| Chinese Text Project |
《司馬法 - Si Ma Fa》 | [Spring and Autumn - Warring States (772 BC - 221 BC)] English translation: AI and Chinese Text Project users [?] | Books referencing 《司馬法》 Library Resources Related resources |
《仁本 - Rooted in Benevolence》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《仁本》 Library Resources |
| 1 | 仁本: | 古者，以仁為本以義治之之為正。正不獲意則權。權出於戰，不出於中人，是故：殺人安人，殺之可也；攻其國愛其民，攻之可也；以戰止戰，雖戰可也。故仁見親，義見說，智見恃，勇見方，信見信。內得愛焉，所以守也；外得威焉，所以戰也。 |
| In ancient times, taking benevolence as the foundation and governing with righteousness was considered proper. If propriety cannot achieve one's intent, then discretion should be used. Discretion arises from warfare and does not come from ordinary people; therefore: killing someone to preserve others, it is acceptable to kill. Attacking a state but loving its people, it is acceptable to attack. Using war to stop war, even waging war is acceptable. Therefore, benevolence brings closeness, righteousness brings approval, wisdom brings reliance, courage demonstrates principle, and trustworthiness earns trust. Gaining love internally is why one can defend. Gaining authority externally is why one can wage war. | ||
| 2 | 仁本: | 戰道：不違時，不歷民病，所以愛吾民也。不加喪，不因凶，所以愛夫其民也；冬夏不興師，所以兼愛民也。故國雖大，好戰必亡；天下雖安，忘戰必危。 |
| The way of warfare: not violating the seasons, not burdening the people's hardships—this is how we show love for our own people. Not adding to mourning, not taking advantage of misfortune—this is how one shows love for the enemy's people; Not raising an army in winter or summer is how one universally loves all the people. Therefore, even if a state is large, if it likes war, it will surely perish; Even if the world is at peace, forgetting warfare will inevitably bring danger. | ||
| 3 | 仁本: | 天下既平，天子大愷，春蒐秋獮；諸侯春振旅，秋治兵。所以不忘戰也。 |
| When the world has been pacified, the Son of Heaven holds grand feasts, conducting spring hunts and autumn expeditions; The feudal lords conduct spring military reviews and autumn training of troops. This is to ensure that warfare is never forgotten. | ||
| 4 | 仁本: | 古者：逐奔不過百步，縱綏不過三舍，是以明其禮也；不窮不能而哀憐傷病，是以明其仁也；成列而鼓，是以明其信也；爭義不爭利，是以明其義也；又能舍服，是以明其勇也；知終知始，是以明其智也。六德以時合教，以為民紀之道也。自古之政也。 |
| In ancient times: pursuing a fleeing enemy did not go beyond one hundred paces, and allowing the defeated to retreat did not exceed three li—this was to demonstrate propriety; Not exhausting those who are incapable but showing compassion for the wounded and sick is how benevolence is demonstrated; Beating drums only after troops have formed ranks is how trustworthiness is demonstrated; Contesting for righteousness rather than profit is how righteousness is demonstrated; Being able to show mercy toward the defeated is how courage is demonstrated; Knowing both the beginning and the end is how wisdom is demonstrated. The six virtues are combined with seasonal instruction, forming the way to establish moral standards for the people. This has been the governance of ancient times. | ||
| 5 | 仁本: | 先王之治，順天之道；設地之宜；官民之德；而正名治物；立國辨職，以爵分祿。諸侯說懷，海外來服，獄弭而兵寢，聖德之治也。 |
| The rule of former kings followed the way of Heaven; they established what was suitable for the land; they cultivated virtue among the people; and rectified names to govern things; They established states and defined duties, distributing ranks and emoluments accordingly. Feudal lords were pleased and loyal, with people from beyond the seas coming to submit; lawsuits ceased and armies lay dormant—this was the governance of sage virtue. | ||
| 6 | 仁本: | 其次，賢王制禮樂法度，乃作五刑，興甲兵，以討不義。巡狩省方，會諸侯，考不同。其有失命亂常，背德逆天之時，而危有功之君，偏告于諸侯，彰明有罪。乃告于皇天上帝，日月星辰，禱于后土四海神祇，山川冢社，乃造于先王。然後冢宰徵師于諸侯曰：「某國為不道，征之。以某年月日，師至于某國會天子正刑。」 |
| Next, virtuous kings established rites, music, and legal codes; they created five punishments, raised armed forces, to punish injustice. They conducted tours of inspection, visited regions, convened feudal lords, and examined differences. When there were those who violated commands and disrupted established norms, betrayed virtue and defied Heaven, endangering a meritorious ruler, they would inform the feudal lords accordingly, clearly exposing the guilty. They then reported to the supreme Heaven and Shangdi, the sun, moon, and stars; they prayed before Hou Tu (the Earth Deity), the gods of the four seas, mountains, rivers, and ancestral shrines, thus appealing to former kings. Only then would the Grand Minister request an army from the feudal lords, saying: "A certain state has acted immorally; let us campaign against it." "On a specific year, month, and day, the army shall arrive at this certain state to carry out the Son of Heaven's just punishment." | ||
| 7 | 仁本: | 冢宰與百官布令於軍曰：「入罪人之地，無暴神祇，無行田獵，無毀土功，無燔牆屋，無伐林木，無取六畜、禾黍、器械。見其老幼，奉歸勿傷。雖遇壯者，不校勿敵。敵若傷之，醫藥歸之。」 |
| The Grand Minister and the officials issued orders to the army, saying: "When entering the land of the guilty, do not disturb the gods and spirits; do not trample fields or hunt; do not destroy earthworks; do not burn walls and houses; do not cut down trees; do not take livestock, grain, or tools. When encountering the elderly and children, escort them back safely without harming them. Even if meeting strong men, do not provoke or fight unless they resist. If the enemy injures them, provide medical care and return them." | ||
| 8 | 仁本: | 既誅有罪，王及諸侯修正其國，舉賢立明，正復厥職。 |
| After punishing the guilty, the king and feudal lords would reform their states, recommending virtuous individuals to prominent positions, restoring proper duties. | ||
| 9 | 仁本: | 王、伯之所以治諸侯者六：以土地形諸侯；以政令平諸侯；以禮信親諸侯；以材力說諸侯；以謀人維諸侯；以兵革服諸侯。同患同利以合諸侯，比小事大以和諸侯。 |
| The six ways by which kings and hegemonic rulers governed the feudal lords: first, assigning land to define their territories; second, using political decrees to regulate the feudal lords; third, employing rites and trustworthiness to bring closeness among the feudal lords; fourth, using talent and strength to gain favor from the feudal lords; fifth, employing strategies to maintain unity among the feudal lords; sixth, using military force and weapons to subdue the feudal lords. Uniting the feudal lords through shared hardships and mutual benefits, treating minor states as equals and major ones with respect in order to harmonize them. | ||
| 10 | 仁本: | 會之以發禁者九：憑弱犯寡則眚之；賊賢害民則伐之；暴內陵外則壇之；野荒民散則削之；負固不服則侵之；賊殺其親則正之；放弒其君則殘之；犯令陵政則絕之；外內亂、禽獸行，則滅之。 |
| The nine prohibitions enforced during feudal assemblies: if a strong state oppresses the weak or attacks an outnumbered one, it shall be punished; if someone harms virtuous people and injures the populace, he shall be attacked; if a state is oppressive internally and aggressive externally, it shall be condemned in an assembly; if the land lies waste and the people are scattered, its territory shall be reduced; if a state relies on strong defenses and refuses to submit, it shall be gradually encroached upon; if someone murders his own relatives, he shall face due punishment; if one kills or abandons his ruler, he shall be utterly destroyed; if someone disobeys commands and defies authority, all relations with him shall be severed; if there is internal and external disorder or behavior like that of beasts, the state shall be annihilated. |
《天子之義 - virtue of the Son of Heaven》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 天子之義: | 天子之義，必純取法天地，而觀於先聖。士庶之義，必奉於父母，而正於君長。故雖有明君，士不先教，不可用也。 |
| The virtue of the Son of Heaven must purely emulate heaven and earth, and observe the examples set by former sage kings. The virtue of scholars and commoners must be devoted to their parents, and rectified through their sovereigns and superiors. Therefore, even with a wise ruler, if the scholars are not first educated, they cannot be used effectively. | ||
| 2 | 天子之義: | 古之教民：必立貴賤之倫經，使不相陵；德義不相踰；材技不相掩；勇力不相犯。故力同而意和也。 |
| In ancient times, educating the people necessarily established the hierarchical order of noble and humble, so that they would not violate each other's status; virtue and righteousness would not be transgressed; talents and skills would not suppress one another; bravery and strength would not infringe upon each other. Therefore, when their strengths are equal and their intentions harmonious. | ||
| 3 | 天子之義: | 古者，國容不入軍，軍容不入國，故德義不相踰。上貴不伐之士，不伐之士，上之器也。若不伐則無求，無求則不爭，國中之聽，必得其情，軍旅之聽，必得其宜，故材技不相掩。從命為士上賞，犯命為士上戮，故勇力不相犯。 |
| In ancient times, the customs of the state did not enter the military, and the customs of the military did not enter the state; therefore, virtue and righteousness would not be transgressed. The sovereign highly values those scholars who do not boast of their achievements. Those who do not boast are the sovereign's instruments. If one does not boast, then there is no desire; without desire, there is no contention. In the state, what is heard will surely reflect the truth; in military affairs, what is heard will necessarily be appropriate. Therefore, talents and skills do not suppress one another. Obedience to orders brings the highest reward for a scholar; defiance of commands brings the severest punishment. Therefore, bravery and strength do not infringe upon one another. | ||
| 4 | 天子之義: | 既致教其民，然後謹選而使之。事極修則官給矣。教極省則民興良矣。習慣成則民體俗矣。教化之至也。 |
| After having educated their people thoroughly, then carefully select and employ them. When affairs are meticulously managed, the officials will be adequately provided for. When education is extremely concise and effective, the people naturally become virtuous. When habits are formed, the people embody the customs. This is the utmost achievement of moral instruction and education. | ||
| 5 | 天子之義: | 古者，逐奔不遠，縱綏不及。不遠則難誘，不及則難陷。以禮為固，以仁為勝。既勝之後，其教可復，是以君子貴之也。 |
| In ancient times, one did not pursue a fleeing enemy too far, nor extend clemency to those beyond reach. Not pursuing too far makes it difficult for the enemy to be lured into traps; not extending clemency too broadly makes it hard for them to fall into enticements. Use propriety as a fortress, and benevolence as the means of victory. After achieving victory, moral instruction can be restored; therefore, gentlemen value this approach. | ||
| 6 | 天子之義: | 有虞氏戒於國中，欲民體其命也。夏后氏誓於軍中，欲民先成其慮也。殷誓於軍門之外，欲民先意以待事也。周將交刃而誓之，以致民志也。夏后氏正其德也，未用兵之刃。故其兵不雜。殷義也，始用兵之刃矣。周力也，盡用兵之刃矣。夏賞於朝，貴善也。殷戮於市，威不善也。周賞於朝，戮於市，勸君子，懼小人也。三王章其德一也。 |
| The Youyu clan issued warnings within the state to ensure that the people would embody their commands. The Xia Houshi gave oaths within the military, wishing for the people to first complete their deliberations. The Yin dynasty swore oaths outside the military gate, desiring that the people prepare their intentions in anticipation of events. The Zhou dynasty gave oaths just before engaging in battle, to direct the resolve of the people. The Xia Houshi rectified their virtue and did not yet employ weapons for war. Therefore, their military forces were not disorderly. The Yin dynasty practiced righteousness and began to employ weapons for war. The Zhou dynasty relied on strength, and fully employed weapons for war. The Xia dynasty bestowed rewards in the court, valuing virtue. The Yin dynasty executed criminals in public squares to demonstrate authority over the wicked. The Zhou dynasty bestowed rewards in court and carried out executions in public markets, encouraging gentlemen while deterring petty people. The Three Kings exemplified the same virtue clearly. | ||
| 7 | 天子之義: | 兵不雜則不利，長兵以衛，短兵以守。太長則難犯，太短則不及。太輕則銳，銳則易亂。太重則鈍，鈍則不濟。 |
| If weapons are not properly categorized, they will be ineffective; long weapons are used for defense, and short weapons for protection. Weapons that are too long are difficult to wield in close combat, while those that are too short cannot reach the enemy effectively. Weapons that are too light are sharp, and sharpness leads easily to disorder. Weapons that are too heavy become dull, and dullness fails to achieve results. | ||
| 8 | 天子之義: | 戎車，夏后氏曰鉤車，先正也。殷曰寅車，先疾也。周曰元戎，先良也。 |
| The war chariot: the Xia Houshi called it a gouche, emphasizing moral rectitude first. The Yin dynasty called it yinche, prioritizing speed and urgency. The Zhou dynasty called it yuanrong, emphasizing excellence first. | ||
| 9 | 天子之義: | 旂，夏后氏玄首，人之執也。殷白，天之義也。周黃，地之道也。 |
| The banner: the Xia Houshi used a black top, symbolizing human authority and control. During the Yin dynasty it was white, representing heavenly righteousness. In the Zhou dynasty it was yellow, symbolizing the way of earth. | ||
| 10 | 天子之義: | 章，夏后氏以日月，尚明也。殷以虎，尚威也。周以龍，尚文也。 |
| The insignia: the Xia Houshi used sun and moon symbols, valuing brightness. The Yin dynasty used a tiger symbol, valuing authority. The Zhou dynasty used the dragon symbol, valuing culture and civilization. | ||
| 11 | 天子之義: | 師多務威則民詘，少威則民不勝。上使民不得其義，百姓不得其敘，技用不得其利，牛馬不得其任，有司陵之，此謂多威。多威則民詘。上不尊德而任詐慝，不尊道而任勇力，不貴用命而貴犯命，不貴善行而貴暴行，陵之有司，此謂少威。少威則民不勝。軍旅以舒為主，舒則民力足，雖交兵致刃，徒不趨，車不馳，逐奔不踰列，是以不亂。軍旅之固，不失行列之政，不絕人馬之力，遲速不過誡命。 |
| If a commander relies too heavily on displays of power, the people will be oppressed; if he shows too little authority, the people cannot overcome challenges. When superiors cause the people to lose their sense of righteousness, when commoners lose their proper order, when skills are not used effectively, when oxen and horses are overburdened, and when officials oppress them—this is called excessive authority. Excessive authority causes the people to be bent and oppressed. When superiors do not respect virtue but rely on deceit, do not honor the Way but favor brute strength, do not value obedience to orders but instead prize defiance of commands, and do not esteem good conduct but glorify violent actions—thus oppressing officials—this is called insufficient authority. Insufficient authority causes the people to fail in overcoming challenges. In military campaigns, maintaining a steady and unhurried pace is essential. When this is done, the people's strength is sufficient; even when weapons are drawn in battle, foot soldiers do not rush forward recklessly, chariots do not charge wildly, and pursuing fleeing enemies does not disrupt formation—thus order is maintained. The stability of a military force lies in maintaining orderly ranks and files, ensuring that neither men nor horses are exhausted, and adjusting the pace without exceeding orders. | ||
| 12 | 天子之義: | 古者，國容不入軍，軍容不入國。軍容入國則民德廢，國容入軍則民德弱。故在國言文而語溫，在朝恭以遜，修己以待人，不召不至，不問不言，難進易退。在軍抗而立，在行遂而果，介者不拜，兵車不式，城上不趨，危事不齒。故禮與法表裏也。文與武左右也。 |
| In ancient times, civil customs did not enter the military domain, and military customs did not intrude into the state. When military customs enter the state, the virtue of the people declines; when civil customs enter the military, the virtue of its members weakens. Therefore, within the state one speaks with civility and speaks gently; in court, one is respectful and modest. One cultivates oneself to await others, does not appear unless summoned, does not speak unless asked, and finds it difficult to advance but easy to retreat. In the military, one stands firm and resolute; on campaign, one acts decisively. Those in armor do not bow, chariots are not saluted, and one does not hurry upon city walls—dangerous matters are not discussed lightly. Therefore, rites and laws form an inseparable whole, external and internal to each other. Civil affairs and military matters are like the left and right hands—complementary. | ||
| 13 | 天子之義: | 古者，賢王明民之德，盡民之善，故無廢德，無簡民，賞無所生，罰無所試。有虞氏不賞不罰而民可用，至德也。夏賞而不罰，至教也。殷罰而不賞，至威也。周以賞罰，德衰也。賞不踰時，欲民速得為善之利也。罰不遷列，欲民速睹為不善之害也。大捷不賞，上下皆不伐善。上苟不伐善，則不驕矣；下苟不伐善，則亡等矣。上下不伐善若此，讓之至也。大敗不誅，上下皆以不善在己。上苟以不善在己，必悔其過；下苟以不善在己，必遠其罪。上下分惡若此，讓之至也。 |
| In ancient times, wise kings understood the virtue of their people and fully recognized their goodness; therefore, there was no neglected virtue, no overlooked citizen, rewards had no need to be given, and punishments had no occasion for use. The Youyu clan could employ the people without resorting to rewards or punishments—this was the highest virtue. The Xia dynasty used rewards but not punishments—this was the utmost in moral instruction. The Yin dynasty employed punishment without reward—this was the ultimate authority. The Zhou dynasty used both rewards and punishments, indicating a decline in virtue. Rewards should not be delayed beyond the appropriate time, so that people may quickly gain the benefits of doing good. Punishments must not be transferred to others or postponed—this ensures the people swiftly witness the harm of wrongdoing. In great victories, no rewards are given; both superiors and subordinates do not boast about their virtue. If a superior does not boast of his good deeds, then he will not become arrogant; if a subordinate does not boast of his achievements, then distinctions in rank are lost. When neither superiors nor subordinates boast of their good deeds like this, it is the highest form of yielding and humility. In great defeats, no executions are carried out; both superiors and subordinates attribute failure to their own shortcomings. If a superior attributes failure to his own faults, he will surely regret his mistakes; if a subordinate takes responsibility for wrongdoing as being in himself, he will necessarily distance himself from guilt. When superiors and subordinates share blame like this, it is the ultimate expression of yielding and humility. | ||
| 14 | 天子之義: | 古者戍兵三年不典，睹民之勞也。上下相報，若此，和之至也。 |
| In ancient times, garrison troops were not rotated for three years to observe the people's hardships. When superiors and subordinates reciprocate in this manner, it is the utmost harmony. | ||
| 15 | 天子之義: | 得意則愷歌，示喜也。偃伯靈台，答民之勞，示休也。 |
| Upon achieving success, one sings songs of triumph to express joy. To lay down arms and hold a ceremony at the Lingtai terrace is to respond to the people's toil, showing rest and peace. |
《定爵 - Establish ranks and titles》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《定爵》 Library Resources |
| 1 | 定爵: | 凡戰：定爵位，著功罪，收遊士，申教詔，訊厥眾，求厥技，方慮極物，變嫌推疑，養力索巧，因心之動。 |
| In all warfare: establish ranks and titles, record merits and crimes, recruit wandering warriors, issue orders and instructions, consult with the people, seek out skills, carefully consider resources, resolve suspicions and doubts, cultivate strength and seek ingenuity, according to what stirs the heart. | ||
| 2 | 定爵: | 凡戰：固眾，相利，治亂，進止，服正，成恥，約法，省罰。小罪乃殺；小罪殺，大罪因。 |
| In all warfare: consolidate the troops, assess advantages, manage disorder, decide on advances or halts, uphold righteousness, foster a sense of shame, regulate laws, and reduce punishments. Those with minor offenses are executed; Minor crimes lead to execution, major crimes follow accordingly. | ||
| 3 | 定爵: | 順天，阜財，懌眾，利地，右兵，是謂五慮。順天奉時，阜財因敵，懌眾勉若，利地守隘阻，右兵弓矢禦，殳矛守，戈戟助。凡五兵五當，長以衛短，短以救長，迭戰則久，皆戰則強。見物與侔，是謂兩之。 |
| To align with Heaven, enrich resources, please the people, utilize favorable terrain, and favor military strength—these are called the Five Considerations. To follow Heaven and honor the seasons, to enrich resources by exploiting the enemy, to please the people and encourage them as if they were dear, to utilize favorable terrain by defending narrow passes and obstacles, to favor military strength with bows and arrows for defense, staves and spears for holding positions, halberds and 戟 (ge/ji) for support. In general, the five weapons have their five appropriate uses: long weapons protect short ones, and short weapons rescue long ones. Alternating in battle ensures endurance; engaging all together makes for strength. To perceive an object and match it is called "two-ness." | ||
| 4 | 定爵: | 主固勉若，視敵而舉。將心心也，眾心心也，馬牛車兵佚飽力也。教惟豫，戰惟節。將軍身也，卒支也，伍指拇也。 |
| The leader must be resolute and encouraging, observing the enemy before taking action. The general's will is a mind; the people's will is also a mind; horses, oxen, chariots, and soldiers are sources of strength when well-fed and rested. Training must be anticipatory; warfare must be measured. The general is the body, the soldiers are the limbs, and the five-man squad is like a finger or thumb. | ||
| 5 | 定爵: | 凡戰，權也，鬥，勇也，陣，巧也。用其所欲，行其所能，廢其不欲不能，於敵反是。 |
| In all warfare, it is about authority; in fighting, it is about courage; in formation, it is about skill. Use what one desires, act on what one can do, and discard what one neither desires nor can do; the enemy does the opposite. | ||
| 6 | 定爵: | 凡戰，有天，有財，有善。時日不遷，龜勝微行，是謂有天。眾省，有因生美，是謂省財。人習陳利，極物以豫，是謂有善。人勉及任，是謂樂人。大軍以固，多力以煩，堪物簡治，見物應率，是謂行豫。輕車輕徒，弓矢固禦，是謂大軍。密，靜，多內力，是謂固陳。因是進退，是謂多力。上暇人教，是謂煩陳。然有以職，是謂堪物。因是辨物，是謂簡治。 |
| In all warfare, there is Heaven, wealth, and virtue. When the time and day remain unchanged, when the tortoise oracle indicates a subtle advance—this is called having Heaven. When the people are frugal, beauty arises from resourcefulness—this is called conserving wealth. When people become familiar with formations and advantages, when they prepare thoroughly in advance—this is called possessing virtue. When people are encouraged to fulfill their roles, this is called "pleasing the people." A large army ensures stability; abundant strength brings complexity. Managing resources with simplicity, responding to circumstances promptly—this is called acting in anticipation. Light chariots and light infantry, bows and arrows firmly defending—this is called a great army. Closely packed, quiet, with abundant inner strength—this is called a solid formation. Advancing and retreating according to circumstances—this is called having great strength. When the leader has leisure for instruction, this is called a complex formation. To have roles and responsibilities clearly defined—this is called being capable of managing resources. Managing affairs according to these principles—this is called simple governance. | ||
| 7 | 定爵: | 稱眾，因地，因敵，令陳。攻，戰，守，進，退，止，前後序，車徒因，是為戰參。不服，不信，不和，怠，疑，厭，懾，枝柱，詘，煩，肆，崩，緩，是謂戰患。驕驕，懾懾，吟曠，虞懼，事悔，是謂毀折。大小，堅柔，參伍，眾寡，凡兩，是謂戰權。 |
| Adjust the number of troops, adapt to terrain, respond to the enemy, and issue formation commands. Attack, fight, defend, advance, retreat, halt, maintain front-rear order, coordinate chariots and infantry—this is called the three aspects of warfare. Disobedience, lack of trust, disharmony, laziness, doubt, weariness, fear, supporting the wrong side, yielding, confusion, recklessness, collapse, and sluggishness—these are called military dangers. Arrogance, fearfulness, lamenting idleness, anxiety and dread, regret over actions—these are called destruction and failure. Size and smallness, firmness and softness, combinations of three and five, many or few—these are called the principles of military authority. | ||
| 8 | 定爵: | 凡戰：間遠，觀邇，因時，因財，貴信，惡疑。作兵義，作事時，使人惠。見敵，靜，見亂，暇，見危難，無忘其眾。居國惠以信，在軍廣以武，刃上果以敏。居國和，在軍法，刃上察。居國見好，在軍見方，刃上見信。 |
| In all warfare: maintain distance from afar, observe what is near at hand, act according to the time, manage resources appropriately, value trustworthiness, and abhor doubt. Mobilize troops with righteousness, conduct affairs in due season, and employ people with kindness. When facing the enemy, remain calm; when seeing disorder, take time to act; when encountering danger or difficulty, do not forget your troops. In the state, govern with kindness and trustworthiness; in the army, be broad and martial; on the battlefield, act decisively and swiftly. In the state, maintain harmony; in the army, enforce discipline; on the battlefield, exercise discernment. In the state, show benevolence; in the army, demonstrate order; on the battlefield, establish trustworthiness. | ||
| 9 | 定爵: | 凡陣：行惟疏，戰惟密，兵惟雜。人教厚，靜乃治，威利章。相守義，則人勉，慮多成，則人服。時中服，厥次治。物既章，目乃明。慮既定，心乃強。進退無疑，見敵而謀。聽誅，無誑其名，無變其旗。 |
| In all formations: march with spacing, fight closely packed, and use a mix of troops. When training is thorough, stillness brings order, and authority and rewards become clear. To uphold righteousness in defense, people will be encouraged; to consider many ways to succeed, people will submit. When timing is appropriate, submission follows; when ranks are properly arranged, order prevails. Once things are clearly organized, vision becomes clear. When plans are set, the heart grows strong. Advancing and retreating without doubt, encountering the enemy with strategy in mind. Listen to orders for punishment; do not mislead by name, nor change your banner. | ||
| 10 | 定爵: | 凡事，善則長，因古則行，誓作章，人乃強，滅厲祥。滅厲之道：一曰義，被之以信，臨之以強，成基，一天下之形，人莫不說，是謂兼用其人；一曰權，成其溢，奪其好，我自其外，使自其內。 |
| In all matters: goodness brings endurance, following the ancients ensures action, oaths become clear, people grow strong, and calamities are eliminated. The way to eliminate calamities: first, righteousness—clothe it with trustworthiness, face it with strength, establish a foundation, unify the form of all under heaven; no one will fail to be pleased—this is called employing people comprehensively; Second, authority—achieve abundance for yourself, deprive the enemy of their advantages; remain outside while compelling action from within. | ||
| 11 | 定爵: | 一曰人；二曰正；三曰辭；四曰巧；五曰火；六曰水；七曰兵，是謂七政。榮，利，恥，死，是謂四守。容色積威，不過改意，凡此道也。唯仁有親，有仁無信，反敗厥身。人人，正正，辭辭，火火。 |
| Third, people; Fourth, righteousness; Fifth, words; Sixth, skill; Seventh, fire; Eighth, water; Ninth, military forces—these are called the Seven Policies. Honor, profit, shame, and death—these are called the Four Observances. Maintaining a composed appearance to accumulate authority, without altering one's intent—this is the principle of this way. Only benevolence has closeness; having benevolence but lacking trustworthiness, will lead to one's own downfall. People and people, righteousness and righteousness, words and words, fire and fire. | ||
| 12 | 定爵: | 凡戰之道，既作其氣，因發其政，假之以色，道之以辭，因懼而戒，因欲而事，陷敵制地，以職命之，是謂戰法。 |
| The way of warfare: first, inspire morale; then implement policies. Use appearance to feign strength, guide with words, instill fear and caution, act upon desire, entrap the enemy and control terrain, assign duties accordingly—this is called military law. | ||
| 13 | 定爵: | 凡人之形，由眾以求，試以名行，必善行之。若行不行，身以將之，若行而行，因使勿忘，三乃成章。人生之宜謂之法。 |
| The nature of all people arises from the many seeking together; test them by their names and actions, and they will surely act virtuously. If action is not taken when it should be, the leader must lead by example; if action is taken properly, encourage and remind them not to forget—this forms a coherent pattern. What suits human nature is called law. | ||
| 14 | 定爵: | 凡治亂之道：一曰仁；二曰信；三曰直；四曰一；五曰義；六曰變；七曰專。立法：一曰受；二曰法；三曰立；四曰疾；五曰御其服；六曰等其色；七曰百官無淫服。凡軍，使法在己曰專，與下畏法曰法。軍無小聽，戰無小利，日成行微，曰道。 |
| The way to manage order and disorder: first, benevolence; Second, trustworthiness; Third, uprightness; Fourth, unity; Fifth, righteousness; Sixth, adaptability; Seventh, focus. Establishing laws: first, acceptance; Second, law; Third, establishment; Fourth, speed; Fifth, control of compliance; Sixth, distinguish appearances; Seventh, all officials must not wear excessive or improper clothing. In any army, when laws reside with the leader alone, it is called "focus"; when subordinates fear the law, it is called "law." An army must not attend to minor matters; a battle must not seek small gains. Daily progress in subtle ways—this is called "the Way." | ||
| 15 | 定爵: | 凡戰正不行則事專，不服則法，不相信則一。若怠則動之，若疑則變之，若人不信上，則行其不復。自古之政也。 |
| In all warfare, if righteousness cannot be upheld, then matters must be centralized; if there is no obedience, laws must be enforced; if trust is lacking, unity must be imposed. If people are lazy, stir them into action; if they are doubtful, change the approach; if people do not trust their superiors, then proceed without seeking further approval. This is the way of governance since ancient times. |
《嚴位 - Maintain strict positions》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《嚴位》 Library Resources |
| 1 | 嚴位: | 凡戰之道：位欲嚴；政欲栗；力欲窕；氣欲閑；心欲一。 |
| The way of warfare is: positions should be strict. Administration should be resolute; Strength should be flexible; Spirit should be composed; The mind should be unified. | ||
| 2 | 嚴位: | 凡戰之道：等道義；立卒伍；定行列；正縱橫；察名實。立進俯；坐進跪。畏則密；危則坐。遠者視之則不畏，邇者勿視則不散。位下，左右下，甲坐，誓徐行之。位逮徒甲，籌以輕重，振馬譟徒甲，畏亦密之。跪坐坐伏，則膝行而寬誓之。起譟鼓而進，則以鐸止之。御枚誓糗，坐膝行而推之，執戮禁顧，譟以先之。若畏太病，則勿戮殺，示以顏色，告之以所生，循省其職。 |
| The way of warfare is: to distinguish between righteousness and rank; To establish ranks among soldiers; To set formations in rows and columns; To align the longitudinal and lateral directions properly; To examine names and realities. Establish forward movement and downward posture; Sit, advance, kneel. If there is fear, then the formation should be close-knit; In danger, one should sit. Those who are far away will not be afraid if they see you; those nearby will not disperse if you do not look at them. When in a lower position, both left and right should also be low; when armored soldiers sit, they must proceed slowly as sworn. When the position reaches that of foot soldiers in armor, calculate according to their weight; when horses are stirred and foot soldiers in armor shout, fear should also prompt a close formation. When kneeling, sitting, or crouching low, one may proceed on knees while making a broad oath. When rising to shout and beat the drum to advance, use the clapper to stop them. Provide food and make oaths; sit on one's knees and push forward, hold firm against looking back, shout to lead the way. If fear becomes excessive, do not execute or kill; show them a calm expression, inform them of their origins, and guide them to reflect on their duties. | ||
| 3 | 嚴位: | 凡三軍人戒分日，人禁不息，不可以分食，方其疑惑，可師可服。 |
| In any army, when people are warned of the division of days and prohibited from ceasing their duties, they cannot be given separate rations; in times of uncertainty, a leader can command or subdue them. | ||
| 4 | 嚴位: | 凡戰：以力久；以氣勝；以固久；以危勝。本心固，新氣勝，以甲固，以兵勝。 |
| In warfare: rely on enduring strength; achieve victory through spirit; maintain stability for the long term; win by turning danger into advantage. Steady the heart to maintain stability, cultivate new spirit for victory; use armor for stability and weapons for triumph. | ||
| 5 | 嚴位: | 凡車以密固，徒以坐固，甲以重固，兵以輕勝。人有勝心，惟敵是視；人有畏心，惟畏是視。兩心交定，兩利若心，兩為之職，惟權視之。 |
| In general, chariots rely on close formation for stability, foot soldiers on sitting posture for steadiness, armor on weight for solidity, and weapons on lightness for victory. When a person has the will to win, they see only the enemy; when a person is filled with fear, they see nothing but danger. When two minds are mutually determined, their mutual benefits align like one mind; when both act according to their duties, only authority should be considered. | ||
| 6 | 嚴位: | 凡戰：以輕行輕則危；以重行重則無功；以輕行重則敗；以重行輕則戰。故戰相為重。舍謹甲兵，行慎行列，戰謹進止。 |
| In warfare: moving lightly with light forces brings danger; using heavy forces to move heavily achieves no success; moving lightly with heavy forces leads to defeat; using heavy forces to move lightly brings victory in battle. Therefore, in battle, the key is mutual reinforcement of strength. Leave armor and weapons with care; proceed cautiously within formations; fight carefully regarding advances and halts. | ||
| 7 | 嚴位: | 凡戰：敬則慊；率則服。上煩輕，上戰重。奏鼓輕，舒鼓重。服膚輕，服美重。 |
| In warfare: respect brings satisfaction; leadership brings obedience. The commander must remain calm and light-hearted, while the battle itself is serious and weighty. Strike the drum lightly to signal ease; strike it heavily for intensity. Wearing plain clothing is light, wearing fine attire is weighty. | ||
| 8 | 嚴位: | 凡馬車堅，甲兵利，輕乃重。上同無獲；上專多死；上生多疑；上死不勝。 |
| Generally, when war chariots are sturdy and armor/weapons sharp, the light becomes heavy. When superiors act in unison without strategy, there will be no gains; when a commander is overly autocratic, many soldiers will die; When the leader is indecisive and hesitant, subordinates will have much doubt; If a commander is reckless to the point of death, victory cannot be achieved. | ||
| 9 | 嚴位: | 凡人：死愛，死怒，死威，死義，死利。 |
| Generally, people may die for love, anger, authority, righteousness, or profit. | ||
| 10 | 嚴位: | 凡戰之道：教約人輕死；道約人死正。 |
| The way of warfare: educate and discipline soldiers so they regard death lightly; the principles guide people to die for righteousness. | ||
| 11 | 嚴位: | 凡戰：若勝若否，若天若人。 |
| In warfare: whether victory or defeat, it depends on both heaven and human factors. | ||
| 12 | 嚴位: | 凡戰：三軍之戒，無過三日；一卒之警，無過分日；一人之禁，無過一息。 |
| In warfare: the warning to the three armies should not last more than three days; the alert for a single unit should not exceed one day; a prohibition on an individual should not last longer than a breath. | ||
| 13 | 嚴位: | 凡大善用本，其次用末，執略守微，本末唯權，戰也。 |
| In general, the greatest virtue is to use fundamentals; next is to employ details. Hold to strategy and guard subtleties—fundamentals and details depend on authority alone: this is warfare. | ||
| 14 | 嚴位: | 凡勝：三軍一人勝。 |
| In general, victory: the entire army achieves it as one person does. | ||
| 15 | 嚴位: | 凡鼓：鼓旌旗，鼓車，鼓馬，鼓徒，鼓兵，鼓首，鼓足，七鼓兼齊。 |
| Generally, drums: beat for banners and flags, for chariots, for horses, for foot soldiers, for weapons, for the head, for the feet—seven types of drum signals must be coordinated. | ||
| 16 | 嚴位: | 凡戰：既固勿重，重進勿盡，凡盡危。 |
| In warfare: once a position is secured, do not overcommit; when advancing heavily, do not exhaust your forces—exhaustion brings danger. | ||
| 17 | 嚴位: | 凡戰：非陳之難，使人可陳難；非使可陳難，使人可用難；非知之難，行之難。人方有性，性州異，教成俗，俗州異，道化俗。 |
| In warfare: it is not difficult to arrange formations, but making people follow the formation is difficult; it is not merely making people able to form ranks that is hard, but making them usable in battle that is truly challenging; It is not knowing the principles that is difficult, but putting them into practice. People naturally have dispositions; these dispositions vary by region. Education forms customs, and customs differ from place to place—principles transform these customs. | ||
| 18 | 嚴位: | 凡眾寡，既勝若否。兵不告利，甲不告堅，車不告固，馬不告良，眾不自多，未獲道。 |
| In general, whether the forces are large or small, victory is possible if conditions are right. Weapons do not announce their sharpness; armor does not declare its strength; chariots do not proclaim their sturdiness; horses do not claim their excellence; the size of an army should not be overestimated—until one grasps the principles, success cannot be assured. | ||
| 19 | 嚴位: | 凡戰：勝則與眾分善；若將復戰，則重賞罰；若使不勝，取過在己；復戰則誓以居前，無復先術。勝否勿反，是謂正則。 |
| In warfare: when victorious, share virtue with the people; if preparing to fight again, emphasize rewards and punishments; if the forces cannot win, the fault lies with oneself; when fighting again, take an oath to lead from the front—do not rely on previous strategies. Whether victorious or not, do not retreat; this is called proper conduct. | ||
| 20 | 嚴位: | 凡民：以仁救；以義戰；以智決；以勇間；以信專；以利勸；以功勝。故心中仁，行中義，堪物智也，堪大勇也，堪久信也。讓以和，人自洽。自予以不循，爭賢以為，人說其心，效其力。 |
| Generally for the people: use benevolence to rescue them; fight through righteousness; decide with wisdom; act with bravery in between; remain steadfast through trustworthiness; encourage through benefits. achieve victory through merit. Therefore, with benevolence in the heart and righteousness in action, one is capable of wisdom to manage affairs, great courage to face challenges, and enduring trustworthiness. By yielding for harmony, people will naturally be at peace with each other. When one does not follow the norm and competes to appear virtuous, others will speak of their intentions and emulate their efforts. | ||
| 21 | 嚴位: | 凡戰：擊其微靜，避其強靜；擊其倦勞，避其閑窕；擊其大懼，避其小懼。自古之政也。 |
| In warfare: strike at its subtle stillness; avoid its strong stillness; strike when it is weary and exhausted, avoid when it is relaxed and flexible; strike at its great fear, avoid its small fears. This is the principle of governance since ancient times. |
《用眾 - Using a large force》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 用眾: | 凡戰之道：用寡固，用眾治。寡利煩，眾利正。用眾進止，用寡進退。眾以合寡，則遠裹而闕之。若分而迭擊，寡以待眾。若眾疑之，則自用之。擅利，則釋旗，迎而反之。敵若眾則相聚而受裹。敵若寡，若畏，則避之開之。 |
| The principle of warfare is as follows: when using a small force, maintain solidity; when using a large force, ensure organization. A small force benefits from complexity and maneuverability, while a large force benefits from order and discipline. When using a large force, actions should be coordinated in advance; when using a small force, movements should allow for both advancement and retreat. A large force unites to confront a smaller one, surrounding it from afar while leaving gaps. If the enemy divides its forces and strikes in succession, then with a small force you should await the large one. If the large force is uncertain or doubtful, it will rely on itself to act. Whoever seizes advantage should lower his flag, face forward, and then turn back against the enemy. If the enemy is numerous, they will gather together and be encircled. If the enemy is few in number or appears fearful, you should avoid them and create an opening for them to retreat. | ||
| 2 | 用眾: | 凡戰：背風；背高；右高；左險；歷沛；歷圯；兼舍環龜。 |
| In any battle: position yourself with your back to the wind; take a high ground behind you; have higher terrain on your right side; and have difficult or dangerous terrain on your left. Avoid marshy ground; avoid broken or unstable ground; and avoid encampments that are surrounded like a turtle's shell. | ||
| 3 | 用眾: | 凡戰：設而觀其作；視敵而舉；待則循而勿鼓，待眾之作；攻則屯而伺之。 |
| In any battle: prepare your forces and observe the enemy's actions; watch the enemy closely before taking action; when waiting, proceed cautiously without sounding the drum, and await the readiness of your forces; when attacking, gather your troops and wait for an opportunity to strike. | ||
| 4 | 用眾: | 凡戰：眾寡以觀其變；進退以觀其固；危而觀其懼；靜而觀其怠；動而觀其疑；襲而觀其治。擊其疑；加其卒；致其屈；襲其規；因其不避；阻其圖；奪其慮；乘其懼。 |
| In any battle: use the size of your force to observe changes in the enemy's situation; use advances and retreats to test their stability; place them in danger to observe their fear; keep things quiet to observe signs of their weariness; make sudden movements to see if they become uncertain; launch a surprise attack to observe how well they are organized. Strike when they are in doubt; overwhelm them suddenly; force them into submission; strike at their established patterns or routines; take advantage of their failure to avoid danger; hinder their plans; seize the initiative and disrupt their thinking; capitalize on their fear. | ||
| 5 | 用眾: | 凡從奔，勿息。敵人或止於路，則慮之。 |
| In general, when pursuing a retreating enemy, do not stop to rest. If the enemy halts on the road during their retreat, be wary of it. | ||
| 6 | 用眾: | 凡近敵都必有進路，退，必有返慮。 |
| Whenever approaching an enemy stronghold, there must always be a forward route planned; when retreating, there must also be a plan for returning safely. | ||
| 7 | 用眾: | 凡戰：先則弊，後則懾，息則怠，不息亦弊，息久亦反其懾。書親絕，是謂絕顧之慮。選良次兵，是謂益人之強。棄任節食，是謂開人之意。自古之政也。 |
| In any battle: acting too soon leads to exhaustion; delaying action causes fear; resting leads to slackness. Yet, not resting also results in fatigue, and prolonged rest will eventually reverse the initial fear. Cutting off communication with loved ones is called eliminating the concern of looking back. Selecting capable officers and arranging troops accordingly is what strengthens one's forces. Abandoning responsibilities or restricting food supplies is said to open the minds of people (to hardship). This has been the way of governance since ancient times. |
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