Classical Chinese 原文古文原文
孫子曰：兵者，國之大事，死生之地，存亡之道，不可不察也。
sūn zǐ yuē: bīng zhě, guó zhī dà shì, sǐ shēng zhī dì, cún wáng zhī dào, bù kě bù chá yě.
故經之以五事，校之以計，而索其情：一曰道，二曰天，三曰地，四曰將，五曰法。
gù jīng zhī yǐ wǔ shì, jiào zhī yǐ jì, ér suǒ qí qíng...
道者，令民與上同意也，可與之死，可與之生，而不畏危。
dào zhě, lìng mín yǔ shàng tóng yì yě...
天者，陰陽、寒暑、時制也。地者，遠近、險易、廣狹、死生也。
tiān zhě, yīn yáng, hán shǔ, shí zhì yě...
將者，智、信、仁、勇、嚴也。法者，曲制、官道、主用也。
jiàng zhě, zhì, xìn, rén, yǒng, yán yě...
凡此五者，將莫不聞，知之者勝，不知者不勝。
fán cǐ wǔ zhě, jiàng mò bù wén...
故校之以計，而索其情。曰：主孰有道？將孰有能？天地孰得？法令孰行？兵眾孰強？士卒孰練？賞罰孰明？吾以此知勝負矣。
gù jiào zhī yǐ jì, ér suǒ qí qíng...
將聽吾計，用之必勝，留之；將不聽吾計，用之必敗，去之。
jiāng tīng wú jì, yòng zhī bì shèng...
計利以聽，乃為之勢，以佐其外。勢者，因利而制權也。
jì lì yǐ tīng, nǎi wéi zhī shì...
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。
bīng zhě, guǐ dào yě...
利而誘之，亂而取之，實而備之，強而避之，怒而撓之，卑而驕之，佚而勞之，親而離之。
lì ér yòu zhī, luàn ér qǔ zhī...
攻其無備，出其不意。此兵家之勝，不可先傳也。
gōng qí wú bèi, chū qí bù yì...
夫未戰而廟算勝者，得算多也；未戰而廟算不勝者，得算少也。多算勝，少算不勝，而況於無算乎？吾以此觀之，勝負見矣。
fū wèi zhàn ér miào suàn shèng zhě...
Modern Chinese 今译现代汉语译文
孙子说：战争是国家的大事，关系到军民的生死、国家的存亡，不能不认真考察研究。
因此，要从五个方面来分析，通过计算比较来探索敌我双方的真实情况：一是道，二是天，三是地，四是将，五是法。
所谓"道"，是使民众与君主同心同德，可以同生共死，而不畏惧危险。
所谓"天"，是指昼夜、阴晴、寒冬、酷暑等天候季节的变化。所谓"地"，是指路途的远近、地势的险要与平坦、作战地域的广阔与狭窄、地形是否有利于攻守进退。
所谓"将"，是指将帅的智谋、诚信、仁爱、勇毅、严明。所谓"法"，是指军队的组织编制、将吏的职责分工、军需物资的管理供应。
凡属这五个方面的情况，将帅没有不知道的，但只有深刻了解的才能取胜，不真正了解的就不能取胜。
因此，要通过对双方各种条件的比较来探求战争胜负的情势。也就是说：哪一方的君主更得民心？哪一方的将帅更有才能？哪一方更得天时地利？哪一方法令更能贯彻执行？哪一方的军事实力更强？哪一方的士卒训练更有素？哪一方的赏罚更严明？我根据这些就能判断谁胜谁败了。
如果听从我的计谋，用兵作战一定能取胜，我就留下来；如果不听从我的计谋，用兵作战必定失败，我就离去。
有利的计策已被采纳，还要设法造"势"，作为辅助条件。所谓"势"，就是根据有利条件而采取灵活机动的措施。
用兵打仗是一种诡诈之术。所以，能打装作不能打，要打装作不打，要向近处装作要向远处，要向远处装作要向近处。
敌人贪利就用小利引诱他，敌人混乱就趁机攻取他，敌人力量充实就要防备他，敌人强大就暂时避开他，敌人易怒就挑逗激怒他，敌人谦卑就使之骄纵，敌人安逸就使之疲劳，敌人团结就离间他。
攻击敌人没有防备的地方，在敌人意想不到的时候出击。这是军事家取胜的奥妙，不可事先呆板规定。
凡是在开战之前就预计能够取胜的，是因为筹划周密、获胜条件充分；开战之前就预计不能取胜的，是因为筹划不周、获胜条件不足。筹划周密就能取胜，筹划不周就不能取胜，更何况根本不作筹划呢？我根据这些来观察，谁胜谁败就显而易见了。
English Translation
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.
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.
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.
Heaven signifies night and day, cold and heat, times and seasons. Earth comprises distances, great and small; danger and security; open ground and narrow chances of life and death.
The Commander stands for the virtues of wisdom, sincerely, benevolence, courage, and strictness. Method and discipline marshalling the army in its proper subdivisions, graduations of rank among the officers, the regulation of supply routes, and the provision of military supplies to the army.
These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail.
Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise:— (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.
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!
While hearkening to my counsel, avail yourself also of any helpful circumstances over and beyond the ordinary conditions. By "helpful circumstances" mean every advantage that can be gained by adapting one's plans to the enemy's position.
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.
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. If your opponent is of choleric temper, seek to irritate him. If he is at ease and in comfort, exhaust him. If his forces are united, separate them. Attack him where he is unprepared, appear where you are not expected.
These military devices, leading to victory, must not be divulged beforehand.
Now the general who wins a battle makes many calculations in his temple ere 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.
The original meaning is "weapons" → extended to "soldiers" → further extended to "war" in its entirety. Here Sun Tzu uses the third sense, referring to military conflict as a whole. Giles translates it as "the art of war," which captures the comprehensive scope.本义：兵器 → 引申：士兵 → 再引申：战争。此处取第三义，指军事冲突整体。Giles译为"the art of war"，抓住了其全面性。