| | 天官: |
梁惠王問尉繚子曰：吾聞黄帝有刑德，可以百戰百勝，其有之乎。尉繚曰：不然，黄帝所謂刑德者，以刑伐之，以德守之，非世之所謂刑德也。世之所謂刑德者，天官時日、陰陽向背者也。黄帝者人事而已矣。何以言之，今有城於此，從其東西攻之，不能取，從其南北攻之不能取，此四者，豈不得順時乘利者哉。然不能取者何，城高池深，兵戰備具，謀而守之也。若乃城下池淺守弱，可取也。由是觀之，天官時日，不若人事也。 |
| | Liang Huiwang asked Wei Liaozi, "I have heard that the Yellow Emperor had Xingde, which enabled him to win a hundred battles out of a hundred. Is there such a thing?" Wei Liaozi said, "Not quite. What the Yellow Emperor called Xingde meant using punishment to attack and virtue to defend; it was not what people in later generations referred to as Xingde." What people in later generations called Xingde refers to the heavenly officials, auspicious days and hours, and considerations of yin-yang orientation. The Yellow Emperor was concerned only with human affairs. Why do I say this? Suppose there is a city here; if we attack it from the east or west, we cannot capture it. If we attack it from the north or south, we still cannot capture it. In these four directions, could it be that we are not following an auspicious time or taking advantage of favorable conditions? Yet if it cannot be captured, why is that? It is because the city walls are high and the moats deep, the military equipment is fully prepared, and there is strategy in its defense. If, however, the city walls are low and the moats shallow, and the defenders are weak, then it can be captured. From this we can see that heavenly officials and auspicious days are not as important as human affairs.
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| | 天官: |
故按刑德天官之陳曰：背水陳者為絕地，向坂陳者為廢軍，武王之伐紂也。背濟水，向山之阪，以萬二千人，擊紂之億有八萬人，斷紂頭懸之白旗，紂豈不得天官之陳哉。然不得勝者何，人事不得也。黄帝曰：先稽己智者，謂之天官，以是觀之，人事而已矣。 |
| | Therefore, according to the arrangements of Xingde and heavenly officials: forming a formation with one's back to water is called an isolated position; forming a formation facing a slope is considered a doomed army. When King Wu attacked Zhou, he had his back to the Ji River and faced a mountain slope, with 12,000 men attacking Zhou's forces of 80 million. He cut off Zhou's head and displayed it on a white flag. Was Zhou not following the heavenly official formations? Yet why did he fail to win? Because human affairs were not properly managed. The Yellow Emperor said, "First examining one's own wisdom is called the heavenly official." From this we can see, it is only about human affairs.
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| | 兵談: |
王者民望之如日月，歸之如父母，歸之如流水，故曰明乎禁舍開塞，其取天下若化。故曰：國貧者能富之，地不任者任之，四時不應者能應之，故夫土廣而任，則其國不得無富，民衆而制，則其國不得無治，且富治之國，兵不發刃，甲不出暴，而威服天下矣。故曰：兵勝於朝廷，勝於喪絕，勝於土功，勝於市井，暴甲而勝，將勝也。戰而勝，臣勝也。戰再勝當一敗，十萬之師出，費日千金，故百戰百勝，非善之善者也。不戰而勝，善之善者也。 |
| | A wise ruler is looked up to by the people as they look upon the sun and moon; they return to him as children do to their parents, as water flows naturally. Therefore it is said that one who understands when to prohibit or permit, when to open or close, will gain the world as if by transformation. Therefore it is said: A poor country can be made rich, a land that cannot bear burdens can be put to use, and the seasons that do not respond can be brought into harmony. Thus, when a nation has vast territory and proper governance, its wealth cannot help but increase; when a population is large and well-regulated, order in the state cannot help but prevail. Moreover, in a wealthy and orderly country, weapons need not be drawn, armor need not be displayed, yet its authority will subdue all under heaven. Therefore it is said: Victory achieved in the court, victory over calamity and loss , victory through land projects, victory among merchants and commoners—victory by force alone indicates a general's triumph. Victory in battle is the triumph of the ministers. Two victories on the battlefield are equivalent to one defeat; when an army of a hundred thousand departs, it costs a thousand gold per day. Therefore, winning a hundred battles is not the most skillful way. To achieve victory without fighting is the highest level of skillfulness.
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| | 戰威: |
令所以一衆心也。不審所出，則數變，數變則令雖出，衆不信也。出令之法，雖有小過毋更，小疑毋申，事所以待衆力也。不審所動則數變，數變，則事雖起，衆不安也。動事之法，雖有小過毋更，小難毋戚，故上無疑令，則衆不二聽，動無疑事，則衆不二志。 |
| | The reason for issuing orders is to unify the people's hearts. If the source is not clear, then the orders will frequently change; if they frequently change, then even though orders are issued, the people will not believe them. The method of issuing orders is such that even if there is a minor mistake, it should not be changed; even if there is slight doubt, it should not be reiterated. This is how matters are handled in order to await the collective effort of the people. If one does not carefully consider what actions to take, then plans will frequently change; if there are frequent changes, then even though matters begin, the people will remain unsettled. The method for undertaking actions is such that even if there are minor mistakes, they should not be altered; even if there are small difficulties, one should not become distressed. Therefore, when the superior issues no uncertain orders, the people will have no divided loyalties; and when actions taken involve no uncertainty, the people's resolve will remain undivided.
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| | 戰威: |
古率民者，未有不能得其心，而能得力者也。未有不能得其力，而能致其死者也。故國必有禮信親愛之義，而後民以飢易飽，國必有孝慈廉耻之俗，而後民以死易生，故古率民者，必先禮信而後爵禄，先廉耻而後刑罰，先親愛而後托其身焉。 |
| | Ancient leaders of the people have never been those who could not gain their hearts yet still gained their strength. There has never been one who could not obtain their strength, yet was able to make them lay down their lives. Therefore, a state must have the principles of propriety, trustworthiness, affection, and love before its people will exchange hunger for satiety. A state must possess customs of filial piety, parental kindness, integrity, and shame before its people will trade death for life. Thus, ancient leaders of the people always prioritized propriety and trustworthiness over rank and emolument, placed integrity and shame above punishment, and emphasized affection and love before entrusting their lives to them.
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| | 戰威: |
民死其上如其親，而後申之以制，古為戰者，必本氣以厲志，厲志以使四枝，四枝以使五兵，故志不厲則士不死節，士不死節，雖衆不武，厲士之道，民之所以生，不可不厚也。爵列之等，死喪之禮，民之所以營也。不可不顯也。必因民之所生以制之，因其所營以顯之，因其所歸以固之，田禄之實，飲食之糧，親戚同鄉，鄉里相勸，死喪相救，丘墓相從，民之所以歸，不可不速也。如此，故什伍如親戚，阡陌如朋友，故止如堵墻，動如風雨，車不結軌，士不旋踵，此本戰之道也。 |
| | The people must be willing to die for their ruler as they would for their own parents, and only then can regulations be enforced. In ancient times, those who waged war necessarily took the spirit of morale as the foundation to invigorate the will; by invigorating the will, they could command the four limbs; through the four limbs, they directed the five weapons. Therefore, if one's will is not invigorated, then soldiers will not die for righteousness; and if soldiers do not die for righteousness, even a large number of them cannot be considered martial. The way to invigorate soldiers lies in what sustains the people's lives—it must never be neglected. The ranks of titles and the rites for death and mourning are what sustain the people's livelihoods. They must not be disregarded. One must necessarily base regulations on what sustains the people's lives, highlight them through what supports their livelihoods, and consolidate them by following where they naturally turn. The reality of land grants and emoluments, food and provisions for daily needs, relatives and fellow townspeople, mutual encouragement among neighbors in the same village, aiding each other during funerals or bereavement, and accompanying one another to military service—these are what people naturally turn toward; they must not be delayed. Thus, the ten and five-man units become like relatives, and the fields and roads become like friendships. Therefore, they stand firm as a wall, and move swiftly as wind and rain; chariots do not block each other's tracks, and soldiers do not turn their heels in retreat—this is the fundamental way of warfare.
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| | 戰威: |
地，所以養民也。城，所以守地也。戰，所以守城也。故務耕者其民不飢，務守者其地不危，務戰者其城不圍，三者，先王之本務也。而兵最急矣。故先王務尊於兵，尊於兵，其本有五，委積不多，則事不行，賞禄不厚，則民不勸，武士不選，則士不强，備用不便，則士横刑，誅不必，則士不畏，先王務此五者，故静能守其所有，動能成其所欲。 |
| | Land is what sustains the people. A city wall is for defending the land. Warfare is for defending the city. Therefore, those who emphasize farming ensure their people do not go hungry; those who emphasize defense ensure their land is not endangered; and those who emphasize warfare ensure their city is not besieged. These three are the fundamental duties of past sage kings. And among these, military preparedness is most urgent. Therefore, past sage kings always placed the highest value on military affairs. To place high value on the military, there are five fundamental principles: if stored supplies are not abundant, then matters cannot be carried out; if rewards and emoluments are not generous, the people will lack encouragement; if warriors are not carefully selected, soldiers will not be strong; if equipment is inconvenient to use, soldiers will suffer unjust punishment; and if punishments are not certain, soldiers will have no fear. Past sage kings focused on these five principles, so when at peace they could defend what they had, and when acting, they could achieve their goals.
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| | 戰威: |
王國富民，霸國富士，僅存之國富大夫，亡國富倉府，是謂上溢而下漏，故患無所救，故曰舉賢用能，不時日而事利，明法審令，不卜筮而事吉，貴政養勞，不禱祠而得福，故曰天時不如地利，地利不如人事，聖人所貴，人事而已矣。 |
| | A king's state enriches its people; a hegemon's state enriches its soldiers; a barely surviving state enriches its officials; and a doomed state enriches its granaries and treasuries. This is called an overflow at the top and leakage below, so when calamity arises, there is nothing to rescue it. Therefore, it is said: "To raise the virtuous and employ the capable brings benefits without needing auspicious days." Clear laws and precise orders bring good fortune without divination. Valuing governance and rewarding labor brings blessings without prayer or sacrifice. Thus it is said: "Heavenly timing is not as important as geographical advantage, and geographical advantage is not as crucial as human affairs." What sages value most is nothing but human effort.
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| | 戰威: |
勤勞之事，將必從己先，故暑不立蓋，寒不重裘，有登降之險，將必下步，軍井通而後飲，軍食熟而後食，壘成而後舍，軍不畢食，亦不火食，飢飽、勞逸、寒暑，必身度之，如此，則師雖久不老，雖老不弊，故軍無損卒，將無惰志。 |
| | Matters of diligence and toil must be led by the general himself. Therefore, in heat he does not raise a canopy for shade, in cold he does not wear double robes; when there are steep ascents or descents, the general will surely walk on foot first. The soldiers drink only after the wells are completed, and eat only after their food is cooked. They take shelter only after the defenses are built. Even if not all have finished eating, no one may cook separately for themselves. Hunger or satiety, toil or ease, cold or heat—these must all be personally experienced by the general. In this way, even though a campaign lasts long, it does not weaken; and even when weary, it remains effective. Thus, there will be no losses among the soldiers, nor any slack in the general's resolve.
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| | 兵令: |
兵者、凶器也。戰者、逆德也。争者、事之末也。王者所以伐暴亂而定仁義也。戰國所以立威侵敵也。弱國所以不能廢。 |
| | War is a weapon of violence. Battle is contrary to virtue. Strife is the last resort of affairs. A true ruler wages war to quell violence and disorder, thereby establishing benevolence and righteousness. Warring states wage wars to establish authority and encroach upon their enemies. Weak states are therefore unable to be eliminated.
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| | 兵令: |
兵者，以武為植，以文為種，以武為表，以文為裏，以武為外，以文為內，能審此二者，知所以勝敗矣。武者所以凌敵分死生也。文者所以視利害，觀安危，武者所以犯敵也。文者所以守之也。兵用文武也。如響之應聲也。如影之隨身也。 |
| | Warfare relies on military strength as its foundation and civil administration as its root; it uses the military as an outward display and civil governance as its inner core. He who can discern these two aspects understands the reasons for victory or defeat. Militarism is used to overpower the enemy and determine life and death. Civil governance is used to assess benefits and harms, observe safety and danger; militarism is employed to confront the enemy. Civil governance is what is used to defend and preserve [the state]. Warfare employs both civil administration and military strength. It is like an echo responding to a sound. It is like a shadow following the body.
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| | 兵令: |
將有威則生，無威則死，有威則勝，無威則敗，卒有將則鬥，無將則北，有將則死，無將則辱，威者賞罰之謂也。卒畏將甚於敵者戰勝，卒畏敵甚於將者戰北，夫戰而知所以勝敗者，固稱將於敵也。敵之與將也。猶權衡也。將之於卒也。非有父母之惻，血膚之屬，六親之私，然而見敵走之如歸，前雖有千仞之溪，不測之淵，見入湯火如蹈者，前見全明之賞，後見必死之刑也。將之能制士卒，其在軍營之內，行陣之間，明慶賞，嚴刑罰，陳斧鉞，飾章旗，有功必賞，犯令必死，及至兩敵相至，行陣薄近，將提枹而鼓之，存亡生死，存枹之端矣。雖有天下善兵者，不能圖大鼓之後矣。 |
| | A general with authority brings life; without authority, death. With authority, one wins; without it, defeat. Soldiers under a capable commander will fight; without such leadership, they will flee in rout. Under a good leader, soldiers may die for their cause; without one, they face disgrace. Authority refers to the implementation of rewards and punishments. Soldiers who fear their commander more than they fear the enemy will achieve victory; soldiers who fear the enemy more than their commander will be routed in battle. In warfare, one who understands the reasons for victory and defeat must certainly regard his general as superior to the enemy. The enemy and the general. They are like a balance scale. The general in relation to his soldiers. The general and his soldiers are not bound by the compassion of parent to child, nor by blood relations or familial ties. Yet when they see the enemy, they flee as if returning home; even before them lies a ravine thousands of feet deep or an abyss of unknown depth, yet they would enter boiling water and fire as though treading on solid ground—because ahead awaits certain rewards for those who remain whole and bright, while behind looms inevitable punishment by death. A general's ability to control his soldiers lies in the camp and battlefield: he must clearly announce rewards, strictly enforce punishments, display axes and halberds, decorate banners and standards. Those who achieve merit will surely be rewarded; those who violate orders will face certain death. When two opposing forces meet on the field, their lines drawing close, the general raises his drumstick to beat the war drum—then life or death, survival or destruction, all depend upon this single stroke of the drum. Even the most skilled military strategist in the world cannot plan for what happens after the great drum has been struck.
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