Heavenly Merit First

天道變化，消長萬匯，契地之力，乃有成爾。天貴而地賤，天動而地靜，貴者運機而賤者效力。上有其動，而下行其地矣。是以知天之施地匪專也，知地之應天有常也。生機動則應之以生，氣機動則應之以氣。機正則泰，機亂則否。萬物列形而否泰交著，見之於地焉，豈止地之為乎？蓋天道內而地道外者也。

The operation and transformation of heaven cause all things to either decline or grow, and they must harmonize with the carrying capacity of the earth, so that all things can truly come into being. Heaven is exalted and earth is humble; heaven moves and earth remains still. The exalted side holds the key, while the humble side provides support. When there is movement above, it is implemented on the earth below. Therefore, what heaven applies to the earth is not confined to a single path, yet the earth's response to heaven follows a constant pattern: when the key of growth is activated, the earth responds with growth; when the key of transformation is activated, the earth responds with climate. When the key is properly aligned, it is called "Prosperity," with heaven and earth communicating smoothly; when the key is disordered, it is called "Obstruction," with heaven and earth separated. All things take on their forms, and the flow and blockage alternate, all of which are manifested on the earth. Is this solely due to the earth? Actually, it is heaven's principle that governs internally, and the earth's principle that receives externally.

王者，天也；將，地也。將者，天也；士卒，地也。我，天也；敵，地也。由此觀其所動，故負勝可知矣。王之於將也，閫外之寄，擇賢授柄，舉無所疑。將必內應其正，外務其順。應以正則師律嚴，務以順則臣節貞。舉而禦敵，詎有輿尸之患乎？君恃智以自用，倨禮而傲下，授柄匪人，任人不信，將不正應，內包猶豫之惑，外喪馭眾之威矣。舉而禦敵，寧免失律之凶乎？師之成敗見之於將焉，豈將之為乎？

The king is like heaven, and the commander is like earth; the commander, in relation to the entire army, is like heaven, and the soldiers are like earth; our side is like heaven, and the enemy is like earth. By observing the movements of both sides through these layered correspondences, the outcome of victory or defeat can be foretold. The king entrusts the military authority beyond the country's borders to the commander, selecting capable individuals to hold the military power, and once appointed, he does not doubt or suspect them. The commander must respond with integrity within and act in accordance with reason outside. Responding with integrity ensures strict discipline within the army; acting in accordance with reason maintains the steadfast virtue of the officials. With such an army, how could there be the calamity mentioned in the "Book of Changes, the Army Hexagram" of "carrying corpses on carts"—a great defeat? Conversely, if the sovereign relies on his own wisdom and acts arbitrarily, disregards propriety, and looks down upon his ministers, entrusting military power to an unsuitable person, and then fails to trust him once appointed; the commander cannot respond with integrity, his mind clouded by hesitation and confusion, and he loses the authority to command his troops. With such an army, how could one avoid the danger of "losing the law"—the peril caused by the breakdown of military discipline? The success or failure of an army is reflected in the commander, but is it solely the commander's doing?

將之為任也，智敵萬人，茍無萬人之用，與愚者同矣；勇冠三軍，茍無三軍之用，與懦者同矣。善為將者正而能變，剛而能恤，仁而能斷，勇而能詳，以策馭吏士，未有不振拔勛業，以戡禍亂者也。反是，則吏士外無攻，內多離散之勢。勇怯見之吏士焉，豈吏士之為乎？

The position of a commander-in-chief requires wisdom sufficient to match that of ten thousand men, but if this wisdom is not effectively utilized, it is no better than that of a fool. Similarly, even if one's bravery surpasses that of the entire army, if it is not effectively applied, it is no different from cowardice. A truly skilled commander is upright yet adaptable, strong yet compassionate towards subordinates, benevolent yet decisive in action, and courageous yet thoughtful. By employing strategies to manage officers and soldiers, such a commander will surely achieve great accomplishments and stabilize chaos. Conversely, officers and soldiers will lack the ability to attack externally and will be prone to internal discord. The bravery or cowardice of the soldiers is not solely due to the soldiers themselves.

我之於敵也，夫功拔戰勝，使敵不敢抗衡者，豈敵怯乎？由我威令整，進退肅，賞罰明也。覆兵殺將，弱國削地者，豈敵強威乎？由我不嚴師律故也。夫如是，亦自上而及下，自內而迨外，其猶天地之用乎。故天必藉地力，然後運四氣，正生殺也；貴必藉賤力，然後能立元功而建王業也。

Now regarding the relationship between our side and the enemy: being able to attack and capture the enemy's city, achieve victory in battle, and make the enemy dare not stand against us, is it because the enemy is naturally timid? It is because our side maintains strict discipline, clear orders for advance and retreat, and open rewards and punishments. Conversely, if the entire army is destroyed and the general is killed, leading to weakened state and lost territory, is it because the enemy is particularly strong and formidable? It is because our side fails to maintain strict military discipline. In this way, the effect still originates from above and spreads downward, from within to outside, which is precisely akin to the mutual assistance between heaven and earth. Therefore, heaven must rely on the earth's power in order to circulate the four seasons' energies and regulate the growth and withering of all things; the noble must rely on the efforts of the humble in order to establish meritorious deeds and accomplish the imperial cause.

地之形，險易殊也；地之氣，寒熱異也。用形與氣，在知逆順焉。昧此道者，不能得地利必矣。善用地者則不然，險而易之，易而險之也。夫居險用險必內潰，居易用易必內蹶。當有形之用，逆之者善矣。何謂險而易之？曰：簡以夷其政，要以節其動，用以緩其約，不以疏慢為失也。何謂易而險之？曰：進止戒嚴，內外無怠，用其謹慎，不以暴急為務也。如是者，乃險易之用也。

The terrain has differences between rugged and level areas; the climate has variations between cold and hot. Using the terrain and the earth's energy depends on understanding what is contrary and what is harmonious. Those who do not understand this principle will certainly not gain the advantage of the land. However, those who are skilled in using the land do not act this way: when in a rugged area, they use the method of level ground; when in a level area, they use the method of rugged terrain. Because if one is in a rugged area but still uses a hasty method, the internal forces will surely disintegrate; if one is in a level area but still uses a relaxed method, the internal forces will surely collapse. When dealing with tangible terrain, using the contrary method is the superior approach. What does "rugged and level" mean? It means having clear and simple orders to achieve harmony, seizing the essentials to regulate actions, handling affairs calmly to loosen restrictions, but never becoming careless or negligent and making mistakes. What does "level and rugged" mean? It means being vigilant in both movement and stillness, neither inside nor outside daring to be slack, and striving for caution in all actions, but not treating impatience and violence as the norm. Achieving these two principles is the correct way to deal with rugged and level terrain respectively.

以方位觀之，則寒熱之氣異也。當有氣之用，順之者善矣。南方之氣熱，北方之氣寒也。其氣異則水土之性必相戾，逆諸人而使之飲其地脈，食其土毛，蒙其風氣，瘴癘之疾、凍澀之戾加焉。以我之不便，犯順方之人，不有患乎？天不能以氣順人，君能以人順氣，可也。

From the perspective of direction, the cold and heat of different regions vary. To deal with invisible earthly energies, the method of "following" is the wise approach. The air in the south is hot, while that in the north is cold. Since climates differ, the nature of soil and water must inevitably clash. If one goes against this principle and forces soldiers to drink water from foreign lands, eat grains and plants grown in foreign soil, and endure foreign winds and terrain, they will soon suffer from diseases such as miasma, plague, frostbite, and stiffness. Using conditions that are unsuitable for our people to attack those who are naturally adapted to local soil and water, how can there be no calamity? Heaven does not adjust its climate to accommodate people, but a ruler can make people adapt to the climate. This is the practical approach.

是故利不可以專一。北人之馬，南人之航也，各有便焉。反是，不可措手足矣。行師者不能擇而用之，斯亦更北南之所便也。冀其成功，遠矣。是知地之所利者，可兼而有乎。善用兵者，擇利而從之，善矣。

Therefore, the advantages of geography should not be rigidly confined to one aspect. Northerners are good at using horses, while southerners are good at using boats, each having their own conveniences. If reversed, they would be at a loss. A general who cannot adapt his methods according to the terrain is like swapping the strengths of the south and the north, expecting success through such a reversal. This is far from effective. From this, we can see that the various advantages provided by the terrain can be combined and utilized together. A skilled general knows how to choose favorable conditions and adapt to them, which is truly wise.

今之世取人也，每務其多學而舍其偏技，非良術也。兵家所利，隨其長短而用之也。是以善撫恤者勿頻鬥，慮其勞疲而無勇也；善保守者勿使進攻，慮其遲緩而不猛也；多方者勿使與於決事，慮其猶豫也；多勇者勿與謀敵，慮其過輕也。

In the present world, when selecting people for employment, people always value those who are learned and versatile, and discard those who have only one particular skill. This is not a good approach. The military school values the use of people according to their strengths and weaknesses. Therefore, those who are good at caring for their subordinates should not be made to fight continuously, for fear that they may be too considerate, causing the soldiers to become exhausted and lose their courage. Those who are good at holding positions should not be assigned to attack, for fear that they may be too cautious and not sufficiently brave. Those who have many strategies should not be involved in making major decisions, for fear that they may be indecisive and hesitate. Those who are overly courageous should not be involved in planning against the enemy, for fear that they may act too hastily.

精悍者使鬥；果敢者使攻也；沉毅而性執者，使其據阻險；見小而貪財者，不可使守儲蓄；智而善斷者，可擇其言；輕健者使誘敵；剛愎者使當鋒；利口喋喋者使行問；善鼠竊狗偷者使盜號探敵；惡言多罵者使之揚毀訾詈；奇材異識者使預談論；深識大度者使安眾；崛強多力者使斬闢榛莽；善隨地形結構者使度樹營柵；怯懦者使輦運器用；老弱者使備炊汲；諳山川、擇高下水泉之利者，使察地形；妖言詐辭、善張皇鬼神之心、推引天命者，使揚聲惑眾以動敵心；善擇地勢平易險阻，知往來細大之蹊路者，使通糧儲；奇辭偉辯、能架虛矜大者，使奮振威德；耳目聰明、探察敵人情者，使伺候奸偽；敏才健筆者，使主箋檄。

Skilled and strong individuals should be assigned to engage in combat; decisive and brave ones should be sent for attack; those who are calm, resolute, and stubborn should be placed in strategic strongholds; those with short-sightedness and greed should not be entrusted with managing military supplies; those with wisdom and good judgment should be consulted for advice; agile and quick individuals should be sent to lure the enemy; stubborn and inflexible ones should be placed in the vanguard; those who are eloquent and talkative should be sent on diplomatic missions; those skilled in petty theft should be assigned to steal enemy orders and spy; those who are quick to speak ill and like to scold should be sent to shout insults on the battlefield; those with unique talents should be involved in decision-making; those with far-sightedness and broad-mindedness should be assigned to pacify the troops; those who are stubborn and strong should be sent to cut down and clear forests; those skilled in setting up camps according to terrain should be assigned to survey and establish fortifications; timid and cowardly individuals should be assigned to transport equipment by cart; elderly and weak individuals should be assigned to cook and carry water; those familiar with mountains and rivers and able to select favorable water sources should be assigned to survey the terrain; those skilled in fabricating false words and promoting superstitions and divine omens should be assigned to spread rumors and confuse the enemy's morale; those who can distinguish between flat and rugged terrain and are familiar with roads should be assigned to secure the supply lines; those with unusual speech, eloquent and capable of exaggerating should be assigned to publicize the army's virtue and strength; those with keen hearing and ability to detect enemy secrets should be assigned to monitor enemy spies and infiltrators; those with quick thinking and fast writing should be assigned to handle official documents and proclamations.

明七曜休咎者，為曆數之士；善占風雲吉凶者，為候氣之士；曉六壬遁甲者，為選日時之士；諳蓍龜者，為卜筮之士。是四人者，雖推驗體測陰陽，各不可使相亂，貴其專一也。醫藥之人，二十人已上，以兵數增之。獸醫亦如醫人之數。大將軍權通材者，與之參議可否。故我大眾之內有善有惡，無棄人焉。人無所棄，斯不怨則動有功矣。

Those who understand the auspicious and inauspicious signs of the sun, moon, and five stars (collectively known as the seven luminaries) serve as astronomers calculating the calendar; those skilled in predicting the auspicious or inauspicious signs of clouds and winds serve as diviners observing atmospheric phenomena; those who know the two divination systems of "Lùn Jiā" and "Liù Rén" serve as experts in selecting favorable days and times; and those familiar with the methods of divination using yarrow stalks and turtle shells serve as diviners using these methods. Although these four types of people all engage in divination and observation, examining yin and yang, their respective roles should not be mixed. It is important for each to specialize in one particular discipline. In the military, there should be at least twenty medical personnel, and the number should be increased according to the size of the troops. The number of veterinary staff should also be determined in the same way as medical staff. The commander should consult with those in the army who are versatile and capable of adapting to circumstances regarding the feasibility of various actions. Therefore, within our large army, there are both capable and less capable individuals, but none should be discarded. Everyone has a use, so there will be no resentment, and when action is taken, it will be effective.

《易》曰：見機而作，不俟終日。故用兵之術，知變為大。軍雖氣銳時勝〈一作遇天時〉，而行列散潰，旌旗紊亂，金鼓不節，擊之可也。或曰：彼得天時，詎可破乎？許洞曰：天之所祐，正也。怙天時而戾軍政，與天違也。天人相違，不凶何俟？故兵利以順應順也。順而逆應之，必凶之兆也。

The *Zhou Yi* *Xi Ci Xia* says: "Acting on the signs and taking action immediately, without waiting for a whole day." This means that when one perceives the right opportunity, one should act promptly without delay. Therefore, the key to military strategy lies in adaptability. Even if the enemy has high morale and has favorable weather conditions (this sentence is also found as "meeting the weather conditions"), if their ranks are disordered, their banners are confused, and their gongs and drums are not in harmony, then an attack can be launched. Someone asks: if the enemy has favorable weather conditions, can they still be defeated? Xu Dong answers: What the heavens protect is "correctness." Relying on favorable weather conditions but disrupting military discipline is to go against the will of heaven. When the will of heaven conflicts with human affairs, how can misfortune be avoided? Therefore, the advantage in warfare lies in following the right course. If one should follow but instead uses the opposite approach, this is a sign of impending danger.

或曰：軍乘天時，跨有地利，將吏驕怠，謀劃不精，軍陣散亂，如之何？洞曰：可擊也。彼獲天地之利，如何擊之？曰：人者，天地之心也，茍心不正，雖有其表，將焉用乎？或曰：軍違天時、逆地利，大將深謀沉毅，部伍清肅，進退有節，如之何？許洞曰：未可擊也。曰：不獲天地之利，奚謂未可乎？曰：正則可以率天地之用，草寇可為王矣。

Someone asked: The enemy has both favorable weather conditions and advantageous terrain, but their officers are arrogant and lazy, their strategies are not well planned, and their military formation is disorganized. What should be done? Xu Dong answered: We can attack. Another question was asked: Since they have already gained the advantages of heaven and earth, how can we attack them? He answered: Humans are the heart of heaven and earth. If the people's hearts are not upright, even if their external conditions are fully favorable, what use is it? Then another question was asked: The enemy has violated the favorable weather conditions and does not have advantageous terrain, but their general is deeply strategic and far-sighted, calm and resolute, their troops are well-disciplined and orderly, and their movements are measured and regulated. What should be done? Xu Dong answered: We still cannot attack. Another question was asked: Since they have not obtained the advantages of heaven and earth, why do you say we cannot attack? He answered: As long as one's conduct is upright, one can harness the power of heaven and earth for one's own use. Even a band of rebels can achieve a kingdom, let alone such a disciplined and orderly army.

或曰：彼如是也，我之動將之如何？許洞曰：先以人，次以地，次以天，然後攻之，必克敵也。曰：先後如之何？曰：利為主。何謂主？曰：動為客，靜為主。觀敵之動何如，乃應之〈夫書言動者，不必戰陣時，敵人先動為客也。但密構敵人所為之事謂之動，則我以機應之必勝焉〉。先勝而後舉，神明之道也。

Someone asked: Since the enemy is in this situation, how should our side act? Xu Dong answered: First focus on 'people', then 'land', and then 'heaven', and then launch an attack, and surely defeat the enemy. Another question: How does this order work? The answer: It is based on whether it is advantageous. What is 'main'? The one who moves first is the guest, and the one who remains still is the main. Observe how the enemy moves, then respond accordingly. (Original note: The 'movement' mentioned in the book does not necessarily mean that the enemy moving first in battle makes them the guest; if we secretly design to entice the enemy into some action, that is called 'movement', and then respond appropriately, we will surely win.) First create an inevitable victory situation before sending troops, this is the divine and subtle way of warfare.

天著吉凶，以陰陽辯也；地布險易，以山川章也；人包勇怯，以戰陣見也。茍〈一作有〉欲陰陽之順，險易之利，勇怯之用，在於閑暇可得而擇也。當彼我相逢，各出不意，忽然交合，曷能擇所利而用哉？

Heaven shows good or bad omens through the changes of yin and yang; the earth arranges dangers and ease through the forms of mountains and rivers; people conceal bravery and timidity, which only become evident on the battlefield. If one wishes to follow yin and yang, seize advantages of danger and ease, and make use of bravery and timidity appropriately, then only in times of ease and leisure can one select and arrange these properly. But when enemies meet, each surprised by the other, and suddenly encounter combat, where is there time to choose favorable conditions for use?

或曰：兩師不期逼於險地，天地震晦，雨雪交積，山川不辯，當此之際，何以禦之？許洞曰：大將止眾堅陣，嚴肅號令，雖敵來攻，勿與交戰。俟天變少罷，觀弱強之勢，而後進退之。曰：我既安矣，彼自驚撓，則如之何？曰：以積兵乘之。

Someone asked: If two armies meet by chance and are forced into a dangerous place, with thunder shaking, strong winds, dark skies, and snow and rain accumulating, making mountains and rivers unrecognizable, what should be used to defend against this? Xu Dong answered: The commander should control his troops, maintain the formation, and strictly enforce orders. Even if the enemy attacks, do not engage in battle. Wait until the weather conditions calm down slightly, and clearly assess the strengths and weaknesses of both sides before deciding to advance or retreat. Another question: If our side is already secure, but the enemy becomes panicked and disordered, what should be done? The answer is: Use the well-fed and ready troops to attack the enemy with the momentum.

又曰：倉卒之際，大將以何術即能堅行陣、嚴號令，使士卒不自驚亂？許洞曰：善用兵者，有動必備。預擇輕勇者二十四人，八方各三騎，相去一里，晝以旗，夜以鼓〈過山川委曲，叢林茂密，晝亦鳴鼓，恐不見旗〉。第一騎見賊晝舉旗，第二騎亦如之，第三騎馳告。夜用鼓，如晝法〈恐敵聞鼓聲急馳告〉。

Another question: In a hurry, what methods can a commander use to quickly stabilize the formation and enforce orders strictly, so that soldiers do not panic and disorder themselves? Xu Dong answered: A skilled general, when taking action, must always be prepared beforehand. He should select twenty-four agile and brave soldiers in advance, assigning three riders to each of the eight directions, keeping them at a distance of one li from each other. During the day, they communicate by flag signals, and at night by drum beats (note: in mountainous or winding areas, or dense forests, drums are also used during the day to ensure visibility). The first rider who spots the enemy raises a flag during the day, the second rider does the same, and the third rider gallops back to report. At night, drums are used instead, following the same procedure (note: to prevent enemies from hearing the drum sounds, the message is sent back quickly by horse).

煙霧蓊塞，風雷震驚，旗之不見，鼓之不聞，亟馳告。斯謂八卦探騎者也。是以值賊而能備焉。茍天地有變，則引輕兵突之。大陣不可妄動〈凡大兵出，常以輕騎數千人別分部隊為遊兵，其將擇驍勇〉，觀彼動靜而後舉焉，故我常用其整也。此皆隨天之變也。

If there is heavy smoke blocking the view, and if there is a sudden storm or thunder that shakes the ground, and if the flags cannot be seen and the drums cannot be heard, then one should quickly send horsemen to report. This is called "Eight Trigrams Scouts"—a system of scouts deployed in the eight directions. Therefore, when encountering the enemy, one can be prepared in advance. Once there is a change in weather or terrain, one should lead a light cavalry force to attack the enemy, while the main army should not act rashly. (Note: When a large army moves out, it is common to detach several thousand light cavalry units to serve as mobile forces. The commander should select brave and capable soldiers for this task.) First observe the enemy's movements before taking action, so our army can always remain disciplined. All of this follows the changes of heaven.

或曰：與敵卒然相遇，或平原廣澤，或山谷深峭，或坡嶝穹隆，或坳汙沮洳，或草木蒙密，俱是危地，當其用之如何？許洞曰：回渠迂澗，可以沖車突馳也；深峽隘口，可以少擊眾也；長林豐草，可以為伏也；原野漫衍，可以騎兵相屬也；草木隱障，可以步士接戰；長郊往來，可進可退，可以長戟當敵；逾水跨遠，高下相乘，不可得親近，可以長弩當敵；崖壁相隱，狹徑斗回，可以劍盾當敵；葦蕭蘆荻，枝葉朦朧，可以戈梃當敵。此皆隨地之性也。

Someone asked: When encountering enemies suddenly, whether on plains and marshes, deep and steep valleys, undulating hills, muddy lowlands, or dense thickets, these are all dangerous terrains. How should troops be deployed? Xu Dong answered: For winding ditches and narrow ravines, use chariots to charge and attack; for deep gorges and narrow passes, use a small force to attack a larger one; in thick forests and lush grasslands, set up ambushes; on open plains, use cavalry to charge and maneuver; in areas where vegetation obscures visibility, use infantry for close combat; on vast open fields where movement is free and retreat is possible, use long spears; when facing enemies across water, at varying heights, and unable to get close, use long bows; on cliffs where visibility is blocked and paths are narrow and winding, use swords and shields; in areas with dense reeds and tangled branches, use spears and wooden poles. All these are methods that adapt to the nature of the terrain.

或曰：寨柵之間，三軍已憩，寇敵乘間沖突攻擊，當此之時如之何？許洞曰：使勇者據其前，怯者匿其後。忽遽之時，怯者強驅而前進焉，必挫鋒折銳，不若隱之也。曰：當此之時，何暇別勇怯之用乎？曰：不然。善用兵者，防亂於未亂，備急於未急。結營既定，預擇強勇者衛外，怯弱者附之，所以慮晦夜之急也。此皆隨人之性也。如是，順天、地、人預備之道者也。故易之卦以豫者預也，取預備之象為難之用也。故曰：重門擊柝，以待暴客，蓋取諸豫。用兵者可不審於此乎？

Someone asked: When the enemy takes advantage of the gap to attack while the army is resting inside the camp, what should be done? Xu Dong answered: Assign the brave to the front and the timid to the rear. In a moment of panic, if you force the timid to the front, it will certainly weaken the whole army's fighting spirit. It is better to hide them. Another question: At that time, how can you have the time to distinguish who is brave and who is timid, and assign them their roles? The answer is: Not so. A skilled general prepares for disorder before it occurs and for emergencies before they become urgent. Once the camp is set up, he should first select the strong and brave to guard the outer perimeter, and let the weak ones stay inside, in order to prevent sudden incidents at night. All these are in accordance with people's nature. Thus, it is in line with the principle of preparing for heaven, earth, and humanity. Therefore, the "Yu" hexagram in the "Zhou Yi" means preparation. "Yu" signifies preparation, and the hexagram represents the idea of being prepared in advance to deal with difficulties. The "Xici Xia" says: "Setting up many gates and beating the drum to guard against robbers, this is taken from the Yu hexagram." - Setting up multiple gates and beating the drum at night to guard against robbers is a system derived from the Yu hexagram. How can a military commander not carefully examine this?

國家行師授律，生殺之柄，大將所主。將者，國之腹心，三軍之司命也。可不慎於選乎？茍欲命將，預以精誠辯其可否者有四：一曰貌，二曰言語，三曰舉動，四曰行事。其一曰貌。凡眉上雙骨橫起而隆巘者，語言而不純者，目反仰視者，方坐內多虛驚者，行而瞠乎必照後者，目睛多白而有赤焰、瞻視不端者，此六者人有其一，斯人常蘊不臣之心，不可使之也。

When the state sends troops to war and establishes military regulations, the power of life and death is entrusted to the commander. The commander is the heart of the state and the master of the entire army's lives. How could we not be cautious in selecting him? If we are to appoint a commander, we should first carefully and sincerely discern whether he is qualified. There are four methods: first, observe his appearance; second, listen to his speech; third, examine his actions; and fourth, investigate his deeds. The first method is to observe his appearance. Those who have two bones rising horizontally above their eyebrows, who speak in a muddled and unclear manner, who look upward with their eyes, who feel startled without cause while sitting still, who walk with their eyes wide open and must constantly look back, and who have red, fiery whites in their eyes and look sideways — these are six characteristics. If a person possesses any one of these, it indicates that he harbors a constant desire to defy authority and should not be appointed.

豐下銳上，神氣安詳者，重德而善安眾人也；目黑多白少，點睛深而神氣與形相副者，機度沉厚，不可以詐動人也；目睛熒朗，五嶽相照，燕頷虎頤者，心機疾速、勇而有斷人也；龜背虎臆點睛深而朗徹者，為事沉毅而有謀，不可以名利誘人也；眉目瞻視詳諦而神骨聳峭者，雄壯有智慮人也。是五者人有其一，可使之也。至若神氣重濁，骨相不正，頭薄而淺，頸大腹細，目睛昏瞢，點睛近上，視顧不正，此皆志氣淺劣、智識庸鄙人也。

A person with a full lower jaw and a rounded forehead, appearing calm and composed, is one who possesses great virtue and is good at calming and comforting others. Someone with dark eyes and a deep, clear pupil that matches their overall appearance is one who is steady and cautious in mind, not easily swayed by deception. A person with bright, shining eyes, whose forehead, chin, nose, and cheekbones form a harmonious 'Five Mountains' structure, and who has a swallow-like lower jaw and tiger-like cheeks, is one who is quick-witted, brave, and decisive. Someone with a back like a tortoise and a broad chest like a tiger, with deep and clear eyes, is one who is steady, resolute, and strategic, not easily tempted by fame and wealth. A person with eyebrows and eyes that are alert and thoughtful, and a strong, upright bone structure, is one who is strong and intelligent. These five types of facial features: if a person possesses any one of them, they can be appointed to a position. However, those with heavy and dull spirit, improper bone structure, a thin and shallow forehead, a thick neck and narrow abdomen, dark and lifeless eyes, pupils that are high up, and eyes that look askance when looking around—these are signs of shallow ambition and vulgar, shallow insight.

其二曰言語。人有言肆而目駭視者，心懷異圖也；言枝蔓而不徑者，心有隱也；矜大人善唯恐不至者，黨人也；言錯綜而無所歸者，心躁競也；方言而他視者，心不誠也；言卑而色下者，心有所屈也；方言頻四顧者，其辭妄也；言人之短而視不定者，誣罔人也；言多以私事為憂者，顧妻子之人也；言大而理不精者，其學虛也；色悅而徐徐順人意者，佞媚人也；矜己善而斥人不善者，崛強人也；言欲發而卻縮者，含蓄人也；言無公私必及利者，貪人也；色卑而言多諂者，志下劣人也；事曲而言直，氣悖而言順，鄙而言大，事不詳而強能，理矯而強正，此皆奸詐人也。是十有六者人有其一，不可使也。

The second category is listening to speech. One who speaks recklessly but looks around in fear is scheming in his heart; one who speaks in a tangled manner and refuses to speak plainly is concealing something; one who constantly exaggerates others' virtues, fearing he has not praised enough, is a person involved in factionalism; one whose speech is disorderly and lacks focus is impetuous and ambitious; one who speaks while looking elsewhere is insincere; one who speaks humbly and has a subdued expression is suffering委屈; one who speaks while frequently looking around is speaking falsehoods; one who criticizes others' faults but looks around uncertainly is slandering others; one who constantly worries about private matters in conversation is preoccupied with family; one who speaks boastfully but lacks solid reasoning has empty learning; one who smiles broadly and speaks in accordance with others' wishes is flattering; one who boasts of his own merits and criticizes others is stubborn and conceited; one who hesitates before speaking is reserved in thought; one who brings up matters of interest regardless of public or private affairs is greedy for wealth; one who appears humble but speaks with much flattery has low aspirations; one who insists on being right despite being wrong, speaks in a contrary tone yet claims to be respectful, boasts despite being shallow, and tries to act despite not understanding is a deceitful person. These sixteen characteristics, if a person possesses any one of them, should not be trusted or appointed.

言大而意精至者，有識度人也；言希而出必中者，志節人也；言動而必及國家者，忠孝人也；言奮而不迂者，壯直人也；辭寡而意懇者，公正人也；言多及軍吏之私者，善拊恤人也；言及陣敵喜動色者，好勇人也；言及細微而能剖析是非者，有智人也；言迂闊而卒近於理者，識深見遠人也；言少而事詳者，大度人也；語氣和而神色相稱者，善納眾人也；言徐徐而事備者，性緩而有德人也；言速而事當，性急而不暴，有識人也。是十三者人有其一，皆可使之也。

A person who speaks in a grand manner but with precise meaning is one with insight and capacity. A person who speaks little but hits the point directly is one with integrity and principle. A person who always brings up matters concerning state affairs is one loyal and filial. A person whose words are vigorous yet not pedantic is one strong and upright. A person whose words are concise yet sincere in intent is one just and fair. A person who often speaks of the hardships of soldiers and officials in private is one skilled in caring for subordinates. A person who shows excitement when talking about facing enemies in battle is one fond of bravery. A person who can discern right and wrong even in minor matters is one wise. A person whose words seem remote but ultimately fall into reason is one with profound insight. A person who speaks little but handles affairs thoroughly is one with a broad mind. A person whose tone is calm and whose expression matches is one skilled in accommodating others. A person who speaks slowly but handles affairs well, though impetuous in nature, is one with discernment. These thirteen characteristics, if a person possesses any one of them, is worthy of appointment.

其三曰舉動。行有狼顧者，行與坐忽如驚恐者，非時言語而手足紛拿者，方食而不覺棄匙箸者，方坐而首偏口目輒斜動者，行而唯恐有人逐者，欲坐而頻四顧如有所駭者，方言勃氣上騰神色自得者，待下多卑恭而不實者，觀事覺已如不知而目它視者，是十者有其一，此皆心不誠實，多蓄異圖人也，不可使之也。行欲如大輅，足動而身不搖也；坐欲如山嶽，形神俱定也；臥欲如覆舟，神氣安詳也。此皆智度深沉、大節崇德人也。是三者人有其一，可使之也。

The third point is to observe behavior. A person who walks like a wolf, frequently looking back; someone who suddenly acts as if startled while walking or sitting; someone who speaks inappropriately, talking at the same time as fumbling with their hands and feet; someone who is eating but unconsciously drops their chopsticks and spoon; someone who sits upright but their head tilts sideways, and their mouth and eyes move unpredictably; someone who walks always fearing someone is behind them; someone who is about to sit down but keeps looking around as if startled; someone who is speaking but suddenly becomes angry, with a flushed face and a self-satisfied expression; someone who is overly humble and submissive to subordinates but not sincere; and someone who clearly understands something but pretends not to know, looking elsewhere with their eyes—these ten behaviors indicate that if a person exhibits any of them, they are dishonest in heart and have hidden intentions, and should not be trusted. Walking should be like a large cart moving forward, with the feet moving but the body steady; sitting should be like a mountain, with both body and spirit calm and stable; sleeping should be like a boat overturned and resting, with a peaceful and composed spirit. These are people with deep wisdom, noble character, and a strong emphasis on virtue. If a person exhibits any of these three behaviors, they can be trusted and appointed.

其四曰行事。有人行事先己後人者，好私人也；事繁多而用事不當者，無智人也；作事不急於用者，無益人也；作事有首無尾者，偽人也；先急而後慢者，卒眾庸人也；事不求詳而輒為者，粗疏人也；巧妙而無裨急用者，浮艷人也；所措舍魯鈍而不適用者，愚人也；利害章章而不能析之者，無識人也；臨事而懼者，懦弱人也；進退不決者，無斷人也；記一而忘二者，神昧人也；事虛而構架廣大，以善為惡、以惡為善者，奸人也；善候人之顏色，隨所欲而言者，佞人也。是十四者人有其一，不可使之也。

The fourth category is about examining conduct. A person who first considers himself and then others is biased. A person who handles complex matters improperly is lacking in strategy. A person whose actions are not urgent is of no help. A person who starts something but does not finish is insincere. A person who is eager at first but then becomes lazy is mediocre. A person who acts without understanding the matter thoroughly is careless. A person who does things skillfully but without addressing urgent needs is superficial. A person who is clumsy in both taking and letting go and not practical is foolish. A person who cannot clearly distinguish between advantage and disadvantage is lacking in insight. A person who is afraid when faced with difficulties is cowardly. A person who cannot decide on action or retreat is indecisive. A person who remembers one thing but forgets another is confused. A person who fabricates grandeur from nothing, and twists good into bad and bad into good is deceitful. A person who flatters others and speaks according to their mood is sycophantic. If a person exhibits any of these fourteen traits, they should not be entrusted with responsibilities.

有事簡而用當者，有喜怒之事不露於色者，臨大事而神氣自若者，此謂神有餘人也。有微而不棄，大而不煩者；凶事不懼，美事不喜者；事有眾惑而獨斷之者；事有眾危而獨安之者；事有難動而獨動之者；事有難安而能安之者，此謂志有餘人也。是十者人有其一，皆可使之也。是以知貌也者，神之聚也；言語也者，神之發也；舉動也者，神之用也；行事也者，神之本也。察其神，則盡其為人之道也大矣。況國之命將，可不審於此乎？

A person who handles affairs clearly and appropriately, who remains calm and does not show emotion when encountering pleasant or angry matters, and who remains composed when facing major events is called a person with "excess spirit." A person who does not easily give up on minor matters and does not feel troubled by major ones; who does not fear dangerous situations and does not become overly elated by favorable ones; who can make independent decisions when others are confused; who can stabilize a situation when others perceive it as dangerous; who can push forward when others cannot; and who can establish order when others fail to do so—is called a person with "excess will." These ten characteristics: if a person possesses even one of them, he can be appointed to a position. From this we can understand: appearance is the concentration of spirit, speech is the manifestation of spirit, actions are the application of spirit, and conduct is the foundation of spirit. To examine a person's spirit is to thoroughly understand the principles of discerning people. How could the state not carefully examine this when appointing a general?

《萬機論》曰：雖有百萬之師，恃吞敵在將者，恃將也。夫舉國之利器以授之，茍非其人，是輕天下。將何以為？謂小大者各有四焉。八者皆無，何足以謂之將乎？其大者：一曰天將，二曰地將，三曰人將，四曰神將；其小者：一曰威將，二曰強將，三曰猛將，四曰良將。

The Three Kingdoms period Wei scholar Jiang Ji in his work "Wanji Lun" said: Even if there are a million troops, the key to defeating the enemy lies in the commander. Therefore, the reliance is on the commander. If the sharpest weapons of the country are entrusted to one person, and if the person is not suitable, it is to despise the world. What qualifications does a commander need? One can say there are four major qualities and four minor qualities. Without any of these eight, how can one be called a commander? The four major qualities are: first, Heavenly General; second, Earthly General; third, Human General; fourth, Divine General. The four minor qualities are: first,威将 (commander of authority); second,强将 (commander of strength); third,猛将 (commander of ferocity); fourth,良将 (commander of virtue).

凡興師舉眾列營結陣，視旌旗之動，審金鼓之聲，揆日度時，以決吉凶；隨五行運轉，應神位出人，以變用兵，敵人不測其所來，以神用兵，我師不知其所為；動有度，靜有方，勝負在乎先見，持天地鬼神之心以安士眾：此之謂天將者也。

Whenever mobilizing troops and setting up camps and formations, if one can observe the direction of the banners' movement, discern the rhythm of the gongs and drums, calculate the day and hour, and thus determine auspicious or inauspicious conditions; if one can deploy troops according to the movement of the Five Phases and the appearances of divine and ominous forces, employing flexible tactics to surprise the enemy by making them uncertain of the direction from which an attack will come; if one can use military strategies in a mysterious way so that even one's own troops cannot predict the intended actions; if one can act in accordance with established rules when in motion and employ strategic plans when at rest, with victory or defeat depending entirely on prior clear understanding; if one can uphold the will of heaven, earth, spirits, and ghosts to stabilize the soldiers—this is called the Heavenly General.

所至之境，詳察地理〈一作利〉，山澤遠近、廣狹險易、林藪之厚薄、溪澗之深淺，若視諸掌；戰陣之時，前後無阻，左右無滯，步騎使其往來，戈戟葉其所用，指揮進退皆順其情，人馬無逼塞之困，攻守獲儲蓄之利，振野得水草之饒，使人馬無饑渴之色，陷死地而能生，攻亡地而能存，逆地而順用之，順地而逆用之，不擇險易皆能安而後動，動而決勝者：此之謂地將者也。

Whenever he goes, he thoroughly examines the terrain: the distance of mountains and marshes, the width and difficulty of the ground, the density of forests and grass, and the depth of streams and gullies are all as clear to him as the palm of his hand. In battle, there are no obstacles ahead or behind, no blockages on the left or right; infantry and cavalry move freely, and long weapons like spears and halberds are used appropriately. Orders for advancing or retreating are in accordance with reality, so horses and soldiers are not crowded or blocked. Both attack and defense can take advantage of abundant supplies; even when camping in the open, they can secure areas rich in water and grass, so neither men nor horses show signs of hunger or thirst. When trapped in a desperate situation, he can find a way to survive; when attacking a seemingly hopeless position, he can preserve his forces. When encountering unfavorable terrain, he can turn it to his advantage; when facing favorable terrain, he can use it to achieve unexpected victories. Whether the terrain is difficult or easy, he first stabilizes his position before taking action, and once he moves, he can decide the outcome of the battle. This is called a skilled commander in terms of terrain.

又若廉於財，節於色，疏於酒，持身以禮〈一作公〉，奉上以忠，憂樂與士卒同，獲敵之貨賂而不蓄，得敵之婦女而不留，納謀而能容，疑而能斷，勇而不陵物，仁而不喪法，匿〈一作原〉其小罪，決其大過；犯令者不諱其親，有功者不忌其仇，老者扶之，弱者撫〈一作恤〉之，懼〈一作驚〉者寧之，憂者樂之，訟者決之，濫者詳之，賊者平之，強者抑之，懦者隱之，勇者使之，橫者殺之，服者原之，失者扶之，亡者逐之，來者爵之，暴者挫之，智者暱〈一作眙〉之，讒者遠之；得我城不攻，得地不專；敵淺以待變，敵詭以順會，逆勢則觀，順勢則攻，此之謂人將者也。

Further, those who are廉洁 in handling wealth,节制 in regard to women, and distant from drinking, who restrain themselves by rites and laws, and serve their sovereign with loyalty, sharing the joys and sorrows of the soldiers; who do not appropriate enemy property or retain enemy women; who are open to counsel and have a broad mind, and can make decisions when faced with difficulties; who are brave but do not oppress others, kind but do not abandon laws; who conceal minor faults of their subordinates, but deal strictly with major offenses; who do not protect even close relatives who violate orders, and do not resent even enemies who have merited rewards; who assist the elderly, care for the weak, calm those who are frightened, comfort those who are distressed, judge those in disputes, investigate those who act improperly, suppress rebels, subdue the arrogant, hide the timid, assign the brave to battle, execute the brutal, pardon those who surrender, support those who have made mistakes, pursue those who flee, grant rank to those who come to surrender, subdue the violent, and favor the wise while distancing those who spread slander; who do not attack again after recapturing a city, and do not claim captured land as their own; who wait for internal disturbances when the enemy is weak, adapt to the enemy's cunning, hold back when the situation is unfavorable, and attack when the situation is favorable—this is called a person of virtue.

又若以天為表，以地為裡，以人為用，舉三將而兼之，此之謂神將者也。行師之時，無失天時，無失地利，無失其人，無有勇怯，聞敵而即行，心無疑慮；犯令者罪無大小，必繩以刑，敵聞之即畏〈一作降〉，當之即破，此之謂強將者也。

Then there is the type of general who uses heaven as his outer form, earth as his inner substance, and people as his means of operation, combining the three types of capable generals into one person. This is called a divine general. When leading an army, he never loses the advantage of heaven's timing, the benefit of earth's terrain, or the harmony of people's unity. Whether his subordinates are brave or timid, he treats them all equally and moves them into action immediately upon hearing of enemy movements, without any doubt in his mind. Any soldier who violates military orders, regardless of the severity of the offense, is punished without exception. The enemy, upon hearing of him, feels fear (the character '畏' in some editions is written as '降'), and upon engaging in battle, is swiftly defeated. This is called a strong general.

師無多少，敵無強弱，三軍順令，若臂使指；往復萬變，出其敵不意，舉動如神，匹馬單劍，摧鋒先人，使敵人失措懼而遠盾，此之謂猛將者也。夫能以威為表，以猛為裡，以強居中，兼三將而有之，此之謂良將者也。

No matter how many troops one has, or how strong the enemy may be, all the army obeys orders, as flexible as a hand controlling a finger; moving in countless variations, surprising the enemy, acting like a divine being; charging forward alone with a single sword to break the enemy's momentum, causing the enemy to be confused and fearful, retreating far away. This is called a fierce general. One who can display authority on the outside, bravery within, and strength in the center, combining authority, bravery, and strength, is called an excellent general.

國之任將也，得天將，可以當違天之敵；得地將，可以當逆地之敵；得人將，可以當悖人之敵；得神將，可以當天下之敵，舉無遺算矣。威將可附天將〈上能順天，下壯威武，所宜附也〉，強將可附地將〈上明地利，下知進退，所宜附也〉，猛將可附人將〈上明人心利害，下以精敢禦敵，所宜附也〉，良將可保四方。曰：雖有敏捷之用，然皆不可以獨用焉。如是者，將之體也。

The state employs generals: obtaining a Heavenly General can deal with enemies who defy the heavens; obtaining an Earthly General can deal with enemies who defy the earth's advantages; obtaining a Human General can deal with enemies who defy the people's will; obtaining a Divine General can deal with any enemy in the world, and military actions will have no miscalculations. A威将 (威严 General) can be paired with a Heavenly General (original note: it can conform to the heavens' timing above and strengthen military might below, thus suitable for pairing), a strong General can be paired with an Earthly General (original note: it can clearly discern the earth's advantages above and understand advancement and retreat below, thus suitable for pairing), a fierce General can be paired with a Human General (original note: it can understand the people's interests and dangers above and use elite and resolute forces to resist enemies below, thus suitable for pairing), and a good General can defend all four directions. It can be said that these kinds of generals, although each has their own agile and useful aspects, should not be used alone. Only by combining them in this way can the overall structure of a general be formed.

王者既審定大臣之可否以將之，於是居正殿召之，曰：“今某地不臣，願煩將軍應之，社稷安危，亦在將軍。”乃使大史氏擇吉日，授之斧鉞。王入大廟，西面而立，王操鉞持其首，授之柄，曰：“從是以上至天者，將軍制之。”復操其柄，授之以刃，曰：“從是以下至地者，將軍制之。”

The king has already decided whether a certain minister is fit to serve as the general. He then summoned him in the main hall and said, "Now a certain region is disobedient to the court. Please go there to deal with the situation. The safety of the state and the nation depends on you." Immediately, the historian was ordered to select a propitious day, and the axe and halberd were given to the general. The king entered the ancestral temple, facing west, held the upper part of the halberd, and handed the handle to the general, saying, "From here up to heaven, all matters shall be decided by you." Then he reversed his grip, took hold of the handle, and gave the blade end to the general, saying, "From here down to the earth, all matters shall be decided by you."

將既受命，拜而報曰：“臣聞國不可以從外理，軍不可以從中禦，二心不可以共濟，疑心不可以應敵。臣既受命，專斧鉞之威，臣不敢生還。”乃辭而行，鑿凶門而出。是以將之行也，不問妻子，示其忠於國；君之命將，不敢輕其禮，示其崇於用。將之於外也，君命有所不受，唯逐便利國家是務。其於己也潔，其於人也至。

The commander, after receiving his appointment, performed the ceremony and replied, "I have heard that state affairs cannot be managed from outside, and military operations cannot be controlled from the central court. Those with divided loyalties cannot face difficulties together, and those with doubts cannot deal with enemies. Since I have already received my appointment and now hold sole authority over life and death, I dare not return alive." Thus he bid farewell and set out, opening the northern gate symbolizing misfortune to depart for war. Therefore, when the commander goes out, he does not concern himself with his wife and children, showing his loyalty to the country. The monarch, in appointing the commander, does not show disrespect, showing his high regard for this appointment. When the commander is abroad, he may not accept the monarch's orders if they are not in the country's interest. He demands strict self-discipline for himself, but dedicates himself wholeheartedly to others.

是故將拒諫則英雄散，策不從則謀者去；善惡等則賢愚混，賞罰亂則綱紀散；多喜則不威，多怒則人心離，多言則機洩，多好則智惑；寬則眾懈，暴則眾怨；將專權則下歸咎，將自善則下無功，將納讒則正人離，將好賂則士卒盜，將內顧則士卒淫。

Therefore, the general will refuse to listen to advice, and heroes and virtuous men will disperse; if strategies are not adopted, those who devise them will leave; if good and bad are treated the same, the virtuous and the foolish will become confused; if rewards and punishments are mixed up, the rules will be broken; if joy is excessive, there will be no authority; if anger is excessive, people will scatter; if words are too many, secrets will be revealed; if desires are too numerous, the mind will be confused; if leniency is always shown, people will become lazy; if cruelty is always practiced, people will bear resentment; if the general monopolizes power, subordinates will blame him for all mistakes; if the general is only concerned with his own image, subordinates will have no merit to claim; if the general believes in flattery, the upright will leave; if the general is greedy for bribes, soldiers will steal and plunder; if the general thinks of his family, soldiers will indulge in licentiousness.

貶聲揮色，所以自潔；避嫌遠疑，所以自持；沉機遠慮，所以不失；委時順變，所以逮功；恕物篤行，所以歸愛；暱善斥讒，所以來遠；先度後作，所以應卒；先信後言，所以伏下；信賞必罰，所以正人；明今鑒古，所以照眾；卑色貴人，所以保終；去私循公，所以存國。其神欲正，其形欲端，動欲如風〈取其順健也〉，止欲如山，鬥欲如雷電，機欲如鬼神，思欲如照影，令欲如雪霜〈取其必殺也〉。茍有此者，可以當國之大命矣。

Concealing one's voice and appearance is used to maintain personal purity; avoiding suspicion is used to maintain self-control; keeping strategies hidden and planning far ahead is used to avoid mistakes; adapting to the times and following changes is used to achieve effectiveness; being broad-minded and acting with sincerity is used to gain the affection of the people; drawing close to the virtuous and repelling slanderers is used to attract people from afar; planning first and then acting is used to deal with sudden situations; establishing trust first and then giving orders is used to make subordinates obey; rewarding as promised and punishing as required is used to correct the people's hearts; observing current affairs and learning from past events is used to understand the feelings of the people; being humble and respectful to others is used to ensure a good ending; eliminating private desires and following justice is used to preserve the state. The general's spirit should be upright, his appearance dignified, his actions swift like the wind (original note: taking its meaning of smoothness and strength), his stillness firm like a mountain, his combat fierce like thunder and lightning, his strategies mysterious like ghosts and gods, his thoughts clear like reflections, and his commands severe like frost and snow (original note: taking its meaning of certainty and severity). One who possesses these qualities is capable of shouldering the state's great responsibilities.

大將既受命，總專征之柄，犒師於野，畢而下令焉，不從令者必殺之。夫聞鼓不進，聞金不止，旗舉不起，旗低不伏，此謂悖軍。如是者斬之。呼名不應，召之〈一作引〉不到，往復愆期，動乖師律，此謂慢軍。如是者斬之。夜傳刁斗，怠而不振，更籌乖度，聲號不明，此謂懈軍。如是者斬之。多出怒言，怨其不賞，主將所用，崛強難治，此謂橫軍。如是者斬之。

The general, having received orders, takes full command of the military operations. He then rewards the troops in the field. After the ceremony, he issues military orders. Anyone who disobeys the orders shall be executed. If the soldiers do not advance upon hearing the drum, do not stop upon hearing the gong, do not rise when the flag is raised, or do not kneel when the flag is lowered, this is called "disobedient army," and the offenders shall be beheaded. If they do not respond when called, fail to arrive when summoned, delay repeatedly, or act against military discipline, this is called "slow army," and the offenders shall be beheaded. If during the night they fail to pass on the signal drum — the military uses cooking during the day and striking the gong for night patrols — and show laziness and lack of spirit, if the shifts of the drum are disorderly and out of measure, or if the commands and signals are unclear, this is called "slack army," and the offenders shall be beheaded. If they frequently express anger, complain about not receiving rewards, and refuse to be controlled when the general gives orders, this is called "rebellious army," and the offenders shall be beheaded.

揚聲笑語，若無其上，禁約不止，此謂輕軍。如是者斬之。所學器械，弓弩絕弦，箭無羽鏇，劍戟澀鈍，旗纛雕敝，此謂欺軍。如是者斬之。妖言詭辭，撰造鬼神，托憑夢寐，以流言邪說恐惑吏士，此謂妖軍。如是者斬之。奸舌利嘴，鬥是攢非，攢怨吏士，令其不協，此謂謗軍。如是者斬之。所到之地，陵侮其民，逼其婦女，此謂奸軍。如是者斬之。竊人財貨，以為己利；奪人首級，以為己功，此謂盜軍。如是者斬之。

Shouting loudly and laughing, looking down on superiors, not stopping even when forbidden, this is called 'light military conduct,' and the offender is executed. If the weapons used are broken bows and crossbows without strings, arrows without feathers or arrowheads, swords and spears that are dull and unresponsive, and banners that are tattered and in disrepair, this is called 'deceitful military conduct,' and the offender is executed. Spreading false words and strange talk, fabricating stories about ghosts and gods, pretending to have seen things in dreams, using slanderous and evil words to frighten and confuse military officers and soldiers, this is called 'evil military conduct,' and the offender is executed. A cunning tongue and sharp mouth, spreading rumors, gathering the grievances of military officers and soldiers, causing them to be at odds with each other, this is called 'defaming military conduct,' and the offender is executed. When they arrive at a place, they bully and insult the local people, forcing women from the civilian population, this is called 'immoral military conduct,' and the offender is executed. Stealing others' property for personal gain, seizing others' captured heads and claiming them as one's own military achievements, this is called 'theft in military conduct,' and the offender is executed.

將軍聚謀，逼帳屬垣，竊聽其事，此謂探軍。如是者斬之。或聞所謀及軍中號令，揚聲於外，使敵聞知，此謂背軍。如是者斬之。使用之時，結舌不應，低眉俯首而有難色，此謂狠〈一作恨〉軍。如是者斬之。出越行伍，爭先亂後，言語喧嘩，不馴禁令，此謂亂軍。如是者斬之。托傷詭病，以避艱難，扶傷舁死，因而遁遠，此謂詐軍。如是者斬之。

When a general gathers his troops for a meeting, if someone listens secretly by the tent and against the wall, it is called "tàn jūn" (spying on the military), and the offender is to be executed. If someone hears the military plans or orders and spreads them outside, letting the enemy know, it is called "bèi jūn" (betraying the military), and the offender is to be executed. When it comes to assigning duties, if someone remains silent, lowers his eyes, and shows reluctance, it is called "hěn jūn" (a term sometimes written as "hèn jūn"), and the offender is to be executed. If someone擅自 leaves his unit, rushes ahead, disturbs the rear ranks, talks loudly, and disobeys orders, it is called "luàn jūn" (disorder in the military), and the offender is to be executed. If someone falsely claims to be injured or sick to avoid danger, and uses the opportunity of helping carry the wounded or the dead to escape, it is called "zhà jūn" (deceit in the military), and the offender is to be executed.

主掌財帛給賞之際，阿私所親，使吏士結怨，此謂黨軍。如是者斬之。觀寇不審，探寇不詳，到而言不到，不到而言到，多言而少，少言而多，此謂誤軍。如是者斬之。營壘之間，既非犒設，無故飲酒，此謂狂軍。如是者斬之。

When in charge of managing finances and distributing rewards, favoring close associates and causing resentment among soldiers, this is called "party favoritism in the army," and the offender is to be executed. Failing to observe the enemy's situation carefully and not thoroughly investigating enemy movements, reporting the enemy's arrival as not arrived or vice versa, or misreporting the number of enemy troops, this is called "misleading the army," and the offender is to be executed. Within the camp, if there is no occasion for celebration or reward, yet drinking together without cause, this is called "reckless behavior in the army," and the offender is to be executed.

此令既立，吏士有犯之者，當斬斷之時，大將以問，諸將曰罪當斬，遂令吏士扶於外斬之。斬斷之後，使傳令告諸吏士曰：“某人犯某罪，適與諸將議當斬。已處斷訖，公等宜觀此以自戒。”是大將以禮行罰，使士卒無冤死，眾有畏心矣。故軍法者，將之大柄也，可不重乎！是以呂蒙涕泣而斬鄉人，穰苴立表而誅莊賈。此皆先尊法令，後收功名者也。

Once this military decree was established, any officer or soldier who violated it would be brought before the general for judgment. When the time came to execute the offender, the general would publicly ask the officers if the punishment should be death. The officers would reply that according to the law, the punishment should be execution. The general would then order the officer or soldier to be taken outside the camp and executed. After the execution, a messenger was sent to inform all officers and soldiers: "So-and-so violated a particular regulation. Just now, we discussed with the officers and decided that he should be executed. The execution has now been carried out. All of you should watch this incident and take it as a warning." This was how the general carried out punishment according to propriety, ensuring that soldiers did not die unjustly. Naturally, the soldiers would then feel fear. Therefore, military law is the greatest authority of the general. How could it not be treated with seriousness? Therefore, the Wu general Lu Meng shed tears but still executed a fellow townsman who violated the military order. The Qi general Sun Wu set up a wooden post as a marker and set a time limit, and executed the military supervisor Zhang Jia who was late. These were all people who first respected the law and then achieved success.