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《三略 - Three Strategies》 | [Western Han] 100 BC-9 English translation: AI and Chinese Text Project users [?] | Books referencing 《三略》 Library Resources Related resources |
《上略 - Superior Strategy》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 上略: | 夫主將之法，務攬英雄之心，賞祿有功，通志于眾，故與眾同好，靡不成與眾同惡，靡不傾。治國安家，得人也，亡國破家，失人也，含氣之類，咸願得其志。 |
| The method of a chief general is to win the hearts of heroes and valiant men, to reward those who have rendered service with emoluments, and to communicate his intentions to the people. Therefore, if he shares the same preferences as the people, nothing will not be accomplished; if he shares their aversions, nothing will not collapse. To govern a state and ensure the peace of one's family is to gain the right people; to lose a state and destroy a family is to lose them. All living beings desire to achieve their aspirations. | ||
| 2 | 上略: | 軍讖曰：柔能制剛，弱能制強。柔者，德也。剛者，賊也。弱者，人之所助。強者，怨之所攻。柔有所設，剛有所施，弱有所用，強有所加，兼此四者，而制其宜。 |
| The military oracle says: The gentle can control the strong, and the weak can subdue the powerful. Gentleness is virtue. Strength is a source of harm. The weak are those whom people will support. The strong are the targets of resentment and attack. Gentleness has its applications, strength has its uses, weakness has its purposes, and power has its roles. Combining these four elements allows one to apply them appropriately according to the situation. | ||
| 3 | 上略: | 端末未見，人莫能知。天地神明；與物推移。變動無常，因敵轉化。不為事先，動而輒隨。故能圖制無疆，扶成天威。康正八極，密定九夷。如此謀者，為帝王師。 |
| Before the beginning or end is evident, no one can know it. Heaven and Earth are divine; they move in harmony with all things. Changes occur without regularity, and one must adapt to the enemy's transformation. Do not act before events arise; when action is taken, it should follow naturally. Therefore, one can plan and control without limit, supporting the might of Heaven's power. Stabilize the eight extremes for peace, and secretly pacify the nine frontier regions. Such a planner is a teacher to emperors. | ||
| 4 | 上略: | 故曰：莫不貪強，鮮能守微，若能守微，乃保其生。聖人存之，以應事機。舒之彌四海，卷之不盈杯，居之不以室宅，守之不以城郭，藏之胸臆，而敵國服。 |
| Therefore it is said: No one does not covet strength, but few can preserve subtlety; if one can preserve subtlety, then he will safeguard his life. Sages preserve this principle to respond to the opportunities of events. Extend it and it fills the four seas; roll it up and it does not fill a cup. One need not dwell in houses or fortresses to possess it, nor rely on city walls to defend it. It is kept within one's mind, and thus enemy states will submit. | ||
| 5 | 上略: | 軍讖曰：能柔能剛，其國彌光。能弱能強，其國彌彰。純柔純弱，其國必削、純剛純強，其國必亡。 |
| The military oracle says: One who can be both gentle and strong brings ever greater glory to his state. One who can be both weak and powerful makes his state's achievements increasingly evident. If a state is purely gentle and weak, it will surely decline; if it is purely strong and rigid, it will inevitably perish. | ||
| 6 | 上略: | 夫為國之道，恃賢與民，信賢如腹心，使民如四肢，則策無遣。所適如肢體相隨，骨節相救，天道自然，其巧無間。 |
| The way to govern a state depends on relying on the virtuous and the people; trust the virtuous as one trusts his innermost organs, and treat the people like limbs—then no strategy will be left unexecuted. Wherever one goes, it is as if limbs follow in harmony and bones support each other; this is the natural way of Heaven, whose skill knows no gaps. | ||
| 7 | 上略: | 軍國之要，察眾心，施百務；危者，安之。懼者，歡之。叛者，還之。冤者，原之：訴者，察之。卑者，貴之。強者，抑之。敵者，殘之。貪者，豐之。欲者，使之。畏者，隱之。謀者，近之。讒者，覆之。毀者，復之。反者，廢之。橫者，挫之。滿者，損之。歸者，招之。服者，活之。降者，脫之。獲固，守之。獲阨，塞之。獲難，屯之。獲城，割之。獲地，裂之。獲財，散之。敵動，伺之。敵近，備之。敵強，下之。敵佚，去之。敵陵，待之。敵暴，緩之。敵悖，義之。敵睦，攜之。順舉挫之。因勢破之。放言過之。四網羅之。得而勿有，居而勿守，拔而勿久，立而勿取。為者則己，有者則士，焉知利之所在。彼為諸侯，己為天子，使城自保，令士自處。 |
| The essentials of military and state affairs are to observe the people's hearts and manage a hundred tasks; Those in danger should be made safe. Those who are fearful should be comforted with joy. Those who rebel should be brought back into loyalty. Those wronged should be pardoned; those who complain should be investigated. The humble should be honored. The strong should be restrained. Enemies must be crushed. Those who are greedy should be given abundance. Those with desires should be guided to fulfill them. Those who fear should be protected from exposure. Those with plans and strategies should be drawn close. Slanderers must be dealt with secretly. Those who are defamed should be restored to their former standing. Rebels must be discarded or removed. Those who act recklessly should be humbled. Those who are arrogant and overfilled must have their excesses reduced. Those who wish to return should be welcomed back. Those who submit must be given life and leniency. Defectors should be freed from their burdens or constraints. If a stronghold is captured, it must be held securely. If a strategic pass or choke point is captured, block and control it. If an area of difficulty or danger is gained, station forces there to consolidate it. When a city is captured, divide and control its territory. When land is seized, partition it for administration. When wealth is acquired, distribute it among the people. When the enemy moves, watch for their intentions. When the enemy approaches, prepare to meet them. When facing a strong enemy, adopt a low profile and avoid direct confrontation. When the enemy is at ease or careless, strike to drive them away. When the enemy attacks aggressively, wait for an opportunity to counter. When facing a brutal enemy, delay and avoid immediate conflict. When the enemy acts in defiance of reason or morality, respond with righteousness. When the enemy is harmonious and united, divide them through alliances or enticement. Strike decisively when they act in a favorable direction. Exploit the situation to break them apart. Use bold or exaggerated words to outdo them. Surround and capture them with a fourfold net. When you gain something, do not claim it as your own; when you occupy a place, do not hold on to it; when you capture a position, do not linger there long; and when you establish yourself somewhere, do not seek personal advantage. Let the action be attributed to oneself, but let the possession belong to the soldiers—thus one will know where true benefit lies. Let others act as feudal lords while you remain as emperor; allow cities to defend themselves and let soldiers manage their own affairs. | ||
| 8 | 上略: | 世能祖祖，鮮能下下，祖祖為親，下下為君。下下者，務耕桑，不奪其時；薄賦斂，不匱其財。罕徭役，不使其勞，則國富而家娛，然後選士以司牧之。 |
| Few in the world can honor their ancestors, but even fewer can humble themselves; honoring ancestors brings closeness to family, while humility makes one a true ruler. To be humble is to focus on farming and sericulture, not depriving the people of their time; Impose light taxes so as not to exhaust their wealth. Rarely impose corvée labor, so as not to overburden them; then the state will be rich and families content. Only after this should officials be selected to govern and care for them. | ||
| 9 | 上略: | 夫所謂士者，英雄也。故曰羅其英雄，則敵國窮。英雄者，國之幹。庶民者，國之本。得其幹，收其本，則政行而無怨。 |
| What is meant by "scholars" here refers to heroes and valiant individuals. Therefore it is said: If you attract the heroes, then your enemy state will be in dire straits. Heroes are the backbone of a nation. The common people are the foundation of a state. Secure the backbone and cultivate the foundation, then governance will proceed smoothly without resentment. | ||
| 10 | 上略: | 夫用兵之要，在崇禮而重祿。禮崇則智士至，祿重則義士輕死。故祿賢不愛財，賞功不瑜時，則下力并，敵國削。夫用人之道，尊以爵，睹以財，則士自來。接以禮，勵以義，則士死之。 |
| The key to employing troops lies in upholding propriety and valuing rewards. When rites are honored, wise men will come; when rewards are generous, righteous men will face death lightly. Therefore, if one rewards the virtuous without sparing wealth and honors merit without delay, then subordinates will unite their strength, and enemy states will weaken. The way to employ people is to honor them with titles and show them wealth; then scholars will come of their own accord. Treat them with courtesy, encourage them through righteousness, and they will be willing to die for you. | ||
| 11 | 上略: | 夫將帥者，必與士卒同滋味，而共安危，敵乃可加：故兵有全勝，敵有全因。昔者，良將之用，有饋簞醪者，使投諸河，與士卒同流而飲。夫一簞之醪，不能味一河之水，而三軍之士，思為致死者，以滋味之及己也。 |
| A general must share the same hardships and joys, and face danger and safety together with his soldiers; only then can he overcome the enemy. Thus, an army may achieve total victory, while the enemy suffers complete defeat. In ancient times, a capable general received a gift of a small amount of wine and had it poured into the river so that he could share its flow with his soldiers in drinking. A single basket of wine cannot flavor the entire river, yet all three divisions of troops were willing to die for him—because they felt that its taste had reached them. | ||
| 12 | 上略: | 軍讖曰：軍井未達，將不言渴。軍幕未辦，將不言倦。軍灶未炊，將不言飢。冬不服裘，夏不操扇，雨不張蓋，是謂將禮。與之安，與之危，故其眾，可合而不可離，可用而不可疲，以其恩素蓄，謀素合也。故曰：蓄恩不倦，以一取萬。 |
| The military oracle says: Before the army's well is dug, the general must not speak of thirst. Before the army's tents are set up, the general must not express fatigue. Before the army's cooking fires have been lit, the general must not mention hunger. In winter he does not wear a fur coat; in summer he does not hold an umbrella fan; in rain, he does not open his canopy—this is called the etiquette of a general. Sharing safety and danger with them, their ranks can be united but not divided, they can be used without exhaustion—this is because kindness has long been cultivated, and plans have always aligned. Therefore it is said: Cultivate benevolence tirelessly, and with one effort you gain ten thousand rewards. | ||
| 13 | 上略: | 軍讖曰：將之所以為威者，號令也。戰之所以全勝者，軍政也。士之所以輕死者，用命也。故將無還令，賞罰必信，如天如地，乃可使人，士卒用命，乃可越境。 |
| The military oracle says: The reason a general commands respect is through his orders and decrees. The reason for total victory in battle lies in good military administration. Why soldiers face death lightly is because they follow orders and fulfill their duties. Therefore, a general must never rescind an order; rewards and punishments must be certain as heaven and earth. Only then can he command men, only then will soldiers lay down their lives for him, and only then can the army cross borders successfully. | ||
| 14 | 上略: | 夫統軍持勢者，將也。制勝敗敵者，眾也。故亂將不可使保軍，乘眾不可使伐人。攻城不可拔，圍邑則不廢。二者無功，則士力疲憊，士力疲憊，則將孤眾悖，以守則不固，以戰則奔北，是謂老兵。兵老，則將威不行。將無威，則士卒輕刑。士卒輕刑，則軍失伍。軍失伍，則士卒逃亡。士卒逃亡，則敵乘利。敵乘利，則軍必喪。 |
| The one who commands an army and controls its momentum is the general. The one who determines victory or defeat by overcoming the enemy is the collective force of the troops. Therefore, a disordered general must not be entrusted with defending an army, and an undisciplined mass of soldiers must not be sent to attack others. A city cannot be captured by mere assault; a walled town cannot be subdued without proper siege. If these two approaches yield no results, the soldiers' strength will become exhausted. When their strength is exhausted, the general becomes isolated and the troops rebellious; in defense they will not hold firm, in battle they will flee—this is called an old, worn-out army. When an army is worn out, the general's authority cannot be enforced. If a general lacks authority, soldiers will disregard discipline and punishment. When soldiers disregard discipline, the army loses its formation. When an army loses its formation, soldiers will flee and desert. When soldiers flee and desert, the enemy seizes the advantage. When the enemy seizes the advantage, the army will surely be lost. | ||
| 15 | 上略: | 軍讖曰：良將之統軍也，恕己而治人，推惠施恩，士力日新。戰如風發，攻如河決，故其眾可望而不可當，可下而不可勝。以身先人，故其兵為天下雄。軍讖曰：軍以賞為表，以罰為裹。賞罰明，則將威行。官人得，則士卒服。所任賢，則敵國畏。 |
| The military maxim says: A capable general commanding an army treats others as he would treat himself, extends kindness and bestows grace—thus the soldiers' strength is renewed day by day. In battle they strike like a sudden gale, in attack they surge forth like a breached river—thus their troops can be seen but not resisted, can be approached but not defeated. By leading from the front with his own person, therefore his soldiers become the champions of the world. The military maxim says: An army uses rewards as its outward expression and punishments as its inner discipline. When rewards and punishments are clear, the general's authority is effective. When appointments of officials are appropriate, soldiers will obey and submit. If those entrusted with responsibilities are virtuous, then enemy states will fear them. | ||
| 16 | 上略: | 軍讖曰：賢者所適，其前無敵。故士可下而不可驕，將可樂而不可憂，謀可深而不可疑。士驕，則下不順。將憂，則內外不相信。謀疑，則敵國奮，以此攻伐，則致亂。夫將者，國之命也，將能制勝，則國家安定。 |
| The military maxim says: Where a virtuous person goes, there is no rival ahead of him. Therefore, soldiers may be approached but not humiliated; a general may take joy in command but must not bear worries; strategies may be profound but must not invite doubt. If soldiers are arrogant, subordinates will not obey. If a general is burdened with worry, the inner and outer ranks will lose trust in one another. If strategies are doubtful, enemy states will grow bold; to wage war under such conditions leads inevitably to chaos. A general is the life of a state; if a general can secure victory, then the nation will enjoy stability and peace. | ||
| 17 | 上略: | 軍讖曰：將能清，能靜，能平，能整，能受諫，能聽訟，能納人，能採言，能知國俗，能圖山川，能表險難，能制軍權。故曰：仁賢之智，聖明之慮，負薪之言，廊廟之語，興衰之事，將所宜聞。將者，能思士如渴，則策從焉。夫將拒諫，則英雄散，策不從，則謀士叛。善惡同，則功臣倦。專己，則下歸咎。自伐，則下少功。信讒，則眾離心。貪財，則奸不禁。內顧，則士卒淫。將有一，則眾不服。有二，則軍無式。有三，則下奔北。有四，則禍及國。 |
| The military maxim says: A capable general is clear-minded, composed, fair, orderly, receptive to advice, attentive to disputes, open to others, willing to listen to counsel, knowledgeable about the customs of a country, able to chart mountains and rivers, skilled in identifying dangers and obstacles, and masterful in controlling military authority. Therefore it is said: The wisdom of benevolence and virtue, the prudence of a sage, the words of commoners carrying firewood, the discussions in halls and temples, matters concerning rise and decline—these are all things a general should be aware of. A general who yearns for capable men as one thirsts for water will find strategies follow accordingly. If a general rejects advice, heroes and talents will disperse; if strategies are not followed, strategists will turn against him. When good and evil are treated equally, meritorious subjects grow weary. If a general is self-willed and domineering, subordinates will attribute blame to him. If one boasts of his own achievements, then subordinates receive little credit for their contributions. To believe slander causes the people to lose unity and loyalty. If one is greedy for wealth, then corruption cannot be restrained. If a general looks inward and neglects discipline, soldiers will indulge in vice. A general with one flaw alone will find the people unwilling to submit. With two flaws, the army lacks discipline and order. With three flaws, subordinates will flee in defeat. With four flaws, calamity will befall the state. | ||
| 18 | 上略: | 軍讖曰；將謀欲密，士眾欲一，攻敵欲疾。將謀密，則姦心閉。士眾一，則軍心結。攻敵疾，則備不及設。軍有此三者，則計不奪。將謀泄，則軍無勢。外窺內，則禍不制。財入營，則眾奸會。將有此三者，軍必敗。將無慮，則謀士去。將無勇，則士卒恐。將妄動，則軍不重，將遷怒，則一軍懼。 |
| The military maxim says: A general's plans should be secret, the troops must be united, and attacks on the enemy must be swift. If a general keeps his strategies secret, then treacherous minds will remain silent. When the troops are united, the army's spirit is solidified. If an attack on the enemy is swift, then the enemy cannot prepare defenses in time. An army possessing these three qualities will not lose its strategic advantage. If a general's plans are revealed, the army loses momentum and strength. If outsiders peer into internal affairs, calamity cannot be controlled. When wealth enters the camp, all sorts of corrupt elements gather. If a general has these three flaws, his army will surely be defeated. A general without foresight causes strategists to depart. A general without courage causes the soldiers to fear. If a general acts recklessly, the army will not be respected; if he vents his anger arbitrarily, the entire force will live in fear. | ||
| 19 | 上略: | 軍讖曰：慮也，勇也，將之所重。動也，怒也，將之所用。此四者，將之盯誡也。 |
| The military maxim says: Foresight and courage are what a general should value most. Action and anger are tools for the general to employ. These four aspects are what a general must constantly heed as warnings. | ||
| 20 | 上略: | 軍讖曰：軍無財，士不來。軍無賞；士不往。 |
| The military maxim says: An army without resources will not attract soldiers. An army without rewards; soldiers will not come forward. | ||
| 21 | 上略: | 軍讖曰：香餌之下，必有死魚。重賞之下，必有勇夫。故禮者，士之所歸，賞者，士之所死，招其所歸，示其所死，則所求者至。故禮而後悔者，士不止，賞而後悔者，士不使。禮賞不倦，則士爭死。 |
| The military maxim says: Beneath the fragrant bait, there must be dead fish. Under generous rewards, there will surely be brave men. Therefore, courtesy is what draws soldiers to a cause; rewards are what make them willing to die. Invite them with respect and show them the path of sacrifice, and those you seek will come. Therefore, if one regrets after showing courtesy, soldiers will not stop following; if one regrets after offering rewards, soldiers cannot be commanded. If courtesy and rewards are given without tiring, then soldiers will vie to lay down their lives. | ||
| 22 | 上略: | 軍讖曰：興師之國，務先隆恩。攻取之國，務先養民。以寡勝眾者，恩也。以弱勝強者，民也。故良將之養士，不易于身，故能使三軍如一心，則其勝可全。 |
| The military maxim says: A state raising an army must first bestow great grace and favor. A state seeking to attack and conquer must first nurture its people. To defeat the many with the few is due to grace and benevolence. To overcome strength with weakness is due to the people's support. Therefore, a capable general nurtures his soldiers as he would himself; thus he can unite the entire army into one heart, and then victory will be complete. | ||
| 23 | 上略: | 軍讖曰：用兵之要，必先察敵情，視其倉庫，度其糧食，卜其強弱，察其天地，伺其空隙。故國無軍旅之難，而運糧者，虛也。民菜色者，窮也。千里饋糧，士有飢色。樵蘇後爨，師不宿飽。夫運糧千里，無一年之食，二千里，無二年之食，三千里，無三年之食，是謂國虛。國虛，則民貧：民貧，則上下不親。敵攻其外，民盜其內，是謂必潰。 |
| The military maxim says: The key to using troops lies in first investigating the enemy's situation, examining their granaries, estimating their provisions, predicting their strength and weakness, observing heaven and earth, and waiting for opportunities. Therefore, a state without military campaigns yet transporting grain is empty of purpose. A people with haggard faces are in poverty. When provisions must be transported over a thousand li, the soldiers show signs of hunger. If firewood and fuel are gathered after arrival, the troops cannot have full meals or rest. Transporting provisions over a thousand li means the state has not stored enough for one year; over two thousand li, it lacks supplies for two years; over three thousand li, there is no food for three years—this is called a weak and empty state. When the state is weak, the people are poor; when the people are poor, superiors and subordinates do not remain close. If enemies attack from outside while bandits plunder within, this is called certain collapse. | ||
| 24 | 上略: | 軍讖曰：上行虐，則下急刻。賦重斂數，刑罰無極，民相殘賊，是謂亡國。 |
| The military maxim says: When superiors act tyrannically, subordinates become harsh and severe. Heavy levies and frequent taxation, punishments without limit—when the people turn on one another in violence, this is called a doomed state. | ||
| 25 | 上略: | 軍讖曰：內貪外廉，詐譽取名，竊公為恩，令上下昏，飾躬正顏，以獲高官，是謂盜端。 |
| The military maxim says: Those who are greedy internally yet appear upright externally, fabricate reputations to gain fame, appropriate public resources as personal favors, confuse superiors and subordinates, and feign virtue with a dignified countenance in order to obtain high office—these are the beginnings of thieves. | ||
| 26 | 上略: | 軍讖曰：群吏朋黨，各進所親。招舉姦枉，抑挫仁賢，背公立私，同位相訕，是謂亂源。 |
| The military maxim says: Officials form factions, each promoting their own relatives and confidants. They recruit the corrupt and unjust while suppressing virtuous men, betray public interests for private gain, and engage in mutual slander among equals—this is the source of chaos. | ||
| 27 | 上略: | 軍讖曰：強宗聚姦，無位而尊，威而不震，葛藟相連，種德立恩，奪在位權，侵侮下民，國內諠譁，臣蔽不言，是謂亂根。 |
| The military maxim says: A powerful clan gathers the corrupt, holds no official rank yet enjoys prestige, wields authority without inspiring awe. Like vines entwined together, they plant virtue and establish favors to seize power from those in office, oppress the common people, stir unrest within the state, and have ministers who conceal the truth—this is called the root of disorder. | ||
| 28 | 上略: | 軍讖曰：世世作姦，侵盜縣官，進退求便，委曲弄文，以危其君，是謂國姦。 |
| The military maxim says: Those who commit corruption generation after generation, plunder the state's resources, act for their own convenience in advancement or retreat, twist and manipulate documents, and endanger their ruler—these are called national traitors. | ||
| 29 | 上略: | 軍讖曰：吏多民寡，尊卑相若，強弱相虜，莫適禁禦，延及君子，國受其咎。 |
| The military maxim says: When officials outnumber the people, ranks and statuses become nearly equal; the strong enslave the weak. No one can restrain or control this situation, and even virtuous men are drawn into it—then the state suffers for it. | ||
| 30 | 上略: | 軍讖曰：善善不進，惡惡不退，賢者隱蔽，不肖在位，國受其害。 |
| The military maxim says: If good men are not promoted and the wicked are not removed, virtuous individuals remain hidden while unworthy ones hold office—then the state will suffer. | ||
| 31 | 上略: | 軍讖曰：枝葉強大，比周居勢，卑賤陵貴，久而益大，上不忍廢，國受其敗。 |
| The military maxim says: When subordinate factions grow powerful, forming cliques to seize positions; when the lowly and base oppress the noble; and over time their influence increases further—when superiors cannot bear to remove them, the state will suffer defeat. | ||
| 32 | 上略: | 軍讖曰：佞臣在上，一軍皆訟。引威自與，動違于眾。無進無退，苟然取容。專任自己，舉措伐功。誹謗盛德，誣述庸庸。無善無惡，皆與己同。稽留行事，命令不通。造作苛政，變古易常。君用佞人，必受禍殃。 |
| The military maxim says: When flatterers hold high office, all within the army are embroiled in disputes and grievances. They appropriate authority for themselves and act contrary to the will of the people. Neither advancing nor retreating, they merely seek to appease and preserve their position. They monopolize authority for themselves, taking credit for all actions and achievements. They slander those of great virtue and falsely accuse the mediocre. To them, there is neither good nor evil—everything aligns with their own interests. They delay official matters and block the flow of orders and decrees. They fabricate harsh policies, altering ancient customs and established norms. When a ruler employs flatterers, he will surely suffer calamity. | ||
| 33 | 上略: | 軍讖曰：姦雄相稱，障蔽主明。毀譽並興，壅塞主聰，各阿所私，令主失忠。故主察異言，乃觀其萌。主聘儒賢，姦雄乃遯。主任舊齒，萬事乃理。主聘巖穴，士乃得實。謀及負薪，功乃可述。不失人心，德乃洋益。 |
| The military maxim says: When villains and tyrants hold equal power, they obscure the ruler's wisdom. False praise and slander arise together, blocking the ruler's ability to hear clearly; each person flatters their own interests, causing the ruler to lose loyal ministers. Therefore, a ruler must scrutinize unusual words and observe their origins. When the ruler appoints Confucian scholars and virtuous men, villains and tyrants will flee. When a ruler entrusts experienced elders with responsibilities, all affairs will be properly managed. When the ruler appoints reclusive scholars of merit, officials will attain genuine competence. If plans include even those who carry firewood (common people), achievements can then be described as remarkable. By not losing the people's hearts, virtue will flourish and grow abundantly. |
《中略 - Middle Strategy》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《中略》 Library Resources |
| 1 | 中略: | 夫三皇無言，而化流四海，故天下無所歸功。帝者，體天則地，有言有令，而天下太平：君臣讓功，四海化行，百姓不知其所以然，故使臣不待禮賞，有功美而無害。王者，制人以道，降心服志，設矩備衰，四海會同，王職不廢，雖有甲兵之備，而無戰鬥之患；君無疑于臣，臣無疑于主，國定民安，臣以義退，亦能美而無害。霸者，制士以權，結士以信，使士以賞：信衰則士疏，賞虧則士不用命。 |
| The Three Sovereigns did not speak, yet their influence spread throughout the four seas; thus, the world had no one to whom it could attribute merit. The emperor, embodying Heaven and following Earth, issued words and commands, thereby bringing about peace throughout the world. Rulers and ministers shared credit for achievements; transformation spread across the four seas, and the common people did not know why it was so. Thus, officials did not need rewards or honors, achieving excellence without harm. The king governs people through the Way, subduing their hearts and winning their wills. He establishes standards to prevent decline; thus, all under the four seas unite in harmony. The king's duties are not neglected. Although military forces may be maintained, there is no danger of warfare. The ruler has no doubts about his ministers, and the ministers have no doubts about their sovereign. The nation is stable and the people at peace; officials who retire on principle can still achieve excellence without harm. The hegemon rules his retainers through authority, binds them with trust, and motivates them through rewards. When trust declines, the retainers grow distant; when rewards are insufficient, they will no longer risk their lives for him. | ||
| 2 | 中略: | 軍勢曰：出軍行師，將在自專。進退內御，則功難成。 |
| The Art of War states: "When an army marches into battle, the general must exercise independent judgment." If a ruler controls the advance and retreat from within, then achievements will be hard to accomplish. | ||
| 3 | 中略: | 軍勢曰：使智，使勇，使貪，使愚。智者，樂立其功。勇者，好行其志。貪者，邀趨其利。愚者，不顧其死。因其至情而用之，此軍之微權也。 |
| The Art of War says: "Use wisdom, use bravery, use greed, use foolishness." Those who are wise take pleasure in establishing their achievements. The brave enjoy pursuing their ambitions. Those who are greedy seek profit eagerly. The foolish disregard their own deaths. By making use of people's most fundamental emotions, this is the subtle authority in military affairs. | ||
| 4 | 中略: | 軍勢曰：無使辯士談說敵美，為其惑眾。勿使仁者主財，為其多施而附于下。 |
| The Art of War says: "Do not allow eloquent men to speak highly of the enemy, for this will confuse and mislead the people." Do not let those who are kind manage finances, for they may give too much and become attached to their subordinates. | ||
| 5 | 中略: | 軍勢曰：禁巫祝，不得為吏士卜問軍之吉凶。 |
| The Art of War says: "Prohibit shamans and priests from divining omens for the army or its officers." | ||
| 6 | 中略: | 軍勢曰：使義士，不以財。故義者，不為不仁者死。智者，不為闇主謀。 |
| The Art of War says: "Use righteous men without offering them wealth." Therefore, the righteous will not die for those who are unkind. The wise do not devise plans for an ignorant ruler. | ||
| 7 | 中略: | 主不可以無德，無德則臣叛：不可以無威，無威則失權。臣不可以無德，無德則無以事君：不可以無威，無威則國弱，威多則身蹶。 |
| A ruler cannot lack virtue; without virtue, ministers will rebel. A ruler cannot lack authority; without authority, power is lost. Ministers cannot lack virtue; without it, they are unable to serve their sovereign. They cannot lack authority either; without authority, the state becomes weak, but excessive authority leads to personal downfall. | ||
| 8 | 中略: | 故聖王御世，觀盛衰，度得失，而為之制。故諸侯二師，方伯三師，天子六師。世亂則叛逆生，王澤竭則盟誓相誅伐。 |
| Therefore, a sage king governing the world observes prosperity and decline, measures gains and losses, and accordingly establishes regulations. Thus, feudal lords have two armies, regional leaders have three armies, and the Son of Heaven has six armies. When the world is in chaos, rebellion arises; when royal grace is exhausted, oaths are broken and mutual attacks occur. | ||
| 9 | 中略: | 德同勢敵，無以相傾，乃攬英雄之心，與眾同好惡，然後加之以權變。故非計策，無以決嫌定疑。非譎奇無以破姦息寇，非陰謀無以成功。 |
| When virtue is equal and power balanced, neither side can prevail over the other; thus, one must win the hearts of heroes, share with the people their likes and dislikes, and then apply flexible strategies. Therefore, without strategy and planning, there is no way to resolve doubts or dispel suspicions. Without deception and ingenuity, one cannot defeat villains or quell bandits; without secret plans, success cannot be achieved. | ||
| 10 | 中略: | 聖人體天，賢人法地，智者師古。是故三略為衰世作：上略設禮賞，別姦雄，著成敗。中略差德行，審權變。下略陳道德，察安危，明賊賢之咎。故人主深曉上略，則能任賢擒敵。深曉中略，則能御將統眾。深曉下略，則能明盛衰之源，審治國之紀。 |
| Sages embody Heaven, virtuous men emulate Earth, and the wise take ancient sages as their teachers. Therefore, The Three Strategies were composed for a declining age: the Upper Strategy establishes rites and rewards, distinguishes villains from heroes, and records successes and failures. The Middle Strategy differentiates virtue and conduct, examines flexible strategies. The Lower Strategy presents morality and virtue, observes safety and danger, and clarifies the faults of villains and the virtuous. Therefore, if a ruler thoroughly understands the Upper Strategy, he will be able to appoint capable men and capture his enemies. If one deeply understands the Middle Strategy, then he can control generals and lead the masses. If one thoroughly grasps the Lower Strategy, then he will understand the origins of prosperity and decline and discern the principles for governing a state. | ||
| 11 | 中略: | 人臣深曉中略，則能全功保身。夫高鳥死，良弓藏，敵國滅，謀臣亡。亡者，非喪其身也。謂奪其威，廢其權也。封之于朝，極人臣之位，以顯其功。中州善國，以富其家，美色珍玩，以悅其心。 |
| Ministers who deeply understand the Middle Strategy can preserve their achievements and protect themselves. When high-flying birds are dead, fine bows are stored away; when enemy states are destroyed, strategists perish. To "perish" does not mean merely to lose one's life. It means having one's authority stripped away and power abolished. Granting them titles within the court, elevating them to the highest rank among ministers, in order to honor their achievements. Assigning them fertile lands and prosperous states to enrich their families, providing beautiful women and rare treasures to please their hearts. | ||
| 12 | 中略: | 夫人眾一合而不可卒離。權威一與而不可卒移。還師罷軍，存亡之階。故弱之以位，奪之以國，是謂霸者之略，故霸者之作，其論駁也。 |
| Once a large group of people unite, they cannot be suddenly separated. Once authority is granted, it cannot be abruptly transferred. Retreating an army and disbanding troops mark the steps toward survival or destruction. Therefore, weakening them through rank and seizing their states is called the strategy of a hegemon. Hence, the writings of hegemons are often contradictory in argument. | ||
| 13 | 中略: | 存社稷，羅英雄者，中略之勢也，故勢秘焉。 |
| Preserving the state and gathering heroes is the power of the Middle Strategy; therefore, such strength must be kept secret. |
《下略 - Lower strategy》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 下略: | 夫能扶天下之危者，則據天下之安。能除天下之憂者，則享天下之樂。能救天下之禍者，則獲天下之福。故澤及于民，則賢人歸之。澤及昆蟲，則聖人歸之。賢人所歸，則其國強。聖人所歸，則六合同。求賢以德、致聖以道。賢去則國微，聖去則國乖。微者危之階，乖者亡之徵。 |
| He who is able to support the world in crisis will then hold the peace of the world. He who can remove the worries of the world will then enjoy the happiness of the world. He who can rescue the world from disaster will then receive the blessings of the world. Therefore, when grace reaches the people, virtuous men will return to him. When grace extends even to insects, sage men will return to him. Where virtuous men gather, that state becomes strong. Where sage men gather, the six directions become united. Seek virtuous men through virtue; bring sages forth through the Dao. When virtuous men depart, the state becomes weak; when sage men leave, the state falls into discord. Weakness is the step toward peril, and discord is the omen of destruction. | ||
| 2 | 下略: | 賢人之政，降人以體，聖人之政，降人以心。體降可以圖始，心降可以保終。降體以禮，降心以樂。所謂樂者，非金，石，絲，竹也，謂人樂其家，謂人樂其俗，謂人樂其業，謂人樂其都邑，謂人樂其政令，謂人樂其道德；加此君人者，乃作樂以節之，使不失其和。故有德之君，以樂樂人，無德之君，以樂樂身。樂人者，久而長，樂身者不久而亡。 |
| The governance of virtuous men brings people down to a physical level; the governance of sage men brings people down to the heart. Bringing people down physically allows one to plan for the beginning; bringing them down to the heart ensures a secure ending. Bring people down physically through ritual, and bring their hearts down through music. What is called music (yue) does not refer to metal, stone, silk, or bamboo instruments; rather, it means that people are happy with their families, content with their customs, pleased with their occupations, delighted in their cities and towns, satisfied with the government's orders, and joyful in its morality. Therefore, those who rule must create music to regulate these things, ensuring that harmony is not lost. Thus, a virtuous ruler uses music to bring joy to the people; an unvirtuous ruler uses music for his own pleasure. He who brings joy to the people will enjoy a long and enduring reign, while he who seeks personal pleasure through music will not last long before perishing. | ||
| 3 | 下略: | 釋近謀近者，勞而無功。釋遠謀者，佚而有終。佚政多忠臣，勞政多怨民。故曰；務廣地者荒，務廣德者強。能有其有者安，貪人之有者殘。殘滅之政，累世受患。造作過制，雖成必敗。 |
| He who neglects what is near in order to pursue the distant will labor without achieving success. He who abandons distant concerns and plans for the near at hand will find ease and a successful conclusion. A government of ease produces many loyal ministers, while a burdensome administration breeds resentful subjects. Therefore it is said: He who strives to expand territory will bring desolation; he who endeavors to extend virtue will grow strong. He who is content with what he has will find peace; he who covets the possessions of others will become cruel and destructive. A cruel and destructive administration brings suffering to generations. To create or act beyond established limits, even if initially successful, will ultimately lead to failure. | ||
| 4 | 下略: | 舍己而教人者逆，正己而化人者順。逆者亂之招，順者治之要。道、德、仁、義、禮五者，一體也。道者人之所蹈，德者人之所得，仁者人之所親，義者人之所宜，禮者人之所體，不可無一焉。故夙興夜寐，禮之制也。討賊報讎，義之決也。惻隱之心，仁之發也。得己，得人，德之路也。使人均平，不失其所，道之化也。 |
| He who abandons himself in order to teach others goes against the right path; he who corrects himself and thus transforms others follows the natural way. Going against the right path invites disorder, while following it is essential for good governance. The Dao, virtue (De), benevolence (Ren), righteousness (Yi), and ritual propriety (Li)—these five are one unified entity. The Dao is the path that people tread; virtue (De) is what people attain; benevolence (Ren) is what people cherish and relate to; righteousness (Yi) is what is fitting for people; ritual propriety (Li) is the embodiment of human conduct. None of these can be lacking. Therefore, rising early and sleeping late is part of the system of Li (ritual propriety). To punish evildoers and avenge wrongs is the decisive action of Yi (righteousness). Compassionate feelings are the manifestation of Ren (benevolence). To cultivate oneself and gain others' trust is the path to De (virtue). Ensuring that all people are treated fairly and none lose their proper place is the transformation brought by the Dao. | ||
| 5 | 下略: | 出君下臣，名曰命。施于竹帛，名曰令。奉而行之，名曰政。夫命失，則令不行，令不行，則政不立。政不立，則道不通。道不通，則邪臣勝，邪臣勝，則主威傷。 |
| When a ruler issues commands to his ministers, it is called "ming" (command). liğinde When written on bamboo slips and silk cloth, it is called "ling" (edict). To carry it out in practice is called "zheng" (government or administration). When a command ("ming") is lost, the edict ("ling") cannot be carried out; when an edict cannot be carried out, governance ("zheng") cannot be established. When governance cannot be established, the Dao cannot be realized. When the Dao is not realized, wicked ministers prevail; when wicked ministers prevail, the ruler's authority is harmed. | ||
| 6 | 下略: | 千里迎賢其路遠，致不肖其路近。是以明君舍近而收遠，故能全功尚人，而下盡力。 |
| Going a thousand miles to welcome virtuous men means the path is long and distant; bringing unworthy people close means the path is short and near. Therefore, a wise ruler abandons the nearby (unworthy) and seeks those far away (virtuous), thus achieving complete success by honoring virtuous people, and subordinates will then exert their full efforts. | ||
| 7 | 下略: | 廢一善則眾善衰，賞一惡則眾惡掃。善者得其佑，惡者受其誅，則國安而眾善至。眾疑無定國，眾惑無治民，疑定惑還，國乃可安。一令逆則百令失，一惡失則百惡結。故善施于順民，惡加于凶，則令行而無怨。 |
| To neglect one act of virtue causes all virtue to decline; to reward one act of wickedness causes all wickedness to flourish. When the virtuous receive their protection and the wicked suffer punishment, then the state will be at peace and all virtue will arrive. A country full of doubts cannot be stable; a people filled with confusion cannot be governed. When doubts are resolved and confusion is dispelled, the state can then find peace. When one order is defied, a hundred orders will fail; when one act of wickedness goes unpunished, a hundred evils will accumulate. Therefore, if virtue is bestowed upon the obedient people and punishment is applied to the wicked, then commands will be carried out without resentment. | ||
| 8 | 下略: | 使怨治怨，是謂逆天。使讎治讎，其禍不救。治民使平，致平以清。則民得其所，而天下寧。 |
| To use resentment to deal with resentment is called going against Heaven. To employ enemies to deal with enemies brings a calamity that cannot be saved. Govern the people by ensuring fairness, and achieve fairness through clarity. Then the people will find their proper place, and the world will be at peace. | ||
| 9 | 下略: | 犯上者尊，貪鄙者富，雖有聖主，不能致其治。犯上者誅，貪鄙者拘，則化行而眾惡消。 |
| When those who defy superiors are honored and greedy and base individuals grow rich, even a sage ruler cannot bring about good governance. When those who defy their superiors are punished and the greedy and base are restrained, then moral influence will spread and all evils will vanish. | ||
| 10 | 下略: | 清白之士，不可以爵祿得。節義之士，不可以威刑脅。故明君求賢，必觀其所以而致焉。致清白之士，修其禮；致節義之士，修其道。然後士可致，而名可保。 |
| A man of integrity cannot be won by titles or wealth. A man of righteousness and principle cannot be intimidated by threats or punishment. Therefore, a wise ruler who seeks virtuous men must examine the means through which they can be won over and then bring them forth accordingly. To win over a man of integrity, one must cultivate proper rites; To win over a man of righteousness and principle, one must cultivate the Dao. Only then can virtuous men be won over, and fame thus preserved. | ||
| 11 | 下略: | 夫聖人君子，明盛衰之源，通成敗之端，審治亂之機，知去就之節。 |
| A sage or noble man understands the origins of prosperity and decline, comprehends the causes of success and failure, examines the turning points between order and chaos, and knows when to advance or retreat. | ||
| 12 | 下略: | 雖窮不處亡國之位，雖貧不食亂邦之祿。潛名抱道者，時至而動，則極人臣之位。德合于己，則建殊絕之功。故其道高而名揚于後世。 |
| Even in poverty, he will not hold office under a doomed state; even in destitution, he will not accept the salary of a corrupt country. He who conceals his name and upholds the Dao, when the time comes to act, will attain the highest position among ministers. When virtue aligns with oneself, one can accomplish extraordinary feats of merit. Therefore, his way is lofty and his name will be celebrated in later generations. | ||
| 13 | 下略: | 聖王之用兵，非樂之也；將以誅暴討亂也。夫以義誅不義，若決江河而溉爝火，臨不測而擠欲墜，其克必矣。所以優游恬淡而不進者，重傷人物也。夫兵者，不祥之器，天道惡之，不得已而用之。是天道也。 |
| A sage king's use of military force is not something he delights in; It is employed to punish the violent and quell disorder. To use righteousness to punish unrighteousness is like opening the great rivers to douse a small flame, or standing on an unfathomable precipice to push something already about to fall—victory is certain. Therefore, the reason for leisurely ease and tranquility without advancing is to avoid causing harm to people. Military force is an inauspicious instrument; Heaven abhors it, and it should be used only when absolutely necessary. This is the way of Heaven. | ||
| 14 | 下略: | 夫人之在道，若魚之在水，得水而生，失水而死，故君子常懼而不敢失道。 |
| A person's existence in the Dao is like a fish in water: with water, it lives; without water, it dies. Therefore, a noble man always fears and dares not lose the Dao. | ||
| 15 | 下略: | 豪傑秉職，國威乃弱，殺生在豪傑，國勢乃竭。豪傑低首，國乃可久。殺生在君，國乃可安。四民用虛，國乃無儲。四民用足，國乃安樂。 |
| When heroes and capable men hold power, the state's authority becomes weak; when life and death rest in the hands of such individuals, the nation's strength is drained. Only when heroes and capable men bow their heads can a state endure for long. When the power of life and death rests with the ruler, then the nation may find peace. If the four classes of people (scholars, farmers, artisans, merchants) are led into emptiness and idleness, the state will have no reserves. When the four classes make proper use of their resources and are well-provided for, the nation will enjoy peace and happiness. | ||
| 16 | 下略: | 賢臣內，則邪臣外。邪臣內，則賢臣斃。內外失宜，禍亂傳世。 |
| When virtuous ministers are within court, then wicked ministers remain outside. When wicked ministers are inside the court, virtuous ministers will perish. If internal and external affairs are improperly managed, calamity and disorder will be passed down through generations. | ||
| 17 | 下略: | 大臣疑主，眾姦集聚。臣當君尊，上下乃昏。君當臣處，上下失序。 |
| When high ministers doubt the ruler, many villains gather together. When a minister holds the position of a ruler, the hierarchy above and below becomes confused. When a ruler takes the place of a subject, the order between superiors and inferiors is lost. | ||
| 18 | 下略: | 傷賢者，殃及三世。蔽賢者，身受其害。嫉賢者，其名不全。進賢者，福流子孫。故君子急于進賢，而美名彰焉。 |
| To harm virtuous men brings misfortune to three generations. He who conceals virtue will suffer its consequences himself. He who envies the virtuous cannot preserve his own reputation. He who promotes the virtuous will see blessings flow to his descendants. Therefore, a noble man eagerly seeks to promote the virtuous, and thus his good name becomes renowned. | ||
| 19 | 下略: | 利一害百，民去城郭。利一害萬，國乃思散。去一利百，人乃慕澤。去一利萬，政乃不亂。 |
| When one gains benefit at the expense of a hundred others, the people will abandon their cities and walls. When one benefits while harming ten thousand, the nation begins to think of disintegration. To sacrifice one for the benefit of a hundred brings people's admiration and gratitude. To sacrifice one for the good of ten thousand ensures that governance remains orderly. |
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能有其有者安，真人之有者殘 真应该为贪
存社稜 应为 存社稷
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能有其有者安，真人之有者殘 真应该为贪
存社稜 应为 存社稷
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Comment or ask a question about Three Strategies
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Three Strategies of Huang Shih-kung
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