The Nine Grounds — the nine kinds of situation九地篇

此九地之名也。

These are the names of the nine kinds of ground.

此九地之名。

These are the names of the nine grounds.

士卒戀土，道近易散。

The soldiers long for their home villages, and the road is near, so they scatter easily.

卒恃土，懷妻子，急則散，是爲散地也。

The soldiers trust in their own land and long for wife and child, so in a crisis they scatter. This is dispersive ground.

士卒近家，進無必死之心，退有歸投之處。

The soldiers are near their homes, so in going forward they have no mind to die, and in drawing back they have a place to return to and shelter in.

戰其境內之地，士卒意不專，有潰散之心，故曰散地。

When one fights on ground within his own borders, the soldiers' minds are not gathered into one place and they have a mind to break and scatter; that is why it is called dispersive ground.

梅堯臣同杜牧《註》。

Mei Yaochen's (梅堯臣) note is the same as Du Mu's (杜牧).

王晳同曹操《註》。

Wang Xi's (王晳) note is the same as Cao Cao's (曹操).

散地，士卒恃土，懷戀妻子，急則散走，是爲散地。一曰︰地無關鍵，士卒易散走，居此地者，不可數戰。又曰︰地遠四平，更無要害，志意不堅，而易離，故曰散地。吳王問孫武曰︰「散地，士卒顧家，不可與戰，則必固守不出；若敵攻我小城，掠吾田野，禁吾樵採，塞吾要道，待吾空虛而急來攻，則如之何？」武曰︰「敵人深入吾都，多背城邑，士卒以軍爲家，專志輕鬬。吾兵在國，安土懷生，以陳則不堅，以鬬則不勝，當集人合衆，聚穀蓄帛，保城備險，遣輕兵絶其糧道。彼挑戰不得，轉輸不至，野無所掠，三軍困餒，因而誘之，可以有功。若欲野戰，則必因勢，依險設伏；無險，則隱於天氣陰晦、昏霧，出其不意，襲其懈怠，可以有功。」

On dispersive ground the soldiers trust in their own land and long for wife and child, so that in a crisis they scatter and run; this is dispersive ground. Some say that the ground has no vital place to bar the way, so the soldiers scatter and run easily, and he who is on this ground must not fight often. Others say that on all four sides it is far and level, with no vital place, and the men's minds are not firm and they leave easily, and so it is called dispersive ground. The King of Wu (吳王) asked Sun Wu (孫武), "On dispersive ground the soldiers look back to their homes and cannot be made to fight, so one must hold fast and not go out. But what if the enemy strikes my small walled towns, plunders my fields, blocks my gathering of wood and my harvest, bars my vital roads, and waits until I am empty to come swiftly and strike?" Wu said, "If the enemy comes deep into my cities and has many walls and towns at his back, then his soldiers take the army for their home, their minds are gathered, and they fight lightly. My troops are in their own country; they are easy on the ground and long to live, so that drawn up in ranks they are not firm and in battle they do not win. One should gather the people and join the host, store grain and collect cloth, guard the walls and make ready the steep places, and send light troops to cut off his road of provisions. When he offers battle and cannot get it, when what is carried to him does not arrive and there is nothing in the fields to plunder, his three armies will be worn and starving; take that moment to lure him out, and merit can be won. If you would fight in the open, you must use the shape of things, lean on a steep place, and set an ambush; and if there is no steep place, hide in cloudy weather and dark mist, go out at an unlooked-for moment, and strike his slackness, and merit can be won."

戰於境內，士卒顧家，是易散之地也。鄖人將伐楚師，楚鬬廉曰︰「鄖人軍其郊，必不誡；恃近其城，莫有鬬志。」果爲楚所敗是也。

When one fights within his own borders the soldiers look back to their homes; this is ground where they scatter easily. When the men of Yun (鄖) were about to strike the troops of Chu (楚), Dou Lian (鬬廉) of Chu said, "The men of Yun have camped in their own fields, so they will surely not be on guard; trusting that their walls are near, they have no mind to fight." And in the end they were beaten by Chu. This is such a case.

士卒皆輕返也。

The soldiers are all minded to turn back lightly.

師出越境，必焚舟梁，示民無返顧之心。

When the army goes out and crosses the border, one must burn the boats and the bridges, to show the men that there is no mind of looking back.

輕於退也。

They make light of drawing back.

入敵未遠，道近輕返。

They have not entered far into the enemy's land and the road is near, so they turn back lightly.

初涉敵境，勢輕，士未有鬬志也。

When one first enters the enemy's borders the situation is light, and the soldiers have as yet no mind to fight.

輕地者，輕於退也。入敵境未深，往返輕易，不可止息，將不得數動勞人。吳王問孫武曰︰「吾至輕地，始入敵境，士卒思還，難進易退；未背險阻，三軍恐懼；大將欲進，士卒欲退，上下異心。敵守其城壘，整其車騎，或當吾前，或擊吾後，則如之何？」武曰︰「軍至輕地，士卒未專，以入爲務，無以戰爲。故無近其名城，無由其通路，設疑佯惑，示若將去。選驍騎，銜枚先入，掠其牛馬六畜。三軍見得，進乃不懼。分吾良卒，密有所伏，敵人若來，擊之勿疑；若其不至，捨之而去。」又曰︰「軍入敵境，敵人固壘不戰，士卒思歸，欲退且難，謂之輕地。當選驍兵伏要路，我退敵追，來則擊之也。」

Light ground is ground where they make light of drawing back. One has not entered deep into the enemy's borders and going and coming is easy, so one cannot halt and rest there, and the general must not move often and so weary his men. The King of Wu asked Sun Wu, "I have come to light ground and have just entered the enemy's borders; the soldiers think of going back, so that advancing is hard and drawing back easy. I have no steep place yet at my back and the three armies are afraid; the great general would advance but the soldiers would draw back, and high and low are not of one mind. The enemy holds his walls and ramparts, puts his chariots and horses in order, and now bars my front, now strikes my rear. What should be done?" Wu said, "When the army comes to light ground the soldiers' minds are not gathered, so one makes the going in his business and not the fighting. Therefore do not go near their famous walled towns and do not pass along their open roads; make a doubtful show and feign confusion, so as to seem about to leave. Choose swift horsemen, bit their mouths, and send them in first to plunder the oxen and horses and the household beasts. When the three armies see what has been taken, they will advance without fear. Divide off my good soldiers and set them secretly in ambush; if the enemy comes, strike without hesitating, and if he does not come, leave the place and go." He also said, "When the army has entered the enemy's borders and the enemy holds his ramparts fast and will not fight, so that the soldiers think of going back and would draw off but find it hard, that is called light ground. One should choose swift troops and hide them on the vital road, and when I draw back and the enemy follows, strike him as he comes."

始入敵境，士卒思還，是輕返之地也。《尉繚子》曰︰「征役分軍而歸，或臨戰自北，則逃傷甚焉。」言民兵四集，分屯占地，使北來者當北道，則多逃，以其開之耳。

When one has just entered the enemy's borders the soldiers think of going back; this is ground of turning back lightly. The *Weiliaozi* (尉繚子) says, "When troops called up for service are sent back in parties, or run away of themselves on coming to battle, the harm of desertion is grave." It means that the soldiers of the people gather from every quarter and are stationed in parts to hold the ground, and that if those who came from the north are given the northern road many will desert, for it is as good as opening the road for them.

可以少勝衆，弱擊強。

With few one can defeat many, and with the weak one can strike the strong.

此阨喉守險地，先居者勝，是爲爭地也。

This is ground where one holds a place narrow and steep as a throat, and whoever settles there first wins. This is contested ground.

必爭之地，乃險要也。前秦苻堅先遣大將呂光討西域，堅敗績後，光自西域還，師至宜禾，堅涼州刺史梁熙謀拒之。高昌太守楊翰曰︰「呂光新定西國，兵強氣銳，其鋒不可當。若出流沙，其勢難測。高梧谷口險要，宜先守之，而奪其水。彼旣困渴，人自然投戈。如以爲遠不可守，伊吾之關，亦可拒之。若廢此二要，難爲計矣。地有所必爭，真此機也。」熙不從，竟爲光所滅也。

Ground that must be contested is just a steep and vital place. Fu Jian (苻堅) of the Former Qin (前秦) first sent his great general Lü Guang (呂光) to strike the Western Regions. After Jian was defeated, Guang came back from the Western Regions and his troops reached Yihe (宜禾), and Jian's governor of Liangzhou (涼州), Liang Xi (梁熙), meant to bar his way. Yang Han (楊翰), prefect of Gaochang (高昌), said, "Lü Guang has just subdued the western states; his troops are hardy and their spirit keen, and the head of his column cannot be withstood. Once he comes out of the sands, the shape of his force will be hard to reckon. The mouth of Gaowu Valley (高梧谷) is steep and vital; we should hold it first and take away his water. When his men are worn with thirst they will throw down their spears of themselves. If you think it too far to be held, he can still be barred at the pass of Yiwu (伊吾). If these two vital places are given up, it will be hard to lay any plan. The saying that there is ground which must be contested is truly for such a chance as this." Xi did not follow him, and in the end he was destroyed by Guang.

彼我若先得其地者，則可以少勝衆，弱勝強也。

Whichever of us, he or I, gets that ground first can defeat many with few and overcome the strong with the weak.

謂山水阨口，有險固之利，兩敵所爭。

It speaks of a narrow mouth among hills and waters, having the advantage of steepness and strength, which the two sides contend for.

無我無彼，先得則利。

Whether mine or his, it profits whoever gets it first.

王晳同陳皥《註》。

Wang Xi's note is the same as Chen Hao's (陳皥).

爭地，便利之地，先居者勝，是以爭之。吳王問孫武曰︰「敵若先至，據要保利，簡兵練卒，或出或守，以備我奇，則如之何？」武曰︰「爭地之法，先據爲利，敵得其處，慎勿攻之，引而佯走，建旗鳴鼓，趣其所愛，曳柴揚塵，惑其耳目；分吾良卒，密有所伏；敵必出救，人欲我與，人棄我取。此爭先之道也。若我先至，而敵用此術，則選吾銳卒，固守其所，輕兵追之，分伏險阻；敵人還鬬，伏兵旁起。此全勝之道。」

Contested ground is ground of ease and profit; whoever settles there first wins, and so it is contested. The King of Wu asked Sun Wu, "What if the enemy arrives first and takes the vital place and holds its profit, chooses and drills his troops, and now comes out and now stands guard, so as to be ready for my surprise attack?" Wu said, "In the way of contested ground it profits to take it first. If the enemy has got that place, be careful not to attack it; draw back the troops and feign flight, raise the banners and beat the drums and run for the place he holds dear, dragging branches to raise the dust and confuse his ears and eyes. Divide off my good soldiers and set them secretly in ambush, and the enemy will surely come out to rescue it; what another wants I give him, and what another throws away I gather up. This is the way of contending for the lead. If I have arrived first and the enemy uses this trick, then choose my keen soldiers to hold that place fast, follow him with light troops, and hide them in parties among the steep places. When the enemy turns and fights, the ambush rises at his flank. This is the way of a whole victory."

險固之利，彼我得之，皆可以少勝衆、弱勝強者，是必爭之地也。唐太宗以五千人守成皐之險，坐困竇建德十萬之衆是也。

Where the advantage of steepness and strength is got, whether by him or by me, in either case many can be beaten with few and the strong overcome with the weak; and this is ground that must be contested. Tang Taizong (唐太宗) held the steep place of Chenggao (成皐) with five thousand men and sat still while he wore down the hundred thousand of Dou Jiande (竇建德). This is such a case.

道正相交錯也。

It is a place where the roads cross straight through one another.

川廣地平，可來可往，足以交戰對壘。

The fields are wide and the ground level so that one can come and go; it is a place where the two may fight and set their ramparts face to face.

交錯是也，言其道路交橫，彼我可以來往。如此之地，則須兵士首尾不絶，切宜備之。故下文云「交地，吾將謹其守」，其義可見也。

It is a place where the roads cross one another. It means that the roads run athwart and across, so that he and I can come and go. On such ground one must keep the head and the tail of the army from being cut apart, and must be ready. So the text below says, "On thoroughfare ground I would be careful in my guarding," and by that his meaning may be seen.

交地，有數道往來，交通無可絶。

On thoroughfare ground one can come and go by many roads, so the open roads cannot be cut.

梅堯臣同陳皥《註》。

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

交地，平原交通也。一曰︰可以交結，不可杜絶之，絶之致隙。又曰︰交通四遠，不可遏絶。吳王問孫武曰︰「交地吾將絶敵，使不得來，必令吾邊城修其守備，深絶通路，固其隘塞。若不先圖之，敵人已備，彼可得而來，吾不得而往，衆寡又均，則如之何？」武曰︰「旣我不可以往，彼可以來，吾分卒匿之，守而易怠，示其不能。敵人且至，設伏隱廬，出其不意，可以有功也。」

Thoroughfare ground is where level fields are open to one another. Some say that the two may meet and make alliance there, so one must not bar and cut, for cutting makes a gap. Others say that it runs open to the far places on all four sides and cannot be barred and cut. The King of Wu asked Sun Wu, "On thoroughfare ground, if I would cut the enemy off so that he cannot come, I must have my border walls put in a state of guard, cut the open roads deep, and make the narrow necks firm. But what if I did not plan it beforehand and the enemy is already ready, so that he can come and I cannot go, and we are nearly matched in numbers?" Wu said, "If I cannot go and he can come, then divide the soldiers and hide them, stand guard and seem slack, as though I were not able. When the enemy is about to arrive, set an ambush and lie hidden in shelters, and go out at an unlooked-for moment, and merit can be won."

地有數道，往來通達而不可阻絶者，是交錯之地也。

Where the ground has many roads, so that going and coming are open and cannot be barred and cut, that is ground that crosses through.

我與敵相當，而旁有他國也。

I and the enemy stand facing each other, and another state lies alongside.

若鄭界於齊、楚、晉是也。

Zheng (鄭) bordered upon Qi (齊), Chu, and Jin (晉). This is such a case.

先至得其國助也。

He who arrives first gains the help of that state.

對敵之傍，有一國爲之屬，先往而通之，得其衆也。

Alongside the enemy one faces there lies a state; go first and open dealings with it, and you gain its multitudes.

衢地者，三屬之地，我須先至其衝，據其形勢，結其旁國也。天下，猶言諸侯也。

Crossroads ground is ground where three lands meet. I must reach its vital road first, take the advantage of that position, and bind myself to the state alongside. "All under heaven" is as much as to say the feudal lords.

彼我相當，有旁國三面之會，先至則得諸侯之助也。

Where he and I stand against each other, the neighbor states meet on three sides; he who arrives first gains the help of the lords.

曹公云︰「先至得其國助。」晳謂先至者，結交先至也。言天下者，謂能廣助，則天下可從。

Cao Cao said, "He who arrives first gains the help of that state." I take arriving first to mean being first in making alliance. Calling it all under heaven means that if help is gained widely, all under heaven may follow.

衢地者，地要衝，控帶數道，先據此地，衆必從之，故得之則安，失之則危也。吳王問孫武曰︰「衢地必先，若吾道遠發後，雖馳車驟馬，至不能先，則如之何？」武曰︰「諸侯參屬，其道四通。我與敵相當，而旁有他國。所謂先者，必先重幣輕使，約和旁國，交親結恩，兵雖後至，衆已屬矣。我有衆助，彼失其黨，諸國掎角，震鼓齊攻，敵人驚恐，莫知所當。」

Crossroads ground is a vital neck that holds many roads in its grasp. Take this ground first and the multitudes will surely follow, and so to gain it is safety and to lose it is danger. The King of Wu asked Sun Wu, "On crossroads ground one must arrive first; but if my road is far and I set out late, so that though I race the chariots and drive the horses I cannot arrive first, what should be done?" Wu said, "The lands of three lords meet there and the roads run open on all four sides. Where I and the enemy stand against each other, there is another state alongside. What is called being first is this: one must make the gifts rich and send envoys lightly, make peace with the state alongside, draw near to it and bind it with kindness. Then though my troops arrive late, the multitudes are already joined to me. I have the help of the multitudes and he has lost his party; and when the several states close in like horns and the drums beat and they strike together, the enemy is startled and afraid and does not know what he faces."

衢者，四通之地。我所敵者，當其一面，而旁有鄰國，三面相連屬，當往結之，以爲己援。先至者，謂先遣使以重幣約和旁國也。兵雖後至，已得其國助矣。

Crossroads (衢) is ground that runs open on all four sides. The enemy I face blocks one side of it, and alongside lie neighbor states, so that three sides meet one another; I should go and bind them to be my help. Arriving first means sending envoys first with rich gifts to make peace with the states alongside. Though my troops arrive late, I have already gained the help of those states.

難返之地。

It is ground from which it is hard to return.

堅志也。白起攻楚，樂毅伐齊，皆爲重地。

It makes the men's minds firm. When Bai Qi (白起) struck Chu and Yue Yi (樂毅) punished Qi, both were on heavy ground.

入人之境已深，過人之城已多，津梁皆爲所恃，要衝皆爲所據，還師返旆，不可得也。

One has already entered deep into another's land and passed many of his walled towns; the fords and bridges are all what the enemy leans on and the vital roads are all what the enemy holds, so that though one would turn the army about and bring the banners back, it cannot be done.

難返還也。背，去也。「背」與「倍」同。多，道里多也。遠去己城郭，深入敵地，心專意一，謂之重地也。

It is hard to return. "At the back" (背) means leaving, and is the same as "doubled" (倍). "Many" means that the road is far. When one goes far from his own walls and enters deep into the enemy's land, the mind becomes single and steady; and this is called heavy ground.

乘虛而入，涉地愈深，過城已多，津要絶塞，故曰重難之地。

Entering by an empty gap, the land crossed is deeper still and the walls passed already many, so that the fords and the vital roads are cut and blocked; and therefore it is called heavy and hard ground.

兵至此者，事勢重也。

When the army reaches this place, the weight of the business is heavy.

重地者，入敵已深，國糧難應資給，將士不掠何取？吳王問孫武曰︰「吾引兵深入重地，多所踰越，糧道絶塞。設欲歸還，勢不可過；欲食於敵，持兵不失，則如之何？」武曰︰「凡居重地，士卒輕勇，轉輸不通，則掠以繼食，下得粟帛，皆貢於上，多者有賞，士卒無歸意。若欲還出，卽爲戒備，深溝高壘，示敵且久。敵疑通途，私除要害之道，乃令輕車，銜枚而行，以牛馬爲餌。敵人若出，鳴鼓隨之；陰伏吾士，與之中期，內外相應，其敗可知也。」

Heavy ground means that one has already entered deep among the enemy, so that the provisions of his own country are hard to bring up; and if the general and the soldiers do not plunder, what are they to get? The King of Wu asked Sun Wu, "I have led the army deep into heavy ground; the places crossed are many and the road of provisions is cut and blocked. I would go back, but the shape of things will not let me pass. If I am to feed on the enemy and keep my army without loss, what should be done?" Sun Wu said, "Whenever one is on heavy ground the troops grow light and quick, but the carrying does not get through, so one plunders to keep them fed. When grain and cloth are got below, let it all be brought up to those above, and reward him who brings up much, and the soldiers will have no mind of going home. If you would turn back and come out, then make ready at once to stand guard, dig the ditches deep and raise the ramparts high, and let the enemy see you as though you would stay long. When the enemy grows doubtful about the roads, secretly clear the vital neck, send light carts out with their bits on, and use oxen and horses for bait. When the enemy comes out, beat the drums and follow him, and keep my own troops secretly hidden so that at the right moment within and without answer each other; then his defeat may be known."

深涉敵境，多過敵城，士卒心專，無有歸志，是難退之地也。司馬景王謂諸葛恪卷甲深入，其鋒不可當是也。

When one crosses deep into the enemy's land and passes many of the enemy's walls, the soldiers' minds are single and they have no thought of going back; and this is ground from which it is hard to draw off. Sima Jingwang (司馬景王) said that Zhuge Ke (諸葛恪) had rolled up his armor and come in deep, so that the point of his blade could not be withstood. This is such a case.

少固也。

There is little firm ground.

經水所毁曰圮。沮洳圮地，不得久留，宜速去也。

What the water has passed over and broken down is called broken (圮). On soft, broken ground one cannot stay long and must leave quickly.

水所毁圮，行則猶難，況戰守乎？

A place the water has broken down is hard even to pass through; how much more to fight and to hold.

圮地者，少固之地也，不可爲城壘溝隍，宜速去之。吳王問孫武曰︰「吾入圮地，山川險阻，難從之道，行久卒勞；敵在吾前，而伏吾後；營在吾左，而守吾右；良車驍騎，要吾隘道，則如之何？」武曰︰「先進輕車，去軍十里，與敵相候，接期險阻。或分而左，或分而右；大將四觀，擇空而取，皆會中道，倦而乃止。」

Broken ground is ground with little that is firm, where walls and ramparts and ditches cannot be made, and so one must leave quickly. The King of Wu asked Sun Wu, "I have come onto broken ground where hills and streams are steep and the roads hard to follow, and after a long march my troops are worn. The enemy is before me and yet lies hidden behind me; his ranks are on my left and yet he guards my right; his good chariots and swift horsemen bar my narrow road. What should be done?" Sun Wu said, "First send out light carts ten li ahead of the main body to watch the enemy, and keep to the right moment at the steep places. Some are divided to the left and some to the right; the great general looks to all four sides, chooses the empty place and takes it, and all meet again on the middle road and halt when they are worn."

險阻、漸洳之地，進退艱難，而無所依。

On steep and sodden ground it is hard to advance and to draw back, and there is nothing to lean on.

舉動難也。

It is hard to move there.

出入艱難，易設奇伏覆勝也。

Going in and coming out is hard, so it is easy to set a surprise ambush and overturn him for a victory.

所從入阨險，歸道遠也。持久則糧乏，故敵可以少擊吾衆者，爲圍地也。

The way in is narrow and steep and the way back is far. Hold out long and provisions run short; and so a place where the enemy with few can strike my many is called encircled ground.

山川圍繞，入則隘、歸則迂也。

Hills and streams hem it in: going in it is narrow, and coming back out it winds.

圍地，入則隘險，歸則迂回，進退無從，雖衆何用？能爲奇變，此地可由。吳王問孫武曰︰「吾入圍地，前有強敵，後有險難，敵絶我糧道，利我走勢，敵鼓譟不進，以觀吾能，則如之何？」武曰︰「圍地之宜，必塞其闕，示無所往，則以軍爲家，萬人同心，三軍齊力，并炊數日，無見火煙，故爲毁亂寡弱之形。敵人見我，備之必輕。則告勵士卒，令其奮怒，陳伏良卒，左右險阻，擊鼓而出。敵人若當，疾擊務突。我則前鬬後拓，左右掎角也。」又曰︰「敵在吾圍，伏而深謀，示我以利，縈我以旗，紛紜若亂，不知所之，奈何？」武曰︰「千人操旌，分塞要道，輕兵進挑，陳而勿搏，交而勿去。此敗謀之法。」

Encircled ground is narrow and steep going in and winds about coming back out, with no road for advance or retreat; so what use is a great number there? He who can change in unlooked-for ways can pass even this ground. The King of Wu asked Sun Wu, "I have come onto encircled ground; before me is a hardy enemy and behind me a steep and difficult place. The enemy has cut my road of provisions and finds profit in the look of my flight; he beats his drums and makes a clamor but does not advance, watching to see my strength. What should be done?" Sun Wu said, "What is fitting on encircled ground is this: one must block up the gaps and show that there is nowhere to go. Then they take the army for their home, ten thousand men are of one mind, and the three armies are even in strength. Cook several days' food at once and let no smoke of fire be seen, so as to feign a broken, disordered, few and feeble show. When the enemy sees me so, he will surely be light in his guarding. Then rouse the soldiers, urge them and make them angry, hide good troops among the steep places to left and right, and go out with the drums beating. If the enemy stands against you, strike quickly and strive to break through. I fight in front and open the road behind, and close in from left and right like horns." He asked again, "What if the enemy is within my ring and lies hidden, planning deeply, seeming to offer me profit and tangling me with his banners, so unsettled as to seem in disorder, and I cannot tell where he will go?" Sun Wu said, "Give banners to a thousand men and let them bar the vital roads in parties; send light troops out to tease him, but draw up the ranks and do not close, and do not leave him even when you meet him. This is the way to break the enemy's plan."

前狹後險之地，一人守之，千人莫向，則以奇伏勝。

On ground narrow in front and steep behind, one man holding it can keep a thousand from advancing; one wins there by a surprise ambush.

前有高山，後有大水，進則不得，退則有礙。

A high mountain lies ahead and a great water behind, so that going forward one gains nothing and drawing back one is blocked.

阻山、背水、食盡，利速不利緩也。

Blocked by a mountain, with water at one's back and the food at an end: speed profits and delay does not.

衞公李靖曰︰「或有進軍行師，不因鄉導，陷於危敗，爲敵所制。左谷右山，束馬懸車之逕；前窮後絶，鴈行魚貫之巖。兵陳未整，而強敵忽臨，進無所憑，退無所固，求戰不得，自守莫安。駐則日月稽留，動則首尾受敵。野無水草，軍乏資糧，馬困人疲，智窮力極。一人守隘，萬夫莫向。如彼要害，敵先據之，如此之利，我已失守，縱有驍兵利器，亦何以施其用乎？若此死地，疾戰則存，不疾戰則亡。當須上下同心，併氣一力，抽腸濺血，一死於前，因敗爲功，轉禍爲福。」此乃是也。

Li Jing (李靖), Duke of Wei (衞公), said, "It happens that in sending out the army and going forward one does not use guides, and so falls into danger and defeat and is pressed down by the enemy. To the left is a valley and to the right a mountain, a road where horses must be tied and carts slung; the front is blocked and the rear cut off, rocks where men must go in file like wild geese and strung like fish. If the ranks are not yet in order and a hardy enemy comes suddenly upon them, then advancing there is nothing to lean on and drawing back there is no firm place; one would fight and cannot, and guarding himself he is not at ease. Stay, and the days and months are dragged out; move, and one takes the enemy before and behind. In the fields there is no water and no grass, and the army is short of means and provisions; the horses wither and the men are worn, plans are used up and strength is at an end. If one man holds the narrow road, ten thousand cannot advance. When the enemy has taken those vital places first and I have already lost such profit, then though I have swift troops and keen weapons, what use are they? On death ground like this, fight at once and you live, fail to fight at once and you perish. High and low should be of one mind, their spirit gathered and their strength made one; they should pull out their bowels and scatter their blood and resolve to die once at the front, and so by defeat accomplish merit and turn disaster into good fortune." This is just such a case.

人在死地，如坐漏船，伏燒屋。

For a man to be on death ground is like sitting in a leaking boat or lying in a burning house.

左右高山，前後絶澗，外來則易，內出則難；誤居此地，速爲死戰則生；若待士卒氣挫，糧儲又無而持久，不死何待？

To left and right are high hills and before and behind are broken streams, so that it is easy to come in from without and hard to go out from within. If by a mistake one has come to be on this ground, then to fight at once to the death is to live; but if the soldiers' spirit is broken and there is no store of grain, and one waits to hold out long, what is there to wait for but death?

前不得進，後不得退，旁不得走，不得不速戰也。

One cannot go forward, cannot draw back, and cannot run off to the side; so there is no help but to fight at once.

死地力戰或生，守隅則死。吳王問孫武曰︰「吾師出境，軍於敵人之地。敵人大至，圍我數重，欲突以出，四塞不通。欲勵士激衆，使之投命潰圍，則如之何？」武曰︰「深溝高壘，示爲守備。安靜勿動，以隱吾能。告令三軍，示不得已。殺牛燔車，以饗吾士。燒盡糧食，填夷井竈，割髮捐冠，絶去生慮。將無餘謀，士有死志。於是，砥甲礪刃，并氣一力，或攻兩旁，震鼓疾譟，敵人亦懼，莫知所當。銳卒分行，疾攻其後。此是失道而求生。故曰︰困而不謀者窮，窮而不戰者亡。」吳王曰︰「若吾圍敵，則如之何？」武曰︰「山峻谷險，難以踰越，謂之窮宼。擊之之法︰伏卒隱廬，開其去道，示其走路。求生透出，必無鬬意，因而擊之，雖衆必破。」《兵法》又曰︰「若敵人在死地，士卒勇氣，欲擊之法︰順而勿抗，陰守其利，必開去道，以精騎分塞要路，輕兵進而誘之，陳而勿戰，敗謀之法也。」

On death ground, fight with all one's strength and some may live; hold to one corner and they die. The King of Wu asked Sun Wu, "My army has gone out beyond the border and drawn up its ranks in the enemy's land. The enemy has come in great force and ringed me round several times deep; I would break out, but on all four sides I am blocked and there is no way through. If I am to rouse the soldiers and urge the host to throw away their lives and break the ring, what should be done?" Sun Wu said, "Dig the ditches deep and raise the ramparts high, as though making ready to stand guard; be still and do not move, and so hide my strength. Let it be told to the three armies that there is no help for it; kill the oxen and burn the carts to feed my soldiers; burn up all the provisions and fill in and level the wells and the cooking pits; cut the hair and throw away the caps, and so cut off all thought of living. When the general has no other plan and the soldiers have a mind to die, then put the armor in order and whet the blades, gather the spirit and make the strength one; strike now at both flanks, shake the drums and raise a sudden clamor, and the enemy too will be afraid and not know what he must meet. Send swift troops off in parties to strike quickly at his rear. This is to lose the road and yet seek to live. Therefore it is said, 'He who is blocked and lays no plan is in straits, and he who is in straits and does not fight is undone.'" The King of Wu said, "And if I have the enemy ringed round, what should be done?" Sun Wu said, "When the hills are high and the valleys steep and hard to cross, he is called a cornered robber. The way to strike him is to hide the troops in ambush and open the road by which he may leave, showing him a way of flight. Seeking to live, he will break out and will surely have no mind to fight; strike him by that, and though his numbers be many he must be broken." The *Methods of War* (兵法) says further, "When the enemy is on death ground and his soldiers' spirit is keen, the way to strike him is to follow and not to stand against him, to hold his profit secretly, to be sure to leave open a road by which he may go, to bar the vital roads in parties with swift horsemen, and to send light troops out to lure him while drawing up the ranks and not fighting. This is the way to break the enemy's plan."

山川險隘，進退不能，糧絶於中，敵臨於外；當此之際，勵士決戰，而不可緩也。

Hills and streams are steep and narrow so that one can neither advance nor draw back; within, the provisions are cut off, and without, the enemy presses. At such a time one must rouse the soldiers and fight it out, and cannot be slow.

恐走散也。

He fears that they will run off and scatter.

已具其上。

This has already been set out in the text above.

地無關闥，卒易散走；居此地者，不可數戰。地形之說，一家之理，若號令嚴明，士卒受服，死且不顧，何散之有？

The ground has no bar and no gate, so the soldiers scatter and run easily, and he who is on this ground cannot fight often. What is said of the shapes of ground is but the reasoning of one school; if the commands are strict and clear and the soldiers follow, they will not look back even at death, and what scattering would there be?

我兵在國，安土懷生，陳則不堅，鬬則不勝，是不可以戰也。

When my troops are in their own country they are easy on the ground and think of living, so that drawn up in ranks they are not firm and in battle they do not win; and therefore one cannot fight.

決於戰，則懼散。

If one would settle it by battle, the fear is that they will scatter.

士卒懷生，不可輕戰。吳王問孫武曰︰「散地不可戰，則必固守不出。若敵攻我小城，掠吾田野，禁吾樵採，塞吾要道，待吾空虛而來急攻，則如之何？」武曰︰「敵人深入，專志輕鬬。吾兵安土，陳則不堅，戰則不勝，當集人聚穀，保城備險，輕兵絶其糧道。彼挑戰不得，轉輸不至，野無所掠，三軍困餒，因而誘之，可以有功。若欲野戰，則必因勢，依險設伏；無險則隱於陰晦，出其不意，襲其懈怠。」

The soldiers think of living, so one cannot fight lightly. The King of Wu asked Sun Wu, "If one cannot fight on dispersive ground, then he must hold fast and not go out. But what if the enemy strikes my small walled towns, plunders my fields, blocks my gathering of wood and my harvest, bars my vital roads, and waits until I am empty to come swiftly and strike?" Sun Wu said, "When the enemy has come in deep his mind is single and he fights lightly. My troops are easy on the ground, so that drawn up in ranks they are not firm and in battle they do not win; I should gather the people and bring in the grain, guard the walls and make ready the steep places, and cut the enemy's road of provisions with light troops. When he offers battle and cannot get it, when the carrying does not arrive and there is nothing in the fields to plunder, so that his three armies are worn and starving, then lure him out by that and merit can be made. If you would fight in the open, you must use the shape of things, lean on a steep place and set an ambush; and if there is no steep place, hide in the dark and go out at an unlooked-for moment and fall upon him while he is slack."

恐逃。

The fear is that they will run away.

兵法之所謂輕地者，出軍行師，始入敵境，未背險要，士卒思還，難進易退，以入爲難，故曰輕地也，當必選精騎，密有所伏；敵人卒至，擊之勿疑；若是不至，踰之速去。

What the books of war call light ground is this: the army goes out and first enters the enemy's borders with no steep and vital place yet at its back, so that the soldiers think of going back and advancing is hard and drawing back easy, and they find the going in hard; and therefore it is called light ground. One should choose swift horsemen and hide them secretly, and if the enemy comes suddenly, strike without doubting, and if he does not come, pass the place and leave quickly.

志未堅，不可遇敵。

Their minds are not yet firm, so one cannot meet the enemy.

始入敵境，未背險阻，士心不專，無以戰爲，勿近名城，勿由通路，以速進爲利。

One has just entered the enemy's borders with no steep place yet at his back, so the soldiers' minds are not single; one should not make fighting his business, should not go near their famous walled towns and should not pass along the great road, and should take quick advance for his profit.

無故，不當止也。

One must not halt there without cause.

士卒輕返，不可輒留。吳王曰︰「士卒思還，難進易退，未背險阻，三軍恐懼，則如之何？」武曰︰「軍在輕地，士卒未專，以入爲務，無以戰爲。故無近其名城，無由其通路，設疑佯惑，示若將去。乃選精騎，銜枚先入，掠其六畜。三軍見得，進乃不懼。分吾良卒，密有所伏，敵人若來，擊之勿疑；若其不至，捨之而去。」

The soldiers would turn back easily, so one cannot halt there lightly. The King of Wu said, "The soldiers think of going back, so that advancing is hard and drawing back easy; I have no steep place yet at my back and the three armies are afraid. What should be done?" Sun Wu said, "When the army is on light ground its mind is not yet single, so one makes the going in his business and not the fighting. Therefore do not go near their famous walled towns and do not pass along the great road; make a doubtful show and feign disorder, so as to seem about to leave. Then choose swift horsemen, bit them, and send them in first to plunder the enemy's household beasts. When the three armies see what is taken, they will advance without fear. Divide off my good troops and hide them secretly; if the enemy comes, strike without doubting, and if he does not come, leave the place and go."

不當攻，當先至爲利也。

It should not be attacked; what profits is to arrive first.

敵先居地險，不可攻。

If the enemy has settled first on the steep ground, it cannot be attacked.

無攻者，言敵人若已先得其地，則不可攻也。

"Do not attack" means that if the enemy has already got that ground first, it cannot be attacked.

形勝之地，先據乎利；敵若已得其處，則不可攻。

Ground of good shape profits him who takes it first. If the enemy has already got it, it cannot be attacked.

不當攻而爭之，當後發先至也。吳王曰︰「敵若先至，據要保利，簡兵練卒，或出或守，以備我奇，則如之何？」武曰︰「爭地之法，讓之者得，求之者失。敵得其處，慎勿攻之，引而佯走，建旗鳴鼓，趣其所愛，曳柴揚塵，惑其耳目；分吾良卒，密有所伏，敵必出救，人欲我與，人棄我取。此爭先之道也。若我先至，而敵用此術，則選吾銳卒，固守其所，輕兵追之，分伏險阻，敵人還鬬，伏兵旁起，此全勝之道也。」

It is not to be taken by attack and contention; one should set out later and arrive first. The King of Wu said, "What if the enemy arrives first and takes the vital place and holds its profit, chooses and drills his troops, and now comes out and now stands guard, so as to be ready for my unlooked-for plan?" Sun Wu said, "In the way of contested ground, he who yields gains and he who seeks loses. If the enemy has got the place, be careful not to attack it; lead the troops off and feign flight, raise the banners and beat the drums and run for the place he holds dear, dragging timber to raise the dust and confuse the enemy's ears and eyes. Divide off my good troops and hide them secretly, and the enemy will surely come out to rescue it; what another wants I give him, and what another throws away I keep. This is the way of contending for the lead. If I have arrived first and the enemy uses this plan, then choose my swift troops to hold the place fast, follow him with light troops, and hide them in parties among the steep places. When the enemy comes back and fights, the hidden troops rise at his flank; and this is the way of a whole victory."

相及屬也。

Keep the lines joined to one another.

不可絶間也。

One must not break the line and leave a gap.

川廣地平，四面交戰，須車騎部伍，首尾聯屬，不可使之斷絶，恐敵人因而乘我。

The streams are broad and the ground level, so that one must fight on all four sides; the chariots and the horsemen and the companies must be joined front to rear so that they are not cut apart. For the fear is that the enemy will use such a break to take me at a disadvantage.

可以交結，不可杜絶，絶之致隙。

One may meet and make alliance there, but must not bar and cut; cut, and a gap appears.

相及屬也。俱可進退，不可以兵絶之。

They reach one another and are joined. Both sides can advance and draw back, so one cannot cut that road with troops.

道旣錯通，恐其邀截，當令部伍相及，不可斷也。

The roads already cross and are open, so the fear is that the enemy will meet and cut me. The companies should reach one another front and rear, so that they are not cut apart.

利糧道也。交相往來之地，亦謂之通地。居高陽以待敵，宜無絶糧道。

It is to keep the road of provisions in good order. Ground where the two come and go is also called open ground. One should settle on a high and sunny place and wait for the enemy, taking care that the road of provisions is not cut.

往來交通，不可以兵阻絶其路，當以奇伏勝也。吳王曰︰「交地吾將絶敵，使不得來，必令吾邊城修其守備，深絶通道，固其隘塞。若不先圖之，敵人已備，彼可得而來，吾不得而往，衆寡又均，則如之何？」武曰︰「旣我不可以往，彼可以來，則分卒匿之，守而易怠，示其不能。敵人且至，設伏隱廬，出其不意。」

It is a place of coming and going that is open, so one cannot bar and cut that road with troops, and should win by a surprise ambush. The King of Wu said, "On thoroughfare ground, if I would cut the enemy off so that he cannot come, I must have my border walls put their guard in order, cut the open roads deep, and make the narrow necks firm. But what if I did not plan it beforehand and the enemy is already ready, so that he can come and I cannot go, and our numbers too are even?" Sun Wu said, "If it has come about that I cannot go and he can come, then divide the troops and hide them, stand guard and seem slack, showing a face of being unable. When the enemy is about to arrive, set an ambush and keep it hidden, and go out at an unlooked-for moment."

結諸侯也。

Form alliances with the feudal lords.

結行也。

It is to make alliance.

諸侯，卽上文云旁國也。

The feudal lords are just the neighbor states spoken of above.

得交則安，失交則危也。

Gain the alliance and you are safe; lose the alliance and you are in danger.

地雖四通，何以得天下之助？當以重幣合。

Though the ground run open on four sides, by what would you gain the help of all under heaven? You should bind them with rich gifts.

四通之境，非交援不強。

On ground that runs open on four sides, without alliance and help one is not strong.

四通之地，先交結旁國也。吳王曰︰「衢地貴先。若吾道遠而發後，雖馳車驟馬，至不得先，則如之何？」武曰︰「諸侯參屬，其道四通。我與敵相當，而旁有他國。所謂先者，必重幣輕使，約和旁國，交親結恩，兵雖後至，衆已屬矣。簡兵練卒，阻利而處，我有衆助，彼失其黨，諸國掎角，敵人莫當。」

On ground that runs open on four sides one first makes alliance with the neighbor states. The King of Wu said, "On crossroads ground being first is held dear. If my road is far and I set out late, so that though I race the chariots and drive the horses I cannot arrive first, what should be done?" Sun Wu said, "The feudal lords lie mingled and meeting, and their roads run open on four sides. I and the enemy stand against each other, and there is another state alongside. What is called being first is this: one must make the gifts rich and send envoys lightly, make peace with the neighbor state, draw near to it and bind it with kindness. Then though my troops arrive late, the multitudes are already joined to me. Choose and drill the troops and settle in a place of profit to bar the way, and I shall have many helpers and the enemy will lose his multitudes; and when the several states close in like horns, the enemy cannot withstand it."

畜積糧食也。

Store up provisions.

深入敵境，不可非義，失人心也。漢高祖入秦，無犯婦女，無取寶貨，得人心如此。筌以「掠」字爲「無掠」字。

Having gone deep into the enemy's borders one must not act unrighteously, for by it the hearts of men are lost. When Gaozu (高祖) of Han (漢) entered Qin (秦) he did not violate the women and did not gather up the treasures, and so won the hearts of men; and such is this. I take the word plunder (掠) to be do not plunder (無掠).

言居於重地，進未有利，退復不得，則須運糧，爲持久之計以伺敵也。

It means that, being on heavy ground where there is no profit in advancing and no way to draw back, one moves up provisions, lays a plan to hold out long, and watches for the enemy.

因糧於敵也。

One draws his provisions from the enemy.

去國旣遠，多背城邑，糧道必絶，則掠畜積以繼食。

He has left his country already far behind and many walled towns lie at his back, so that the road of provisions will surely be cut; he plunders their stores and so keeps his men fed.

深入敵境，則掠其饒野，以豐儲也。難地，食少則危。

Having gone deep into the enemy's borders, one plunders the rich fields and makes his stores ample. On hard ground, to be short of food is danger.

深入敵境，饋餉不繼，當勵士掠食，以備其乏也。吳王曰︰「重地多逾城邑，糧道絶塞，設欲歸還，勢不可過，則如之何？」武曰︰「凡居重地，士卒輕勇，轉輸不通，則掠以繼食。下得粟帛，皆貢於上，多者有賞。若欲還出，深溝高壘，示敵且久。敵疑通途，私除要害，乃令輕車，銜枚而行，揚其塵埃，餌以牛馬。敵人若出，鳴鼓隨之；陰伏吾士，與之中期，內外相應，其敗可知。」

Having gone deep into the enemy's borders, if the feeding of the troops does not keep up, one should rouse the soldiers and plunder food to meet the lack. The King of Wu said, "On heavy ground the walled towns crossed are many and the road of provisions is cut and blocked; I would go back, but the shape of things will not let me pass. What should be done?" Sun Wu said, "Whenever one is on heavy ground the troops grow light and quick, but the carrying does not get through, so one plunders to keep them fed. When grain and cloth are got below, let it all be brought up to those above, and reward him who brings up much. If you would turn back and come out, dig the ditches deep and raise the ramparts high, and let the enemy see you as though you would stay long. When the enemy grows doubtful about the roads, secretly clear the vital neck, send light carts out with their bits on to raise the dust, and use oxen and horses for bait. When the enemy comes out, beat the drums and follow him, and keep my own troops secretly hidden so that at the right moment within and without answer each other; then his defeat may be known."

無稽留也。

Do not linger.

不可爲溝隍，宜急去之。

No ditch can be made there, so one must leave quickly.

旣毁圮不可依止，則當速行，勿稽留也。

It is already broken down and one cannot lean on it and stay, so one should pass quickly and not drag out the time.

合聚軍衆，圮無舍止。

Gather and join the troops; but on broken ground one does not halt and pass the night.

難行之地，不可稽留也。吳王曰︰「山川險阻，難從之道，行久卒勞；敵在吾前，而伏吾後；營在吾左，而守吾右；良車驍騎，要吾隘道，則如之何？」武曰︰「先進輕車，去軍十里，與敵相候，接期險阻。或分而左，或分而右；大將四觀，擇空而取，皆會中道，倦而乃止。」

On ground hard to travel one cannot drag out his stay. The King of Wu said, "The hills and streams are steep and the roads hard to follow, and after a long march my troops are worn. The enemy is before me and yet lies hidden behind me; his ranks are on my left and yet he guards my right; his good chariots and swift horsemen bar my narrow road. What should be done?" Sun Wu said, "First send out light carts ten li ahead of the main body to watch the enemy, and keep to the right moment at the steep places. Some are divided to the left and some to the right; the great general looks to all four sides, chooses the empty place and takes it, and all meet again on the middle road and halt when they are worn."

發奇謀也。

Bring out an unlooked-for stratagem.

智者不困。

He who has a plan is not blocked.

難阻之地，與敵相持，須用奇險詭譎之計。

When one holds out against the enemy on hard and steep ground, he must use plans that are strange and rough and deceiving.

居此，當權謀詐譎，可以免難。

Being here, one should weigh his plans and use deceit, and only so can he get free of the difficulty.

前有隘，後有險，歸道又迂，則發謀慮以取勝。

There is a narrow neck in front and a steep place behind, and the way back winds as well; one brings out plan and thought and so takes the victory.

難以力勝，易以謀取也。吳王曰︰「前有強敵，後有險難，敵絶我糧道，利我走勢，彼鼓譟不進，以觀吾能，則如之何？」武曰︰「圍地必塞其闕，示無所往，則以軍爲家，萬人同心，三軍齊力，并炊數日，無見火煙。故爲毁亂寡弱之形。敵人見我，備之必輕。則告勵士卒，令其奮怒，陳伏良卒，左右險阻，擊鼓而出。敵人若當，疾擊務突。則前鬬後拓，左右掎角。」

It is hard to win by strength and easy to take by a plan. The King of Wu said, "Before me is a hardy enemy and behind me a steep and difficult place. The enemy has cut my road of provisions and finds profit in the look of my flight; he beats his drums and makes a clamor but does not advance, watching to see my strength. What should be done?" Sun Wu said, "On encircled ground one must block up the gaps and show that there is nowhere to go. Then they take the army for their home, ten thousand men are of one mind, and the three armies are even in strength. Cook several days' food at once and let no smoke of fire be seen, so as to feign a broken, disordered, few and feeble show. When the enemy sees me so, he will surely be light in his guarding. Then rouse the soldiers, urge them and make them angry, hide good troops among the steep places to left and right, and go out with the drums beating. If the enemy stands against you, strike quickly and strive to break through, fighting in front and opening the road behind, and closing in from left and right like horns."

殊死戰也。

Fight to the death.

殊死戰，不求生矣。

They fight resolved to die and do not seek to live.

陷在死地，則軍中人人自戰，故曰「置之死地而後生」也。

Fallen upon death ground, every man in the host fights of himself; and so it is said, "Place them on death ground, and only then do they live."

力戰或生，守隅則死。

Fight with all one's strength and some may live; hold to one corner and they die.

前後左右，無所之，示必死，人人自戰也。

Before and behind and to left and right there is nowhere to go; show them that death is certain, and every man fights of himself.

陷在死地，則人自爲戰。吳王曰︰「敵人大至，圍我數重，欲突以出，四塞不通，欲勵士激衆，使之投命，則如之何？」武曰︰「深溝高壘，安靜勿動；告令三軍，示不得已；殺牛燔車，以饗吾士；燒盡糧食，填夷井竈；割髮捐冠，絶去生慮；砥甲礪刃，并氣一力。或攻兩旁，震鼓疾譟，敵人亦懼，莫知所當。銳卒分行，疾攻其後。此是失道而求生，故曰︰困而不謀者窮，窮而不戰者亡。」

Fallen upon death ground, men fight of themselves. The King of Wu said, "The enemy has come in great force and ringed me round several times deep; I would break out, but on all four sides I am blocked and there is no way through. If I am to rouse the soldiers and urge the host to throw away their lives, what should be done?" Sun Wu said, "Dig the ditches deep and raise the ramparts high, and be still and do not move. Let it be told to the three armies that there is no help for it; kill the oxen and burn the carts to feed my soldiers; burn up all the provisions and fill in and level the wells and the cooking pits; cut the hair and throw away the caps and cut off all thought of living; put the armor in order and whet the blades, gather the spirit and make the strength one. Strike now at both flanks, shake the drums and raise a sudden clamor, and the enemy too will be afraid and not know what he must meet. Send swift troops off in parties to strike quickly at his rear. This is to lose the road and yet seek to live; and therefore it is said, 'He who is blocked and lays no plan is in straits, and he who is in straits and does not fight is undone.'"

設奇衝掩。

He sets surprise plans, stabbing at the front and falling on the rear.

驚撓之也。

He startles them and throws them into confusion.

散亂也。

They are scattered and in disorder.

倉惶也。

They are thrown into a flurry.

設變以疑之，救左則擊其右，惶亂不暇計。

He shows changing shapes to make the enemy doubt, and when they rescue the left he strikes their right, so that in their flurry and confusion they have no leisure to plan.

多設變詐，以亂敵人，或衝前掩後，或驚東擊西，或立僞形，或張奇勢，我則無形以合戰，敵則必備而衆分。使其意懾離散，上下驚擾，不能和合，不得齊集。此善用兵也。

He uses many changes and deceits to throw the enemy into confusion. Now he stabs at the front and falls on the rear; now he startles the east and strikes the west; now he sets up a false show, now he spreads out a surprise formation. I come to battle without a shape, and the enemy is bound to divide his numbers to guard against me. Their will shrinks and scatters, high and low are startled into confusion, so that they cannot join together nor assemble in order. This is to use troops well.

多設疑事，出東見西，攻南引北，使彼狂惑散擾，而集聚不得也。

He sets many doubtful moves, going out to the east while showing himself in the west, striking the south while drawing them to the north, so that the enemy is bewildered, scattered and confused and cannot gather and join.

或已離而不能集，或雖合而不能齊。

Some are already scattered and cannot assemble; others join together but are not in order.

將有優劣則然，要在於奇正相生、手足相應也。

It comes about when one general is the better and the other the worse. What matters is that the surprise and the straight give birth to each other, and that hand and foot answer each other.

出其不意，掩其無備，驍兵銳卒，猝然突擊。彼救前則後虛，應左則右隙。使倉惶散亂，不知所禦，將吏士卒，不能相赴。其卒已散而不復聚，其兵雖合而不能一。

He advances at a time they do not look for and falls upon a place they do not guard, striking suddenly with swift troops. If the enemy rescues the front, the rear is empty; if he answers on the left, a gap opens on the right. In their flurry, scattered and confused, they do not know what to block, and general, officers and soldiers cannot reach one another. Their soldiers, once scattered, cannot gather again, and their army, though joined, does not become one.

暴之使離，亂之使不齊，動兵而戰。

Draw him out so that he splits apart and throw him into confusion so that he cannot keep order, and then move the troops and fight.

撓之，令見利乃動，不亂則止。

He throws the enemy into confusion: when he sees profit he moves, and when they are not thrown into confusion he halts.

然能使敵若此，當須有利則動，無利則止。

Even though one can bring the enemy to such a state, one should move when there is profit in it and halt when there is not.

彼雖驚擾，亦當有利則動，無利則止。

Even when the enemy has been startled into confusion, one should still move when there is profit and halt when there is none.

或問也。

Someone has asked this.

此設疑以自問。言敵人甚衆，將又嚴整，我何以待之耶？

Here he raises a question and asks it of himself. He means: if the enemy is very many, and his general stern and orderly besides, with what am I to await him?

前所陳者，須兵衆相敵，然後可爲。故或人問武曰︰「彼兵衆於我，而又整肅，則以何術待之也？」

What was set out above can be done only when the numbers of the two armies are a match. So someone asked Sun Wu, "If the enemy's troops are more than mine, and orderly and stern as well, by what plan is he to be awaited?"

奪其所恃之利。若先據利地，則我所欲必得也。

Take away the advantage the enemy relies on. If I seize the profitable ground first, I shall surely get what I want.

孫子故立此問者，以此爲祕要也。所愛，謂敵所便愛也，或財帛子女，吾先困辱之，則敵進退皆聽也。

Sunzi set up this question on purpose, because he took it for a secret essential. "What he holds dear" means what the enemy finds comfort in and holds dear, such as goods and cloth or children and women. If I harry and shame these first, the enemy's advancing and drawing back all follow my will.

據我便地，略我田野，利其糧道，斯三者，敵人之所愛惜倚恃者也；若能俱奪之，則敵人雖強，進退勝敗皆須聽我也。

The enemy's taking the ground that is convenient to me, his plundering my fields, and his making profitable use of his own road of provisions: these three are what he holds dear and leans on. If I can take all three from him, then however hardy he is, his advancing and drawing back, his winning and losing, all follow my will.

愛者，不止所恃利，但敵人所顧之事，皆可奪也。

What he holds dear is not confined to the profits he leans on; whatever the enemy looks back to may all be taken from him.

當先奪其所顧愛，則我志得行，然後使其驚撓散亂，無所不至也。

One should first take away what the enemy looks back to and holds dear, and then my will can be carried out; after that I startle them into confusion and scatter them, and there is nowhere I cannot reach.

先據利地，以奇兵絶其糧道，則如我之謀也。

Take the profitable ground first and cut the enemy's road of provisions with surprise troops, and things go as I plan.

武曰︰「敵所愛者，便地與糧食耳；我先奪之，則無不從我之計。」

Sun Wu said, "What the enemy holds dear is only convenient ground and provisions. If I take these first, there is nothing of mine he will not follow."

孫子應難以覆陳兵情也。

Sunzi answers the question and sets out once more the real state of warfare.

不虞不戒，破敵之速。

To strike where they do not look and are not careful is the quick road to breaking the enemy.

此統言兵之情狀，以乘敵間隙，由不虞之道，攻其不戒之處。此乃兵之深情，將之至事也。

This speaks of the true state of war all together: to ride on the enemy's gap, to go by a road he does not look for, and to strike where he is not on guard. This is the deep truth of war and the utmost work of a general.

此言乘敵人有不及、不虞、不戒之便，則須速進，不可遲疑也。蓋孫子之旨，言用兵貴疾速也。

He means that when the enemy has a gap he cannot reach in time, has not reckoned on, and does not guard, one must advance quickly and cannot hang back. Sunzi's meaning is that in using troops speed is held precious.

兵機貴速，當乘人之不備。乘人之不備者，行不虞之道，攻不戒之所也。

The hinge of war holds speed precious, so one should ride on the gap the enemy does not guard. To ride on the gap he does not guard is to go by a road he does not look for and strike where he is not on guard.

兵上神速，奪愛尤當然也。

Troops take a spirit-like swiftness for the first thing, and the more so in taking away what the enemy holds dear.

如蜀將孟達之降魏，魏朝以達領新城太守。達復連吳固蜀，潛圖中國。謀洩，司馬宣王秉政，恐達速發，以書紿達以安之。達得書，猶與不決。宣王乃潛軍進討。諸將皆言達與二賊交構，宜審察而後動。宣王曰︰「達無信義，此其相疑之時也；當及其未定，往討之。」乃倍道兼行，八日到其城下。吳、蜀各遣其將，向西城安橋、木闌塞以救達，宣王分諸將拒之。初，達與諸葛亮書曰︰「宛去洛八百里，去吾一千一百里，聞吾舉事，當表上天子，比相反覆，一月間也，則吾城已固，諸軍足辦。所在深險，司馬公必不自來；諸將來，吾無患矣。」及兵到，達又告亮曰︰「吾舉事八日，而兵至城下，何其神速也！」上庸城三面阻水，達於城下爲木栅以自固。宣王渡水，破其栅，直造城下，八道攻之。旬有六日，達甥鄧賢、將李輔等開門出降，遂斬達。李靖征蕭銑，集兵於夔州。銑以時屬秋潦，江水泛漲，三峽路陷，必謂靖不能進，遂休兵不設備。九月，靖乃率師而進。將下峽，諸將皆請停兵待水退，靖曰︰「兵貴神速，機不可失。今兵始集，銑尚未知。若乘水漲之勢，倐忽至城下，所謂疾雷不及淹耳，此兵家上策。縱彼知我，倉卒徵兵，無以應敵，此必成擒也。」遂降蕭銑。《衞公兵法》曰︰「兵用上神，戰貴其速，簡練士卒，申明號令，曉其目以麾幟，習其耳以鼓金，嚴賞罰以誡之，重芻豢以養之，浚溝壍以防之，指山川以導之，召才能以任之，述奇正以教之。如此，則雖敵人有雷電之疾，而我則有所待也。若兵無先備，則不應卒；卒不應，則失於機；失於機，則後於事；後於事，則不制勝而軍覆矣。」故《呂氏春秋》云︰「凡兵者，欲急捷，所以一決取勝，不可久而用之矣。」或曰︰兵之情雖主速，乘人之不及。然敵將多謀，戎卒輯睦，令行禁止，兵利甲堅，氣銳而嚴，力全而勁，豈可速而犯之邪？答曰︰若此，則當卷迹藏聲，蓄盈待竭，避其鋒勢，與其持久，安可犯之哉？廉頗之拒白起，守而不戰；宣王之抗武侯，抑而不進是也。

It is like the following. Meng Da (孟達), a general of Shu (蜀), surrendered to Wei (魏), and the Wei court set him over Xincheng (新城) as governor. Meng Da then joined himself with Wu again and made firm with Shu, secretly plotting against the central land. His plan leaked out, and Sima Xuanwang (司馬宣王), who held the government, feared that Meng Da would act quickly and sent him a letter to deceive him and set him at ease. Meng Da got the letter and still hung back and could not decide. Xuanwang then sent his troops out in secret and advanced to strike him. All the generals said that since Meng Da was entangled with the two brigands, one should look into it before moving. Xuanwang said, "Meng Da has neither faith nor honor; this is the time when they doubt one another. One should go and strike while it is not yet settled." So he doubled the marches and went day and night, and in eight days reached the foot of his city. Wu and Shu each sent a general to advance on Anqiao (安橋) at Xicheng (西城) and the Mulan stockade (木闌塞) to rescue Meng Da, and Xuanwang divided his generals to block them. Earlier Meng Da had sent a letter to Zhuge Liang (諸葛亮) saying, "Wan (宛) is eight hundred li from Luoyang (洛陽) and eleven hundred li from me. When he hears that I have risen and sends up a letter to the Son of Heaven, the going and coming alone will take a month; by then my city will already be firm and my troops fully provided. The place I hold is deep and steep, so Lord Sima (司馬公) will surely not come in person; and if the other generals come, I have nothing to fear." When the troops arrived Meng Da sent word to Zhuge Liang again: "Eight days from my rising, the troops are at the foot of my city. How can they be so spirit-like swift?" The city of Shangyong (上庸城) was closed by water on three sides, and Meng Da had set a wooden palisade below the wall to make himself firm. Xuanwang crossed the water, broke the palisade, came straight to the foot of the wall and attacked by eight roads. On the sixteenth day Meng Da's nephew Deng Xian (鄧賢) and his general Li Fu (李輔) and others opened the gates and came out to surrender, and Meng Da was beheaded at last. When Li Jing struck Xiao Xian (蕭銑) he gathered troops at Kuizhou (夔州). Xiao Xian reckoned that the season had come to the autumn rains, that the river was in flood and the road through the Three Gorges (三峽) cut off, so that Li Jing could not advance; and he let his troops rest and did not guard. In the ninth month Li Jing led his troops forward. As he was about to go down the gorges, all the generals begged him to halt the troops and wait for the water to fall. Li Jing said, "Troops hold spirit-like swiftness precious, and the hinge cannot be let slip. Our troops have only now gathered, and Xiao Xian does not yet know it. If we ride the force of the flood and come suddenly to the foot of his wall, this is what is called having no leisure to stop one's ears at a sudden thunderclap; it is the first plan of the soldier's craft. Even if he learns of me, he cannot meet an enemy by calling up troops in a flurry; this is a matter of sure capture." And in the end he made Xiao Xian surrender. The Duke of Wei's *Methods of War* (衞公兵法) says, "In using troops one takes the spirit-like for the first thing, and in battle one holds speed precious. Choose and drill the troops and set forth the orders clearly; train their eyes with the flags and their ears with the drum and the gong; make reward and punishment stern so that they are careful, and feed them thickly so that they are nursed; dig the ditches deep for blocking and point out mountains and rivers for guidance; call up men of ability and give them charge, and teach them the surprise and the straight. Do this, and though the enemy have the speed of thunder and lightning, I have something with which to await him. If an army has nothing prepared beforehand, it cannot answer a sudden turn; if it cannot answer a sudden turn, it loses the hinge; if it loses the hinge, it falls behind the business; and if it falls behind the business, it does not gather the victory and the army is overturned." So the *Lüshi chunqiu* (呂氏春秋) says, "Troops want to be pressing and swift; they settle it at one stroke and take the victory, and cannot be used to drag out long." Someone said, "The true state of war is said to take speed for the first thing and to ride on the gap the enemy cannot reach in time. But if the enemy's general has many plans, his troops are at peace, his orders stand and his prohibitions are kept, his arms are sharp and his armor firm, his spirit keen and stern and his strength whole and hardy, how can he be trespassed upon merely by being swift?" The answer is: "Then one should gather in one's tracks and hide one's sound, pile up fullness and wait for the enemy to be spent, avoid the force of his blade-point and hold out long; how can he be trespassed upon? Lian Po (廉頗) blocking Bai Qi, holding and not fighting, and Xuanwang facing Marquis Wu (武侯), pressing him down and not advancing, are such cases."

復謂或人曰︰用兵之理，惟尚神速。所貴乎速者，乘人之倉卒，使不及爲備也。出兵於不虞之徑，以掩其不戒，故敵驚擾散亂，而前後不相及，衆寡不相待也。

Again he says to that man: the principle of using troops is only to hold spirit-like swiftness high. The reason speed is held precious is that one rides on the enemy's flurry so that he has no leisure to guard. One sends the troops out by a road he does not look for and falls upon a place he is not careful of; and so the enemy is startled into confusion and scattered, front and rear cannot reach each other, and the many and the few cannot await each other.

夫爲客，深入則志堅，主人不能禦也。

When one is the guest and goes in deep, the will grows firm, and the host cannot block him.

言大凡爲攻伐之道，若深入敵人之境，士卒有必死之志，其心專一，主人不能勝我也。克者，勝也。

He means that in the way of striking and punishing, if one goes deep into the enemy's borders the soldiers are bound to have the will to die, so that their hearts become wholly one and the host cannot overcome me. The word rendered "overcome" (克) means to win.

爲客者，入人之地深，則士卒專精，主人不能克我。

When the guest goes deep into another's land, the heart of the soldiers is wholly set and hardened, and the host cannot overcome me.

深涉敵境，士卒心專，則爲主者不能勝也，客在重地，主在輕地故耳。趙廣武君謂韓信去國遠鬬，其鋒不可當是也。

When one crosses deep into the enemy's borders and the heart of the soldiers is wholly set, the one who is host cannot overcome him; for the guest is on heavy ground and the host on light ground. When Lord Guangwu (廣武君) of Zhao (趙) said that Han Xin (韓信) had left his own state and was fighting far off, so that the point of his blade could not be withstood, this is what he meant.

饒野多稼穡。

In fertile fields there is much grain to gather.

養士併氣，運兵爲不可測度之計。

Nurse the troops and gather their spirit, and move them so that the plan cannot be measured.

氣盛力積，加之以謀慮，則非敵之可測。

When the spirit is full and the strength stored up, and plan and thought are added to them, it is not a thing the enemy can measure.

斯言深入敵人之境，須掠田野，使我足食，然後閉壁養之，勿使勞苦，氣全力盛，一發取勝，動用變化，使敵人不能測我也。

He means that when one has gone deep into the enemy's borders, one plunders the fields so as to have food enough, and after that closes the ramparts and nurses the men without wearing them out; and when their spirit is whole and their strength full, one rouses them at a single stroke and takes the victory, changing movement and use so that the enemy cannot measure me.

所處之野，須水草便近，積蓄不乏，謹其來往，善撫士卒。王翦伐楚，楚人挑戰，翦不出，勤於撫御，并兵一力。聞士卒投石爲戲，知其養勇思戰，然後用之，一舉遂滅楚。但深入敵境，未見可勝之利，則須爲此計。

The fields one settles in should be near water and grass for comfort, and the stores should not fall short; one must be careful of the going and the coming and look well after the soldiers. When Wang Jian (王翦) struck Chu, the men of Chu offered battle, but Wang Jian would not come out; he put his effort into ordering and caring for them, gathering the army and making its strength one. Only when he heard that the soldiers were taking stone-throwing for a game did he know that their briskness was nursed and they were thinking of battle, and then he used them; they rose once and destroyed Chu at last. But this plan is to be used only when one has gone deep into the enemy's borders and no profit that would bring victory is in sight.

掠其富饒，以足軍食，息人之力，并兵爲不可測之計。

Plunder the plentiful places so that the soldiers have food enough, rest the strength of the men, gather the army, and lay plans that cannot be measured.

謹養，謂撫循飲食周謹之也。并銳氣，積餘力，形藏謀密，使敵不測，俟其有可勝之隙，則進之。

"Nurse them with care" means being careful in every part of looking after them and feeding them. Gather their keen spirit and store up their remaining strength; hide your shape and make your plans close, so that the enemy cannot measure them; and wait for a gap that will bring victory before advancing.

兵在重地，須掠糧於富饒之野，以豐吾食；乃堅壁自守，勤撫士卒，勿任以勞苦。令氣盛而力全，常爲不可測度之計。伺敵可擊，則一舉而克。王翦伐荊，常用此術。

When the army is on heavy ground, one should plunder provisions from the plentiful fields so as to have food enough. Then make the ramparts firm to hold oneself, look diligently after the soldiers, and give them no wearying work. Let the spirit be full and the strength whole, and always lay plans that cannot be measured. When one spies out the enemy and he may be struck, rise at a single stroke and win. When Wang Jian struck Jing (荊) he always used this plan.

能得其力者，投之無往之地。

One can get their strength because they are thrown onto ground where there is nowhere to go.

投之無所往，謂前後進退皆無所之，士以此皆求力戰，雖死不北也。

To throw them where there is nowhere to go means that there is no place to advance or draw back, before or behind. The soldiers therefore all seek to fight with all their strength, and die rather than be beaten.

置在必戰之地，知死而不退走。

Set them on ground where they must fight, and though they know they will die they do not draw back and run.

置之危地，左右前後皆無所往，則守戰至死，而不奔北矣。

Set them on dangerous ground where to left and right and front and rear there is nowhere to go, and they hold and fight to the death and do not run away and are not beaten.

士死，安不得也。

The soldiers are ready even for death, so what can they not gain?

言士必死，安有不得勝之理？

He means that when soldiers are set on death, how should there be any reason for them not to win?

士死，無不得也。

When soldiers are set on death, there is nothing they cannot gain.

兵焉得不用命？

How should soldiers not spend their lives?

士卒死戰，安不得志？《尉繚子》曰︰「一賊仗劒擊於市，萬人無不避之者，非一人之獨勇，萬人皆不肖也，必死與必生不侔也。」

When soldiers fight set on death, how should they not gain their will? The *Weiliaozi* says, "When a single brigand takes a blade and strikes in the marketplace, there is not one of ten thousand men who does not keep clear of him. It is not that the one man alone is brisk and the ten thousand all fall short, but that being set on death and wishing to be sure of life are not the same."

在難地，心并也。

Being on hard ground, their hearts become one.

士安得不竭力以赴戰？

How should soldiers not go into battle with all their strength?

人在死地，豈不盡力？

When men are on dying ground, how should they not give all their strength?

獸困猶鬬，烏窮則啄，況靈萬物者人乎？

Even a beast when blocked will still fight, and a bird when hard pressed will peck; how much more a man, the most spirited of all things?

同在難地，安得不共竭其力？

Being together on hard ground, how should they not all alike give their strength?

陷於危險，勢不獨死，三軍同心，故不懼也。

Sunk in danger, their case is not that one alone will die; the three armies become of one heart, and so they do not fear.

梅堯臣同杜牧《註》。

Mei Yaochen's note is the same as Du Mu's.

陷之難地則不懼，不懼則鬬志堅也。

Sink them in hard ground and they do not fear; and when they do not fear, their will to fight grows firm.

陷在危亡之地，人持必死之志，豈復畏敵也？

Sunk in ground of danger and ruin, men are bound to hold the will to die; how should they fear the enemy any more?

拘，縛也。

Bound (拘) means to be tied fast.

固，堅也。

The word rendered "stand firm" (固) means firmness.

往，走也。言深入敵境，走無生路，則人心堅固，如拘縛者也。

The word rendered "go" (往) means to run away. He means that when one has gone deep into the enemy's borders and there is no way to live even by running, the hearts of the men grow firm, as though they were bound fast.

投無所往，則自然心固；入深，則自然志專也。

Throw them where there is nowhere to go and their hearts grow firm of themselves; take them in deep and their will becomes wholly one of itself.

動無所之，人心堅固；兵在重地，走無所適，則如拘係也。

When they move and there is nowhere to go, the hearts of the men grow firm. When the army is on heavy ground and there is nowhere to go even by running, it is as though they were bound and tied.

人窮則死戰也。

When men are driven to the end, they fight to the death.

決命。

It is to settle the matter with their lives.

不得已者，皆疑陷在死地，必不生；以死救死，盡不得已也，則人皆悉力而鬬也。

Having no other choice means that they are all sunk in dying ground and know they cannot live, and so seek life through death; all of it is from having no other choice. Then every man fights with all his strength.

梅堯臣、何氏同杜牧《註》。

The notes of Mei Yaochen and Master He (何氏) are the same as Du Mu's.

勢不獲已，須力鬬也。

Their case leaves them no other choice, and so they must fight with all their strength.

不求索其意，自得力也。

Even without seeking out their will, their strength is gained of itself.

投之必死，不令而得其用也。

Throw them where they must die, and without commanding them one gets their use.

此言兵在死地，上下同志，不待修整而自戒懼，不待收索而自得心，不待約令而自親信也。

He means that when soldiers are on dying ground, high and low are of one will: without waiting to be drilled they are watchful and fearful of themselves; without waiting to be sought out they give their hearts; and without waiting for oath or command they are close and faithful of themselves.

不求其勝，而勝自得也。

Without seeking victory, victory is gained of itself.

不修而兵自戒，不索而情自得，不約而衆自親，不令而人自信，皆所以陷於危難，故三軍同心也。

They are watchful without being drilled, their will is gained without being sought, the host is close without an oath, and men are faithful without a command; and all of it is because they are sunk in danger and hardship, and so the three armies become of one heart.

謂死難之地，人心自然故也。

He means that on ground of death and hardship the hearts of men become so of themselves.

危難之地，人自同力，不修整而自戒慎，不求索而得情意，不約束而親上，不號令而信命，所謂同舟而濟，則吳越何患乎異心也？

On ground of danger and hardship men make their strength one of themselves. Without being drilled they are watchful and careful; without being sought and searched their will is gained; without being bound and tied they hold their superiors dear; without orders they trust his commands. As it is said, when they cross in the same boat, why should even Wu and Yue be troubled by a difference of heart?

禁妖祥之言，去疑惑之計。一本作「至死無所災」。

Forbid uncanny talk and do away with doubtful plans. One text has it: 'Even coming to death there is no calamity.'

妖祥之言，疑惑之事而禁之，故無所災。

Weird talk and doubtful doings are forbidden, and so there is no calamity.

黃石公曰︰「禁巫祝不得爲吏士卜問軍之吉凶，恐亂軍士之心。」言旣去疑惑之路，則士卒至死無有異志也。

Huang Shigong (黃石公) said, "Women and men of the spirits are forbidden to divine and ask after the army's good or ill fortune for the officers and soldiers, for fear of troubling the soldiers' hearts." He means that once the road of doubt has been taken away, the soldiers have no other mind even when it comes to death.

妖祥之事不作，疑惑之言不入，則軍必不亂，死而後已。

When weird doings do not arise and doubtful words do not come in, the soldiers are not thrown into confusion, and they stop only after death.

災祥神異有以惑人，故禁止之。

Omens of calamity, lucky signs and strange marvels have the power to bewilder men, and so they are forbidden and shut out.

欲士死戰，則禁止軍吏不得言妖祥之事，恐惑衆也。去疑惑之計，則至死無他慮。《司馬法》曰︰「滅厲祥。」此之謂也。儻士卒未有必戰之心，則亦有假妖祥以使衆者。田單守卽墨，命一卒爲神，每出入約束，必稱神，遂破燕是也。

To make the soldiers fight set on death, the officers of the army are forbidden to speak of weird doings, for fear of bewildering the host. Take away doubtful plans and they have no other thought even when it comes to death. The *Sima Fa* (司馬法) says, "Put away baleful omens," and this is what it means. Sometimes, when the soldiers have no mind set on fighting, there have also been those who borrowed weird omens to work the host. When Tian Dan (田單) held Jimo (卽墨), he made a spirit of one of his soldiers, and in going out and coming in, whenever he gave an order he always named the spirit, and so he broke Yan (燕) at last. This is such a case.

皆燒焚財物，非惡貨之多也；棄財致死者，不得已也。

To burn up all the goods is not because they hate having much. To cast the goods away and go to death is done unwillingly.

若有財貨，恐士卒顧戀，有苟生之意，無必死之心也。

If there are goods, it is to be feared that the soldiers will look back to them with longing, hold the will to live anyhow, and lose the mind that is set on death.

不得已，竭財貨；不得已，盡死戰。

Having no other choice, they use up their goods; having no other choice, they fight to the death to the end.

足用而已。士顧財富則媮生。死戰而已。士顧生路，則無鬬志矣。

There is only enough for use. If the soldiers look back to goods, they wish to live anyhow. There is only fighting to the death. If the soldiers look back to a way of living, their will to fight is gone.

貨與壽，人之所愛也，所以燒擲財寶、割棄性命者，非憎惡之也，不得已也。

Goods and long years are what men hold dear. To burn up goods and treasure and to cast life away is not from hating them, but from having no other choice.

皆持必死之計。

All of them hold the resolve that they must die.

棄財與命，有必死之志，故感而流涕也。

Having cast away goods and life and taken up the will to die for certain, their hearts are moved and they shed tears.

士皆以死爲約。未戰之日，先令曰︰「今日之事，在此一舉！若不用命，身膏草野，爲禽獸所食也！」

The soldiers have all sworn themselves to death. On the day before the battle the order was given beforehand: "Today's business hangs on this one stroke. Whoever does not follow the order will have his body fatten the open field and be food for birds and beasts."

決以死力，牧說是也。

They have set their hearts on giving their dying strength; Du Mu's word is right.

感勵之使然。

It comes about because their hearts have been moved and roused.

感激之，故涕泣也。未戰之日，先令曰︰「今日之事，在此一舉！若不用命，身膏草野，爲禽獸所食！」或曰︰凡行軍饗士使酒，拔劒起舞，作朋角抵，伐鼓叫呼，所以增其氣；若令涕泣，無乃挫其壯心乎？答曰︰先決其死力，後激其銳氣，則無不勝。儻無必死之心，其氣雖盛，何由克之？若荊軻於易水，士皆垂淚涕泣，及復爲羽聲忼慷，則皆瞋目，髮上指冠是也。

Their hearts are stirred up, and so they shed tears. On the day before the battle the order was given beforehand: "Today's business hangs on this one stroke. Whoever does not follow the order will have his body fatten the open field and be food for birds and beasts." Some say, "Whenever troops are to be moved, the soldiers are fed and wine given out, swords are drawn for dancing and sides matched for contest, drums are beaten and shouts raised to lift their spirit. Yet if they are made to shed tears, is this not to break their stout heart?" The answer is that if they are first made to set themselves on giving their dying strength, and their keen spirit is roused afterward, there is nothing they cannot overcome. If there is no mind set on death, then however full the spirit, with what will they win? When Jing Ke (荊軻) set out from the Yi River (易水), the people all shed tears; but when he sang again in the stirring yu mode (羽聲), they all glared with their eyes wide and their hair stood as though to pierce their caps. This is such a case.

夫獸窮則搏，烏窮則啄，令急迫，則專諸、曹劌之勇也。

When a beast is driven to the end it pounces, and a bird driven to the end pecks; so when the command is pressing and urgent, the courage of Zhuan Zhu and Cao Gui comes forth.

言所投之處，皆爲專諸、曹劌之勇。

He means that wherever they are thrown, they all become the courage of Zhuan Zhu and Cao Gui.

旣令以必死，則所往皆有專諸、曹劌之勇。

They have already been commanded to die for certain, so wherever they go they all have the courage of Zhuan Zhu and Cao Gui.

人懷必死，則所向皆有專諸、曹劌之勇也。專諸，吳公子光使刺殺吳王僚者。劌當爲沫。曹沫以勇力事魯莊公，嘗執匕首刼齊桓公。

When every man holds the mind to die for certain, wherever they turn they all have the courage of Zhuan Zhu and Cao Gui. Zhuan Zhu was the man whom Prince Guang (光) of Wu sent to stab King Liao (僚) of Wu to death. The character "Gui (劌)" should be written "Mo (沫)". Cao Mo (曹沫) served Duke Zhuang (莊公) of Lu (魯) with courage and strength, and once took up a dagger and threatened Duke Huan (桓公) of Qi.

相應之容易也。

They answer each other readily.

蛇之爲物也，不可擊；擊之，則率然相應。

A snake is a thing that cannot be struck: strike it and head and tail answer each other at once.

率，猶速也。擊之則速然相應，此喻陳法也。《八陳圖》曰︰「以後爲前，以前爲後，四頭八尾，觸處爲首，敵衝其中，首尾俱救。」

"Shuai (率)" is like swift. Strike it and the parts answer each other swiftly; this is a likeness for the method of drawing up formations. The *Eight Formations Chart* (八陳圖) says, "Make the rear the front and the front the rear, with four heads and eight tails, so that wherever he touches becomes a head; and if the enemy strikes the middle, head and tail rescue it together."

可使兵首尾率然相應如一體乎？

Can an army too be made so that head and tail answer each other like the shuairan, as though they were one body?

勢使之然。

Their case makes them so.

吳、越，仇讎也，同處危難，則相救如兩手，況非仇讎者，豈不猶率然之相應乎？

Wu and Yue are enemies, and yet when they are set in danger together they rescue each other like a pair of hands. How much more those who are not enemies: how should they not be like the shuairan answering itself?

方馬，縛馬也。埋輪，示不動也。此言專難不如權巧。故曰︰雖方馬埋輪，不足恃也。

Fangma (方馬) is tethering the horses, and mailun (埋輪) is showing that one will not move. This says that forcing hardship upon oneself is less than the wisdom that weighs things. Therefore it says that tethering the horses and burying the wheels are not to be relied on.

投兵無所往之地，人自鬬如蛇之首尾，故吳越之人同舟相救，雖縛馬埋輪，未足恃也。

Throw the troops onto ground where there is nowhere to go and the men fight of themselves, becoming like the snake's head and tail; and so the men of Wu and the men of Yue rescue each other in the same boat. Though one tether the horses and bury the wheels, it is not a thing to rely on.

縛馬使爲方陳，埋輪使不動，雖如此，亦未足稱爲專固而足爲恃；須任權變，置士於必死之地，使人自爲戰，相救如兩手，此乃守固必勝之道而足爲恃也。

Though one tether the horses to make a squared formation and bury the wheels so that they cannot move, doing this does not make it whole and firm and worth relying on. One must use shifts to meet the moment, setting the soldiers on ground where they must die, so that every man fights of himself and they rescue each other like a pair of hands. This is the way by which the guard grows firm and victory is certain, and it is what may be relied on.

人之相惡，莫甚吳越，同舟遇風，而猶相救，何則？勢使之然也。夫用兵之道，若陷在必戰之地，使懷俱死之憂，則首尾前後不得不相救也。有吳越之惡，猶如兩手相救，況無吳越之惡乎？蓋言貴於設變使之，則勇怯之心一也。

Among men's hatreds for one another there is none worse than that of Wu and Yue; yet in the same boat, when they meet a wind, they still rescue each other. Why? Their case makes them so. Now in the way of using troops, if they are sunk in ground where they must fight and made to hold the fear of dying together, then head and tail, front and rear, cannot but rescue each other. With a hatred like that of Wu and Yue they are still as a pair of hands rescuing each other; how much more where there is no such hatred? In general what is precious is to change the case and make them so; then, he means, the hearts of the brave and of the timid become one.

梅堯臣同杜牧《註》。

Mei Yaochen's note is the same as Du Mu's.

此謂在難地自相救耳。蛇之首尾，人之左右手，皆喻相救之敏也。同舟而濟，在險難也，吳越猶無異心，況三軍乎？故其足恃甚於方馬埋輪。曹公說是也。

This speaks of their rescuing each other of themselves on hard ground. The snake's head and tail, and a man's left and right hands, are both likenesses for the swiftness with which they rescue each other. Crossing in the same boat is to be in a steep and hard place: even Wu and Yue have no divided heart there, how much more a whole army? So its being worth relying on is better than tethering the horses and burying the wheels. Lord Cao's (曹公) word is right.

上文歷言置兵於死地，使人心專固，然此未足爲善也。雖置之危地，亦須用權智，使人令相救如左右手，則勝矣。故曰︰雖縛馬埋輪，未足恃固以取勝；所可必恃者，要使士卒相應如一體也。

The passages above have said in turn that setting the troops on dying ground makes the hearts of men whole and firm; but this alone is not to do it well. Even when they are set on dangerous ground, one must still use shifts and wisdom to make the men rescue each other as the left hand and the right, and then one wins. So it is said that though one tether the horses and bury the wheels, one cannot gain victory by relying on firmness; what may surely be relied on lies in making the soldiers answer each other as one body.

齊勇者，將之道。

To make their courage even is the way of a general.

齊正勇敢，三軍如一，此皆在於爲政者也。

That they should be orderly and upright and brave, and the whole army as one, all hangs on the one who governs them.

政令嚴明，則勇者不得獨進，怯者不得獨退，三軍之士如一也。

When the rules and orders (政令) are stern and clear, the brave cannot advance alone and the timid cannot draw back alone, and the soldiers of the whole army become as one.

使人齊勇如一心而無怯者，得軍政之道也。

To make the men even in courage as though of one heart, so that none is timid, is to have got the way of governing an army.

王晳同梅堯臣《註》。

Wang Xi's note is the same as Mei Yaochen's.

旣置之危地，又使之相救，則三軍之衆，齊力同勇如一夫，是軍政得其道也。

When they have been set on dangerous ground and also made to rescue each other, the host of the whole army makes its strength even and its courage shared, becoming as one man; this is to have got the way of governing an army.

強弱一勢也。

The strong and the weak become one single formation.

剛柔得者，因地之勢也。

To get use of both the hard and the soft is to follow the lie of the ground.

強弱之勢，須因地形而制之也。

The case of the strong and the weak must be governed according to the lie of the ground.

兵無強弱，皆得用者，是因地之勢也。

That troops can all be used, with no choosing between strong and weak, is because the lie of the ground has been followed.

剛柔，猶強弱也。言三軍之士，強弱皆得其用者，地利使之然也。曹公曰「強弱一勢」是也。

"Hard (剛)" and "soft (柔)" are like strong and weak. He means that the soldiers of the whole army, the strong and the weak alike, all find their use because the profit of the ground makes them so. This is what Lord Cao meant by saying that the strong and the weak become one case.

得地利，則柔弱之卒亦可以克敵，況剛強之兵乎？剛柔俱獲其用者，地勢使之然也。

Get the profit of the ground and one can overcome the enemy even with soft and weak soldiers; how much more with a hardy and strong army? That the hard and the soft both find their use is because the lie of the ground makes them so.

齊一貌也。

It is the look of being ordered and made one.

理衆如理寡也。

It is to govern many troops as one governs few.

言使三軍之士，如牽一夫之手，不得已，皆須從我之命，喻易也。

He means that he works the soldiers of the whole army as one leads a single man by the hand, so that, having no other choice, they all follow my command; it is a likeness for ease.

攜手，翻迭之貌，便於回運，以前爲後，以後爲前，以左爲右，以右爲左，故百萬之衆如一人也。

To take by the hand is the look of turning a thing over and shifting it, so that it is handy to wield about. The front is made the rear and the rear the front, the left is made the right and the right the left; and so a host of a million becomes as one man.

用三軍如攜手使一人者，勢不得已，自然皆從我所揮也。

To work the whole army as one takes a single man by the hand and works him is that their case leaves them no other choice, so that they all follow of themselves as I wield them.

攜使左右前後，率從我也。

It is to take them by the hand and work them to left and right, to front and rear, so that they all follow me.

三軍雖衆，如提一人之手而使之，言齊一也。故曰︰將之所揮，莫不從移；將之所指，莫不前死。

That the whole army, many as it is, is worked as one takes a single man by the hand means that it is made even and one. So it is said, "Where the general wields them, there is none who does not shift and follow; where the general points, there is none who does not go forward and die."

謂清淨、幽深、平正。

It speaks of being clear and still, deep and far-reaching, level and upright.

清淨簡易，幽深難測，平正無偏，故能致治。

Clear and still, plain and easy, deep beyond deep and hard to fathom, even and upright and without leaning: and so he can bring order about.

靜而幽邃，人不能測；正而自治，人不能撓。

Still and deep, so that men cannot fathom him; upright and governed of himself, so that men cannot shake him.

靜則不撓，幽則不測，正則不媮，治則不亂。

Still, he is not shaken; deep, he cannot be fathomed; upright, he is not shabby; governed, he is not in disorder.

其謀事，則安靜而幽深，人不能測；其御下，則公正而整治，人不敢慢。

In laying plans he is settled and deep, so that men cannot fathom him; in leading those below him he is fair and evenly ordered, so that no man dares be slack.

愚，誤也。民可與樂成，不可與慮始。

Yu (愚) means to lead astray. One may share with the people the joy of what is accomplished, but one cannot plan the beginning together with them.

爲謀未熟，不欲令士卒知之，可以樂成，不可與謀始。是以先愚其耳目，使無見知。

While the plan is not yet ripe he does not wish the soldiers to know it; one may share the joy of its accomplishment with them, but not the first laying of it. So he first darkens their ears and eyes, so that they do not see and do not know.

言使軍士，非將軍之令，其他皆不知，如聾如瞽也。

He means that he makes the soldiers know nothing but the general's command, and nothing beyond it, as though they were deaf and blind.

凡軍之權謀，使由之，而不使知之。

In general, the shifting plans of an army are for men to follow, not to know.

杜其見聞。

He shuts off their seeing and hearing.

何氏同杜牧《註》。

Master He's note is the same as Du Mu's.

士卒懵然無所聞見，但從命而已。

The soldiers are blank, with nothing heard and nothing seen, and only follow the command.

謀事或變，而不識其原。

Though the business he plans changes from time to time, he lets no one know its source.

所爲之事，所有之謀，不使知其造意之端，識其所緣之本也。

As to what he does and the plans he holds, he lets no one know the thread by which he formed his purpose, nor make out the ground on which it rests.

改其所行之事，變其所爲之謀，無使人之能識也。

He alters what he was doing and changes the plan he had laid, so that men cannot make it out.

已行之事，已施之謀，當革易之，不可再也。

What has been done already and the plan already used should be altered and changed; they cannot be used twice.

將術以不窮爲奇也。

A general's art takes it for excellence not to be used up.

前所行之事，舊所發之謀，皆變易之，使人不可知也。若裴行儉令軍士下營訖，忽使移就崇岡。初，將吏皆不悅，是夜風雨暴至，前設營所水深丈餘，將士驚服，因問曰︰「何以知風雨也？」行儉笑曰︰「自今但依吾節制，何須問我所由知也！」

He changes everything he did before and every plan he brought out of old, so that men cannot know it. It is like Pei Xingjian (裴行儉) having the troops pitch camp in full and then suddenly moving them to a high ridge. At first the generals and officers were all displeased; but that night wind and rain came on, and the water stood more than a fathom deep where the camp had been pitched before, and generals and soldiers were struck with awe and submitted. They asked him, "How did you know the wind and rain were coming?" Pei Xingjian laughed and said, "From now on only follow my direction; there is no need to ask by what I knew it."

行路之便，衆人不得知其情。

As to what is convenient in the road he takes, the host does not know his inner meaning.

易其居，去安從危；迂其途，捨近卽遠，士卒有必死之心。

To shift from the place one held is to give up ease and follow danger; to make the road one goes by roundabout is to give up the near and go by the far; and the soldiers come to have the mind to die for certain.

將帥凡舉一事，切委曲而致之，無使人得計慮者。

Whenever a general raises any business, he always brings it about by a roundabout way, so that no one can reckon it beforehand.

居我要害，能使自移；途近於我，能使迂之；發機微，路人不能知也。

Though he is settled in a place vital to me, he can be made to shift of himself; and though the road is near to me, it can be made roundabout. His bringing out of the hinge is so subtle that even a traveler on the road cannot know it.

更其所安之居，迂其所趨之途，無使人能慮也。

He changes the place where he was lying at ease and makes roundabout the road he was hurrying by, so that men cannot measure it.

處易者，將致敵以求戰也；迂途者，示遠而密襲也。

Changing the place is to draw the enemy out and seek battle; making the road roundabout is to seem to be going far off while striking in secret.

其居則去險而就易，其途則捨近而從遠，人初不曉其旨，及勝乃服。太白山人曰︰「兵貴詭道者，非止詭敵也，抑詭我士卒，使由之而不使知之也。」

For the place, he leaves the steep and goes to the level; for the road, he gives up the near and follows the far; and the men at first do not see his purpose and submit only after the victory. The Master of Mount Taibai (太白山人) said, "That troops hold the way of deceit precious does not stop at deceiving the enemy; it is to deceive my own soldiers too, making them follow without knowing."

可進而不可退也。

They can go forward but cannot draw back.

使無退心，孟明焚舟是也。一本「帥與之登高」。

It is to leave them no mind for drawing back; Meng Ming's (孟明) burning of the boats is such a case. One text has it, "The commander goes up to the height together with the troops."

發其心機。

It is to draw the trigger of their hearts.

動我機權，隨事應變。

It is to move my own hinge and shifting plans, answering the changes as the business goes.

發其危機，使人盡命。

It is to draw the trigger of danger, so that the men spend their lives.

皆勵決戰之志也。機之發，無復迴也。賈詡勸曹公曰「必決其機」是也。

It is to rouse in them all the will to fight to the death. Once the trigger is drawn, there is no turning back. When Jia Xu (賈詡) urged Lord Cao, "You must settle that hinge," this is such a case.

去其梯，可進而不可退；發其機，可往而不可返。項羽濟河沉舟之類也。

Take away the ladder and they can go forward but not draw back; draw the trigger and they can go but not come back. It is of a kind with Xiang Yu's (項羽) sinking the boats after crossing the river.

一其心也。

It is making their hearts one.

還師者，皆焚舟梁，堅其志，旣不知謀，又無返顧之心，是以如驅羊也。

Those who cut off the road of return all burn the boats and the bridges. He hardens their will so that they neither know the plan nor have a mind to look back, and so he drives them as one drives sheep.

三軍但知進退之命，不知攻取之端也。

The three armies know only the command to advance or draw back, and do not know the thread by which he strikes and takes.

但馴然從驅，莫知其他也。

They are only driven along and follow as though tamed, and know nothing beyond it.

士之往來，惟將之令，如羊之從牧者。

The soldiers' coming and going is only according to the general's command, as sheep follow the one who herds them.

羣羊往來，牧者之隨；三軍進退，惟將之揮。

A flock of sheep comes and goes following the one who herds them; the three armies advance and draw back only as the general wields them.

險，難也。

Danger (險) means hardship.

措三軍於險難而取勝者，爲將之所務也。

To set the three armies in a steep and hard place and so gain the victory is the work a general must labor at.

去梯發機，置兵於危險以取勝者，此將軍之所務也。

To take away the ladder and draw the trigger, setting the troops in danger and steepness and so gaining the victory: this is the work a commander must labor at.

人情見利而進，見害而退。

The hearts of men go forward when they see profit and draw back when they see harm.

言屈伸之利害，人情之常理，皆因九地以變化。今欲下文重舉九地，故於此重言，發端張本也。

He means that the profit and harm of drawing back and stretching out, and the constant principles of the human heart, all change with the nine kinds of ground. Since he is about to take up the nine grounds again in what follows, he says it over here to bring out the thread and spread the ground of it.

九地之變，有可屈可伸之利，人情之常理，須審察之。

In the changes of the nine grounds there is a profit that may be drawn back or stretched out, and in the human heart there are constant principles; these must be examined.

明九地之利害，亦當極其變耳。言屈伸之利者，未見便則屈，見便則伸。言人情之理者，深專、淺散、圍禦之謂也。

To make clear the profit and harm of the nine grounds, one must also go through all their changes. "The profit in drawing back and stretching out" means that when one sees no convenient moment one draws back, and when one sees a convenient moment one stretches out. "The principles of the human heart" means that going in deep they hold together, going in shallow they scatter, and being encircled they block the way and fight.

九地之法，不可拘泥，須識變通，可屈則屈，可伸則伸，審所利而已。此乃人情之常理，不可不察。

The law of the nine grounds is not a thing to be bound by; one must know how to go through its changes, drawing back when it is fit to draw back and stretching out when it is fit to stretch out, and only examining where the profit lies. This is the very constant principle of the human heart, and it cannot go unexamined.

深則專固，淺則散歸。此而下重言九地者，孫子勤勤於九變也。

Go in deep and they hold together and harden; stay shallow and they scatter and go home. From here on he speaks of the nine grounds again, for Sunzi labored diligently over the nine changes.

先舉兵者爲客，入深則專固，入淺則士散。此而下言九地之變。

He who raises troops first is the guest. Go in deep and they hold together and harden; stay shallow and the soldiers scatter. From here on he speaks of the changes of the nine grounds.

進不及輕，退不及散，在二地之間也。

Going forward one does not reach light ground, and drawing back one does not reach dispersive ground; it lies between the two.

此越鄰國之境也，是謂孤絶之地，當速決其事，若吳王伐齊。近之兵如此者鮮，故不同九地之例。

This is to have crossed a neighboring state's border, and so it is called lonely, cut-off ground. One should settle the business there quickly, as when the King of Wu struck Qi. In the warfare of these days such a case is rare, and so it was not set among the nine grounds.

去己國，越人境而用師者，危絶之地也，若秦師過周而襲鄭是也。此在九地之外而言之者，戰國時間有之也。

To leave one's own state and cross another's border in using troops is dangerous, cut-off ground; the troops of Qin passing through Zhou (周) and falling upon Zheng is such a case. It is spoken of outside the nine grounds because it happened only now and then in the age of the Warring States.

馳道四出，敵當一面。

Great roads run out on four sides, and the enemy holds only one face.

敵當一面，旁國四屬。

The enemy holds only one face, and neighboring states join on all four sides.

士卒以軍爲家，故心無散亂。

The soldiers take the army for their home, and so their hearts are not scattered and confused.

歸國尚近，心不能專。

The way back to one's own state is still near, and so their hearts cannot be wholly set.

背負險固，前當阨塞。

At their back they have the steep and firm, and in front they hold the blocked and narrow.

前狹後險，進退受制於人也。

In front it is narrow and behind it is steep, so that advancing and drawing back are held in check by others.

窮無所之。

Driven to the end, there is nowhere to go.

左右前後，窮無所之地。

Ground where left and right and front and rear are all blocked and there is nowhere to go.

一卒之心。

It is to make the soldiers' hearts one.

守則志一，戰則易散。

Guard and their will becomes one; fight and they are easily scattered.

保城備險，一志堅守，候其虛懈，出而襲之。

Guard the walls and make ready at the steep places, making their will one and holding firm; then wait until the enemy is empty and slack and go out to fall upon him.

集人聚穀，一志固守，依險設伏，攻敵不意。

Gather the men and bring in the grain, make their will one and hold firm, lean on the steep places to set ambushes, and strike the enemy when he does not look for it.

使相及屬。

Keep them joined to one another.

部伍營壘密近聯屬，蓋以輕散之地，一者備其逃逸，二者恐其敵至，使易相救。

He makes the companies and the camps close and near, joined one to another. Since it is light and dispersive ground, the first thing is to guard against desertion and the second is the fear that the enemy may come, so that they may rescue each other easily.

使，相仍也。輕地還師，當安道促行，然令相屬續，以備不虞也。

The word rendered "keep" (使) means joined one to another. When drawing troops back on light ground, one should make the road easy and hurry the march, keeping them joined one to another so as to be ready for what is not looked for.

行則隊校相繼，止則營壘聯屬，脫有敵至，不有散逸也。

On the march the ranks join one to another and at the halt the camps join one to another, so that even if the enemy comes there is no scattering and running away.

絶，則人不相恃。

If they are cut apart, the men cannot trust and lean on one another.

密營促隊，使相屬續，以備不虞，以防逃遁。

Make the camps close and press the ranks so that they join one to another; it is to be ready for what is not looked for and to stop desertion.

利地在前，當速進其後也。

When the profitable ground lies ahead, one should hurry on to come up behind him.

利地必爭，益其備也。此筌以「趨」字爲「多」字。

Profitable ground is bound to be contested, and so one adds to the readiness there. Here Li Quan (李筌) took the character for "hurry" (趨) as the character for "more" (多).

必爭之地，我若已後，當疾趨而爭，況其不後哉？

On ground that is bound to be contested, if I am already behind I should hurry to contest it; how much more if I am not behind?

二說皆非也。若敵據地利，我後爭之，不亦後據戰地而趨戰之勞乎？所謂爭地必趨其後者，若地利在前，先分精銳以據之，彼若恃衆來爭，我以大衆趨其後，無不剋者。趙奢所以破秦軍也。

Both these readings are wrong. If I contest it only after the enemy has taken the profit of the ground, is this not again to take the ground of battle late and have the labor of hurrying to the fight? What is called hurrying to come up behind him on contested ground is this: when the profit of the ground lies ahead, one first divides off keen troops and sends them to take it; and when the other side, trusting in its numbers, comes to contest it, I hurry up behind him with my great host, and there is nothing I cannot overcome. This is why Zhao She (趙奢) broke the troops of Qin.

利地在前，當進其後。爭地，先據者勝，不得者負，故從其後，使相及也。

When the profitable ground lies ahead, one should send men up behind it. On contested ground the one who takes it first wins and the one who does not get it loses, and so those behind are made to follow and come up with them.

敵未至其地，我若在後，則當疾趨以爭之。

If the enemy has not yet reached that ground and I am behind, I should hurry to contest it.

爭地貴速，若前驅至而後不及，則未可。故當疾進其後，使首尾俱至。或曰︰趨其後，謂後發先至也。

On contested ground speed is held precious: it will not do for the troops in front to arrive while the rear does not come up. So one should hurry those behind forward, so that head and tail arrive together. Some say that "hurry to come up behind him" means setting out later and arriving first.

嚴壁壘也。

It is to make the camp walls stern.

謹守壁壘，斷其通道。

He keeps the camp walls carefully and cuts the road by which the enemy passes.

懼襲我也。

It is from fear that the enemy may fall upon me.

不當阻絶其路，但嚴壁固守，候其來，則設伏擊之。

It is not that one should block and cut the road, but only make the walls stern and hold firm, and wait for the enemy to come, setting ambushes and striking him.

結交諸侯，使之牢固。

It is to make the ties of friendship with the lords close and firm.

結諸侯，使之堅固，勿令敵先。

Bind oneself with the lords and make it firm, and do not let the enemy do it first.

固以德禮威信，且示以利害之計。

Make it firm with virtue and ceremony, with awe and faith, and show them besides the reckoning of profit and harm.

財幣以利之，盟誓以要之，堅固不渝，則必爲我助。

Profit them with goods and gifts and bind them with an oath, so that they are firm and close and do not change; then they are bound to be a help to me.

掠彼也。

Plunder what belongs to the other side.

館穀於敵也。「繼」一作「掠」。

It is to lodge and eat in the enemy's land. The word rendered "keep coming" (繼) is written "plunder" (掠) in some texts.

使糧相繼而不絶也。

It is to let the army's provisions join one to another and not break off.

深入，當繼其糧餉。

Going in deep, one should keep the provisions coming.

道旣遐絶，不可歸國取糧，當掠彼以食軍。

The road is already far and cut off, so one cannot go back to one's own state to fetch provisions. One should gather from the other side and feed the troops.

兵在重地，轉輸不通，不可乏糧，當掠彼以續食。

When the army is on heavy ground the road of carriage does not pass, and provisions must not fall short. One should gather from the other side and keep the food coming.

疾過去也。

Pass through quickly.

不可留也。

One cannot stay there.

疾行，無舍此地。

Go quickly and do not stay on this ground.

無所依，當速過。

There is nothing to lean on, so one should pass quickly.

遇圮毁之地，宜引兵速過。

Meeting broken and ruined ground, one should lead the troops quickly past it.

以一士心也。

It is making the soldiers' hearts one.

《兵法》「圍師必闕」，示以生路，令無死志，因而擊之；今若我在圍地，敵開生路以誘我卒，我返自塞之，令士卒有必死之心。後魏末，齊神武起義兵於河北，爲尒朱兆、天光、度律、仲遠等四將會於鄴南，士馬精強，號二十萬，圍神武於南陵山。時神武馬二千，步軍不滿三萬。兆等設圍不合，神武連繫牛驢自塞之。於是將士死戰，四面奮擊，大破兆等四將也。

The *Methods of War* says, "In encircling troops one must leave a gap open." It is to show them a way of living so that they have no will to fight to the death, and to strike while they take that opening. Now if I am on encircled ground and the enemy opens a way of living to tempt my soldiers, I block that place myself instead, so that the soldiers come to have the mind to die for certain. At the end of the Later Wei (後魏), when Shenwu (神武) of Qi raised a righteous army in Hebei (河北), the four generals Erzhu Zhao (尒朱兆), Tianguang (天光), Dulü (度律) and Zhongyuan (仲遠) gathered south of Ye (鄴), with keen and strong men and horses said to be two hundred thousand, and encircled Shenwu at Mount Nanling (南陵山). At that time Shenwu had two thousand horses and fewer than thirty thousand men who fought on foot. When Erzhu Zhao and the others encircled him without closing all the gaps, Shenwu tied oxen and donkeys together and blocked the place himself. At this his generals and soldiers fought to the death and struck out on all four faces, and greatly broke Erzhu Zhao and the other three generals.

意欲突圍，示以守固。

While meaning to break out of the ring, he shows the will to hold firm.

塞其闕，不欲走之意。

To block the gap means that he does not wish them to run away.

自塞其旁道，使士卒必死戰也。

He blocks the side roads himself, so that the soldiers fight set on death.

懼人有走心。

It is from fear that the men may have a mind to run.

吾在敵圍，敵開生路，當自塞之，以一士心。齊神武繫牛馬以塞路，而士卒死戰是也。

When I am within the enemy's ring and the enemy opens a way of living, I should block it myself and make the soldiers' hearts one. When Shenwu of Qi tied oxen and horses to block the road, so that his soldiers fought to the death, this is such a case.

勵士心也。

It is rousing the soldiers' hearts.

示之必死，令其自奮，以求生也。

It is to show them that they will surely die, so that they rouse themselves and seek to live.

禁財棄糧，堙井破竈，示必死也。

Forbid goods and throw away provisions, fill up the wells and break the cooking stoves, to show that they will surely die.

勵士也。焚輜重，棄糧食，塞井夷竈，示無生意，必殊死戰也。

It is to rouse the soldiers. Burn the baggage and throw away the food, stop up the wells and pull down the stoves, to show that there is no will to live; and then they fight set on death.

必死可生，人盡力也。

Set on death they may live, and so the men give all their strength.

王晳同梅堯臣《註》。

Wang Xi's note is the same as Mei Yaochen's.

何氏同杜牧《註》。

Master He's note is the same as Du Mu's.

焚輜重，棄糧食，塞井夷竈，示以無活，勵之使死戰也。

Burn the baggage and throw away the food, stop up the wells and pull down the stoves, to show that they cannot live, and rouse them to fight set on death.

相持禦也。

It is holding out against each other and blocking the way.

敵圍，我則禦之。

When the enemy surrounds me, I block him off.

言兵在圍地，始乃人人有禦敵持勝之心，相禦持也。窮則同心守禦。

He means that only when the troops are on surrounded ground does every man come to have a mind to block the enemy and hold on to victory, and so they block him and hold out together. Brought to the last pass, they guard and block with one heart.

梅堯臣同杜牧《註》。

Mei Yaochen gives the same note as Du Mu.

在圍，則自然持禦。

On surrounded ground they hold out and block of themselves.

勢有不得已也。

The situation has become one that allows no other choice.

有不得已則戰。

When there is something that allows no other choice, they fight.

勢無所往，必鬬。

When the situation leaves nowhere to go, they are sure to fight.

脫死難者，唯鬬而已。

The only way out of a deadly strait is to fight.

勢不可已，須悉力而鬬。

The situation is such that they cannot give it up, and so they must fight with all their strength.

陷之甚過，則從計也。

When pressed too far, they follow the plan.

過則審躡。又云︰陷之於過，則謀從之。

When pressed too far, he watches and follows on their heels. It is also said: when they are sunk in a pass too far gone, the plan is followed.

甚陷，則無所不從。

When they are deeply sunk, there is nothing they will not follow.

梅堯臣同孟氏《註》。

Mei Yaochen gives the same note as Mr. Meng (孟氏).

深陷於危難之地，則無不從計。若班超在鄯善，欲與麾下數十人殺虜使，乃諄諭之，其士卒曰「今在危亡之地，死生從司馬」是也。

When they are sunk deep in dangerous and hard ground, there is no one who does not follow the plan. When Ban Chao (班超) was in Shanshan (鄯善) and meant, with the few dozen men under him, to kill the envoy of the barbarians, he told them of it in earnest, and his soldiers said, "We are now on ground of danger and ruin; in death and in life we shall follow the marshal (司馬)." Such is the case.

上已陳此三事，而復云者，力惡不能用兵，故復言之。

These three were set out above already; they are said again out of fear that the troops may not be rightly used.

三事，軍之要也。

These three matters are what is essential to an army.

已解《軍爭篇》中。重陳此三者，蓋言敵之情狀、地之利害，當預知焉。

It has been explained already in the chapter on Contending with Arms. These three are set out again to say that the enemy's real state and the profit and harm of the ground should be known beforehand.

再陳者，勤戒之也。

They are set out again out of diligence in making the matter plain.

知此三事，然後能審九地之利害，故再陳於此也。

Only by knowing these three matters can one look into the profit and harm of the nine kinds of ground, and so they are set out again here.

謂九地之利害。或曰︰上四五事也。

It speaks of the profit and the harm of the nine kinds of ground. Some say it means the four or five matters above.

四五，謂九地之利害，有一不知，未能全勝。

Four or five means the profit and harm of the nine kinds of ground. If he does not know even one of them, he cannot win whole.

夫并兵震威，則諸侯自顧，不敢預交。

When he gathers his troops and spreads his power, the feudal lords look to themselves and dare not make alliances beforehand.

權力有餘也，能分散敵也。

His strength is enough to scatter the enemy.

以義制人，人誰敢拒？

He presses others down with what is right; who would dare block him?

雖有霸王之勢，伐大國，則我衆不得聚，要在結交外援。若不如此，但以威加於敵，逞己之強，則必敗也。

Even with the position of a hegemon-king, if he attacks a great state our own troops cannot gather, and so what matters lies in making alliances for help from outside. If he does not do so, but only adds his power upon the enemy and makes a show of his own strength, he is sure to be beaten.

伐大國，能分其衆，則權力有餘也；權力有餘，則威加敵；威加敵，則旁國懼；旁國懼，則敵交不得合也。

If he attacks a great state and can scatter its host, his strength is enough; when his strength is enough, his power is added upon the enemy; when his power is added upon the enemy, the neighbouring states are afraid; and when the neighbouring states are afraid, the enemy's alliances cannot be bound.

能知敵謀，能得地利，又能形之，使其不相救，不相恃，則雖大國，豈能聚衆而拒我哉？威之所加者大，則敵交不得合。

If he knows the enemy's plans and gets the profit of the ground, and makes shapes besides so that they can neither come to each other's aid nor trust each other, then even a great state — how should it gather a host and block us? When the power he adds is great, the enemy's alliances cannot be bound.

恃富強之勢，而亟伐大國，則己之民衆將怨苦而不得聚也。甲兵之威，倍勝於敵國，則諸侯懼而不敢與我合交也。或曰︰侵伐大國，若大國一敗，則小國離而不聚矣。若晉楚爭鄭，晉勝，則鄭附晉；敗，則鄭叛也。小國旣離，則敵國之權力分而弱矣。或我之兵威得以增勝於彼，是則諸侯豈敢與敵人交合乎？

If he trusts to a rich and strong position and attacks great states often, his own people bear a grudge and are vexed and do not gather. If the power of his armour and weapons is twice that of the enemy state, the feudal lords are afraid and dare not bind alliances with us. Or it is put thus: when he attacks a great state and the great state is once beaten, the small states fall away and do not gather. It is like Jin and Chu contending over Zheng: when Jin won, Zheng clung to Jin, and when it lost, Zheng turned its back. Once the small states have fallen away, the strength of the enemy state is split and weakened. And when the power of our troops has grown greater than the other side's, how should the feudal lords dare bind alliances with the enemy?

音伸。

Xin (信) is read as shen (伸).

霸者，不結成天下諸侯之權也。絶天下之交，奪天下之權，故己威得伸而自私。

The hegemon does not seek to build up his power by binding the lords of all under heaven. He cuts off the alliances of all under heaven and takes away its power, and so he can spread his own majesty and bring the work about himself.

能絶天下之交，惟得伸己之私志，威而無外交者。

He cuts off the alliances of all under heaven and can spread his own intent alone; he is one who has power and makes no alliances abroad.

信，伸也。言不結鄰援，不蓄養機權之計，但逞兵威，加於敵國，貴伸己之私欲，若此者，則其城可拔，其國可隳。齊桓公問於管仲曰︰「必先頓甲兵、修文德、正封疆而親四鄰，則可矣。」於是復魯、衞、燕所侵地，而以好成，四鄰大親。乃南伐楚，北伐山戎，東制令支、折孤竹，西服流沙，兵車之會六，乘車之會三。乃率諸侯而朝天子。吳夫差破越於會稽，敗齊於艾陵，闕溝於商魯，會晉於黃池，爭長而反，威加諸侯，諸侯不敢與爭。句踐伐之，乞師齊楚，齊楚不應，民疲兵頓，爲越所滅。越王句踐問戰於申包胥曰︰「越國南則楚，西則晉，北則齊，春秋皮幣玉帛子女以賓服焉，未嘗敢絶，求以報吳，願以此戰。」包胥曰︰「善哉，蔑以加焉！」遂伐吳，滅之。

To spread is to stretch out. He means that he binds no neighbour to help him and stores up no footing and no stratagem either, but holds it precious to spread the power of his troops and add it upon the enemy state, and so spread his own intent. When it is like this, he can pull down the enemy's walls and bring his state to ruin. Duke Huan of Qi asked Guan Zhong (管仲), and Guan Zhong said, "First put away your armour and weapons, cultivate the virtue of peace, set your borders right, and be close with the neighbours on all four sides." Thereupon he gave back the land taken from Lu, Wei (衞) and Yan and bound good relations with them, and the neighbours on all four sides grew greatly close to him. In time he attacked Chu to the south, struck the Mountain Rong (山戎) to the north, pressed down Lingzhi (令支) to the east and broke Guzhu (孤竹), and to the west brought Liusha (流沙) into submission; six times he gathered the lords with war chariots and three times with carriages of state. In the end he led the feudal lords to an audience with the Son of Heaven. Fuchai (夫差) of Wu (吳) broke Yue (越) at Kuaiji (會稽), beat Qi at Ailing (艾陵), cut waterways through Shang (商) and Lu, gathered with Jin at Huangchi (黃池) and contended for the first place, and came back and added his power upon the feudal lords, so that they dared not contend with him. When Goujian (句踐) attacked him he begged troops of Qi and Chu, but Qi and Chu did not answer; his people were worn out and his army broken, and he was destroyed by Yue. King Goujian of Yue asked Shen Baoxu (申包胥) about fighting, saying, "Yue has Chu to the south, Jin to the west and Qi to the north, and spring and autumn we send hides and silk and jade and sons and daughters and serve them with the courtesy due to guests, and not once have we dared break it off; with this I would requite Wu, and so I would fight this fight." Baoxu said, "Good; there is nothing to add to this." In the end he attacked Wu and destroyed it.

諸侯旣懼，不得附聚，不敢合從，我之智謀威力有餘，諸侯自歸，何用養交之也？

The feudal lords are already afraid and cannot cling together and gather, and dare not follow him in common; and our plans and power and strength are enough, so that the feudal lords come over of themselves. What use is there, then, in nursing alliances?

「不養」一作「不事」。

For "does not nurse" (不養) one text has "does not serve" (不事).

智力旣全，威權在我，但自養士卒，爲不可勝之謀，天下諸侯無權可事也。仁智義謀，己之私有，用以濟衆，故曰︰伸私，威振天下，德光四海，恩沾品物，信及豚魚，百姓歸心，無思不服。故攻城必拔，伐國必隳也。

His plans and his strength are already whole and the power and the sway are with him, and so if he only nurses his own troops and lays plans that cannot be beaten, there is no sway among the feudal lords of all under heaven worth serving. Goodness, planning and rightness are what he has in himself, and with them he saves the host. That is why it says, "he spreads his own intent." When his power shakes all under heaven, his virtue shines over the four seas, his kindness soaks all things and his good faith reaches even to pigs and fishes, there is no one among the people who does not turn to him in his heart and submit. So when he attacks a city he is sure to pull it down, and when he attacks a state he is sure to bring it to ruin.

敵旣不得與諸侯合交，則我亦不爭其交，不養其權，用己力而已爾。威亦增勝於敵矣，故可拔其城，可隳其國。此謂霸王之兵也。

Once the enemy can no longer bind alliances with the feudal lords, I too do not contend for his alliances nor nurse his sway, but use my own strength only. My power too grows greater than the enemy's, and so I can pull down his walls and bring his state to ruin. This is what is called the army of a hegemon-king.

結交養權，則天下可從；申私損威，則國城不保。

Bind alliances and nurse your sway, and all under heaven can be made to follow; spread your own intent alone and lose your power, and you will not keep your state and your walls.

不爭交援，則勢孤而助寡；不養權力，則人離而國弱；伸一己之私忿，暴兵威於敵國，則終取敗亡也。或曰︰敵國衆旣不得聚，交又不得合，則我當絶其交，奪其權，得伸己所欲，而威倍於敵國，故人城可得而拔，人國可得而隳也。

If he does not contend for alliances and help, his position is lonely and those who help him are few; if he does not nurse sway and strength, men leave him and the state grows weak. If he spreads the private anger of his own person and lets the power of his troops loose upon the enemy state, he will come to ruin in the end. Or it is put thus: once the host of the enemy state can no longer gather and its alliances can no longer be bound, I can cut off its alliances and take away its sway, and spread what I wish for, and my power is twice the enemy state's, so that I can pull down another's walls and bring another's state to ruin.

欲拔城、隳國之時，故懸法外之賞罰，行政外之威令，故不守常法、常政，故曰「無法」、「無政」。

It is the time for pulling down walls and bringing states to ruin, and so he hangs out rewards and punishments outside the law and carries out dignified orders outside the government. Because he does not keep to the law that is always used or the government that is always used, it says "no law" and "no government."

瞻功行賞，法不預設；臨敵作誓，政不先懸。

He sees the merit and gives the reward, and so sets no law beforehand; he faces the enemy and makes his oath, and so hangs out no government first.

杜姦媮也。曹公曰︰「軍法令不預施懸之。《司馬法》曰︰『見敵作誓，瞻功行賞。』」此之謂也。

It is to stop deceit and idleness. Cao Cao said, "Military law and orders are not set out and hung up beforehand. The *Sima fa* says, 'See the enemy and make the oath; see the merit and give the reward.'" This is what he means.

法不先施，政不預告，皆臨事立制，以勵士心。《司馬法》曰︰「見敵作誓，瞻功行賞。」

He does not set out the law first and does not make the government known beforehand, but in every case sets up his rules when the matter is at hand, and so presses on the hearts of the troops. The *Sima fa* says, "See the enemy and make the oath; see the merit and give the reward."

犯，用也。言明賞罰，雖用衆，若使一人也。

Handle (犯) means to use. It says that when rewards and punishments are made clear, one uses a great host as one handles a single man.

善用兵者，爲法作政而人不知，懸事無令而人從之，是以犯衆如一人也。

One who is good at using troops makes law and frames government, and men do not know it; he hangs out the work, and though there are no orders men follow. So he uses the host as he uses a single man.

犯，用也。賞罰嚴明，用多若用寡也。

To handle is to use. When rewards and punishments are strict and clear, using many troops is like using few.

賞功不逾時，罰罪不遷列。賞罰之典旣明且速，則用衆如寡也。

He rewards merit without letting the time pass and punishes guilt without shifting from the spot. When the law of reward and punishment is clear and quick besides, using many troops is like using few.

但用以戰，不告以謀。

He uses them in the fighting only and does not tell them the plan.

情泄則謀乖。

When what is inside leaks out, the plan goes wrong.

任用之於戰鬬，勿諭之以權謀；人知謀則疑也。若裴行儉不告士卒以徙營之由是也。

He puts them to the fighting and uses them, but does not let them know the stratagem. When men know the plan they doubt. It is like Pei Xingjian not letting the troops know why he was moving camp.

勿使知害。

It is not letting them know the harm.

犯，用也。卒知言與害，則生疑難。

To handle is to use. When the troops know the talk and the harm, doubt and misgiving arise.

用令知利，不令知害。

In using them he lets them know the profit and does not let them know the harm.

慮疑懼也。

It is from care lest they doubt and be afraid.

人情見利則進，知害則避，故勿告以害也。

Men's hearts are such that when they see profit they go forward, and when they know the harm they shun it. That is why he does not tell them the harm.

必殊死戰，在亡地無敗者。孫臏曰︰「兵恐不投之死地也。」

They are sure to fight to the death, so on ground of ruin there is no defeat. Sun Bin said, 'Troops fear not being thrown onto ground where they must die.'

兵居死地，必決命而鬬以求生。韓信水上軍，則其義也。

When the troops are on ground where they must die, they are sure to stake their lives and fight and so seek to live. Han Xin's encamping with his back to the water is this meaning.

地雖曰亡，力戰不亡；地雖曰死，死戰不死。故亡者存之基，死者生之本也。

The ground is called a place of ruin, yet fight hard and you are not ruined; the ground is called a place of death, yet fight to the death and you do not die. So ruin is the footing of survival, and death is the ground of life.

如漢王遣將韓信擊趙，未至井陘口三十里，止舍，夜半傳發，選輕騎二千人，人持一赤幟，從間道萆山而觀趙軍，誡曰︰「趙見我走，必空壁逐我；汝疾入趙壁，拔趙幟，立漢幟。」令其裨將傳餐曰︰「今日破趙會食。」信乃使萬人先行，出，背水陳。趙軍遙見而大笑。平旦，信建將軍之旗鼓，行出井陘口。趙開壁擊之，大戰良久。於是信走水上軍。趙空壁逐信。信已入水上軍，軍皆殊死戰，不可敗。信所出奇兵二千騎，馳入趙壁，皆拔趙幟，立漢赤幟。趙軍攻信旣不得，還壁見漢幟，大驚，遂亂，遁走。於是漢兵夾擊，大破虜趙軍，斬陳餘泜水上，擒趙王。諸將因問信曰︰「《兵法》︰右背山陵，前左水澤。今者，將軍令臣等反背水陳，曰『破趙會食』，臣等不服，然竟以勝，此何術也？」信曰︰「此在《兵法》，顧諸君不察耳。《兵法》不曰︰『陷之死地而後生，置之亡地而後存』乎？且信非得素拊循士大夫也，此所謂驅市人而戰，其勢非置之死地，使人人自爲戰，今與之生地，皆走，寧尚可得而用之乎？」諸將皆服，曰︰「非所及也！」梁將陳慶之守渦陽城，與後魏軍相持，自春至冬，數十百戰，師老氣衰。魏之援兵復欲築壘於軍後，諸將恐腹背受敵，議退師。慶之曰︰「共來至此，涉歷一歲，糜費糧仗，其數極多，諸軍並無鬬心，皆謀退縮，豈是欲立功名，直聚爲鈔暴耳！吾聞置兵死地，乃可求生，須虜大合，然後與戰，必捷。」諸將壯其計，從之。魏人掎角作十三城，慶之銜枚夜出，陷其四壘。所餘九城，兵甲猶盛。乃陳其俘馘，鼓譟而攻，遂大奔潰，斬獲略盡。後魏末，齊神武興義兵於河北。時尒朱兆等四將，兵馬號二十萬，夾洹水而軍。時神武士馬不滿三萬，以衆寡不敵，遂於韓陵山爲圓陳，繫牛驢以塞道。於是將士皆死戰，四面奮擊，大破之。齊神武兵少，天光等兵十倍，圍而缺之，神武乃自塞其缺，士皆有必死之志，是以破敵也。高齊北豫州刺史司馬消難請降後周，周將楊忠與柱國達奚武援之。於是共率騎士五千人，各乘馬一匹，從間道馳入齊境五百里，前後遣三使報消難，而皆不反命。去豫州三十里，武疑有變，欲還。忠曰︰「有進死，無退生！」獨以千騎夜趣城下，四面峭絶，徒聞擊柝之聲。武親來，麾數百騎以西。忠勒餘騎不動，候門開而入，乃馳遣召武。時齊鎮城將伏敬遠勒甲士二千人據東陴，舉烽嚴警。武憚之，不欲保城，乃多取財帛，以消難及其屬先歸。忠以三千騎爲殿，到洛南，皆解鞍而卧，齊衆來追，至於洛北。忠謂將士曰︰「但飽食。今在死地，賊必不敢渡水以當吾鋒。」食畢，齊兵佯若渡水，忠馳將擊之。齊兵不敢逼，遂徐引而退。

The king of Han sent his general Han Xin to attack Zhao. He halted and lodged thirty li short of the Jingxing Pass (井陘口), and in the middle of the night sent out the army and picked two thousand light horsemen, each man carrying a red flag, to go by mountain paths and hide on the hills and watch the troops of Zhao, and told them: "When Zhao sees us fleeing he will surely leave his ramparts empty and chase us. You are to go quickly into Zhao's ramparts, pull out Zhao's flags and set up the flags of Han." He had food passed round to his lieutenants, saying, "Today we break Zhao and gather to eat." Han Xin sent ten thousand men out ahead to encamp with their backs to the water. The troops of Zhao saw it from afar and laughed aloud. At dawn Han Xin set up the general's flag and drums and went out from the Jingxing Pass. Zhao opened his ramparts and struck, and a great battle went on for a long time. Thereupon Han Xin fled to his troops at the water. Zhao left his ramparts empty and chased Han Xin. Han Xin went in among the troops at the water, and the troops all fought to the death and could not be broken. The two thousand horsemen he had sent out rushed Zhao's ramparts, pulled out all of Zhao's flags and set up the red flags of Han. The troops of Zhao, striking at Han Xin without winning, came back to their ramparts and saw the flags of Han, and were greatly startled and thrown into confusion and fled. Thereupon the troops of Han struck from both sides and broke the troops of Zhao utterly and took them captive, and beheaded Chen Yu (陳餘) on the Zhi River and took the king of Zhao. His generals asked Han Xin, "The *Art of War* says to put the hills and mounds on your right and at your back and the waters and marshes before you and on your left. Now your lordship had us do the opposite and encamp with our backs to the water, and said, 'We shall break Zhao and gather to eat,' and we did not go along with it, and yet in the end we won. What law is this?" Han Xin said, "This too is in the *Art of War*; it is only that you did not look into it. Does the *Art of War* not say, 'Sink them on ground where they must die and then they live; put them on ground of ruin and then they survive'? And I had not got gentlemen and officers whom I had led and trained in ordinary times; this is what is called driving men from the marketplace into battle. Had the position not been one of putting them on ground where they must die, so that every man fought for himself, and had I now given them ground where they could live, they would all have run away; how then could I have got any use of them?" His generals all submitted, saying, "This is beyond our reach." Chen Qingzhi (陳慶之), a general of Liang (梁), was holding the city of Woyang (渦陽城) against the troops of the Later Wei, and from spring to winter fought some hundreds of times, so that his troops grew old and their spirit wore down. When the relieving force of Wei meant to raise ramparts behind his army besides, his generals were afraid of taking the enemy front and rear and talked of drawing the troops off. Qingzhi said, "We came here together and have passed a year, and have used up a great deal of food and weapons, and now the several armies have no mind to fight and all plan only to withdraw. Is this seeking to achieve anything? It is no more than gathering to plunder. I have heard that only by putting troops on ground where they must die can one make them seek to live. Wait for the enemy to gather in force and then fight, and we shall surely win." His generals thought the plan a bold one and went along with it. The men of Wei had raised thirteen forts leaning on one another, and Qingzhi bitted his horses and went out by night and brought down four of their forts. In the remaining nine forts the troops and armour were still in good order. Thereupon he set out the captives taken and the heads cut off, and beat the drums and raised a shout and struck, and in the end they scattered and fled utterly, and those beheaded and taken captive were almost all of them. At the end of the Later Wei, Shenwu of Qi raised a righteous army in Hebei. At that time the horse and foot of Erzhu Zhao and three other generals were said to be two hundred thousand, and they encamped along the Huan River (洹水). Shenwu's men and horses were under thirty thousand, and few could not stand against many, so he drew up a round formation at Mount Hanling (韓陵山) and tied oxen and donkeys together to block the road. Thereupon his officers and men all fought to the death and struck out on all four sides and broke them utterly. The troops of Shenwu of Qi were few and the troops of Tianguang and the rest were ten times as many; but in surrounding him they left one side open, and Shenwu himself blocked that opening, so that his troops all held to the intent of certain death. That is why he broke the enemy. When Sima Xiaonan (司馬消難), the governor of Northern Yuzhou under Gao Qi (高齊), asked leave to surrender to the Later Zhou (後周), Yang Zhong (楊忠), a general of Zhou, and Daxi Wu (達奚武), a pillar of state, went to help him. So the two together led five thousand horsemen, each man with one horse, and rode five hundred li into the land of Qi by mountain paths, and sent messengers three times, before and behind, to tell Xiaonan, but none came back with word. Thirty li from Yuzhou, Daxi Wu suspected that something had gone wrong and wished to turn back. Yang Zhong said, "Go forward and there is death; there is no life in going back." Alone he led a thousand horsemen and went by night under the wall, where all four sides were sheer and only the sound of the watchman's clappers was heard. Daxi Wu came himself and led several hundred horse away to the west, while Yang Zhong held the rest of the horsemen still and waited for the gate to open, and only when he had gone in did he hurry a man off to call Daxi Wu. At that time Fu Jingyuan (伏敬遠), the general holding the city for Qi, held the eastern rampart with two thousand armoured men and raised the beacons and kept a strict watch. Daxi Wu shrank from this and would not hold the city, but gathered a great deal of goods and silk and took Xiaonan and his people and went back first. Yang Zhong held the rear with three thousand horsemen, and when they reached the south of the Luo River (洛水) they all unsaddled and lay down. The host of Qi came in pursuit and reached the north of the Luo. Yang Zhong said to his officers and men, "Only eat your fill. We are now on ground where we must die, and the enemy will surely not dare cross the water and meet our blades." When they had finished eating, the troops of Qi made as if to cross the water, and Yang Zhong was for riding out to strike them. The troops of Qi dared not come near, and in the end drew slowly off.

置之死亡之地，則人自爲戰，乃可存活也。項羽救趙，破釜焚廬，示以必死；諸侯從壁上觀，楚戰士無不一當十，遂虜秦將是也。

Put them on ground of death and ruin and every man fights for himself, so that they can survive. When Xiang Yu went to the relief of Zhao he broke the pots and burned the huts to show the intent of certain death, and the feudal lords only looked on from their ramparts, while there was not one of the troops of Chu who did not stand against ten; and in the end he took the general of Qin captive. Such is the case.

未陷難地，則士卒心不專；旣陷危難，然後勝敗在人爲之爾。

Unless they are sunk in hard ground the hearts of the troops are not of one piece; only once they are sunk in danger do winning and losing rest on what men do.

士卒用命，則勝敗之事在我所爲。

When the troops give up their lives, winning and losing rest on what I do.

佯，愚也。或曰︰彼欲進，設伏而退；彼欲去，開而擊之。

Seeming (詳) is feigning that it is so. Some say it thus: when the other side would come forward, set an ambush and withdraw; when the other side would leave, open the way and strike.

敵欲攻，我以守待之；敵欲戰，我以奇待之。退伏利誘，皆順其所欲。

When the enemy would strike, I guard and wait for him; when the enemy would fight, I wait for him with a surprise plan. To draw back and hide, and to lure him with profit, are all a following of what he wishes for.

夫順敵之意，蓋言我欲擊敵，未見其隙，則藏形閉跡，敵人之所爲，順之勿驚。假如強以陵我，我則示怯而伏，且順其強，以驕其意，候其懈怠而攻之。假如欲退而歸，則開圍使去，以順其退，使無鬬心，遂因而擊之。皆順敵之旨也。

To follow the enemy's intent means that when I would strike the enemy but do not see a gap in him, I hide my shape and close my tracks and follow what he does and do not startle him. Suppose the enemy presses me with his strength: I make a show of being afraid and lie low and follow that strength of his, so making his heart haughty, and wait for him to grow idle and then strike. Suppose the enemy would withdraw and go home: I open the ring and let him go, following that withdrawal of his so that he has no mind to fight, and then strike him by means of it. All of this is following the enemy's intent.

順敵之旨，不假多說，但強示之弱，進示之退，使敵心不戒，然後攻而破之必矣。

Following the enemy's intent needs no many words. Only be strong and look weak, go forward and look as if withdrawing, so that the enemy's heart is not on its guard, and then strike, and you are sure to break him.

佯怯、佯弱、佯亂、佯北，敵人輕來，我志乃得。

Feign fear, feign weakness, feign disorder, feign flight, and the enemy comes lightly, and my intent is brought about.

彼欲進，則誘之令進；彼欲退，則緩之令退，奉順其旨，設奇伏以取之。或曰︰敵有所欲，當順其意以驕之，留爲後圖。若東胡遣使謂冒頓曰︰「欲得頭曼千里馬。」冒頓與之。復遣使來曰︰「願得單于一閼氏。」冒頓又與之。及其驕怠而擊之，遂滅東胡是也。

If he would go forward, lure him into going forward; if he would withdraw, slacken and let him withdraw; and while thus holding up and following his intent, set a surprise ambush and take him. Or it is put thus: when the enemy has something he wishes for, follow that intent of his and make him haughty, and leave the rest to be planned afterwards. When the Donghu (東胡) sent an envoy to Modu (冒頓) saying, "We would have the thousand-li horse of Touman (頭曼)," Modu gave it; and when they sent an envoy again saying, "We hope to have one of the chanyu's (單于) yanzhi (閼氏)," Modu gave that too. When they had grown haughty and idle he struck, and in the end destroyed the Donghu. Such is the case.

并兵向敵，雖千里能擒其將也。

Gather the troops and face the enemy, and even a thousand li away his general can be taken captive.

上文言爲兵之事，在順敵人之意，此乃未見敵人之隙耳。若已見其隙，有可攻之勢，則須并兵專力，以向敵人，雖千里之遠，亦可以殺其將也。

Where the text above says that the business of troops lies in following the enemy's intent, it is only for the time when no gap in the enemy has yet been seen. Once he has seen that gap and the position is one he can strike, he should gather his troops and make his strength single and face the enemy; then even a thousand li away he can kill his general.

能以利誘敵人，使一向趨之，則我雖遠千里，亦可擒殺其將。

Lure the enemy with profit so that he runs off to one side, and then, though I am a thousand li away, I can take and kill his general.

隨敵一向，然後發伏出奇，則能遠擒其將。

Follow the enemy and drive him to one side, and then send out an ambush and use a surprise plan, and even from far off his general can be taken.

順敵意，隨敵形，及其空虛不虞，并兵一力以向之，乘勢可千里而覆軍殺將也。

Follow the enemy's intent and follow the enemy's shape, and when he is empty and cannot reckon, gather your troops and make your strength one and face him; then, riding the position, you can overturn his army and kill his general a thousand li away.

敵旣驕惰，則并兵力以向之，可以覆其軍、殺其將，則明如冒頓滅東胡之事是也。

Once the enemy has grown haughty and idle, one can gather the strength of the troops and face him and overturn his army and kill his general. Modu destroying the Donghu is the plainest instance of it.

是成事巧者也。一作「是謂巧攻成事」。

It is skill in bringing the work about. One text has it: 'Of this it is said that one strikes with skill and brings the work about.'

能順敵而取勝，機巧者也。

He follows the enemy and gains the victory, and so is skilful at the turning point.

能如此者，是巧攻之成事也。

If one can do it like this, he has brought the work about by a skilful attack.

始順其意，後殺其將，成事之巧也。

At first he follows the enemy's intent and afterwards kills his general; this is skill in bringing the work about.

謀定，則閉關以絶其符信，勿通其使。

Once the plan is settled, close the passes, break his tallies, and let no envoy come through.

政令旣行，閉關折符，無得有所沮議，恐惑衆士心也。

Once government and orders are carried out, he closes the passes and breaks the tallies and shuts the way, so that there is no parleying. It is from fear of clouding the hearts of the many troops.

其所不通，豈敵人之使乎？若敵人之使不受，則何必夷關折符，然後爲不通乎？答曰︰夷關折符者，不令國人出入，蓋恐敵人有間使潛來，或藏形隱跡，由危歷險，或竊符盜信，假託姓名，而來窺我也。無通其使者，敵人若有使來聘，亦不可受之，恐有智能之士，如張孟談、婁敬之屬，見其微而知著，測我虛實也。此乃兵形未成，恐敵人先事以制我也；兵形已成，出境之後，則使在其間，古之道也。

Those he keeps from coming through — how should they be the enemy's envoys alone? If he does not receive the enemy's envoys, why must it be only after barring the passes and breaking the tallies that there is no coming through? I answer: barring the passes and breaking the tallies is keeping the men of the state from going out and coming in. It is from fear that the enemy's spying envoys may come in secret, hiding their shape and covering their tracks and passing through dangerous and steep places, or may steal tallies and tokens and borrow a name and come and spy on us. To keep his envoys from coming through means that even if the enemy sends envoys to seek him out, he does not receive them. It is from fear that men of plan like Zhang Mengtan (張孟談) or Lou Jing (婁敬) may see the small and know the great and take the measure of what is full and empty in us. This is from fear that, the shape of the army not yet being formed, the enemy may frame his design first and press us down. Once the shape of the army is formed and he has gone out past the borders, envoys pass back and forth between the two; such is the old rule.

夷，滅也；折，斷也。舉政之日，滅塞關梁，斷毁符節，使不通也。使不通者，恐泄我事也。

To level (夷) is to pull down, and to break (折) is to cut off. On the day he raises his government he bars the passes and bridges and cuts the tallies so that there is no coming through. Keeping them from coming through is from fear that our business may leak out.

廟算已定，軍謀已成，則夷塞關梁，毁折符信，勿通使命，恐泄我事也。彼有使來，則當納之，故下文云︰「敵人開闔，必亟入之。」

Once the reckoning in the hall of state is settled and the army's plan is formed, he pulls down the passes and bridges and bars them, and breaks the tallies and tokens so that no mission comes through. It is from fear that our business may leak out. When an envoy comes from the other side, he should be let in. That is why the text below says, "when the enemy opens and shuts, one must let him in quickly."

誅，治也。

Settle (誅) means to put in order.

厲，揣厲也。言廊廟之上，誅治其事。成敗先定，然後興師。一本作「以謀其事」。

To whet (厲) is to take the measure and press on. He means that the matter is put in order in the hall of state. Winning and losing are settled first, and only then is the army raised. One text has "and so plan that business" (以謀其事).

嚴整於廊廟之上，以計其事，言其密也。

In the hall of state he reckons that business strictly and in order. It speaks of secrecy.

磨厲廟勝之策，以責成其事。

In the hall of state he whets the plan for winning and presses on, and charges them with bringing that business about.

兵者大事，不可輕議，當惕厲於廟堂之上，密治其事，貴謀不外泄也。

An army is a great matter and cannot be talked over lightly, and so in the hall of state one should go in awe and press on and put that business in order in secret. It is held precious that the plan does not leak outside.

敵有間隙，當急入之也。

When there is a gap in the enemy, one should go in at once.

敵開闔未定，必急來也。

If the enemy's opening and shutting is not yet settled, one must come at once.

開闔，間者也。有間來，則疾內之。

Opening and shutting (開闔) is a spy. When a spy comes, let him in quickly.

梅堯臣同孟氏《註》。

Mei Yaochen gives the same note as Mr. Meng.

開闔，謂間使也。敵有間來，當急受之。或曰︰謂敵人或開或闔，出入無常，進退未決，則宜速乘之。

Opening and shutting means a spying envoy. When the enemy's spy comes, one should receive him at once. Or it is put thus: when the enemy now opens and now shuts, so that his going out and coming in is not fixed and he cannot settle whether to go forward or back, one should take that gap quickly.

據利便也。

Take the place that is profitable and easy.

先攻其積聚及妻子，利不擇其用也。

Strike first at his stores and at his wives and children. If it is profitable he does not pick and choose his means.

凡是敵人所愛惜倚恃以爲軍者，則先奪之也。

What the enemy holds dear and leans on for his troops, he takes away first.

先察其便利愛惜之所也。

He looks first at the place that is easy and profitable and dear to him.

何氏同杜牧《註》。

Mr. He gives the same note as Du Mu.

後人發，先人至。

Set out later than others and arrive before them.

微者，潛也。言以敵人所愛利便之處爲期，將欲謀奪之，故潛往赴期，不令敵人知也。

To go unseen (微) is to do it in secret. He means that since he makes the profitable and easy place the enemy holds dear into the place of appointment, and plans to take it, he goes unseen and comes to that appointment without the enemy's knowing.

我若先奪便地，而敵不至，雖有其利，亦奚用之？是以欲取其愛惜之處，必先微與敵人相期，誤之使必至。

If I have taken the easy ground first and the enemy does not come, what use is its profit? So to get the place the enemy holds dear, one must first make an appointment with him unseen, and so deceive him into surely coming.

微露之期，使間歸告，然後，我後人發、先人至也。

He lets the appointment be glimpsed, so that the spy goes back and reports it, and then I set out later than he does and arrive before him.

權，譎也。微者，所以示密。曹公曰︰「先敵至也。」後發者，欲其必赴也；先至者，奪其所愛也。

Sway (權) is deceit. To go unseen is to show it secretly. Cao Cao said, "It is arriving before the enemy." Setting out late is to make the enemy surely come; arriving first is to take the place the enemy holds dear.

兵所愛者，便利之地。我欲先據，當微露其意，與之相期；敵方趨之，我乃後發而先至也。所以使敵先趨者，恐我至而敵不來也。故曰︰「爭地，吾將趨其後。」

What troops hold dear is easy and profitable ground. If I would take it first, I must let my intent be glimpsed and make an appointment with the enemy. When he runs off for it, I set out late and arrive first. Making the enemy run there first is from fear that I may arrive and the enemy not come. That is why it says, "on contended ground I would come up behind him."

行踐規矩無常也。

Tread the marking line, yet keep no fixed measure.

墨者，出道也。出遲道而從之，恐不及。

The marking line (墨) is the laying out of a road. If he sets out by the slower road and follows, it is to be feared that he will not come up in time.

墨，規矩也。言我常須踐履規矩，深守法制，隨敵人之形；若有可乘之勢，則出而決戰也。

The marking line is the measure and the inked cord. He means that I should always tread the measure and the inked cord and keep deep to the rules, and follow the enemy's shape, and when there is a position to ride on, go forward and settle the fighting.

兵雖要在迅速，以決戰事，然自始及末，須守法制，縱獲勝捷，亦不可爭競擾亂也。城濮之戰，晉文公登有莘之墟以望其師，曰︰「少長有禮，其可用也。」

Troops hold quickness essential for settling a fight, but from beginning to end the rules must be kept, and even in winning one must not contend and fall into disorder. At the battle of Chengpu (城濮), Duke Wen of Jin went up on the ruins of Youshen (有莘) and looked out over his troops and said, "There is ceremony between young and old; they are fit to use."

「踐墨」一作「剗墨」。

For "tread the marking line" (踐墨) one text has "clear away the marking line" (剗墨).

剗，除也；墨，繩墨也。隨敵計以決戰事，惟勝是利，不可守以繩墨而爲。

To clear away (剗) is to put aside, and the marking line is the inked cord. He follows the enemy's plan and settles the fighting, and victory alone is the profit; it cannot be done as though keeping to an inked cord.

舉動必踐法度，而隨敵屈伸，因利以決戰也。

In moving he must tread the measure, while following the enemy's bending and stretching and going after profit to settle the fighting.

踐兵法如繩墨，然後可以順敵決勝。

Only after treading the art of war as an inked cord can he follow the enemy and settle the victory.

循守法度，踐履規矩，隨敵變化，形勢無常，乃可以決戰取勝。墨，繩墨也。婦人左右、前後、跪起，皆中規矩繩墨是也。

He goes after the measure and keeps it and treads the measure and the inked cord, and follows the enemy's changes, so that his position is not fixed — and only so can he settle the fighting and win. The marking line is the inked cord. The women kneeling and rising to left and right and front and back, all of it fitting the measure and the inked cord, is this.

處女示弱，脫兔往疾也。

The maiden is showing weakness, and the bolting hare is being swift in going.

言敵人初時謂我無所能爲，如處女之弱，我因急去攻之，險迅疾速，如兔之脫走，不可捍拒也。或曰︰我避敵走如脫兔。曰︰非也。

He means that the enemy at first holds that I can do nothing and looks on me as weak, like a maiden, and then I go at once at that gap and strike him, fierce and swift as a bolting hare, so that he cannot block me. Some say, "my fleeing from the enemy is like a hare let loose," but that is not so.

始若處女，踐規矩之謂也；後若脫兔，應敵決戰之速也。

Being like a maiden at first speaks of treading the measure and the inked cord; being like a bolting hare afterwards is the quickness of facing the enemy and settling the fighting.

處女，隨敵也；開戶，不虞也；脫兔，疾也。若田單守卽墨破燕軍是也。

The maiden is following the enemy; his opening the door is his failing to reckon; the bolting hare is quickness. It is like Tian Dan holding Jimo and breaking the troops of Yan.

守則如處女之弱，令敵懈怠，是以啓隙；攻則猶脫兔之疾，乘敵倉卒，是以莫禦。太史公謂田單守卽墨攻騎刼，正如此語，不其然乎？

In guarding, be as weak as a maiden, so that the enemy grows idle and a gap opens; in striking, be as quick as a bolting hare, so that you ride the enemy's surprise and he cannot block you. The Grand Historian (太史公) said of Tian Dan's holding Jimo and striking Qi Jie (騎刼) that it was just like this saying. Is it not so?