Military theory states: When clans come together to plan evil; when a person without title acts in high prominence, and there are none who oppose him; when an image of virtue is created through false beneficence and propaganda; and when these practices proliferate and intertwine, they can subvert the authority of the existing officials. When they then abuse the populace causing upheaval within the state, while the officials conceal the truth from the ruler, this causes chaos at the roots.
《军谶》上说：“豪门大族成党为奸，虽无爵位却很喧赫，成风十足，无不震恐。党羽勾结有如葛藤相连，私布小恩小惠，篡夺朝廷大权，欺压广大民众，国内议论哗然、群臣蒙蔽君主，不愿直言，这就是带灾祸的到根源。”
The Upper Strategy - Treachery to State
Military theory states: When clans, generation after generation, act treacherously, encroaching upon and robbing district offices; when they forge and distort documents; when all their actions only serve to promote their own benefit, thus endangering the ruler, they are referred to as the state's treacherous ones.
《军谶》上说：“世世代代作恶，侵盗县官，一举一动只求便利自己，舞文弄墨，歪曲诡辩，以危害国君，这就是国贼。”
The Upper Strategy - Misfortune to the State
Military theory states: When officials are many and the people are few; when there is no distinction between the honored and lowly; when the strong and the weak insult each other; and when such action cannot be stopped, then the whole state will be injured and will reap misfortune.
《军谶》上说：“官多民少，尊卑不分，强弱相互欺虏。不能禁止，必波及到军主与子民，国家便会受害。”
The Upper Strategy - Harming the State
Military theory states: When the ruler loves those who are good, but does not advance them; when he hates those who are evil, but does not dismiss them, those who are capable will go into seclusion, and those who are otherwise disposed will hold important positions. Such a situation will bring harm to the state.
《军谶》上说：“喜爱好人而不进用，厌恶坏人而不除掉，有才有德的人隐退，无才无德的人当权，国家就会受到危害。”
The Upper Strategy - Powerful and Royal Families
Military theory states: When the ruler's relatives and powerful families are strong and large; when they form cliques and occupy positions of authority; when they grow more powerful with the passing of time; when they abuse those who are of higher authority and the ruler cannot bear to dismiss them, then the state will suffer defeat.
《军谶》上说：“朝廷宗室权力强大，结党营私，窃据高位，以下犯上，时间愈久、势力愈大，君主不忍除掉他，国家就会遭到败坏。”
The Upper Strategy - When Deceitful Officials Hold Superior Positions
Military theory states: When deceitful ministers hold superior positions; when these ministers rely on their authority to grant personal favors and act in a manner that offends the masses; when they monopolize appointments for themselves; when advancement and dismissal lacks a solid basis; when, in advancements and dismissals, they boast of their own merits; when they seek gain by any means possible; when they slander and vilify those of great virtue and make false accusations against the meritorious; when, whether good or evil, all are treated the same by them; when they create a harsh government, changing the customary ways from antiquity and altering what was common practice; when they hinder the affairs of government so that proper commands and orders are not put into effect; when the ruler employs such deceitful ministers and fails to dismiss them, then the entire state will be clamoring and contentious, and will certainly suffer disaster and calamity.
《军谶》上说：“用花言巧语谄媚取宠的人当权，全军都会指责，他们倚仗权势，夸耀自己，动辄违背众意。他们一举一动都按上级脸色行事。他们刚愎自用，夸功自傲，诽谤品德高尚的人，把他们诬蔑为庸碌无能的人。他们好坏不分，只求符合己意。他们挤压政事，上令不能下达。标新立异，变更古制，改易常法。君主任用这种佞臣，必受祸害。”
The Upper Strategy - Causes of Harm to Ruler
Military theory states: When audacious men of standing in the ruler’s court praise each other, they cover the ruler's eyes, blinding his wisdom. When they present both slander and praise together, they block the ruler's ears, making him deaf to good and bad. When these evil men support each other and thus deceive the ruler, the ruler will lose the loyalty of the people.
《军谶》上说：“奸雄互相标榜，蒙蔽君主的眼睛，使其分不清是非。诽谤与吹捧同时盛行，堵塞君主的耳朵，使其分不出邪正。他们各自庇护其亲信，使君主失去忠臣。”
The Upper Strategy - How to Get Rid of the Causes of Harm
Accordingly, if the ruler carefully investigates these slanders, he will discover the beginnings of chaos. If he respectfully invites capable recluses to take positions, he will attract those who are really capable. If he engages the capable and virtuous, then evil men will stay away. If the ruler appoints virtuous men with experience and judgment, the myriad affairs will be well managed. If the plans can be brought to down to all levels, then victory can be predicted. Then the ruler will not lose the heart of the people and his state will flourish.
所以，君主能明察诡辩的言论，才能看出祸乱的萌芽。君主聘请有德有才的人，奸雄就会远遁。君主信任年高德助的老臣，万事都能治好。君主征聘隐士，就能得到有真才实学的人。君主谋事能深入下层与大众商量，事业就会成功。君主不失掉人心，德政就能传播四万。
The Middle Strategy
The Middle Strategy - Governing Subordinates
The Three August Ones never spoke[17], but the populace lived with high morality, thus there is no one to whom to attribute this accomplishment. The Five Emperors understood how the Heaven and Earth work, spoke and gave orders and thus the world gained great peace. Great officers will not yield credit to themselves, yet great peace will prevail and the populace will not know how it came about. Therefore, in employing subordinates, they did not rely on customs or rewards. Such is accomplishment without harm.
Kings governed men in the acceptable way, causing their hearts to be compliant and their wills submissive, while also establishing restrictive measures and making preparations against decline. When the feudal lords gathered at court, the duties of kingship were not neglected. They made military preparations, but they never suffered the misfortune of war. The ruler did not doubt the subordinates, while the subordinates had faith in their ruler. When the state is settled and the rule secure, the officers can retire with accomplishment.
The rulers governed their officers by virtue of his authority, bonding with them through trust, motivating them with rewards. When that trust declined, the officers grew distant, and when rewards were inadequate, they would not submit to orders.
三皇没有什么言论，而良好风气自然流布于四海，所以天下的人都不知道应归功于谁。五帝顺应自然规律，设教施令，使天下太平。君臣谦让而不争功，教化传播于四海，百姓不知道为什么会这样太平。使用臣属并不依靠“礼赏有功”，君臣之间就能和谐无间。王者以道德治人，使人心悦诚服，制定各种法规以防衰乱，诸侯按时朝见，各项政事不废，虽有军备，却无战祸。君不疑臣，臣不疑君，国家安定，君权巩固，臣下功成分退，君臣之间也能和诸无问。五霸统御“士”用权术，结交“士”靠信任，使用“士”靠奖赏。信任差了“士”就会疏远他；奖赏少了“士”就不听命。
The Middle Strategy - Full Authority on General
Military theory states: When the army is mobilized and advances into the field, the sole authority lies with the general. If the court interferes with advancing or withdrawing decisions, the general will have great difficulty attai
ning success.
《军势》上说：“出兵打仗，重在将帅机断行事。如果进退都要受君主的控制，那就很难成功。”
The Middle Strategy - Using Each Type of Man
Military theory states: Employ the wise, courageous, greedy and stupid. The wise take pleasure in establishing their accomplishments. The courageous take pleasure in putting their ambitions into effect. The greedy fervently pursue gains. The stupid have little regard for death. Employ each through their unique character; such is the military's subtle exercise of authority.
《军势》上说：“使用有智谋的人、勇敢的人、贪婪的人和思笨的人，各有不同的方法。有智谋的人乐于建立功业，勇敢的人渴望实现他的志愿，贪婪的人追求利禄，愚笨的人不惜性命。根据他们各自的特点来使用他们，这是治军用人的妙术。”
The Middle Strategy - Using the Expressive and the Benevolent
Military theory states: Do not allow officers who are expressive to discuss the enemy's good points, as that will dishearten the army. Do not allow the benevolent to control finances, for they will dispense excessive rewards to those of lower rank.
《军势》上说：“不要使能说善辨的人谈论敌人的长处，因为这会扰乱军心。不要用仁慈的人主管财物，因为他会多施财物以迎合下级。”
The Middle Strategy - No Divination
Military theory states: Prohibit seers from divining about the army's good or bad fortune on behalf of the officers and men.
《军势》上说：“军队中要禁止巫祝，不准其为官兵卜问军事上的吉凶祸福。”
The Middle Strategy - Employing the Righteous and Wise
Military theory states: One does not employ righteous officers using solely material wealth. This is because those who are righteous will not die for those who are malevolent; the wise do not make plans for an incompetent ruler.
《军势》上说：“使用仗义的人不能单靠钱财。因为正义的人，不会为不仁的人去效死；聪明的人，不会为昏庸的君主出谋划策。”
The Middle Strategy - Virtuousness and Nobility
The ruler cannot be without virtue, for if he lacks virtue his ministers will rebel. He cannot be without some nobility, for if he lacks dignity, he will lose his authority. A minister cannot be without virtue, for if he lacks virtue, then he has nothing with which to serve his ruler. He cannot be without dignity, for if he lacks dignity, the state will decline. But if he is too grandiose, then he himself will stumble.
君主不可以没有道德，若没有道德，臣下就会叛离，也不可以没有威望，若没有威望，就会丧失权力。臣下不可以没有道德，没有道德就不能辅佐君主，也不可以没有威势，没有威势国家就会衰弱，但是威势过盛。自己就会栽筋斗。
The Middle Strategy - How Ancient Order was Established and Destroyed
The ancient Sages, in governing the world, observed success and decline; their contemplations of gains and losses created the forms of administration. Thus the feudal lords have two armies, the regional lords have three armies and the Emperor has six. When the world is in chaos, when rebellions are widespread, when the Emperor has lost his influence, then the feudal lords will form alliances or fight against each other.
When states are of similar strength, neither state can overcome the other. There is then a need to win the minds of valiant, sharing their likes and dislikes, and only after this, the stratagems should be used. Without stratagems, there is no means to resolve uncertainties and settle doubts. Without being shrewd and imaginative, there is no means to destroy evildoers. Without calculating, there is no means to be successful.
古时“圣王”统治天下，观察盛衰的变化，考虑得失的原因，从而建立制度。规定诸侯辖二师，方伯辖王师，天子辖六师。后来天下混乱，叛逆逐渐发生，人们忘记了天子恩泽而目无天子了，诸侯之间结盟立誓互相攻伐。由于政治军事势均力敌，谁也没有办法消灭谁。于是设法收揽“英雄”之心，与他们同好同恶，然后再运用权术。所以，不计议分析就无法决嫌定疑，不诡诈出奇就不能破奸灭寇，不施阴谋诡计就不能成功。
The Middle Strategy - The Three Strategies
The Sage can embody Heaven and model the laws of the Earth. The learned can find their lessons in antiquity. Thus the Three Strategies has been written for periods of decadence. The Upper Strategy establishes the forms of propriety and rewards, discriminates between the evildoers and the valiant, and makes clear what is success and defeat. The Middle Strategy marks out the differences in virtue and behavior and manifest changes in the balance of power. The Lower Strategy arrays virtue and morals, looks into security and danger, and makes clear the calamity of harming the capable.
Thus if the ruler thoroughly understands the Upper Strategy he will be able to employ the capable and seize his enemies. If the ruler thoroughly understands the Middle Strategy, he will be able to employ and control his generals, unite his people. If he thoroughly understands the Lower Strategy, he will be able to discern the sources of success and decline and understand the regulations for governing a state. If his subordinates thoroughly understand the Middle Strategy, they will be able to achieve merit and preserve themselves.
When the soaring birds have all been slain, then good bows are stored away. When the enemy states are extinguished, ministers should be lost. Lost does not mean killing them, but taking away their power and removing their authority. The ruler grants them fiefdoms, establishes them in his court, at the highest ranks of his subordinates, in order to manifest their merit. He presents them with excellent lands in the central region in order to enrich their families, and bestows beautiful and valuable treasures to please them.
Now once the armies have been brought together, they cannot be hastily separated. Once military authority has been granted, it cannot be easily rescinded. When armed forces return home from victory it puts the ruler in a critical situation. He should weaken the commander by appointing him to new position and taking away his military authority, by means such as granting him a vassal state. This is called the 'hegemon's strategy' of managing generals. The reasons for creating the hegemony are very complex. Preserving the structure of the state, gathering the valiant and courageous are what comprise the Middle Strategy and make up the ruler's most important and difficult strategic choices.
“圣人”能够体天之道，“贤者”能够法地之理，“智者”能够以古为师。所以《三略》一书是为处乱世而作的。《上略》是说设置礼赏、辨别奸雄、显示成败的。《中略》是区别德行、明察权变的。《下略》是阐述道德、分析安危、说明迫害“贤人”的利害。所以君主深通《上略》就能任用贤人，战败敌人。深通《中略》，就能驾御 将帅统率士众。深通《下略》，就能明白盛衰的根源，熟悉治国的纲纪。人臣深通《中略》，就能成就功业保全身家。
高飞的鸟死了，良弓就要收藏起来。敌国灭亡了，谋臣就要被消灭。所谓消灭，并不是消灭他们的肉体，而是要削弱他们的威势，剥夺他们的权力。然后在朝廷上封赏他，给他极高的爵位，以表彰他的功劳。赐与中原最肥沃的土地，使他家财富足。赏给他美女珍宝，使他心情愉快。
军队一经编成，就不能仓促解散。兵权一经授予，就不能马上收回。战争结束将帅班师回朝，这是君主存亡的关键时刻。所以，要削弱将帅的实力而给他爵位，剥夺他的兵权而封给他土地，这是“霸者”统御将帅的策略。因此，“霸者”的作为，其道理是很复杂的。 保全国家，收罗英雄，就是《中略》所论的权变。这是历代做国君的的奥妙。
The Lower Strategy
The Lower Strategy - The Capable and the Sages
A ruler who can save the people from peril can attain security and peace for the people. A ruler who can quiet distress in the populace can enjoy the
happiness of the populace. A ruler who can rescue society from misfortune will gain from the prosperity of the society. Therefore, if the ruler's beneficence extends to all the people, the capable will give their allegiance. If the ruler's beneficence extends to every part of his kingdom, the Sages will ally with him. Where the capable go, the state will be strong. Where the Sages go, all will be united. One seeks the capable through virtue and the Sages through the 'Way'. If the capable depart from the state, it will become weak. If the Sages depart from the state, the state will grow depraved. Weakness is a step towards danger, and depravity is a sign of doom.
能挽救天下于危亡的，就能使得天下安宁。能消除天下忧患的，就能享有天下的快乐。能拯救天下灾祸的，就能获得天下的幸福。所以恩泽及于民众，贤人就会归向他；恩泽及于万物，圣人就会归向他。贤人归向他，这个国家就会强盛。圣人归向他，天下就会统一。使贤人来归要凭“德”，使圣人来归要凭“道”。贤人离去，国家就会衰弱。圣人离去，国家就会混乱。衰弱是走向危险的阶梯，混乱是即将灭亡的征候。
The Lower Strategy - Bringing Harmony to the Populace
Governance by the capable causes men to submit by action. Governance by the Sages causes men to submit whole-heartedly. When men submit by action, the beginning can be planned and started. When men submit whole-heartedly, the end can be preserved. Physical submission (through action) can be attained through forms of propriety. Mental submission can be attained through harmony.
The harmony mentioned here is not the sound of instruments but is the result of people taking pleasure in their families, clans, occupations, states, practicing virtues and supporting the orders of the government. One who rules the people in this fashion creates a harmony in order to bring balance to their activities. Thus the virtuous ruler creates a harmony to give pleasure to his populace; a debauched ruler uses his power not to create harmony, but merely to amuse himself. One who provides pleasure for the people lasts and prospers; one who provides pleasure only for himself does not last, but will perish.
Military Strategy Classics of Ancient China Page 39