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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: | 夫主将之法，务揽英雄之心，赏禄有功，通志于众，故与众同好，靡不成与众同恶，靡不倾。治国安家，得人也，亡国破家，失人也，含气之类，咸愿得其志。 |
| 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: | 军谶曰：柔能制刚，弱能制强。柔者，德也。刚者，贼也。弱者，人之所助。强者，怨之所攻。柔有所设，刚有所施，弱有所用，强有所加，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: | 端末未见，人莫能知。天地神明；与物推移。变动无常，因敌转化。不为事先，动而辄随。故能图制无疆，扶成天威。康正八极，密定九夷。如此谋者，为帝王师。 |
| 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：莫不贪强，鲜能守微，若能守微，乃保其生。圣人存之，以应事机。舒之弥四海，卷之不盈杯，居之不以室宅，守之不以城郭，藏之胸臆，而敌国服。 |
| 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: | 军谶曰：能柔能刚，其国弥光。能弱能强，其国弥彰。纯柔纯弱，其国必削、纯刚纯强，其国必亡。 |
| 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: | 夫为国之道，恃贤与民，信贤如腹心，使民如四肢，则策无遣。所适如肢体相随，骨节相救，天道自然，其巧无间。 |
| 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: | 军国之要，察众心，施百务；危者，安之。惧者，欢之。叛者，还之。冤者，原之：诉者，察之。卑者，贵之。强者，抑之。敌者，残之。贪者，丰之。欲者，使之。畏者，隐之。谋者，近之。谗者，覆之。毁者，复之。反者，废之。横者，挫之。满者，损之。归者，招之。服者，活之。降者，脱之。获固，守之。获厄，塞之。获难，屯之。获城，割之。获地，裂之。获财，散之。敌动，伺之。敌近，备之。敌强，下之。敌佚，去之。敌陵，待之。敌暴，缓之。敌悖，义之。敌睦，携之。顺举挫之。因势破之。放言过之。四网罗之。得而勿有，居而勿守，拔而勿久，立而勿取。为者则己，有者则士，焉知利之所在。彼为诸侯，己为天子，使城自保，令士自处。 |
| 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，鲜能下下，祖祖为亲，下下为君。下下者，务耕桑，不夺其时；薄赋敛，不匮其财。罕徭役，不使其劳，则国富而家娱，然后选士以司牧之。 |
| 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: | 夫所谓士者，英雄也。故曰罗其英雄，则敌国穷。英雄者，国之干。庶民者，国之本。得其干，收其本，则政行而无怨。 |
| 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，在崇礼而重禄。礼崇则智士至，禄重则义士轻死。故禄贤不爱财，赏功不瑜时，则下力并，敌国削。夫用人之道，尊以爵，睹以财，则士自来。接以礼，励以义，则士死之。 |
| 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: | 夫将帅者，必与士卒同滋味，而共安危，敌乃可加：故兵有全胜，敌有全因。昔者，良将之用，有馈箪醪者，使投诸河，与士卒同流而饮。夫一箪之醪，不能味一河之水，而三军之士，思为致死者，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: | 军谶曰：军井未达，将不言渴。军幕未办，将不言倦。军灶未炊，将不言饥。冬不服裘，夏不操扇，雨不张盖，是谓将礼。与之安，与之危，故其众，可合而不可离，可用而不可疲，以其恩素蓄，谋素合也。故曰：蓄恩不倦，以一取万。 |
| 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: | 军谶曰：将之所以为威者，号令也。战之所以全胜者，军政也。士之所以轻死者，用命也。故将无还令，赏罚必信，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: | 夫统军持势者，将也。制胜败敌者，众也。故乱将不可使保军，乘众不可使伐人。攻城不可拔，围邑则不废。二者无功，则士力疲惫，士力疲惫，则将孤众悖，以守则不固，以战则奔北，是谓老兵。兵老，则将威不行。将无威，则士卒轻刑。士卒轻刑，则军失伍。军失伍，则士卒逃亡。士卒逃亡，则敌乘利。敌乘利，则军必丧。 |
| 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: | 军谶曰：良将之统军也，恕己而治人，推惠施恩，士力日新。战如风发，攻如河决，故其众可望而不可当，可下而不可胜。以身先人，故其兵为天下雄。军谶曰：军以赏为表，以罚为裹。赏罚明，则将威行。官人得，则士卒服。所任贤，则敌国畏。 |
| 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: | 军谶曰：贤者所适，其前无敌。故士可下而不可骄，将可乐而不可忧，谋可深而不可疑。士骄，则下不顺。将忧，则内外不相信。谋疑，则敌国奋，以此攻伐，则致乱。夫将者，国之命也，将能制胜，则国家安定。 |
| 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: | 军谶曰：将能清，能静，能平，能整，能受谏，能听讼，能纳人，能采言，能知国俗，能图山川，能表险难，能制军权。故曰：仁贤之智，圣明之虑，负薪之言，廊庙之语，兴衰之事，将所宜闻。将者，能思士如渴，则策从焉。夫将拒谏，则英雄散，策不从，则谋士叛。善恶同，则功臣倦。专己，则下归咎。自伐，则下少功。信谗，则众离心。贪财，则奸不禁。内顾，则士卒淫。将有一，则众不服。有二，则军无式。有三，则下奔北。有四，则祸及国。 |
| 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: | 军谶曰；将谋欲密，士众欲一，攻敌欲疾。将谋密，则奸心闭。士众一，则军心结。攻敌疾，则备不及设。军有此三者，则计不夺。将谋泄，则军无势。外窥内，则祸不制。财入营，则众奸会。将有此三者，军必败。将无虑，则谋士去。将无勇，则士卒恐。将妄动，则军不重，将迁怒，则一军惧。 |
| 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: | 军谶曰：虑也，勇也，将之所重。动也，怒也，将之所用。此四者，将之盯诫也。 |
| 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: | 军谶曰：军无财，士不来。军无赏；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: | 军谶曰：香饵之下，必有死鱼。重赏之下，必有勇夫。故礼者，士之所归，赏者，士之所死，招其所归，示其所死，则所求者至。故礼而后悔者，士不止，赏而后悔者，士不使。礼赏不倦，则士争死。 |
| 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: | 军谶曰：兴师之国，务先隆恩。攻取之国，务先养民。以寡胜众者，恩也。以弱胜强者，民也。故良将之养士，不易于身，故能使三军如一心，则其胜可全。 |
| 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: | 军谶曰：用兵之要，必先察敌情，视其仓库，度其粮食，卜其强弱，察其天地，伺其空隙。故国无军旅之难，而运粮者，虚也。民菜色者，穷也。千里馈粮，士有饥色。樵苏后爨，师不宿饱。夫运粮千里，无一年之食，二千里，无二年之食，三千里，无三年之食，是谓国虚。国虚，则民贫：民贫，则上下不亲。敌攻其外，民盗其内，是谓必溃。 |
| 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: | 军谶曰：上行虐，则下急刻。赋重敛数，刑罚无极，民相残贼，是谓亡国。 |
| 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: | 军谶曰：内贪外廉，诈誉取名，窃公为恩，令上下昏，饰躬正颜，以获高官，是谓盗端。 |
| 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: | 军谶曰：群吏朋党，各进所亲。招举奸枉，抑挫仁贤，背公立私，同位相讪，是谓乱源。 |
| 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: | 军谶曰：强宗聚奸，无位而尊，威而不震，葛藟相连，种德立恩，夺在位权，侵侮下民，国内喧哗，臣蔽不言，是谓乱根。 |
| 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: | 军谶曰：世世作奸，侵盗县官，进退求便，委曲弄文，以危其君，是谓国奸。 |
| 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: | 军谶曰：吏多民寡，尊卑相若，强弱相虏，莫适禁御，延及君子，国受其咎。 |
| 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: | 军谶曰：善善不进，恶恶不退，贤者隐蔽，不肖在位，国受其害。 |
| 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: | 军谶曰：枝叶强大，比周居势，卑贱陵贵，久而益大，上不忍废，国受其败。 |
| 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: | 军谶曰：佞臣在上，一军皆讼。引威自与，动违于众。无进无退，苟然取容。专任自己，举措伐功。诽谤盛德，诬述庸庸。无善无恶，皆与己同。稽留行事，命令不通。造作苛政，变古易常。君用佞人，必受祸殃。 |
| 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: | 军谶曰：奸雄相称，障蔽主明。毁誉并兴，壅塞主聪，各阿所私，令主失忠。故主察异言，乃观其萌。主聘儒贤，奸雄乃遯。主任旧齿，万事乃理。主聘岩穴，士乃得实。谋及负薪，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: | 夫三皇无言，而化流四海，故天下无所归功。帝者，体天则地，有言有令，而天下太平：君臣让功，四海化行，百姓不知其所以然，故使臣不待礼赏，有功美而无害。王者，制人以道，降心服志，设矩备衰，四海会同，王职不废，虽有甲兵之备，而无战斗之患；君无疑于臣，臣无疑于主，国定民安，臣以义退，亦能美而无害。霸者，制士以权，结士以信，使士以赏：信衰则士疏，赏亏则士不用命。 |
| 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: | 军势曰：出军行师，将在自专。进退内御，则功难成。 |
| 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: | 军势曰：使智，使勇，使贪，使愚。智者，乐立其功。勇者，好行其志。贪者，邀趋其利。愚者，不顾其死。因其至情而用之，此军之微权也。 |
| 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: | 军势曰：无使辩士谈说敌美，为其惑众。勿使仁者主财，为其多施而附于下。 |
| 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: | 军势曰：禁巫祝，不得为吏士卜问军之吉凶。 |
| The Art of War says: "Prohibit shamans and priests from divining omens for the army or its officers." | ||
| 6 | 中略: | 军势曰：使义士，不以财。故义者，不为不仁者死。智者，不为暗主谋。 |
| 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: | 主不可以无德，无德则臣叛：不可以无威，无威则失权。臣不可以无德，无德则无以事君：不可以无威，无威则国弱，威多则身蹶。 |
| 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: | 故圣王御世，观盛衰，度得失，而为之制。故诸侯二师，方伯三师，天子六师。世乱则叛逆生，王泽竭则盟誓相诛伐。 |
| 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: | 德同势敌，无以相倾，乃揽英雄之心，与众同好恶，然后加之以权变。故非计策，无以决嫌定疑。非谲奇无以破奸息寇，非阴谋无以成功。 |
| 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: | 圣人体天，贤人法地，智者师古。是故三略为衰世作：上略设礼赏，别奸雄，著成败。中略差德行，审权变。下略陈道德，察安危，明贼贤之咎。故人主深晓上略，则能任贤擒敌。深晓中略，则能御将统众。深晓下略，则能明盛衰之源，审治国之纪。 |
| 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: | 人臣深晓中略，则能全功保身。夫高鸟死，良弓藏，敌国灭，谋臣亡。亡者，非丧其身也。谓夺其威，废其权也。封之于朝，极人臣之位，以显其功。中州善国，以富其家，美色珍玩，以悦其心。 |
| 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: | 夫人众一合而不可卒离。权威一与而不可卒移。还师罢军，存亡之阶。故弱之以位，夺之以国，是谓霸者之略，故霸者之作，其论驳也。 |
| 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，罗英雄者，中略之势也，故势秘焉。 |
| 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，则据天下之安。能除天下之忧者，则享天下之乐。能救天下之祸者，则获天下之福。故泽及于民，则贤人归之。泽及昆虫，则圣人归之。贤人所归，则其国强。圣人所归，则六合同。求贤以德、致圣以道。贤去则国微，圣去则国乖。微者危之阶，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: | 贤人之政，降人以体，圣人之政，降人以心。体降可以图始，心降可以保终。降体以礼，降心以乐。所谓乐者，非金，石，丝，竹也，谓人乐其家，谓人乐其俗，谓人乐其业，谓人乐其都邑，谓人乐其政令，谓人乐其道德；加此君人者，乃作乐以节之，使不失其和。故有德之君，以乐乐人，无德之君，以乐乐身。乐人者，久而长，乐身者不久而亡。 |
| 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: | 释近谋近者，劳而无功。释远谋者，佚而有终。佚政多忠臣，劳政多怨民。故曰；务广地者荒，务广德者强。能有其有者安，贪人之有者残。残灭之政，累世受患。造作过制，虽成必败。 |
| 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，正己而化人者顺。逆者乱之招，顺者治之要。道、德、仁、义、礼五者，一体也。道者人之所蹈，德者人之所得，仁者人之所亲，义者人之所宜，礼者人之所体，不可无一焉。故夙兴夜寐，礼之制也。讨贼报雠，义之决也。恻隐之心，仁之发也。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，则令不行，令不行，则政不立。政不立，则道不通。道不通，则邪臣胜，邪臣胜，则主威伤。 |
| 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: | 千里迎贤其路远，致不肖其路近。是以明君舍近而收远，故能全功尚人，而下尽力。 |
| 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: | 废一善则众善衰，赏一恶则众恶扫。善者得其佑，恶者受其诛，则国安而众善至。众疑无定国，众惑无治民，疑定惑还，国乃可安。一令逆则百令失，一恶失则百恶结。故善施于顺民，恶加于凶，则令行而无怨。 |
| 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，是谓逆天。使雠治雠，其祸不救。治民使平，致平以清。则民得其所，而天下宁。 |
| 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，贪鄙者富，虽有圣主，不能致其治。犯上者诛，贪鄙者拘，则化行而众恶消。 |
| 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，不可以爵禄得。节义之士，不可以威刑胁。故明君求贤，必观其所以而致焉。致清白之士，修其礼；致节义之士，修其道。然后士可致，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: | 夫圣人君子，明盛衰之源，通成败之端，审治乱之机，知去就之节。 |
| 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: | 虽穷不处亡国之位，虽贫不食乱邦之禄。潜名抱道者，时至而动，则极人臣之位。德合于己，则建殊绝之功。故其道高而名扬于后世。 |
| 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: | 圣王之用兵，非乐之也；将以诛暴讨乱也。夫以义诛不义，若决江河而溉爝火，临不测而挤欲坠，其克必矣。所以优游恬淡而不进者，重伤人物也。夫兵者，不祥之器，天道恶之，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，若鱼之在水，得水而生，失水而死，故君子常惧而不敢失道。 |
| 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: | 豪杰秉职，国威乃弱，杀生在豪杰，国势乃竭。豪杰低首，国乃可久。杀生在君，国乃可安。四民用虚，国乃无储。四民用足，国乃安乐。 |
| 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: | 贤臣内，则邪臣外。邪臣内，则贤臣毙。内外失宜，祸乱传世。 |
| 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，众奸集聚。臣当君尊，上下乃昏。君当臣处，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: | 伤贤者，殃及三世。蔽贤者，身受其害。嫉贤者，其名不全。进贤者，福流子孙。故君子急于进贤，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。利一害万，国乃思散。去一利百，人乃慕泽。去一利万，政乃不乱。 |
| 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，真人之有者残 真应该为贪
存社棱 应为 存社稷
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能有其有者安，真人之有者残 真应该为贪
存社棱 应为 存社稷
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Three Strategies of Huang Shih-kung
Three Strategies of Huang Shih-kung
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