見威王

Audience with King Wei

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兵者非士恆勢

Warfare Is Not a Constant Condition

孫子見威王，曰："夫兵者，非士恆勢也。此先王之傅道也。戰勝，則所以在亡國而繼絕世也。戰不勝，則所以削地而危社稷也。是故兵者不可不察。然夫樂兵者亡，而利勝者辱。兵非所樂也，而勝非所利也。事備而後動，故城小而守固者，有委也；卒寡而兵強者，有義也。夫守而無委，戰而無義，天下無能以固且強者。"

Sun Bin had an audience with King Wei and said: 'Warfare is not a constant condition for the warrior. This was the transmitted teaching of the former kings. Victory in battle is the means by which one preserves states on the brink of ruin and continues lines that have been cut off. Defeat in battle is the means by which territory is diminished and the altars of soil and grain are endangered. Therefore warfare demands careful consideration. Those who take pleasure in war will perish, and those who seek profit from victory will be disgraced. War is not something to take pleasure in, and victory is not something to profit from. Prepare fully before acting. A city that is small yet holds firmly has reserves. An army that is few yet fights strongly has a just cause. To defend without reserves and fight without justice — nothing under heaven can make such a position secure or strong.'

Notes

1person齊威王Qí Wēi Wáng

King Wei of Qi (齊威王, r. 356–320 BC) was one of the most capable rulers of the Warring States period. Under his reign, Qi became a dominant power. He patronized scholars at the Jixia Academy and employed Sun Bin as military advisor.

古之征伐

The Campaigns of Antiquity

堯有天下之時，黜王命而弗行者七，夷有二，中國四，..素佚而致利也。戰勝而強立；故天下服矣。昔者，神戌戰斧遂；黃帝戰蜀祿；堯伐共工；舜代劂□□而並三苗，□□..管；湯放桀；武王伐紂；帝奄反，故周公淺之。

When Yao possessed the realm, seven [rulers] defied the royal command and refused to submit — two among the barbarians, four among the Central States — [...] he achieved advantage through calm preparedness. He won in battle and established strength; therefore all under heaven submitted. In antiquity, Shennong fought at Fusui; the Yellow Emperor fought at Zhuolu; Yao attacked Gonggong; Shun [took power and] subdued the Three Miao [lacuna]; Tang banished Jie; King Wu attacked Zhou of Shang; the lord of Yan rebelled, and so the Duke of Zhou punished him.

Notes

1context

This passage catalogs the ancient sage-kings' military campaigns to argue that even the most virtuous rulers had to resort to force. The Yellow Emperor's battle at Zhuolu (涿鹿) against Chiyou, Yao's suppression of Gonggong, and the Zhou conquest of Shang are all canonical examples of justified warfare. Several characters are missing from the bamboo strips (indicated by □).

2person周公Zhōu Gōng

The Duke of Zhou (周公, fl. 11th century BC) was the brother of King Wu who served as regent and suppressed the Rebellion of the Three Guards after King Wu's death. He is revered as the architect of the Zhou ritual system.

不可廢武

Military Force Cannot Be Abandoned

故曰，德不若五帝，而能不及三王，智不若周公，曰我將欲責仁義，式禮樂，垂衣裳，以禁爭奪。此堯舜非弗欲也，不可得，故舉兵繩之。

Therefore it is said: if your virtue does not match the Five Emperors, your ability does not reach the Three Kings, and your wisdom does not equal the Duke of Zhou, yet you say 'I shall pursue benevolence and righteousness, practice ritual and music, let my robes hang down, and thereby prohibit contention and seizure' — this is what Yao and Shun themselves wished for but could not achieve. And so they raised armies to enforce order.

Notes

1context

The 'letting robes hang down' (垂衣裳) is a classical metaphor for effortless governance through moral example alone, attributed to the sage-kings. Sun Bin's argument is characteristically pragmatic: if even Yao and Shun could not govern by virtue alone, no lesser ruler can afford to neglect military preparedness.

Edition & Source

Text: 《孫臏兵法》 Sun Bin Bingfa
Edition: 中華古詩文古書籍網 transcription (Yinqueshan bamboo strips reconstruction)
Commentary: Modern reconstruction from 1972 Yinqueshan tomb excavation