Xingjun — moving the army and reading the enemy行軍篇

處軍凡有四，相敵凡三十有一。

There are four matters in placing an army, and thirty-one in reading the enemy.

自「絶山依谷」至「伏姦之所處」，則處軍之事也；自「敵近而靜」至「必謹察之」，則相敵之事也。相，猶察也，料也。

From "cross the mountains and keep to the valleys" down to "this is where hidden spies lodge" is the matter of placing an army; from "the enemy is near and quiet" down to "one must look at him carefully" is the matter of reading the enemy. To read (相) is to look at, and to reckon.

近水草利便也。

It is near water and grass, and so convenient and advantageous.

軍，我；敵，彼也。相其依止，則勝敗之數、彼我之勢可知也。絶山，守險也；依谷，近水草。夫列營壘，必先分卒守隘，縱畜牧，收樵採，而後寧。

Army (軍) is us, and enemy (敵) is the other side. Look at where he leans and halts, and the count of winning and losing and the shape of his force and ours can be known. To cross the mountains is to hold the steep ground; to keep to the valleys is to be near water and grass. Whenever camps and ramparts are laid out, one must first divide the troops to hold the narrow paths, turn the animals out to graze, and gather firewood and grass; only then is it safe.

絶，過也；依，近也。言行軍經過山險，須近谷而有水草之利也。《吳子》曰︰「無當天竈大谷之口。」言不可當谷，但近谷而處可也。

To cross (絶) is to pass through, and to keep to (依) is to be near. He means that in marching the army through steep mountains one must keep near the valleys to get the advantage of water and grass. The *Wuzi* (吳子) says, "Do not stand facing the oven of Heaven (天竈), that is, the mouth of a great valley." He means that one cannot face the valley head-on, but may halt near it.

兩軍相當敵，宜擇利而動。絶山，跨山；依谷，傍谷也。跨山，無後患；依谷，有水草也。

When two armies stand against each other, one should choose the advantageous ground and move. To cross the mountains is to straddle a mountain; to keep to the valleys is to have a valley at one's side. Straddle a mountain and there is no worry behind; have a valley at one's side and there is water and grass.

前爲山所隔，則依谷以爲固。

When a mountain blocks the way ahead, keep to the valley and make yourself firm.

絶，度也。依，謂附近耳。曹公曰︰「近水草便利也。」

To cross (絶) is to pass over. To keep to (依) means simply to cling near. Cao Cao (曹操) says, "Being near water and grass is convenient and advantageous."

絶，猶越也。凡行軍越過山險，必依附溪谷而居，一則利水草，一則負險固。後漢武都羌爲宼，馬援討之。羌在山上，援據便地，奪其水草，不與戰。羌窮困，悉降。羌不知依谷之利也。

To cross (絶) is to pass over. Whenever one marches the army over steep mountains, one must halt close by the mountain streams: for one thing water and grass are an advantage, for another one has the steep ground at one's back and so stands firm. In the Later Han (後漢) the Qiang (羌) of Wudu (武都) turned to robbery, and Ma Yuan (馬援) attacked them. The Qiang were up on the mountain; Ma Yuan took the convenient ground, took their water and grass from them, and would not fight. The Qiang were driven to the end of their road and all surrendered. They had not known the advantage of keeping to the valleys.

生者，陽也。

The open side (生) is the sunny side.

向陽曰生，在山曰高。生高之地，可居也。

What faces the sun is called the open side (生), and what is on a mountain is called high (高). Ground that is sunny and high is fit to halt on.

言須處高而面南也。

He means that one must halt high and face south.

若地有東西，其法何如？答曰︰然則面東也。

If the ground runs east and west, what is the rule? The answer: then face east.

居陽曰生。視生，爲無蔽冒物也。處軍當在高。

To halt in the sun is called the open side. To look toward the open side is to have nothing screening or covering the view. In placing an army one should be high up.

高，陽也。視，謂目前生地。處軍當在高。

High is the sunny side. To look (視) means the open ground before one's eyes. In placing an army one should be high up.

若在陵之上，必向陽而居，處高乘便也。

If one is on a hill, one must halt facing the sun; halting high, one takes what is convenient.

視生，謂面陽也。處軍當在高阜。

To look toward the open side means to face the sun. In placing an army one should be on a high hill.

無迎高也。

It is not to meet the high ground head-on.

敵自高而下，我無登而取之。

When the enemy comes down from the heights, I do not climb up to take him.

隆，高也。言敵人在高，我不可自下往高，迎敵人而接戰也。一作「戰降無登」，降，下也。

Lofty (隆) is high. He means that when the enemy is high up, I cannot go up from below to meet him and join battle. One version has "in fighting one who comes down, do not climb" (戰降無登); to come down (降) is to descend.

戰宜乘下，不可迎高也。

In fighting one should ride down upon the enemy, and cannot meet the high ground.

無迎高也。降，下也，謂山下也。戰於山下，敵引之上山，無登逐也。

It is not to meet the high ground. To come down (降) is to descend, and means the foot of the mountain. If one is fighting at the foot of the mountain and the enemy draws one up the mountain, do not climb up in pursuit.

敵處地之高，不可登而戰。

When the enemy is on the high part of the ground, one cannot climb up and fight.

敵處隆高之地，不可登迎與戰。一本作「戰降無登迎」，謂敵下山來戰，引我上山，則不可登迎。

When the enemy is on lofty, high ground, one cannot climb up to meet him and fight. One text has "in fighting one who comes down, do not climb to meet him" (戰降無登迎), meaning that if the enemy comes down the mountain to fight and draws me up the mountain, I cannot climb up to meet him.

處山，當知此三者。

In halting in the mountains one should know these three things.

凡高而崇者，皆謂之山。處山拒敵，以上三事爲法。

Whatever is high and towering is all called a mountain. In halting in the mountains to hold off the enemy, take the three matters above as the rule.

引敵使渡。

It is to draw the enemy on and let him cross.

魏將郭淮在漢中，蜀主劉備欲渡漢水來攻，諸將議衆寡不敵，欲依水爲陳以拒之。淮曰︰「此示弱而不足挫敵，不如遠水爲陳，引而致之，半濟而後擊，備可破也。」旣列陳，備疑，不敢渡。

When Guo Huai (郭淮), a general of Wei (魏), was in Hanzhong (漢中), Liu Bei (劉備), the ruler of Shu (蜀), meant to cross the Han River (漢水) and attack. The generals held that their numbers were no match, and wanted to camp with the water at their backs and hold him off. Guo Huai said, "This shows weakness and is not enough to break the enemy. Better to camp far from the water, draw him on, and strike when he is half across; then Liu Bei can be broken." Once the ranks were laid out, Liu Bei grew suspicious and did not dare cross.

前爲水所隔，則遠水以引敵。

When water blocks the way ahead, draw well away from it to lure the enemy on.

我絶水也。曹說是也。

This is when I cross the water. Cao Cao's word is right.

凡行軍過水，欲舍止者，必去水稍遠，一則引敵使渡，一則進退無礙。郭淮遠水爲陳，劉備悟之而不渡是也。

Whenever one marches the army past water and means to camp, one must draw a little way off from it: for one thing to lure the enemy into crossing, for another to be unhindered in going forward and falling back. Guo Huai camped far from the water, and Liu Bei saw through it and did not cross — that is the case.

韓信殺龍且於濰水，夫槩敗楚子於清發是也。

Han Xin (韓信) killed Long Qie (龍且) at the Wei River (濰水), and Fugai (夫槩) beat the ruler of Chu (楚) at Qingfa (清發) — these are the cases.

楚漢相持，項羽自擊彭越，令其大司馬曹咎守成臯。漢軍挑戰，咎涉汜水戰。漢軍候半涉，擊，大破之。「水內」，乃「汭」也，誤爲「內」耳。

When Chu and Han (漢) stood against each other, Xiang Yu (項羽) went himself to attack Peng Yue (彭越) and left his grand marshal Cao Jiu (曹咎) to hold Chenggao (成臯). The Han troops goaded him to fight, and Cao Jiu crossed the Si River (汜水) to fight. The Han troops waited until he was half across, struck, and broke him utterly. Within the water (水內) is really a bend of the water (汭); it became within only by mistake.

敵之方來，迎於水濱，則不渡。

If the enemy is met at the water's edge just as he is coming, he will not cross.

「內」當作「汭」。迎於水汭，則敵不敢濟；遠則趨利不及，當得其宜也。

Within (內) should be written as a bend of the water (汭). Meet him at the bend of the water and the enemy will not dare cross; be too far off and one cannot reach the advantage in time. One must find the right measure.

如春秋時宋公及楚人戰於泓，宋人既成列，楚人未旣濟。司馬曰︰「彼衆我寡，及其未旣濟也，請擊之。」公曰︰「不可。」旣濟而未成列，又以告，公曰︰「未可。」旣陳而後擊之，宋師敗績，公傷股，門官殲焉。宋公違之，故敗也。吳伐楚，楚師敗；及清發，將擊之，夫槩王曰︰「困獸猶鬬，況人乎？若知不免而致死，必敗我；若使先濟者知免，後者慕之，蔑有鬬心矣。半濟，而後可擊也。」從之，又敗之。魏將郭淮在漢中，蜀主劉備欲渡漢水來攻。時諸將等議曰︰「衆寡不敵。」欲依水爲陳以拒之。淮曰︰「此則示弱，而不足以挫敵，非算也。不如遠水爲陳，引而致之；半濟而後擊，備可破也。」旣陳，備疑，不敢渡。唐武德中，薛萬均與羅藝守幽燕，竇建德率衆十萬宼范陽，萬均謂藝曰︰「衆寡不敵，今若出鬬，百戰百敗，當以計取之。可令羸兵弱馬阻水背城爲陳以誘之。賊若渡水交兵，請公精騎百人伏於城側，待其半渡而擊之。」從之。建德渡水，萬均擊破之。

In the Spring and Autumn age the ruler of Song (宋) fought the men of Chu at Hong (泓). The men of Song had already formed their ranks, and the men of Chu had not finished crossing. The marshal (司馬) said, "They are many and we are few; I beg to strike while they have not finished crossing." The ruler said, "It cannot be done." When they had finished crossing but had not yet formed ranks, he spoke again, and the ruler said, "Not yet." They struck only after the ranks were laid out: the Song troops were beaten, the ruler was wounded in the thigh, and the gate officers (門官) all perished. The ruler of Song went against this, and so was beaten. When Wu (吳) attacked Chu, the Chu troops were beaten; and at Qingfa, as Wu was about to strike, King Fugai (夫槩王) said, "Even a beast driven to the end of its road will fight; how much more a man? If they know they cannot get away and come out resolved to die, they will surely break us. But let those who cross first know that they have got away, and those behind will envy them and have no heart to fight; then we can strike when half of them are across." His word was followed, and Chu was beaten again. When Guo Huai, a general of Wei, was in Hanzhong, Liu Bei, the ruler of Shu, meant to cross the Han River and attack. At that time the generals said, "Our numbers are no match," and wanted to camp with the water at their backs and hold him off. Guo Huai said, "This shows weakness and is not enough to break the enemy; it is no reckoning. Better to camp far from the water and draw him on; strike when he is half across, and Liu Bei can be broken." Once the ranks were laid out, Liu Bei grew suspicious and did not dare cross. In the Wude (武德) years of Tang (唐), Xue Wanjun (薛萬均) was holding Youyan (幽燕) with Luo Yi (羅藝) when Dou Jiande (竇建德) led a host of a hundred thousand to plunder Fanyang (范陽). Xue Wanjun said to Luo Yi, "Our numbers are no match; if we go out and fight now, we shall lose a hundred fights out of a hundred. We must take him by a stratagem. Let weak troops and poor horses block the water and camp with the city at their backs, to lure him. If the enemy crosses the water and the two armies meet, let you, my lord, hide a hundred keen horsemen beside the city and strike when he is half across." His word was followed. When Dou Jiande crossed the water, Xue Wanjun struck and broke him.

敵若引兵渡水來戰，不可迎之於水邊，俟其半濟，行列未定，首尾不接，擊之必勝。公孫瓚敗黃巾賊於東光，薛萬均破竇建德於范陽，皆用此術也。

If the enemy brings his troops across the water to fight, he is not to be met at the water's edge; wait until he is half across, his ranks not yet settled and his head not joined to his tail, and strike — then victory is sure. Gongsun Zan (公孫瓚) beat the Yellow Turbans (黃巾賊) at Dongguang (東光), and Xue Wanjun broke Dou Jiande at Fanyang: both used this art.

附，近也。

To cling (附) means to be near.

附水迎客，敵必不得渡而與我戰。

If one clings to the water to meet the enemy, the enemy surely cannot cross and fight with me.

言我欲用戰，不可近水迎敵，恐敵人疑我不渡也。義與上同，但客主詞異耳。

He means that if I mean to fight, I cannot keep near the water to meet the enemy, for the fear is that he will suspect me and not cross. The sense is the same as above; only the words of guest and host differ.

附，近也。近水待敵，不得渡也。

To cling is to be near. Keep near the water to wait for the enemy, and he cannot cross.

必欲戰，亦莫若遠水。

If one means to fight at all costs, here too there is nothing like drawing well away from the water.

我利在戰，則當差遠，使敵必渡而與之戰也。

If my advantage lies in fighting, I should draw a little way off, so that the enemy must cross and fight with me.

我欲必戰，勿近水迎敵，恐其不得渡；我不欲戰，則阻水拒之，使不能濟。晉將陽處父與楚將子上夾泜水而軍。陽子退舍，欲使楚人渡；子上亦退舍，欲令晉師渡。遂皆不戰而歸。

If I mean to fight at all costs, I must not keep near the water to meet the enemy, for the fear is that he will not cross. If I do not mean to fight, I block him with the water so that he cannot get across. Yang Chufu (陽處父), a general of Jin (晉), and Zishang (子上), a general of Chu, placed their armies along the Zhi River (泜水). Yang Chufu fell back and camped, meaning to let the men of Chu cross; Zishang too fell back and camped, meaning to let the Jin troops cross. In the end neither fought, and both went home.

水上亦當處其高也。前向水，後當依高而處之。

By the water too one should take the high ground. Face the water in front and camp with the high ground at your back.

水上亦據高而向陽。

By the water too, take the high ground and face the sun.

曹公曰︰「水上亦當處其高。」晳謂非謂近水之地。下曹《註》云︰「恐溉我也。」疑當在此下。

Cao Cao says, "By the water too one should halt on the high ground." To my mind this does not speak of ground close to the water. Cao Cao's note below, "The fear is that he will let the water down and flood us," seems as though it should stand under this.

視生，向陽，遠視也。軍處高，遠見敵勢，則敵人不得潛來出我不意也。

To look toward the open side is to face the sun and look far. If the army halts high and sees the enemy's shape from afar, the enemy cannot come secretly and strike where he is not expected.

或岸邊爲陳，或水上泊舟，皆須面陽而居高。

Whether one camps on the bank or moors the boats on the water, in both one should face the sun and halt high.

恐溉我也。

The fear is that the enemy will let the water down and flood us.

恐溉我也。智伯灌趙襄子，光武潰王尋，迎水處高乃敗之。

The fear is that he will flood us. Zhi Bo (智伯) let the water in on Zhao Xiangzi (趙襄子), and Guangwu (光武) overwhelmed Wang Xun (王尋): they halted high, looking down on the water, and so broke them.

水流就下，不可於卑下處軍也，恐敵人開決，灌浸我也。上文云「視生處高」也。諸葛武侯曰︰「水上之陳，不逆其流。」此言我軍舟船亦不可泊於下流，言敵人得以乘流而薄我也。

Water flows downward, so the army cannot be placed in a low spot, for the fear is that the enemy will break it open and drown us. The text above says, "Look toward the open side and take the high ground." Marquis Wu (諸葛武侯) says, "A camp by the water does not face up the current." He means that my own boats too cannot be moored downstream, since the enemy can then ride the current and press his attack on me.

水流之地，可以溉吾軍，可以流毒藥。迎，逆也。一云︰逆流而營軍，兵家所忌。

Ground where water flows can be used to flood my army, and poison can be let down it too. To meet (迎) is to go against. It is also put this way: to camp an army against the current is what the masters of war avoid.

無軍下流，防其決灌。舳艫之戰，逆亦非便。

One does not place the army downstream, to guard against being flooded when the water is broken open. In a fight of ships too, going against the current is not convenient.

當乘上流。魏曹仁征吳，欲攻濡須洲中。蔣濟曰︰「賊據西岸，列船上流，而兵入洲中，是謂自內地獄，危亡之道也。」仁不從而敗。

One should take the upstream side. Cao Ren (曹仁) of Wei, campaigning against Wu, meant to strike the middle of the island at Ruxu (濡須). Jiang Ji (蔣濟) said, "The enemy holds the west bank and has his boats drawn up upstream; for troops to go into the middle of the island is what one would call walking into hell of oneself. It is the road to danger and ruin." Cao Ren did not follow him, and was beaten.

順流而戰，則易爲力。

Fight with the current and strength is easily put out.

卑地勿居，恐決水溉我。舟戰亦不可處下流，以彼沿我泝戰不便也。兼慮敵人投毒於上流。楚令尹拒吳，卜戰不吉。司馬子魚曰︰「我得上流，何故不吉？」遂決戰，果勝。是軍須居上流也。

Low ground is not to be halted on, for the fear is that the water will be opened to flood us. In a fight of ships too one cannot halt downstream, for the other side comes down with the water while I go up against it, which is not convenient for fighting. One reckons also that the enemy will put poison in upstream. When the chief minister (令尹) of Chu was holding off Wu, he divined about the battle and it was not auspicious. The marshal Ziyu (子魚) said, "We have the upstream side; for what reason should it not be auspicious?" So they resolved to fight, and did indeed win. This is that an army should halt upstream.

處水上，當知此五者。

In halting by the water one should know these five things.

凡近水爲陳，皆謂水上之軍。水上拒敵，以上五事爲法。

Whatever camps near water is all called an army by the water. In holding off the enemy by the water, take the five matters above as the rule.

斥，鹹鹵之地，水草惡，漸洳不可處軍。《新訓》曰「地固斥澤，不生五穀」者是也。

Salt (斥) is briny ground, where water and grass are bad and the footing is sodden, so an army cannot be placed there. The *Xinxun* (新訓) says, "The ground is briny marsh through and through, and the five grains do not grow" — that is the case.

鹹鹵之地，多無水草，不可久留。

Briny ground mostly has no water and grass, so one cannot stay there long.

斥，遠也。曠蕩難守，故不可留。

Salt (斥) is far. The place is wide and open and hard to hold, so one cannot stay.

斥，鹵也。地廣且下，而無所依。

Salt (斥) is briny. The ground is broad and also low, and there is nothing to keep to.

《刑法志》云︰「山川沈斥。」顔師古《註》曰︰「沈，深水之下；斥，鹹鹵之地。」然則「斥澤」謂瘠鹵漸洳之所也。以其地氣濕潤，水草薄惡，故宜急過。

The *Treatise on Punishments and Laws* (刑法志) says, "Mountains and rivers, the deep and the briny." Yan Shigu (顔師古) notes, "The deep (沈) is what lies under deep water; the briny (斥) is salt ground." Then salt marsh (斥澤) means a place that is barren, briny and sodden. Because the air of such ground is damp and its water and grass thin and bad, one should pass through quickly.

不得已與敵會於斥澤中。

This is when one meets the enemy in the middle of a marsh and cannot help it.

急過不得，戰必依水背樹。夫有水樹，其地無陷溺也。

If one cannot pass quickly, then in fighting one must keep to the water and put the trees at one's back. Where there is water and there are trees, that ground does not give way underfoot.

斥鹵之地，草木不生，謂之飛鋒。言於此忽遇敵，卽須擇有水草林木而止之。

On briny ground grass and trees do not grow, and it is called feifeng (飛鋒). He means that if one suddenly meets the enemy here, one must at once choose a place with water, grass and woods and halt there.

一本作「背衆木」。言不得已與敵戰，而會斥澤之中，當背稠樹以爲固守，蓋地利，兵之助也。

One text has "put many trees at your back" (背衆木). He means that if one cannot help fighting the enemy and meets him in the middle of a salt marsh, one should put thick trees at one's back and hold firm; for the advantage of the ground is the army's help.

不得已而會敵，則依近水草，背倚衆木。

If one meets the enemy and cannot help it, keep close to water and grass and lean back on the many trees.

猝與敵遇於此，亦必就利而背固也。

Even when one meets the enemy here by surprise, one must still go toward what is advantageous and put what is firm at one's back.

不得已而會兵於此地，必依近水草，以便樵汲；背倚林木，以爲險阻。

If one cannot help joining battle on this ground, one must keep close to water and grass, so that firewood and water are easy to come by, and lean back on the woods, taking them for a steep barrier.

處斥澤，當知此二者。

In halting in a salt marsh one should know these two things.

處斥澤之地，以上二事爲法。

In halting on the ground of a salt marsh, take the two matters above as the rule.

車騎之利也。

It is to the advantage of chariots and horsemen.

言於平陸，必擇就其中坦易平穩之處以處軍，使我車騎得以馳逐。

He means that on level ground one must choose a flat, even and settled spot within it to place the army, so that our chariots and horsemen can run and give chase.

王晳同曹操《註》。

Wang Xi (王晳) gives the same note as Cao Cao.

何氏同杜牧《註》。

Mr. He (何氏) gives the same note as Du Mu (杜牧).

平原廣野，車騎之地，必擇其坦易無坎陷之處以居軍，所以利於馳突也。

A level plain and open fields are the ground of chariots and horsemen, so one must choose a spot that is flat and without hollows or pits to set the army in. It is because this is advantageous for charging out and striking.

戰便也。

It is convenient for fighting.

夫人利用，皆便於右，是以背之。前死，致敵之地；後生，我自處。

In putting out their strength men all find the right hand easier, and so one has the high ground on the right at one's back. The ground of death in front is the ground onto which the enemy is drawn; the ground of life behind is where I place myself.

太公曰︰「軍必左川澤而右丘陵。」死者，下也；生者，高也。下不可以禦高，故戰便於軍馬也。

Taigong (太公) says, "An army must have streams and marshes on its left and hills on its right." The ground of death is what is low; the ground of life is what is high. The low cannot hold off the high, and so it goes well for horse and man in the fight.

崗阜曰生，戰地曰死。後崗阜，處軍穩；前臨地，用兵便；高在右，回轉順也。

A hill is called the ground of life, and the ground of battle is called the ground of death. With a hill behind, the army sits steady; with low ground before it, troops are easy to use; with the high ground on the right, turning and moving goes smoothly.

擇其坦易，車騎便利；右背丘陵，勢則有憑；前低後隆，戰者所便。

Choose a flat, even spot and chariots and horsemen have it easy; have the hills on the right at your back and your position has something to lean on; be low in front and high behind and the fighting men have it easy.

凡兵皆宜向陽。旣後背山，卽前生後死，疑文誤也。

Every army should face the sun. If a mountain is already at one's back, then the ground of life is in front and the ground of death behind; the text seems to be in error.

雖是平陸，須有高阜，必右背之，所以恃爲形勢者也。前低後高，所以便乎奔擊也。

Even on level ground, if there is a high hill one must have it on the right at one's back, for one relies on it to make one's position. Low in front and high behind is what makes charging out and striking easy.

處平陸，當知此二者。

In halting on level ground one should know these two things.

居平陸之地，以上二事爲法。

In settling on level ground, take the two matters above as the rule.

四者，山、水、斥澤、平陸也。

The four are mountains, water, marshes and level ground.

山、水、斥澤、平陸之四軍也。諸葛亮曰︰「山陸之戰，不升其高；水上之戰，不逆其流；草上之戰，不涉其深；平地之戰，不逆其虛，此兵之利也。」

They are the four placings: mountains, water, marshes and level ground. Zhuge Liang (諸葛亮) says, "In fighting on mountain and dry land, do not climb its heights; in fighting on water, do not face up its current; in fighting on grassland, do not wade into its depths; in fighting on the flat, do not go against its emptiness. These are the advantages of an army."

黃帝始立，四方諸侯無不稱帝，以此四地勝之也。

When the Yellow Emperor first rose, there was not one of the lords of the four quarters who did not call himself ruler, and he beat them with these four kinds of ground.

黃帝始受兵法於風后，而滅四方，故曰「勝四帝」也。

The Yellow Emperor first received the art of war from Fenghou (風后) and wiped out the four quarters; hence "beat the four rulers."

「四帝」當爲「四軍」，字之誤歟？言黃帝得四者之利，處山則勝山，處水上則勝水上，處斥澤則勝斥澤，處平陸則勝平陸也。

The four rulers should be the four placings; is it an error of the characters? He means that the Yellow Emperor got the advantage of these four: placed in the mountains he won in the mountains, placed by the water he won by the water, placed in the marshes he won in the marshes, and placed on level ground he won on level ground.

「四帝」，或曰當作「四軍」。曹公曰︰「黃帝始立，四方諸侯無不稱帝，以此四地勝之也。」一本「無」作「亦」。

Some say the four rulers should be the four placings. Duke Cao (曹公) says, "When the Yellow Emperor first rose, there was not one of the lords of the four quarters who did not call himself ruler, and he beat them with these four kinds of ground." One text has also (亦) in place of not (無).

梅氏之說得之。

Mr. Mei (梅氏) has it right.

黃帝始立，四方諸侯亦稱帝，以此四地勝之。按︰《史記‧黃帝紀》云︰「與炎帝戰於阪泉，與蚩尤戰於涿鹿，北逐葷粥。」又，太公《六韜》言黃帝七十戰而定天下。此卽是有四方諸侯戰也。兵家之法，皆始於黃帝，故云然也。

When the Yellow Emperor first rose, the lords of the four quarters also called themselves rulers, and he beat them with these four kinds of ground. Note: the "Annals of the Yellow Emperor" in the *Records of the Grand Historian* (史記) says, "He fought the Fiery Emperor (炎帝) at Banquan (阪泉), fought Chiyou (蚩尤) at Zhuolu (涿鹿), and drove the Xunyu (葷粥) away northward." Again, Taigong's *Liutao* (六韜, *Six Secret Teachings*) says that the Yellow Emperor fought seventy battles and settled the world. These are just the battles with the lords of the four quarters. The methods of the masters of war all begin with the Yellow Emperor, and so it is put in this way.

高則爽塏，所以安和，亦以便勢；下則卑濕，所以生疾，亦以難戰。

High ground is fresh and dry, and so is restful and peaceful, and convenient for one's position as well. Low ground is sunken and damp, and so breeds sickness, and makes fighting hard as well.

有降無登，且遠水患也。

There is going down and no climbing up, and one is far from the harm of water besides.

居高則便於覘望，利於馳逐；處下則難以爲固，易以生疾。

Set high, one looks out and watches easily and runs and gives chase to advantage; set low, one holds firm with difficulty and falls sick easily.

處陽則明順，處陰則晦逆。

On the sunny side one is bright and goes with things; on the shady side one is dim and goes against them.

久處陰濕之地，則生憂疾，且弊軍器也。

Stay long on shady, damp ground and worry and sickness come, and the army's gear is spoiled besides.

東南爲陽，西北爲陰。

The southeast is the sunny side, the northwest the shady.

恃滿實也。養生，向水草，可放牧，養畜乘。實，猶高也。

It is to rely on what is full and firm. To nourish the men is to go toward water and grass, to graze the animals loose and raise the beasts and mounts. Firm (實) is as much as to say high.

養生，便水草；處實，利糧道。

To nourish the men is to keep water and grass convenient; to camp on firm ground is to keep the supply road to advantage.

養生，謂水草糧糒之屬；處實者，倚固之謂。

To nourish the men speaks of water, grass, grain and dried rations and the like; to camp on firm ground means to lean on what is solid.

養生，謂就善水草放牧也；處實，謂倚隆高之地以居也。

To nourish the men means to go toward good water and grass and graze the animals there; to camp on firm ground means to lean on high, towering ground and halt there.

夫人處卑下必癘疾，惟高陽之地可居也。

A man set in a low, damp place will surely take a pestilence, and only high, sunny ground is fit to stay on.

生者，陽也；實者，高也。言養之於高，則無卑濕陰翳，故百疾不生，然後必可勝也。

Life is the sunny side; firmness is the high ground. He means that if one nourishes the men up high, there is nothing low, damp or shaded over, and so the hundred sicknesses do not arise; only then can victory be sure.

能知上三者，則勢勝可必，疾氣不生。

Know the three things above and victory of position can be counted on, and no air of sickness arises.

居高面陽，養生處厚，可以必勝。地氣乾熯，故疾癘不作。

Set high, facing the sun, nourishing the men and camping on what is solid, one can be sure of victory. The air of such ground is dry, and so pestilence does not break out.

凡遇丘陵隄防之地，常居其東南也。

Whenever one meets ground with hills or dikes, always settle on their southeast side.

雖非至高，亦當前向明而右依實。

Even where they are not very high, one should still face the bright side in front and keep to what is solid on the right.

處陽則人舒以和，器健以利也。

On the sunny side men are at ease and at peace, and the gear is sound and ready to hand.

面陽所以貴明顯，背高所以爲險固。

Facing the sun is prizing what is bright and open; having the high ground at one's back is making it one's steep stronghold.

兵所利者，得形勢以爲助。

What is to the army's advantage is to get a position and make it one's help.

用兵之利，得地之助。

The advantage in using troops is getting the help of the ground.

恐半涉而水遽漲也。

The fear is that the water will suddenly rise when one is half across.

恐水暴漲。

The fear is that the water will suddenly rise.

言過溪澗，見上流有沫，此乃上源有雨，待其沫盡水定，乃可涉；不爾，半涉恐有瀑水卒至也。

He means that in crossing a stream, if foam is seen upstream, this is because rain has fallen at the head of it; one must wait until the foam is spent and the water has settled, and only then can one ford. Otherwise the fear is that a torrent will come down of a sudden when one is half across.

恐半渡水而遂漲。上雨，水當清，而反濁沫至，此敵人上遏水之占也，欲以中絶軍。凡地有水欲漲，沫先至，皆爲絶軍，當待其定也。

The fear is that the water will rise just as one is half across. When rain has fallen above, the water should be clear; if instead it turns muddy and foam comes down, this is a sign that the enemy has dammed the water above, meaning to cut our army in the middle. Whenever the water of a place is about to rise, foam comes down first; in every case this cuts an army in two, and one should wait until it settles.

流沫未定，恐有暴漲。

While the drifting foam has not settled, the fear is that the water will suddenly rise.

水漲則沫。涉，步濟也。曹說是也。

When the water rises there is foam. To ford is to cross on foot. Cao Cao's word is right.

渡未及畢濟，而大水忽至也。沫，謂水上泡漚。

A great flood comes of a sudden before the crossing is finished. Foam means the bubbles that rise on the water.

前後嶮峻，水橫其中。

It is a place steep and sheer before and behind, with water running across the middle of it.

四面峻坂，澗壑所歸。

It is a place where all four sides are steep banks and the valley water gathers in.

三面環絶，易入難出。

It is a place cut off on three sides, easy to go into and hard to come out of.

草木蒙密，鋒鏑莫施。

It is a place where grass and trees are so thick that spear and blade and arrow cannot be used.

卑下汙濘，車騎不通。

It is a place low and miry, where chariots and horses cannot pass.

兩山相向，洞道狹惡。六害皆梅堯臣《注》。

It is a place where two mountains face each other and the way through is narrow and steep. These readings of the six harmful grounds are all notes of Mei Yaochen (梅堯臣).

山深水大者，爲絶澗；四方高、中央下者，爲天井；深山所過，若蒙籠者，爲天牢；可以羅絶人者，爲天羅；地形陷者，爲天陷；山澗道迫狹，地形深數尺、長數丈者，爲天隙。

Where the mountains are deep and the water great is the cut gorge. Where the four sides are high and the middle low is the well of Heaven. A place one passes in the deep mountains that is covered over and dark is the prison of Heaven. A place where men can be penned in as in a net and cut off is the net of Heaven. A place where the ground has fallen in is the pit of Heaven. Where a mountain path is narrow and the ground is some feet deep and some fathoms long is the crack of Heaven.

《軍讖》曰︰「地形坳下，大水所及，謂之天井；山澗迫狹，可以絶人，謂之天牢；澗水澄闊，不測淺深，道路泥濘，人馬不通，謂之天陷；地多溝坑、坎陷、木石，謂之天隙；林木隱蔽，蒹葭深遠，謂之天羅。」

The *Junchen* (軍讖, *Omens of War*) says, "Where the shape of the ground is hollow and the great waters reach it is called the well of Heaven; where a mountain valley is narrow and men can be cut off is called the prison of Heaven; where valley water stands wide so that its shallowness and depth cannot be gauged and the road is miry so that men and horses cannot pass is called the pit of Heaven; where the ground has many furrows and holes and trees and stones is called the crack of Heaven; and where the woods screen it and the reeds are deep and stretch far is called the net of Heaven."

兩岸深闊，斷人行，爲絶澗；下中之下，爲天井；四邊澗險，水草相兼，中央傾側，出入皆難，爲天牢；道路崎嶇，或寬或狹，細澀難行，爲天羅；地多沮洳，爲天陷；兩邊險絶，形狹長而數里，中間難通人行，可以絶塞出入，爲天隙。此六害之地，不可近背也。

Where two banks are deep and wide and cut off the road of men is the cut gorge; the lowest place among low places is the well of Heaven. Where the four sides are steep with valleys, water and grass are tangled together, and the middle slopes so that going in and coming out are both hard, is the prison of Heaven; where the road is rough and now wide now narrow, and so harsh that it is hard to travel, is the net of Heaven. Where the ground has many miry spots is the pit of Heaven; and where the two sides are steeply cut off and the shape is narrow and long, stretching some li, with the middle hard for men to travel so that coming and going can be blocked and cut, is the crack of Heaven. These six harmful grounds must not be drawn near nor kept at one's back.

六害尚不可近，況可留乎？

The six harmful grounds may not even be drawn near; how much less can one halt in them?

晳謂「絶澗」當作「絶天澗」，脫「天」字耳。此六者，皆自然之形也。牢，謂如獄牢；羅，謂如網羅也；陷，謂溝坑淤濘之屬；隙，謂木石若隙罅之地。軍行，過此勿近；不然，則脫有不虞，智力無所施也。

To my mind "the cut gorge" ought to be "the cut gorge of Heaven"; the word "Heaven" has dropped out. These six are all shapes of ground formed of themselves. Prison means that it is like a jail; net means that it is like a net; pit is furrows and holes and mud and the like; and crack is ground where trees and stones gape open like a crack. When the army on its march passes such places, do not go near them. Otherwise, should something unlooked-for arise, there is no room to use wit or strength.

谿谷深峻，莫可過者，爲絶澗；外高中下，衆水所歸者，爲天井；山險環繞，所入者隘，爲天牢；林木縱橫，葭葦隱蔽者，爲天羅；陂地泥濘，漸車凝騎者，爲天陷；道路迫狹，地多坑坎者，爲天隙。凡遇此地，宜遠過，不可近之。

Where the valley is deep and sheer and cannot be crossed is the cut gorge; where the outside is high and the middle low so that many waters gather in is the well of Heaven. Where mountains ring it steeply and the way in is narrow is the prison of Heaven; where woods are tangled in confusion and reeds screen it is the net of Heaven. Where sloping ground is miry so that chariots sink and horses halt is the pit of Heaven; where the road is narrow and the ground has many holes is the crack of Heaven. Whenever one meets such ground, one should pass far off and must not draw near.

用兵常遠六害，令敵近背之，則我利敵凶。

In using troops always keep far from these six harmful places, and make the enemy go near them and have them at his back; then it goes well for us and ill for him.

善用兵者，致敵之受害之地也。

He who is good at using troops brings the enemy into the ground where harm is taken.

迎，向也；背，倚也。言遇此六害之地，吾遠之、向之，則進止自由；敵人近之、倚之，則舉動有阻。故我利而敵凶也。

To face them is to turn toward them; to have them at one's back is to lean on them. When one meets these six harmful grounds, if I keep far off and face them, then advancing and halting are at my will; but if the enemy draws near and leans on them, his movement is blocked. So he means that it goes well for me and ill for the enemy.

言六害當使我遠而敵附，我向而敵倚，則我利敵凶。

He means that with the six harmful grounds I should keep far off and let the enemy cling to them, I should face them and let the enemy lean on them; then it goes well for me and ill for the enemy.

六害之地，我旣遠之、向之，敵自近之、倚之；我則行止有利，彼則進退多凶也。

If I keep far from the six harmful grounds and face them, the enemy of himself draws near and leans on them. For me it is advantageous in advancing and halting; for him there is much ill in advancing and falling back.

險者，一高一下之地；阻者，多水也；潢者，池也；井者，下也；葭葦者，衆草所聚；山林者，衆木所居也；蘙薈者，可屏蔽之處也。此以上論地形也，以下相敵情也。

Steep (險) is ground now high and now low, and blocked (阻) is a place with much water. A pool (潢) is a pond, and a well (井) is a low place. Reed beds (葭葦) are where all manner of grasses gather, woods and mountains are where all manner of trees stand, and thickets (蘙薈) are places that can screen a man. Down to here he discusses the shape of the ground; below this he reads the enemy's true state.

以下恐敵之奇伏誘詐也。

What follows below is fear of the enemy's strange ambushes and of his luring and deceiving.

險阻，隘也，山林之所産；潢井，下也，葭葦之所生。皆蘙薈足以蒙蔽，當掩搜，恐有伏兵。

Steep and blocked places are narrow places, where hills and woods grow; pools and wells are low places, where reeds grow. All are rank enough to give cover, and so one should fall on them and search them, for the fear is that there are troops in ambush.

險阻，丘阜之地，多生山林；潢井，卑下之處，多産葭葦。皆蘙薈可以蒙蔽，必降索之，恐兵伏其中，又慮姦細潛隱，覘我虛實，聽我號令。「伏」、「姦」，當爲兩事。

Steep and blocked places are hilly ground, where hills and woods grow thick; pools and wells are low places, where reeds grow in plenty. All are rank enough to give cover, and so one must go down and search them, for the fear is that troops lie in ambush within, and the worry too is that spies may have crept in to peer at our weakness and strength and to hear our commands. "Ambush" and "spies" should be taken as two separate matters.

近而不動，倚險故也。

That he is near and yet does not move is because he leans on steep ground.

恃險，故不恐也。

He trusts his steep position, and so he is not afraid.

若近以挑我，則有相薄之勢，恐我不進，故遠也。

If he picked a fight with me close by, the two would be in a posture of grappling, and the fear is that I would not come forward; and so he stays far off.

敵人相近而不挑戰，恃其守險也；若遠而挑戰者，欲誘我使進，然後乘利而奮擊也。

That the enemy is near and yet does not pick a fight is his trust in holding steep ground. That he picks a fight from far off is to lure me forward, and then, taking the advantage, to rouse himself and strike.

梅堯臣同陳皥《註》。

Mei Yaochen gives the same note as Chen Hao (陳皥).

欲致人也。挑，謂擿驍敵求戰。

It is to draw the other in. To pick a fight means to touch and provoke the enemy and so seek battle.

兩軍相近而終不動者，倚恃險固也；兩軍相遠而數挑戰者，欲誘我之進也。《尉繚子》曰︰「分險者，無戰心。」言敵人先分得險地，則我勿與之戰也。又曰︰「挑戰者，無全氣。」言相去遠，則挑戰而延誘我進，卽不可以全氣擊之，與此法同也。

That the two armies are near each other and yet in the end he does not move is because he leans on and trusts steep and firm ground. That the two armies are far from each other and he picks a fight again and again is to lure me into coming forward. The *Wei Liaozi* (尉繚子) says, "With one who has taken a share of the steep ground, keep no mind to fight" — meaning that if the enemy has first got his share of steep ground, I should not fight him. It says again, "The side that picks a fight has not its spirit whole" — meaning that he only picks a fight from far off to draw me out and bring me forward, and so cannot strike with spirit whole. It is the same sense as this rule.

所居利也。

The place he has camped in is to his advantage.

居易之地，致人之利。

To take his place on open ground is the advantage of drawing the other in.

言敵不居險阻，而居平易，必有以便利於事也。一本云「士爭其所居者，易利也」。

He means that when the enemy takes his place not in steep and blocked ground but in level and open ground, there must be something in it convenient and advantageous to his business. In one text it reads, "That the troops contend for that place is because it is open and advantageous."

言敵人得其地利，則將士爭以居之也。

He means that when the enemy has got the advantage of that ground, his general and his troops contend to take their place there.

敵之所居，地多便利，故挑我，使前就己之便，戰則易獲其利，慎勿從之也。

Because the ground where the enemy has taken his place has much that is convenient and advantageous, he picks a fight with me, so that I go forward and come to what is convenient for him. If I fight so, the enemy easily gets the advantage; take care not to follow him.

所居易利，故來挑戰。

Because the place he has taken is open and advantageous, he comes and picks a fight.

王晳同曹操《註》。

Wang Xi gives the same note as Cao Cao.

敵人捨險而居易者，必有利也。或曰︰敵欲人之進，故處於平易，以示利而誘我也。

That the enemy leaves steep ground and takes his place in the open is because there must be some advantage in it. Some say that because the enemy wishes me to come forward, he takes his place in level and open ground to make it look advantageous and so lure me.

斬伐樹木，除道進來，故動。

He is felling trees to clear a road as he comes on, and so they move.

梅堯臣同曹操《註》。

Mei Yaochen gives the same note as Cao Cao.

凡軍，必遣善視者登高覘敵，若見林木動搖者，是斬木除道而來也。或曰︰不止除道，亦將爲兵器也。若晉人伐木益兵是也。

An army should always send men of sharp sight to climb high ground and peer at the enemy. If the woods are seen to move, he is felling trees to open a road as he comes. Some say it does not stop at opening a road, but that he means to make arms. The men of Jin felling trees to add to their arms is a case of this.

結草爲障，欲使我疑也。

He ties the grass into screens to make us suspect something.

言敵人或營壘未成，或拔軍潛去，恐我來追，或爲掩襲，故結草使往往相聚，如有人伏藏之狀，使我疑而不敢進也。

He means that the enemy, having not yet finished setting up his camp, or else gathering his troops and leaving in secret, fears that I will come after him or fall upon him, and so binds the grass and heaps it here and there to make it look as though men were hidden, that I may suspect and not dare to advance.

結草多爲障蔽者，欲使我疑之，於中兵必不實，欲別爲攻襲，宜審備之。

To bind the grass and make many screened spots is to make me suspect; there are no troops really within, and he means to strike and fall on me elsewhere. One should look well and be prepared.

結草爲障，欲使我疑。稠草中多障蔽者，敵必避去，恐追及。多作障蔽，使人疑有伏焉。

To bind the grass and make screens is to make me suspect. When there are many screened spots among the thick grass, the enemy has surely slipped away, fearing to be overtaken in pursuit. He makes many screened spots so that men suspect there is an ambush.

或敵欲追我，多爲障蔽，設留形而遁，以避其追；或欲襲我，叢聚草木，以爲人屯，使我備東而擊西。皆所以爲疑也。

Sometimes the enemy, lest I pursue him, makes many screened spots and feigns the look of staying, then flees and so escapes the pursuit; sometimes, meaning to fall upon me, he heaps grass and wood to make it look as though men were staying, and having made me prepare the east, strikes the west. In both he means to raise suspicion.

鳥起其上，下有伏兵。

When birds rise above a place, there are troops lying in ambush below.

藏兵曰伏。

Troops kept hidden are called an ambush.

下有伏兵住藏，觸鳥而驚起也。

Troops lying in ambush are hidden below, and they startle the birds so that they rise in fright.

鳥適平飛，至彼忽高起者，下有伏兵也。

When birds flying low come to a place and suddenly rise high, there are troops in ambush below.

敵廣陳張翼，來覆我也。

The enemy has spread his ranks wide and opened his wings to come down upon us.

不意而至曰覆。

To come upon one unlooked-for is called a sweeping down.

凡敵欲覆我，必由他道險阻林木之中，故驅起伏獸駭逸也。覆者，來襲我也。

When the enemy means to sweep down on me, he must pass by another road through steep and blocked woods, and so he drives out the beasts that lay hidden and makes them bolt in fright. A sweeping down is his coming to strike me.

覆者，謂隱於林木之內，潛來掩我；候兩軍戰酣，或出其左右，或出其前後，若驚駭伏獸也。

A sweeping down is to hide in the woods and come secretly to fall upon me. He waits for the moment when the two armies are hot in battle and comes out now to left and right, now before and behind; and with that the hidden beasts bolt in fright.

獸驚而奔，旁有覆。

When the beasts bolt in fright, there are troops sweeping down at the side.

凡欲掩覆人者，必由險阻草木中來，故驚起伏獸奔駭也。

He who means to sweep down on another must come through steep and blocked grass and trees, and so the beasts that lay hidden start up and bolt.

車馬行疾，仍須魚貫，故塵高而尖。

Chariots and horses run fast and yet must keep in a single file, and so the dust is high and sharp.

車馬行疾，塵相衝，故高也。

Chariots and horses run fast and the dust strikes against itself, and so it rises high.

蹄輪勢重，塵必高銳。

Hoof and wheel bear a heavy weight, and so the dust is sure to be high and sharp.

車馬行疾而勢重，又轍迹相次而進，故塵埃高起而銳直也。凡軍行，須有探候之人在前，若見敵塵，必馳報主將。如潘黨望晉塵，使騁而告是也。

Chariots and horses run fast and bear a heavy weight, and the wheel tracks go on one after another, so the dust rises high, sharp and straight. Whenever an army marches, there should be men ahead to watch; when they see the enemy's dust they must run and tell the commander. Pan Dang (潘黨), looking out at the dust of Jin and sending a man running to tell of it, is a case of this.

步人行遲，可以並列，故塵低而闊也。

Foot soldiers go slowly and can stand abreast, and so the dust is low and wide.

人步低輕，塵必卑廣。

A man's tread is low and light, and so the dust is sure to be low and wide.

車馬起塵猛，步人則差緩也。

The dust raised by chariots and horses is fierce; the dust raised by foot soldiers is slacker than that.

徒步行緩而迹輕，又行列踈遠，故塵低而來。

Foot soldiers go slowly, their traces are light, and their ranks stand spaced apart, and so the dust rises low as they come.

煙塵之候，晉師伐齊，曳柴從之；齊人登山，望而畏其衆，乃夜遁。薪來卽其義也。此筌以「樵採」二字爲「薪來」字。

It is a sign of smoke and dust. When the army of Jin struck Qi (齊), they dragged bundles of firewood behind them, and the men of Qi climbed a hill and looked out, and fearing their number fled by night. "The firewood comes" is just this sense. Here Li Quan (李筌) has read the two words "gathering firewood" (樵採) as "the firewood comes" (薪來).

樵採者，各隨所向，故塵埃散衍。條達，縱橫斷絶貌也。

Those who gather firewood each follow where they go, and so the dust scatters and spreads. To run in thin trails is the look of being broken across and along.

樵採隨處，塵必縱橫。

Firewood is gathered here and there, and so the dust is sure to rise across and along.

條達，纖微斷續之貌。

To run in thin trails is the look of breaking off and joining again thinly.

分遣厮疫，隨處樵採，故塵埃散亂而成隧道。

The laborers are sent out divided to gather firewood here and there, and so the dust scatters and rises in confusion and forms trailing paths.

欲立營壘，以輕兵往來爲斥候，故塵少也。

Meaning to set up camp, he makes light troops go back and forth to look about, and so the dust is slight.

輕兵定營，往來塵少。

Light troops fix the site of the camp, and though they move back and forth the dust is slight.

凡分栅營者，必遣輕騎四面近視其地，欲周知險易廣狹之形，故塵微而來。

When the palisades of a camp are to be set up by sections, light horsemen must be sent to look closely at the ground on all four sides, so as to know throughout what is steep and open, wide and narrow; and so the dust rises slight as they come.

其使來辭卑，使間視之，敵人增備也。

When his envoy comes and speaks humbly, send a spy to look into it. The enemy is adding to his preparations.

言敵人使來，言辭卑遜，復增壘塗壁，若懼我者，是欲驕我使懈怠，必來攻我也。趙奢救閼與，去邯鄲三十里，增壘不進。秦間來，必善食遣之。間以報秦將。秦將果大喜，曰︰「閼與非趙所有矣。」奢旣遣秦間，乃倍道兼行，掩秦不備，擊之，遂大破秦軍也。

He means that when the enemy's envoy comes and his words are humble and modest, and the enemy again raises his ramparts higher and plasters his walls as though he feared me, this is to make me haughty and slack, and he will surely come and strike me. When Zhao She (趙奢) went to relieve Yanyu (閼與), he went thirty li from Handan (邯鄲) and only raised his ramparts and did not advance. When spies of Qin (秦) came, he fed them well and sent them off. The spies told the general of Qin, and the general of Qin was indeed greatly pleased and said, "Yanyu is not Zhao's." After sending off the spies of Qin, Zhao She doubled his marches and ran, fell upon Qin while it was unprepared and struck, and in the end broke the army of Qin utterly.

欲進者，外則卑辭，內則益備，款我也。

He who means to come on humbles his words without and adds to his preparations within; he is deceiving me.

使來辭遜，敵復增備，欲驕我而後進也。田單守卽墨，燕將騎刼圍之。單身操版插，與士卒分功，使妻妾編行伍之間，散食饗士，乃使女子乘城，約降，燕大喜。又收民金千鎰，令富豪遣使遺燕將書曰︰「城卽降，願無虜妻妾。」燕人益懈。乃出兵擊，大破之。

That the envoy comes with modest words while the enemy again adds to his preparations is to make me haughty and then come on. When Tian Dan (田單) held Jimo (卽墨), the Yan general Qi Jie (騎劫) surrounded it. Tian Dan himself took up spade and board and shared the work with his soldiers, put his wife and concubines among the ranks, and divided the food to feed the troops. Then he had the women go up on the wall and promised surrender, and Yan was greatly pleased. He also gathered a thousand yi (鎰) of the people's gold and had the rich men send an envoy to present a letter to the general of Yan, saying, "The city will surrender soon; we beg that our wives and concubines not be carried off." The men of Yan grew slacker still. Thereupon he sent out his troops and struck and broke them utterly.

詭詐也。

It is a trick.

吳王夫差北征，會晉定公於黃池，越王句踐伐吳。吳晉方爭長未定，吳王懼，乃合大夫而謀曰︰「無會而歸，與會而先晉，孰利？」王孫雒曰︰「必會而先之。」吳王曰︰「先之若何？」雒曰︰「今夕必挑戰，以廣民心，乃能至也。」於是，吳王以帶甲三萬人，去晉軍一里，聲動天地。晉使董褐視之，吳王親對曰︰「孤之事君在今日，不得事君亦在今日！」董褐曰︰「臣觀吳王之色，類有大憂；吳將毒我，不可與戰。」乃許先歃。吳王旣會，遂還焉。

Fuchai (夫差), king of Wu, went north and met Duke Ding (定公) of Jin at Huangchi (黃池), and Goujian (句踐), king of Yue, struck Wu. Wu and Jin were just then contending for the first place, and it was not settled, and the king of Wu, afraid, gathered his great officers and took counsel, saying, "Which is the better — to go home without the meeting, or to meet and stand before Jin?" Wang Sunluo (王孫雒) said, "We must meet and stand first." The king of Wu said, "And how shall we stand first?" Luo said, "This evening we must pick a fight and so widen the hearts of the men; then it can be done." Thereupon the king of Wu went with thirty thousand armored soldiers to within a li of the army of Jin, and the noise shook heaven and earth. Jin sent Dong He (董褐) to look, and the king of Wu faced him himself and said, "That I serve your lord lies in this day, and that I do not serve your lord lies in this day too." Dong He said, "Your servant has seen the king of Wu's face, and there seems to be a great trouble on him. Wu means to harm us; we must not fight with him." Thereupon they let Wu drink the blood of the oath first. The king of Wu finished the meeting and went straight home.

詭詐驅馳，示無所畏，是知欲退也。

When by a trick he drives his horses at a run and makes it look as though he had nothing to fear, by this we know he means to fall back.

欲退者，使旣詞壯，兵又彊進，脅我也。

He who means to fall back has his envoy speak harshly and his troops too press forward harshly; he is frightening me.

辭彊示進形，欲我不虞其去也。

To speak harshly and show the look of coming on is so that I may not reckon his going.

使來辭壯，軍又前進，欲脅我而求退也。秦行人夜戒晉師曰︰「兩軍之士，皆未憗也。來日請相見。」晉臾駢曰︰「使者目動而言肆，懼我也。」秦果宵遁。

That the envoy comes with harsh words and the troops too press forward is to frighten me and so seek to fall back. An envoy of Qin told the army of Jin by night, "The men of both armies are still unhurt; we beg to see each other tomorrow." Yu Pian (臾駢) of Jin said, "The envoy rolls his eyes and his speech is unchecked; he fears us." Qin did indeed flee by night.

陳兵欲戰也。

He is forming his ranks to fight.

出輕車，先定戰陳疆界也。

He sends out light chariots to fix first the bounds of the battle array.

輕車前禦，欲結陳而來也。

With light chariots he screens his front; he means to form his ranks and come.

輕車，戰車也。出軍其旁，陳兵欲戰也。按︰魚麗之陳，先偏後伍，言以車居前，以伍次之；然則是欲戰者，車先出其側也。

Light chariots are battle chariots. He sends them out to the flanks of the army, meaning to draw up his troops and fight. Looking into it, in the Yuli (魚麗) array the chariots are set in front and the files (伍) of foot soldiers behind, which means that the chariots go first and the files come next. So he who means to fight sends the chariots out first to his flanks.

無質盟之約請和者，必有謀於人。田單詐騎劫，紀信誑項羽，卽其義也。

He who asks for peace without hostages or a sworn pact is surely working a stratagem on the other. Tian Dan deceiving Qi Jie, and Ji Xin (紀信) deceiving Xiang Yu, is just this sense.

貞元三年，吐蕃首領尚結贊因侵掠河曲，遇疫厲，人馬死者太半，恐不得回，乃詐與侍中馬燧款懇，因奏請盟會。燧乃盟之。時河中節度使渾瑊奏曰︰「若國家勒兵境上，以謀伐爲計，蕃戎請盟，亦聽信之。今吐蕃無所求於國家，遽請盟會，必恐不實。」上不納。渾瑊率衆二萬，屯涇州平涼縣，盟壇在縣西三十里。五月十三日，瑊率三千人會壇所，吐蕃果衷甲劫盟焉。

In the third year of Zhenyuan (貞元), Shang Jiezan (尚結贊), chief of Tibet, was raiding Hequ (河曲) when he met a plague, and more than half his men and horses died. Fearing he could not get home, he falsely made earnest overtures to the Chamberlain Ma Sui (馬燧), and through him asked for a meeting to swear a pact. Ma Sui thereupon made the pact. At that time Hun Zhen (渾瑊), military governor of Hezhong, submitted, "If it were a time when the state had troops on the border and was planning to strike, then a barbarian's asking for a pact might be trusted and heard. Now Tibet seeks nothing of the state and yet suddenly asks for a meeting to swear a pact; the fear is that it is surely not sincere." The ruler did not accept it. Hun Zhen led twenty thousand troops and halted at Pingliang county (平涼縣) in Jingzhou (涇州), and the altar of the pact was thirty li west of the county. On the thirteenth of the fifth month Hun Zhen came to the altar with three thousand men, and Tibet indeed wore armor beneath and burst in upon the place of the pact.

因盟相劫，不獨國朝。晉楚會於宋，楚人衷甲欲襲晉，晉人知之，是以失信也。今言無約而請和，蓋總論兩國之師，或侵或伐，彼我皆未屈弱，而無故請和好者，此必敵人國內有憂危之事，欲爲苟且暫安之計；不然，則知我有可圖之勢，欲使不疑，先求和好，然後乘我不備而來取也。石勒之破王浚也，先密爲和好，又臣服於浚；知浚不疑，乃請修朝覲之禮。浚許之。及入，因誅浚而滅之。

Bursting in upon each other under cover of a pact was not a thing of our own court alone. When Jin and Chu met at Song, the men of Chu wore armor beneath and meant to strike Jin, and the men of Jin knew of it; by this they lost their good faith. Now "he asks for peace without anything agreed" is a general discussion of asking for peace without cause, when the armies of two states have been raiding and striking and neither his side nor mine has bent or weakened. This must be that there is some troubling and dangerous matter within the enemy's state, and he is contriving a shabby moment of ease. Otherwise he has seen that there is in me a posture worth coveting, and so that I may not suspect, he first seeks peace and then, taking the moment when I am unprepared, comes to seize. When Shi Le (石勒) broke Wang Jun (王浚), he first made peace in secret and also submitted to Wang Jun as a vassal. Knowing that Wang Jun did not suspect, he asked to offer the rite of audience, and Wang Jun allowed it. Once in, he took that moment to cut down Wang Jun and destroy him.

未有要約，而便來請和，有間諜也。

To come and ask for peace at once, with no pact made, is that there are spies.

無約請和，必有姦謀。

When he asks for peace without any agreement, there is surely a crafty stratagem.

無故驟請和者，宜防他謀也。

Against one who suddenly asks for peace without cause, one should guard against some other stratagem.

無故請和，必有姦謀。漢高祖欲擊秦軍，使酈食其持重寶啗其將賈竪，秦將果欲連和。高祖因其怠而擊之，秦師大敗。又，晉將李矩守滎陽，劉暢以三萬人討之。矩遣使奉牛酒請降，潛匿精兵，見其弱卒。暢大饗士卒，人皆醉飽。矩夜襲之，暢僅以身免。

When he asks for peace without cause, there is surely a crafty stratagem. When Gaozu of Han was about to strike the army of Qin, he sent Li Yiji (酈食其) with precious treasures to tempt its general Jia Shu (賈竪), and the general of Qin did indeed wish to make peace. Gaozu took the moment of his slackness and struck, and broke the army of Qin utterly. Again, when Li Ju (李矩), a general of Jin, held Xingyang (滎陽), Liu Chang (劉暢) struck it with thirty thousand men. Li Ju sent an envoy to offer oxen and wine and ask to surrender, and he hid his keen troops in secret and showed only the weak ones. Liu Chang feasted his soldiers greatly, and all were drunk and full. Li Ju fell on them by night, and Liu Chang barely got away with his life.

戰有期，及將用，是以奔走之。

The time for battle had been set, and the moment to use it had come, and so they run out.

上文「輕車先出，居其側者，陳也」，蓋先出車定戰場界，立旗爲表，奔走赴表，以爲陳也。旗者，期也，與民期於下也。《周禮》大蒐曰「車驟徒趨，及表乃止」是也。

Where the text above said, "When the light chariots come out first and stand to the flanks, he is forming his ranks," it means that he first sends out the chariots to fix the bounds of the battleground, sets up banners for a mark, and then runs to that mark and makes his array. A banner (旗) is for setting the time; he sets the time with the men beneath it. In the passage on the great hunt in the *Rites of Zhou* (周禮), "The chariots gallop and the foot soldiers run, and at the mark they halt" — that is it.

尋常之期，不合奔走，必有遠兵相應；有晷刻之期，必欲合勢同來攻我，宜速備之。

If the time had been set in an ordinary way, there would be no running out; he must be answering to troops far off. The hour having been fixed, they will surely gather their strength and come together to strike me. One should prepare quickly.

立旗爲表，奔以赴列。

They set up banners for a mark and run to take their places in the ranks.

陳而期民，將求戰也。

To make the array and set the time with the men is to seek battle.

立旗爲表，與民期於下，故奔走以赴之。《周禮》曰「車驟徒趨，及表乃止」是也。刼

They set up banners for a mark and set the time with the men beneath them, and so they run and come to that place. The *Rites of Zhou* saying, "The chariots gallop and the foot soldiers run, and at the mark they halt" — that is it.

散於前。

They are scattered in front.

僞爲雜亂不整之狀，誘我使進也。

He feigns the look of disorder and want of order to lure me into advancing.

進退不一，欲以誘我。

That advancing and falling back are not of one piece is to lure me.

詭亂形也。

He has feigned the look of disorder.

詐爲亂形，是誘我也。若吳子以囚徒示不整，以誘楚師之類也。

To feign the look of disorder is to lure me. Wu Zi showing out convicts to seem out of order and so luring the army of Chu is of this kind.

困不能齊。

They are worn out and cannot stand in order.

不食必困，故杖也。一本從此「仗」字。

When they cannot eat they are surely worn out, and so they lean on staffs. In one text the character 仗 is used here.

倚仗矛戟而立者，飢之意。

To stand leaning on a spear means they are hungry.

倚兵而立者，足見飢弊之色。

When they stand leaning on their arms, one can see well enough the look of hunger and weariness on their faces.

倚仗者，困餒之相。

To lean and prop themselves is the figure of being worn out and hungry.

凡人不食則困，故倚兵器而立，三軍飲食，上下同時，故一人飢，則三軍皆然。

When men cannot eat they are worn out, and so they stand leaning on their arms. In the three armies high and low eat and drink at the same hour, and so if one man is hungry, the whole three armies are so.

汲未至，先飲者，士卒之渴。

To drink first, before coming back with the drawn water, is that the troops are thirsty.

命之汲水，未及而先取者，渴也。覩一人，三軍可知也。

That they were bidden to draw water and, not yet having returned, scoop and drink first, is thirst. See one man and you may know the three armies.

梅堯臣同杜牧《註》。

Mei Yaochen gives the same note as Du Mu.

以此見其衆行驅飢渴也。

By this one sees that his troops are driven about and hungry and thirsty.

汲者未及歸營，而先飲水，是三軍渴也。

If those who went to draw water drink before they have returned to camp, the three armies are thirsty.

士卒疲勞也。

The rank and file are tired and worn out.

士卒難用也。

It is that the troops are hard to use.

士疲勞也。敵人來，見我利而不能擊進者，疲勞也。

It is that the troops are worn out. That he sees the advantage of coming to strike me and yet cannot advance and strike is weariness.

人其困乏，何利之趨？

The men are worn out and weary; what advantage would they go after?

士卒疲勞，不可使戰，故雖見利，將不敢進也。

The troops are worn out and cannot be made to fight, and so, though he sees an advantage, the general dares not advance.

城上有鳥，師其遁也。

When there are birds on the wall, that army has fled.

設留形而遁。齊與晉相持，叔向曰︰「鳥烏之聲樂，齊師其遁。」後周齊王憲伐高齊，將班師，乃以柏葉爲幕，燒糞壤去。高齊視之，二日乃知其空營，追之不及。此乃設留形而遁走也。

They have left only the shape of a camp behind and fled. When Qi and Jin stood facing each other, Shu Xiang (叔向) said, "The cry of the birds is merry — the army of Qi has fled." Later, when the Prince of Qi (齊王) Yuwen Xian (宇文憲) of the Later Zhou (後周) attacked Gao Qi (高齊), he meant to turn his army back; he made screens of cypress boughs, set the dung heaps burning, and left. Gao Qi saw it, and only after two days did he know that the camp was empty; he gave chase but could not catch up. This is just what it is to leave the shape behind and flee.

此言敵人若去，營幕必空；禽鳥旣無畏，乃鳴集其上。楚子元伐鄭，將奔，諜者告曰︰「楚幕有烏。」乃止。則知其是設留形而遁也。此篇蓋孫子辨敵之情僞也。

This says that when the enemy has gone, the tents of the camp are sure to stand empty, and the birds, having nothing to fear, call and settle above them. When Ziyuan of Chu attacked Zheng and Zheng was about to flee, a scout reported, "Crows have settled on the Chu tents," and they gave it up. From this one can know that it was leaving the shape behind and fleeing. This chapter is Sunzi telling how to sift the true from the false in an enemy.

敵大作營壘，示我衆；而鳥集止其中者，虛也。

Though the enemy has built his camp and ramparts large, so that he seems to us to have many troops, when birds settle inside it, it is empty.

敵人旣去，營壘空虛，鳥烏無猜，來集其上。

When the enemy has already gone and the camp and ramparts stand quite empty, the birds have nothing to shun and come to settle above them.

凡敵潛退，必存營幕；禽鳥見空，鳴集其上。楚伐鄭，鄭人將奔，諜告曰︰「楚幕有烏。」乃止。又，晉伐齊，叔向曰︰「城上有烏，齊師其遁。」此乃設留形而遁也。

Whenever an enemy withdraws in secret, he is sure to leave the tents of the camp behind. The birds see that it is empty and call and settle above it. When Chu attacked Zheng and the men of Zheng were about to flee, a scout reported, "Crows have settled on the Chu tents," and they gave it up. Again, when Jin attacked Qi, Shu Xiang said, "Crows have settled on the wall — the army of Qi has fled." This is just what it is to leave the shape behind and flee.

軍士夜呼，將不勇也。

When the men call out in the night, it is because the general is not brave.

士卒怯而將懦，故驚恐相呼。

The soldiers are afraid and the general is soft, so in alarm and dread they call out to one another.

恐懼不安，故夜呼以自壯也。

They are afraid and uneasy, so they call out in the night to raise their own spirits.

十人中一人有勇，雖九人怯懦，恃一人之勇亦可自安；今軍士夜呼，蓋是將無勇。曹說是也。

If one man in ten is brave, the nine who are afraid can lean on that one man's courage and so be at ease in themselves. Now when the soldiers call out in the night, it is that the general has no courage. Cao Cao's words are right.

孟氏同陳皥《註》。

Meng's note is the same as Chen Hao's.

三軍以將爲主，將無膽勇，不能安衆，故士卒恐懼而夜呼。若晉軍終夜有聲是也。

The three armies (三軍) take the general as their master. If the general has no boldness or courage, he cannot set the host at ease, and the soldiers in their fear call out in the night. The army of Jin making noise all night long is this.

將無威重，則軍擾。

When the general has no awe or weight about him, the camp becomes unruly.

言進退舉止輕佻率易，無威重，軍士亦擾亂也。

This says that when his bearing in advance and retreat is light and rough, with no awe or weight, the soldiers too become unruly.

將法令不嚴，威容不重，士因以擾亂也。

The general's orders are not strict and his bearing is not weighty, and so the soldiers become unruly because of it.

梅堯臣同陳皥《註》。

Mei Yaochen's note is the same as Chen Hao's.

軍中多驚擾者，將不持重也。張遼屯長社，夜，軍中忽亂，一軍盡擾。遼謂左右勿動，是必有造變者，欲以動亂人耳。乃令軍士安坐，遼中陳而立，有頃卽定。此則能持重也。

When there are many alarms and disturbances inside the camp, it is that the general cannot carry himself with weight. When Zhang Liao (張遼) was camped at Changshe (長社), in the night the camp suddenly fell into disorder and the whole army was in an uproar. Zhang Liao told those about him not to stir, saying that there must be someone who had plotted a mutiny and only wanted to shake and confuse the men. So he had the soldiers sit still while he himself stood in the middle of the camp, and before long it settled. This is just what it is to be able to carry oneself with weight.

魯莊公敗齊於長勺，曹劌請逐之。公曰︰「若何？」對曰︰「視其轍亂而旗靡，故逐之。」

When Duke Zhuang (莊公) of Lu (魯) broke Qi at Changshao (長勺), Cao Gui (曹劌) asked leave to give chase. The duke said, "How do you know?" He answered, "I have seen that their wheel tracks are confused and their flags have fallen. Give chase."

旌旗謬動，抵東觸西傾倚者，亂也。

When the flags move out of keeping, striking east and touching west and leaning over, there is disorder.

旌旗輒動，偃亞不次，無紀律也。

When the flags move as they please and fall with no order in them, there is no discipline.

旌旗所以齊衆也，而動搖無定，是部伍雜亂也。

Flags are what keep the host even; when they shift about with no fixed place, this is that the ranks are jumbled and disordered.

衆悉倦弊，故吏不畏而忿怒也。

The host is all worn out and weary, so the officers have no fear and give way to anger.

將興不急之役，故人人倦弊也。

The general raises matters that are not even urgent, and so every man becomes worn out and weary.

人困則多怒。

When men are weary, there is much anger.

吏士倦煩，怒不畏避也。

Officers and soldiers are worn out and put upon, so they are angry and do not shrink away in fear.

政令不一，則人情倦，故吏多怒也。晉楚相攻，晉裨將趙旃、魏錡怒而欲敗晉軍，皆奉命於楚。郤克曰「二憾往矣，弗備必敗」是也。

When the orders of government are not of one piece, men's hearts grow weary, and so the officers are often angry. When Jin and Chu were attacking each other, Zhao Zhan (趙旃) and Wei Qi (魏錡), lieutenant generals of Jin, were angry and wished to see the army of Jin defeated, and both took commission to Chu. Xi Ke (郤克) said, "Two men who bear a grudge have gone; if we are not ready, we shall surely be beaten." This is it.

一云「殺馬肉食者，軍無糧也；軍無懸缻，不返其舍者，窮宼也」。

One recension has it: "When they kill the horses and eat the meat, there is no grain in the camp; when no water jars hang in the camp and the men do not go back to their quarters, this is an enemy at bay."

殺其馬而食肉，故曰軍無糧也；不返舍者，窮迫不及竈也。

They kill their horses and eat the meat, and so it says that there is no grain in the camp. That they do not go back to their quarters is that in their haste they do not even reach the cooking stoves.

粟馬，言以糧穀秣馬也。肉食者，殺牛馬饗士也。軍無懸缻者，悉破之，示不復炊也。不返其舍者，晝夜結部伍也。如此皆是窮宼，必欲決一戰爾。缻音府，炊器也。

Suma (粟馬) means feeding the horses on grain. Roushi (肉食) means killing oxen and horses to feed the soldiers. That no water jars hang in the camp is to show that they have broken them all and will cook no more. That they do not go back to their quarters is that they keep the ranks bound together day and night. All such things are an enemy at bay, who means surely to settle it in a single battle. Fou (缻) is pronounced like fu (府); it is a vessel for cooking.

給糧以秣乎馬，殺畜以饗乎士，棄缻不復炊，暴露不返舍，是欲決戰而求勝也。

They bring out the grain to feed the horses, kill their beasts to feed the soldiers, throw away the water jars and cook no more, and stay in the open without going back to their quarters: they are hoping to settle it and win.

粟馬肉食，所以爲力且久也。軍無缻，不復飲食也。不返舍，無回心也。皆謂以死決戰耳。敵如此者，當堅守以待其弊也。

To feed grain to the horses and to eat meat is to put out strength and hold on long. That there are no water jars in the camp is that they will eat and drink no more. That they do not go back to their quarters is that they have no mind to turn back. All of it says only that they will fight to the death and settle it. When the enemy is like this, one should hold fast and wait for him to wear out.

捐糧穀以秣馬，殺牛畜以饗士，破釜及缻不復炊爨，暴露兵衆不復反舍，茲窮宼也。孟明焚舟，楚軍破釜之類是也。

They spare grain to feed the horses, kill oxen and beasts to feed the soldiers, break the kettles and water jars and cook no more, and keep the troops in the open without returning to their quarters again: this is an enemy at bay. Meng Ming (孟明) burning his boats, and the army of Chu breaking its kettles, are of this kind.

諄諄，語貌；翕翕，失志貌。

Chunchun (諄諄) is the look of talking, and xixi (翕翕) is the look of having lost heart.

諄諄翕翕，竊語貌。士卒之心恐，上則私語而言，是失衆也。

Zhunzhun xixi is the look of men talking in secret. The soldiers' hearts are afraid, and they whisper privately apart from their superior: this is to have lost the host.

諄諄者，乏氣聲促也；翕翕者，顛倒失次貌。如此者，憂在內，是自失其衆心也。

Zhunzhun is that the breath falls short and the voice is hurried; xixi is the look of being turned about and out of order. When it is like this, the trouble lies within, and he has lost his host's heart of himself.

諄諄，竊議貌；翕翕，不安貌；徐與人言，遞相問貌。如此者，必散失部曲也。

Zhunzhun is the look of talking in secret; xixi is the look of unease; and speaking to the men without haste is the look of questioning one another by turns. When it is like this, the ranks are sure to scatter and be gone.

諄諄，吐誠懇也；翕翕，曠職事也。緩言彊安，恐衆離也。

Zhunzhun is pouring out one's true heart in earnest; xixi is leaving one's charge empty. To speak slowly and coax them along is to fear that the host will leave.

諄諄，語誠懇之貌；翕翕者，患其上也。將失人心，則衆相與語，誠懇而患其上也。

Zhunzhun is the look of earnest speech; xixi is worrying over one's superior. When a general has lost men's hearts, the host talk among themselves and worry in earnest over their superior.

兩人竊語，誹議主將者也。

Two men whisper in secret, running down their chief commander (主將) in talk.

諄諄，語也；翕翕，聚也；徐，緩也。言士卒相聚私語，低緩而言，以非其上，是不得衆心也。

Zhunzhun is speaking; xixi is gathering; and xu (徐) is slow. It says that the soldiers gather together and whisper privately, speaking low and slow and holding their superior in the wrong: this is not to have won the host's heart.

窘則數賞以勸進。

When he is hard pressed he rewards often, to urge them forward.

勢力窮窘，恐衆爲叛，數賞以悅之。

His strength and standing are spent and he is hard pressed, and fearing that the host will turn on him, he rewards often to please them.

軍實窘也，恐士卒心怠，故別行小惠也。

The army's keeping is hard pressed, and fearing that the soldiers' hearts will grow idle, he grants small kindnesses besides.

勢窮憂叛離，屢賞以悅衆。

His standing is spent and he is anxious lest they leave and turn on him, so he rewards often to please the host.

衆窘而不和裕，則數賞以悅之。

When the host is hard pressed and is not at peace and well supplied, he rewards often to please them.

勢窘則易離，故屢賞以撫士。

When his standing is hard pressed they leave easily, so he rewards often to hearten the soldiers.

困則數罰以勵士。

When he is in distress he punishes often, to press the soldiers hard.

人力困弊，不畏刑罰，故數罰以懼之。

Men's strength has grown weary and they do not fear punishment, so he punishes often to frighten them.

人弊不堪命，屢罰以立威。

Men are weary and cannot bear his commands, so he punishes often to set up his awe.

衆困而不精勤，則數罰以脅之也。

When the host is in distress and does not put itself to work with care, he punishes often to press them.

力困則難用，故頻罰以畏衆。

When their strength is in distress they are hard to use, so he punishes often to make the host afraid.

先輕敵，後聞其衆，則心惡之也。

He makes light of the enemy at first, and then, hearing how many their host is, he turns against it in his heart.

先輕後畏，是勇而無剛者，不精之甚也。

To make light of them first and to fear them after is to be brave only and not firm, which is carelessness in a high degree.

料敵不精之甚。

It is carelessness in a high degree in reckoning the enemy.

教令不能分明，士卒又非精練，如此之將，先欲彊暴伐人，衆悖則懼也，至懦之極也。

His teaching and orders are not clear and his soldiers are not well drilled, and yet such a general would first strike at others with force and violence, and then, when the host goes awry, is afraid: it is softness in the extreme.

先行乎嚴暴，後畏其衆離，訓罰不精之極也。

To be stern and violent first and then to fear that his host will leave is carelessness in the extreme in teaching and punishing.

敵先行刻暴，後畏其衆離，爲將不精之甚也。

That the enemy is harsh and violent first and then fears that his host will leave is a high degree of carelessness in his generalship.

寬猛相濟，精於將事也。

That mildness and severity help each other is care in a general's work.

先輕敵，後畏人。或曰︰先刻暴御下，後畏衆叛己，是用威行愛，不精之甚。故上文以數賞、數罰而言也。

It is to make light of the enemy first and to fear his men after. And it is also said: to rule those below him with harshness and violence first, and then to fear that the host will turn on him, is to use awe and then to practice love, which is carelessness in a high degree. This is why the text above spoke of it together with rewarding often and punishing often.

徐前而疾後，曰委謝。

What is slow before and quick after is called weixie (委謝), the sending of apologies.

所以委質來謝，此乃勢已窮，或有他故，必欲休息也。

To come with gifts and make apologies is that his standing is already spent, or there is some other cause, and he must want a rest.

氣委而言謝者，欲求兩解。

To speak words of apology with his spirit broken is to seek that both sides be let loose.

戰未相伏，而下意氣相委謝者，欲休息也。

When they have fought and neither has bowed, and yet he lowers his will and makes apologies, he wants a rest.

力屈欲休兵，委質以來謝。

His strength is bent and he wants to rest his soldiers, so he comes with gifts and makes apologies.

勢不能久。

His standing is such that he cannot hold out long.

以所親愛委質來謝，是勢力窮極，欲休兵息戰也。

To send a man near and dear to him with gifts to make apologies is that his strength and standing are spent and he wants to rest his soldiers and have done with the fighting.

備奇伏也。

It is to guard against a surprise attack and an ambush.

是軍必有奇伏，須謹察之。

There are sure to be troops in strange ambush in that army, and one must watch with care.

盛怒出陳，久不交刃，復不解去，有所待也，當謹伺察之，恐有奇伏旁起也。

To be greatly angered and put out a battle line, and yet for a long time neither cross blades nor loosen and withdraw, is to have something they are waiting for. One should peer and watch with care, for it is to be feared that troops in strange ambush will rise at the flank.

備有別應。

It is to be ready for troops answering him elsewhere.

怒而來逆我，久而不接戰，且又不解去，必有奇伏以待我。此以上論敵情。

To come in anger and meet us, and yet for a long time neither join battle nor loosen and withdraw, is surely to have set troops in strange ambush to wait for us. Down to here the enemy's true state has been discussed.

勇怒而來，旣不合戰，又不引退，當密伺之，必有奇伏也。

When they come in courage and anger and then neither join battle nor withdraw, one should peer at them quietly, for there are sure to be troops in strange ambush.

權力均。一云「兵非貴益多」。

Their strength is a match for each other. One account writes it, "An army does not prize being many."

不貴衆擊寡，所貴寡擊衆。

He does not hold it dear to strike few troops with many, but holds it dear to strike many with few.

晳謂權力均足矣，不以多爲益。

To my thinking, when the scales of strength are even it is enough; one does not count being many as good.

兵非增多於敵，謂權力均也。

It says that even though one's troops are no more than the enemy's, the scales of strength are even.

未見便也。

He has not yet seen a convenient moment.

武不足專進，專進則暴。

With firmness alone one cannot press forward single-mindedly. To press forward single-mindedly is to grow violent.

不可但恃武也，當以計智料敵而行。

One cannot trust to firmness alone; one should reckon the enemy with scheming and wisdom, and then move.

武，剛也。未能用剛武以輕進，謂未見利也。

Wu is firmness. That he cannot use his firm strength and advance lightly says that he has not seen an advantage.

厮養足也。

The men who do the serving are enough.

兵衆武，用力均，惟得人者勝也。

When troops are many and firm and the use of strength is even, only the side that has won its men wins.

言我與敵人兵力皆均，惟未能用武前進者，蓋未得見其人也。但能於厮養之中揀擇其材，亦足并力料敵而取勝，不假求於他也。

It says that when the strength of my troops and the enemy's is quite even, and yet he cannot go forward with firm strength, it is because he has not seen his men. If only he can pick out those with ability from among the errand-runners and grooms, with that too he can gather his strength, read the enemy and win, and he need seek nothing from others.

言我兵力不多於敵，又無利便可進，不必他國乞師，但於厮養中併力取人，亦可破敵也。

It says that when my troops' strength is no more than the enemy's and there is no advantage worth advancing for, there is no need to borrow troops from another state: if only he gathers his strength and wins his men from among the errand-runners and grooms, he can break the enemy.

雖無武勇之力而輕進，足以智謀料敵、併力而取敵人也。

Even without advancing lightly on firm and brave strength, he can reckon the enemy with wisdom and scheming, gather his strength, and take the enemy.

武，繼也。兵雖不足以繼進，足以并給役厮養之力，量敵而取勝也。

Wu is to carry on. Though he has not enough to carry his troops forward, he has enough to use the strength of the errand-runners and grooms along with the rest, and to read the enemy and win.

晳謂善分合之變者，足以併力乘敵間取勝人而已。故雖厮養之輩可也，況精兵乎？曹說是也。

To my thinking, one who is good at the changes of dividing and gathering has enough to gather his strength, take his chance at the enemy's gap, seize his men and win. So even a crowd of errand-runners and grooms will do — how much more picked and chosen soldiers? Cao Cao's words are right.

兵力旣均，又未見便，雖未足剛進，足以取人於厮養之中，以并兵合力，察敵而取勝，不必假他兵以助己。故《尉繚子》曰︰「天下助卒，名爲十萬，其實不過數萬。其兵來者，無不謂其將曰︰無爲天下先戰。」此言助卒無益，不如己有兵法也。

When the strength of the troops is already even and no easy gap shows itself, he has not enough to advance firmly, but he has enough to win his men from among the errand-runners and grooms, to gather the troops and join their strength, and to watch the enemy and win; there is no need to borrow another's troops to help him. So Wei Liaozi says, "The helping troops of the world are called a hundred thousand in name, but in truth they are no more than a few tens of thousands. When those troops come, there is not one who does not say to his general: do not be the first in the world to fight." This says that helping troops are no gain, and are not as good as having the art of war in oneself.

無有深謀遠慮，但恃一夫之勇，輕易不顧者，必爲敵人所擒也。

One who has no deep scheming or far reckoning, and trusts only to the courage of a single man and makes light of the enemy without a look back, is sure to be taken captive by him.

惟，猶獨也。此言殊無遠慮，但輕敵者，必爲其所擒，不獨言其勇也。《左傳》曰︰「蜂蠆有毒，而況國乎？」則小敵亦不可輕。

Wei (惟) is like saying "alone". This says that one who has no far reckoning at all and only makes light of the enemy is sure to be taken captive by him; it does not speak of his courage alone. The *Zuo Commentary* says, "Even wasps and scorpions have their poison — how much more a state?" So even a small enemy cannot be made light of.

唯不能料敵，但以武進，則必爲敵所擒。明患不在於不多也。

If he only cannot reckon the enemy and advances on firm strength alone, he is sure to be taken captive by the enemy. This makes clear that the trouble does not lie in the troops being few.

不能料人，反輕敵以武進，必爲人所擒也。齊晉相攻，齊侯曰︰「吾姑滅此而朝食。」不介馬而馳之，爲晉所敗是也。

To be unable to reckon others and instead to make light of the enemy and advance on firm strength is surely to be taken captive by them. When Qi and Jin were attacking each other, the lord of Qi said, "I shall wipe these out in a moment and then take my morning meal," and galloped out without even putting armor on his horses, and was beaten by Jin. This is it.

恩信未洽，不可以刑罰齊之。

His kindness and good faith are not yet enough, so he cannot make them even by punishment.

傅，至也。德以至之，恩以親之；恩德未敷，罰則不服，故怨而難使。

Fu (傅) is to reach. One brings them near by virtue and draws them close by kindness; when kindness and virtue have not yet been spread and he punishes, they do not obey, and they bear a grudge and are hard to use.

恩信非素浹洽於人，心未附也。

His kindness and good faith have not in ordinary times reached round to his men, so their hearts are not yet close to him.

驟居將帥之位，恩信未加於民，而遽以刑法齊之，則怒恚而難用。故田穰苴曰︰「臣素卑賤，士卒未附，百姓不信。」又，伍參曰「晉之從政者新，未能行令」是也。

When one has risen suddenly to the general's place and his kindness and good faith have not yet reached the people, and he at once makes them even by punishment and law, they grow angry and are hard to use. So Tian Rangju (田穰苴) said, "Your servant is low and mean by birth; the soldiers are not yet close to me and the people do not trust me." And Wu Can (伍參) said, "The one who holds the government of Jin has newly come and cannot yet carry out his commands." This is it.

恩信已洽，若無刑罰，則驕惰難用也。

When kindness and trust have already soaked in, if there is no punishment they grow proud and idle and are hard to use.

恩德旣洽，刑罰不行，則驕不可用。

When kindness and virtue are already enough and punishment is not carried out, they grow haughty and cannot be used.

所謂「若驕子」也。

It is what is called being like a spoilt child.

恩信素洽，士心已附，刑罰寬緩，則驕不可用也。

When kindness and good faith have in ordinary times been enough and the soldiers' hearts are already close to him, but punishment is lax and loose, they grow haughty and cannot be used.

文，仁也；武，法也。

Wen (文) is kindness, and wu (武) is law.

文，仁恩；武，威罰。

Wen is kindness and good will; wu is awe and punishment.

晏子舉司馬穰苴「文能附衆，武能威敵」也。

It is Yanzi (晏子) raising up Sima Rangju (司馬穰苴) and saying, "By wen he could make the host close to him, and by wu he could make the enemy afraid."

吳起云︰「總文武者，軍之將；兼剛柔者，兵之事也。」

Wu Qi said, "To join wen and wu together is the general of an army; to hold both firmness and softness is the business of war."

文武旣行，必也取勝。

When wen and wu are already in practice, victory is surely gained.

令以仁恩，齊以威刑；恩威並著，則能必勝。

To command them with kindness and good will and to keep them even with awe and punishment, so that kindness and awe appear together, is to be able to win surely.

文恩以悅之，武威以肅之；畏愛相兼，故戰必勝，攻必取。或問曰︰《書》云︰「威克厥愛，允濟；愛克厥威，允罔功。」言先威也。孫武先愛，何也？曰︰《書》之所稱，仁人之兵也。王者之於民，恩德素厚，人心已附，及其用之，惟患乎寡威也。武之所陳，戰國之兵也。霸者之於民，法令素酷，人心易離，及其用之，惟患乎少恩也。

To please them with the kindness of wen and to make them grave with the awe of wu, so that fear and love are held together: then in battle he surely wins and in attack he surely gains. Someone asked: the *Book of Documents* (書經) says, "When awe overcomes love, there is true accomplishment; when love overcomes awe, there is truly no merit," which puts awe first. Sun Wu put love first — how is that? I say: what the *Book of Documents* speaks of is the army of a humane man. A true king (王者) has in ordinary times been thick in kindness and virtue toward the people, and their hearts are already close to him, so in using them he worries only that his awe may be too little. What Sun Wu set out is the army of a warring state. An overlord (霸者) has in ordinary times been harsh in law and command toward the people, and their hearts leave him easily, so in using them he worries only that his kindness may be too little.

素，舊也。威令舊立，教乃聽服。

Su (素) is from of old. When awe and command have stood from of old, they hear the teaching and obey at once.

將令素行，其民已信；教而用之，人人聽服。

When the general's commands are kept in ordinary times, his people already trust him, so when he teaches them and uses them, every man hears and obeys.

民不素教，難卒爲用。

If the people are not taught in ordinary times, they are hard to use all at once.

人旣失訓，安得服教？

The men have already lost their teaching — how should they obey a teaching?

素，先也。言爲將，居常無事之時，須恩信威令先著於人，然後對敵之時，行令立法，人人信伏。韓信曰︰「我非素得拊循士大夫，所謂驅市人而戰也。所以使之背水，令其人人自戰。」以其非素受恩信，威令之從也。

Su is beforehand. It says that one who is a general must, in times when nothing is afoot, have his kindness, good faith and awesome commands appear to his men beforehand, and only then, when he meets the enemy and carries out commands and sets up law, will every man trust and submit. Han Xin said, "I did not hearten and win over gentlemen of rank; this is what is called driving the men of the marketplace into battle. So I set the water at their backs and made every man fight for himself." This was because they had not in ordinary times received his kindness and good faith, and so he could not make them follow awesome commands.

晉文公始入國，教其民二年，欲用之。子犯曰︰「民未知義，未安其居。」此言欲令民不苟其生也。於是出定襄王。此言示以事君之大義，入務利民，民懷生矣。又將用之。子犯曰︰「民未知信，未宣其用。」於是伐原，以示之信。此言在往年伐原，不貪其利，而守其信，民易資者，不求豐焉。此言人無貪詐也，明徵其辭。公曰︰「可矣。」子犯曰︰「民未知禮，未生其恭。」於是大蒐，以示之禮。及戰之時，少長有禮，其可用也。此五者，教人之本也。夫令要在先申，使人聽之不惑；法要在必行，使人守之，無輕信者也。三令五申，示人不惑也。法令簡當，議在必行，然後可以與衆相得也。

Duke Wen (文公) of Jin, when he first came into the state, meant to teach his people for two years and then use them. Zifan (子犯) said, "The people do not yet know what is right, and are not at ease in their living." This says that he wished to make the people not hold their own lives dear. So he went forth and set King Xiang (襄王) on his throne. This says that he showed the great rightness of serving one's ruler, and that when he came back he put his strength into benefiting the people, so that the people held a will to live. Again he meant to use them, and Zifan said, "The people do not yet know good faith, and its use is not yet spread." So he attacked Yuan (原) to show good faith. This says that when he attacked Yuan the year before he did not covet its gain but kept his faith, and so the people, when they traded goods, did not seek to get much. This says that there was no coveting or cheating among the men, and that their words were clearly shown. The duke said, "It will do." Zifan said, "The people do not yet know ritual, and their deference has not arisen." So he held a great hunt to show ritual. By the time of the battle there was ritual between young and old, and they were fit to use. These five are the root of teaching men. Now commands have their need in being spread beforehand, so that men hear and are not confused; and law has its need in being surely carried out, so that men keep it and there is no taking it lightly. To command three times and to spread it over five times is to show men that there is no confusion. Only when the laws and orders are brief and fitting, and it is settled in counsel that they will surely be carried out, can those above and the host gain each other.

信服已久，何事不從？

Their trust and obedience are already long standing — what matter would they not follow?

知此者，始可言其并力勝敵矣。

Only one who knows this can begin to speak of gathering strength and overcoming the enemy.

上以信使民，民以信服上，是上下相得也。《尉繚子》曰︰「令之之法，小過無更，小疑無申。」言號令一出，不可反易；自非大過、大疑，則不須更改申明，所以使民信也。諸葛亮與魏軍戰，以寡對衆，卒有當代者，不留而遣之，曰︰「信不可失。」於是人人願留一戰，遂大敗魏兵是也。

Those above use the people with good faith and the people follow those above with good faith: this is those above and those below having gained each other. Wei Liaozi says, "In the way of giving commands, do not mend a small fault and do not go over a small doubt again." This says that once an order has gone out it cannot be turned back and changed, and that unless it is a great fault or a great doubt there is no need to mend it or to go over it again, and that by this the people are made to trust. When Zhuge Liang fought the army of Wei, he met many troops with few; and when there were soldiers whose turn had come to be relieved, he did not hold them back but sent them off, saying, "Good faith cannot be lost." At this every man wished to stay and fight one battle, and in the end he broke the troops of Wei greatly. This is it.