XING LONG TANG - Sun Zi Bing Fa 《孙子兵法》



   



Sun Zi Bing Fa 《孙子兵法》

A Háború Művészete

❀ ❀ ❀

Sun Zi és a Harcművészetek

... már dolgozunk rajta ...

A Háború Művészete és Sun Mester

A háború művészete ❀ 《孙子兵法》 mű szerzőjének a hagyomány a legendás hadvezért Sun Mestert (❀ Sun Zi, teljes nevén: Sun Wu (孫武), kb. i. e. 544 – i. e. 496) tartja. Neve e mű eredeti címében is szerepel. A Sun Mester életével kapcsolatban kevés adat maradt fenn. Feltehetően Wu Állam (吳) szülötte volt. A Háború Művészete című munkája hívta fel rá Ho Lu -nek (闔閭, i.e. 514–496), Wu Állam királyának figyelmét. Ho Lu felismerte, hogy Sun olyan ember, aki tudja hogyan kell a hadsereget irányítani és kinevezte tábornokának, aki több államot meghódított. Feltételezhető, hogy Sun Zi sem élte túl uralkodóját, aki egy-, a Yue Állam (越) elleni vesztes csatában szerzett sérüléseibe halt bele. Anekdotikus életrajza ❀ "A történetíró feljegyzései" -ben (史记, Shi ji) olvasható. Napjainkban már lehetetlen kideríteni, hogy eredeti formájában milyen s mekkora terjedelmű lehetett. A történelem során gyakorta hivatkoztak rá, számos leírás is fennmaradt a művel kapcsolatban, de ezek gyakran egymásnak is ellentmondó adatokkal szolgálnak. Ismerünk Pian (篇) formájú, azaz a bambuszcsíkokra írt tekercsforma szövegeket, és léteznek a Quan (卷) formájúak, amelyek selyemre írt tekercses "könyvek". Majd a könyvnyomtatás megjelenését követően mindkét szó "kötet" vagy 2fejezet" értelemben volt használatos.

A Sun Zi Bing Fa első ismert kommentátora ❀ Cao Cao (曹操, 155–220) katona, politikus, költő, mecénás volt, aki a műhöz írt előszavában egyértelművé teszi, hogy bizonyos részeket kihagyva átszerkesztette a szöveget. Ma azonban már nem lehet tudni, hogy a szerkesztési munkálatainak eredményeképpen milyen mértékben, mely részleteiben változhatott meg az eredeti mű. A ❀ Han Könyve (汉书 Han Shu) 30. fejezetében két, nehezen azonosítható mű szerepel. Az egyik címe: „A Wu-béli Sun Zi Háború Művészete” (《吳孫子兵法》, Wu Sun Zi Bing Fa); a másiknak pedig: „A Qi Sun Zi” (《齊孫子》, Qi Sun Zi). Au utóbbiról az olvasható, hogy 89 pien terjedelmű, amelyhez 4 quan illusztráció tartozik. Ez alapján felmerül a kérdés, hogy vajon két különböző műről van szó, vagy netán ugyannak a műnek két változatáról, s vajon ezek közül melyik maradt fenn. Aztán 1972-ben egy régészeti feltárás során a Yinquan Shan-ban (銀雀山, Linji 臨沂, Sandong) egy, i. e. 138 és i. e. 114 között lezárt sírból számos, bambuszcsíkokra írt szöveg között nem csupán a Sun Zi Bing Fa 13 fejezete került elő, hanem az addig ismeretlen 16 fejezet is. Ez azt jelentette, hogy e szövegeknek a lejegyzésére Cao Cao idejénél korábban került sor. A 13 fejezetes-, töredékesen előkerült mű szövege nem mutat jelentős eltéréseket a későbbi, ma ismert szövegváltozattal, ezért Cao Cao szerkesztési munkálatai nem voltak annyira drasztikusak, mint ahogy azt feltételezték. Az ekkor előkerült lelet tartalmaz 5 további-, erősen rongálódott fejezetet is, melyeket stílusuk és tartalmuk alapján a Sun Zi Bing Fa eddig ismeretlen részeként azonosítottak.

A Song-dinasztia hatodik császára, Shen Zong (宋神宗, 1048–1085) 1073-ban elrendelte egy átfogó gyűjtemény összeállítását. Ezt a hadtudományos kánont 1080-ban hozták nyilvánosságra, melyben hét mű kapott helyett. Ezek közül hat részben vagy egészben még az ókorban (i.e.V. – i.sz.I.sz.) íródott. A gyűjtemény a "Hadművészeti kánon hét könyve" (武經七書, Wu Qing Ji Shu) címet kapta. Tartalmazza a Sunzi Bingfa (孫子兵法), Wu Zi (吳子), Si Ma Fa (司馬法), Liu Tao (六韜), Wei Liao Zi (尉繚子), Huang Shi Gong San Lüe (黃石公三略) és a Li Wei Gong Wen Dui (李衛公問對) című műveket.

A Wu Qing Ji Shu 1080-as, Song-kori kiadása a Sun Zi Bing Fa 13 fejezetes (pian) 3 szakaszba (quan) rendezett, kommentár nélküli változatát tartalmazta. Ez a szöveg található a He Qufei (何去非; ~ 1023 után – 1095) által összeállított Xu Ku Ji Zong Shu 《續古逸叢書》 című gyűjteményben.

A 3 quan-os Sun Zi Bing Fa Liu Jin (劉寅) 1398-as megjegyzéseivel megtalálható a Wu Qing Ji Shu Zhe Zhie 《武經七書直解》 című gyűjteményben. Ehhez a kiadáshoz Li Min (李敏) írt előszót 1486-ban és egy 1864-es japán fakszimie kiadás alapján 1933-ban jelentették meg újra.

A Wei Wu Di Zhu Sun Zi San Quan 《魏武帝註孫子三卷》 című változat a Cao Cao kommentárjaival ellátott, Song-kori kiadás másolata, amely megtalálható a Ping Qing Guan Zong Shu -ban 《平津館叢書》, 1800. A Sun Zi Bing Fa -hoz az első kommentárt Cao Cao készítette, de a Song-korra már összesen 10 szerző látta el magyarázatokkal, értelmezésekkel. Ezeket gyűjtötte össze és szerkesztette kötetbe Qi Tianpiao (吉天保; 11–12. század) és adta közre Sun Zi Shi Jia Shi San Quan 《孫子十家註十三卷》 címen. Cao Cao, Meng Si, Chen Hao, Jia Lin és He Jenxi mellett a tíz kommentárszerző közé tartozik még Li Quan (李筌; 8–9. század), Du Mu (杜牧; 803–52), Mei Yaozhen (梅堯臣; 1002–60), Wang Zhe (王哲/皙) és Zhang Yu (張預). A tíz kommentárral ellátott szöveget 1555-ben Sun Zi Ji Zhu 《孫子集註》 címen adták ki.

Egy, az 1195 és 1224 között megjelent, ma a sanghaji könyvtárban őrzött példány címében tizenegy kommentárszerző van jelölve: Shi Yi Jia Zhu Sun Zi 《十 一家註孫子》. Ebben Du Yu (杜佑, 735–812) kommentárja is szerepel. A Zhao Benxue (趙本學; Ming-dinasztia idején) által összeállított Sun Zi Shu Jiao Jie Jin Lei 《孫子書校解引類》 változatot Liang Jianmeng (梁見孟) jelentette meg a Wanli- (萬曆) korszakban (1573–1619). Ehhez Guo Lihua (郭理化) írta az előszót 1615-ben. A mű jellegzetessége, hogy konkrét történelmi példákkal igyekszik érthetőbbé tenni az eredeti szöveget.

A Song korban Shi Zimei (施子美) a Wujing qishu jiangyi (武經七書講義), a Ming Dinasztia idején (1368-1644) Liu Yin (劉寅) a Wujing qishu zhijie (武經七書直解) és Huang Xianchen (黄獻臣) Wujing kaizong (武經開宗), a Qing korban (1644-1911) Zhu Yong (朱墉) a Wujing qishu huijie (武經七書彙解), Xia Chenyi (夏振翼) a Zengbu Wujing sanzi tizhu (增補武經三子體注), Lu Jing (魯經) a Wujing daquan biaoti huijie (武經大全標題會解) és Chen Jiuxue (陳玖學) a Qizi binglüe pingzhu 七子兵略評注).

A Sun Zi Bing Fa első nyugati nyelvű fordítása a francia jezsuita misszionárius, Jean Joseph Marie Amiot (1718-1793, kínai nevén: 錢德明, Jian Deming) nevéhez fűződik, aki szemelvényes formában, más kínai hadtudományos művekkel együtt 1772-ben fordította franciára. A hagyomány szerint ezt a fordítást ismerte és tanulmányozta Bonaparte Napóleon (1769-1821) is. Az első angol nyelvű fordítást Everard Ferguson Calthrop, brit katonatiszt készítette el 1905-ben a japán változat alapján, majd öt évre rá 1910-ben megjelent az első filológiailag pontos, szöveghű angol fordítás Lionel Giles (1875-1958) sinológusnak köszönhetően. Ugyanebben az esztendőben, 1910-ben készült el és jelent meg Bruno Navarra német nyelvű fordítása is.

Magyar kiadások

  • Szun-ce: A hadviselés törvényei, ford: Tőkei Ferenc. Zrínyi Kiadó, Budapest, 1963.
  • Szun-ce: A hadviselés törvényei, ford: Tőkei Ferenc. Balassi Kiadó, Budapest, 1995.
  • Szun mester: A' hadakozás regulái, ford: Tokaji Zsolt. Terebess Kiadó, Budapest, 1997.; Fapadoskonyv.hu, Budapest 2010.
  • Szun Ce: A hadviselés tudománya, ford: Édes Bálint. Göncöl Kiadó, Budapest, 1996, 1998, 2002, 2004, 2006, 2012
  • Szun-ce: A háború művészete, ford: Szántai Zsolt – Tokaji Zsolt. Cartaphilus Könyvkiadó, Budapest, 2008.
  • Szun-ce: A háború művészete, ford: Tokaji Zsolt. Helikon Könyvkiadó, Budapest, 2015.

    Hasznos linkek:

    A Mű

    Az alábbiakban ❀ Lionel Giles fordítása olvasható:

    《孙子兵法》

    始计第一
    Laying Plans

    孙子曰:兵者,国之大事,死生之地,存亡之道,不可不察也。
    Sun Tzu said: The art of war is of vital importance to the State. It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected.

    故经之以五事,校之以计,而索其情:一曰道,二曰天,三曰地,四曰将,五曰法。
    The art of war, then, is governed by five constant factors, to be taken into account in one's deliberations, when seeking to determine the conditions obtaining in the field. These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline.

    道者,令民于上同意,可与之死,可与之生,而不危也;
    The Moral Law causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger.

    天者,阴阳、寒暑、时制也;
    Heaven signifies night and day, cold and heat, times and seasons.

    地者,远近、险易、广狭、死生也;
    Earth comprises distances, great and small; danger and security; open ground and narrow passes; the chances of life and death.

    将者,智、信、仁、勇、严也;
    The Commander stands for the virtues of wisdom, sincerely, benevolence, courage and strictness.

    法者,曲制、官道、主用也。
    By method and discipline are to be understood the marshaling of the army in its proper subdivisions, the graduations of rank among the officers, the maintenance of roads by which supplies may reach the army, and the control of military expenditure.

    凡此五者,将莫不闻,知之者胜,不知之者不胜。
    These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail.

    故校之以计,而索其情,曰:主孰有道?
    Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise:--

    将孰有能?天地孰得?法令孰行?兵众孰强?士卒孰练?赏罚孰明?吾以此知胜负矣。
    (1) Which of the two sovereigns is imbued with the Moral law? (2) Which of the two generals has most ability? (3) With whom lie the advantages derived from Heaven and Earth? (4) On which side is discipline most rigorously enforced? (5) Which army is stronger? (6) On which side are officers and men more highly trained? (7) In which army is there the greater constancy both in reward and punishment? By means of these seven considerations I can forecast victory or defeat.

    将听吾计,用之必胜,留之;将不听吾计,用之必败,去之。
    The general that hearkens to my counsel and acts upon it, will conquer: let such a one be retained in command! The general that hearkens not to my counsel nor acts upon it, will suffer defeat:--let such a one be dismissed!

    计利以听,乃为之势,以佐其外。
    While heading the profit of my counsel, avail yourself also of any helpful circumstances over and beyond the ordinary rules.

    势者,因利而制权也。
    According as circumstances are favorable, one should modify one's plans.

    兵者,诡道也。
    All warfare is based on deception.

    故能而示之不能,用而示之不用,近而示之远,远而示之近。
    Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.

    利而诱之,乱而取之,
    Hold out baits to entice the enemy. Feign disorder, and crush him.

    实而备之,强而避之,
    If he is secure at all points, be prepared for him. If he is in superior strength, evade him.

    怒而挠之,卑而骄之,
    If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow arrogant.

    佚而劳之,亲而离之,
    If he is taking his ease, give him no rest. If his forces are united, separate them.

    攻其无备,出其不意。
    Attack him where he is unprepared, appear where you are not expected.

    此兵家之胜,不可先传也。
    These military devices, leading to victory, must not be divulged beforehand.

    夫未战而庙算胜者,得算多也;未战而庙算不胜者,得算少也。多算胜少算,而况于无算乎!吾以此观之,胜负见矣。
    Now the general who wins a battle makes many calculations in his temple where the battle is fought. The general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory, and few calculations to defeat: how much more no calculation at all! It is by attention to this point that I can foresee who is likely to win or lose.

    作战第二
    II. Waging War

    孙子曰:凡用兵之法,驰车千驷,革车千乘,带甲十万,千里馈粮。则内外之费,宾客之用,胶 漆之材,车甲之奉,日费千金,然后十万之师举矣。
    Sun Tzu said: In the operations of war, where there are in the field a thousand swift chariots, as many heavy chariots, and a hundred thousand mail-clad soldiers, with provisions enough to carry them a thousand li, the expenditure at home and at the front, including entertainment of guests, small items such as glue and paint, and sums spent on chariots and armor, will reach the total of a thousand ounces of silver per day. Such is the cost of raising an army of 100,000 men.

    其用战也,胜久则钝兵挫锐,攻城则力屈,
    When you engage in actual fighting, if victory is long in coming, then men's weapons will grow dull and their ardor will be damped. If you lay siege to a town, you will exhaust your strength.

    久暴师则国用不足。
    Again, if the campaign is protracted, the resources of the State will not be equal to the strain.

    夫钝兵挫锐,屈力殚货,则诸侯乘其弊而起,虽有智者不能善其后矣。
    Now, when your weapons are dulled, your ardor damped, your strength exhausted and your treasure spent, other chieftains will spring up to take advantage of your extremity. Then no man, however wise, will be able to avert the consequences that must ensue.

    故兵闻拙速,未睹巧之久也。
    Thus, though we have heard of stupid haste in war, cleverness has never been seen associated with long delays.

    夫兵久而国利者,未之有也。
    There is no instance of a country having benefited from prolonged warfare.

    故不尽知用兵之害者,则不能尽知用兵之利也。
    It is only one who is thoroughly acquainted with the evils of war that can thoroughly understand the profitable way of carrying it on.

    善用兵者,役不再籍,粮不三载,
    The skillful soldier does not raise a second levy, neither are his supply-wagons loaded more than twice.

    取用于国,因粮于敌,故军食可足也。
    Bring war material with you from home, but forage on the enemy. Thus the army will have food enough for its needs.

    国之贫于师者远输,远输则百姓贫;
    Poverty of the State exchequer causes an army to be maintained by contributions from a distance. Contributing to maintain an army at a distance causes the people to be impoverished.

    近师者贵卖,贵卖则百姓财竭,
    On the other hand, the proximity of an army causes prices to go up; and high prices cause the people's substance to be drained away.

    财竭则急于丘役。
    When their substance is drained away, the peasantry will be afflicted by heavy exactions.

    力屈中原、内虚于家,百姓之费,十去其七;公家之费,破军罢马,甲胄矢弓,戟盾矛橹,丘牛大车,十去其六。
    With this loss of substance and exhaustion of strength, the homes of the people will be stripped bare, and three-tenths of their income will be dissipated; while government expenses for broken chariots, worn-out horses, breast-plates and helmets, bows and arrows, spears and shields, protective mantles, draught-oxen and heavy wagons, will amount to four-tenths of its total revenue.

    故智将务食于敌,食敌一钟,当吾二十钟;□①杆一石,当吾二十石。
    Hence a wise general makes a point of foraging on the enemy. One cartload of the enemy's provisions is equivalent to twenty of one's own, and likewise a single picul of his provender is equivalent to twenty from one's own store.

    故杀敌者,怒也;取敌之利者,货也。
    Now in order to kill the enemy, our men must be roused to anger; that there may be advantage from defeating the enemy, they must have their rewards.

    车战得车十乘以上,赏其先得者而更其旌旗。车杂而乘之,卒善而养之,是谓胜敌而益强。
    Therefore in chariot fighting, when ten or more chariots have been taken, those should be rewarded who took the first. Our own flags should be substituted for those of the enemy, and the chariots mingled and used in conjunction with ours. The captured soldiers should be kindly treated and kept. This is called, using the conquered foe to augment one's own strength.

    故兵贵胜,不贵久。
    In war, then, let your great object be victory, not lengthy campaigns.

    故知兵之将,民之司命。国家安危之主也。
    Thus it may be known that the leader of armies is the arbiter of the people's fate, the man on whom it depends whether the nation shall be in peace or in peril.

    【注:】①:“忌”加“艹”头。

    谋攻第三
    III. Attack by Stratagem

    孙子曰:夫用兵之法,全国为上,破国次之;全军为上,破军次之;全旅为上,破旅次之;全卒 为上,破卒次之;全伍为上,破伍次之。
    Sun Tzu said: In the practical art of war, the best thing of all is to take the enemy's country whole and intact; to shatter and destroy it is not so good. So, too, it is better to recapture an army entire than to destroy it, to capture a regiment, a detachment or a company entire than to destroy them.

    是故百战百胜,非善之善也;不战而屈人之兵,善之善者也。
    Hence to fight and conquer in all your battles is not supreme excellence; supreme excellence consists in breaking the enemy's resistance without fighting.

    故上兵伐谋,其次伐交,其次伐兵,其下攻城。
    Thus the highest form of generalship is to balk the enemy's plans; the next best is to prevent the junction of the enemy's forces; the next in order is to attack the enemy's army in the field; and the worst policy of all is to besiege walled cities.

    攻城之法,为不得已。修橹□①□②,具器械,三月而后成;距堙,又三月而后已。
    The rule is, not to besiege walled cities if it can possibly be avoided. The preparation of mantlets, movable shelters, and various implements of war, will take up three whole months; and the piling up of mounds over against the walls will take three months more.

    将不胜其忿而蚁附之,杀士卒三分之一,而城不拔者,此攻之灾也。
    The general, unable to control his irritation, will launch his men to the assault like swarming ants, with the result that one-third of his men are slain, while the town still remains untaken. Such are the disastrous effects of a siege.

    故善用兵者,屈人之兵而非战也,拔人之城而非攻也,毁人之国而非久也,
    Therefore the skillful leader subdues the enemy's troops without any fighting; he captures their cities without laying siege to them; he overthrows their kingdom without lengthy operations in the field.

    必以全争于天下,故兵不顿而利可全,此谋攻之法也。
    With his forces intact he will dispute the mastery of the Empire, and thus, without losing a man, his triumph will be complete. This is the method of attacking by stratagem.

    故用兵之法,十则围之,五则攻之,倍则分之,
    It is the rule in war, if our forces are ten to the enemy's one, to surround him; if five to one, to attack him; if twice as numerous, to divide our army into two.

    敌则能战之,少则能逃之,不若则能避之。
    If equally matched, we can offer battle; if slightly inferior in numbers, we can avoid the enemy; if quite unequal in every way, we can flee from him.

    故小敌之坚,大敌之擒也。
    Hence, though an obstinate fight may be made by a small force, in the end it must be captured by the larger force.

    夫将者,国之辅也。辅周则国必强,辅隙则国必弱。
    Now the general is the bulwark of the State; if the bulwark is complete at all points; the State will be strong; if the bulwark is defective, the State will be weak.

    故君之所以患于军者三:
    There are three ways in which a ruler can bring misfortune upon his army:--

    (1) 不知军之不可以进而谓之进,不知军之不可以退而谓之退,是谓縻军;
    (1) By commanding the army to advance or to retreat, being ignorant of the fact that it cannot obey. This is called hobbling the army.

    (2) 不知三军之事而同三军之政,则军士惑矣;
    (2) By attempting to govern an army in the same way as he administers a kingdom, being ignorant of the conditions which obtain in an army. This causes restlessness in the soldier's minds.

    (3)不知三军之权而同三军之任,则军士疑矣。
    (3) By employing the officers of his army without discrimination, through ignorance of the military principle of adaptation to circumstances. This shakes the confidence of the soldiers.

    三军既惑且疑,则诸侯之难至矣。是谓乱军引胜。
    But when the army is restless and distrustful, trouble is sure to come from the other feudal princes. This is simply bringing anarchy into the army, and flinging victory away.

    故知胜有五:知可以战与不可以战者胜,识众寡之用者胜,上下同欲者胜,以虞待不虞者胜,将能而君不御者胜。此五者,知胜之道也。
    Thus we may know that there are five essentials for victory: (1) He will win who knows when to fight and when not to fight. (2) He will win who knows how to handle both superior and inferior forces. (3) He will win whose army is animated by the same spirit throughout all its ranks. (4) He will win who, prepared himself, waits to take the enemy unprepared. (5) He will win who has military capacity and is not interfered with by the sovereign.

    故曰:知己知彼,百战不贻;不知彼而知己,一胜一负;不知彼不知己,每战必败。
    Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.

    【注:】①:[车贲]。②:“温”字“氵”旁换“车”旁。

    军形第四
    IV. Tactical Dispositions

    孙子曰:昔之善战者,先为不可胜,以待敌之可胜。
    Sun Tzu said: The good fighters of old first put themselves beyond the possibility of defeat, and then waited for an opportunity of defeating the enemy.

    不可胜在己,可胜在敌。
    To secure ourselves against defeat lies in our own hands, but the opportunity of defeating the enemy is provided by the enemy himself.

    故善战者,能为不可胜,不能使敌之必可胜。
    Thus the good fighter is able to secure himself against defeat, but cannot make certain of defeating the enemy.

    故曰:胜可知,而不可为。
    Hence the saying: One may know how to conquer without being able to do it.

    不可胜者,守也;可胜者,攻也。
    Security against defeat implies defensive tactics; ability to defeat the enemy means taking the offensive.

    守则不足,攻则有余。
    Standing on the defensive indicates insufficient strength; attacking, a superabundance of strength.

    善守者藏于九地之下,善攻者动于九天之上,故能自保而全胜也。
    The general who is skilled in defense hides in the most secret recesses of the earth; he who is skilled in attack flashes forth from the topmost heights of heaven. Thus on the one hand we have ability to protect ourselves; on the other, a victory that is complete.

    见胜不过众人之所知,非善之善者也;
    To see victory only when it is within the ken of the common herd is not the acme of excellence.

    战胜而天下曰善,非善之善者也。
    Neither is it the acme of excellence if you fight and conquer and the whole Empire says, "Well done!"

    故举秋毫不为多力,见日月不为明目,闻雷霆不为聪耳。
    To lift an autumn hair is no sign of great strength; to see the sun and moon is no sign of sharp sight; to hear the noise of thunder is no sign of a quick ear.

    古之所谓善战者,胜于易胜者也。
    What the ancients called a clever fighter is one who not only wins, but excels in winning with ease.

    故善战者之胜也,无智名,无勇功,
    Hence his victories bring him neither reputation for wisdom nor credit for courage.

    故其战胜不忒。不忒者,其所措胜,胜已败者也。
    He wins his battles by making no mistakes. Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated.

    故善战者,立于不败之地,而不失敌之败也。
    Hence the skillful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy.

    是故胜兵先胜而后求战,败兵先战而后求胜。
    Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory.

    善用兵者,修道而保法,故能为胜败之政。
    The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success.

    兵法:一曰度,二曰量,三曰数,四曰称,五曰胜。
    In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory.

    地生度,度生量,量生数,数生称,称生胜。
    Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances.

    故胜兵若以镒称铢,败兵若以铢称镒。
    A victorious army opposed to a routed one, is as a pound's weight placed in the scale against a single grain.

    称胜者之战民也,若决积水于千仞之溪者,形也。
    The onrush of a conquering force is like the bursting of pent-up waters into a chasm a thousand fathoms deep.

    兵势第五
    V. Energy

    孙子曰:凡治众如治寡,分数是也;
    Sun Tzu said: The control of a large force is the same principle as the control of a few men: it is merely a question of dividing up their numbers.

    斗众如斗寡,形名是也;
    Fighting with a large army under your command is nowise different from fighting with a small one: it is merely a question of instituting signs and signals.

    三军之众,可使必受敌而无败者,奇正是也;
    To ensure that your whole host may withstand the brunt of the enemy's attack and remain unshaken-- this is effected by maneuvers direct and indirect.

    兵之所加,如以□①投卵者,虚实是也。
    That the impact of your army may be like a grindstone dashed against an egg--this is effected by the science of weak points and strong.

    凡战者,以正合,以奇胜。
    In all fighting, the direct method may be used for joining battle, but indirect methods will be needed in order to secure victory.

    故善出奇者,无穷如天地,不竭如江海。终而复始,日月是也。死而更生,四时是也。
    Indirect tactics, efficiently applied, are inexhaustible as Heaven and Earth, unending as the flow of rivers and streams; like the sun and moon, they end but to begin anew; like the four seasons, they pass away to return once more.

    声不过五,五声之变,不可胜听也;
    There are not more than five musical notes, yet the combinations of these five give rise to more melodies than can ever be heard.

    色不过五,五色之变,不可胜观也;
    There are not more than five primary colors (blue, yellow, red, white, and black), yet in combination they produce more hues than can ever been seen.

    味不过五,五味之变,不可胜尝也;
    There are not more than five cardinal tastes (sour, acrid, salt, sweet, bitter), yet combinations of them yield more flavors than can ever be tasted.

    战势不过奇正,奇正之变,不可胜穷也。
    In battle, there are not more than two methods of attack--the direct and the indirect; yet these two in combination give rise to an endless series of maneuvers.

    奇正相生,如循环之无端,孰能穷之哉!
    The direct and the indirect lead on to each other in turn. It is like moving in a circle--you never come to an end. Who can exhaust the possibilities of their combination?

    激水之疾,至于漂石者,势也;
    The onset of troops is like the rush of a torrent which will even roll stones along in its course.

    鸷鸟之疾,至于毁折者,节也。
    The quality of decision is like the well-timed swoop of a falcon which enables it to strike and destroy its victim.

    故善战者,其势险,其节短。
    Therefore the good fighter will be terrible in his onset, and prompt in his decision.

    势如扩弩,节如发机。
    Energy may be likened to the bending of a crossbow; decision, to the releasing of a trigger.

    纷纷纭纭,斗乱而不可乱;浑浑沌沌,形圆而不可败。
    Amid the turmoil and tumult of battle, there may be seeming disorder and yet no real disorder at all; amid confusion and chaos, your array may be without head or tail, yet it will be proof against defeat.

    乱生于治,怯生于勇,弱生于强。
    Simulated disorder postulates perfect discipline, simulated fear postulates courage; simulated weakness postulates strength.

    治乱,数也;勇怯,势也;强弱,形也。
    Hiding order beneath the cloak of disorder is simply a question of subdivision; concealing courage under a show of timidity presupposes a fund of latent energy; masking strength with weakness is to be effected by tactical dispositions.

    故善动敌者,形之,敌必从之;予之,敌必取之。
    Thus one who is skillful at keeping the enemy on the move maintains deceitful appearances, according to which the enemy will act. He sacrifices something, that the enemy may snatch at it.

    以利动之,以卒待之。
    By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him.

    故善战者,求之于势,不责于人故能择人而任势。
    The clever combatant looks to the effect of combined energy, and does not require too much from individuals. Hence his ability to pick out the right men and utilize combined energy.

    任势者,其战人也,如转木石。木石之性,安则静,危则动,方则止,圆则行。
    When he utilizes combined energy, his fighting men become as it were like unto rolling logs or stones. For it is the nature of a log or stone to remain motionless on level ground, and to move when on a slope; if four-cornered, to come to a standstill, but if round-shaped, to go rolling down.

    故善战人之势,如转圆石于千仞之山者,势也。
    Thus the energy developed by good fighting men is as the momentum of a round stone rolled down a mountain thousands of feet in height. So much on the subject of energy. DamYankee 2005-2-17 20:29

    虚实第六
    VI. Weak Points and Strong

    孙子曰:凡先处战地而待敌者佚,后处战地而趋战者劳。
    Sun Tzu said: Whoever is first in the field and awaits the coming of the enemy, will be fresh for the fight; whoever is second in the field and has to hasten to battle will arrive exhausted.

    故善战者,致人而不致于人。
    Therefore the clever combatant imposes his will on the enemy, but does not allow the enemy's will to be imposed on him.

    能使敌人自至者,利之也;能使敌人不得至者,害之也。
    By holding out advantages to him, he can cause the enemy to approach of his own accord; or, by inflicting damage, he can make it impossible for the enemy to draw near.

    故敌佚能劳之,饱能饥之,安能动之。
    If the enemy is taking his ease, he can harass him; if well supplied with food, he can starve him out; if quietly encamped, he can force him to move.

    出其所必趋,趋其所不意。
    Appear at points which the enemy must hasten to defend; march swiftly to places where you are not expected.

    行千里而不劳者,行于无人之地也;
    An army may march great distances without distress, if it marches through country where the enemy is not.

    攻而必取者,攻其所不守也。守而必固者,守其所必攻也。
    You can be sure of succeeding in your attacks if you only attack places which are undefended. You can ensure the safety of your defense if you only hold positions that cannot be attacked.

    故善攻者,敌不知其所守;善守者,敌不知其所攻。
    Hence that general is skillful in attack whose opponent does not know what to defend; and he is skillful in defense whose opponent does not know what to attack.

    微乎微乎,至于无形;神乎神乎,至于无声,故能为敌之司命。
    O divine art of subtlety and secrecy! Through you we learn to be invisible, through you inaudible; and hence we can hold the enemy's fate in our hands.

    进而不可御者,冲其虚也;退而不可追者,速而不可及也。
    You may advance and be absolutely irresistible, if you make for the enemy's weak points; you may retire and be safe from pursuit if your movements are more rapid than those of the enemy.

    故我欲战,敌虽高垒深沟,不得不与我战者,攻其所必救也;
    If we wish to fight, the enemy can be forced to an engagement even though he be sheltered behind a high rampart and a deep ditch. All we need do is attack some other place that he will be obliged to relieve.

    我不欲战,虽画地而守之,敌不得与我战者,乖其所之也。
    If we do not wish to fight, we can prevent the enemy from engaging us even though the lines of our encampment be merely traced out on the ground. All we need do is to throw something odd and unaccountable in his way.

    故形人而我无形,则我专而敌分。
    By discovering the enemy's dispositions and remaining invisible ourselves, we can keep our forces concentrated, while the enemy's must be divided.

    我专为一,敌分为十,是以十攻其一也。
    We can form a single united body, while the enemy must split up into fractions. Hence there will be a whole pitted against separate parts of a whole, which means that we shall be many to the enemy's few.

    则我众敌寡,能以众击寡者,则吾之所与战者约矣。
    And if we are able thus to attack an inferior force with a superior one, our opponents will be in dire straits.

    吾所与战之地不可知,不可知则敌所备者多,敌所备者多,则吾所与战者寡矣。
    The spot where we intend to fight must not be made known; for then the enemy will have to prepare against a possible attack at several different points; and his forces being thus distributed in many directions, the numbers we shall have to face at any given point will be proportionately few.

    故备前则后寡,备后则前寡,备左则右寡,备右则左寡,无所不备,则无所不寡。
    For should the enemy strengthen his van, he will weaken his rear; should he strengthen his rear, he will weaken his van; should he strengthen his left, he will weaken his right; should he strengthen his right, he will weaken his left. If he sends reinforcements everywhere, he will everywhere be weak.

    寡者,备人者也;众者,使人备己者也。
    Numerical weakness comes from having to prepare against possible attacks; numerical strength, from compelling our adversary to make these preparations against us.

    故知战之地,知战之日,则可千里而会战;
    Knowing the place and the time of the coming battle, we may concentrate from the greatest distances in order to fight.

    不知战之地,不知战日,则左不能救右,右不能救左,前不能救后,后不能救前,而况远者数十里,近者数里乎!
    But if neither time nor place be known, then the left wing will be impotent to succor the right, the right equally impotent to succor the left, the van unable to relieve the rear, or the rear to support the van. How much more so if the furthest portions of the army are anything under a hundred LI apart, and even the nearest are separated by several LI!

    以吾度之,越人之兵虽多,亦奚益于胜哉!故曰:胜可为也。
    Though according to my estimate the soldiers of Yueh exceed our own in number, that shall advantage them nothing in the matter of victory. I say then that victory can be achieved.

    敌虽众,可使无斗。故策之而知得失之计,
    Though the enemy be stronger in numbers, we may prevent him from fighting. Scheme so as to discover his plans and the likelihood of their success.

    候之而知动静之理,形之而知死生之地,
    Rouse him, and learn the principle of his activity or inactivity. Force him to reveal himself, so as to find out his vulnerable spots.

    角之而知有余不足之处。
    Carefully compare the opposing army with your own, so that you may know where strength is superabundant and where it is deficient.

    故形兵之极,至于无形。无形则深间不能窥,智者不能谋。
    In making tactical dispositions, the highest pitch you can attain is to conceal them; conceal your dispositions, and you will be safe from the prying of the subtlest spies, from the machinations of the wisest brains.

    因形而措胜于众,众不能知。
    How victory may be produced for them out of the enemy's own tactics--that is what the multitude cannot comprehend.

    人皆知我所以胜之形,而莫知吾所以制胜之形。
    All men can see the tactics whereby I conquer, but what none can see is the strategy out of which victory is evolved.

    故其战胜不复,而应形于无穷。
    Do not repeat the tactics which have gained you one victory, but let your methods be regulated by the infinite variety of circumstances.

    夫兵形象水,水之行避高而趋下,
    Military tactics are like unto water; for water in its natural course runs away from high places and hastens downwards.

    兵之形避实而击虚;
    So in war, the way is to avoid what is strong and to strike at what is weak.

    水因地而制流,兵因敌而制胜。
    Water shapes its course according to the nature of the ground over which it flows; the soldier works out his victory in relation to the foe whom he is facing.

    故兵无常势,水无常形。
    Therefore, just as water retains no constant shape, so in warfare there are no constant conditions.

    能因敌变化而取胜者,谓之神。
    He who can modify his tactics in relation to his opponent and thereby succeed in winning, may be called a heaven-born captain.

    故五行无常胜,四时无常位,日有短长,月有死生。
    The five elements (water, fire, wood, metal, earth) are not always equally predominant; the four seasons make way for each other in turn. There are short days and long; the moon has its periods of waning and waxing.

    军争第七
    VII. Maneuvering

    孙子曰:凡用兵之法,将受命于君,
    Sun Tzu said: In war, the general receives his commands from the sovereign.

    合军聚众,交和而舍,
    Having collected an army and concentrated his forces, he must blend and harmonize the different elements thereof before pitching his camp.

    莫难于军争。军争之难者,以迂为直,以患为利。
    After that, comes tactical maneuvering, than which there is nothing more difficult. The difficulty of tactical maneuvering consists in turning the devious into the direct, and misfortune into gain.

    故迂其途,而诱之以利,后人发,先人至,此知迂直之计者也。
    Thus, to take a long and circuitous route, after enticing the enemy out of the way, and though starting after him, to contrive to reach the goal before him, shows knowledge of the artifice of deviation.

    军争为利,军争为危。
    Maneuvering with an army is advantageous; with an undisciplined multitude, most dangerous.

    举军而争利则不及,委军而争利则辎重捐。
    If you set a fully equipped army in march in order to snatch an advantage, the chances are that you will be too late. On the other hand, to detach a flying column for the purpose involves the sacrifice of its baggage and stores.

    是故卷甲而趋,日夜不处,倍道兼行,百里而争利,则擒三将军,
    Thus, if you order your men to roll up their buff-coats, and make forced marches without halting day or night, covering double the usual distance at a stretch, doing a hundred LI in order to wrest an advantage, the leaders of all your three divisions will fall into the hands of the enemy.

    劲者先,疲者后,其法十一而至;
    The stronger men will be in front, the jaded ones will fall behind, and on this plan only one-tenth of your army will reach its destination.

    五十里而争利,则蹶上将军,其法半至;
    If you march fifty LI in order to outmaneuver the enemy, you will lose the leader of your first division, and only half your force will reach the goal.

    三十里而争利,则三分之二至。
    If you march thirty LI with the same object, two-thirds of your army will arrive.

    是故军无辎重则亡,无粮食则亡,无委积则亡。
    We may take it then that an army without its baggage-train is lost; without provisions it is lost; without bases of supply it is lost.

    故不知诸侯之谋者,不能豫交;
    We cannot enter into alliances until we are acquainted with the designs of our neighbors.

    不知山林、险阻、沮泽之形者,不能行军;
    We are not fit to lead an army on the march unless we are familiar with the face of the country--its mountains and forests, its pitfalls and precipices, its marshes and swamps.

    不用乡导者,不能得地利。
    We shall be unable to turn natural advantage to account unless we make use of local guides.

    故兵以诈立,以利动,
    In war, practice dissimulation, and you will succeed.

    以分和为变者也。
    Whether to concentrate or to divide your troops, must be decided by circumstances.

    故其疾如风,其徐如林,
    Let your rapidity be that of the wind, your compactness that of the forest.

    侵掠如火,不动如山,
    In raiding and plundering be like fire, is immovability like a mountain.

    难知如阴,动如雷震。
    Let your plans be dark and impenetrable as night, and when you move, fall like a thunderbolt.

    掠乡分众,廓地分利,
    When you plunder a countryside, let the spoil be divided amongst your men; when you capture new territory, cut it up into allotments for the benefit of the soldiery.

    悬权而动。
    Ponder and deliberate before you make a move.

    先知迂直之计者胜,此军争之法也。
    He will conquer who has learnt the artifice of deviation. Such is the art of maneuvering.

    《军政》曰:“言不相闻,故为之金鼓;视不相见,故为之旌旗。”
    The Book of Army Management says: On the field of battle, the spoken word does not carry far enough: hence the institution of gongs and drums. Nor can ordinary objects be seen clearly enough: hence the institution of banners and flags.

    夫金鼓旌旗者,所以一民之耳目也。
    Gongs and drums, banners and flags, are means whereby the ears and eyes of the host may be focused on one particular point.

    民既专一,则勇者不得独进,怯者不得独退,此用众之法也。
    The host thus forming a single united body, is it impossible either for the brave to advance alone, or for the cowardly to retreat alone. This is the art of handling large masses of men.

    故夜战多金鼓,昼战多旌旗,所以变人之耳目也。
    In night-fighting, then, make much use of signal-fires and drums, and in fighting by day, of flags and banners, as a means of influencing the ears and eyes of your army.

    三军可夺气,将军可夺心。
    A whole army may be robbed of its spirit; a commander-in-chief may be robbed of his presence of mind.

    是故朝气锐,昼气惰,暮气归。
    Now a soldier's spirit is keenest in the morning; by noonday it has begun to flag; and in the evening, his mind is bent only on returning to camp.

    善用兵者,避其锐气,击其惰归,此治气者也。
    A clever general, therefore, avoids an army when its spirit is keen, but attacks it when it is sluggish and inclined to return. This is the art of studying moods.

    以治待乱,以静待哗,此治心者也。
    Disciplined and calm, to await the appearance of disorder and hubbub amongst the enemy:--this is the art of retaining self-possession.

    以近待远,以佚待劳,以饱待饥,此治力者也。
    To be near the goal while the enemy is still far from it, to wait at ease while the enemy is toiling and struggling, to be well-fed while the enemy is famished:--this is the art of husbanding one's strength.

    无邀正正之旗,无击堂堂之陈,此治变者也。
    To refrain from intercepting an enemy whose banners are in perfect order, to refrain from attacking an army drawn up in calm and confident array:--this is the art of studying circumstances.

    故用兵之法,高陵勿向,背丘勿逆,
    It is a military axiom not to advance uphill against the enemy, nor to oppose him when he comes downhill.

    佯北勿从,锐卒勿攻, Do not pursue an enemy who simulates flight; do not attack soldiers whose temper is keen.

    饵兵勿食,归师勿遏,
    Do not swallow bait offered by the enemy. Do not interfere with an army that is returning home.

    围师遗阙,穷寇勿迫,
    When you surround an army, leave an outlet free. Do not press a desperate foe too hard.

    此用兵之法也。
    Such is the art of warfare.

    九变第八
    VIII. Variation in Tactics

    孙子曰:凡用兵之法,将受命于君,合军聚合。
    Sun Tzu said: In war, the general receives his commands from the sovereign, collects his army and concentrates his forces

    泛地无舍,衢地合交,绝地无留,围地则谋,死地则战,
    When in difficult country, do not encamp. In country where high roads intersect, join hands with your allies. Do not linger in dangerously isolated positions. In hemmed-in situations, you must resort to stratagem. In desperate position, you must fight.

    途有所不由,军有所不击,城有所不攻,地有所不争,君命有所不受。
    There are roads which must not be followed, armies which must be not attacked, towns which must be besieged, positions which must not be contested, commands of the sovereign which must not be obeyed.

    故将通于九变之利者,知用兵矣;
    The general who thoroughly understands the advantages that accompany variation of tactics knows how to handle his troops.

    将不通九变之利,虽知地形,不能得地之利矣;
    The general who does not understand these, may be well acquainted with the configuration of the country, yet he will not be able to turn his knowledge to practical account.

    治兵不知九变之术,虽知五利,不能得人之用矣。
    So, the student of war who is unversed in the art of war of varying his plans, even though he be acquainted with the Five Advantages, will fail to make the best use of his men.

    是故智者之虑,必杂于利害,
    Hence in the wise leader's plans, considerations of advantage and of disadvantage will be blended together.

    杂于利而务可信也,
    If our expectation of advantage be tempered in this way, we may succeed in accomplishing the essential part of our schemes.

    杂于害而患可解也。
    If, on the other hand, in the midst of difficulties we are always ready to seize an advantage, we may extricate ourselves from misfortune.

    是故屈诸侯者以害,役诸侯者以业,趋诸侯者以利。
    Reduce the hostile chiefs by inflicting damage on them; and make trouble for them, and keep them constantly engaged; hold out specious allurements, and make them rush to any given point.

    故用兵之法,无恃其不来,恃吾有以待之;无恃其不攻,恃吾有所不可攻也。
    The art of war teaches us to rely not on the likelihood of the enemy's not coming, but on our own readiness to receive him; not on the chance of his not attacking, but rather on the fact that we have made our position unassailable.

    故将有五危,必死可杀,必生可虏,忿速可侮,廉洁可辱,爱民可烦。
    There are five dangerous faults which may affect a general: (1) Recklessness, which leads to destruction; (2) cowardice, which leads to capture; (3) a hasty temper, which can be provoked by insults; (4) a delicacy of honor which is sensitive to shame; (5) over-solicitude for his men, which exposes him to worry and trouble.

    凡此五者,将之过也,用兵之灾也。
    These are the five besetting sins of a general, ruinous to the conduct of war.

    覆军杀将,必以五危,不可不察也。
    When an army is overthrown and its leader slain, the cause will surely be found among these five dangerous faults. Let them be a subject of meditation.

    行军第九
    IX. The Army on the March

    孙子曰:凡处军相敌,绝山依谷,
    Sun Tzu said: We come now to the question of encamping the army, and observing signs of the enemy. Pass quickly over mountains, and keep in the neighborhood of valleys.

    视生处高,战隆无登,此处山之军也。
    Camp in high places, facing the sun. Do not climb heights in order to fight. So much for mountain warfare.

    绝水必远水,
    After crossing a river, you should get far away from it.

    客绝水而来,勿迎之于水内,令半渡而击之利,
    When an invading force crosses a river in its onward march, do not advance to meet it in mid-stream. It will be best to let half the army get across, and then deliver your attack.

    欲战者,无附于水而迎客,
    If you are anxious to fight, you should not go to meet the invader near a river which he has to cross.

    视生处高,无迎水流,此处水上之军也。
    Moor your craft higher up than the enemy, and facing the sun. Do not move up-stream to meet the enemy. So much for river warfare.

    绝斥泽,唯亟去无留,
    In crossing salt-marshes, your sole concern should be to get over them quickly, without any delay.

    若交军于斥泽之中,必依水草而背众树,此处斥泽之军也。
    If forced to fight in a salt-marsh, you should have water and grass near you, and get your back to a clump of trees. So much for operations in salt-marches.

    平陆处易,右背高,前死后生,此处平陆之军也。
    In dry, level country, take up an easily accessible position with rising ground to your right and on your rear, so that the danger may be in front, and safety lie behind. So much for campaigning in flat country.

    凡此四军之利,黄帝之所以胜四帝也。
    These are the four useful branches of military knowledge which enabled the Yellow Emperor to vanquish four several sovereigns.

    凡军好高而恶下,贵阳而贱阴,
    All armies prefer high ground to low and sunny places to dark.

    养生而处实,军无百疾,是谓必胜。
    If you are careful of your men, and camp on hard ground, the army will be free from disease of every kind, and this will spell victory.

    丘陵堤防,必处其阳而右背之,此兵之利,地之助也。
    When you come to a hill or a bank, occupy the sunny side, with the slope on your right rear. Thus you will at once act for the benefit of your soldiers and utilize the natural advantages of the ground.

    上雨水流至,欲涉者,待其定也。
    When, in consequence of heavy rains up-country, a river which you wish to ford is swollen and flecked with foam, you must wait until it subsides.

    凡地有绝涧、天井、天牢、天罗、天陷、天隙,必亟去之,勿近也。
    Country in which there are precipitous cliffs with torrents running between, deep natural hollows, confined places, tangled thickets, quagmires and crevasses, should be left with all possible speed and not approached.

    吾远之,敌近之;吾迎之,敌背之。
    While we keep away from such places, we should get the enemy to approach them; while we face them, we should let the enemy have them on his rear.

    军旁有险阻、潢井、蒹葭、小林、□①荟者,必谨覆索之,此伏奸之所处也。
    If in the neighborhood of your camp there should be any hilly country, ponds surrounded by aquatic grass, hollow basins filled with reeds, or woods with thick undergrowth, they must be carefully routed out and searched; for these are places where men in ambush or insidious spies are likely to be lurking.

    敌近而静者,恃其险也;
    When the enemy is close at hand and remains quiet, he is relying on the natural strength of his position.

    远而挑战者,欲人之进也;
    When he keeps aloof and tries to provoke a battle, he is anxious for the other side to advance.

    其所居易者,利也;
    If his place of encampment is easy of access, he is tendering a bait.

    众树动者,来也;众草多障者,疑也;
    Movement amongst the trees of a forest shows that the enemy is advancing. The appearance of a number of screens in the midst of thick grass means that the enemy wants to make us suspicious.

    鸟起者,伏也;兽骇者,覆也;
    The rising of birds in their flight is the sign of an ambuscade. Startled beasts indicate that a sudden attack is coming.

    尘高而锐者,车来也;卑而广者,徒来也;散而条达者,樵采也;少而往来者,营军也;
    When there is dust rising in a high column, it is the sign of chariots advancing; when the dust is low, but spread over a wide area, it betokens the approach of infantry. When it branches out in different directions, it shows that parties have been sent to collect firewood. A few clouds of dust moving to and fro signify that the army is encamping. DamYankee 2005-2-17 20:30

    辞卑而备者,进也;辞强而进驱者,退也;
    Humble words and increased preparations are signs that the enemy is about to advance. Violent language and driving forward as if to the attack are signs that he will retreat.

    轻车先出居其侧者,陈也;
    When the light chariots come out first and take up a position on the wings, it is a sign that the enemy is forming for battle.

    无约而请和者,谋也;
    Peace proposals unaccompanied by a sworn covenant indicate a plot.

    奔走而陈兵者,期也;
    When there is much running about and the soldiers fall into rank, it means that the critical moment has come.

    半进半退者,诱也;
    When some are seen advancing and some retreating, it is a lure.

    杖而立者,饥也;
    When the soldiers stand leaning on their spears, they are faint from want of food.

    汲而先饮者,渴也;
    If those who are sent to draw water begin by drinking themselves, the army is suffering from thirst.

    见利而不进者,劳也;
    If the enemy sees an advantage to be gained and makes no effort to secure it, the soldiers are exhausted.

    鸟集者,虚也;夜呼者,恐也;
    If birds gather on any spot, it is unoccupied. Clamor by night betokens nervousness.

    军扰者,将不重也;旌旗动者,乱也;吏怒者,倦也;
    If there is disturbance in the camp, the general's authority is weak. If the banners and flags are shifted about, sedition is afoot. If the officers are angry, it means that the men are weary.

    杀马肉食者,军无粮也;悬□②不返其舍者,穷寇也;
    When an army feeds its horses with grain and kills its cattle for food, and when the men do not hang their cooking-pots over the camp-fires, showing that they will not return to their tents, you may know that they are determined to fight to the death.

    谆谆□③□③,徐与人言者,失众也;
    The sight of men whispering together in small knots or speaking in subdued tones points to disaffection amongst the rank and file.

    数赏者,窘也;数罚者,困也;
    Too frequent rewards signify that the enemy is at the end of his resources; too many punishments betray a condition of dire distress.

    先暴而后畏其众者,不精之至也;
    To begin by bluster, but afterwards to take fright at the enemy's numbers, shows a supreme lack of intelligence.

    来委谢者,欲休息也。
    When envoys are sent with compliments in their mouths, it is a sign that the enemy wishes for a truce.

    兵怒而相迎,久而不合,又不相去,必谨察之。
    If the enemy's troops march up angrily and remain facing ours for a long time without either joining battle or taking themselves off again, the situation is one that demands great vigilance and circumspection.

    兵非贵益多也,惟无武进,足以并力料敌取人而已。
    If our troops are no more in number than the enemy, that is amply sufficient; it only means that no direct attack can be made. What we can do is simply to concentrate all our available strength, keep a close watch on the enemy, and obtain reinforcements.

    夫惟无虑而易敌者,必擒于人。
    He who exercises no forethought but makes light of his opponents is sure to be captured by them.

    卒未亲而罚之,则不服,不服则难用。卒已亲附而罚不行,则不可用。
    If soldiers are punished before they have grown attached to you, they will not prove submissive; and, unless submissive, then will be practically useless. If, when the soldiers have become attached to you, punishments are not enforced, they will still be unless.

    故合之以文,齐之以武,是谓必取。
    Therefore soldiers must be treated in the first instance with humanity, but kept under control by means of iron discipline. This is a certain road to victory.

    令素行以教其民,则民服;令素不行以教其民,则民不服。
    If in training soldiers commands are habitually enforced, the army will be well-disciplined; if not, its discipline will be bad.

    令素行者,与众相得也。
    If a general shows confidence in his men but always insists on his orders being obeyed, the gain will be mutual.

    【注:】①:“翳”加“艹”头。②:[垂瓦]。③:[讠翕]。

    地形第十
    X. Terrain

    孙子曰:地形有通者、有挂者、有支者、有隘者、有险者、有远者。
    Sun Tzu said: We may distinguish six kinds of terrain, to wit: (1) Accessible ground; (2) entangling ground; (3) temporizing ground; (4) narrow passes; (5) precipitous heights; (6) positions at a great distance from the enemy.

    我可以往,彼可以来,曰通。
    Ground which can be freely traversed by both sides is called accessible.

    通形者,先居高阳,利粮道,以战则利。
    With regard to ground of this nature, be before the enemy in occupying the raised and sunny spots, and carefully guard your line of supplies. Then you will be able to fight with advantage.

    可以往,难以返,曰挂。
    Ground which can be abandoned but is hard to re-occupy is called entangling.

    挂形者,敌无备,出而胜之,敌若有备,出而不胜,难以返,不利。
    From a position of this sort, if the enemy is unprepared, you may sally forth and defeat him. But if the enemy is prepared for your coming, and you fail to defeat him, then, return being impossible, disaster will ensue.

    我出而不利,彼出而不利,曰支。
    When the position is such that neither side will gain by making the first move, it is called temporizing ground.

    支形者,敌虽利我,我无出也,引而去之,令敌半出而击之利。
    In a position of this sort, even though the enemy should offer us an attractive bait, it will be advisable not to stir forth, but rather to retreat, thus enticing the enemy in his turn; then, when part of his army has come out, we may deliver our attack with advantage.

    隘形者,我先居之,必盈之以待敌。
    With regard to narrow passes, if you can occupy them first, let them be strongly garrisoned and await the advent of the enemy.

    若敌先居之,盈而勿从,不盈而从之。
    Should the army forestall you in occupying a pass, do not go after him if the pass is fully garrisoned, but only if it is weakly garrisoned.

    险形者,我先居之,必居高阳以待敌;
    With regard to precipitous heights, if you are beforehand with your adversary, you should occupy the raised and sunny spots, and there wait for him to come up.

    若敌先居之,引而去之,勿从也。
    If the enemy has occupied them before you, do not follow him, but retreat and try to entice him away.

    远形者,势均难以挑战,战而不利。
    If you are situated at a great distance from the enemy, and the strength of the two armies is equal, it is not easy to provoke a battle, and fighting will be to your disadvantage.

    凡此六者,地之道也,将之至任,不可不察也。
    These six are the principles connected with Earth. The general who has attained a responsible post must be careful to study them.

    凡兵有走者、有驰者、有陷者、有崩者、有乱者、有北者。凡此六者,非天地之灾,将之过也。
    Now an army is exposed to six several calamities, not arising from natural causes, but from faults for which the general is responsible. These are: (1) Flight; (2) insubordination; (3) collapse; (4) ruin; (5) disorganization; (6) rout.

    夫势均,以一击十,曰走;
    Other conditions being equal, if one force is hurled against another ten times its size, the result will be the flight of the former.

    卒强吏弱,曰驰;吏强卒弱,曰陷;
    When the common soldiers are too strong and their officers too weak, the result is insubordination. When the officers are too strong and the common soldiers too weak, the result is collapse.

    大吏怒而不服,遇敌怼而自战,将不知其能,曰崩;
    When the higher officers are angry and insubordinate, and on meeting the enemy give battle on their own account from a feeling of resentment, before the commander-in-chief can tell whether or no he is in a position to fight, the result is ruin.

    将弱不严,教道不明,吏卒无常,陈兵纵横,曰乱;
    When the general is weak and without authority; when his orders are not clear and distinct; when there are no fixes duties assigned to officers and men, and the ranks are formed in a slovenly haphazard manner, the result is utter disorganization.

    将不能料敌,以少合众,以弱击强,兵无选锋,曰北。
    When a general, unable to estimate the enemy's strength, allows an inferior force to engage a larger one, or hurls a weak detachment against a powerful one, and neglects to place picked soldiers in the front rank, the result must be rout.

    凡此六者,败之道也,将之至任,不可不察也。
    These are six ways of courting defeat, which must be carefully noted by the general who has attained a responsible post.

    夫地形者,兵之助也。料敌制胜,计险隘远近,上将之道也。
    The natural formation of the country is the soldier's best ally; but a power of estimating the adversary, of controlling the forces of victory, and of shrewdly calculating difficulties, dangers and distances, constitutes the test of a great general

    知此而用战者必胜,不知此而用战者必败。
    He who knows these things, and in fighting puts his knowledge into practice, will win his battles. He who knows them not, nor practices them, will surely be defeated.

    故战道必胜,主曰无战,必战可也;战道不胜,主曰必战,无战可也。
    If fighting is sure to result in victory, then you must fight, even though the ruler forbid it; if fighting will not result in victory, then you must not fight even at the ruler's bidding.

    故进不求名,退不避罪,唯民是保,而利于主,国之宝也。
    The general who advances without coveting fame and retreats without fearing disgrace, whose only thought is to protect his country and do good service for his sovereign, is the jewel of the kingdom.

    视卒如婴儿,故可以与之赴深溪;视卒如爱子,故可与之俱死。
    Regard your soldiers as your children, and they will follow you into the deepest valleys; look upon them as your own beloved sons, and they will stand by you even unto death.

    厚而不能使,爱而不能令,乱而不能治,譬若骄子,不可用也。
    If, however, you are indulgent, but unable to make your authority felt; kind-hearted, but unable to enforce your commands; and incapable, moreover, of quelling disorder: then your soldiers must be likened to spoilt children; they are useless for any practical purpose.

    知吾卒之可以击,而不知敌之不可击,胜之半也;
    If we know that our own men are in a condition to attack, but are unaware that the enemy is not open to attack, we have gone only halfway towards victory.

    知敌之可击,而不知吾卒之不可以击,胜之半也;
    If we know that the enemy is open to attack, but are unaware that our own men are not in a condition to attack, we have gone only halfway towards victory.

    知敌之可击,知吾卒之可以击,而不知地形之不可以战,胜之半也。
    If we know that the enemy is open to attack, and also know that our men are in a condition to attack, but are unaware that the nature of the ground makes fighting impracticable, we have still gone only halfway towards victory.

    故知兵者,动而不迷,举而不穷。
    Hence the experienced soldier, once in motion, is never bewildered; once he has broken camp, he is never at a loss.

    故曰:知彼知己,胜乃不殆;知天知地,胜乃可全。
    Hence the saying: If you know the enemy and know yourself, your victory will not stand in doubt; if you know Heaven and know Earth, you may make your victory complete.

    九地第十一
    XI. The Nine Situations

    孙子曰:用兵之法,有散地,有轻地,有争地,有交地,有衢地,有重地,有泛地,有围地,有 死地。
    Sun Tzu said: The art of war recognizes nine varieties of ground: (1) Dispersive ground; (2) facile ground; (3) contentious ground; (4) open ground; (5) ground of intersecting highways; (6) serious ground; (7) difficult ground; (8) hemmed-in ground; (9) desperate ground.

    诸侯自战其地者,为散地;
    When a chieftain is fighting in his own territory, it is dispersive ground.

    入人之地不深者,为轻地;
    When he has penetrated into hostile territory, but to no great distance, it is facile ground.

    我得亦利,彼得亦利者,为争地;
    Ground the possession of which imports great advantage to either side, is contentious ground.

    我可以往,彼可以来者,为交地;
    Ground on which each side has liberty of movement is open ground.

    诸侯之地三属,先至而得天下众者,为衢地;
    Ground which forms the key to three contiguous states, so that he who occupies it first has most of the Empire at his command, is a ground of intersecting highways.

    入人之地深,背城邑多者,为重地;
    When an army has penetrated into the heart of a hostile country, leaving a number of fortified cities in its rear, it is serious ground.

    山林、险阻、沮泽,凡难行之道者,为泛地;
    Mountain forests, rugged steeps, marshes and fens--all country that is hard to traverse: this is difficult ground.

    所由入者隘,所从归者迂,彼寡可以击吾之众者,为围地;
    Ground which is reached through narrow gorges, and from which we can only retire by tortuous paths, so that a small number of the enemy would suffice to crush a large body of our men: this is hemmed in ground.

    疾战则存,不疾战则亡者,为死地。
    Ground on which we can only be saved from destruction by fighting without delay, is desperate ground.

    是故散地则无战,轻地则无止,争地则无攻,
    On dispersive ground, therefore, fight not. On facile ground, halt not. On contentious ground, attack not.

    交地则无绝,衢地则合交,
    On open ground, do not try to block the enemy's way. On the ground of intersecting highways, join hands with your allies.

    重地则掠,泛地则行,
    On serious ground, gather in plunder. In difficult ground, keep steadily on the march.

    围地则谋,死地则战。
    On hemmed-in ground, resort to stratagem. On desperate ground, fight.

    古之善用兵者,能使敌人前后不相及,众寡不相恃,贵贱不相救,上下不相收,
    Those who were called skillful leaders of old knew how to drive a wedge between the enemy's front and rear; to prevent co-operation between his large and small divisions; to hinder the good troops from rescuing the bad, the officers from rallying their men.

    卒离而不集,兵合而不齐。
    When the enemy's men were united, they managed to keep them in disorder.

    合于利而动,不合于利而止。
    When it was to their advantage, they made a forward move; when otherwise, they stopped still.

    敢问敌众而整将来,待之若何曰:先夺其所爱则听矣。
    If asked how to cope with a great host of the enemy in orderly array and on the point of marching to the attack, I should say: "Begin by seizing something which your opponent holds dear; then he will be amenable to your will."

    兵之情主速,乘人之不及。由不虞之道,攻其所不戒也。
    Rapidity is the essence of war: take advantage of the enemy's unreadiness, make your way by unexpected routes, and attack unguarded spots.

    凡为客之道,深入则专。主人不克,
    The following are the principles to be observed by an invading force: The further you penetrate into a country, the greater will be the solidarity of your troops, and thus the defenders will not prevail against you.

    掠于饶野,三军足食。
    Make forays in fertile country in order to supply your army with food.

    谨养而勿劳,并气积力,运兵计谋,为不可测。
    Carefully study the well-being of your men, and do not overtax them. Concentrate your energy and hoard your strength. Keep your army continually on the move, and devise unfathomable plans.

    投之无所往,死且不北。死焉不得,士人尽力。
    Throw your soldiers into positions whence there is no escape, and they will prefer death to flight. If they will face death, there is nothing they may not achieve. Officers and men alike will put forth their uttermost strength.

    兵士甚陷则不惧,无所往则固,深入则拘,不得已则斗。
    Soldiers when in desperate straits lose the sense of fear. If there is no place of refuge, they will stand firm. If they are in hostile country, they will show a stubborn front. If there is no help for it, they will fight hard.

    是故其兵不修而戒,不求而得,不约而亲,不令而信,
    Thus, without waiting to be marshaled, the soldiers will be constantly on the qui vive; without waiting to be asked, they will do your will; without restrictions, they will be faithful; without giving orders, they can be trusted.

    禁祥去疑,至死无所之。
    Prohibit the taking of omens, and do away with superstitious doubts. Then, until death itself comes, no calamity need be feared.

    吾士无余财,非恶货也;无余命,非恶寿也。
    If our soldiers are not overburdened with money, it is not because they have a distaste for riches; if their lives are not unduly long, it is not because they are disinclined to longevity.

    令发之日,士卒坐者涕沾襟,偃卧者涕交颐,投之无所往,诸、刿之勇也。

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