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| 1. | Sūnzǐ 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. | 孙子曰：兵者，国之大事， 死生之地，存亡之道，不可不察也。 Sūnzi yuē: bīng zhě, guó zhī dà shì, sǐ shēng zhī dì, cúnwáng zhī dào, bùkěbù chá yě. 孫子曰：兵者，國之大事， 死生之地，存亡之道，不可不察也。 |
| 2. | 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. | 故经之以五事，校之以计，而索其情： Gù jīng zhī yǐ wǔ shì, xiào zhī yǐ jì, ér suǒ qí qíng: 故經之以五事，校之以計，而索其情： |
| 3. | These are: 1) The Moral Law; 2) Heaven; 3) Earth; 4) The Commander; 5) Method and discipline | 一曰道，二曰天，三曰地，四曰将，五曰法。 Yī yuē dào, èr yuē tiān, sān yuē dì, sì yuē jiāng, wǔ yuē fǎ. 一曰道，二曰天，三曰地，四曰將，五曰法。 |
| 4. | 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. | 道者，令民于上同意，可与之死，可与之生，而不危也； Dào zhě, lìng mín yú shàng tóngyì, kě yǔ zhī sǐ, kě yǔ zhī shēng, ér bù wēi yě; 道者，令民於上同意，可與之死，可與之生，而不危也； |
| 5. | HEAVEN signifies night and day, cold and heat, times and seasons. | 天者，阴阳、寒暑、时制也； Tiān zhě, yīn-yáng、hánshǔ、shí zhì yě; 天者，陰陽、寒暑、時制也； |
| 6. | EARTH comprises distances, great and small; danger and security; open ground and narrow passes; the chances of life and death. | 地者，远近、险易、广狭、死生也； Dì zhě, yuǎnjìn、xiǎnyì、guǎng xiá、sǐ shēng yě; 地者，遠近、險易、廣狹、死生也； |
| 7. | The COMMANDER stands for the virtues of wisdom, sincerity, benevolence, courage and strictness. | 将者，智、信、仁、勇、严也； Jiāng zhě, zhì、xìn、rén、yǒng、yán yě; 將者，智、信、仁、勇、嚴也； |
| 8. | 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. | 法者，曲制、官道、主用也。 Fǎ zhě, qū zhì、guāndào、zhǔ yòng yě. 法者，曲制、官道、主用也。 |
| 9. | These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail. | 凡此五者，将莫不闻，知之者胜，不知之者不胜。 Fán cǐ wǔzhě, jiāng mòbù wén, zhī zhī zhě shèng, bùzhī zhī zhě bùshèng. 凡此五者，將莫不聞，知之者勝，不知之者不勝。 |
| 10. | Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise: | 故校之以计，而索其情，曰： Gù xiào zhī yǐ jì, ér suǒ qí qíng, yuē: 故校之以計，而索其情，曰： |
| 11. | A) Which of the two sovereigns is imbued with the Moral law? | 主孰有道？ Zhǔ shú yǒudào? 主孰有道？ |
| 12. | B) Which of the two generals has most ability? | 将孰有能？ Jiāng shú yǒu néng? 將孰有能？ |
| 13. | C) With whom lie the advantages derived from Heaven and Earth? | 天地孰得？ Tiāndì shú dé? 天地孰得？ |
| 14. | D) On which side is discipline most rigorously enforced? | 法令孰行？ Fǎlìng shú xíng? 法令孰行？ |
| 15. | E) Which army is stronger? | 兵众孰强？ Bīng zhòng shú qiáng? 兵眾孰強？ |
| 16. | F) On which side are officers and men more highly trained? | 士卒孰练？ Shìzú shú liàn? 士卒孰練？ |
| 17. | G) In which army is there the greater constancy both in reward and punishment? | 赏罚孰明？ Shǎngfá shú míng? 賞罰孰明？ |
| 18. | By means of these seven considerations I can forecast victory or defeat. | 吾以此知胜负矣。 Wú yǐcǐ zhī shèng-fù yǐ. 吾以此知勝負矣。 |
| 19. | 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! | 将听吾计，用之必胜，留之；将不听吾计，用之必败，去之。 Jiāng tīng wú jì, yòng zhī bìshèng, liú zhī; jiāng bùtīng wú jì, yòng zhī bì bài, qù zhī. 將聽吾計，用之必勝，留之；將不聽吾計，用之必敗，去之。 |
| 20. | While heeding the profit of my counsel, avail yourself also of any helpful circumstances over and beyond the ordinary rules. According as circumstances are favorable, one should modify one’s plans | 计利以听，乃为之势，以佐其外。 势者，因利而制权也。 Jì lì yǐ tīng, nǎi wéi zhī shì, yǐ zuǒ qíwài. Shì zhě, yīn lì ér zhì quán yě. 計利以聽，乃為之勢，以佐其外。 勢者，因利而制權也。 |
| 21. | All warfare is based on deception. 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. | 兵者，诡道也。 故能而示之不能，用而示之不用，近而示之远，远而示之近。 Bīng zhě, guǐdào yě. Gù néng ér shì zhī bù néng, yòng ér shì zhī bùyòng, jìn ér shì zhī yuǎn, yuǎn ér shì zhī jìn. 兵者，詭道也。 故能而示之不能，用而示之不用，近而示之遠，遠而示之近。 |
| 22. | Hold out baits to entice the enemy. Feign disorder, and crush him. If he is secure at all points, be prepared for him. If he is in superior strength, evade him. | 利而诱之，乱而取之， 实而备之，强而避之， Lì ér yòu zhī, luàn ér qǔ zhī, Shí ér bèi zhī, qiáng ér bì zhī, 利而誘之，亂而取之， 實而備之，強而避之， |
| 23. | If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow arrogant. If he is taking his ease, give him no rest. If his forces are united, separate them. | 怒而挠之，卑而骄之， 佚而劳之，亲而离之， Nù ér náo zhī, bēi ér jiāo zhī, Yì ér láo zhī, qīn ér lí zhī, 怒而撓之，卑而驕之， 佚而勞之，親而離之， |
| 24. | Attack him where he is unprepared, appear where you are not expected. These military devices, leading to victory, must not be divulged beforehand. | 攻其无备，出其不意。 此兵家之胜，不可先传也。 Gōngqíwúbèi, chū qí bùyì. Cǐ bīngjiā zhī shèng, bùkě xiān chuán yě. 攻其無備，出其不意。 此兵家之勝，不可先傳也。 |
| 25. | Now the general who wins a battle makes many calculations in his temple [headquarters] ere the battle is fought. The general who loses a battle makes but few calculations 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。 Fū wèi zhàn ér miàosuàn shèngzhě, dé suàn duō yě; wèi zhàn ér miàosuàn bùshèng zhě, dé suàn shǎo yě. 夫未戰而廟算勝者，得算多也；未戰而廟算不勝者，得算少也。 |
| 26. | Thus do many calculations lead to victory, and few calculations to defeat: how much more no calculation at all! | 多算胜少算，而况于无算乎！ Duō suàn shèng shǎosuàn, érkuàng yú wúsuàn hū! 多算勝少算，而況於無算乎！ |
| 27. | It is by attention to this point that I can foresee who is likely to win or lose. | 吾以此观之，胜负见矣。 Wú yǐcǐ guān zhī, shèng-fù jiàn yǐ. 吾以此觀之，勝負見矣。 |
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