Chapter Ten: The Governance of Punishing the Strong

經曰：夫國有亂軍者，士卒怯弱、器械柔鈍、政令不一、賞罰不明，不預焉。所謂亂軍者，豪家權臣、閽寺嬖暱，為之軍吏，權軍之勢，擅將之威，公政私行，私門公謁。上發謀，下沮議；上申令，下不行。猛如虎、很如狼，強不可制者，皆謂之亂軍，各宜誅之。

The classic text says: The so-called "disordered troops" of a state do not refer to weaknesses such as soldiers being cowardly, weapons being dull, orders not being consistent, or rewards and punishments not being clear; these are not included. The real disordered troops are the powerful aristocratic families, influential ministers, eunuchs, and the king's favorites. They hold military positions, seize control of the entire army's power, misuse the authority of the general, use official orders for private purposes, and turn private requests into public channels. When higher authorities propose plans, the lower ranks obstruct and criticize them; when orders are issued above, they are refused below. These are fierce as tigers, cruel as wolves, and arrogant beyond control, and they are all called disordered troops, each one of whom should be eliminated.

文宣誅少正卯於兩觀，而魯國清；田穰苴斬莊賈於表下，而軍容肅；魏絳刃楊干而諸侯服；項籍斬宋義，而天下怖。夫誅豪者，益其威；戮強者，增其權。威權生於豪強之身，而不在於士卒之庸。

Confucius (posthumously honored as the "Wenxuan Wang" during the Tang dynasty) executed Shao Zhengmao beneath the palace gates, and the customs of Lu became clear and upright; Tian Rangju executed the military commander Zhuang Jia who was late for duty at the military gate, and the military discipline became strict; Wei Jiang of the Jin state punished Yang Gan, the younger brother of the king, for his misconduct according to military law, and the feudal lords submitted to him; Xiang Ji executed General Song Yi, and the world was terrified. Executing the arrogant could enhance the authority of the commander; killing the strong and fierce could increase the power of the commander. Authority and power are established through the suppression of the powerful, not through the ordinary soldiers.

豪強有兼才者，則駕而御之，教而導之，如畜鷙鳥，如養猛虎，必節其飢渴，翦其爪牙，絆其足，猰其舌，呼之而隨，嗾之而走，牢籠其心使馴吾之左右。豪強無兼才者，則長其惡，積其㐫，縱其心，橫其志，禍盈於三軍，怨結於萬人。然後誅之，以壯吾氣。故曰：「不善人者，善人之資。」為將帥者，國之師，不誅豪強，何以成三軍之威哉！

Among the powerful and influential, if there are those who possess ability, they should be controlled and guided, like taming a fierce bird or a wild tiger: regulate their hunger and fullness, trim their claws and teeth, tie up their legs, and restrain their tongues. They should respond promptly when called, and strike when prompted, keeping their hearts firmly under control so that they become obedient and serve on my side. However, if there are no capable individuals among the powerful, let them grow in wickedness, accumulate cruelty, indulge their thoughts, and let their will run wild. Wait until calamity fills the entire army and hatred accumulates among the people, then kill them to boost the morale of my troops. Therefore, the Tao Te Ching says: "The unvirtuous person is the support of the virtuous one." As a general, one is the role model of the nation; without eliminating the powerful, how can one establish authority over the entire army!

經曰：兵非道德仁義者，雖伯有天下，君子不取。周德旣衰，諸侯自作禮樂，專征伐，始於魯隱公，齊以技擊強，魏以武卒奮，秦以銳士勝。說者以孫、吳為宗，唯荀卿明於王道而非之，謂齊之技擊是亡國之兵，魏之武卒是危國之兵，〈此二句原缺，依文瀾本補。〉秦之銳士是干賞蹈利之兵。

The classic text says: To wage war without basing it on morality, righteousness, and benevolence, even if it leads to dominance over the world, the gentleman would not adopt it. After the decline of the Zhou dynasty's virtue and governance, the feudal lords each created their own rites and music, and independently launched military campaigns, beginning from the time of Lu Yin Gong. Qi relied on "technique fighters" to become powerful, Wei relied on "military elite" to rise, and Qin relied on "sharp soldiers" to achieve victory. Those who discuss military affairs all regard Sun Wu and Wu Qi as their master teachers. Only Xun Qing understood the Way of the King and rejected them, saying that Qi's technique fighters were soldiers leading to national ruin, Wei's military elite were soldiers endangering the state, and Qin's sharp soldiers were soldiers seeking rewards and profit. (Note: The sentences "Wei's military elite were soldiers endangering the state" etc. were originally missing, and have been supplemented according to the Wenlan edition.)

至於齊桓、晉文之師，可謂入其域而有節制矣。故齊之技擊，不可遇魏之武卒；魏之武卒，不可敵秦之銳士；秦之銳士，不可當桓文之節制；桓文之節制，不可當湯武之仁義。故曰：「善師者不陣，善陣者不戰，善戰者不敗，善敗者不亡。」

As for the armies of Duke Huan of Qi and Duke Wen of Jin, they could be said to have established a proper system and discipline. Therefore, the skillful fighters of Qi could not match the disciplined soldiers of Wei, the soldiers of Wei could not withstand the elite warriors of Qin, and the elite warriors of Qin could not resist the disciplined armies of Duke Huan and Duke Wen of Qi and Jin. And the disciplined armies of Duke Huan and Duke Wen of Qi and Jin could not stand against the benevolent and righteous armies of Shang Tang and King Wu of Zhou. Therefore, it is said: "A good commander does not need to form a battle formation, a good formation does not need to fight, a good fighter does not suffer defeat, and one who can endure defeat does not perish."

黃帝獨立於中央而勝四帝，所謂善師者不陣也。湯武征伐，陳師誓眾，放桀擒紂，所謂善陣者不戰也。齊桓南服強楚，〈原脫「桓南」二字，依文瀾閣本補。「南服強楚」與下「北伐山戎」為對文。〉使貢周室；北伐山戎，為燕開路，所謂善戰者不敗也。楚昭王遭闔閭之禍，國滅出亡，父兄相與奔秦請救，秦人出兵，楚王反國，所謂善敗者不亡也。

The Yellow Emperor remained in the central position and overcame the four directions' emperors, which is called not needing to form an army formation to be good at commanding troops. Shang Tang and King Wu of Zhou led their armies to conquer, arranged formations, and made public vows to the people, thus overthrowing Xia Jie and capturing Shang Zhou, which is called not needing to fight to be good at forming formations. Duke Huan of Qi subdued the strong state of Chu to the south, forcing it to pay tribute to the Zhou royal court; to the north, he attacked the Shan Rong, opening a path for the state of Yan, which is called not needing to fight to be victorious. King Zhao of Chu suffered from the military disaster of King Helu of Wu, lost his capital, and fled abroad. His elders and brothers all went to the state of Qin for help, and Qin sent troops, allowing King Zhao of Chu to restore his kingdom, which is called being good at enduring defeat without perishing. (Note: The original text had a missing 'Huan' in 'Huan south', which has been restored based on the Wenlan Pavilion edition; 'south subduing strong Chu' contrasts with the following 'north attacking Shan Rong'.)

凡兵，所以存亡繼絶，救亂除害。故伊、呂之將，子孫有國，與殷周並。下至末代，茍任詐力貪殘，孫、吳、韓、白之徒，皆身被誅戮，子孫不傳於嗣。葢兵者，凶器；戰者，危事。陰謀逆德，好用凶器，非道德忠信，不能以兵定天下之災，除兆民之害也。

In general, the use of military force is to preserve a dying state, continue a broken lineage, rescue from chaos, and eliminate disasters. Therefore, ministers like Yi Yin and Lü Shang were granted fiefs, their descendants continuing the rule of the Shang and Zhou dynasties. However, in the declining era of a dynasty, those who relied solely on deceit, violence, greed, and cruelty, such as Sun Bin, Wu Qi, Han Xin, and Bai Qi, all met their demise, and their descendants could not inherit their positions. One must understand that weapons are凶器, and warfare is a dangerous affair. Deceit and rebellion against the virtue of heaven are harmful. If one persistently relies on violent means without upholding morality and sincerity, it is impossible to pacify the troubles of the world or eliminate the calamities of the people through military force.

經曰：先王之道，以和為貴。貴和重人，不尚戰也。《春秋左氏傳》曰：「君若以德綏諸侯，誰敢不服君？若以力，楚國方城以為城，漢水以為池，雖軍之眾，無所用也。」

The classic text says: The way of the former kings valued harmony above all. If they valued harmony and cherished human lives, they would not have favored warfare. The "Spring and Autumn Annals: Left Tradition" records that during the fourth year of Duke Xian of Qi, the envoy of Chu, Qu Wan, answered Duke Huan of Qi by saying: "If you govern with virtue and pacify the feudal lords, who would dare to defy you? If you rely on military force, then Chu will take the Fangcheng Mountains as its walls and the Han River as its moat. Even with your numerous troops, there would be no room for them to maneuver."

是故晉悼公使魏絳和戎，以正諸華，八年之間，九合諸侯，如樂之和，無所不諧，羌戎亦歸；晉惠公內不侵不叛之臣，於是有崤之師。譬如捕鹿，晉人角之，戎人掎之。

Therefore, Duke Jin Diao sent Wei Jiang to make peace with the Rong people, to correct the states of the Central Plains. Within eight years, he convened the feudal lords nine times, and the harmony was as smooth as music, with no discordant notes. Even the Qiang and Rong submitted. Previously, Duke Jin Hui had accepted these loyal vassals (referring to the Jiang Rong), which led to the Rong people's support in the Xiao Mountains battle. This is like hunting a deer together: the Jin people held the deer's antlers, while the Rong people pulled its legs—words spoken by Ju Zhi, the son of the Jiang Rong, in the "Zuo Zhuan · Xiang Gong Fourteenth Year."

夫有道之主，能以德服人；有仁之主，能以義和人；有智之主，能以謀勝人；有權之主，能以勢制人。見勝易，知勝難。〈文瀾閣本作「戰勝易，和勝難」。〉語曰：「先王耀德不觀兵，兵戢而時動，動則威，觀則玩，玩則無震。」故有衣冠之會，未嘗有歃血之盟；有革車之會，未嘗有戰陣之事。

A virtuous sovereign can win the hearts of people through virtue; a benevolent sovereign can bring harmony through righteousness; a wise sovereign can overcome rivals through strategy; a powerful sovereign can subdue enemies through circumstances. It is easy to see an opportunity for victory, but difficult to truly know how to win. An old saying says: "The former kings only displayed virtue but did not show military force. Weapons are kept in storage normally, and only used when necessary. Once used, they have a deterrent effect. If they are constantly displayed, people will become careless, and then they will lose their deterrent power." Therefore, even if there are formal meetings with ceremonial greetings and offerings, there may not be a need for blood oaths. Even if there are military formations and parades, there may not be actual combat. (Note: The text says "seeing victory is easy, knowing victory is difficult," while the Wenlan Pavilion edition says "winning a battle is easy, achieving peace is difficult.")

兵者，不祥之器，不得已而用之。古先帝王所以舉而勝人，成功出於眾者，先文德以懷之；懷之不服，飾玉帛以啗之；啗之不來，然後命上將練軍馬、銳甲兵，攻其無備，出其不意。所謂叛而必討，服而必柔。旣懷旣柔，可以示德。《書》曰：「戒之用休，董之用威。」夫如是，則四夷不足吞，八戎不足庭也。

Weapons are inauspicious things and should only be used when absolutely necessary. Ancient kings were able to overcome others and achieve great accomplishments because they first used cultural teachings and virtue to pacify the people. If they were not pacified through this means, they would then prepare jade and silk to entice them. If they still refused to come, they would then command generals to train their armies and sharpen their weapons, attacking where the enemy was unprepared and surprising them. This is what is meant by the saying that those who rebel must be punished, and those who submit must be treated with kindness. Once they have been pacified and treated kindly, the kingdom can then display its virtue to the world. The Book of Documents, Great Yu's Mandate, says: 'Use goodness to encourage them and use authority to supervise them.' By doing this, the four directions of the barbarians can be easily conquered, and the eight surrounding tribes can be made to come to court.

經曰：天貴持盈不失，陰陽四時之綱紀；地貴定傾不失，生長均平之土宜。人貴節事，調和陰陽，佈告時令，事來應之，物來知之，天下盡其忠信，從其政令。故曰：「天道無災，不可先來；地道無殃，不可先倡；人事無失，不可先伐。」

The text says: The virtue of heaven lies in holding on to fullness without losing it, becoming the framework of yin and yang and the four seasons; the virtue of earth lies in maintaining stability without losing it, becoming the suitable condition for the growth of all things and the balance and harmony of the world; the virtue of humans lies in controlling affairs and harmonizing yin and yang, issuing the seasons, being able to respond to events when they arise and to recognize things when they come, thus making all people offer their loyalty and faithfulness and obey his commands. Therefore it is said: "If there is no calamity from heaven, one must not act first; if there is no disaster from earth, one must not take the initiative; if there is no mistake in human affairs, one must not launch an attack first."

四時相乘，水旱愆和，冬雷夏霜，飛蟲食苗，天災也。山崩川涸，土不稼穡，水不澗下，五果不樹，八穀不成，地殃也。重賦苛政，高臺深池，興役過差，縱酒荒色，遠忠暱佞，窮兵黷武，人失也。上見天災，下覩地殃，傍觀人失。

The four seasons are out of order, with water and drought losing balance, thunder in winter and frost in summer, insects devouring crops, this is called "heavenly calamity." Mountain collapses, rivers dry up, land fails to produce grain, water cannot flow smoothly down the ravines, all fruit trees fail to bear fruit, and various grains fail to mature, this is called "earthly calamity." Heavy taxes, harsh laws, building high platforms and deep ponds, excessive conscription of labor, indulgence in wine and debauchery, distancing loyal ministers and favoring villains, waging unnecessary wars, this is called "human loss." Before going to war, one should look up to observe heavenly calamities, look down to observe earthly calamities, and look aside to observe human loss.

兵不法天，不可動；師不則地，不可行；征伐不和於人，不可成。天贊其時，地資其財，人定其謀。靜見其陽，動察其陰，先觀其跡，後知其心。所謂勝兵者，先勝而後求戰；敗兵者，先戰而後求勝。故曰：「未戰而廟算勝者，得算多矣。未戰而廟算不勝者，得算少矣。多算勝，少算不勝，而況於無算乎！以此觀之，勝負見矣。」

To wage war without following the heavens, one cannot initiate; to march out without aligning with the earth, one cannot move forward; to campaign without the people's support, one cannot succeed. The heavens provide the opportunity, the earth supplies the resources, and people determine the strategy. When at rest, observe the enemy's visible aspects; when in action, discern their hidden intentions. First observe their movements, then understand their thoughts. A victorious army creates an inevitable victory before engaging in battle; a defeated army fights first and then seeks victory. Therefore, the "Art of War" says: "Before engaging in battle, if one calculates and determines victory, it is because the calculation is thorough; if one calculates and determines defeat, it is because the calculation is insufficient. A thorough calculation leads to victory; an insufficient one leads to defeat; how much more so if there is no calculation at all! Thus, the outcome of victory or defeat becomes clear."

經曰：善用兵者，非信義不立，非陰陽不勝，非奇正不列，非詭譎不戰。謀藏於心，事見於跡。心與跡同者敗，心與跡異者勝。兵者，詭逆也。能而示之不能，用而示之不用。心謀大，跡示小；心謀取，跡示與。惑其眞，疑其詐；眞詐不決，則強弱不分。

The classic text says: A skilled military commander cannot stand firm without integrity, cannot achieve victory without understanding the principles of concealment and revelation, and cannot form an array without the coordination of the extraordinary and the conventional. Warfare must employ cunning methods. Strategies are hidden within the mind, while actions are revealed through signs. When the mind's intention aligns with the outward signs, failure is certain; when they are opposite, victory is achieved. Warfare is by nature unconventional and deceitful: capable of attack yet appearing incapable, ready to use force yet seeming unwilling. When the mind plans for great things, the outward appearance shows small actions; when the intention is to seize, the outward appearance shows giving. This causes the enemy to be unable to discern truth from falsehood, and to doubt both. When truth and deception cannot be distinguished, strength and weakness become indistinguishable.

湛然若玄元之無象，淵然若滄海之不測。如此，則陰陽不能算，鬼神不能知，術數不能窮，卜筮不能占，而況於將乎！夫善戰者，勝敗生於兩陣之間；其謀也，策不足驗；其勝也，形不足觀。能言而不能行者，國之害；能行而不能言者，國之用。

It is profound like the Xuan Yuan Great Way, without form; it is deep like the vast ocean, immeasurable. At this stage, yin and yang cannot be deduced, ghosts and spirits do not know, divination and calculation cannot exhaust it, and fortune-telling cannot reach it; how much more so the enemy's generals! A skilled warrior determines victory and defeat between the opposing armies; his strategies are not evident in prior calculations; his success is not apparent in external signs. Those who can speak but cannot act are a calamity for the country; those who can act but cannot speak are the country's true talents.

故曰：「至謀不說，大兵不言，微乎！神乎！故能通天地之理，備萬物之情。」是故貪者利之，使其難厭；強者卑之，使其驕矜；親者離之，使其攜貳。難厭則公正闕，驕矜則虞守虧，攜貳則謀臣去。

Therefore, the highest strategy does not need to be proclaimed, the mightiest army does not need to be boasted about. How subtle and marvelous! Only thus can one comprehend the principles of heaven and earth, and fully understand the conditions of all things. Therefore, for the greedy, offer wealth to satisfy their desires, so their appetites never cease; for the domineering, adopt a humble stance, so they become even more arrogant; for the close relationship between sovereign and minister, create discord, so they develop divided hearts. Unfilled appetites lead to the loss of fairness; increased arrogance leads to relaxed vigilance; divided hearts lead to the scattering of advisors.

周文利殷，〈原作「離商」，依張刻本改。〉而商紂殺；勾踐卑吳，而夫差戮；漢高離楚，而項羽亡。是故屈諸侯者以言，役諸侯者以策。夫善兵者，攻其愛，敵必從；擣其虛，敵必隨；多其方，敵必分；疑其事，敵必備。從隨不得城守，分備不得併兵，則我佚而敵勞，敵寡而我眾。

King Wen of the Zhou dynasty used great rewards to flatter the Shang dynasty, resulting in the execution of King Zhou of Shang; King Goujian of Yue used humble words and humbled himself to flatter the Wu kingdom, resulting in the death of King Fuchai of Wu; Emperor Gaozu of Han created discord among the ministers of the Chu kingdom, resulting in the downfall of Xiang Yu. Therefore, subduing the feudal lords relies on words, while compelling them relies on strategies. A skilled military commander attacks where the enemy values most, and the enemy will certainly come to rescue; he strikes at their emptiness, and the enemy will certainly move their forces; he makes the direction of attack numerous and complicated, and the enemy will certainly divide their forces; he creates suspicion, and the enemy will certainly set up defenses everywhere. If the enemy is led astray, they cannot hold their cities; if they divide their forces for defense, they cannot concentrate their troops, so my side remains at ease while the enemy becomes exhausted, the enemy has few troops while I have many. (Note: The original text says 'Zhou Wen Li Shang,' but it has been changed to 'Zhou Wen Li Yin' according to the Zhang edition.)

夫以佚擊勞者，武之順；以勞擊佚者，武之逆；以眾擊寡者，武之勝；以寡擊眾者，武之敗。能以眾擊寡，以佚擊勞，吾所以得全勝矣。夫竭三軍氣，奪一將心，疲萬人力，斷千里糧，不在武夫行陣之勢，而在智士權算之中。弱兮柔兮，卷之不盈懷袖；沉兮密兮，舒之可經寰海。五寸之鍵，能制闔闢；方寸之心，能易成敗。智周萬物而不殆，曲成萬物而不遺。順天信人，察始知終，則謀何慮乎不從哉！

Using a well-rested army to attack a fatigued one is following the natural course of warfare; using a fatigued army to attack a well-rested one is going against the natural course. Fighting with a larger force against a smaller one is the way to win in warfare; fighting with a smaller force against a larger one is the way to lose. Only by being able to fight with a larger force and strike when the enemy is fatigued can we achieve complete victory. To exhaust the morale of the entire army, to take away the resolve of the enemy commander, to drain the strength of ten thousand men, and to cut off the supply lines of a thousand miles—these things are not achieved through the display of military formations, but through the calculations of the wise strategist. It is very soft, yet when rolled up it cannot fill a sleeve; it is deep and hidden, yet when unfolded it can cover the whole world. A five-inch wooden doorstop can control the entire door; a thought as small as a square inch can turn the tide of the entire battle. As the Great Treatise of the Zhou Changes says, wisdom pervades all things without reaching peril, and thoroughly understands the nature of all things without missing anything. By following the natural course of heaven and winning the trust of people, and by discerning the beginning to foresee the end, why should one worry about the adoption of strategies?

經曰：古者，用人之力，歲不過三日，籍歛不過什一。公劉好貨，居者有積倉，行者有裹糧。太王好色，內無怨女，外無曠夫。文王作刑，國無冤獄。武王行師，士樂其死。古之善率人者，未有不得其心而得其力者也，未有不得其力而得其死者也。

The classic text says: In ancient times, the use of people's labor did not exceed three days a year; the collection of taxes did not exceed one-tenth of the harvest. Gong Liu loved wealth and goods, yet those who remained in the village had granaries full of stored grain, and those who went out had dry food with them. King Zhou Taowang loved beauty, yet there were no women left unmarried within the country and no men unable to find a wife outside. King Wen established laws and punishments, and there were no wrongful cases in the country. King Wu led his troops into battle, and the soldiers were willing to die for him. Since ancient times, those who were good at leading people have never been able to gain people's support without first winning their hearts, nor have they been able to mobilize people's strength without first gaining their support.

故國必有禮信親愛之義，然後人以飢易飽；國必有孝慈廉恥之俗，然後人以死易生。人所以守戰至死不衰者，上之所施者厚也。上施厚，則人報之亦厚。且士卒之於將，非有骨肉之親，使冒鋒鏑、突干刃、死不旋踵者，以恩信養之，禮恕導之，小惠漸之，如慈父育愛子也。

Therefore, the state must first have the principles of propriety, sincerity, and affection, and only then will the people be willing to sacrifice their own hunger for the state's fullness. The state must first have the customs of filial piety and shame, and only then will the people be willing to sacrifice their own lives for the state's survival. People fight to defend the city, never giving up, because those in authority have bestowed deep kindness. When those above show deep kindness, those below will respond with deep loyalty. Moreover, soldiers and generals are not related by blood, yet they are willing to face swords and arrows, charge through shields and blades, and never retreat even in death, because the generals nurture them with kindness, guide them with courtesy, and gradually instill small favors in them, just as a kind father nurtures his beloved child.

故能救其阽危，拯其塗炭，卑身下士，齊勉甘苦，親臨疾病，寒不衣裘，暑不操扇，登不乘馬，〈張刻本「登」作「出」。〉雨不張葢。軍幕未辦，將不言坐；軍井未通，將不言渴。妻子補綻於行間，身自分功於役作。簞醪之饋，必投於河；挾纊之言，必廵於軍。是以人喜金鐸之聲、勇皷鼙之氣者，非惡生而樂死，思欲致命而報之於將也。

Therefore, a good general can rescue soldiers from danger and lift them out of hardship: he lowers his posture to show respect to his subordinates, shares their hardships, and personally visits the sick. In cold weather, he does not wear fur coats alone; in hot weather, he does not fan himself alone; on uphill paths, he does not ride alone; in the rain, he does not carry an umbrella alone. If the military tent is not properly set up, the general does not say he wants to sit; if the well for water is not dug through, the general does not say he is thirsty. He allows his wife to mend clothes for the soldiers in the ranks, and himself also shares in the labor. If someone brings a jar of wine, he pours it into the river for the whole army to drink; if there are encouraging words, he personally tours the entire army, making the soldiers feel as warm as wearing a thick fur coat. Therefore, the soldiers rejoice at the sound of the gong and drum, not because they dislike living and like dying, but because they wish to fight with their lives to repay the general. (The terms "dān láo tóu hé" and "jiā kuàng" refer to the historical events of the King of Yue casting wine into the river to encourage his troops and the story from the "Zuo Zhuan" of King Chu's inspection of his troops.)

故曰：「視卒如嬰兒，故可與之赴深溪；視卒如愛子，故可與之俱死。厚而不能使，愛而不能令，亂而不能理，譬如驕子，不可用也。是故令之以文，齊之以武，是謂必取。」語曰：夫妻諧，可以攻齊；小夫怒，可以攻魯。王翦、李牧、吳起、田穰苴竟如此而兵強於諸侯也。

Therefore, the "Terrain Chapter" of the "Art of War" by Sun Tzu says: "If you treat your soldiers as you would an infant, you can lead them into deep valleys; if you treat your soldiers as you would your beloved child, you can share their fate, life and death. But if you indulge them excessively without being able to command them, if you love them too much without being able to control them, and if you cannot manage them when things go wrong, then they are like spoiled children who cannot be used. Therefore, you must guide them with regulations and teachings, and discipline them with military laws, only then can you have an army that is sure to win." An old saying goes: "If a husband and wife are united and harmonious, they are sufficient to attack the state of Qi; if even a minor person is stirred to anger, they are sufficient to attack the state of Lu." Wang Jian, Li Mu, Wu Qi, and Tian Rangju followed exactly this approach, which made their armies stronger than those of the other feudal states.

經曰：統六軍之眾，將百萬之師，而無選鋒，渾而雜用，則智者無所施其謀，辨者無所施其說，勇者無所奮其敢，力者無所著其壯，無異獨行中原，亦何所取於勝負哉！故孫子曰：「兵無選鋒，曰北。」

The classic text says: Those who command six armies and lead a million troops, if they do not select a refined vanguard, and instead use soldiers indiscriminately, then the wise have no place to plan, the eloquent have no place to speak, the brave have no place to display their courage, and the strong have no place to show their strength. This is like a single person wandering alone in the Central Plains, how can there be any talk of winning or losing? Therefore, The Art of War says: "An army that does not select a refined vanguard is doomed to defeat."

夫選士以賞，賞得其進；用士以刑，刑愼其退。古之善選士者，懸賞於中軍之門，有深沉謀慮出人之表者，以上賞而取之，名曰「智能之士」。有辭縱理橫、飛箝捭闔，能移人之性、奪人之心者，以上賞而禮之，名曰「辯說之士」。

Selecting officials relies on rewards; only with rewards will people be willing to advance. Using officials relies on punishment; only with punishment will people dare not retreat. In ancient times, those skilled in selecting officials would hang rewards in the middle of the military camp. Those with deep thinking and strategies beyond the ordinary would be offered the highest reward to attract them, called "intelligent officials." Those skilled in eloquent speech, proficient in the techniques of "flying hook" and "opening and closing," capable of changing people's nature and seizing their hearts would also be offered the highest reward to hire them, called "persuasive officials."

有得敵國君臣問間請謁之情性者，以上賞而禮之，名曰「間諜之士」。有知山川水草次舍、道路迂直者，以上賞而禮之，名曰「鄕導之士」。〈文瀾閣本云：「有因隙制宜，簡要便密，使敵眩惑而相疑嫉，以入我機穽者，以上賞而禮之，名曰『間諜之士』。有得敵國君臣門閭請謁之情性者，以上賞而禮之，名曰『鄕導之士』。」文與此大異。〉

Anyone who can uncover the secret dealings and private requests among the rulers and ministers of a rival state is to be hired with the highest reward, and is called "spies." Anyone who is familiar with the terrain, the places suitable for camping, and the winding paths is to be hired with the highest reward, and is called "guides." (Note: The Wenlan Pavilion edition states: "Those who can take advantage of opportunities, act decisively and efficiently, and meticulously plan to confuse the enemy, causing them to suspect and resent each other, thus falling into our traps, are to be hired with the highest reward, and are called 'spies.' Those who can understand the family relationships and private requests among the rulers and ministers of a rival state are to be hired with the highest reward, and are called 'guides.'") The text here differs significantly from this version.

有製造五兵、攻守利器奇變詭譎者，以上賞得而厚之，名曰「技巧之士」。有引五石之弓矢貫重札，戈矛劍戟便於利用，陸搏犀兕，水攫黿鼉，佻身捕虜，搴旗摭皷者，上賞得而撫之，名曰「猛毅之士」。有立乘奔馬，左右超忽，踰越城堡，出入廬舍,〈張刻本作「營壘」。〉而亡形跡者，上賞得而聚之，名曰「蹻捷之士」。

Those who can manufacture five types of weapons and various offensive and defensive weapons, and devise ingenious and unpredictable strategies, should be rewarded with the highest prize and treated generously, and are called "skillful craftsmen." Those who can draw a bow with five stones' strength, shoot arrows that can pierce several layers of armor, use spears, halberds, swords, and spears skillfully, fight barehanded against rhinoceroses and wild oxen on land, and capture giant turtles and crocodiles in water, leap forward to capture enemies, take enemy flags, and seize war drums, should be rewarded with the highest prize and comforted, and are called "brave and resolute warriors." Those who can stand on the back of a galloping horse, leap left and right, jump over fortifications, enter and exit enemy dwellings without leaving any trace, should be rewarded with the highest prize and gathered, and are called "agile and swift warriors." (Note: "dwellings" in the Zhang edition is "fortifications.")

有往返三百里不及夕者，上賞得而聚之，名曰「疾足之士」。有力負六百三十斤行五十步者，上賞得而聚之；或二百四十斤者，次賞得而聚之，名曰「巨力之士」。有步五行、運三式，多言天道、陰陽、詭譎者，下賞得而存之，名曰「技術之士」。

All those who can travel three hundred miles and return before nightfall are recruited with the highest reward, and are called "swift-footed men." Those who can carry six hundred and thirty jin for fifty steps are also recruited with the highest reward. Those who can carry two hundred and forty jin are recruited with the next lower reward, and are collectively called "men of great strength." Those who can calculate the Five Phases and practice the three formulas (Lei Gong Shi, Tai Yi Shi, and Liu Ren Shi), and are accustomed to discussing heavenly principles, yin and yang, and esoteric theories, are recruited with the lowest reward, and are called "men of skill."

夫十士之用，必盡其才、任其道。計謀使智能之士，談說使辯說之士，離親間疏使間諜之士，深入諸侯之境使鄕導之士，建造五兵使技巧之士，摧鋒捕虜、守危攻強使猛毅之士，掩襲侵掠使蹻捷之士，探報計期使疾足之士，破堅陷剛使巨力之士，誑愚惑痴使技術之士，此謂任才之道、選士之術也。三王之後，五伯之闢，得其道而興，失其道而亡。興亡之道，不在人主聰明文思，在乎選能之當其才也。

The use of these ten types of talents must ensure that each person is fully utilized according to their abilities: those who plan and strategize should be those with intelligence, those who engage in diplomacy and negotiation should be those skilled in debate, those who sow discord among the enemy's trusted officials and create divisions between ruler and ministers should be spies, those who enter the territories of the feudal lords should be local guides, those who manufacture various weapons should be craftsmen with technical skills, those who break the enemy's forces, capture prisoners, defend dangerous cities, and attack strong enemies should be brave and resolute warriors, those who conduct ambushes and raids should be swift and agile, those who scout and report back and calculate time should be fast runners, those who break through strong formations and overcome the powerful should be strong and powerful, and those who deceive the foolish and confuse the ignorant should be skilled in trickery. This is called the way of employing talents and the method of selecting soldiers. The descendants of the Xia, Shang, and Zhou dynasties, as well as the rulers of the Five Hegemons of the Spring and Autumn period, flourished when they followed this path and declined when they abandoned it. The key to rise and fall does not lie in whether the ruler himself is wise and eloquent, but in whether the people he employs are suited to their talents.

經曰：激人之心，勵士之氣。發號施令，使人樂聞；興師動眾，使人樂戰；交兵接刃，使人樂死；其在以戰勸戰，以賞勸賞，以士勵士。木石無心，猶可危而動、安而靜，況於勵士乎！

The classic text says: To inspire people's aspirations and boost the morale of soldiers. When the command is issued, people will be willing to listen; when mobilizing troops, people will be willing to fight; when engaging in close combat, people will be willing to fight to the death. The method lies in using past victories to encourage further battles, using fulfilled rewards to encourage further rewards, and using soldiers who have been rewarded to inspire others. Wood and stone originally have no hearts, yet they will roll when placed on a steep slope and remain still when placed on a flat surface. How much more so should we consider inspiring living people!

古先帝王伯有天下，戰勝於外，班師校功，集眾於中軍之門。上功賜以金璋紫綬，錫以錦綵，衣以繒帛，〈原脫「衣以」二字，據文瀾閣本補。張本同。〉坐以重裀，享以太牢，飲以醇酒；父母妻子皆賜紋綾，坐以重席，〈上二十字原脫，據文瀾閣本補。張本同。〉享以少牢，〈文瀾閣本作「太牢」。張本同。〉飲以酎酒。

In ancient times, when emperors or kings dominated the world, after winning battles abroad, they would return to assess the military achievements by gathering all the troops under the central military gate. The first-class merit would be rewarded with a golden jade tablet and a purple seal, along with silk and brocade as gifts. The person would be dressed in embroidered robes and allowed to sit on a double-layered cushion. A grand banquet would be held with the triple sacrificial offering of cattle, sheep, and pig, and they would be served with strong wine. His parents, wife, and children would all be given patterned silk, allowed to sit on double-layered mats, and would be served a banquet with the double sacrificial offering of sheep and pig, along with fermented wine. (Note: The words '衣以' were originally missing but have been restored according to the Wenlan Pavilion edition, as well as the Zhang edition. The words '父母妻子皆赐纹绫，坐以重席' were originally missing but have been restored according to the Wenlan Pavilion edition, as well as the Zhang edition. '享以少牢' in the Wenlan Pavilion edition is '太牢', as is the Zhang edition.)

大將軍捧賜，偏將軍捧觴，大將軍令於眾曰：「戰士某乙等奮不顧身，功超百萬，斬元戎之首，搴大將之旗，功高於眾，故賞上賞，子孫後嗣長稱卿大夫之家。父母妻子皆受重賞，牢席有差。眾士咸知。」

The Grand General himself presented the rewards, while the Deputy General held the wine cup. The Grand General announced in public: "Soldiers such as So-and-so and others fought bravely without regard for their lives, their merits surpassing those of a hundred thousand men. They beheaded the enemy commander and captured the banner of the enemy general. Their achievements are greater than those of others, so they shall receive the highest reward. Their descendants will long remain in the ranks of the marquises and ministers. Their parents, wives, and children will all receive generous rewards, with livestock and seating arranged according to rank. All soldiers should be made aware of this."

次功賞以銀璋朱綬，紋綾之衣，坐以重席，享以少牢，飲以酎酒；父母妻子贈以繒帛，坐以單席，享以雞豚，飲以釃酒。偏將軍捧賜，子將軍捧觴，大將軍令於眾曰：「戰士某乙等勇冠三軍，功經百戰，斬驍雄之首，搴虎豹之旗，功出於人，賜以次賞，子孫後嗣長為勲給之家。父母妻子皆受榮賞，牢席有差。眾士咸知。」

The second class of merit is awarded with silver jade and red silk ribbons, embroidered silk robes, sitting on double-layered mats, and a banquet with a small sacrifice of pigs and sheep, using fermented wine for hospitality. His parents, wife, and children are given silk fabrics, sit on single-layered mats, and have a banquet with chicken and pork, using filtered wine for hospitality. The award is presented by the deputy general, the son general holds the wine cup, and the grand general announces the decree in public: "Soldiers such as某某 and others are the bravest in the army, their merits have been accumulated through a hundred battles, they have beheaded fierce generals and taken the flags decorated with tigers and leopards, their achievements surpass all others. They are awarded the second class of merit. Their descendants will be a family that continues to receive the benefits of the merit. Parents, wife, and children all receive honor and rewards, the sacrificial animals and seating are according to their rank. All soldiers should be informed of this."

下功賞以布帛之衣，坐以單席，享以雞豚，飲以釃酒；父母妻子立而無賞，坐而無席。子將軍捧賜，卒捧觴，大將軍令於眾曰：「戰士某乙等戮力行間，劬勞歲月，雖無搴旗斬將，實以跋涉疆埸，賜以下賞，子孫後嗣無所庇諸。父母妻子不及坐享。眾士咸知。」

The third class of merit is awarded with silk cloth and garments, a single-layered mat to sit on, and a banquet featuring chicken and pork. Filtered wine is used to entertain them. Their parents, wives, and children can only stand, receiving neither rewards nor seating. The son of the general presents the rewards, while ordinary soldiers carry the wine cups. The general announces in public: "Soldiers such as某某 and others have served diligently within the ranks, working hard for the entire year. Although they have not achieved feats like raising a flag or cutting down an enemy general, they have endured hardships in the border regions. Therefore, they are awarded the third class of merit. Their descendants will not receive any favor or privilege. Their parents, wives, and children cannot sit and partake in the rewards. All soldiers should be informed of this."

令畢，命上功起再拜大將軍，讓曰：「某乙等忝列王臣，敢不盡節，有愧無功，叨受上賞。」大將軍避席曰：「某乙等不德，謬居師長，賴爾之功，梟懸兇逆，盛績美事，某乙等無專善。」退而復坐。

The order was announced, and the soldiers who had received the highest merit were asked to rise and bow again to the grand general in gratitude. They said, "We, the某某, are unworthy to be considered as ministers of the king. How dare we not devote ourselves entirely to serve? We are ashamed to have no merit yet have received the highest reward." The grand general stood up and replied, "We, the某某, lack virtue and have wrongly occupied the position of commander. It is entirely due to your merits that the rebels have been beheaded and displayed as a warning. This great achievement and good deed should not be claimed solely by us, the某某." After saying this, they all returned to their original seats.

命次功再拜上功，上功曰：「某乙等無謀無勇，遵師長之命，有進死之榮，無退生之辱，身受殊賞，上光父母，下及妻子，子其勉旃。」退而復坐。命下功再拜次功，次功坐受，曰︰「某乙等少猛寡毅，遵師長之命，決勝負於一時，身受次賞，上光父母，下及妻子，子其勉旃。」下功退而復坐。

Afterwards, the soldiers who had received the second class of merit were ordered to bow again to those who had received the first class. The first class soldiers replied, "We, the aforementioned某某, have no strategy nor bravery. We merely followed the commander's orders, achieving the honor of advancing to death, thus avoiding the disgrace of retreating and preserving our lives. Therefore, we received special rewards, bringing glory to our parents above and benefits to our wives and children below. Please all strive hard." Then they returned to their original seats. Next, the soldiers who had received the third class of merit were ordered to bow again to those who had received the second class. The second class soldiers sat and received the bows, replying, "We, the aforementioned某某, are not brave or resolute. We merely followed the commander's orders, deciding the outcome in a moment, thus receiving the second class of rewards, bringing glory to our parents above and benefits to our wives and children below. Please all strive hard." The third class soldiers then returned to their original seats.

夫如是勵之，一會，則鄕勉黨，裡勉鄰，父勉子，妻勉夫；二會，則縣勉州，師勉友；三會，則行路相勉。聞金革之聲，相踐而出，鄰無敵國，邑無堅城，何患乎不勉哉！

Like this, people are inspired: after one instance, fellow townspeople encourage their own group, neighbors encourage their neighbors, fathers encourage their sons, and wives encourage their husbands; after two instances, the whole county encourages the whole prefecture, teachers encourage their friends; after three instances, even strangers on the road encourage each other. As soon as the sound of gongs, drums, and weapons is heard, everyone rushes forward eagerly to fight. In this way, there is no neighboring state that dares to oppose, and no enemy holds a fortress that can withstand the attack. How could morale not be inspired!

經曰：有虞氏畫衣冠，異章服，以州輔牧，〈文瀾閣本作「以刑輔繆」。以下文攷之，當是。〉而奸不犯，其人醇。湯武鑿五刑，傷四肢，以繆輔刑，而奸不止，其人淫。有虞非仁也，湯武非異也；其道異者，時也。

The classic text says: Yu Shu (Yushun) only marked the clothing of offenders with symbols, making their attire different from that of ordinary people. This was called "xiang xing" (symbolic punishment). Then he used real punishments to complement it, and thus criminals dared not commit crimes, and the people's morals were pure. Shang Tang and King Wu of Zhou established the five punishments, which often caused physical harm, and then used symbolic punishment to complement the real punishments, but crime could not be stopped, and the people's morals became corrupt. It was not that Yu Shu was particularly kind or that Shang Tang and King Wu were especially harsh. The difference in their methods was due to the difference in the times. (Note: The text says "yi zhou fu mu," but the Wenlan Pavilion edition reads "yi xing fu miao." Considering the following text "yi miao fu xing," the Wenlan Pavilion edition is correct.)

古之善治者，不賞仁，賞仁則爭為施而國亂；不賞智，賞智則爭為謀而政亂；不賞忠，賞忠則爭為直而君亂；不賞能，賞能則爭為功而事亂；不賞勇，賞勇則爭為先而陣亂。

Anciently, those skilled in governing the state did not reward benevolence. If they did, everyone would compete to show kindness, causing disorder in the country. They did not reward wisdom. If they did, everyone would compete to offer advice, leading to chaos in governance. They did not reward loyalty. If they did, everyone would compete to speak frankly and advise the ruler, resulting in confusion for the sovereign. They did not reward ability. If they did, everyone would compete for merit, causing disorder in affairs. They did not reward bravery. If they did, everyone would compete to act first, leading to confusion in military formations.

夫蒞眾以仁，權謀以智，事君以忠，制物以能，臨敵以勇。此五者，士之常。賞其常，則致爭；致爭，則政亂；政亂，則非刑不治。故賞者，忠信之薄，而亂之所由生；刑者，忠信之戒，而禁之所由成。刑多而賞少，則無刑；賞多而刑少，則無賞。刑過，則無善；賞過，則多奸。王者以刑禁，以賞勸，求過而不求善，而人自為善。賞，文也；刑，武也。文武者，軍之法，國之柄。

To govern people relies on benevolence, to weigh and plan relies on wisdom, to serve the sovereign relies on loyalty, to handle affairs relies on ability, and to face enemies relies on courage. These five are the normal duties of a gentleman. Rewarding according to these duties will lead to competition; once competition arises, affairs become disorderly; once affairs are disorderly, severe punishment is necessary to restore order. Therefore, rewards are the result of insufficient loyalty and trust, and also the beginning of disorder; punishment serves as a warning for loyalty and trust, and also the foundation for enforcing regulations. If punishment is excessive while rewards are light, eventually punishment may not be needed at all; if rewards are excessive while punishment is light, eventually there may be no rewards to give. Excessive punishment leads to people unwilling to do good; excessive rewards breed many evils. A ruler who uses punishment to forbid wrongdoing and rewards to encourage good deeds, and only investigates faults without deliberately seeking virtue, will naturally have the people act virtuously. Rewards belong to 'civil' (文), and punishment belongs to 'military' (武). Civil and military are the standards for governing the army and the authority for governing the state.

明主首出，庶物順時，以撫四方，執法而操柄，據罪而制刑，按功而設賞。賞一功而千萬人悅，刑一罪而千萬人愼；賞無私功，刑無私罪，是謂軍國之法、生殺之柄。故曰：「能生而能殺，國必強；能生而不能殺，國必亡。」能生死而能赦殺者，上也。

An enlightened sovereign takes the position above all things and leads the world in accordance with the proper order. He governs the four directions, upholds the laws, and holds power. He determines punishments based on guilt and rewards according to merit. Rewarding one person's merit brings joy to millions, while punishing one person's crime instills fear in millions. Rewards are not biased toward any particular merit, and punishments are not biased toward any particular crime. This is called the law of governing the army and the state, and the power to grant life or take it. Therefore, it is said: "A state that can both save and destroy lives will surely be strong; a state that can only save lives but cannot destroy them will surely perish." To control life and death, and to know when to pardon and when to execute, is the highest level of governance.

刑賞之術無私，常公於世以為道。其道也，非自立於堯舜之時，非自逃於桀紂之朝；用得之而天下治，用失之而天下亂。治亂之道，在於刑賞，不在於人君。過此以往，雖彌綸宇宙、纏絡萬品，生殺之外，聖人錯而不言。

The application of punishment and reward should be free from personal bias, enduring for a long time and made public to the world, becoming a principle. This principle did not arise on its own only in the time of Yao and Shun, nor did it disappear on its own only in the reigns of Jie and Zhou. When used properly, the world is at peace; when misused, the world becomes chaotic. The key to peace or chaos lies in the proper use of punishment and reward, not in the individual ruler. Apart from this, although there are countless universal principles that encompass all things, as long as they go beyond the scope of life and death, sages simply set them aside and do not elaborate further.