(Translated by Sherwin Lu)

An Abstract

The six-way demarcation between the ideal or nearly ideal and the anomalous -- the king is performing his duties as expected or not, the ministers loyal or "sitting on the fence", the royal family sound or split, etc. -- spells different possible futures for the state. The king refers to this six-way demarcation in making decisions on reward or punishment, life or death. Realization of peace under heaven hinges on the king’s righteousness and selfless impartiality as a manifestation of virtue in the Heavenly Way. This is the way towards a kingship accepted by all-under-heaven.

To judge a state, the key is to judge its ruler; just as to judge a family, the key is to judge the father. Who can run a state well can be the sovereign, just as only he who can run a family well deserves to be called a father. In judging a state, one should pay attention to six kinds of anomalies: A prince exercising the authority of the king; or a minister having usurped the authority of the sovereign -- in which both cases the state would not be accepted by all-under-heaven as a leader even if it is powerful. Or a state counselor "sitting on the fence" between two states, which will lead to danger if the king is not aware. Or the king not functioning, in which case the state loses the mainstay and will suffer, even though it may survive if the ministers stick to their guns and keep the state’s foundation intact; Or, the ministers failing to perform their duties to keep the government running while the king not functioning, in which case the state will fall into anarchy. Or the sovereign power being divided between the king and, for instance, the queen mother so that government orders become inconsistent, their followers keep contesting for power, and troops are undisciplined and mutinous, in which case the state will face the danger of disintegration.

If a prince wields the power of his father-king, it is a sin of disloyalty, which will divide the loyalty of the ministers. If ministers arrogate the sovereign power, it obstructs the communication between the king and his subjects. In either case, a major power would be weakened; a secondary one ruined; a minor state extinct. If a counselor is halfhearted and plans for another state at the same time, it is against the rule and will trigger unrest in the state, resulting in danger for a major power, or weakening for a secondary state, or ruin for a minor one. If the top ruler is dysfunctional though the ministers still functioning, then the state is without a control center and not far from disaster, which will cause trouble to a major power, danger to a secondary or breakdown to a minor state. If neither the king nor his ministers are performing their duties, then the foundation for the state is gone from top down and it will face imminent grave disaster, which would mean falling apart for an originally great power, or ruin for a lesser state, or total annihilation for a still smaller one. If the top ruler is ruthless and cruel, and ministers cheating, then the state is hopeless: internal troubles and aggressions from outside will come one after another and it would not be able to escape this punishment by Heaven, no matter whether it has been powerful or not. In the case of split and rivalry between two masters of a royal family -- a master-king and a master-queen, their subjects would be at a loss as to whom to listen to and there would follow mutinies and chaos of war, which would mean falling apart for an originally great power, or ruin for a lesser state, or total annihilation for a still smaller one.

In observing a state, one may also notice six kinds of ideal or nearly ideal situations: The king is running the show as a king should and, so, the state is well founded, in which case, even if the ministers do not perform well and the king lacks support from below, the state can still survive amidst hardship. In another case, the king is benevolent and the ministers loyal, and, so, the state is stable and orderly. When the sovereign and the subjects are of one mind, the state is powerful. When the king sticks to the standards of law and the ministers comply with regulations, the state will be prosperous and accepted by all-under-heaven as their leader. If the king behaves as suited to his position and his ministers support him whole-heartedly, then all-under-heaven will follow.

The six-way demarcation between the ideal or nearly ideal and the anomalous spells different possible futures a state may face. The king refers to this six-way demarcation in making decisions on reward or punishment, life or death. Realization of peace under heaven hinges on the king’s righteousness and selfless impartiality as a manifestation of virtue in the Heavenly Way. This is the way towards a kingship accepted by all-under-heaven.

To be accepted as the king by all-under-heaven, he needs to pay attention to the cycles of Heaven, the suitability of Earth, and the harmony among humans. The one who follows the above three principles will win all-under-heaven. If the sovereign administers as is expected of his office while his ministers show him due respect and dare not do anything to eclipse his authority and their subordinates are compliant and dare not do anything to eclipse their authority, and thus the common people are living in harmony and would happily render their service to the state, and if the state has a vast territory, a large population and a strong army, then it can beat all the evil forces under heaven.

Fairness in giving rewards as not to neglect the humblest and earnestness in enforcing punishment as not to let whoever deserves get away – this is the fundamental of kingship. Besides this, also needed is kingcraft. Without it, acceptance by all-under-heaven might still be unachievable. One who knows kingcraft would restrain himself so as not to become obsessed with hunting games, or good food and drink and other sensual pleasures. Therefore, he can mobilize all-under-heaven for battles, obeyed by all whenever directives or restraining orders are issued, and win against enemies, achieving maximum results with minimum efforts. Such a state will be blessed by Heaven, assisted by sages, and followed by all people under heaven, and become prosperous and powerful. If one does not know kingcraft, he would indulge himself in and become obsessed with hunting games, good food and drink and other sensual pleasures. Then, he would reap the least results with greatest efforts when mobilizing people for war. Even if he can win some small victories, he would not be obeyed all the time when he issues orders. As he is going against the Tao of Heaven, he is not blessed. He exhausts all the state wealth, leaving the warehouses empty and people in poverty. And then, he will be deserted by sages and all people under heaven. If he does not respect and employ insightful scholars, nor seek advices from people with virtue, the state would finally be taken by others.

He who becomes king of all-under-heaven cherishes heavenly virtues and knows kingcraft, but ordinary people do not know the secrets. He values the service of virtuous scholars more than the possession of a city or cities, so that the state is safe and sound and he himself easy and comfortable; He values wisdom more than wealth, so that the great work is done and wealth comes by; He values people with virtue more than himself, so that he has the trust of all-under-heaven in his administrative orders. Therefore, he who is accepted as the king of all-under-heaven is taken by all as a noble example to follow. He builds up military strength to suppress a disobedient vassal and, without selfish motives, conquer a state as it deserves, so that his orders go everywhere unchallenged; whereas those who know nothing about kingcraft but only pursue selfish interests with military forces would not realize why they fail even when their days are numbered. As to the king who becomes the overlord of all-under-heaven, he embraces all impartially in the Heavenly Way and enables each and every thing under heaven settle in their proper places.