In ancient times, former kings devoted themselves to caring for the people and clarifying laws. When laws are clear, loyal ministers are encouraged; when punishments are enforced without exception, treacherous ministers are restrained. With loyal ministers encouraged and wicked ones restrained, territory expands and rulers gain honor – such was Qin.
When ministers form cliques to obscure righteous governance and pursue private gain, territory shrinks and rulers decline – such were the states east of the Xiao Mountains. That disordered and weak states perish is human nature; that well‑governed and strong states achieve kingship is the eternal way.
King Gou Jian (Goujian) of Yue relied on divination by giant tortoise‑shells to fight Wu and was defeated, becoming a servant in Wu. Returning home, he abandoned divination, clarified laws and cared for his people to avenge Wu, finally capturing Fu Chai (Fuchai).
Thus those who rely on ghosts and spirits neglect law; those who rely on allied feudal lords endanger their states.
Cao relied on Qi and ignored Song; while Qi attacked Jing, Song destroyed Cao.
Jing relied on Wu and ignored Qi; while Yue campaigned against Wu, Qi destroyed Jing.
Xu relied on Jing and ignored Wei; while Jing attacked Song, Wei destroyed Xu.
Zheng relied on Wei and ignored Han; while Wei attacked Jing, Han destroyed Zheng.
Today Han is small yet depends on great powers. Its ruler is negligent, submitting to Qin and Wei and counting on Qi and Jing for support, making the small state ever closer to ruin. Relying on others cannot expand territory, yet Han fails to see this.
When Jing attacked Wei by sending troops to Xu and Yan, and Qi weakened Wei by attacking Renhu, neither saved Zheng – yet Han remains unaware.
All these states perished because they failed to govern by clarifying internal laws and prohibitions, instead relying on external powers.
Note
This passage delivers a pragmatic Legalist lesson: superstition and foreign alliances are unreliable. Only internal legal governance and self‑strengthening can secure a state’s survival and expansion.
Late Warring‑States Legalist philosopher. This passage comes from Exposing Superstition (Shi Xie), rejecting supernatural divination and foreign‑alliance dependence for state survival.
King Gou Jian of Yue (Goujian)
King Fu Chai of Wu (Fuchai)
Fu Chai, ruler of Wu defeated by Gou Jian, representing the downfall of arrogant states.
Qin & Six Eastern States
Qin rose by strict law‑based governance, while the six states east of the Xiao Mountain declined due to factionalism and over‑reliance on external alliances.
Rejection of Divination & Foreign Reliance
Two major Legalist warnings: do not trust ghosts/divination, and do not rely on other states for security; internal legal governance is the only reliable foundation.
Alliance Vulnerability in Warring‑States Period
Small states frequently allied with great powers but were sacrificed when great‑power conflicts shifted, a common political crisis of the era.
Law‑Centered Self‑Strengthening
Core Legalist principle: national strength comes from clear laws, strict punishment, and care for the people, not external aid or superstition.
古者先王盡力於親民，加事於明法。彼法明則忠臣勸，罰必則邪臣止。忠勸邪止而地廣主尊者，秦是也。群臣朋黨比周以隱正道、行私曲而地削主卑者，山東是也。亂弱者亡，人之性也。治強者王，古之道也。越王勾踐恃大朋之龜與吳戰而不勝，身臣入宦於吳，反國棄龜，明法親民以報吳，則夫差為擒。故恃鬼神者慢於法，恃諸侯者危其國。曹恃齊而不聽宋，齊攻荊而宋滅曹。荊恃吳而不聽齊，越伐吳而齊滅荊。許恃荊而不聽魏，荊攻宋而魏滅許。鄭恃魏而不聽韓，魏攻荊而韓滅鄭。今者韓國小而恃大國，主慢而聽秦魏、恃齊荊為用，而小國愈亡。故恃人不足以廣壤，而韓不見也。荊為攻魏而加兵許、鄢，齊攻任扈而削魏，不足以存鄭，而韓弗知也。此皆不明其法禁以治其國，恃外以滅其社稷者也。
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