Pursuing the Enemy
In antiquity, they did not pursue a fleeing enemy too far, nor follow a retreating army too closely. By not pursuing too far, they will not be ambushed; by not pursuing too closely, they will not be ambushed. They used the forms of propriety as the foundation of the army and benevolence as the foundation of their victory. After they are victorious, their teachings could then again be employed. Thus the gentleman would value these teachings.
古人用兵，追击败逃的敌人不过远，追踪主动退却的敌人不迫近。不过远就不易被敌人诱骗，不迫近就不易陷入敌人的图套。以礼制为规范，军队就能巩固，用仁爱为宗旨，就能战胜敌人。用这种方法，取胜以后，还可以反复运用，因而贤德的人都很重视这种方法。
Uniting the Masses
Shun made the official announcement of their mission within the state, because he wanted everyone to embrace his orders. The rulers of Xia Dynasty administer their oaths in the army, for they want their people to be mentally prepared. The rulers of Shang Dynasty swore their oaths outside the gates to encampments, for they wanted the people to understand their intentions first, before going into battle. King Wu of Zhou Dynasty made the oath just before the two armies clashed, in order to stimulate the people's will to fight.
虞舜在国内告诫民众，是为了使人们理解他的命令。夏启在军中誓师，是为了使军队事先有思想准备。商汤在军门之外誓师，是为了使军队事先了解他的意图以便行动。周武王在两军将要交锋的时候誓师，是为了激励士卒的战斗意志。
Governance and Weapons
The rulers of Xia acted in accordance with their Virtue and never employed weapons, so their weapons are not varied. The ruler of Shang relied on righteousness, so they first used weapons. The ruler of Zhou relied on force, so they invented and fully utilized all kinds of weapons.
夏禹用德取天下，没有使用武力，所以当时兵器种类比较简单。商汤用义取天下，开始使用武力和兵器。周武王用武力取天下，使用了各种各样的兵器
Promoting Virtue
In Xia Dynasty, the rulers bestowed rewards in court in order to make the good people more eminent. In Shang Dynasty, they carried out executions in the marketplace to warn the evil. In Zhou Dynasty, the rulers granted rewards in court and carried out executions in the marketplace to promote virtues and terrify the debauched. Thus, although the method is slightly different, the rulers of all three dynasties aim to manifest Virtue.
夏代在朝廷上奖励有功的人，是为了鼓励好人。商代在集市上杀戮有罪的人，是为了警告坏人。周代在朝廷上奖励有功的人，在集市上杀戮有罪的人，是为了勉励”君子”，震骇”小人”。三王的办法虽有不同，但是鼓励人们为善的精神是一致的。
Weapons
When the types of weapons are not used together, it will not be advantageous. Long weapons are for protection. Short weapons are for defending. If the weapons are too long, it will be difficult to wield against others; if they are too short, they cannot reach the enemy. If they are too light, they will be adroitly used and can easily lead to chaos. If they are too heavy, they will not be sharp and will never attain objectives.
各种兵器不配合使用，就不能发挥威力。长兵器用以掩护短兵器，短兵器用以抵近战斗。兵器太长就不便使用，太短就打击不到敌人。太轻就脆弱，脆弱就容易折毁。太重就不锋利，不锋利就不中用。
Chariots, Flags, Insignia
War Chariots: Those from Xia Dynasty are called 'Hook Chariots', and their advantage is in being smooth-riding. Those from Shang Dynasty are called 'Yin Chariots' and their advantage is speed. Those from the Zhou Dynasty are called 'Yuan Rong' and their advantage is structural strength.
Flags: The Xia Dynasty used a black one, representing the leader of men. The Shang's was white representing the righteousness of Heaven. The Zhou's was yellow, representing the Way of Earth.
Insignia: The Xia used the sun and the moon, to signify brightness. The Shang used the tiger to signify military greatness. The Zhou used the dragon, esteeming culture.
兵车：夏代叫钩车，注重行驶平稳；殷代叫寅车，注重行动迟速；周代叫元戎，注重结构精良。旗帜：夏代用黑色，取其象手持人头那样威武；殷代用白色，取其象天体那样皎洁；周代用黄色，取其象大地那样深厚。徽章：夏代用日月，表示光明；殷代用虎，表示威武；周代用龙，表示文采。
Military Superiority
If managing the troops with too much grandeur and authority, the morale of the troops will be affected. But if managing the troops without much grandeur and authority, it will be difficult to maneuver the troops to victory. When the superiors are not able to use the people well, and suitable people are not assigned to official positions, then the artisans are not able to profit from their work, oxen and horses are not able to fulfill their functions, while the officers insult the people. Such a situation is termed as “excessive grandeur” and the people will cower. When superiors do not respect Virtue, but employ the deceptive and evil; when they do not honor those who follow the Way but employ those who are tyrannical; when they do not value those who obey commands but instead esteem those who contravene them; when they do not value good actions but esteem violent behavior, then such situations are termed as “diminished grandeur”. If the conditions of diminished grandeur prevail, the people will not be victorious.
治军过于威严，士气就会受到压抑，缺少威信，就难以指挥士卒克敌制胜。上级使用民力不适宜，任用官吏不恰当，有技能的人不能发挥其作用，牛马也不能合理地使用，主管者又盛气凌人地去强迫人们服从，这就是过于威严。过于威严，士气就感到受压抑。君主不尊重有德行的人而信任奸诈邪恶的人，不尊重有道义的人而任用恃勇逞强的人，不重用服从命令的人，而重用专横武断的人，不重用善良的人，而重用残暴的人，以致引起民众反抗官吏，这就会降低威信。缺少威信，就不能指挥士卒去战胜敌人。
Order in Formation
A campaign army takes measures as its prime concern so that the people's strength will be adequate. Then even when the blades clash, the infantry will not run and the chariots will not gallop. When pursuing a fleeing army, the troops will not break formation, thereby avoiding chaos. The solidarity of a campaign army derives from military discipline that maintains order in formation, does not exhaust the strength of men or horses and - whether moving slowly or rapidly - does not exceed the measures of the commands.
军队行动，以从容不迫为主，从容不迫就能保持士卒力量的充沛。虽各冲锋陷阵中，步兵也不要快步走，兵车也不要奔驰，追击敌人也不准超越行列，这样才不至扰乱战斗队形。军队的稳固性，就在予不打乱行列的秩序，不用尽人、马的力量，行动的快慢决不许超出命令的规定。
Military & Civilian Realms
In antiquity, the form and spirit governing civilian affairs would not be found in the military realm; those appropriate to the military realm would not be found in the civilian sphere. If the form and spirit appropriate to the military realm enter the civilian sphere, the Virtue of the people will decline. When the form and spirit appropriate to the civilian sphere enter the military realm, then the military spirit of the troops will weaken.
In the civilian sphere words are cultivated and speech is languid. In court, one is respectful and courteous and cultivates himself to serve others. Not summoned, he does not step fourth; unquestioned, he does not speak. When you want to speak, the forms of propriety are plenty; when you have finished speaking, the forms of propriety are few.
In the military realm, one speaks directly and stands firm. When deployed in formation, one focuses on duty and acts decisively. Those wearing battle armor do not bow; those in war chariots need not observe the forms of propriety; those mann
ing fortifications, do not scurry. In times of danger, one does not pay attention to seniority. Thus civilian forms of behavior and military standards are like inside and outside, like left and right.
古时候，朝廷的礼仪法度不用在军队中，军队的礼仪法度，不用在朝廷内。如果把军队的礼仪法度用在朝廷内，民众的礼仪风气就会被废弛，把朝廷的礼仪法度用在军 队中，军队的尚武精神就会被削弱。因为在朝廷上说话要温文尔雅，在朝见君主时态度要恭敬谦逊，严以律己，宽以待人，国君不召不来，不问不说，朝见时礼节隆重，辞退时礼节简单。在军队中要昂首直立，在战阵中要行动果断，穿着皑甲不跪拜，在兵车上不行礼，在城上不急走〔以免惊扰士众]，遇危险不惧怕[以免惑乱军心]。所以礼和法是相互为用的，文和武是不可偏废的。
Rewards and Punishment
In antiquity, the Worthy Kings made manifest the Virtue of the people and fully sought out the goodness of people. Thus they did not neglect the virtuous nor demean the people in any respect. Rewards were not granted, punishments were never even tried.
Shun neither granted rewards not imposed punishments, but the people could still be employed. This was the height of Virtue.
The Xia granted rewards but did not impose punishment. This was the height of instruction.
The Shang imposed punishment but did not grant rewards. This was the height of military ferocity.
The Zhou used both rewards and punishment, and Virtue declined.
Rewards should not be delayed beyond the appropriate time for you to want the people to quickly profit from doing good. When you punish someone, punish him immediately, for you want the people to quickly see the harm of doing what is not good.
Do not reward great victories, for then neither the upper nor lower ranks will boast of their achievement. If the upper ranks cannot boast, they will not seem arrogant, while if the lower ranks cannot boast, no distinctions can be established among the men. When neither of them boasts this is the pinnacle of deference.
In cases of great defeat, do not punish anyone, for then the upper and lower ranks will assume the disgrace falls on them. If the upper ranks reproach themselves, they will certainly regret their errors, while if the lower ranks feel the same, they will certainly try to avoid repeating the offense. When all ranks divide the responsibility for the detestable among themselves, this is the pinnacle of yielding.
古代贤明的君王，表彰民众的美德，鼓励民众的善行，所以没有败坏道德的事，也没有不遵守法度的人，因而无须用赏也无须用罚。 虞 舜不用赏也不用罚，民众都能听他使用，这是由于有了高尚的道：德。夏代只用赏而不用罚，这是由于有了良好的教育。商代只用罚，而不用赏，这是由于有了强大 的威势。周代赏罚并用，这是由于道德已经衰败了。奖赏不要过时，为的是使民众迅速得到做好事的利益。惩罚要就地执行，为的是使民众迅速看到做坏事的恶果。 大胜之后不颁发奖赏，上下就不会夸功，上级如果不夸功，就不会骄傲了；下级如果不夸功，就不会向上比了。上下都能这样不夸功，这是最好的谦让风气。大败之 后不执行惩罚，上下都会认为错误是在自己。上级如果认为错误在自己，必定决心改正错误，下级如果认为错误在自己，必定决心不再犯错误。上下都象这样争着分 担错误的责任，也是最好的谦让风气。
Harmony and Peace
In antiquity, those on border duty were not required to serve labor duty for three years thereafter. This is because the ruler sees the people’s labor. Upper and lower ranks look out for each other in this fashion, which was the pinnacle of harmony.
When they had attained their aim of pacifying the realm, they sang triumphal songs to show their happiness. They stored away the implements of war, erected the Spirit Terrace, and celebrate the end of labors of the people, and to show that time for rest had come.
古时对于守边防的军人，[服役一年后，]三年内不再征调他们，这是看到他们太辛苦了。上下这样地互相体恤，就是最团结的表现。打了胜仗就高奏凯歌，表达喜庆的心情。结束战争后，高筑”灵台”集会，慰劳民众，表示从此开始休养生息。
Chapter 3 - Determining Ranks
Before the Start of War
In general, to wage war: First determine the rank and position; prominently announce what are accomplishments and offenses; retain travelers with talents; publicize instructions and edicts; make inquiries among the populace; seek out artisans; apply methodology to planning; fully exploit things, change the people’s hatreds; dispel doubts; nourish strength; search out and employ the skillful; take action in accordance with people’s hearts.
凡是作战，先要确定军中各级官职爵位，宣布赏罚制度，收用各方游士，颁发军队教令，征询大众的意见，搜罗有技术的人才，多方考虑，弄清各种情况的根源，分辨和推究疑难问题，积蓄力量，寻求巧计，根据民心所向而采取行动。
Before the Start of War II
In general, to wage war, the following needs to be done: solidify the morale; analyze the advantages and gains; impose order on chaos; regulate the advancing and halting; accept legitimate remonstrance; nourish a sense of shame; simplify the laws to follow and limit the usage of punishment, minor offenses should be constrained, otherwise major offenses will be committed.
作战必须：巩固军心，明辨利害，治理纷乱，进止有节，服膺正义，激发廉耻，简约法令，少用刑罚，小罪就要制止，犯小罪的如果得逞，犯大罪的也就跟着来了。
Five Considerations and Weapons
Be in accord with Heaven; make material resources abundant; bring joy to the people; take advantage of the terrain; value the use of weapons. These are the “Five Considerations”. Accord with Heaven means to make use of the weather and seasonal changes, or the opportunities that arise. To accumulate material resources, rely on seizing them from the enemy; to bring joy to the people, wage wars that are in accord with what the people want. To take advantage of terrain, defend strategic points. To value the use of weapons means using bows and arrows for withstanding attacks, maces and spears for defense, and halberds and spear-tipped halberds for support.
Now each of these five weapons has its appropriate use: The long protect the short, the short rescue the long. When they are used in turn, the battle can be sustained. When they are employed all at once, the army will be strong. When you see the enemy using new weapons, you should try to replicate them so that you can be a match for him.
顺应天时，广集资财，悦服人心，利用地形，重视运用兵器，这是作战必须考虑的五件事情。顺应天时，就是要利用天候季节，因时制宜地行事。广集资财，就是要利用敌人物资以增强我之实力。悦服人心，就是要顺应大众意志以勉励士卒杀敌。利用地形，就是要控制隘路、险要、阻绝等地形。重视运用兵器，就是战斗中要用弓矢掩护、殳矛抵御、戈戟辅助。
这五种兵器有五种用途，长兵器用以掩护短兵器，短兵器用以补救长兵器的不足。”五种兵器”轮番出战可以持久，全部出战就能形成强大力量。发现敌人的新兵器，就应该仿效制造，才能与敌保持力量平衡。
Unity and Strength
The commanding general should be good at motivating his troops, solidifying their morale. He also needs to monitor the changes in the enemy's camp and take necessary precautions. The minds of the troops and the general must be together as one. Horses and oxen are well-fed; chariots and weapons are maintained well, these are strengths for the army. Training should be done during peaceful times, and only then during war, would there be order in the army. The whole army is like a human, where the commanding general is the body, the general are the arms and limbs, and the troops are like the toes and fingers.
主将既要善于勉励士卒，巩固军心，又要仔细观察�
��情变化，采取相应的行动。将帅的意志和士卒的意志必须统一，马、牛兵喂饱，休息好，车辆、兵器要妥善保养，这样，才有战斗力量。训练重在平时，作战重在指挥。将帅好比人的躯干，卒好比人的四肢，伍好比人的手指，〔必须象它们一样地协调一致，才能指挥运用自如。
Wits and Courage
In general, warfare is a battle of wits and combat is a matter of courage. The deployment of formations is a matter of skill. Employ what your men want and effect what they are capable of; abolish what they do not want and are incapable of. Do the opposite to the enemy.
作战指挥要用智谋，战斗行动要靠勇敢，军队布阵要巧妙灵活。要力求实现自己的意图，但也要量力而行，不要去做违反自己意图和力所不及的事。对于敌人则相反，(要使他去做他所不愿做或不能做的事。)
Heaven, Resources and Excellence
In general, for warfare, one must have Heaven, material resources and excellence.
Seize the opportunity. When divining by the tortoise shell predicts victory, start preparing for war in a secretive manner. This is termed as “having Heaven”.
When the masses are rich and plentiful and so is the state, this is termed as “having resources”.
When the men are practiced in the relative advantages of the formations, and they give their best in preparation for battle, this is termed as “having excellence”.
Military Strategy Classics of Ancient China Page 22