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《》曰：「」《》曰：「」夫兵不可玩，玩則無威；兵不可廢，廢則召寇。昔吳王夫差好戰而亡，徐偃王無武亦滅。故明王之制國也，上不玩兵，下不廢武。《》曰：「存不忘亡，是以身安而國家可保也。」 |
| | The Sima Fa says: "Though a state may be large, if it loves war it will surely perish;" "The world may be at peace, but forgetting war will certainly bring danger." The Yijing says: "A junzi removes military equipment and remains vigilant against unforeseen events." Weapons must not be treated carelessly; if treated carelessly, they will lose their authority. Military forces must not be abandoned; to abandon them invites enemies. In the past, King Fu Chai of Wu loved war and perished as a result, while King Xu Yanwang had no military strength and was also destroyed. Therefore, the enlightened king in governing his state ensured that those above did not treat weapons carelessly and those below did not neglect martial preparedness. The Yijing says: "While in safety, one must not forget danger; this is why the person remains secure and the state can be preserved."
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秦昭王中朝而歎曰：「夫楚劍利、倡優拙。夫劍利則士多慓悍，倡優拙則思慮遠也，吾恐楚之謀秦也。」此謂當吉念凶，而存不忘亡也，卒以成霸焉。 |
| | King Zhao of Qin sighed during a court session, saying: "The swords of Chu are sharp, while their musicians and entertainers are clumsy." Sharp swords mean that the soldiers are numerous and valiant, while clumsy musicians and entertainers indicate far-reaching thoughts; I fear that Chu is plotting against Qin." This is what is meant by thinking of misfortune in times of good fortune, and not forgetting danger while in safety; ultimately, this enabled the achievement of hegemony.
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王孫厲謂楚文王曰：「徐偃王好行仁義之道，漢東諸侯三十二國盡服矣！王若不伐，楚必事徐。」王曰：「若信有道，不可伐也。」對曰：「大之伐小，強之伐弱，猶大魚之吞小魚也，若虎之食豚也，惡有其不得理？」文王興師伐徐，殘之。徐偃王將死，曰：「吾賴於文德而不明武備，好行仁義之道而不知詐人之心，以至於此。」夫古之王者其有備乎？ |
| | Wangsun Li said to King Wen of Chu: "King Xu Yanwang loved practicing the way of benevolence and righteousness, and all thirty-two states of the eastern Han were already subjugated!" "If Your Majesty does not attack, Chu will surely serve Xu." The king said: "If he truly possesses virtue, we cannot attack him." He replied: "A great state attacking a small one, and a strong state attacking a weak one, is like a large fish swallowing a small fish, or a tiger eating a piglet—how can such an action be considered unjust?" King Wen raised an army to attack Xu and devastated it. As King Xu Yanwang was about to die, he said: "I relied on literary virtue without understanding military preparedness, and loved practicing the way of benevolence and righteousness without knowing the deceitful hearts of others, which has led me to this end." The ancient kings—did they have preparations?
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吳起為苑守，行縣適息，問屈宜臼曰：「王不知起不肖，以為苑守，先生將何以教之？」屈公不對。居一年，王以為令尹，行縣適息。問屈宜臼曰：「起問先生，先生不教。今王不知起不肖，以為令尹，先生試觀起為之也！」屈公曰：「子將奈何？」吳起曰：「將均楚國之爵而平其祿，損其有餘而繼其不足，厲甲兵以時爭於天下。」屈公曰：「吾聞昔善治國家者不變故，不易常。今子將均楚國之爵而平其祿，損其有餘而繼其不足，是變其故而易其常也。且吾聞兵者凶器也，爭者逆德也。今子陰謀逆德，好用凶器，殆人所棄，逆之至也，淫泆之事也，行者不利。且子用魯兵不宜得志於齊而得志焉；子用魏兵不宜得志於秦而得志焉。吾聞之曰：『非禍人不能成禍。』吾固怪吾主之數逆天道，至今無禍。嘻！且待夫子也。」吳起惕然曰：「尚可更乎？」屈公曰：「不可。」吳起曰：「起之為人謀。」屈公曰：「成刑之徒不可更已！子不如敦處而篤行之，楚國無貴于舉賢。」 |
| | Wu Qi, serving as the warden of Yuan, was touring the counties and arrived at Xi. He asked Qu Yi Jiu: "The king does not know that I am unworthy but has appointed me as the warden of Yuan; what instruction will you give to me?" Qu Gong did not reply. After a year, the king appointed him as Ling Yin, and he was touring the counties when he arrived at Xi again. He asked Qu Yi Jiu: "Master Qi once asked you for instruction, but you gave none." "The king still does not know that I am unworthy and has now appointed me as Ling Yin; Master, please observe how I act on the matter!" Qu Gong asked: "What will you do about it?" Wu Qi said: "I will equalize the ranks of the state of Chu and balance their salaries, reduce from those who have in excess to support those who are lacking, discipline the troops and weapons, and at the right time contend with other states for supremacy." Qu Gong said: "I have heard that those in ancient times who were good at governing their states did not alter established customs or change long-standing practices. "Now you intend to equalize the ranks of Chu and balance their salaries, taking from those in excess to support those lacking—this is changing what was established and altering long-standing customs." Moreover, I have heard that weapons are instruments of misfortune, and contention goes against virtue. Now you secretly plot to oppose virtue and favor the use of instruments of misfortune; this is surely what people abandon, the ultimate form of rebellion, an act of excess and impropriety, which brings ill fortune to those who pursue it. Moreover, when you used the forces of Lu, you should not have succeeded against Qi but did so anyway; When you used the forces of Wei, you should not have prevailed over Qin but did so as well. I have heard it said: "Only those who bring calamity to others can themselves become the source of calamity." I have long been puzzled that our ruler has repeatedly defied the principles of Heaven, yet no disaster has befallen him to this day. Ah! And now I await what will become of you, Master." Wu Qi was startled and asked: "Is it still possible to change?" Qu Gong said: "No." Wu Qi said: "My way of acting in the interests of others." Qu Gong said: "Those who have already taken a path cannot change it!" You would be better off cultivating tranquility and steadfastly practicing virtue, for there is nothing more valued in the state of Chu than recommending virtuous talent.
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春秋記國家存亡，以察來世，雖有廣土眾民，堅甲利兵，威猛之將，士卒不親附，不可以戰勝取功。晉侯獲於韓；楚子玉得臣敗於城濮；蔡不待敵而眾潰。故語曰：「文王不能使不附之民；先軫不能戰不教之卒；造父王良不能以弊車不作之馬，趨疾而致遠；羿逄蒙不能以枉矢弱弓，射遠中微；故強弱成敗之要，在乎附士卒，教習之而已。」 |
| | The Chunqiu records the rise and fall of states to warn future generations. Even if a state possesses vast territory, numerous people, strong armor, sharp weapons, and fierce generals, if its soldiers do not sincerely support their leaders, it cannot achieve victory or accomplish feats in battle. The Duke of Jin was captured at Han; Prince Yu Dechen of Chu was defeated at Chengpu; The state of Cai collapsed without even facing the enemy. Therefore, it is said: "King Wen could not command people who did not support him;" Xian Zhen could not lead untrained soldiers into battle;" Zhao Fu and Wang Liang could not drive a broken cart or an untamed horse to speed ahead or travel far; Yi and Pang Meng could not shoot distant, tiny targets with bent arrows and weak bows; Therefore, the key to strength or weakness, success or failure, lies solely in winning the loyalty of soldiers and training them properly."
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內治未得，不可以正外，本惠未襲，不可以制末，是以春秋先京師而後諸夏，先諸華而後夷狄。及周惠王，以遭亂世，繼先王之體，而強楚稱王，諸侯背叛，欲申先王之命，一統天下。不先廣養京師，以及諸夏，諸夏以及夷狄，內治未得，忿則不料力，權得失，興兵而征強楚，師大敗，撙辱不行，大為天下笑。幸逢齊桓公以得安尊，故內治未得不可以正外，本惠未襲，不可以制末。 |
| | Internal governance must first be well-ordered before one can properly manage external affairs; the fundamental virtue has not yet taken root, so it cannot control the superficial. Therefore, the Chunqiu places priority on the capital and then the other Chinese states, and only after them does it consider the Huaxia and finally the Yi Di. When King Hui of Zhou encountered a time of chaos, he inherited the legacy of previous kings. Yet powerful Chu declared itself a king, and the feudal lords rebelled; he wished to uphold the commands of former kings and unify the world under one rule. Without first widely nurturing the capital and extending to the Chinese states, then from the Chinese states to the Yi Di, internal governance remained incomplete. In anger, he failed to assess strength and weigh gains and losses before raising an army to campaign against powerful Chu. His forces suffered a great defeat; his humiliation was widespread, and he became greatly ridiculed by all under heaven. Fortunate was the encounter with Duke Huan of Qi, who brought stability and respect. Therefore, without first achieving internal governance, one cannot properly manage external affairs; without fundamental virtue taking root, one cannot control the superficial aspects.
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將帥受命者，將帥入，軍吏畢入，皆北面再拜稽首受命。天子南面而授之鉞，東行，西面而揖之，示弗御也。故受命而出忘其國，即戎忘其家，聞枹鼓之聲，唯恐不勝忘其身，故必死。必死不如樂死，樂死不如甘死，甘死不如義死，義死不如視死如歸，此之謂也。故一人必死，十人弗能待也；十人必死，百人弗能待也；百人必死，千人不能待也；千人必死，萬人弗能待也；萬人必死，橫行乎天下，令行禁止，王者之師也。 |
| | When a general receives his orders, upon entering, the general enters first, followed by all military officials who also enter. They all face north, bow twice, and kowtow to accept their commands. The Son of Heaven faces south and presents the yue (a ceremonial axe symbolizing authority). The general then proceeds eastward, bows to the west, indicating that he is not being directly controlled. Therefore, when receiving a command to go forth, one forgets his state; upon entering battle, he forgets his family. Upon hearing the sound of drums and war signals, he fears only not achieving victory and forgets himself—thus, he is ready to die. To be willing to die is not as noble as dying joyfully; to die joyfully is not as noble as dying with contentment; to die with contentment is not as noble as dying for righteousness; and to die for righteousness is not as noble as regarding death as returning home—this is what it means. Therefore, if one man is determined to die, ten others cannot hold him back; if ten men are determined to die, a hundred others cannot hold them back; if a hundred men are determined to die, even a thousand cannot hold them back; If a thousand men are determined to die, ten thousand cannot hold them back; When ten thousand men are resolute in dying for their cause, they can march unimpeded across the world, enforcing orders and prohibitions with absolute authority—this is the army of a Son of Heaven.
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田單為齊上將軍，興師十萬，將以攻翟，往見魯仲連子。仲連子曰：「將軍之攻翟，必不能下矣！」田將軍曰：「單以五里之城，十里之郭，復齊之國，何為攻翟不能下？」去上車不與言。決攻翟，三月而不能下，齊嬰兒謠之曰：「大冠如箕，長劍拄頤，攻翟不能下，壘於梧丘。」於是田將軍恐駭，往見仲連子曰：「先生何以知單之攻翟不能下也？」仲連子曰：「夫將軍在即墨之時，坐則織蕢，立則杖臿為士卒倡曰：『宗廟亡矣，魂魄喪矣，歸何黨矣。』故將有死之心，士卒無生之氣。今將軍東有掖邑之封，西有淄上之寶，金銀黃帶，馳騁乎淄澠之間，是以樂生而惡死也。」田將軍明日結髮，徑立矢石之所，乃引枹而鼓之，翟人下之。故將軍者，士之心也，士者將之枝體也，心猶與則枝體不用，田將軍之謂乎！ |
| | Tian Dan, as the supreme general of Qi, raised an army of one hundred thousand men and was about to attack Di. He went to visit Master Lu Zhonglian. Master Zhonglianzhi said: "General, your campaign against Di will surely fail!" General Tian Dan said: "I was able to reclaim the state of Qi with a city five li in circumference and a walled area ten li around. Why would attacking Di be something I cannot accomplish?" He left, climbing into his carriage without speaking to him. Determined to attack Di, after three months the city could not be captured. A child of Qi composed a song that went: "A great hat like a winnowing basket, a long sword propped under the chin—unable to capture Di, they encamp at Wuqiu." General Tian Dan was alarmed and went to see Master Zhonglianzhi, saying: "How did you know that my attack on Di would fail?" Master Zhonglianzhi replied: "When General was in Jimo, you sat weaving baskets and stood holding a spade to lead the soldiers with words such as: 'The ancestral temples have perished; our spirits are lost. To which faction shall we return?'" Thus, a general who is determined to die instills in the soldiers no desire for life. Now, General, you hold fiefdoms in the east at Yeyi and treasures in the west at Zishang. You wear golden sashes and silver ornaments, galloping freely between Zi and Mian. This is why you cherish life and fear death." The next day, General Tian Dan tied his hair up in a knot, stood directly at the place where arrows and stones flew, took up the drumstick, and struck the drum. The people of Di then surrendered to him. Therefore, a general is the heart of the soldiers; the soldiers are the limbs and body of the general. If the heart wavers, the limbs will not obey—this was precisely what General Tian Dan meant!
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晉智伯伐鄭，齊田恒救之，有登蓋必身立焉，車徒有不進者必令助之。壘合而後敢處，井灶成而後敢食。智伯曰：「吾聞田恒新得國而愛其民，內同其財，外同其勤勞，治軍若此，其得眾也，不可待也。」乃去之耳。 |
| | The Jin state's Zhibo attacked Zheng, and Qi's Tian Heng came to its rescue. Whenever a soldier on the ramparts needed support, he personally stood with him; if any chariots or troops hesitated to advance, he ordered others to assist them. He did not dare take rest until the siege works were completed, and did not dare eat until wells and cooking hearths had been established. Zhibo said: "I have heard that Tian Heng has recently gained power and loves his people, sharing wealth internally and labor externally. To govern an army in this manner, to gain the support of the masses—this is something I cannot match." He then withdrew from the campaign.
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太公兵法曰：「致慈愛之心，立武威之戰，以畢其眾；練其精銳，砥礪其節，以高其氣。分為五選，異其旗章，勿使冒亂；堅其行陣，連其什伍，以禁淫非。」壘陳之次，車騎之處，勒兵之勢，軍之法令，賞罰之數。使士赴火蹈刃，陷陣取將，死不旋踵者，多異於今之將也。 |
| | The Tai Gong Bing Fa says: "Instill a heart of compassion, establish martial might in battle, and thus rally your entire army;" Train its elite forces, temper their integrity, and elevate their morale. Divide them into five groups, distinguish their banners and insignias, and do not allow confusion or disorder; Strengthen their formations, link the ranks of ten and five, to prevent licentiousness and misconduct." The arrangement of siege works, the positioning of chariots and cavalry, the deployment of troops, the military laws and orders, and the regulations governing rewards and punishments. Soldiers who rush into fire and step on blades, break through enemy lines to capture generals, and die without turning back—such soldiers are very different from the generals of today.
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孝昭皇帝時，北軍監御史為姦，穿北門垣以為賈區。胡建守北軍尉，貧無車馬，常步，與走卒起居，所以慰愛走卒甚厚。建欲誅監御史，乃約其走卒曰：「我欲與公有所誅，吾言取之則取之；斬之則斬之。」於是當選士馬日，護軍諸校列坐堂皇上，監御史亦坐。建從走卒趨至堂下拜謁，因上堂，走卒皆上，建跪指監御史曰：「取彼。」走卒前拽下堂。建曰：「斬之。」遂斬監御史，護軍及諸校皆愕驚，不知所以。建亦已有成奏在其懷。遂上奏以聞，曰：「臣聞軍法立武以威眾，誅惡以禁邪。今北軍監御史公穿軍垣以求賈利，買賣以與士市，不立剛武之心，勇猛之意，以率先士大夫，尤失理不公。臣聞黃帝理法曰：『壘壁已具，行不由路，謂之姦人，姦人者殺。』臣謹以斬之，昧死以聞。」制曰：「《》曰：『國容不入軍，軍容不入國也。』建有何疑焉？」建由是名興，後至渭城令，死。至今渭城有其祠也。 |
| | During the reign of Emperor Xiao Zhao, the commander of the Northern Army and Inspector of Justice committed misconduct by breaking through the northern gate wall to create a commercial district. Hu Jian, serving as warden of the Northern Army, was poor and had no carriage or horse; he often walked on foot and lived among the foot soldiers. He treated and cared for them with great kindness and affection. Jian wished to execute the Inspector of Justice, so he made an agreement with his foot soldiers: "I want to act with you to carry out a punishment. When I say 'take him,' then you shall take him;" if I say 'kill him,' then you shall kill him." On the day for selecting soldiers and horses, the officers in charge of the army sat arranged on the upper hall, with the Inspector of Justice seated among them. Jian followed his foot soldiers in quick steps to the hall below, where they paid respects. He then ascended the hall, and so did the foot soldiers. Jian knelt and pointed at the Inspector of Justice, saying: "Take him." The foot soldiers rushed forward and dragged him down from the hall. Jian said: "Kill him." They then beheaded the Inspector of Justice. The officers in charge of the military and all the other commanders were startled and astonished, not knowing what to do. Jian also had a completed report in his sleeve. He then submitted the report for imperial review, stating: "I have heard that military law establishes martial authority to command the masses and executes evildoers to curb wickedness. The current commander of the Northern Army and inspector of justice has publicly breached military walls to seek commercial profit, engaging in trade with soldiers. He lacks a resolute martial spirit or courageous intent to lead the officers and men, which is especially unjust and improper. I have heard that the laws of Huangdi state: "When siege walls are already in place, and one does not follow the designated route, such a person is called a scoundrel. Scoundrels must be killed." I have thus executed him in accordance with this law and now report it to Your Majesty, daring to risk my life for the sake of justice." The imperial decree said: "The Sima Fa states: 'Civilian customs must not enter the military, and military customs must not enter civilian life.'" What doubt could Jian possibly have?" Jian thus gained a reputation and later became the magistrate of Weicheng, where he died. To this day, there is a shrine to him in Weicheng.
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魯石公劍，迫則能應，感則能動，䀛穆無窮，變無形像，復柔委從，如影與響，如尨之守戶，如輪之逐馬，響之應聲，影之像形也，閶不及鞈，呼不及吸，足舉不及集。相離若蟬翼，尚在肱北眉睫之微，曾不可以大息小，以小況大。用兵之道，其猶然乎？此善當敵者也。未及夫折衝於未形之前者，揖讓乎廟堂之上而施惠乎百萬之民，故居則無變動，戰則不血刃，其湯武之兵與！ |
| | The sword of Lu Shigong, when pressed, can respond; when moved by emotion, it can act. Its power is boundless and silent, its transformations formless and invisible. It returns with gentleness and compliance, like a shadow following a figure or an echo responding to sound. Like a fierce dog guarding the gate, like a wheel chasing a horse, like an echo answering a voice, like a shadow mirroring a shape—its movements are so swift that one cannot close the mouth before exhaling, nor raise the foot before it has landed. They part as delicately as a cicada's wing, still within the subtle space between the upper arm, eyebrows, and eyelashes—so slight that one cannot even take a deep or shallow breath, let alone extrapolate from small to great. Is the way of using troops not also like this? This is how one who skillfully faces the enemy behaves. This is yet to reach the level of those who can avert conflict before it takes form—those who conduct courtesy and mutual respect within the imperial court and bestow benefits upon millions of people. Thus, in times of peace there are no disturbances, and in battle weapons need not be drawn; such was the army of Tang and Wu!
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孔子北遊，東上農山，子路、子貢、顏淵從焉。孔子喟然歎曰：「登高望下，使人心悲，二三子者，各言爾志。丘將聽之。」子路曰：「願得白羽若月，赤羽若日，鐘鼓之音上聞乎天，旌旗翩翻，下蟠於地。由且舉兵而擊之，必也攘地千里，獨由能耳。使夫二子為從焉！」孔子曰：「勇哉士乎！憤憤者乎！」子貢曰：「賜也，願齊楚合戰於莽洋之野，兩壘相當，旌旗相望，塵埃相接，接戰搆兵，賜願著縞衣白冠，陳說白刃之間，解兩國之患，獨賜能耳。使夫二子者為我從焉！」孔子曰：「辯哉士乎！僊僊者乎！」顏淵獨不言。孔子曰：「回！來！若獨何不願乎？」顏淵曰：「文武之事，二子已言之，回何敢與焉！」孔子曰：「若鄙，心不與焉，第言之！」顏淵曰：「回聞鮑魚蘭芷不同篋而藏，堯舜桀紂不同國而治，二子之言與回言異。回願得明王聖主而相之，使城郭不脩，溝池不越，鍛劍戟以為農器，使天下千歲無戰鬥之患，如此則由何憤憤而擊，賜又何僊僊而使乎？」孔子曰：「美哉，德乎！姚姚者乎！」子路舉手問曰：「願聞夫子之意。」孔子曰：「吾所願者，顏氏之計，吾願負衣冠而從顏氏子也。」 |
| | Confucius traveled north and ascended Nong Mountain in the east, with Zilu, Zigong, and Yanyuan following him. Confucius sighed deeply and said: "Looking down from a high place makes one's heart sorrowful. My two or three disciples, each of you speak your aspirations." Qiu will listen to them." Zilu said: "I wish for white feathers as bright as the moon, red feathers as radiant as the sun, with the sounds of bells and drums heard up to heaven, banners fluttering gracefully, spreading out across the earth. Yong will raise an army to attack them; surely I could conquer a thousand li of territory—only Youshi is capable of this. Let those two men follow me!" Confucius said: "How valiant this man is!" "A man of passionate resolve indeed!" Zigong said: "I, Ci, wish that Qi and Chu would wage battle in the vast wilderness of Mangyang, with their armies evenly matched, banners visible to each other, dust clouds intermingling, and combat commencing. I wish to wear a white robe and white cap, stepping into the midst of swords drawn, to resolve the conflict between the two states—only Ci is capable of this." Let those two men accompany me!" Confucius said: "How eloquent this man is!" "A man of graceful persuasion indeed!" Yanyuan alone remained silent. Confucius said: "Hui!" Come! Why alone do you have no aspiration?" Yanyuan said: "Matters of culture and warfare have already been spoken of by those two disciples; how dare Hui join in!" Confucius said: "Do not be modest, if your heart does not wish to speak, then just say so!" Yanyuan said: "Hui has heard that baoyu and lan zhi are not stored in the same box, and Yao, Shun, Jie, and Zhou do not govern the same state. The words of those two disciples differ from mine." Yanyuan said: "Hui wishes to serve a wise and sage ruler as his prime minister, so that walls need not be repaired, moats need not be crossed, swords and halberds may be reforged into farming tools, and thus the world will remain free from war for a thousand years. If such is the case, then why would Youshi rage and fight, or Ci strive with eloquence to mediate?" Confucius said: "How noble is virtue!" "Truly a man of grand moral vision!" Zilu raised his hand and asked: "I would like to hear the Master's opinion." Confucius said: "What I wish for is the plan of the Yan family. I would gladly wear my robe and cap to follow Master Yan's son."
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魯哀公問於仲尼曰：「吾欲小則守，大則攻，其道若何？」仲尼曰：「若朝廷有禮，上下有親，民之眾皆君之畜也，君將誰攻？若朝廷無禮，上下無親，民眾皆君之讎也，君將誰與守？」於是廢澤梁之禁，弛關市之征，以為民惠也。」 |
| | Duke Ai of Lu asked Zhongni: "I wish, when small, to defend; and when large, to attack. What is the way to do this?" Zhongni said: "If your court upholds propriety, and the hierarchy above and below is harmonious, then all the people are like Your Majesty's subjects. Who would you attack?" Zhongni said: "If your court lacks propriety, and there is no harmony between the hierarchy above and below, then all the people become Your Majesty's enemies. With whom will you defend?" Therefore, abolish the restrictions on fishing in marshes and rivers, lift the tolls at frontier markets and customs posts, and thus bestow benefits upon the people."
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文王曰：「吾欲用兵，誰可伐？密須氏疑於我，可先往伐。」管叔曰：「不可。其君天下之明君也，伐之不義。」太公望曰：「臣聞之先王伐枉不伐順；伐險不伐易；伐過不伐不及。」文王曰：「善。」遂伐密須氏，滅之也。 |
| | Wenwang said: "I wish to wage war. Who is fit to be attacked?" "The people of Mixu suspect me; they may be attacked first." Guan Shu said: "No, that is not advisable." Their ruler is a just and enlightened sovereign of the world; to attack him would be unjust." Tai Gongwang said: "I have heard that previous kings waged war against those who were wronged, not against those who followed the right path; they attacked the unjust, not the righteous; they attacked difficult positions, not easy ones; they attacked those who had transgressed, not those who fell short." Wenwang said: "Well said." He then attacked the Mixu clan and annihilated them.
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武王將伐紂。召太公望而問之曰：「吾欲不戰而知勝，不卜而知吉，使非其人，為之有道乎？」太公對曰：「有道。王得眾人之心，以圖不道，則不戰而知勝矣；以賢伐不肖，則不卜而知吉矣。彼害之，我利之。雖非吾民，可得而使也。」武王曰：「善。」乃召周公而問焉，曰：「天下之圖事者，皆以殷為天子，以周為諸侯，以諸侯攻天子，勝之有道乎？」周公對曰：「殷信天子，周信諸侯，則無勝之道矣，何可攻乎？」武王忿然曰：「汝言有說乎？」周公對曰：「臣聞之，攻禮者為賊，攻義者為殘，失其民制為匹夫，王攻其失民者也，何攻天子乎？」武王曰：「善。」乃起眾舉師，與殷戰於牧之野，大敗殷人。上堂見玉，曰：「誰之玉也？」曰：「諸侯之玉。」即取而歸之於諸侯。天下聞之，曰：「武王廉於財矣。」入室見女，曰：「誰之女也？」曰：「諸侯之女也。」即取而歸之於諸侯。天下聞之，曰：「武王廉於色也。」於是發巨橋之粟，散鹿臺之財金錢以與士民，黜其戰車而不乘，弛其甲兵而弗用，縱馬華山，放牛桃林，示不復用。天下聞者，咸謂武王行義於天下，豈不大哉？ |
| | Wuwang was about to attack Zhou. He summoned Tai Gongwang and asked him: "I wish to know victory without fighting, and know good fortune without divination. If the person is not suitable, is there a way to achieve this?" Tai Gongwang replied: "There is a way." If the king wins the hearts of the people and plans against those who act immorally, then victory can be known without fighting; To attack the unworthy with the worthy ensures good fortune without the need for divination. They consider it harmful; we consider it beneficial. Even if they are not our people, they can still be won over and made to serve us." Wuwang said: "Well said." He then summoned Zhou Gong and asked him, saying: "All those who plan for the affairs of the world regard Yin as the Son of Heaven and Zhou as a vassal state. To attack a vassal with another vassal against the Son of Heaven—can victory be achieved in such a case? Is there a way?" Zhou Gong replied: "If Yin is indeed the Son of Heaven and Zhou is truly a vassal, then there would be no way to achieve victory—how could an attack succeed?" Wuwang angrily asked: "Do you have any justification for your words?" Zhou Gong replied: "I have heard that to attack propriety is to become a bandit, and to attack righteousness is to become cruel. One who loses the support of his people becomes no more than an ordinary man. The king attacks those who have lost their people's favor—how can this be considered attacking the Son of Heaven?" Wuwang said: "Well said." He then mobilized the people and raised an army, waging battle against Yin at the Plains of Musu, where he greatly defeated the Yin forces. He went upstairs to see a piece of jade and asked: "Whose jade is this?" It was said: "The jade of the vassal lords." He immediately took it and returned it to the vassal lords. When people across the land heard of this, they said: "King Wu is indeed upright in his handling of wealth." He entered a room and saw a woman, asking: "Whose daughter is this?" It was said: "The daughter of the vassal lords." He immediately took her and returned her to the vassal lords. When people across the land heard of this event, they said: "King Wu is indeed upright in matters of desire." He then distributed the grain stored at Juqiao, and dispersed the wealth and money from Lutai to give to the soldiers and people. He retired his war chariots and did not ride in them, disarmed his troops and no longer used weapons, released his horses on Mount Huashan, and let loose his cattle in Taolin, showing that he would never again use them for war. When people across the land heard this, they all said: How great it is that King Wu has practiced righteousness throughout the world!
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文王欲伐崇，先宣言曰：「予聞崇侯虎，蔑侮父兄，不敬長老，聽獄不中，分財不均，百姓力盡，不得衣食，予將來征之，唯為民乃伐崇，令毋殺人，毋壞室，毋填井，毋伐樹木，毋動六畜，有不如令者死無赦。」崇人聞之，因請降。 |
| | Wenwang wished to attack Chong, and first made a public declaration: "I have heard that Duke Chong Houhu despises and insults his father and elder brothers, shows no respect for the aged, renders unjust judgments in legal cases, and distributes wealth unfairly. The people are exhausted from labor yet lack food and clothing. I shall come to punish him. This campaign is solely for the sake of the people. Therefore, do not kill anyone, do not destroy homes, do not block wells, do not cut down trees, and do not harm livestock. Anyone who disobeys these orders will be put to death without mercy." The people of Chong heard this and thus requested surrender.
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楚莊王伐陳，吳救之，雨十日十夜晴。左史倚相曰：「吳必夜至，甲列壘壞，彼必薄我，何不行列鼓出待之。」吳師至楚，見成陳而還。左史倚相曰：「追之。」吳行六十里而無功，王罷卒寢。果擊之，大敗吳師。 |
| | Chu Zhuangwang attacked Chen, and Wu came to its aid. It rained for ten days and nights before clearing up. Zuo Shi Yixiang said: "Wu will surely come at night. Their armor is worn and their fortifications damaged; they will certainly attack us. Why not arrange our ranks, beat the drums, and go out to meet them?" When Wu's army arrived at Chu, they saw the prepared formations and retreated. Zuo Shi Yixiang said: "Pursue them." Wu's army marched sixty li without achieving anything, and King Wu dismissed his troops to rest. They indeed attacked them and utterly defeated the army of Wu.
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齊桓公之時，霖雨十旬。桓公欲伐漅陵，其城之值雨也，未合。管仲隰朋以卒徒造於門，桓公曰：「徒眾何以為？」管仲對曰：「臣聞之，雨則有事。夫漅陵不能雨，臣請攻之。」公曰：「善！」遂興師伐之。既至，大卒間外士在內矣，桓公曰：「其有聖人乎？」乃還旗而去之。 |
| | During Duke Huan of Qi's reign, there was continuous rain for ten weeks. Duke Huan wanted to attack Yuling, but the city walls were weakened by the rain and had not yet fully collapsed. Guan Zhong and Xi Peng brought their soldiers to the gate, and Duke Huan said: "What use are so many foot soldiers for?" Guan Zhong replied: "I have heard that when it rains heavily, there is always an opportunity to act. Yuling cannot withstand the rain; I request permission to attack it." The duke said: "Well said!" He then raised an army and attacked it. When they arrived, the main forces were outside while the defenders were inside. Duke Huan said: "Does this city have a sage?" He then lowered his flag and withdrew from the attack.
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宋圍曹，不拔。司馬子魚謂君曰：「文王伐崇，崇軍其城，三旬不降，退而脩教，復伐之，因壘而降。今君德無乃有所闕乎？胡不退脩德，無闕而後動。」 |
| | Song besieged Cao, but could not capture it. Sima Zuyu said to the ruler: "King Wen attacked Chong. The defenders of Chong occupied their city walls and did not surrender for thirty days. King Wen then withdrew to improve his moral conduct, and when he attacked again, they surrendered by merely surrounding the fortifications." Is it not possible that Your Majesty's virtue is lacking in some way? Why not withdraw and cultivate virtue, acting only after there are no deficiencies?"
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吳王闔廬與荊人戰於柏舉，大勝之，至於郢郊，五敗荊人。闔廬之臣五人進諫曰：「夫深入遠報，非王之利也，王其返乎？」五將鍥頭，闔廬未之應，五人之頭墜於馬前，闔廬懼，召伍子胥而問焉。子胥曰：「五臣者懼也。夫五敗之人者，其懼甚矣，王姑少進。」遂入郢，南至江，北至方城，方三千里，皆服於楚矣。 |
| | King Helu of Wu fought the people of Jing at Baigu and achieved a great victory. He advanced as far as the outskirts of Ying, defeating the Jing forces five times. Five ministers of King Helu advised him, saying: "To penetrate deeply and be far from support is not in the king's interest. Should the king return?" The five generals cut off their own heads. King Helu did not respond, and the five men's heads fell before his horse. Frightened, King Helu summoned Wu Zixu and asked him about it. Wu Zixu said: "The five ministers were afraid." Those who have suffered five defeats would certainly be greatly fearful. Your Majesty, you should advance a little further." He then entered Ying and advanced south to the Yangtze River and north to Fangcheng. An area of three thousand li was subdued by Chu.
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田成子常與宰我爭，宰我夜伏卒，將以攻田成子，令於卒中曰：「不見旌節毋起。」鴟夷子皮聞之，告田成子。田成子因為旌節以起宰我之卒以攻之，遂殘之也。 |
| | Tian Chengzi Chang and Zai Wo quarreled. Zai Wo stationed troops at night, intending to attack Tian Chengzi, and gave orders within the ranks: "Do not rise unless you see the standard and token." Chi Yi Zipi heard of this and informed Tian Chengzi. Tian Chengzi therefore used the standard and token to rally Zai Wo's troops against him, and thus defeated and crippled Zai Wo.
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齊桓公北伐山戎氏，請兵於魯，魯不與，桓公怒，將攻之，管仲曰：「不可，我已刑北方諸侯矣。今又攻魯，無乃不可乎？魯必事楚，是我一舉而失兩也。」桓公曰：「善！」乃輟攻魯矣。 |
| | Duke Huan of Qi launched a northern campaign against the Shanrong clan and requested military assistance from Lu, but Lu did not provide it. Duke Huan became angry and intended to attack Lu. Guan Zhong said: "That is not advisable. We have already punished the northern feudal lords." To now attack Lu would not be acceptable, would it? Lu will certainly submit to Chu. This way, we lose two states with one move." Duke Huan said: "Well said!" He then ceased the attack on Lu.
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聖人之治天下也，先文德而後武力。凡武之興為不服也。文化不改，然後加誅。夫下愚不移，純德之所不能化而後武力加焉。 |
| | The sage rules the world by prioritizing moral virtue over military force. Military campaigns are launched solely in response to disobedience and non-submission. If cultural influence and moral persuasion fail to bring about change, then punishment is added. Those who are stubbornly ignorant cannot be transformed even by pure virtue; only after moral influence has failed can military force be applied.
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昔堯誅四凶以懲惡，周公殺管蔡以弭亂，子產殺鄧析以威侈，孔子斬少正卯以變眾，佞賊之人而不誅，亂之道也。《》曰：「不威小，不懲大，此小人之福也。」 |
| | In the past, Yao executed the Four Fierce Men to punish evil; Duke of Zhou killed Guan and Cai to quell rebellion; Zichan killed Deng Xi to curb extravagance; Confucius beheaded Shaozheng Mao to reform the people. If sly and treacherous individuals are not punished, it leads to disorder. The Yijing says: "Not intimidating the small, nor punishing the great—this is the fortune of petty people."
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五帝三王教以仁義而天下變也，孔子亦教以仁義而天下不從者，何也？昔明王有紱冕以尊賢，有斧鉞以誅惡，故其賞至重，而刑至深，而天下變。孔子賢顏淵，無以賞之，賤孺悲，無以罰之；故天下不從。是故道非權不立，非勢不行，是道尊然後行。 |
| | The Five Emperors and Three Kings taught benevolence and righteousness, and the world changed accordingly. Confucius also taught benevolence and righteousness; yet the world did not follow. Why is that? In ancient times, enlightened kings had robes and caps to honor the virtuous, and axes and halberds to punish evildoers. Therefore, their rewards were most generous and their punishments most severe, which is why the world changed. Confucius regarded Yan Huan as virtuous but had no means to reward him; he considered Ru Bei unworthy but had no authority to punish him; Therefore, the world did not follow his teachings. Thus, a principle cannot be established without authority and cannot be implemented without power; only when the Dao is respected can it be put into practice.
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孔子為魯司寇，七日而誅少正卯於東觀之下，門人聞之，趨而進，至者不言，其意皆一也。子貢後至，趨而進，曰：「夫少正卯者，魯國之聞人矣！夫子始為政，何以先誅之？」孔子曰：「賜也，非爾所及也。夫王者之誅有五，而盜竊不與焉。一曰心辨而險；二曰言偽而辯；三曰行辟而堅；四曰志愚而博；五曰順非而澤。此五者皆有辨知聰達之名，而非其真也。苟行以偽，則其知足以移眾，強足以獨立，此姦人之雄也，不可不誅。夫有五者之一，則不免於誅。今少正卯兼之，是以先誅之也。昔者湯誅蠋沐，太公誅潘阯，管仲誅史附里，子產誅鄧析，此五子未有不誅也。所謂誅之者，非為其晝則功盜，暮則穿窬也，皆傾覆之徒也！此固君子之所疑，愚者之所惑也。《》云：『』此之謂矣。」 |
| | Confucius served as the Koushi (Minister of Justice) in Lu. Seven days later, he executed Shaozheng Mao beneath the eastern pavilion. His disciples heard about it and hurried to approach him; those who arrived did not speak, but all shared the same intent. Zigong arrived last and hurried forward, saying: "Shaozheng Mao was a well-known figure in the state of Lu! Master, you have just assumed office—why did you execute him first?" Confucius said: "Zi Gan, this is beyond your understanding. A king's punishments fall into five categories, and petty theft is not among them. One is a person with cunning intellect yet treacherous heart; Two is one who speaks deceptively yet eloquently; Three is a person whose conduct deviates from the right path yet remains stubbornly persistent; Four is one whose mind is foolish yet filled with superficial knowledge; Five is a person who follows what is wrong and spreads it with charm. These five types of people all have reputations for discernment, wisdom, and eloquence, but these are not genuine qualities in them. If such individuals act with deceit, their intelligence is sufficient to sway the masses and their strength enough to stand independently. They are the leaders of treacherous people and cannot go unpunished. Anyone who possesses even one of these five traits is not exempt from punishment. Shaozheng Mao possessed all five, which is why he was executed first. In the past, Tang executed Zhu Mu; Duke Tai Gong executed Pan Zhi; Guan Zhong executed Shi Fuli; Zichan executed Deng Xi. These five men were all punished without exception. What is meant by executing them is not because they committed theft in the day and tunneling at night, but rather that they were all seditious individuals who sought to undermine society! This has always been a matter of doubt for gentlemen and confusion for the foolish. The Shijing says: "My heart is filled with quiet sorrow, angered by the many petty villains." This is what it refers to.
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齊人王滿生見周公，周公出見之，曰：「先生遠辱，何以教之？」王滿生曰：「言內事者於內，言外事者於外，今言內事乎？言外事乎？」周公導入。王滿生曰：「敬從。」布席，周公不導坐。王滿生曰：「言大事者坐，言小事者倚。今言大事乎？言小事乎？」周公導坐。王滿生坐。周公曰：「先生何以教之？」王滿生曰：「臣聞聖人不言而知，非聖人者雖言不知。今欲言乎？無言乎？」周公俛念，有頃，不對。王滿生藉筆牘書之曰：「社稷且危，傅之於膺。」周公仰視見書曰：「唯！唯！謹聞命矣。」明日誅管蔡。 |
| | A man from Qi named Wang Mansheng visited the Duke of Zhou, who came out to meet him and said: "Master, you have come a long way in humble courtesy—what instruction do you offer me?" Wang Mansheng said: "Matters concerning the inner court should be discussed within, and matters concerning the outer court should be discussed outside. Should we discuss an inner matter now?" Or an outer matter?" The Duke of Zhou led him inside. Wang Mansheng said: "I respectfully follow." The mats were laid, but the Duke of Zhou did not guide him to sit. Wang Mansheng said: "One sits to discuss important matters, and stands leaning to discuss trivial ones." Or a trivial matter?" Wang Mansheng asked: "Are we discussing an important matter or a trivial one?" The Duke of Zhou then guided him to sit. Wang Mansheng sat down. The Duke of Zhou said: "Master, what instruction do you offer me?" Wang Mansheng said: "I have heard that a sage knows without speaking, while those who are not sages remain ignorant even when they speak." Do you wish to speak now?" Or remain silent?" The Duke of Zhou bowed his head in thought, and after a while, did not respond. Wang Mansheng took up brush and paper and wrote: "The state is in peril; I entrust this to your chest." The Duke of Zhou looked up, saw the writing, and said: "Yes!" Yes! I have respectfully received your instruction." The next day, he executed Guan and Cai.
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