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文王問太公曰：天下一亂一治，其所以然者何，天時變化自有之乎。太公曰：君不肖則國危而民亂，君賢聖則國家安而天下治，禍福在君，不在天時。文王曰：古之賢君可得聞乎。太公曰：昔帝堯，上世之所謂賢君也。堯王天下之時，金銀珠玉弗服，錦繡文綺弗衣，奇怪異物弗視，玩好之器弗寶，淫佚之樂弗聽，宮垣室屋弗崇，茅茨之蓋不翦，衣履不敝盡不更為，滋味重累不食，不以役作之故，留耕種之時，削心約志，從事乎無為，其自奉也甚寡，役賦也甚薄，故萬民富樂而無飢寒之色，百姓戴其君如日月，視其君如父母。文王曰：大哉賢君之德矣。 |
| | King Wen asked Tai Gong: "The world alternates between chaos and order; what is the reason for this? Is it due to natural changes in heaven's timing?" Tai Gong said: "If a ruler is unworthy, the state will be in danger and the people will fall into chaos; if a ruler is virtuous and sage, then the country will be at peace and the world will be well governed. Disaster or fortune depends on the ruler, not on heavenly timing." King Wen said: "Might I hear about virtuous rulers of old?" Tai Gong said: "In the past, Emperor Yao was what previous generations called a virtuous ruler." When Emperor Yao ruled the world, he did not wear gold, silver, pearls, or jade; he did not dress in brocade, embroidered silk, or ornate fabrics. He paid no attention to strange and exotic objects, nor did he treasure luxurious or decorative items. He did not listen to licentious music, and he did not build grand palaces or high walls—his thatched roof was left untrimmed. He would not replace his clothes or shoes unless they were completely worn out; he did not eat rich or excessive food. Because of this, he never delayed the time for farming due to labor projects. He restrained his desires and focused on non-action (wuwei). His personal consumption was very modest, and his levies and taxes were light. Therefore, all the people lived in wealth and happiness without suffering from hunger or cold. The common people revered their ruler as they did the sun and moon, and regarded him like a father and mother. King Wen said: "How great is the virtue of a virtuous ruler!"
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文王問太公曰：願聞為國之道。太公曰：愛民。文王曰：愛民奈何。太公曰：利而勿害，成而勿敗，生而勿殺，與而勿奪，樂而勿苦，喜而勿怒。文王曰：奈何。太公曰：民不失其所務，則利之也。農不失其時業，則成之也。省刑罰，則生之也。薄賦斂，則與之也。無多宮室臺池，則樂之也。吏清不苛，則喜之也。民失其務，則害之也。農失其時，則敗之也。無罪而罰，則殺之也。重賦斂，則奪之也。多營宮室游觀以疲民，則苦之也。吏為苛擾，則怒之也。故善為國者，御民如父母之愛子，如兄之慈弟也。見之飢寒則為之哀，見之勞苦則為之悲。文王曰：善哉。 |
| | King Wen asked Tai Gong: "I would like to hear about the way to govern a state." Tai Gong said: "Love the people." King Wen asked: "How should one love the people?" Tai Gong said: "Benefit them without harming, help them succeed without causing failure, preserve life without taking it, give to them without seizing from them, bring them joy rather than hardship, and be pleased with them rather than angry." King Wen asked: "How should this be done?" Tai Gong said: "If the people do not lose their proper occupations, that is benefiting them." Farmers who do not miss their seasons and occupations are helped to succeed. Reducing punishments preserves life. Lightening taxes and levies is giving to them. Not building excessive palaces, terraces, or ponds brings them joy. Officials who are clean and not harsh bring about their pleasure. If the people lose their occupations, that is harming them. Farmers who miss their seasons are led to failure. Punishing the innocent is taking life. Heavy taxation and levies are seizing from them. Excessive construction of palaces and recreational structures to exhaust the people brings hardship upon them. If officials are harsh and troublesome, that causes anger among the people. Therefore, those who govern a state well manage the people as parents love their children and as an elder brother shows kindness to his younger sibling. When they see the people hungry or cold, they feel sorrow for them; when they see the people laboring and toiling, they feel compassion. King Wen said: "Well said."
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文王問於太公曰：賢君治國何如。對曰：賢君之治國，其政平，吏不苛，其賦斂節，其自奉薄，不以私善害公法，賞賜不加於無功，刑罰不施於無罪，不因喜以賞，不因怒以誅，害民者有罪，進賢者有賞，後宮不荒，女謁不聽，上無淫匿，下無陰害，不供宮室以費財，不多游觀臺池以罷民，不雕文刻鏤以逞耳目，官無腐蠹之藏，國無流餓之民也。文王曰：善。 |
| | King Wen asked Tai Gong: "How does a virtuous ruler govern the state?" Tai Gong replied: "A virtuous ruler governing the state ensures just policies, and officials are not harsh. Taxation is moderate, and his personal consumption is minimal. He does not harm public law for private favors; rewards are not given to those without merit, and punishments are not inflicted on the innocent. Rewards are not granted out of favoritism due to joy, nor are executions carried out in anger. Those who harm the people face punishment, while those who recommend virtuous individuals receive reward. The harem is not neglected, and requests from concubines are not heeded. There is no licentiousness or concealment at court, and there is no hidden harm among the common people. He does not construct palaces to waste wealth, nor build excessive recreational terraces and ponds to exhaust the populace. He refrains from elaborate carvings and decorations for mere sensory pleasure. Government offices have no corrupt hoarding, and the state has no starving or wandering people." King Wen said: "Good."
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文王問師尚父曰：王人者何上何下，何取何去，何禁何止。尚父曰：上賢下不肖，取誠信，去詐僞，禁暴亂，止奢侈，故王人者有六賊七害，六賊者，一曰大作宮殿臺池游觀淫樂歌舞，傷王之德，二曰不事農桑，作業作勢，游俠犯歷法禁，不從吏教，傷王之化，三曰結連朋黨，比周為權，以蔽賢智，傷王之權，四曰抗智高節，以為氣勢，傷吏威，五曰輕爵位，賤有司，羞為上犯難，傷功臣之勞，六曰强宗侵奪，陵侮貧弱，傷庶民矣。七害者，一曰無智略大謀，而以重賞尊爵之故，强勇輕戰，僥幸於外，王者慎勿使將，二曰有名而無用，出入異言，揚美掩惡，進退為巧，王者慎勿與謀，三曰朴其身躬，惡其衣服，語無為以求名，言無欲以求得，此僞人也。王者慎勿近。四曰：博文辨辭，高行論議，而非時俗，此奸人也。王者慎勿寵，五曰果敢輕死，苟以貪得尊爵重禄，不圖大事，待利而動，王者慎勿使，六曰為雕文刻鏤，技巧華飾，以傷農事，王者必禁之，七曰為方伎咒詛，作蠱道鬼神不驗之物，不詳訛言，欺詐良民，王者必禁止之，故民不盡其力非吾民，士不誠信而巧僞非吾士，臣不忠諫非吾臣，吏不平潔愛人非吾吏，宰相不能富國强兵，調和陰陽，以安萬乘之主，簡練羣臣，定名實，明賞罰，令百姓富樂，非吾宰相也。故王人之道，如龍之首，高居而遠望，徐視而審聽，神其形，散其精，若天之高不可極，若川之深不可測也。 |
| | King Wen asked Shi Shangfu: "For one who rules the people, what should be valued and what devalued? What should be taken and what discarded? What should be prohibited and what stopped?" Shangfu said: "Value the virtuous and devalue the unworthy; take sincerity and discard deceit; prohibit violence and disorder, and stop extravagance. Therefore, for one who rules the people there are six thieves and seven harms. The six thieves are as follows: First is building large palaces, terraces, ponds, recreational structures, and indulging in licentious music and dancing, which harms the ruler's virtue. Second is neglecting agriculture and sericulture while engaging in idle pursuits, becoming a wandering 侠 (xie) who violates legal prohibitions and disobeys officials' teachings, harming the moral influence of the ruler. Third is forming cliques and factions to consolidate power, thereby obscuring virtuous talent, which harms the authority of the ruler. Fourth is displaying arrogance in intelligence and high principles to create an air of superiority, which harms official authority. Fifth is undervaluing ranks and offices, despising officials, and being ashamed to serve superiors or face danger, harming the efforts of meritorious subjects. Sixth is powerful clans seizing property and bullying the poor and weak, harming common people." "The seven harms are as follows: First is a person lacking wisdom and grand strategy, yet due to generous rewards or high titles, he becomes bold in battle, recklessly engaging in conflict with the hope of accidental success; such individuals must be carefully avoided by a ruler when appointing generals. Second is one who has reputation but no real ability, speaks inconsistently upon entering and leaving, praises good while concealing evil, and acts deceptively in advancing or retreating; such people must not be trusted for counsel by the ruler. Third are those who appear humble in their conduct, despise fine clothing, speak of non-action to seek fame, and claim to have no desires to gain advantage—these are hypocrites." A wise ruler must be cautious not to bring such people close. Fourth: Those who are well-versed in literature and eloquent, who speak highly of their conduct and argue lofty ideas that go against the customs of the time—these are treacherous individuals. A wise ruler must be careful not to favor them. Fifth: Those who are bold and reckless with their lives, who act out of greed for titles and generous salaries without considering great matters, and who only move when profit is at stake—such individuals a wise ruler must carefully avoid appointing. Sixth: Those who engage in elaborate carvings, decorations, and luxurious craftsmanship that harm agricultural work—a wise ruler must prohibit this. Seventh: Those who practice false arts, incantations, or concocted methods involving ghosts and gods with no proven effects, spreading superstitious and ominous falsehoods to deceive honest people—such activities a wise ruler must strictly forbid. Therefore, if the people do not give their utmost effort, they are not my people; if scholars lack sincerity and resort to deceitful tricks, they are not my scholars; if ministers do not offer loyal advice, they are not my ministers; if officials are neither fair nor clean in their love for the people, they are not my officials. A prime minister who cannot enrich the state or strengthen its military forces, harmonize yin and yang, ensure stability for a great ruler, select and train his subjects, clarify names and realities, establish clear rewards and punishments, and bring prosperity and happiness to the people is not my prime minister. Therefore, the way of ruling people is like a dragon's head: lofty and distant in position, looking far ahead with calm observation and careful listening. One should maintain an enigmatic presence, conceal one's emotions, as if the sky were so high it could not be reached, or a river so deep its depth could not be measured.
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文王問太公曰：君務舉賢而不獲其功，世亂愈甚，以致危亡者，何也。太公曰：舉賢而不用，是有舉賢之名也。無得賢之實也。文王曰：其失安在。太公曰：其失在好用世俗之所譽，不得其真賢。文王曰：好用世俗之所譽者何也。太公曰：好聽世俗之所譽者，或以非賢為賢，或以非智為智，或以非忠為忠，或以非信為信，君以世俗之所譽者為賢智，以世俗之所毁者為不肖，則多黨者進，少黨者退，是以羣邪比周而蔽賢，忠臣死於無罪，邪臣以虛譽取爵位，是以世亂愈甚，故其國不免於危亡。文王曰：舉賢奈何。太公曰：將相分職，而各以官舉人，案名察實，選才考能，令能當其名，名得其實，則得賢人之道。文王曰：善哉。 |
| | King Wen asked Tai Gong: "A ruler strives to promote the virtuous but fails to achieve success; in such cases, disorder grows worse and even leads to danger or downfall. Why is this so?" Tai Gong said: "To recommend the virtuous but not employ them is merely to have the reputation of promoting virtue." It lacks the reality of actually gaining a virtuous person. King Wen asked: "Where lies the mistake?" Tai Gong said: "The mistake lies in favoring those praised by the general public, thus failing to obtain true virtue." King Wen asked: "What is meant by favoring those praised by society?" Tai Gong said: "To favor those praised by society is to sometimes regard the unworthy as virtuous, or the unwise as wise, or the disloyal as loyal, or the dishonest as trustworthy. If a ruler takes those praised by society as virtuous and intelligent, and regards those criticized by society as unworthy, then those with many followers will advance while those with few supporters will retreat. Thus, wicked factions form alliances to obscure true virtue; loyal ministers die for no crime, while corrupt officials gain titles through false praise. Therefore, disorder grows worse in the world, and thus the state cannot avoid danger or destruction." King Wen asked: "How should one promote virtuous individuals?" Tai Gong said: "Generals and chancellors should have separate responsibilities, each recommending people according to their official duties. Investigate names by examining reality, select talent based on ability, ensure that capability matches reputation, and reputation corresponds with actual merit—this is the way to obtain virtuous individuals." King Wen said: "Well said."
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文王問太公曰：願聞治國之所貴。太公曰：貴法令之必行，必行則治道通，通則民大利，大利則君德彰矣。君不法天地而隨世俗之所善以為法，故令出必亂，亂則復更為法，是以法令數變，則羣邪成俗，而君沉於世，是以國不免危亡矣。 |
| | King Wen asked Tai Gong: "I would like to hear what is most valued in governing a state." Tai Gong said: "What is most valuable is ensuring that laws and decrees are strictly enforced. When they are enforced, the path of governance becomes clear; when it is clear, the people greatly benefit; and through great benefits, the virtue of the ruler shines forth." If a ruler does not follow the principles of heaven and earth but instead adopts as law what is merely popular among society, then decrees will inevitably lead to disorder. When there is disorder, new laws must be created again; thus, laws frequently change. As a result, wicked customs take root, and the ruler becomes submerged in worldly trends. Therefore, the state cannot avoid danger and destruction.
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文王問太公曰：願聞為國之大失。太公曰：為國之大失，作而不法法，國君不悟，是為大失。文王曰：願聞不法法，國君不悟。太公曰：不法法則令不行，令不行則主威傷，不法法則邪不止，邪不止則禍亂起矣。不法法則刑妄行，刑妄行則賞無功，不法法則國昏亂，國昏亂則臣為變，不法法則水旱發，水旱發則萬民病，君不悟則兵革起，兵革起則失天下也。 |
| | King Wen asked Tai Gong: "I would like to hear about major mistakes in governing a country." Tai Gong said: "The greatest mistake in governing a state is to act without establishing laws, and if the ruler fails to realize this, it constitutes a great failure." King Wen said: "I would like to hear more about acting without establishing laws and how rulers fail to understand this." Tai Gong said: "If laws are not established, then commands will not be carried out; if commands are not carried out, the authority of the sovereign is harmed. If laws are not established, wrongdoings cannot be stopped; if wrongdoings are not stopped, calamity and disorder will arise." If laws are not established, punishments will be arbitrarily imposed; if punishments are arbitrarily imposed, rewards will go to those without merit. If laws are not established, the state becomes confused and chaotic; when a state is confused and chaotic, ministers may instigate rebellion. If laws are not established, floods or droughts occur; when floods or droughts occur, the people suffer. If the ruler does not realize this, wars will break out; once wars begin, he risks losing his entire realm.
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文王問太公曰：人主動作舉事善惡，有福殃之應，鬼神之福無。太公曰：有之，主動作舉事惡則天應之以刑，善則地應之以德，逆則人備之以力，順則神授之以職，故人主好重賦斂，大宮室，多游臺，則民多病温，霜露殺五穀，絲麻不成，人主好田獵畢弋，不避時禁，則歲多大風，禾穀不實，人主好破壞名山，壅塞大川，决通名水，則歲多大水傷民，五穀不滋，人主好武事，兵革不息，則日月薄蝕，太白失行，故人主動作舉事善，則天應以之德，惡，則人備之以力，神奪之以職，如響之應聲，如影之隨形。文王曰：誠哉。 |
| | King Wen asked Tai Gong: "When people act and undertake affairs, whether good or evil, there are corresponding blessings or misfortunes—do these come from ghosts and spirits?" Tai Gong said: "Yes. When a ruler acts and undertakes affairs in an evil manner, heaven responds with punishment; when he acts virtuously, the earth responds with virtue. If his actions are contrary to natural order, people will resist by force; if they align with nature, spirits will grant him authority. Therefore, if a ruler likes heavy taxation and large palace construction, or builds many recreational terraces, then the people often suffer from fevers, frost and dew destroy crops, silkworms and hemp fail to mature. If a ruler enjoys hunting and birding without respecting seasonal prohibitions, then there will be frequent strong winds in that year, and grains will not ripen. If a ruler likes destroying famous mountains, blocking great rivers, or diverting important waterways, then floods will frequently damage the people and crops will fail to grow. If a ruler favors military affairs and ceaseless warfare, then solar and lunar eclipses occur, and Venus (Tai Bai) deviates from its course. Therefore, when a ruler acts virtuously in his actions and undertakings, heaven responds with virtue; if he acts evilly, people resist by force, and spirits strip him of authority—just as an echo responds to sound or a shadow follows form." King Wen said: "Indeed true."
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文王問太公曰：君國主民者，其所以失之者何也。太公曰：不慎所與也。人君有六守三寶，六守者，一曰仁，二曰義，三曰忠，四曰信，五曰勇，六曰謀，是謂六守。文王曰：慎擇此六者奈何。太公曰：富之而觀其無犯，貴之而觀其無驕，付之而觀其無轉，使之而觀其無隱，危之而觀其無恐，事之而觀其無窮，富之而不犯者仁也。貴之而不驕者義也。付之而不轉者忠也。使之而不隱者信也。危之而不恐者勇也。事之而不窮者謀也。人君慎此六者，以為君用，君無以三寶借人，以三寶借人，則君將失其威，大農，大工，大商，謂之三寶，六守長則國昌，三寶完則國安。 |
| | King Wen asked Tai Gong: "What causes a ruler who governs the state and its people to lose power?" Tai Gong said: "It is due to carelessness in whom he trusts." A ruler has six principles to uphold and three treasures. The six principles are: first, benevolence; second, righteousness; third, loyalty; fourth, trustworthiness; fifth, courage; sixth, strategy. These are called the Six Upholdings. King Wen asked: "How should one carefully select these six qualities?" Tai Gong said: "Wealth them and observe whether they remain incorruptible; honor them and see if they do not become arrogant; entrust them with power and watch if they do not act selfishly; assign tasks to them and observe if they conceal nothing; place them in danger and see if they are unafraid; involve them in affairs and examine whether their efforts never cease. One who remains incorruptible when wealthy possesses benevolence." One who does not become arrogant when honored embodies righteousness. One who, entrusted with power, does not act selfishly embodies loyalty. One who carries out tasks without concealing anything possesses trustworthiness. One who faces danger without fear embodies courage. One whose efforts in affairs never cease possesses strategy. A ruler must carefully consider these six qualities and employ those who possess them. A ruler should not entrust the Three Treasures to others; if he does, his authority will be lost. The "Three Treasures" are great farmers, great artisans, and great merchants. When the Six Upholdings flourish, the state prospers; when the Three Treasures remain intact, the nation is at peace.
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文王問太公曰：先聖之道，可得聞乎。太公曰：義勝欲則昌，欲勝義則亡，敬勝怠則吉，怠勝敬則滅，故義勝怠者王，怠勝敬者亡。 |
| | King Wen asked Tai Gong: "Might I hear about the ways of past sage rulers?" Tai Gong said: "When righteousness prevails over desire, the state prospers. When desire prevails over righteousness, it perishes. When reverence prevails over laziness, there is good fortune; when laziness prevails over reverence, destruction follows. Therefore, a ruler who upholds righteousness and overcomes laziness will become king; one whose laziness overwhelms reverence will perish."
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武王問太公曰：桀紂之時，獨無忠臣良士乎。太公曰：忠臣良士，天地之所生，何為無有。武王曰：為人臣而令其主殘虐，為後世笑，可謂忠臣良士乎。太公曰：是諫者不必聽，賢者不必用。武王曰：諫不聽，是不忠，賢而不用，是不賢也。太公曰：不然，諫有六不聽，强諫有四必亡，賢者有七不用。武王曰：願聞六不聽，四必亡，七不用。太公曰：主好作宮室臺池，諫者不聽，主好忿怒妄誅殺人，諫者不聽，主好所愛無功德而富貴者，諫者不聽，主好財利巧奪萬民，諫者不聽，主好珠玉奇怪異物，諫者不聽，是謂六不聽，四必亡，一曰强諫不可止，必亡，二曰强諫知而不肯用，必亡，三曰以寡正强正衆邪，必亡，四曰以寡直强正衆曲，必亡，七不用，一曰主弱親强，賢者不用，二曰主不明，正者少，邪者衆，賢者不用，三曰賊臣在外，奸臣在內，賢者不用，四曰法政阿宗族，賢者不用，五曰以欺為忠，賢者不用，六臼忠諫者死，賢者不用，七曰貨財上流，賢者不用。 |
| | King Wu asked Tai Gong: "During the time of Jie and Zhou, were there no loyal ministers or virtuous men?" Tai Gong said: "Loyal ministers and virtuous people are born of heaven and earth—how could they not exist?" King Wu said: "A minister who allows his ruler to become cruel and tyrannical, thus being mocked by future generations—can such a person be called a loyal minister or virtuous man?" Tai Gong said: "It is because those who advised were not necessarily heeded, and the worthy were not necessarily employed." King Wu said: "If advice is not heeded, that is unfaithfulness; if the worthy are not employed, then it is a failure of virtue." Tai Gong said: "Not necessarily. There are six reasons why advice is not heeded; there are four certain causes of destruction when one insists on advising forcefully. Likewise, there are seven reasons why the worthy may not be employed." King Wu said: "I would like to hear of these six reasons for advice being unheeded, four causes of destruction from strong persuasion, and seven reasons the worthy are not used." Tai Gong said: "The six reasons why advice is unheeded are as follows: First, when the ruler likes to build palaces, terraces, and ponds; those who advise are not listened to. Second, when the ruler enjoys anger and arbitrarily executes people; those who advise are ignored. Third, when the ruler favors individuals without virtue or merit yet grants them wealth and rank; advice is disregarded. Fourth, when the ruler seeks financial gain by cunningly seizing from the common people; advice is unheeded. Fifth, when the ruler loves pearls, jade, and strange exotic objects; those who advise are not heard. Sixth, when the ruler indulges in licentious music and dance; those who speak out are ignored. These are the six reasons for unheeded counsel. The four causes of destruction through strong persuasion are: First, if one insists on advising despite resistance and cannot be stopped, it will lead to ruin. Second, if one knows the ruler is unwilling but still persists in advising, it will result in downfall. Third, if a few upright individuals attempt to correct many corrupt ones, they will perish. Fourth, if a small number of just people try to rectify widespread injustice, destruction follows. The seven reasons why virtuous individuals are not employed are: First, when the ruler is weak but his relatives are powerful; the worthy are not used. Second, when the sovereign lacks wisdom, upright ministers are few and corrupt ones numerous; the virtuous are not appointed. Third, when traitorous officials are outside and sly ministers are inside; the worthy remain unused. Fourth, when laws and policies favor family ties over merit; the virtuous find no place. Fifth, when deceit is mistaken for loyalty; the worthy are ignored. Sixth, when those who offer loyal advice face death; the virtuous do not serve. Seventh, when wealth flows upward to the powerful; the worthy have no opportunity."
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武王伐殷，得二丈夫。而問之曰：殷之將亡，亦有妖乎。其一人對曰：有，殷國嘗雨血、雨灰、雨石，小者如椎，大者如箕，六月雨雪深尺餘。其一人曰：是非國之大妖也。殷君喜以人餧虎，喜割人心，喜殺孕婦，喜殺人之父，孤人之子，喜奪，喜誣，以信為欺，欺者為真，以忠為不忠，忠諫者死，阿谀者賞，以君子為下，急令暴取，好田獵，出入不時，喜治宮室，修臺池，日夜無已，喜為酒池肉林糟丘，而牛飲者三千，飲人無長幼之序，貴賤之禮，喜聽讒用舉，無功者賞，無德者富，所愛專制而擅令，無禮義，無忠信，無聖人，無賢士，無法度，無升斛，無尺丈，無稱衡，此殷國之大妖也。 |
| | King Wu attacked Yin and captured two men. He asked them: "Before the fall of Yin, were there any ominous signs?" One of them replied: "Yes. The Yin state once had rain of blood, rain of ash, and rain of stones; the small ones were like hammers, the large ones as big as winnowing baskets. In June, snow fell more than a chi deep." The other one said: "These are not the greatest omens of a state's downfall." The Yin ruler took pleasure in feeding people to tigers, enjoyed cutting out human hearts, delighted in killing pregnant women and fathers of families, left children fatherless. He loved seizing property, falsely accusing others, regarded truth as deception, accepted lies as reality, considered loyalty as disloyalty, executed those who offered sincere advice while rewarding flatterers. He placed virtuous men beneath the lowly, issued harsh decrees and seized wealth by force, enjoyed hunting without regard for seasons or proper times, took pleasure in building palaces, terraces, pools, and never ceased his construction day or night. He liked to create wine lakes and meat forests with piles of fermenting grain, where three thousand people drank like oxen, disregarding the order of age, rank, or etiquette. He favored listening to slander and appointing those who falsely claimed merit; he rewarded those without achievement and enriched those lacking virtue. Those he loved held absolute power and issued arbitrary commands. There was no courtesy or righteousness, no loyalty or trustworthiness, no sages, no virtuous men, no laws or standards, no measures for grain, no units of length, no scales or balances—this is the great omen of Yin's downfall."
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| | 武韜: |
文王在酆。召太公曰：商王罪殺不辜，汝尚助余憂民，今我何如。太公曰：王其修身，下賢，惠民，以觀天道，天道無殃不可以先唱，人道無灾不可以先謀，必見天殃，又見人灾，乃可以謀，與民同利，同病相救，同情相成，同惡相助，同好相趣，無甲兵而勝，無衝機而攻，無渠塹而守，利人者天下啓之，害人者天下閉之，天下非一人之天下也。取天下若逐野獸，得之而天下皆有分肉，若同舟而濟，濟則皆同其利，舟敗皆同其害，然則皆有啓之，無有閉之矣。無取於民者，取民者也。無取於國者，取國者也。無取於天下者，取天下者也。取民者，民利之，取國者，國利之，取天下者，天下利之，故道在不可見，事在不可聞，勝在不可知，微哉微哉。鷙鳥將擊，卑飛翕翼，猛獸將擊，俯耳俯伏，聖人將動，必有過色，唯文唯德，誰為之惑，弗觀弗視，安知其極，今彼殷商，衆口相惑，吾觀其野草茅勝穀，吾觀其羣衆曲勝直，吾觀其吏暴虐殘賊，敗法亂刑，而上下不覺，此亡國之時也。夫上好貨，羣臣好得，而賢者逃伏，其亂至矣。太公曰：天下之人如流水，鄣之則止，啓之則行，動之則濁，静之則清，嗚呼神哉。聖人見其所始，則知其所終矣。文王曰：静之奈何。太公曰：夫天有常形，民有常生，與天下共其生而天下静矣。 |
| | The King Wen was at Feng. Zhaogong Tai Gong said: "King Shang has committed crimes and killed the innocent; you still assist me in worrying about the people. Now, what should I do?" Tai Gong said: "The king should cultivate his virtue, promote the virtuous and talented, benefit the people, and observe the will of Heaven. The will of Heaven, when free from calamity, cannot be acted upon first; human affairs, when without disaster, cannot be planned for first. One must see heavenly calamities and also witness human disasters before one can make plans. Share benefits with the people; those who share hardships help each other, those who feel the same emotions support each other, and those who have mutual hatred assist each other, and those with shared preferences encourage each other. Victory is achieved without armor or troops, offense is carried out without battering rams or siege engines, defense is maintained without ditches or fortifications. Those who benefit others will be supported by the whole world; those who harm others will be opposed by the entire world. The world does not belong to one person alone." To seize the world is like pursuing a wild beast; when it is captured, all under heaven share in dividing the meat. It is like crossing together on a single boat: if they cross successfully, all benefit equally; if the boat capsizes, all suffer equally. Therefore, everyone will support such an endeavor and no one will oppose it. He who takes nothing from the people is the one who truly gains the people's support. He who takes nothing from a state is the one who truly seizes the state. He who takes nothing from all under heaven is the one who truly obtains all under heaven. He who gains the people's support is favored by them; he who seizes a state benefits it; he who obtains all under heaven brings benefit to all. Therefore, the Dao lies in what cannot be seen, affairs lie in what cannot be heard, and victory lies in what cannot be known. How subtle this is! When a fierce bird is about to strike, it flies low and tucks its wings. When a ferocious beast is about to attack, it lowers its ears and crouches down. When a sage is about to act, he must appear foolish . With only culture and virtue, who could be deceived? Without observation or sight, how can one know the limit? Now this Shang dynasty, many voices confuse each other; I observe that in their fields, weeds and grasses surpass grain; I see among their people, crookedness prevails over uprightness; I witness their officials being brutal, cruel, and destructive, corrupting laws and perverting punishments, yet the upper and lower classes remain unaware. This is a time of national ruin. When those in power love wealth, and officials desire gain, the virtuous flee or hide; then chaos will surely come. Tai Gong said: "The people of the world are like flowing water; block it and it stops, open it and it flows. Stir it and it becomes turbid; still it and it becomes clear. Alas, how wondrous!" A sage who sees its beginning knows its ending. King Wen said: "How can one still it?" Tai Gong said: "Heaven has a constant form, and the people have a regular way of life. When one shares this way of life with all under heaven, then the world will be at peace."
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| | 武韜: |
文王在岐周。召太公曰：争權於天下者何先。太公曰：先人，人與地稱，則萬物備矣。今君之位尊矣。待天下之賢士，勿臣，而友之，則君以得天下矣。文王曰：吾地小而民寡，將何以得之。太公曰：可，天下有地，賢者得之，天下有栗，賢者食之，天下有民，賢者收之，天下者，非一人之天下也。莫常有之，唯賢者取之，夫以賢而為人下，何人不與，以貴從人曲直，何人不得，屈一人之下，則申萬人之上者，唯聖人而後能為之。文王曰：善，請著之金板，於是文王所就而見者六人，所求而見者七十人，所呼而友者千人。 |
| | King Wen was in Qizhou. Zhaogong Tai Gong: "What should be done first for those who contend for power over the world?" Tai Gong said: "Prioritize people. When people and land are in harmony, then all things will be complete." Now your position is exalted. Treat the virtuous men of all under heaven not as subjects but as friends, and then you will surely gain the world. King Wen said: "My territory is small and my people few; how can I obtain it?" Tai Gong said: "Yes. The world has land, and the virtuous obtain it; the world has grain, and the virtuous eat it; the world has people, and the virtuous lead them. The world does not belong solely to one person." No one can permanently possess it; only the virtuous may obtain it. If a virtuous person places himself beneath others, who would not support him? If someone of high status follows the right and wrong of others, who could fail to gain their allegiance? To humble oneself before one individual is to elevate oneself above ten thousand others—only a sage can accomplish this. King Wen said: "Well spoken. Please inscribe it on bronze tablets." Thus, King Wen personally met six people; seventy were sought and seen by him; a thousand became his friends upon being called.
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| | 武韜: |
文王曰：何如而可以為天下。太公對曰：大蓋天下，然後能容天下，信蓋天下，然後可約天下，仁蓋天下，然後可以求天下，恩蓋天下，然後王天下，權蓋天下，然後可以不失天下，事而不疑，然後天下恃，此六者備，然後可以為天下政，故利天下者天下啓之，害天下者天下閉之，生天下者天下德之，殺天下者天下賊之，徹天下者天下通之，窮天下者天下仇之，安天下者天下恃之，危天下者天下灾之，天下者非一人之天下，唯有道者得天下也。 |
| | King Wen said: "What must one do to be able to rule the world?" Tai Gong replied: "One must have virtue that surpasses the world, and only then can one accommodate the world. One must possess faith that surpasses the world; only then can one bind the world with agreements. One must practice benevolence that surpasses the world—only then can one seek to rule it. One must show kindness that surpasses the world—and only then will one become king over all under heaven. One must wield authority that surpasses the world, so as not to lose dominion over it. When one undertakes affairs without doubt, then the people of the world will rely on him. With these six virtues complete, one can govern the world. Therefore, those who benefit the world are supported by all under heaven; those who harm the world are opposed by all under heaven. Those who bring life to the world receive its virtue; those who destroy it become its enemies. Those who enlighten the world gain its trust and communication; those who oppress it face enmity from all. Those who provide peace for the world earn its reliance, while those who endanger it invite disaster upon themselves. The world does not belong exclusively to one person—it is only those with the Dao who can obtain dominion over it."
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| | 武韜: |
武王問太公曰：論將之道奈何。太公曰：將有五才十過，所謂五才者，勇智仁信忠也。勇則不可犯，智則不可亂，仁則愛人，信則不欺人，忠則無二心，所謂十過者，將有勇而輕死者，有急而心速者，有貪而喜利者，有仁而不忍於人者，有智而心怯者，有信而喜信於人者，有廉潔而不愛民者，有智而心緩者，有剛毅而自用者，有愞心而喜用人者，勇而輕死者，可暴也。急而心速者，可久也。貪而喜利者，可遺也。仁而不忍於人者，可勞也。智而心怯者，可窘也。信而喜信於人者，可誑也。廉潔而不愛人者，可侮也。智而心緩者，可襲也。剛毅而自用者，可事也。愞心而喜用人者，可欺也。故兵者，國之大器，存亡之事，命在於將也。先王之所重，故置將不可不審察也。 |
| | King Wu asked Tai Gong: "What is the way of discussing generals like?" Tai Gong said: "A general has five talents and ten faults. The so-called five talents are bravery, wisdom, benevolence, faithfulness, and loyalty." Bravery means one cannot be provoked; wisdom means one is not confused; benevolence means one loves people; faithfulness means one does not deceive others; loyalty means having no divided heart. The so-called ten faults are: a general who is brave but recklessly suicidal, one who acts hastily and with impatience, one greedy for profit, one who is kind-hearted yet cannot bear to punish others, one wise in mind but timid at heart, one faithful yet overly trusting of others, one upright and clean but indifferent toward the people, one intelligent yet slow-witted, one resolute and inflexible who insists on his own views , and one cowardly yet fond of using others. A general who is brave yet recklessly suicidal can be recklessly used. One who acts hastily with a hasty heart cannot endure for long. A general who is greedy and fond of profit can be bribed. One who is kind-hearted but cannot bear to punish people can be overworked. A general who is intelligent yet timid in heart can be cornered into a difficult situation. One who is faithful but overly trusting of others can be deceived. A general who is upright and clean yet indifferent toward the people can be insulted. One who is intelligent but slow-witted can be attacked unexpectedly. A resolute and stubborn general who insists on his own will can be manipulated through affairs. One with a cowardly heart yet fond of using others can be deceived. Therefore, the military is the great instrument of a state and concerns its survival or destruction; life and death rest in the hands of the general. This was what previous kings valued highly, so appointing generals cannot be done without careful scrutiny.
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| | 武韜: |
武王問太公曰：王者舉兵，欲簡練英雄，知士之高下，為之奈何。太公曰：知之有八徴，一曰微察問之以言，觀其辭，二曰窮之以辭，以觀其變，三曰與之間諜，以觀其誠，四曰明白顯問，以觀其德，五曰使之以財，以觀其貪，六曰試之以色，以觀其貞，七曰告之以難，觀其勇，八曰醉之以酒，以觀其態，八徴皆備，則賢不肖别矣。 |
| | King Wu asked Tai Gong: "When a king raises an army, he wishes to select and train heroes and understand the abilities of his men. How should this be done?" Tai Gong said: "To know a person, there are eight signs. First, ask him questions and observe his words to see if they make sense. Second, press him with difficult questions to observe how he responds. Third, assign him secret missions to test his sincerity. Fourth, question him openly and clearly to examine his virtue. Fifth, give him wealth to observe whether he is greedy or upright . Sixth, test him with temptation to see if he remains chaste. Seventh, inform him of a difficult situation to observe his courage. Eighth, get him drunk on wine to observe his behavior. When all eight signs are examined, the virtuous and the unworthy will be clearly distinguished."
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| | 龍韜: |
武王曰：士高下豈有差乎。太公曰：有九差。武王曰：願聞之。太公曰：人才參差大小，猶斗不以盛石，滿則弃矣。非其人而使之，安得不殆，多言多語，惡口惡舌，終日言惡，寢臥不絕，為衆所憎，為人所疾，此可使要問閭里，察奸伺猾，權數好事，夜臥早起，雖遽不悔，此妻子將也。先語察事，實長希言，賦物平均，此十人之將也。切切截截，不用諫言，數行刑戮，不避親戚，此百人之將也。訟辨好勝，疾賊侵陵，斥人以刑，欲正一衆，此千人之將也。外貌咋咋，言語切切，知人飢飽，習人劇易，此萬人之將也。戰戰慄慄，日慎一日，近賢進謀，使人以節，言語不慢，忠心誠必，此十萬之將也。温良實長，用心無兩，見賢進之，行法不枉，此百萬之將也。動動紛紛，鄰國皆聞，出入居處，百姓所親，誠信緩大，明於領世，能教成事，又能救敗，上知天文，下知地理，四海之內，皆如妻子，此英雄之率，乃天下之主也。 |
| | King Wu said: "Are there differences among scholars?" Tai Gong said: "There are nine distinctions." King Wu said: "I would like to hear about them." Tai Gong said: "People's talents vary in size and quality, just as a measuring vessel cannot hold more than its capacity; when it is full, the excess must be discarded." If one is not suited for a task but is still assigned to it, how can failure be avoided? Those who talk excessively, speak harshly and slanderously, constantly utter evil words day and night without ceasing are hated by the people and resented by others. Such individuals may be sent to inquire in the neighborhoods, to detect evildoers and cunning persons; they are skillful in schemes and eager for good deeds, rising early and sleeping late, never regretting their haste even when pressed. These are the types of men who lead their wives and families. Those who speak first to investigate matters, are prudent in speech despite being experienced, and distribute resources fairly are the leaders of ten men. Those who are strict and resolute, do not heed advice, frequently carry out punishments without sparing relatives or kin, are the leaders of a hundred men. Those who love to argue and seek victory, resent thieves and aggressors, punish others with severity in order to correct the many, are leaders of a thousand men. Those who appear bold and imposing outwardly, speak with precision, know whether others are hungry or full, understand the difficulties and ease of people's tasks, are leaders of ten thousand men. Those who tremble with caution, grow more careful each day, seek out the wise and advance their strategies, use people in a measured way, speak without arrogance, and possess loyal and sincere hearts are leaders of one hundred thousand men. Those who are kind and experienced, whose minds are single-minded in purpose, promote the virtuous when they see them, enforce laws without injustice, are leaders of a million men. Those who act with vigor and renown, whose deeds are known by neighboring states; those who enter and leave their dwellings in a manner beloved by the people, who possess sincerity and patience to manage great matters, understand how to lead society, can educate others to accomplish tasks and also rescue from failure. They know astronomy above and geography below, and within all four seas, they treat everyone as family. Such leaders are heroes and rulers of the world.
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| | 龍韜: |
武王問太公曰：立將之道奈何。太公曰：凡國有難，君避正殿。召將而詔之曰：社稷安危，一在將軍，將軍受命，乃齋於太廟，擇日授斧鉞，君入廟，西面而立，將軍入，北面立，君親操鉞持其首，授其柄。曰：從此以往，上至於天，將軍制之，乃復操斧持柄，授將其刃。曰：從此以下至於泉，將軍制之，既受命。曰：臣聞治國不可從外，治軍不可從中，御二心不可以事君，疑志不可以應敵，臣既受命專斧鉞之威，不敢還請，願君亦垂一言之命於臣，君不許臣，臣不敢將，君許之，乃辭而行，軍中之事，不可聞君，命皆由將出，臨敵决戰，無有二心，若此，無天於上，無地於下，無敵於前，無主於後，是故智者為之慮，勇者為之鬬，氣厲青雲，疾若馳騖，兵不接刃，而敵降服。 |
| | King Wu asked Tai Gong: "How should one appoint a general?" Tai Gong said: "Whenever the state faces hardship, the ruler should avoid sitting in the main hall." Summon the general and command him, saying: "The safety or peril of the state rests entirely in your hands." Upon receiving his commission, the general should purify himself at the Grand Temple. On a chosen day, he is presented with an axe and halberd. The ruler enters the temple, stands facing east, while the general enters and stands facing north. The ruler personally holds up the halberd by its head and hands over the general. He says: "From this moment onward, from here up to heaven, you shall have authority over it." Then he takes up the axe again and holds its handle, handing the blade to the general. He says: "From this moment onward, down to the springs below, you shall have authority over it." After receiving his commission, He says: "I have heard that governing the state cannot be done from outside, and commanding an army cannot be controlled from within. One with divided loyalty cannot serve a ruler; one with doubtful resolve cannot face the enemy. Now that I have received my commission and been entrusted with the authority of the axe and halberd, I dare not ask for permission to return alive. I hope Your Majesty will also give me your final words of command. If you do not grant it, I shall not lead; if you do, then I shall take my leave and go forth. Matters within the army must no longer be reported to you; all orders shall come from the general alone. In the face of battle, there can be no divided heart. With such resolve, there will be no heaven above that hinders us, no earth below that restrains us, no enemy in front who dares oppose us, and no ruler behind who questions our actions. Thus, the wise plan for it, the brave fight for it; their spirit soars to the blue sky, swift as a galloping horse. Before weapons even clash, the enemy surrenders."
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| | 龍韜: |
武王問太公曰：將何以為威，何以為明，何以為禁止而令行。太公曰：以誅大為威，以賞小為明，以罰審為禁止而令行，故殺一人而三軍振者殺之，賞一人而萬人說者賞之，故殺貴大，賞貴小，殺及貴重當路之臣，是刑上極也。賞及牛馬厮養，是賞下通也。刑上極，賞下通，是將威之所行也。夫殺一人而三軍不聞，殺一人而萬民不知，殺一人而千萬人不恐，雖多殺之，其將不重，封一人而三軍不悅，爵一人而萬人不勸，賞一人而萬人不欣，是為賞無功，貴無能也。若此，則三軍不為使，是失衆之紀也。 |
| | King Wu asked Tai Gong: "What can a general use to establish authority, what can he use to be wise , and what can ensure that orders are obeyed without resistance?" Tai Gong said: "To establish authority, one must execute the powerful; to be wise, one must reward the humble. To ensure that orders are followed without resistance, punishments must be carefully applied. Therefore, if killing one person can inspire the entire army, kill him; if rewarding one person brings joy to ten thousand, reward him. Thus, executions should target the prominent and influential, while rewards should go to the lowly. Punishing high-ranking officials who obstruct justice is the highest form of legal enforcement." Rewarding even those who care for oxen and horses is the lowest level of reward distribution. Punishing the highest ranks and rewarding the lowest levels—this is how a general establishes his authority. If one man is executed but the entire army does not hear of it, if one man is killed yet the people remain unaware, and if even thousands are slain without causing fear among ten thousand others, then despite many executions, the general's authority remains weak. If one person is granted a title but the army feels no joy, if an individual receives rank yet the people feel no encouragement, or if someone is rewarded yet the masses show no delight—this indicates that rewards go to those without merit and honors are given to those lacking ability. If this is so, then the entire army will not obey commands; this is a violation of discipline among the people.
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| | 龍韜: |
武王問太公曰：吾欲令三軍之衆，親其將如父母，攻城争先登，野戰争先赴，聞金聲而怒，聞鼓音而喜，為之奈何。太公曰：將有三禮，冬日不服裘，夏日不操扇，天雨不張蓋幕，名曰三禮也。將身不服禮無以知士卒之寒暑，出隘塞，犯泥塗，將必下步，名曰力將，將身不服力，無以知士卒之勞苦，士卒軍皆定次，將乃就舍，炊者皆熟，將乃敢食，軍不舉火，將亦不火食，名曰止欲將，不身服止欲，無以知士卒之飢飽，故上將與士卒共寒暑，共飢飽勤苦，故三軍之衆，聞鼓音而喜，聞金聲而怒矣。高城深池，矢石繁下，士争先登，白刃始合，士争先赴，非好死而樂傷，為其將念其寒苦之極，知其飢飽之審，而見其勞苦之明也。 |
| | King Wu asked Tai Gong: "I wish for the soldiers of my three armies to love their general as they would a father or mother, to rush forward in sieges and charge first in open battle, to grow angry at the sound of the retreat signal and rejoice at the beat of the war drum. How can I achieve this?" Tai Gong said: "A general should observe three courtesies: in winter, he does not wear a fur coat; in summer, he does not hold an umbrella fan; even when it rains, he does not raise a canopy. These are called the Three Courtesies." If the general does not personally observe these courtesies, he cannot know whether his soldiers suffer from cold or heat. When passing through narrow passes and muddy terrain, the general must dismount and walk alongside them; this is called a "diligent general." If the general himself does not share in such toil, he will not understand the hardships of his soldiers. When all the troops have settled into their quarters, then the general may rest; when the cooks' food is ready, only then may the general eat. If no fires are lit in the army, the general also refrains from eating cooked meals—this is called a "general who restrains desire." If he does not personally restrain his desires, he cannot know whether the soldiers suffer hunger or have enough to eat. Therefore, when a supreme general shares with his soldiers in cold and heat, in hunger and hardship, it is for this reason that the three armies rejoice at the sound of drums and grow angry at the signal of retreat. When high walls and deep moats are before them, when arrows and stones rain down in abundance, soldiers will still rush forward to scale the ramparts. When swords first clash on the battlefield, they charge ahead without hesitation. This is not because they love death or take pleasure in injury; rather, it is because their general deeply cares for their hardships, understands whether they are hungry or well-fed, and clearly sees their labors and sufferings.
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| | 龍韜: |
武王問太公曰：攻伐之道奈何。太公曰：資因敵家之動，變生於兩陣之間，奇正傳於無窮之源，故至事不語，用兵不言，其事之成者，其言不足聽，兵之用者，其狀不足見，倏然而往，忽然而來，能獨轉而不制者也。善戰者不待張軍，善除患者，理其未生，善勝敵者，勝於無形，上戰無與戰矣。故争於白刃之前者，非良將也。備於已失之後者，非上聖也。智與衆同，非人師也。伎與衆同，非國工也。事莫大於必成，用莫大於必成，用莫貴於玄眇，動莫神於不意，勝莫大於不識，夫必勝者，先見弱於敵而後戰者也。故事半而功自倍，兵之害，猶豫最大，兵之灾，莫大於狐疑，善者見利不失，遇時不疑，失利後時，反受其灾，善者從而不擇，巧者一决而不猶豫，故疾雷不及掩耳，卒電不及瞬目，起之若驚，用之若狂，當之者破，近之者亡，孰能待之。武王曰：善。 |
| | King Wu asked Tai Gong: "What is the method of attacking and waging war?" Tai Gong said: "Momentum arises from the enemy's movements; changes occur between the two armies. The interplay of orthodox and unorthodox tactics flows endlessly from its source. Therefore, in great matters there is no need for words, and in using troops, one speaks not at all. When a matter reaches completion, words are insufficient to convey it; when forces are deployed, their forms cannot be fully seen. They vanish suddenly and appear unexpectedly—this is the power of exclusive control without restraint." A skilled warrior does not wait for the enemy to deploy his forces. A wise planner eliminates troubles before they arise. The one who best defeats the enemy wins without the enemy even knowing it. Thus, in the highest level of warfare, there is no actual battle at all. Therefore, those who fight hand-to-hand on the battlefield are not good generals. Those who prepare only after a loss has occurred are not the wisest of sages. Wisdom that is shared by all people cannot make one a national teacher. Skills common to the masses do not make one a master of the state. Nothing is greater than certain victory in a matter. Nothing is more valuable than certainty in action. Nothing is more precious than subtle and profound strategy; nothing is more divine than striking without warning. The greatest of plans lies in the enemy not recognizing them at all. One who is sure to win first sees weakness in the enemy before engaging battle. Therefore, half the effort can yield double the success. In warfare, hesitation is the greatest harm; indecision brings the gravest disaster. The wise see opportunity and do not let it slip away, seize the moment without doubt. To lose an advantage or miss a chance invites disaster. A capable person follows through without losing focus; a skillful one makes a decisive move without hesitation. Thus, like thunder that cannot be covered by the ear, or lightning too swift to blink at, they rush forward with alarm and act with frenzy. Those who face them are shattered; those who approach are destroyed—who can withstand such force? King Wu said: "Well said."
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| | 龍韜: |
武王問太公曰：凡用兵之極，天道，地利，人事，三者孰先。太公曰：天道難見，地利人事易得，天道在上，地道在下，人事以飢飽勞逸文武也。故順天道不必有吉，違之不必有害，失地之利，則士卒迷惑，人事不和，則不可以戰矣。故戰不必任天道，飢飽勞逸文武最急，地利為寶。王曰：天道鬼神，順之者存，逆之者亡，何以獨不貴天道。太公曰：此聖人之所生也。欲以止後世，故作為譎書而寄勝於天道，無益於兵勝，而衆將所拘者九。王曰：敢問九者奈何。太公曰：法令不行而任侵誅，無德厚而用日月之數，不順敵之强弱，幸於天道，無智慮而候氛氣，少勇力而望天福，不知地形而歸過，敵人怯弗敢擊而待龜筮，士卒不募而法鬼神，設伏不巧而任背向之道，凡天道鬼神，視之不見，聽之不聞，索之不得，不可以治勝敗，不能制死生，故明將不法也。 |
| | King Wu asked Tai Gong: "In the supreme use of military forces, which comes first among Heaven's will, Earth's advantage, and human affairs?" Tai Gong said: "Heaven's will is hard to discern, while Earth's advantage and human affairs are easier to obtain. Heaven's will governs above; Earth's conditions lie below. Human affairs involve hunger and satiety, labor and rest, as well as civil and military matters." Therefore, following Heaven's will does not necessarily bring good fortune; going against it does not always cause harm. Losing the advantage of terrain causes confusion among soldiers; if human affairs are disharmonious, then battle cannot be waged effectively. Therefore, in warfare one need not rely solely on Heaven's will; the most urgent matters are ensuring soldiers' hunger and satiety, their labor and rest, and balancing civil and military affairs. Advantageous terrain is a treasure. King Wu said: "Heaven's will and the spirits of ghosts—those who follow them survive, those who oppose them perish. Why then do you alone not value Heaven's will?" Tai Gong said: "This is what sages have come to understand." It was intended to caution future generations, so they created deceptive writings and attributed victory to Heaven's will. This brings no benefit to military success but instead binds nine types of generals in misunderstanding. King Wu said: "I dare ask, what are these nine?" Tai Gong said: "The nine are as follows: enforcing laws poorly and relying on arbitrary punishment; lacking virtue yet using the cycles of sun and moon to decide matters; ignoring the enemy's strength or weakness, hoping for favor from Heaven's will; possessing no wisdom but consulting omens in clouds and winds; being weak in courage yet expecting divine fortune; not understanding terrain yet blaming failure on others; hesitating to attack a timid foe while waiting for oracle readings; recruiting no soldiers yet relying on ghosts and gods; setting ambushes clumsily, depending instead on facing or retreating. In general, Heaven's will and spirits are invisible to the eye, inaudible to the ear, and unattainable when sought. They cannot determine victory or defeat, nor control life and death. Therefore, a wise general does not follow them."
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| | 龍韜: |
太公曰：天下有粟，聖人食之，天下有民，聖人收之，天下有物，聖人裁之，利天下者取天下，安天下者有天下，愛天下者久天下，仁天下者化天下。 |
| | Tai Gong said: "When the world has grain, sages consume it; when there are people in the world, sages gather them. When there are resources in the world, sages manage them. He who benefits the world takes control of it; he who brings peace to the world holds power over it; he who loves the world maintains its stability for a long time; and he who is benevolent transforms the entire world."
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