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《司马法 - Si Ma Fa》 | [Spring and Autumn - Warring States (772 BC - 221 BC)] English translation: AI and Chinese Text Project users [?] | Books referencing 《司马法》 Library Resources Related resources |
《仁本 - Rooted in Benevolence》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《仁本》 Library Resources |
| 1 | 仁本: | 古者，以仁为本以义治之之为正。正不获意则权。权出于战，不出于中人，是故：杀人安人，杀之可也；攻其国爱其民，攻之可也；以战止战，虽战可也。故仁见亲，义见说，智见恃，勇见方，信见信。内得爱焉，所以守也；外得威焉，所以战也。 |
| In ancient times, taking benevolence as the foundation and governing with righteousness was considered proper. If propriety cannot achieve one's intent, then discretion should be used. Discretion arises from warfare and does not come from ordinary people; therefore: killing someone to preserve others, it is acceptable to kill. Attacking a state but loving its people, it is acceptable to attack. Using war to stop war, even waging war is acceptable. Therefore, benevolence brings closeness, righteousness brings approval, wisdom brings reliance, courage demonstrates principle, and trustworthiness earns trust. Gaining love internally is why one can defend. Gaining authority externally is why one can wage war. | ||
| 2 | 仁本: | 战道：不违时，不历民病，所以爱吾民也。不加丧，不因凶，所以爱夫其民也；冬夏不兴师，所以兼爱民也。故国虽大，好战必亡；天下虽安，忘战必危。 |
| The way of warfare: not violating the seasons, not burdening the people's hardships—this is how we show love for our own people. Not adding to mourning, not taking advantage of misfortune—this is how one shows love for the enemy's people; Not raising an army in winter or summer is how one universally loves all the people. Therefore, even if a state is large, if it likes war, it will surely perish; Even if the world is at peace, forgetting warfare will inevitably bring danger. | ||
| 3 | 仁本: | 天下既平，天子大恺，春蒐秋獮；诸侯春振旅，秋治兵。所以不忘战也。 |
| When the world has been pacified, the Son of Heaven holds grand feasts, conducting spring hunts and autumn expeditions; The feudal lords conduct spring military reviews and autumn training of troops. This is to ensure that warfare is never forgotten. | ||
| 4 | 仁本: | 古者：逐奔不过百步，纵绥不过三舍，是以明其礼也；不穷不能而哀怜伤病，是以明其仁也；成列而鼓，是以明其信也；争义不争利，是以明其义也；又能舍服，是以明其勇也；知终知始，是以明其智也。六德以时合教，以为民纪之道也。自古之政也。 |
| In ancient times: pursuing a fleeing enemy did not go beyond one hundred paces, and allowing the defeated to retreat did not exceed three li—this was to demonstrate propriety; Not exhausting those who are incapable but showing compassion for the wounded and sick is how benevolence is demonstrated; Beating drums only after troops have formed ranks is how trustworthiness is demonstrated; Contesting for righteousness rather than profit is how righteousness is demonstrated; Being able to show mercy toward the defeated is how courage is demonstrated; Knowing both the beginning and the end is how wisdom is demonstrated. The six virtues are combined with seasonal instruction, forming the way to establish moral standards for the people. This has been the governance of ancient times. | ||
| 5 | 仁本: | 先王之治，顺天之道；设地之宜；官民之德；而正名治物；立国辨职，以爵分禄。诸侯说怀，海外来服，狱弭而兵寝，圣德之治也。 |
| The rule of former kings followed the way of Heaven; they established what was suitable for the land; they cultivated virtue among the people; and rectified names to govern things; They established states and defined duties, distributing ranks and emoluments accordingly. Feudal lords were pleased and loyal, with people from beyond the seas coming to submit; lawsuits ceased and armies lay dormant—this was the governance of sage virtue. | ||
| 6 | 仁本: | 其次，贤王制礼乐法度，乃作五刑，兴甲兵，以讨不义。巡狩省方，会诸侯，考不同。其有失命乱常，背德逆天之时，而危有功之君，偏告于诸侯，彰明有罪。乃告于皇天上帝，日月星辰，祷于后土四海神祇，山川冢社，乃造于先王。然后冢宰徵师于诸侯曰：“某国为不道，征之。以某年月日，师至于某国会天子正刑。” |
| Next, virtuous kings established rites, music, and legal codes; they created five punishments, raised armed forces, to punish injustice. They conducted tours of inspection, visited regions, convened feudal lords, and examined differences. When there were those who violated commands and disrupted established norms, betrayed virtue and defied Heaven, endangering a meritorious ruler, they would inform the feudal lords accordingly, clearly exposing the guilty. They then reported to the supreme Heaven and Shangdi, the sun, moon, and stars; they prayed before Hou Tu (the Earth Deity), the gods of the four seas, mountains, rivers, and ancestral shrines, thus appealing to former kings. Only then would the Grand Minister request an army from the feudal lords, saying: "A certain state has acted immorally; let us campaign against it." "On a specific year, month, and day, the army shall arrive at this certain state to carry out the Son of Heaven's just punishment." | ||
| 7 | 仁本: | 冢宰与百官布令于军曰：“入罪人之地，无暴神祇，无行田猎，无毁土功，无燔墙屋，无伐林木，无取六畜、禾黍、器械。见其老幼，奉归勿伤。虽遇壮者，不校勿敌。敌若伤之，医药归之。” |
| The Grand Minister and the officials issued orders to the army, saying: "When entering the land of the guilty, do not disturb the gods and spirits; do not trample fields or hunt; do not destroy earthworks; do not burn walls and houses; do not cut down trees; do not take livestock, grain, or tools. When encountering the elderly and children, escort them back safely without harming them. Even if meeting strong men, do not provoke or fight unless they resist. If the enemy injures them, provide medical care and return them." | ||
| 8 | 仁本: | 既诛有罪，王及诸侯修正其国，举贤立明，正复厥职。 |
| After punishing the guilty, the king and feudal lords would reform their states, recommending virtuous individuals to prominent positions, restoring proper duties. | ||
| 9 | 仁本: | 王、伯之所以治诸侯者六：以土地形诸侯；以政令平诸侯；以礼信亲诸侯；以材力说诸侯；以谋人维诸侯；以兵革服诸侯。同患同利以合诸侯，比小事大以和诸侯。 |
| The six ways by which kings and hegemonic rulers governed the feudal lords: first, assigning land to define their territories; second, using political decrees to regulate the feudal lords; third, employing rites and trustworthiness to bring closeness among the feudal lords; fourth, using talent and strength to gain favor from the feudal lords; fifth, employing strategies to maintain unity among the feudal lords; sixth, using military force and weapons to subdue the feudal lords. Uniting the feudal lords through shared hardships and mutual benefits, treating minor states as equals and major ones with respect in order to harmonize them. | ||
| 10 | 仁本: | 会之以发禁者九：凭弱犯寡则眚之；贼贤害民则伐之；暴内陵外则坛之；野荒民散则削之；负固不服则侵之；贼杀其亲则正之；放弑其君则残之；犯令陵政则绝之；外内乱、禽兽行，则灭之。 |
| The nine prohibitions enforced during feudal assemblies: if a strong state oppresses the weak or attacks an outnumbered one, it shall be punished; if someone harms virtuous people and injures the populace, he shall be attacked; if a state is oppressive internally and aggressive externally, it shall be condemned in an assembly; if the land lies waste and the people are scattered, its territory shall be reduced; if a state relies on strong defenses and refuses to submit, it shall be gradually encroached upon; if someone murders his own relatives, he shall face due punishment; if one kills or abandons his ruler, he shall be utterly destroyed; if someone disobeys commands and defies authority, all relations with him shall be severed; if there is internal and external disorder or behavior like that of beasts, the state shall be annihilated. |
《天子之义 - virtue of the Son of Heaven》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 天子之义: | 天子之义，必纯取法天地，而观于先圣。士庶之义，必奉于父母，而正于君长。故虽有明君，士不先教，不可用也。 |
| The virtue of the Son of Heaven must purely emulate heaven and earth, and observe the examples set by former sage kings. The virtue of scholars and commoners must be devoted to their parents, and rectified through their sovereigns and superiors. Therefore, even with a wise ruler, if the scholars are not first educated, they cannot be used effectively. | ||
| 2 | 天子之义: | 古之教民：必立贵贱之伦经，使不相陵；德义不相逾；材技不相掩；勇力不相犯。故力同而意和也。 |
| In ancient times, educating the people necessarily established the hierarchical order of noble and humble, so that they would not violate each other's status; virtue and righteousness would not be transgressed; talents and skills would not suppress one another; bravery and strength would not infringe upon each other. Therefore, when their strengths are equal and their intentions harmonious. | ||
| 3 | 天子之义: | 古者，国容不入军，军容不入国，故德义不相逾。上贵不伐之士，不伐之士，上之器也。若不伐则无求，无求则不争，国中之听，必得其情，军旅之听，必得其宜，故材技不相掩。从命为士上赏，犯命为士上戮，故勇力不相犯。 |
| In ancient times, the customs of the state did not enter the military, and the customs of the military did not enter the state; therefore, virtue and righteousness would not be transgressed. The sovereign highly values those scholars who do not boast of their achievements. Those who do not boast are the sovereign's instruments. If one does not boast, then there is no desire; without desire, there is no contention. In the state, what is heard will surely reflect the truth; in military affairs, what is heard will necessarily be appropriate. Therefore, talents and skills do not suppress one another. Obedience to orders brings the highest reward for a scholar; defiance of commands brings the severest punishment. Therefore, bravery and strength do not infringe upon one another. | ||
| 4 | 天子之义: | 既致教其民，然后谨选而使之。事极修则官给矣。教极省则民兴良矣。习惯成则民体俗矣。教化之至也。 |
| After having educated their people thoroughly, then carefully select and employ them. When affairs are meticulously managed, the officials will be adequately provided for. When education is extremely concise and effective, the people naturally become virtuous. When habits are formed, the people embody the customs. This is the utmost achievement of moral instruction and education. | ||
| 5 | 天子之义: | 古者，逐奔不远，纵绥不及。不远则难诱，不及则难陷。以礼为固，以仁为胜。既胜之后，其教可复，是以君子贵之也。 |
| In ancient times, one did not pursue a fleeing enemy too far, nor extend clemency to those beyond reach. Not pursuing too far makes it difficult for the enemy to be lured into traps; not extending clemency too broadly makes it hard for them to fall into enticements. Use propriety as a fortress, and benevolence as the means of victory. After achieving victory, moral instruction can be restored; therefore, gentlemen value this approach. | ||
| 6 | 天子之义: | 有虞氏戒于国中，欲民体其命也。夏后氏誓于军中，欲民先成其虑也。殷誓于军门之外，欲民先意以待事也。周将交刃而誓之，以致民志也。夏后氏正其德也，未用兵之刃。故其兵不杂。殷义也，始用兵之刃矣。周力也，尽用兵之刃矣。夏赏于朝，贵善也。殷戮于市，威不善也。周赏于朝，戮于市，劝君子，惧小人也。三王章其德一也。 |
| The Youyu clan issued warnings within the state to ensure that the people would embody their commands. The Xia Houshi gave oaths within the military, wishing for the people to first complete their deliberations. The Yin dynasty swore oaths outside the military gate, desiring that the people prepare their intentions in anticipation of events. The Zhou dynasty gave oaths just before engaging in battle, to direct the resolve of the people. The Xia Houshi rectified their virtue and did not yet employ weapons for war. Therefore, their military forces were not disorderly. The Yin dynasty practiced righteousness and began to employ weapons for war. The Zhou dynasty relied on strength, and fully employed weapons for war. The Xia dynasty bestowed rewards in the court, valuing virtue. The Yin dynasty executed criminals in public squares to demonstrate authority over the wicked. The Zhou dynasty bestowed rewards in court and carried out executions in public markets, encouraging gentlemen while deterring petty people. The Three Kings exemplified the same virtue clearly. | ||
| 7 | 天子之义: | 兵不杂则不利，长兵以卫，短兵以守。太长则难犯，太短则不及。太轻则锐，锐则易乱。太重则钝，钝则不济。 |
| If weapons are not properly categorized, they will be ineffective; long weapons are used for defense, and short weapons for protection. Weapons that are too long are difficult to wield in close combat, while those that are too short cannot reach the enemy effectively. Weapons that are too light are sharp, and sharpness leads easily to disorder. Weapons that are too heavy become dull, and dullness fails to achieve results. | ||
| 8 | 天子之义: | 戎车，夏后氏曰钩车，先正也。殷曰寅车，先疾也。周曰元戎，先良也。 |
| The war chariot: the Xia Houshi called it a gouche, emphasizing moral rectitude first. The Yin dynasty called it yinche, prioritizing speed and urgency. The Zhou dynasty called it yuanrong, emphasizing excellence first. | ||
| 9 | 天子之义: | 旗，夏后氏玄首，人之执也。殷白，天之义也。周黄，地之道也。 |
| The banner: the Xia Houshi used a black top, symbolizing human authority and control. During the Yin dynasty it was white, representing heavenly righteousness. In the Zhou dynasty it was yellow, symbolizing the way of earth. | ||
| 10 | 天子之义: | 章，夏后氏以日月，尚明也。殷以虎，尚威也。周以龙，尚文也。 |
| The insignia: the Xia Houshi used sun and moon symbols, valuing brightness. The Yin dynasty used a tiger symbol, valuing authority. The Zhou dynasty used the dragon symbol, valuing culture and civilization. | ||
| 11 | 天子之义: | 师多务威则民诎，少威则民不胜。上使民不得其义，百姓不得其叙，技用不得其利，牛马不得其任，有司陵之，此谓多威。多威则民诎。上不尊德而任诈慝，不尊道而任勇力，不贵用命而贵犯命，不贵善行而贵暴行，陵之有司，此谓少威。少威则民不胜。军旅以舒为主，舒则民力足，虽交兵致刃，徒不趋，车不驰，逐奔不逾列，是以不乱。军旅之固，不失行列之政，不绝人马之力，迟速不过诫命。 |
| If a commander relies too heavily on displays of power, the people will be oppressed; if he shows too little authority, the people cannot overcome challenges. When superiors cause the people to lose their sense of righteousness, when commoners lose their proper order, when skills are not used effectively, when oxen and horses are overburdened, and when officials oppress them—this is called excessive authority. Excessive authority causes the people to be bent and oppressed. When superiors do not respect virtue but rely on deceit, do not honor the Way but favor brute strength, do not value obedience to orders but instead prize defiance of commands, and do not esteem good conduct but glorify violent actions—thus oppressing officials—this is called insufficient authority. Insufficient authority causes the people to fail in overcoming challenges. In military campaigns, maintaining a steady and unhurried pace is essential. When this is done, the people's strength is sufficient; even when weapons are drawn in battle, foot soldiers do not rush forward recklessly, chariots do not charge wildly, and pursuing fleeing enemies does not disrupt formation—thus order is maintained. The stability of a military force lies in maintaining orderly ranks and files, ensuring that neither men nor horses are exhausted, and adjusting the pace without exceeding orders. | ||
| 12 | 天子之义: | 古者，国容不入军，军容不入国。军容入国则民德废，国容入军则民德弱。故在国言文而语温，在朝恭以逊，修己以待人，不召不至，不问不言，难进易退。在军抗而立，在行遂而果，介者不拜，兵车不式，城上不趋，危事不齿。故礼与法表里也。文与武左右也。 |
| In ancient times, civil customs did not enter the military domain, and military customs did not intrude into the state. When military customs enter the state, the virtue of the people declines; when civil customs enter the military, the virtue of its members weakens. Therefore, within the state one speaks with civility and speaks gently; in court, one is respectful and modest. One cultivates oneself to await others, does not appear unless summoned, does not speak unless asked, and finds it difficult to advance but easy to retreat. In the military, one stands firm and resolute; on campaign, one acts decisively. Those in armor do not bow, chariots are not saluted, and one does not hurry upon city walls—dangerous matters are not discussed lightly. Therefore, rites and laws form an inseparable whole, external and internal to each other. Civil affairs and military matters are like the left and right hands—complementary. | ||
| 13 | 天子之义: | 古者，贤王明民之德，尽民之善，故无废德，无简民，赏无所生，罚无所试。有虞氏不赏不罚而民可用，至德也。夏赏而不罚，至教也。殷罚而不赏，至威也。周以赏罚，德衰也。赏不逾时，欲民速得为善之利也。罚不迁列，欲民速睹为不善之害也。大捷不赏，上下皆不伐善。上苟不伐善，则不骄矣；下苟不伐善，则亡等矣。上下不伐善若此，让之至也。大败不诛，上下皆以不善在己。上苟以不善在己，必悔其过；下苟以不善在己，必远其罪。上下分恶若此，让之至也。 |
| In ancient times, wise kings understood the virtue of their people and fully recognized their goodness; therefore, there was no neglected virtue, no overlooked citizen, rewards had no need to be given, and punishments had no occasion for use. The Youyu clan could employ the people without resorting to rewards or punishments—this was the highest virtue. The Xia dynasty used rewards but not punishments—this was the utmost in moral instruction. The Yin dynasty employed punishment without reward—this was the ultimate authority. The Zhou dynasty used both rewards and punishments, indicating a decline in virtue. Rewards should not be delayed beyond the appropriate time, so that people may quickly gain the benefits of doing good. Punishments must not be transferred to others or postponed—this ensures the people swiftly witness the harm of wrongdoing. In great victories, no rewards are given; both superiors and subordinates do not boast about their virtue. If a superior does not boast of his good deeds, then he will not become arrogant; if a subordinate does not boast of his achievements, then distinctions in rank are lost. When neither superiors nor subordinates boast of their good deeds like this, it is the highest form of yielding and humility. In great defeats, no executions are carried out; both superiors and subordinates attribute failure to their own shortcomings. If a superior attributes failure to his own faults, he will surely regret his mistakes; if a subordinate takes responsibility for wrongdoing as being in himself, he will necessarily distance himself from guilt. When superiors and subordinates share blame like this, it is the ultimate expression of yielding and humility. | ||
| 14 | 天子之义: | 古者戍兵三年不典，睹民之劳也。上下相报，若此，和之至也。 |
| In ancient times, garrison troops were not rotated for three years to observe the people's hardships. When superiors and subordinates reciprocate in this manner, it is the utmost harmony. | ||
| 15 | 天子之义: | 得意则恺歌，示喜也。偃伯灵台，答民之劳，示休也。 |
| Upon achieving success, one sings songs of triumph to express joy. To lay down arms and hold a ceremony at the Lingtai terrace is to respond to the people's toil, showing rest and peace. |
《定爵 - Establish ranks and titles》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《定爵》 Library Resources |
| 1 | 定爵: | 凡战：定爵位，著功罪，收游士，申教诏，讯厥众，求厥技，方虑极物，变嫌推疑，养力索巧，因心之动。 |
| In all warfare: establish ranks and titles, record merits and crimes, recruit wandering warriors, issue orders and instructions, consult with the people, seek out skills, carefully consider resources, resolve suspicions and doubts, cultivate strength and seek ingenuity, according to what stirs the heart. | ||
| 2 | 定爵: | 凡战：固众，相利，治乱，进止，服正，成耻，约法，省罚。小罪乃杀；小罪杀，大罪因。 |
| In all warfare: consolidate the troops, assess advantages, manage disorder, decide on advances or halts, uphold righteousness, foster a sense of shame, regulate laws, and reduce punishments. Those with minor offenses are executed; Minor crimes lead to execution, major crimes follow accordingly. | ||
| 3 | 定爵: | 顺天，阜财，怿众，利地，右兵，是谓五虑。顺天奉时，阜财因敌，怿众勉若，利地守隘阻，右兵弓矢御，殳矛守，戈戟助。凡五兵五当，长以卫短，短以救长，迭战则久，皆战则强。见物与侔，是谓两之。 |
| To align with Heaven, enrich resources, please the people, utilize favorable terrain, and favor military strength—these are called the Five Considerations. To follow Heaven and honor the seasons, to enrich resources by exploiting the enemy, to please the people and encourage them as if they were dear, to utilize favorable terrain by defending narrow passes and obstacles, to favor military strength with bows and arrows for defense, staves and spears for holding positions, halberds and 戟 (ge/ji) for support. In general, the five weapons have their five appropriate uses: long weapons protect short ones, and short weapons rescue long ones. Alternating in battle ensures endurance; engaging all together makes for strength. To perceive an object and match it is called "two-ness." | ||
| 4 | 定爵: | 主固勉若，视敌而举。将心心也，众心心也，马牛车兵佚饱力也。教惟豫，战惟节。将军身也，卒支也，伍指拇也。 |
| The leader must be resolute and encouraging, observing the enemy before taking action. The general's will is a mind; the people's will is also a mind; horses, oxen, chariots, and soldiers are sources of strength when well-fed and rested. Training must be anticipatory; warfare must be measured. The general is the body, the soldiers are the limbs, and the five-man squad is like a finger or thumb. | ||
| 5 | 定爵: | 凡战，权也，斗，勇也，阵，巧也。用其所欲，行其所能，废其不欲不能，于敌反是。 |
| In all warfare, it is about authority; in fighting, it is about courage; in formation, it is about skill. Use what one desires, act on what one can do, and discard what one neither desires nor can do; the enemy does the opposite. | ||
| 6 | 定爵: | 凡战，有天，有财，有善。时日不迁，龟胜微行，是谓有天。众省，有因生美，是谓省财。人习陈利，极物以豫，是谓有善。人勉及任，是谓乐人。大军以固，多力以烦，堪物简治，见物应率，是谓行豫。轻车轻徒，弓矢固御，是谓大军。密，静，多内力，是谓固陈。因是进退，是谓多力。上暇人教，是谓烦陈。然有以职，是谓堪物。因是辨物，是谓简治。 |
| In all warfare, there is Heaven, wealth, and virtue. When the time and day remain unchanged, when the tortoise oracle indicates a subtle advance—this is called having Heaven. When the people are frugal, beauty arises from resourcefulness—this is called conserving wealth. When people become familiar with formations and advantages, when they prepare thoroughly in advance—this is called possessing virtue. When people are encouraged to fulfill their roles, this is called "pleasing the people." A large army ensures stability; abundant strength brings complexity. Managing resources with simplicity, responding to circumstances promptly—this is called acting in anticipation. Light chariots and light infantry, bows and arrows firmly defending—this is called a great army. Closely packed, quiet, with abundant inner strength—this is called a solid formation. Advancing and retreating according to circumstances—this is called having great strength. When the leader has leisure for instruction, this is called a complex formation. To have roles and responsibilities clearly defined—this is called being capable of managing resources. Managing affairs according to these principles—this is called simple governance. | ||
| 7 | 定爵: | 称众，因地，因敌，令陈。攻，战，守，进，退，止，前后序，车徒因，是为战参。不服，不信，不和，怠，疑，厌，慑，枝柱，诎，烦，肆，崩，缓，是谓战患。骄骄，慑慑，吟旷，虞惧，事悔，是谓毁折。大小，坚柔，参伍，众寡，凡两，是谓战权。 |
| Adjust the number of troops, adapt to terrain, respond to the enemy, and issue formation commands. Attack, fight, defend, advance, retreat, halt, maintain front-rear order, coordinate chariots and infantry—this is called the three aspects of warfare. Disobedience, lack of trust, disharmony, laziness, doubt, weariness, fear, supporting the wrong side, yielding, confusion, recklessness, collapse, and sluggishness—these are called military dangers. Arrogance, fearfulness, lamenting idleness, anxiety and dread, regret over actions—these are called destruction and failure. Size and smallness, firmness and softness, combinations of three and five, many or few—these are called the principles of military authority. | ||
| 8 | 定爵: | 凡战：间远，观迩，因时，因财，贵信，恶疑。作兵义，作事时，使人惠。见敌，静，见乱，暇，见危难，无忘其众。居国惠以信，在军广以武，刃上果以敏。居国和，在军法，刃上察。居国见好，在军见方，刃上见信。 |
| In all warfare: maintain distance from afar, observe what is near at hand, act according to the time, manage resources appropriately, value trustworthiness, and abhor doubt. Mobilize troops with righteousness, conduct affairs in due season, and employ people with kindness. When facing the enemy, remain calm; when seeing disorder, take time to act; when encountering danger or difficulty, do not forget your troops. In the state, govern with kindness and trustworthiness; in the army, be broad and martial; on the battlefield, act decisively and swiftly. In the state, maintain harmony; in the army, enforce discipline; on the battlefield, exercise discernment. In the state, show benevolence; in the army, demonstrate order; on the battlefield, establish trustworthiness. | ||
| 9 | 定爵: | 凡阵：行惟疏，战惟密，兵惟杂。人教厚，静乃治，威利章。相守义，则人勉，虑多成，则人服。时中服，厥次治。物既章，目乃明。虑既定，心乃强。进退无疑，见敌而谋。听诛，无诳其名，无变其旗。 |
| In all formations: march with spacing, fight closely packed, and use a mix of troops. When training is thorough, stillness brings order, and authority and rewards become clear. To uphold righteousness in defense, people will be encouraged; to consider many ways to succeed, people will submit. When timing is appropriate, submission follows; when ranks are properly arranged, order prevails. Once things are clearly organized, vision becomes clear. When plans are set, the heart grows strong. Advancing and retreating without doubt, encountering the enemy with strategy in mind. Listen to orders for punishment; do not mislead by name, nor change your banner. | ||
| 10 | 定爵: | 凡事，善则长，因古则行，誓作章，人乃强，灭厉祥。灭厉之道：一曰义，被之以信，临之以强，成基，一天下之形，人莫不说，是谓兼用其人；一曰权，成其溢，夺其好，我自其外，使自其内。 |
| In all matters: goodness brings endurance, following the ancients ensures action, oaths become clear, people grow strong, and calamities are eliminated. The way to eliminate calamities: first, righteousness—clothe it with trustworthiness, face it with strength, establish a foundation, unify the form of all under heaven; no one will fail to be pleased—this is called employing people comprehensively; Second, authority—achieve abundance for yourself, deprive the enemy of their advantages; remain outside while compelling action from within. | ||
| 11 | 定爵: | 一曰人；二曰正；三曰辞；四曰巧；五曰火；六曰水；七曰兵，是谓七政。荣，利，耻，死，是谓四守。容色积威，不过改意，凡此道也。唯仁有亲，有仁无信，反败厥身。人人，正正，辞辞，火火。 |
| Third, people; Fourth, righteousness; Fifth, words; Sixth, skill; Seventh, fire; Eighth, water; Ninth, military forces—these are called the Seven Policies. Honor, profit, shame, and death—these are called the Four Observances. Maintaining a composed appearance to accumulate authority, without altering one's intent—this is the principle of this way. Only benevolence has closeness; having benevolence but lacking trustworthiness, will lead to one's own downfall. People and people, righteousness and righteousness, words and words, fire and fire. | ||
| 12 | 定爵: | 凡战之道，既作其气，因发其政，假之以色，道之以辞，因惧而戒，因欲而事，陷敌制地，以职命之，是谓战法。 |
| The way of warfare: first, inspire morale; then implement policies. Use appearance to feign strength, guide with words, instill fear and caution, act upon desire, entrap the enemy and control terrain, assign duties accordingly—this is called military law. | ||
| 13 | 定爵: | 凡人之形，由众以求，试以名行，必善行之。若行不行，身以将之，若行而行，因使勿忘，三乃成章。人生之宜谓之法。 |
| The nature of all people arises from the many seeking together; test them by their names and actions, and they will surely act virtuously. If action is not taken when it should be, the leader must lead by example; if action is taken properly, encourage and remind them not to forget—this forms a coherent pattern. What suits human nature is called law. | ||
| 14 | 定爵: | 凡治乱之道：一曰仁；二曰信；三曰直；四曰一；五曰义；六曰变；七曰专。立法：一曰受；二曰法；三曰立；四曰疾；五曰御其服；六曰等其色；七曰百官无淫服。凡军，使法在己曰专，与下畏法曰法。军无小听，战无小利，日成行微，曰道。 |
| The way to manage order and disorder: first, benevolence; Second, trustworthiness; Third, uprightness; Fourth, unity; Fifth, righteousness; Sixth, adaptability; Seventh, focus. Establishing laws: first, acceptance; Second, law; Third, establishment; Fourth, speed; Fifth, control of compliance; Sixth, distinguish appearances; Seventh, all officials must not wear excessive or improper clothing. In any army, when laws reside with the leader alone, it is called "focus"; when subordinates fear the law, it is called "law." An army must not attend to minor matters; a battle must not seek small gains. Daily progress in subtle ways—this is called "the Way." | ||
| 15 | 定爵: | 凡战正不行则事专，不服则法，不相信则一。若怠则动之，若疑则变之，若人不信上，则行其不复。自古之政也。 |
| In all warfare, if righteousness cannot be upheld, then matters must be centralized; if there is no obedience, laws must be enforced; if trust is lacking, unity must be imposed. If people are lazy, stir them into action; if they are doubtful, change the approach; if people do not trust their superiors, then proceed without seeking further approval. This is the way of governance since ancient times. |
《严位 - Maintain strict positions》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《严位》 Library Resources |
| 1 | 严位: | 凡战之道：位欲严；政欲栗；力欲窕；气欲闲；心欲一。 |
| The way of warfare is: positions should be strict. Administration should be resolute; Strength should be flexible; Spirit should be composed; The mind should be unified. | ||
| 2 | 严位: | 凡战之道：等道义；立卒伍；定行列；正纵横；察名实。立进俯；坐进跪。畏则密；危则坐。远者视之则不畏，迩者勿视则不散。位下，左右下，甲坐，誓徐行之。位逮徒甲，筹以轻重，振马噪徒甲，畏亦密之。跪坐坐伏，则膝行而宽誓之。起噪鼓而进，则以铎止之。御枚誓糗，坐膝行而推之，执戮禁顾，噪以先之。若畏太病，则勿戮杀，示以颜色，告之以所生，循省其职。 |
| The way of warfare is: to distinguish between righteousness and rank; To establish ranks among soldiers; To set formations in rows and columns; To align the longitudinal and lateral directions properly; To examine names and realities. Establish forward movement and downward posture; Sit, advance, kneel. If there is fear, then the formation should be close-knit; In danger, one should sit. Those who are far away will not be afraid if they see you; those nearby will not disperse if you do not look at them. When in a lower position, both left and right should also be low; when armored soldiers sit, they must proceed slowly as sworn. When the position reaches that of foot soldiers in armor, calculate according to their weight; when horses are stirred and foot soldiers in armor shout, fear should also prompt a close formation. When kneeling, sitting, or crouching low, one may proceed on knees while making a broad oath. When rising to shout and beat the drum to advance, use the clapper to stop them. Provide food and make oaths; sit on one's knees and push forward, hold firm against looking back, shout to lead the way. If fear becomes excessive, do not execute or kill; show them a calm expression, inform them of their origins, and guide them to reflect on their duties. | ||
| 3 | 严位: | 凡三军人戒分日，人禁不息，不可以分食，方其疑惑，可师可服。 |
| In any army, when people are warned of the division of days and prohibited from ceasing their duties, they cannot be given separate rations; in times of uncertainty, a leader can command or subdue them. | ||
| 4 | 严位: | 凡战：以力久；以气胜；以固久；以危胜。本心固，新气胜，以甲固，以兵胜。 |
| In warfare: rely on enduring strength; achieve victory through spirit; maintain stability for the long term; win by turning danger into advantage. Steady the heart to maintain stability, cultivate new spirit for victory; use armor for stability and weapons for triumph. | ||
| 5 | 严位: | 凡车以密固，徒以坐固，甲以重固，兵以轻胜。人有胜心，惟敌是视；人有畏心，惟畏是视。两心交定，两利若心，两为之职，惟权视之。 |
| In general, chariots rely on close formation for stability, foot soldiers on sitting posture for steadiness, armor on weight for solidity, and weapons on lightness for victory. When a person has the will to win, they see only the enemy; when a person is filled with fear, they see nothing but danger. When two minds are mutually determined, their mutual benefits align like one mind; when both act according to their duties, only authority should be considered. | ||
| 6 | 严位: | 凡战：以轻行轻则危；以重行重则无功；以轻行重则败；以重行轻则战。故战相为重。舍谨甲兵，行慎行列，战谨进止。 |
| In warfare: moving lightly with light forces brings danger; using heavy forces to move heavily achieves no success; moving lightly with heavy forces leads to defeat; using heavy forces to move lightly brings victory in battle. Therefore, in battle, the key is mutual reinforcement of strength. Leave armor and weapons with care; proceed cautiously within formations; fight carefully regarding advances and halts. | ||
| 7 | 严位: | 凡战：敬则慊；率则服。上烦轻，上战重。奏鼓轻，舒鼓重。服肤轻，服美重。 |
| In warfare: respect brings satisfaction; leadership brings obedience. The commander must remain calm and light-hearted, while the battle itself is serious and weighty. Strike the drum lightly to signal ease; strike it heavily for intensity. Wearing plain clothing is light, wearing fine attire is weighty. | ||
| 8 | 严位: | 凡马车坚，甲兵利，轻乃重。上同无获；上专多死；上生多疑；上死不胜。 |
| Generally, when war chariots are sturdy and armor/weapons sharp, the light becomes heavy. When superiors act in unison without strategy, there will be no gains; when a commander is overly autocratic, many soldiers will die; When the leader is indecisive and hesitant, subordinates will have much doubt; If a commander is reckless to the point of death, victory cannot be achieved. | ||
| 9 | 严位: | 凡人：死爱，死怒，死威，死义，死利。 |
| Generally, people may die for love, anger, authority, righteousness, or profit. | ||
| 10 | 严位: | 凡战之道：教约人轻死；道约人死正。 |
| The way of warfare: educate and discipline soldiers so they regard death lightly; the principles guide people to die for righteousness. | ||
| 11 | 严位: | 凡战：若胜若否，若天若人。 |
| In warfare: whether victory or defeat, it depends on both heaven and human factors. | ||
| 12 | 严位: | 凡战：三军之戒，无过三日；一卒之警，无过分日；一人之禁，无过一息。 |
| In warfare: the warning to the three armies should not last more than three days; the alert for a single unit should not exceed one day; a prohibition on an individual should not last longer than a breath. | ||
| 13 | 严位: | 凡大善用本，其次用末，执略守微，本末唯权，战也。 |
| In general, the greatest virtue is to use fundamentals; next is to employ details. Hold to strategy and guard subtleties—fundamentals and details depend on authority alone: this is warfare. | ||
| 14 | 严位: | 凡胜：三军一人胜。 |
| In general, victory: the entire army achieves it as one person does. | ||
| 15 | 严位: | 凡鼓：鼓旌旗，鼓车，鼓马，鼓徒，鼓兵，鼓首，鼓足，七鼓兼齐。 |
| Generally, drums: beat for banners and flags, for chariots, for horses, for foot soldiers, for weapons, for the head, for the feet—seven types of drum signals must be coordinated. | ||
| 16 | 严位: | 凡战：既固勿重，重进勿尽，凡尽危。 |
| In warfare: once a position is secured, do not overcommit; when advancing heavily, do not exhaust your forces—exhaustion brings danger. | ||
| 17 | 严位: | 凡战：非陈之难，使人可陈难；非使可陈难，使人可用难；非知之难，行之难。人方有性，性州异，教成俗，俗州异，道化俗。 |
| In warfare: it is not difficult to arrange formations, but making people follow the formation is difficult; it is not merely making people able to form ranks that is hard, but making them usable in battle that is truly challenging; It is not knowing the principles that is difficult, but putting them into practice. People naturally have dispositions; these dispositions vary by region. Education forms customs, and customs differ from place to place—principles transform these customs. | ||
| 18 | 严位: | 凡众寡，既胜若否。兵不告利，甲不告坚，车不告固，马不告良，众不自多，未获道。 |
| In general, whether the forces are large or small, victory is possible if conditions are right. Weapons do not announce their sharpness; armor does not declare its strength; chariots do not proclaim their sturdiness; horses do not claim their excellence; the size of an army should not be overestimated—until one grasps the principles, success cannot be assured. | ||
| 19 | 严位: | 凡战：胜则与众分善；若将复战，则重赏罚；若使不胜，取过在己；复战则誓以居前，无复先术。胜否勿反，是谓正则。 |
| In warfare: when victorious, share virtue with the people; if preparing to fight again, emphasize rewards and punishments; if the forces cannot win, the fault lies with oneself; when fighting again, take an oath to lead from the front—do not rely on previous strategies. Whether victorious or not, do not retreat; this is called proper conduct. | ||
| 20 | 严位: | 凡民：以仁救；以义战；以智决；以勇间；以信专；以利劝；以功胜。故心中仁，行中义，堪物智也，堪大勇也，堪久信也。让以和，人自洽。自予以不循，争贤以为，人说其心，效其力。 |
| Generally for the people: use benevolence to rescue them; fight through righteousness; decide with wisdom; act with bravery in between; remain steadfast through trustworthiness; encourage through benefits. achieve victory through merit. Therefore, with benevolence in the heart and righteousness in action, one is capable of wisdom to manage affairs, great courage to face challenges, and enduring trustworthiness. By yielding for harmony, people will naturally be at peace with each other. When one does not follow the norm and competes to appear virtuous, others will speak of their intentions and emulate their efforts. | ||
| 21 | 严位: | 凡战：击其微静，避其强静；击其倦劳，避其闲窕；击其大惧，避其小惧。自古之政也。 |
| In warfare: strike at its subtle stillness; avoid its strong stillness; strike when it is weary and exhausted, avoid when it is relaxed and flexible; strike at its great fear, avoid its small fears. This is the principle of governance since ancient times. |
《用众 - Using a large force》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 用众: | 凡战之道：用寡固，用众治。寡利烦，众利正。用众进止，用寡进退。众以合寡，则远裹而阙之。若分而迭击，寡以待众。若众疑之，则自用之。擅利，则释旗，迎而反之。敌若众则相聚而受裹。敌若寡，若畏，则避之开之。 |
| The principle of warfare is as follows: when using a small force, maintain solidity; when using a large force, ensure organization. A small force benefits from complexity and maneuverability, while a large force benefits from order and discipline. When using a large force, actions should be coordinated in advance; when using a small force, movements should allow for both advancement and retreat. A large force unites to confront a smaller one, surrounding it from afar while leaving gaps. If the enemy divides its forces and strikes in succession, then with a small force you should await the large one. If the large force is uncertain or doubtful, it will rely on itself to act. Whoever seizes advantage should lower his flag, face forward, and then turn back against the enemy. If the enemy is numerous, they will gather together and be encircled. If the enemy is few in number or appears fearful, you should avoid them and create an opening for them to retreat. | ||
| 2 | 用众: | 凡战：背风；背高；右高；左险；历沛；历圯；兼舍环龟。 |
| In any battle: position yourself with your back to the wind; take a high ground behind you; have higher terrain on your right side; and have difficult or dangerous terrain on your left. Avoid marshy ground; avoid broken or unstable ground; and avoid encampments that are surrounded like a turtle's shell. | ||
| 3 | 用众: | 凡战：设而观其作；视敌而举；待则循而勿鼓，待众之作；攻则屯而伺之。 |
| In any battle: prepare your forces and observe the enemy's actions; watch the enemy closely before taking action; when waiting, proceed cautiously without sounding the drum, and await the readiness of your forces; when attacking, gather your troops and wait for an opportunity to strike. | ||
| 4 | 用众: | 凡战：众寡以观其变；进退以观其固；危而观其惧；静而观其怠；动而观其疑；袭而观其治。击其疑；加其卒；致其屈；袭其规；因其不避；阻其图；夺其虑；乘其惧。 |
| In any battle: use the size of your force to observe changes in the enemy's situation; use advances and retreats to test their stability; place them in danger to observe their fear; keep things quiet to observe signs of their weariness; make sudden movements to see if they become uncertain; launch a surprise attack to observe how well they are organized. Strike when they are in doubt; overwhelm them suddenly; force them into submission; strike at their established patterns or routines; take advantage of their failure to avoid danger; hinder their plans; seize the initiative and disrupt their thinking; capitalize on their fear. | ||
| 5 | 用众: | 凡从奔，勿息。敌人或止于路，则虑之。 |
| In general, when pursuing a retreating enemy, do not stop to rest. If the enemy halts on the road during their retreat, be wary of it. | ||
| 6 | 用众: | 凡近敌都必有进路，退，必有返虑。 |
| Whenever approaching an enemy stronghold, there must always be a forward route planned; when retreating, there must also be a plan for returning safely. | ||
| 7 | 用众: | 凡战：先则弊，后则慑，息则怠，不息亦弊，息久亦反其慑。书亲绝，是谓绝顾之虑。选良次兵，是谓益人之强。弃任节食，是谓开人之意。自古之政也。 |
| In any battle: acting too soon leads to exhaustion; delaying action causes fear; resting leads to slackness. Yet, not resting also results in fatigue, and prolonged rest will eventually reverse the initial fear. Cutting off communication with loved ones is called eliminating the concern of looking back. Selecting capable officers and arranging troops accordingly is what strengthens one's forces. Abandoning responsibilities or restricting food supplies is said to open the minds of people (to hardship). This has been the way of governance since ancient times. |
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