不危，任賢則諸侯服。 |
| | One without land who desires wealth will face worry. One lacking virtue yet aspiring to kingship is in danger. He who gives little but seeks much becomes isolated. When the upper ranks are narrow and the lower ranks are coarse, when a small state has an overly grand capital—this leads to regicide. When rulers are honored and ministers humble, superiors command respect while inferiors show reverence; when decrees are carried out and people submit—this is the highest order. To place two emperors over all under heaven, the world cannot be governed. One state with two rulers—such a state is ungovernable. One family with two fathers—such a household cannot be orderly. Commands that are not lofty will not be carried out; orders that lack unity will not be heeded. Even the people of Yao and Shun were not inherently orderly, but became so through governance. The people of Jie and Zhou were not born chaotic; thus, order or chaos depends on the ruler above. The beginning of hegemony or kingship lies in people as its foundation; when this foundation is orderly, the state stands firm; when it is in disorder, the state faces peril. Therefore, when superiors are wise, inferiors show respect; when governance is just, people find peace. When the scholars and soldiers are well-instructed and harmonious, the army will defeat its enemies. Appointing capable individuals ensures all affairs are orderly; being close to benevolence keeps the ruler safe; entrusting virtuous men brings feudal lords under submission.
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| | 霸言: |
霸王之形，德義勝之，智謀勝之，兵戰勝之，地形勝之，動作勝之，故王之。夫善用國者，因其大國之重，以其勢小之，因彊國之權，以其勢弱之，因重國之形，以其勢輕之。彊國眾，合彊以攻弱，以圖霸。彊國少，合小以攻大，以圖王。彊國眾，而言王勢者，愚人之智也。彊國少，而施霸道者，敗事之謀也。夫神聖視天下之形，知動靜之時，視先後之稱，知禍福之門。彊國眾，先舉者危，後舉者利。彊國少，先舉者王，後舉者亡。戰國眾，後舉可以霸。戰國少，先舉可以王。 |
| | The form of an overlord or king is achieved through virtue and righteousness, outwitted by wisdom and strategy, conquered in battle, aided by terrain, and secured by decisive action—thus one becomes a ruler. He who skillfully governs a state uses the weight of a great nation to appear small, wields the authority of a strong state to seem weak, and employs the form of a heavy state to look light. When many powerful states exist, they unite their strength to attack the weak in pursuit of hegemony. When strong states are few, small ones unite to attack the great in pursuit of kingship. To speak of kingship when many powerful states exist is the folly of a foolish man's wisdom. To impose hegemony when strong states are few is a plan destined to fail. A sage or holy ruler observes the form of all under heaven, understands times for action and stillness, discerns the sequence of precedence, and knows the gates to misfortune and fortune. When many strong states exist, the first to act is in danger; the last to move gains advantage. When few strong states remain, the first to act becomes king; the one who delays will perish. Among many warring states, acting later can still lead to hegemony. When few warring states remain, the one who acts first may become king.
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| | 霸言: |
夫王者之心方而不最，列不讓賢，賢不齒弟擇眾，是貪大物也，是以王之形大也。夫先王之爭天下也，以方心，其立之也，以整齊。其理之也，以平易。立政出令，用人道。施爵祿，用地道。舉大事，用天道。是故先王之伐也，伐逆不伐順，伐險不伐易，伐過不伐及。四封之內，以正使之。諸侯之會。以權致之。近而不服者，以地患之。遠而不聽者，以刑危之，一而伐之，武也。服而舍之，文也。文武具，滿德也。夫輕重彊弱之形，諸侯合則彊，孤則弱；驥之材而百馬伐之，驥必罷矣。彊最一伐，而天下共之，國必弱矣。彊國得之也以收小，其失之也以恃彊。小國得之也以制節，其失之也以離彊。夫國小大有謀，彊弱有形，服近而彊遠，王國之形也。合小以攻大，敵國之形也。以負海攻負海，中國之形也。折節事彊以避罪，小國之形也。自古以至今，未嘗有先能作難，違時易形，以立功名者。無有常先作難，違時易形，無不敗者也。夫欲臣伐君。正四海者，不可以兵獨攻而取也，必先定謀慮，便地形，利權稱，親與國，視時而動，王者之術也。夫先王之伐也，舉之必義，用之必暴，相形而知可，量力而知攻，攻得而知時。是故先王之伐也，必先戰而後攻，先攻而後取地。故善攻者料眾以攻眾，料食以攻食，料備以攻備，以眾攻眾，眾存不攻。以食攻食，食存不攻，以備攻備，備存不攻。釋實而攻虛，釋堅而攻膬，釋難而攻易。 |
| | The mind of a king is square yet not rigid, ranks without yielding to the virtuous, and does not measure virtue by birth order but selects from the many—this is grasping for great things. Thus, the form of kingship appears grand. In their struggle to rule all under heaven, past sovereigns acted with a square-minded approach; in establishing order, they did so through discipline and uniformity. They governed with fairness and simplicity. Establishing government and issuing decrees follows the way of human nature. Granting ranks and rewards follows the principles of material conditions. Undertaking great endeavors follows the laws of Heaven. Therefore, past sovereigns waged war against those who defied order but not those who followed it, attacked difficult positions rather than easy ones, and struck at excesses rather than mere adequacy. Within the four borders of the realm, governance is carried out through proper authority. The assembly of feudal lords. Through power they are convened. Those nearby who do not submit should be dealt with through territorial pressure. Those far away who refuse to obey must be threatened by punishment, and when united against, they are attacked—this is the way of military might. To forgive those who submit is the way of civilization. When both civil virtue and military might are present, it is full virtue. The balance of strength and weakness among states depends on this: when feudal lords unite, they become strong; when isolated, they grow weak. Even a horse as fine as the Ji, if attacked by a hundred ordinary horses, will surely tire and fall. When one state is most powerful but all under heaven unite against it, that nation must inevitably grow weak. A strong state gains power by subduing the small; it loses power through reliance on its strength. A small state gains advantage through measured restraint; it loses ground when abandoning strong alliances. Whether a nation is large or small, there are strategies to be employed; whether strong or weak, its form can be discerned. Subduing the near and strengthening the distant—this is the pattern of a kingdom's rule. Uniting small states to attack a large one is the form of an opposing state's strategy. To use a coastal power to attack another coastal power is the pattern for a central kingdom. To humble oneself and serve the strong in order to avoid punishment—this is characteristic of small states. From ancient times until now, there has never been one who could first provoke difficulties, defy the right timing and change forms, to establish merit and reputation. There is no case where acting first in provoking trouble, defying the proper time and changing forms, has not led to failure. A minister wishing to attack his ruler— To bring order to all under heaven cannot be achieved by military force alone; one must first establish plans and strategies, take advantage of terrain, wield favorable authority and reputation, secure allied states, and act at the right time—this is the method of a king. In their wars, past kings always acted with righteousness in raising arms and employed force decisively. They assessed the situation to know what was feasible, measured strength to determine when to attack, and seized opportunities once victory was assured. Therefore, in their wars of conquest, past kings first fought battles before launching attacks, and only after attacking did they seize territory. Thus, a skilled attacker calculates the number of troops to match his enemy's forces, prepares provisions sufficient for the campaign, and ensures equipment is adequate before engaging. When attacking with equal numbers, he does not recklessly assault if the enemy remains strong. When provisions are equal to those of the enemy, he does not attack if supplies remain intact; when equipment is comparable, he refrains from attacking if the enemy's defenses hold firm. He abandons strength to strike weakness, forsakes solid positions for vulnerable ones, and avoids difficulty in favor of ease.
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| | 霸言: |
夫摶國不在敦古。理世不在善攻，霸王不在成曲。夫舉失而國危，刑過而權倒，謀易而禍及，計得而彊信。功得而名從，權重而令行，固其數也。 |
| | The unification of the realm does not lie in clinging to antiquity. Ordering the world does not depend on skillful attacks, nor do hegemonies or kingship rest upon mere conformity to convention. When actions are misguided, the state is in peril; when punishments are excessive, authority reverses. When plans are easily changed, disaster follows; but when strategies succeed, strength and trust grow firm. When achievements are gained, reputation naturally follows; when authority is great, commands are obeyed—this is the natural order of things.
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夫爭彊之國，必先爭謀爭刑爭權，令人主一喜一怒者，謀也。命國一輕一重者，刑也。令兵一進一退者，權也。故精於謀，則人主之願可得而令可行也。精於刑，則大國之地可奪，彊國之兵可圉也。精於權，則天下之兵可齊，諸侯之君可朝也。夫神聖視天下之刑，知世之所謀，知兵之所攻，知地之所歸，知令之所加矣。夫兵攻所憎而利之，此鄰國之所不親也。權動所惡而實寡歸者彊。擅破一國，彊在後世者王，擅破一國，彊在鄰國者亡。 |
| | In states vying for strength, they must first contend in strategy, in punishment, and in authority. Making a ruler alternately pleased and angry is the art of strategy. Making a state's status fluctuate between insignificance and importance is the effect of punishment. Causing troops to advance and retreat at will is the power of authority. Therefore, mastery in strategy enables a ruler's desires to be fulfilled and commands to be carried out effectively. Mastery of punishment allows the territories of great states to be seized, and their armies to be held in check. Mastery over authority enables all under heaven's troops to be unified, and the feudal lords' rulers to pay homage. A sage or holy ruler examines the conditions of all under heaven, understanding what the world schemes, where armies will strike, which lands will fall, and to whom commands will be issued. When an army attacks a hated enemy for its own benefit, neighboring states will not regard it as friendly. A state that acts decisively against what is detested and whose actions yield few tangible results becomes strong. A state that alone destroys another, with strength enduring into future generations, will become king; a state that alone destroys another but sees its power transferred to neighboring states will perish.
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