Chapter 19: On Terrain

經曰：善戰者，以地強，以勢勝；如轉圓石於千仞之谿者，地勢然也。千仞者，險之地；圓石者，轉之勢也。地無千仞而有圓石，置之窳塘之中，則不能復轉；地有千仞而無圓石，投之方稜偏匾，則不能復移。地不因險，不能轉圓石；石不因圓，不能赴深谿。故曰：「兵因地而強，地因兵而固。」

The classic text says: A skilled warrior exploits terrain to gain strength and uses momentum to achieve victory; it is like rolling a round stone down a deep ravine from a height of a thousand feet, which is made possible by the terrain and the momentum. A cliff of a thousand feet is a strategic terrain; a round stone represents a rolling momentum. If the terrain is not a thousand feet high, even with a round stone, placing it in a shallow pond will prevent it from rolling; if the terrain is a thousand feet high but there is no round stone, and instead a flat, angular stone is thrown down, it will not move either. Without a steep terrain, the round stone cannot roll; without a round stone, the steep terrain cannot cause it to fall into the ravine. Therefore, it is said: "An army becomes strong through terrain, and terrain becomes secure through the army."

夫善用兵者，高邱勿向，背邱勿迎，負陰抱陽，養生處實，則兵無百病。是故諸侯自戰於地，名曰「散地」。入人之境不深，名曰「輕地」。彼此皆利，名曰「爭地」。彼我可往，名曰「交地」。三屬諸侯之國，名曰「衢地」。深入，背人城邑，名曰「重地」。山林、沮澤、險阻，名曰「圮地」。出入迂隘，彼寡可以擊吾眾，名曰「圍地」。〈「圍」，原作「貪」，下同，依張刻本改，與《孫武子‧九地篇》合。〉疾戰則存，不戰則亡，名曰「死地」。

A skilled general does not attack from a high hill, nor does he confront an enemy retreating from a hill. He camps in a shaded area facing the sun, occupying a place with abundant water and grass and solid ground, so that his troops will not suffer from various diseases. Therefore: when a prince fights on his own territory, it is called "scattered ground"; when entering an enemy's territory without going deep, it is called "light ground"; when both sides have advantages, it is called "contested ground"; when both can move freely, it is called "crossing ground"; when it is a strategic point where three states meet, it is called "broad ground"; when deeply entering enemy territory with the enemy's city behind, it is called "heavy ground"; when it is mountainous, marshy, or difficult terrain, it is called "ruined ground"; when the roads are winding and narrow, and the enemy can defeat a large army with a small force, it is called "encircled ground"; and when one must fight desperately or face certain defeat if not fighting, it is called "ground of death." (Note: The original text says "greedy ground" for "encircled ground," but this has been changed to match the version in "The Nine Grounds" from Sun Wu's writings, following the Zhang edition.)

故散地無戰，輕地無留，爭地無攻，交地無絶，衢地無合，重地則掠，圮地則行，圍地則謀，死地則戰。是故城有所不攻，計不合也；地有所不爭，未見利也；君命有所不聽，不便事也。凡地之勢，三軍之權，良將行之，智將遵之，而旅將非之，欲幸全勝，飛龜舞蛇，未之有也。

Therefore, do not fight in scattered ground, do not linger in light ground, do not strongly attack in contested ground, do not let the troops become separated in intersecting ground, do not be isolated in critical ground, take supplies locally in heavily fortified ground, pass quickly through ruined ground, devise unexpected strategies to escape from surrounded ground, and fight to the death in desperate ground. Therefore, some cities can be left unattacked because attacking them is not advantageous; some ground can be left unchallenged because there is no evident benefit; some orders from the sovereign can be ignored because they are inconvenient. All terrain conditions and the flexible strategies of the army are implemented by capable generals, followed by wise generals, but by mediocre generals they are reversed, yet they still hope to achieve complete victory by relying on the tricks of divination such as flying turtles and dancing snakes, which have never succeeded.

經曰：夫兵之興也，有形有神。旗幟金革，依於形；智謀計事，依於神。戰勝攻取，形之事，而用在神；虛實變化，神之功，而用在形。形粗而神細，形無物而不監，神無物而不察。形誑而惑事其外，神密而圓事其內。觀其形不見其神，見其神不見其事。

The classic text says: When an army is mobilized, there is both "form" and "spirit." Banners, gongs, and armor belong to the "form"; strategy and planning belong to the "spirit." Capturing victories and seizing territories are matters of the "form," but what truly works is the "spirit." The changes of reality and illusion are the domain of the "spirit," but to make them effective, one must rely on the "form." The "form" is coarse, while the "spirit" is subtle. The "form" can reveal everything, while the "spirit" can perceive everything. The "form" depends on deception, creating confusion on the outside; the "spirit" depends on secrecy, ensuring thoroughness on the inside. When you see the "form," you cannot see the "spirit"; when you see the "spirit," you cannot see the actual actions.

以是參之，曳柴揚塵，形其眾也；減灶滅火，形其寡也。勇而無剛，當敵而速去之，形其退也；斥山澤之險，無所不至，形其進也。油幕冠樹，形其強也；偃旗臥鼓，寂若無人，形其弱也。故曰：兵形象陶人之埏土，鳧氏之冶金；為方為圓，或鐘或鼎。金土無常性，因工以立名；戰陣無常勢，因敵以為形。

Apply this principle to verify: dragging branches to raise dust is to make the army appear numerous; reducing the number of cooking fires and extinguishing the flames is to make the army appear few. Appearing brave yet not strong, and retreating quickly when encountering the enemy, is to feign retreat; sending scouts to cover all mountain passes and dangerous areas, everywhere present, is to feign attack. Hanging oil-cloth tents on tree tops is to feign strength; lowering the flags and stopping the drums, quiet as if no one is there, is to feign weakness. Therefore, the "form" of warfare is like a potter shaping clay or Fu Shi casting bronze: it can be made square or round; it can be cast as a bell or a tripod. Metal and clay have no fixed form by nature; they take shape according to the craftsman's skill. Similarly, a military formation has no fixed form; it changes according to the enemy's situation.

故兵之極，至於無形；無形，則間諜不能窺，智略不能謀。因形而措勝於眾，眾不能知；人皆知我所以勝之形，莫知吾所以制勝之形。形不因神不能為變化，神不因敵不能為智謀。故水因地而制形，兵因敵而制勝也。

Therefore, when warfare reaches its ultimate stage, it returns to the state of "formless." Once it becomes formless, spies cannot penetrate it, and wise men cannot calculate it. Following the situation, the victory is presented before all, yet none can perceive it. Everyone knows the form I display when I win, but no one knows the form upon which I base my victory. Form without the divine principle cannot change; the divine principle without responding to the enemy's situation cannot become wisdom. Therefore, water flows according to the terrain, and warfare succeeds according to the enemy's situation.

經曰：昔之善戰者，如轉木石。木石之性，圓則行，方則止。行者，非能行而勢不得不行；止者，非能止而勢不得不止。夫戰人者，自鬬於其地，則散；投之於死地，則戰。散者，非能散，勢不得不散；戰者，非能戰，勢不得不戰。行止不在於木石，而制在於人；散戰不在於人，而制在於勢。此因勢而戰人也。

The classic text says: Formerly, those skilled in warfare were like rolling logs and stones. The nature of logs and stones is that round ones roll and square ones stop. Rolling is not because the log or stone wants to roll, but because the situation forces it to roll; stopping is not because the log or stone wants to stop, but because the situation forces it to stop. Leading soldiers into battle is the same: if soldiers fight at their own gates, they are likely to scatter; if they are thrown into a desperate situation, they will fight to the death. Scattering is not because the soldiers want to scatter, but because the situation forces them to scatter; fighting to the death is not because the soldiers want to fight, but because the situation forces them to fight. Whether a log or stone rolls or not does not depend on the log or stone itself, but on people; whether soldiers scatter or fight does not depend on the soldiers themselves, but on the situation. This is how one leads soldiers into battle by relying on the situation.

夫未見利而戰，雖眾必敗；見利而戰，雖寡必勝。利者，彼之所短，我之所長也。見利而起，無利則止；見利乘時，帝王之資。故曰：「時之至，間不容息。」先之則太過，後之則不及。見利不失，遭時不疑，失利後時，反受其害。疾雷不及掩耳，卒電不及暝目。赴之若驚，用之若狂，此因利之戰人也。

If you fight without seeing an opportunity for advantage, even with many soldiers you will surely lose; if you fight when you have identified an opportunity, even with few soldiers you will surely win. The so-called "advantage" refers to the enemy's weakness and your own strength. When you see an advantage, act immediately; when there is no advantage, stop. Seizing the advantage and taking the opportunity is the key to achieving the success of a sovereign. Therefore, it is said: "When the opportunity comes, there is not even a moment to catch one's breath." If you act too early, you may overdo it; if you act too late, you may miss it. If you do not seize an advantage when you see it and hesitate when the opportunity comes, you will suffer the consequences. It is like thunder that strikes suddenly and deafeningly, or lightning that flashes suddenly and blindingly. When you rush forward, it is as if startled; when you deploy your forces, it is as if in a frenzy. This is how you lead people to fight by taking advantage of favorable conditions.

夫戰者，左川澤，右邱陵，背高向下，處生擊死，此平地之戰人也。逼敵無近於水，彼知不免，致死拒我，困獸猶鬬，蜂蠆有毒，況於人乎！令其半濟而擊之，前者知免，後者慕之，蔑有鬬心。敵逆水而來，迎之於水內，此水上之戰人也。

When fighting in the open, position the left side by the river or marshland and the right side by the hill, with your back to the high ground and your front facing the low ground. Take the position of life and attack the enemy's position of death. This is the method of engaging in battle on flat ground. When forcing the enemy toward the water, do not approach too closely; when he realizes he has no way to retreat, he will fight to the death. A trapped beast still fights, a scorpion still has poison, how much more so a human! Wait until he has half crossed the water before attacking. The ones in front will think they can escape, while those behind will be too busy chasing the front to have any will to fight. If the enemy comes toward you against the current, meet him in the water — this is the method of engaging in battle on water.

左右山陵、谿谷險狹與敵相遇，我則金鼓蔽山，旗幟依林，登高遠斥，出沒人馬，此山谷之戰人也。勢利者，兵之便；山水平陸者，戰之地。夫善用兵者，以便勝，以地強，以謀取，此勢之戰人也。如建瓴水於高宇之上，砉然而無滯霤；又如破竹，數節之後，迎刃自解，無復著手。

When encountering the enemy in a narrow pass between mountains and ravines, our side should make the gongs and drums resound throughout the mountains, arrange the banners according to the trees, ascend high to observe from a distance, and let troops appear and disappear intermittently. This is the method of using the valley to inspire soldiers to fight. Advantageous situations are the convenience for military operations; mountainous areas, water areas, and plains are the fields for warfare. Skilled generals win by taking advantage of convenience, strengthen their position by utilizing terrain, and seize victory through strategy. This is how they inspire soldiers through favorable conditions. It is like pouring a jar of water from a high roof, making it rush down without any obstruction; or like splitting bamboo, once the first few joints are cut, the rest falls apart easily without further effort.

經曰：地所以養人，城所以守地，戰所以守城。內得愛焉，所以攻。〈張刻本「愛」作「人」，葢以意攺也。《司馬法》云：「內得愛焉，所以守也。外得威焉，所以戰也。」此下亦攻守並舉，疑「內得愛焉」之下有脫文。〉守不足，攻有餘；力不足者守，力有餘者攻。

The classic text says: Land is used to sustain people, cities are used to guard the land, and warfare is used to protect the cities. Internal support from the people provides the strength for an attack. Defense is needed when strength is insufficient; attack is taken when strength is abundant. When strength is lacking, one defends; when strength is sufficient, one attacks. (Note: The character 'ai' in 'internal support from the people' is in the Zhang edition as 'ren', possibly altered by the editor's own interpretation. The original text from the 'Military Law' reads 'internal support from the people, thus enabling defense; external authority, thus enabling warfare'. The following text also discusses both attack and defense, suggesting that there may be a missing passage after 'internal support from the people'.)

攻人之法，先絶其援，使無外救，料城中之粟，計人日之費。糧多人少，攻而勿圍；糧少人多，圍而勿攻。力未屈、粟未盡、城尚固，而拔者，攻之至也；力屈、粟殫、城壞，而不拔者，守之至也。

The method of attacking an enemy is first to cut off his external support so that he cannot receive reinforcements, then to estimate the amount of grain stored within the city and calculate the daily consumption per person. If there is a large amount of grain but few people, attack directly without prolonged siege; if there is little grain but many people, besiege instead of attacking directly. If the defending forces have not yet exhausted their strength, the grain has not yet run out, and the city remains intact, yet the attacking side still manages to capture it, this is the ultimate skill in attack. If the defending forces have exhausted their strength, the grain has run out, and the city walls are broken, yet the attacking side still fails to capture it, this is the ultimate skill in defense.

夫守城之法，以城中壯男為一軍，壯女為一軍，男女老弱為一軍。三軍無使相遇，壯男遇壯女，則費力而奸生；壯女遇老弱，則老使壯悲，弱使強憐。悲憐在心，則使勇人更慮，壯夫不戰。故曰：善攻者，敵不知所守；善守者，敵不知所攻。微乎！微乎！至於無形。神乎！神乎！至於無聲，故能為敵之司命。

The method of defending a city is to divide the male youths into one army, the female youths into another army, and the old and the weak into a third army. These three armies should not meet each other. If young men meet young women, they will become distracted and indulge in improper thoughts. If young women meet the old and the weak, the elderly will cause sorrow for the young, and the weak will evoke pity from the strong. Once sorrow and pity take hold, the brave will have other concerns, and the warriors will no longer fight desperately. Therefore, those who are good at attacking make the enemy uncertain where to defend; those who are good at defending make the enemy uncertain where to attack. Subtle indeed, subtle beyond measure, subtle to the point of having no form! Marvelous indeed, marvelous beyond measure, marvelous to the point of having no sound! Thus they can control the destiny of the enemy.

經曰：君擇日登拜大將軍，繕甲兵，具卒乘。出則破人之國、敗人之軍、殺人之將、虜人之俘。贏糧萬里，行於敵人之境，而不知敵人之情，將之過也。敵情不可求之於星辰，不可求之於神鬼，不可求之於卜筮，而可求之於天。〈「天」字似誤。文瀾閣本無此句。〉

The classic states: When the king selects a propitious day, he ascends the altar to confer the rank of Grand General, repairs armor and weapons, and equips infantry and chariots. Once the army moves out, it must break through the enemy's country, defeat their army, kill their generals, and capture their soldiers. However, if the general carries provisions for a journey of ten thousand li, moves through enemy territory, yet does not understand the enemy's true situation, this is the general's fault. The enemy's situation cannot be sought from the stars, nor from spirits and ghosts, nor from divination; according to the following text, it can only be sought from people. (Note: The original text here reads 'and can be sought from heaven,' with the character 'heaven' possibly being a mistake; the Wenlan Pavilion edition does not include this sentence.)

昔商之興也，伊尹為夏之庖人；周之興也，呂望為殷之漁父；秦之帝也，李斯為山東之獵夫；漢之王也，韓信為楚之亡卒；魏之伯也，荀彧為袁紹之棄臣；晉之禪也，賈充任魏；魏之起也，崔浩家晉。故七君用之而帝天下。

When the Shang dynasty rose to power, Yi Yin was originally a cook in the Xia dynasty; when the Zhou dynasty rose to power, Lü Shang was originally a fisherman under the Yin dynasty; when the Qin dynasty became emperor, Li Si was originally a hunter from east of the Xiaoyao Mountains; when the Han dynasty became king, Han Xin was originally a soldier who had fled from the Chu camp; when Cao Wei dominated, Xun Yu was originally a minister discarded by Yuan Shao; when the Jin dynasty succeeded the Wei dynasty, Jia Chong was originally a government official in the Wei dynasty; when the Northern Wei rose to power, Cui Hao was originally from an old aristocratic family of the Jin dynasty. These seven rulers employed them and thus were able to rule the world.

夫賢人出奔，必有佞臣持君之衡。是以失度佐有扈，孤功專驩兜，成均權三苗，推移佞桀，崇侯諂紂，優旃惑晉。故曰：三仁去而殷墟，二老歸而周熾，子胥死而吳亡，范蠡存而越伯，五羖入而秦喜，樂毅出而燕懼。將能收敵國之人而任之，以索其情，戰何患乎不克？故曰：「羅其英，敵國傾；羅其雄，敵國空。」它山之石，可以攻玉。

A virtuous person leaves his country only when there are佞臣 who control the ruler's authority. Therefore, the loss of proper guidance led to the downfall of the Hu氏, the exclusive power of the Huandou, the abuse of power by the Chengjun over the Sanmiao, the flattery of Xia Jie, the flattery of Shang Zhou by Chonghou Hu, and the confusion of Jin's ruler by Youzhan - these are all examples of佞臣 dominating and driving away virtuous people. Therefore, when Wei Zi, Ji Zi, and Bi Gan, these three benevolent men left, the Shang dynasty became a ruin; when Bo Yi and Tai Gong joined, the Zhou dynasty flourished; when Wu Zishu died, Wu was destroyed; while Fan Li was still alive, Yue became dominant; when Bai Li Xi was redeemed for five sheepskins, Qin rose; and when Yue Yi left, Yan became fearful. If a general can recruit talents from the enemy country and use them to gather intelligence, how could he fear losing battles? Therefore, it is said: "By gathering the talents of the enemy, the enemy will be overthrown; by gathering the outstanding men of the enemy, the enemy will be emptied." As the "Small Odes of the Book of Songs · He Ming" says, stones from another mountain can be used to polish one's own jade.

夫行人之用事有二。一曰：因敵國之人來觀釁於我，我高其爵、重其祿、察其辭、覆其事；實則任之，虛則誅之；任之以鄕導。二曰：吾使行人觀敵國之君臣，左右執事，孰賢孰愚？中外近人，孰貪孰廉？舍人謁者，孰君子孰小人？吾得其情，因而隨之，可就吾事。

"The envoy," meaning a person sent to a foreign country as an agent, has two methods of operation. The first method is: if someone from the enemy country comes to spy on our weaknesses, I will elevate his rank and increase his salary, carefully examine his words, and repeatedly verify what he says. If it is confirmed to be true, I will employ him; if it is false, I will kill him. When employing him, I will use him as a guide. The second method is: I send the envoy to observe the king and ministers of the enemy country: among those who handle affairs, who is virtuous and who is foolish? Among the court officials, who is greedy and who is honest? Among the attendants and messengers, who is a gentleman and who is a petty person? Once I have ascertained these facts, I can take advantage of the situation to achieve my objectives.

夫三軍之重者，莫重於行人；三軍之密者，莫密於行人。行人之謀未發，有漏者與告者皆死。謀發之日，削其藳、焚其草、金其口、木其舌，無使內謀之洩。若鷹隼之入重林，無其蹤；若游魚之赴深潭，無其跡。離婁俛首，不見其形；師曠傾耳，不聆其聲。微乎！微乎！與纖塵俱飛，豈飽食醉酒爭力輕合之將，而得見行人之事哉！

In the midst of the three armies, nothing is more crucial than the person in charge of movement; in the midst of the three armies, nothing needs to be kept more secret than the person in charge of movement. Before the plan is put into action, anyone who leaks the information or passes it on is to be executed. On the day the plan is set into motion, the original drafts are destroyed, the rough notes are burned, and the mouths are sealed as tightly as copper, the tongues are pressed down as firmly as wood, so that no internal plans leak out. It should be like a hawk diving into a dense forest, leaving no trace; like a fish gliding into a deep pool, leaving no sign. Even someone with the keen eyesight of Li Lou would have to look closely but still not see its form; even someone with the sharp hearing of Shi Kuang would have to listen intently but still not hear its sound. How subtle it is! How fine it is! So fine that it can mix with dust and rise with the wind! Those generals who are drunk and full, who only know how to fight with brute strength and rashly engage in battle, how could they ever understand the subtlety of the person in charge of movement!

經曰：人稟元氣所生，陰陽所成。淳和平淡，元氣也；聰明俊傑，陰陽也。淳和不知權變，聰明不知至道。夫人柔順安恕，失於斷決，可與循節，難與權宜。強悍剛猛，失於猜忌，可與涉難，難與持守。貞良畏愼，失於狐疑，可與樂成，難與謀始。清介廉潔，失於局執，可與立節，難與通變。韜晦沉靜，失於遲回，可與深慮，難與應㨗。

The classic text says: humans are born by receiving the original qi, formed by the union of yin and yang. Those who are thick and harmonious, tranquil and unassuming, originate from the original qi; those who are intelligent and outstanding, with remarkable talents, originate from yin and yang. Those who are gentle and tolerant lack decisiveness, so they can be guided to follow established rules and procedures, but cannot be relied upon for adaptability. Those who are strong and fierce are prone to suspicion and suspicion, so they can be entrusted with facing dangers together, but cannot be relied upon to maintain achievements. Those who are loyal, good, respectful, and cautious tend to be hesitant, so they can share in success, but cannot be relied upon for planning new ventures. Those who are upright, clean, and self-disciplined tend to be rigid, so they can help establish moral standards, but cannot be relied upon for flexible strategies. Those who are reserved and quiet tend to be hesitant, so they can contribute to long-term planning, but cannot be relied upon for quick responses to emergencies.

夫聰明秀出之謂英，膽力過人之謂雄。英者，智也；雄者，力也。英不能果敢，雄不能智謀，故英得雄而行，雄得英而成。

A person who is intelligent and talented beyond others is called "ying," while one with courage and strength surpassing ordinary people is called "xiong." "Ying" emphasizes wisdom, and "xiong" emphasizes strength. However, "ying" lacks decisiveness, and "xiong" lacks strategic thinking. Therefore, "ying" needs the cooperation of "xiong" to achieve success, and "xiong" requires the assistance of "ying" to accomplish tasks.

夫人有八性不同，仁義、忠信、智勇、貪愚。仁者好施，義者好親，忠者好直，信者好守，智者好謀，勇者好決，貪者好取，愚者好矜。人君合於仁義，則天下親；合於忠信，則四海賓；合於智勇，則諸侯臣；合於貪愚，則制於人。仁義可以謀縱，智勇可以謀橫；縱成者王，橫成者伯。王伯之道，不在兵強士勇之際，而在仁義智勇之間，此亦偏才未足以言大將軍。

Human nature has eight types, each different, paired into four groups: "Benevolence" and "Righteousness," "Loyalty" and "Trustworthiness," "Wisdom" and "Bravery," "Greedy Desire" and "Foolishness." Benevolent people enjoy giving, those who value righteousness enjoy being close to others, loyal people enjoy speaking directly, trustworthy people enjoy keeping promises, wise people enjoy planning, brave people enjoy making quick decisions, greedy people enjoy taking advantage, and foolish people enjoy boasting. If a ruler aligns with benevolent and righteous people, the people will come to him; if he aligns with loyal and trustworthy people, the four seas will submit to him; if he aligns with wise and brave people, the feudal lords will become his subjects; but if he only aligns with greedy and foolish people, he will be controlled by others. Benevolent and righteous people can help him plan alliances, while wise and brave people can help him plan the union of horizontal alliances. Successful alliances lead to the establishment of a kingdom, while successful horizontal alliances lead to the establishment of a hegemony. Therefore, the key to achieving a kingdom or hegemony is not in superior weapons or brave soldiers, but in the combination of benevolence, righteousness, wisdom, and bravery. However, these eight types are all one-sided traits and are not sufficient to be called a great general who commands an army.

若夫能柔能剛，能翕能張，能英而有勇，能雄而有謀，圓而能轉，環而無端，智周乎萬物，而道濟於天下，此曰通才，可以為大將軍矣。故曰：「將者，國之輔。輔周則國強，輔隙則國弱，是謂人之司命、國家安危之主，不可不察也。」

As for those who can be both gentle and strong, both restrained and expansive, possessing the wisdom of outstanding talents and the courage of extraordinary people, with great physical strength and also meticulous strategies, like a round object that can move with the situation, like a circular ring with no beginning or end, whose wisdom extends to all things and whose actions are sufficient to save the world, such a person is called a 'comprehensive talent' and is fit to be a grand general. Therefore, the "Art of War" says: "The general is the supporting timber of the state. When the supporting timber fits tightly with the carriage, the state is strong; when there is a gap between them, the state is weak. Such a person is the master of the people's lives and the controller of the state's security; one must examine him carefully." These sentences are respectively from the chapters "Strategic Attack" and "Campaigns" of the "Art of War."

明主所以擇人者，閱其才通而周鑑，其貌厚而貴；察其心貞而明，居高而遠望，徐視而審聽，神其形，聚其精，若山之高不可極，若泉之深不可測。然後審其賢愚以言辭，擇其智勇以任事，乃可任之也。

An enlightened ruler selects capable generals by examining whether their talents are comprehensive and capable of thorough observation, and whether their appearance is dignified and auspicious. He should investigate their inner virtue and clarity, seeing if they can stand high, look far, observe calmly, and listen carefully. Their demeanor should be steady, their spirit concentrated, like a high mountain whose peak is unseen, or a deep spring whose bottom cannot be measured. Then, through their speech and conduct, he discerns whether they are wise or foolish, and through their actual achievements, identifies their intelligence and courage. Only then can they be entrusted with responsibility.

夫擇聖以道，擇賢以德，擇智以謀，擇勇以力，擇貪以利，擇奸以隙，擇愚以危。事或同而觀其道，或異而觀其德，或權變而觀其謀，或攻取而觀其勇，或貨財而觀其利，或捭闔而觀其間，或恐懼而觀其安危。故曰：欲求其來，先察其往；欲求其古，先察其今。先察而任者昌，先任而察者亡。

Selecting the virtuous, use the Dao to measure; selecting the wise, use strategy; selecting the brave, use strength; selecting the greedy, use wealth; selecting the cunning, use opportunities; selecting the foolish, use hardship. By observing actions: let him work with others, see if he remains upright; let him act differently, see if he has virtue; let him adapt, see if he has strategy; let him attack and conquer, see if he has courage; let him handle goods and money, see if he forgets righteousness for profit; let him travel and negotiate, see if he creates discord; let him be in danger, see if he remains calm. Therefore, to know how a person will be in the future, first examine how he was in the past; to know his character in his youth, first examine his conduct today. Those who are thoroughly examined before being appointed will prosper; those appointed first and then examined will fail.

昔市偷自鬻於晉，晉察而用之，勝楚。伊尹自鬻於湯，湯察而用之，放桀。智能之士，不在遠近。仁人不因困阨，無以廣其德；智士不因時棄，無以舉其功。王者不因絶亡，無以立其義；霸者不因強敵，無以遺其患。

Once there was a thief from the marketplace who recommended himself to the state of Jin. After Jin examined him, they employed him, and with his abilities, he defeated the state of Chu. Yi Yin recommended himself to the Shang King Tang. After Tang examined him, he employed him, and eventually expelled the Xia King Jie. This shows that wise and capable people are not limited by distance or closeness. A person of benevolence cannot expand his virtue without experiencing hardship and obstacles; a strategist cannot establish his achievements without enduring a period of being discarded. A ruler who follows the Way of the King cannot establish his righteousness without encountering a critical crisis; a ruler who follows the Way of the Lord cannot eliminate future troubles without facing a strong opponent.

明主任人，不失其能；直士舉賢，不離於口。無萬人之智者，不可據於萬人之上。故曰：〈○「曰」字原脫，依文瀾閣本補。此下八句乃《孫武子‧謀攻篇》文。〉「不知軍中之事，而同軍中之政者，則軍士惑矣。不知三軍之權，而同三軍之任者，則軍士疑矣。三軍旣惑且疑，則諸侯之難至矣。」夫如是，則君不虛王，臣不虛貴。所謂君道知使臣，臣術知事君者。

An enlightened ruler employs people without burying their talents; a upright minister recommends virtuous men and keeps talking about it without giving up. One who does not possess the wisdom to surpass ten thousand people should not occupy the position above ten thousand. Therefore, the "Art of War" by Sun Tzu says: "If you do not understand the actual situation within the army yet interfere with its military orders, the soldiers will be confused; if you do not understand the flexibility of the entire army yet interfere with its command and control, the soldiers will be doubtful. When the army is both confused and doubtful, the calamity of the feudal lords taking advantage of the situation will arrive." (Note: The character "曰" was originally missing, and it is supplemented according to the Wenlan Pavilion edition; the following eight sentences are the original text from "The Art of War" by Sun Tzu.) If one can do this, the ruler's throne is not just a name, and the minister's high position is not empty. This is what is called the ruler's way lies in knowing how to use his ministers, and the minister's method lies in knowing how to serve the ruler.

經曰：國有疆埸之役，則天子居正殿，命將軍，詔之曰：「朕以不德，謬承大運，致寇敵侵擾，攻掠邊陲，日旰忘食，憂在寤寐，勞將軍之神武，帥師以應之。」

The classic states: When there is warfare on the borders, the Son of Heaven will appear in the main hall, appoint a general, and issue an edict saying, "I have shallow virtue and have mistakenly inherited the great destiny. Thus, the enemy has come to invade, plundering the border regions. For this reason, I have not even had time to eat as evening has already come, and I have been anxious in both sleep and dreams. Now, I rely on the divine power and military strategy of the general to lead the great army to deal with them."

將軍再拜受詔，乃令太史卜，齋三日，於太廟拂龜。太史擇日以授鉞，君入太廟，西面立，親操鉞，以授將軍，曰：「從此以往，上至於天，將軍制之。」復操斧柄，授將軍曰：「從此以往，下至於泉，將軍制之。」

The general bowed twice to accept the imperial decree. Then he ordered the Grand Historian to perform divination, observing a three-day fast and cleansing the turtle shells in the ancestral temple. On a propitious day, the ceremony of granting the axe was held. The sovereign entered the ancestral temple and stood facing west, personally taking hold of the axe and handing it to the general, saying, "From here upwards to the heavens, all matters shall be decided by you." He then took hold of the axe handle and handed it to the general, saying, "From here downwards to the Yellow Spring, all matters shall be decided by you."

將軍旣受命，跪而荅曰：「臣聞國不可從外治，軍不可從內御。二心不可以事君，疑志不可以應敵。臣旣受命，專斧鉞之威，臣不願生還，請君亦埀一言之命於臣。〈○以《六韜‧立將篇》校之，此下脫「君不許臣」句。〉臣不敢將；君許臣，乃辭而行。」

After receiving his appointment, the general knelt and replied, "I have heard that state affairs cannot be managed outside the court, and military operations cannot be controlled from within the palace. Those with divided loyalties cannot serve the sovereign, and those with doubts cannot face strong enemies. Since I have been entrusted with this mission and given the authority of the general's command, I do not expect to return alive. I only request that the sovereign give me a clear word. (Note: According to the 'Six Strategies · Establishing a General,' the sentence 'If the sovereign does not agree' is missing here.) If the sovereign does not agree, I dare not take up the command; if the sovereign agrees, then I will bid farewell and depart for the campaign."

三軍之事，不聞君命，皆由於將出，臨敵決戰無有二心。若此無天於上，無地於下，中無君命，傍無敵人。是故智者為之慮，勇者為之鬬，氣厲青雲，疾若馳騖，兵不接刃而敵降伏，戰勝於外，功立於內。於是將軍乃縞素避舍，請於君，君命舍之。

From this point on, all military affairs within the three armies no longer await the sovereign's orders, but are entirely issued by the general. When facing the enemy in battle, there is no wavering or hesitation. At this stage, the general sees neither heaven above nor earth below, is not constrained by the sovereign's commands, and does not regard the enemy as a threat. Therefore, those with wisdom are willing to plan for him, and those with courage are willing to fight for him. The soldiers' morale is high, rising straight to the clouds; their actions are swift, like a galloping horse. Before the blades even meet, the enemy surrenders. They win victories abroad and establish meritorious deeds at home. After returning from the campaign, the general wears plain clothes, leaves the main hall, and resides in a side chamber, requesting the sovereign's censure. The sovereign then orders the general to be exempt from self-reproach.

經曰：兵有四正四奇，總有八陣，或合為一，或離為八。以正合，以奇勝，餘奇為握奇，聚散之勢，節制之度也。

The classic states: In warfare, there are four branches of regular troops and four branches of irregular troops, making a total of eight formations. These eight formations can be combined into one unified formation or divided into eight separate formations. In battle, the regular troops engage the enemy directly in the front, while the irregular troops attack unexpectedly to achieve victory. The remaining irregular troops are personally controlled by the general, known as "wò qí" (holding the odd). This represents the principle of concentration and dispersion, and also the method of regulating the troops.

一萬二千五百人為一軍。一萬二千象十有二月，五百象閏餘，窮陰極陽，備物成功，徵無義，伐無道。聖人得以興，亂人得以廢。興廢存亡昏明之術，皆由兵也。

Twelve thousand five hundred people are organized into one army. The number twelve thousand represents the twelve months of a year, while the number five hundred symbolizes the excess in the calendar system. The number of soldiers exhausts the principles of yin and yang, with all necessary resources complete and thus the military endeavor can succeed. It is used to attack those who act unjustly and to punish those who rule tyrannically. The wise rise through it, while the foolish fall by it. All the means of rise and fall, survival and extinction, darkness and clarity are realized through military action.

司馬穰苴曰：「五人為伍，十伍為部。」〈○原本誤作「五」。五為伍，伍伍為部，以人數計之，不合。張刻本作「二伍為部」，亦以意改也。以《通典》百四十八引《穰苴兵法》文校正。〉

Sun Wu Rangju said: "Five men are grouped into a unit, and ten units form a division." (Note: The original text mistakenly wrote 'five' here. If we calculate according to 'five men as a unit, five units as a division,' the numbers do not match. The Zhang edition altered it to 'two units as a division,' which is an arbitrary change based on meaning. Now, this has been corrected according to the original text cited in Tongdian, Volume 148, on Rangju's Military Methods.)

部，隊也。一軍凡二百五十隊，每十隊以三為奇。風后曰：「餘奇握奇。」故一軍以三千七百五十人為奇兵，隊七十有五，外餘八千七百五十人，部隊一百七十五分為八陣，陣有一千九十三人七分五銖，隊有二十二火人為一陣之部署。今舉一軍，則千軍可知矣。

"The 'bu' refers to 'dui'. One army consists of two thousand five hundred dui. From every ten dui, three dui are selected as the special forces. Fenghou said: 'The remaining special forces are directly commanded by the general.' Therefore, one army has three thousand seven hundred and fifty people in the special forces, forming seventy-five dui; the remaining eight thousand seven hundred and fifty people, totaling one hundred and seventy-five dui, are divided into eight formations. Each formation consists of one thousand and nine十三 people and seven parts of five fractions (i.e., three quarters of the remainder for those who are less than a full person), with twenty-two dui under each formation, which constitutes the deployment of one formation. Here, only one army is given as an example. Following this pattern, the organization of a thousand armies can be clearly understood."

經曰：三軍之眾，萬人之師，張設輕重，在於一人，不可不察也。一人大將軍，智、信、仁、勇、嚴、謹、賢、明者任。二人副將軍，智、信、仁、勇、嚴、毅、平、直者任，一人主軍糧，一人主徵馬。四人總管，嚴識軍容者任，二人主左右虞候，二人主左右押衙。八人子將，明行陣、辨金革、曉部署者任。

The classic states: The success or failure of a military force of tens of thousands depends entirely on the general. It is essential to examine the general carefully. The main general should be someone who possesses wisdom, integrity, benevolence, courage, strictness, caution, virtue, and discernment. Two deputy generals should be selected from those who have wisdom, integrity, benevolence, courage, strictness, firmness, fairness, and uprightness. One of them should be in charge of military provisions, and the other should be in charge of war horses. Four officers in charge of overall management should be those who maintain strict discipline and are familiar with military ceremonies and regulations. Two of them should be responsible for the left and right yuhou, and the other two should be responsible for the left and right yapya. Eight subordinates should be those who are skilled in military maneuvers and formations, can distinguish the signals of gongs and drums, and understand the methods of deployment.

八人大將軍別奏，十六人大將軍傔，〈侍從官吏。○文瀾閣本此下有「八人副大將別奏」句。〉一十六人總管傔，八人子將別奏，一十六人子將傔，忠勇、驍果、孝義、有藝能者任。一人判官，沉深謹密、計事精敏者任，濡鈍勿用。一人軍正，主軍令斬決罪隸及行軍禮儀、祭祀、賓客進止。四人軍典，謹厚、明書算者任。

The Grand General has eight assistants, and sixteen attendants (note: attendants are officials serving as attendants). The overall commander has sixteen attendants, the sub-commander has eight assistants, and sixteen attendants. These people are all appointed from those who are loyal and brave, vigorous and decisive, filial and valiant, and skilled in various arts. One judge is appointed, who should be someone steady and meticulous, capable of handling affairs with clear and quick calculations; those who are dull and slow should not be appointed. One military inspector is appointed, responsible for executing military punishments on guilty soldiers according to military orders, as well as overseeing military etiquette, worship, and the arrangements for receiving and sending off guests during campaigns. Four military clerks are appointed, who should be careful and sincere, and skilled in writing and arithmetic.

經曰：古者，君立於陽，大夫立於陰，是以臣不得窺君，下不得窺上，則君臣上下之道隔矣。夫智均不能相使，力均不能相勝，權均不能相懸。〈○張刻本作「援」。〉道同則不能相君，勢同則不能相王，情同則不能相順。情異則理，情同則亂。故大將以智，裨將以勇。以智使勇，則何得而不從哉！

The classic states: In ancient times, the sovereign stood in the sunny position on the court, while the ministers stood in the shady position. Thus, the ministers could not窥测 the sovereign, and the subordinates could not窥测 the superiors, thereby establishing a clear distinction between the ruler and the subject. When two people have equal intelligence, neither can command the other; when their strength is equal, neither can overpower the other; when their authority is equal, neither can control the other. If they follow the same principles, they cannot address each other as sovereign and subject; if their power is equal, they cannot pay homage to each other as king; if their nature is the same, they cannot submit to each other. Only when there is a difference in nature can order be maintained; but when nature is entirely the same, disorder arises. Therefore, a general relies on intelligence, while an assistant general relies on bravery; using intelligence to command bravery, what could possibly be unmanageable?

一人偏將軍，勇猛果敢、輕命好戰者任。二人副偏將軍，無謀於敵、有死於力、守成規而不失者任。四人子將，目明旌旗、耳察金鼓、心存號令、宣佈威德者任。二人虞候，擒奸摘伏、深覘非常、伺察動靜、飛符走檄、安忍好殺、事任惟時者任。二人承局，差點均平、更漏無失、糾舉必中者任。

A subordinate general is appointed to a single position, assigned to someone who is brave, resolute, fearless of death, and fond of fighting. Two deputy subordinate generals are appointed, assigned to those who do not need to devise strategies against the enemy, are willing to fight to the death, abide by established rules, and do not make mistakes. Four subordinates are appointed, assigned to those who can recognize banners and flags, listen clearly to the sound of gongs and drums, remember the commands, and can convey the general's authority and kindness to the troops. Two spies are appointed, assigned to those who can capture spies, expose hidden conspirators, conduct thorough reconnaissance, monitor the movements of both sides, transmit signals quickly, run messages, are ruthless enough to execute when necessary, and can adapt their actions according to the situation. Two attendants are appointed, assigned to those who can distribute the morning call evenly, keep watch without error, and report accurately on any violations.

六人偏將軍別奏，一十二人偏將軍傔，六人副偏將軍別奏，十二人副偏將軍傔，八人虞候兼充子虞候，並忠勇、驍果、孝義、藝能者任。一人判官，主倉糧財帛出納，軍器刑書公平者任。二人軍典，明書記、謹厚者任。

The six assistants of the Deputy General are to be selected from loyal and brave, vigorous and decisive, filial and valiant, and skilled individuals. The twelve attendants of the Deputy General are also to be selected from the same kind of people. The eight messengers, who also serve as sub-messengers, are to be chosen from the same category. One official is appointed to manage the storage of grain and supplies, as well as the income and expenditure of money and silk, and this person should be someone who is fair and impartial in handling military equipment, legal matters, and official documents. Two military clerks are appointed, who should be individuals skilled in handling documents and records, and who are cautious and sincere.

經曰：智者之使愚也，聾其耳，瞽其目，迷其心，任其力，然後用其命。如驅群羊，驅而往，驅而來，莫知所之。與之登高去其梯，入諸侯之境廢其梁。役之以事，勿告之以謀；語之以利，勿告之以害。則士可以得其心而主其身。如此，則死生聚散，聽之於我，是謂良將。

The classic says: A wise strategist leads the simple-minded soldiers by blocking their ears and covering their eyes, preventing them from thinking about anything else, and using only their strength. Then he can control their lives and deaths. This is like driving a flock of sheep, driving them forward and then back again, so they never know where they are going. When they reach a high place, remove the ladder; when they enter another country, destroy the bridge. Assign them only specific tasks, without telling them the strategy; explain only the benefits, not the dangers. In this way, the soldiers' hearts are won over, and their bodies are controlled. When this is achieved, the entire army's life and death, gathering and dispersing, are all under my command. This is called a good general.

一人隊將，經軍陣、習戰鬬、識進止者任。一人隊管、一人隊頭、二人副隊頭，主文書、酬功賞、知勞苦、明部分行列疎密，並責成於副隊頭，公直明曉者任。一人秉旗、二人副旗，並勇壯者任。一人枹鼓，主昏明發警、進退節制，氣勇志銳者任。一人吹角，主收軍退陣，謹守節制、懦怯忠謹者任。

A squad is led by one person who has experienced military formations, is skilled in combat, and knows when to advance and when to stop. There is also a squad leader, a squad head, and two deputy squad heads. The deputy squad heads are responsible for managing documents, rewarding meritorious deeds, caring for the hardships of soldiers, and understanding the arrangement and spacing of the squad's formation. These duties are shared by the deputy squad heads, who should be fair, upright, and reasonable. One person is in charge of the flag, and two are deputies, all selected from strong and robust individuals. One person is responsible for holding the drum and beating it, who is in charge of issuing alarm signals in the morning and evening and controlling the rhythm of advancing and retreating. This person should be bold, courageous, and resolute. One person is responsible for blowing the horn, who is in charge of signaling the retreat and withdrawal of the troops. This person should be disciplined, temperate, loyal, and cautious.

一人司兵，主五兵銳利、支分器仗，明解者任。一人司倉，主支分財帛、給付軍糧，清廉者任。一人承局，主雜供差料，無人情、惡口舌者任。五人火長，主廚膳飯食、養病、守火、內衣、資樵採、戰陣不預，仁義者任。

A military officer in charge of weapons is appointed to maintain the sharpness of the "five types of weapons" (go, shu, ji, qiu mo, yi mo, generally referring to all kinds of weapons in the army) and to distribute various military equipment and ceremonial items, and this position is held by someone who is knowledgeable about weapons. A military officer in charge of supplies is appointed to distribute wealth, silk, and grain for the army, and this position is held by someone who is upright and incorruptible. A military officer in charge of miscellaneous affairs is appointed to handle various supplies and tasks, and this position is held by someone who is impartial and dislikes spreading rumors. Five officers in charge of kitchen duties are appointed to manage the kitchen, care for the sick, watch over the fire, attend to personal clothing, provide firewood and fuel, and they do not participate in battle formations, and this position is held by someone who is kind-hearted and righteous.