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Huang Shi Gong

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Title: San Lve (Three Tactics of Huang Shi Gong)

Author: Huang Shi Gong

Posting Date: May 8, 2009 [EBook #7218]
Release Date: January, 2005
First Posted: March 27, 2003

Language: Chinese

Character set encoding: UTF-8

*** START OF THIS PROJECT GUTENBERG EBOOK LAN LVE (THREE TACTICS) ***




Produced by Wan Ting Gong








San Lve (three tactics Of Huang Shi Gong)

by Huang Shi Gong



The original Chinese:

《三略》



黃石公



〈上略〉


夫主將之法，務攬英雄之心，賞祿有功，通志于眾。故與眾同好，靡不成；與
眾同惡，靡不傾。治國安家，得人也；亡國破家，失人也。含氣之類，咸願得
其志。　　

軍讖曰：「柔能制剛，弱能制強。柔者，德也；剛者，賊也。弱者，人之所助
；強者，怨之所攻。柔有所設，剛有所施；弱有所用，強有所加。兼此四者，
而制其宜。端末未見，人莫能知。天地神明，與物推移。變動無常，因敵變化
。不為事先，動而輒隨。故能圖制無疆，扶成天威；匡正八極，密定九夷。如
此謀者，為帝王師。」故曰：莫不貪強，鮮能守微，若能守微，乃保其生。聖
人存之，以應事機。舒之彌四海，卷之不盈杯；居之不以室宅，守之不以城郭
；藏之胸臆，而敵國服。　

軍讖曰：「能柔能剛，其國彌光；能弱能強，其國彌彰。純柔純弱，其國必削
；純剛純強，其國必亡。」　　

夫為國之道，恃賢與民；信賢如腹心，使民如四肢，則策無遺。所適如肢體相
隨，骨節相救，天道自然，其巧無間。　　

軍國之要，察眾心，施百務。危者安之。懼者歡之。叛者還之。冤者原之。訴
者察之。　　

卑者貴之。強者抑之。敵者殘之。貪者豐之。欲者使之。畏者隱之。謀者近之
。讒者覆之。毀者復之。反者廢之。橫者挫之。滿者損之。　　

歸者招之。服者居之。降者脫之。獲固守之，獲阨塞之，獲難屯之，獲城割之
，獲地裂之，獲財散之。　　

敵動伺之，敵近備之，敵強下之，敵佚去之，敵陵待之，敵暴綏之，敵悖義之
，敵睦攜之。順舉挫之。因勢破之。放言過之。四網羅之。得而勿有，居而勿
守，拔而勿久，立而勿取；為者則己，有者則士，焉知利之所在。彼為諸侯，
己為天子，使城自保，令士自處。」

世能祖祖，鮮能下下；祖祖為親，下下為君。下下者，務耕桑，不奪其時；薄
賦斂，不匱其財；罕徭役，不使其勞。則國富而家娭，然後選士以司牧之。夫
所謂士者，英雄也。故曰：羅其英雄，則敵國窮。英雄者，國之幹；庶民者，
國之本。得其幹，收其本，則政行而無怨。

夫用兵之要，在崇禮而重祿。禮崇則智士至，祿重則義士輕死。故祿賢不愛財
，賞功不踰時，則下力并，而敵國削。夫用人之道：尊以爵，贍以財，則士自
來；接以禮，勵以義，則士死之。　　夫將帥者，必與士卒同滋味，而共安危
，敵乃可加。故兵有全勝，敵有全囚。昔者良將之用兵，有饋簞醪者，使投諸
河，與士卒同流而飲。夫一簞之醪，不能味一河之水，而三軍之士，思為致死
者，以滋味之及己也。

軍讖曰：「軍井未達，將不言渴；軍幕未辦，將不言倦；軍灶未炊，將不言飢
。冬不服裘，夏不操扇，雨不張蓋，是謂將禮。與之安，與之危，故其眾可合
而不可離，可用而不可疲；以其恩素蓄，謀素合也。」故曰：蓄恩不倦，以一
取萬。

軍讖曰：「將之所以為威者，號令也；戰之所以全勝者，軍政也；士之所以輕
戰者，用命也。故將無還令，賞罰必信；如天如地，乃可御人；士卒用命，乃
可越境。」


夫統軍持勢者，將也；制勝敗敵者，眾也。故亂將不可使保軍，乖眾不可使伐
人。攻城則不拔，圍邑則不廢。二者無功，則士力疲獘；士力疲獘，則將孤眾
特。以守則不固，以戰則奔北，是謂老兵。兵老，則將威不行；將無威，則士
卒輕刑；士卒輕刑，則軍失伍；軍失伍，則士卒逃亡；士卒逃亡，則敵乘利；
敵乘利，則軍必喪。

軍讖曰：「良將之統軍也，恕己而治人。推惠施恩，士力日新，戰如風發，攻
如河決。故其眾可望而不可當，可下而不可勝。以身先人，故其兵為天下雄。
」

軍讖曰：「軍以賞為表，以罰為堙C賞罰明，則將威行；官人得，則士卒服；
所任賢，則敵國畏。」

軍讖曰：「賢者所適，其前無敵。故士可下而不可驕，將可樂而不可憂，謀可
深而不可疑。士驕，則下不順；將憂，則內外不相信；謀疑，則敵國奮。以此
攻伐，則致亂。夫將者，國之命也。將能制勝，則國家安定。」


軍讖曰：「將能清，能靜，能平，能整；能受諫，能聽訟，能納人，能採言；
能知國俗，能圖山川，能表險難，能制軍權。故曰：仁賢之智，聖明之慮，負
薪之言，廊廟之語，興衰之事，將所宜聞。

將者，能思士如渴，則策從焉。夫將拒諫，則英雄散；策不從，則謀士叛。善
惡同，則功臣倦；專己，則下歸咎；自伐，則下少功；信讒，則眾離心；貪財
，則奸不禁；內顧，則士卒淫。將有一，則眾不服；有二，則軍無式；有三，
則下奔北；有四，則禍及國。」

軍讖曰：「將謀欲密，士眾欲一，攻敵欲疾。將謀密，則奸心閉；士眾一，則
軍心結；攻敵疾，則備不及設。軍有此三者，則計不奪。將謀泄，則軍無勢；
外窺內，則禍不制；財入營，則眾奸會。將有此三者，軍必敗。將無慮，則謀
士去；將無勇，則吏士恐；將妄動，則軍不重；將遷怒，則一軍懼。」軍讖曰
：「慮也，勇也，將之所重；動也，怒也，將之所用。此四者，將之明誡也。
」

軍讖曰：「軍無財，士不來；軍無賞，士不往。」軍讖曰：「香餌之下，必有
懸魚；重賞之下，必有死夫。故禮者，士之所歸；賞者，士之所死。招其所歸
，示其所死，則所求者至。故禮而後悔者，士不止；賞而後悔者，士不使。禮
賞不倦，則士爭死。」

軍讖曰：「興師之國，務先隆恩；攻取之國，務先養民。以寡勝眾者，恩也；
以弱勝強者，民也。故良將之養士，不易於身，故能使三軍如一心，則其勝可
全。」

軍讖曰：「用兵之要，必先察敵情。視其倉庫，度其糧食，卜其強弱，察其天
地，伺其空隙。故國無軍旅之難而運糧者，虛也；民菜色者，窮也。千里饋糧
，民有飢色；樵蘇後爨，師不宿飽。夫運糧千里，無一年之食；二千里，無二
年之食；三千里，無三年之食，是謂國虛。國虛，則民貧；民貧，則上下不親
。敵攻其外，民盜其內。是謂必潰。」

軍讖曰：「上行虐，則下急刻。賦重斂數，刑罰無極，民相殘賊。是謂亡國。
」軍讖曰：「內貪外廉，詐譽取名，竊公為恩，令上下昏，飾躬正顏，以獲高
官。是謂盜端。」軍讖曰：「群吏朋黨，各進所親；招舉姦枉，抑挫仁賢；背
公立私，同位相訕。是謂亂源。」軍讖曰：「強宗聚姦，無位而尊，威而不震
，葛藟相連，種德立恩，奪在位權，侵侮下民，國內譁諠，臣蔽不言。是謂亂
根。」

軍讖曰：「世世作姦，侵盜縣官，進退求便，委曲弄文，以危其軍。是謂國姦
。」軍讖曰：「吏多民寡，尊卑相若，強弱相虜，莫適禁禦，延及君子，國受
其咎。」軍讖曰：「善善不進，惡惡不退；賢者隱蔽，不肖在位，國受其害。
」軍讖曰：「枝葉強大，比周居勢，卑賤陵貴，久而益大，上不忍廢，國受其
敗。」


軍讖曰：「佞臣在上，一軍皆訟。引威自與，動違于眾。無進無退，苟然取容
。專任自己，舉措伐功。誹謗盛德，誣述庸庸。無善無惡，皆與己同。稽留行
事，命令不通。造作奇政，變古易常。君用佞人，必受禍殃。」

軍讖曰：「姦雄相稱，障蔽主明；毀譽並興，壅塞主聰；各阿所私，命主失忠
。故主察異言，乃睹其萌；主聘儒賢，姦雄乃遯；主任舊齒，萬事乃理；主聘
岩穴，士乃得實；謀及負薪，功乃可述；不失人心，德乃洋溢。」




〈中略〉

夫三皇無言，而化流四海，故天下無所歸功。帝者，體天則地，有言有令，而
天下太平。君臣讓功，四海化行，百姓不知其所以然。故使臣不待禮賞有功，
美而無害。王者，制人之道，降心服志，設矩備衰，四海會同，王職不廢，雖
有甲兵之備，而無鬥戰之患。君無疑于臣，臣無疑于主；國定主安，臣以義退
，亦能美而無害。霸者，制士以權，結士以信，使士以賞。信衰則士疏，賞虧
則士不用命。

軍勢曰：「出軍行師，將在自專，進退內御，則功難成。」軍勢曰：「使智，
使勇，使貪，使愚。智者樂立其功，勇者好行其志，貪者邀趨其利，愚者不顧
其死。因其至情而用之，此軍之微權也。」軍勢曰：「無使辯士談說敵美，為
其惑眾。勿使仁者主財，為其多施而附于下。」軍勢曰：「禁巫祝，不得為吏
士卜問軍之吉兇。」軍勢曰：「使義士，不以財。故義者，不為不仁者死；智
者，不為闇主謀。」

主不可以無德，無德則臣叛；不可以無威，無威則失權。臣不可以無德，無德
則無以事君；不可以無威，無威則國弱，威多則身蹶。故聖王御世，觀盛衰，
度得失，而為之制。故諸侯二師，方伯三師，天子六師。世亂則叛逆生，王澤
竭則盟誓相誅伐。德同勢敵，無以相傾，乃攬英雄之心，與眾同好惡，然後加
之以權變。故非計策，無以決嫌定疑；非譎奇，無以破姦息寇；非陰謀，無以
成功。


聖人體天，賢人法地，智者師古。是故，《三略》為衰世作。〈上略〉設禮賞
，別姦雄，著成敗；〈中略〉差德行，審權變；〈下略〉陳道德，察安危，明
賊賢之咎。故人主深曉〈上略〉，則能任賢擒敵；深曉〈中略〉，則能御將統
眾；深曉〈下略〉，則能明盛衰之源，審治國之紀。


人臣深曉〈中略〉，則能全功保身。夫高鳥死，良弓藏；敵國滅，謀臣亡。亡
者，非喪其身也。謂奪其威，廢其權也。封之于朝，極人臣之位，以顯其功。
中州善國，以富其家；美色珍玩，以悅其心。夫人眾一合，而不可卒離；威權
一與，而不可卒移。還師罷軍，存亡之階。故弱之以位，奪之以國，是謂霸者
之略。故霸者之作，其論駁也。存社稷、羅英雄者，〈中略〉之勢也，故世主
秘焉。




〈下略〉

夫能扶天下之危者，則據天下之安；能除天下之憂者，則享天下之樂；能救天
下之禍者，則獲天下之福。故澤及于民，則賢人歸之；澤及昆蟲，則聖人歸之
。賢人所歸，則其國強；聖人所歸，則六合同。求賢以德，致聖以道。賢去，
則國微；聖去，則國乖。微者，危之階；乖者，亡之徵。

賢人之政，降人以體；聖人之政，降人以心。體降可以圖始，心降可以保終。
降體以禮，降心以樂。所謂樂者，非金、石、絲、竹也。謂人樂其家，謂人樂
其族，謂人樂其業，謂人樂其都邑，謂人樂其政令，謂人樂其道德。如此君人
者，乃作樂以節之，使不失其和。故有德之君，以樂樂人；無德之君，以樂樂
身。樂人者，久而長；樂身者，不久而亡。

釋近謀遠者，勞而無功；釋遠謀近者，佚而有終。佚政多忠臣，勞政多怨民。
故曰：務廣地者，荒；務廣德者，強；能有其有者，安；貪人之有者，殘。殘
滅之政，累世受患；造作過制，雖成必敗。舍己而教人者，逆；正己而化人者
，順。逆者，亂之招；順者，治之要。

道、德、仁、義、禮，五者一體也。道者，人之所蹈；德者，人之所得；仁者
，人之所親；義者，人之所宜；禮者，人之所體。不可無一焉。故夙興夜寐，
禮之制也；討賊報讎，義之決也；惻隱之心，仁之發也；得己得人，德之路也
；使人均平，不失其所，道之化也。

出君下臣，名曰命；施于竹帛，名曰令；奉而行之，名曰政。夫命失，則令不
行；令不行，則政不正；政不正，則道不通；道不通，則邪臣勝；邪臣勝，則
主威傷。千里迎賢，其路遠；至不肖，其路近。是以明王捨近而取遠，故能全
功尚人，而下盡力。

廢一善，則眾善衰；賞一惡，則眾惡歸。善者得其祐，惡者受其誅，則國安而
眾善至。

眾疑，無定國；眾惑，無治民。疑定惑還，國乃可安。

一令逆則百令失，一惡施則百惡結。故善施于順民，惡加于兇民，則令行而無
怨。使怨治怨，是謂逆天；使讎治讎，其禍不救。治民使平，致平以清，則民
得其所，而天下寧。

犯上者尊，貪鄙者富，雖有聖王，不能致其治；犯上者誅，貪鄙者拘，則化行
而罪惡消。清白之士，不可以爵祿得；節義之士，不可以威刑脅。故明君求賢
，必觀其所以而致焉。致清白之士，修其禮；致節義之士，修其道。而後士可
致，而名可保。

夫聖人君子，明盛衰之源，通成敗之端，審治亂之機，知去就之節；雖窮不處
亡國之位，雖貧不食亂邦之祿。潛名抱道者，時至而動，則極人臣之位。德合
于己，則建殊絕之功。故其道高，而名揚于後世。

聖王之用兵，非樂之也，將以誅暴討亂也。夫以義誅不義，若決江河而溉爝火
，臨不測而擠欲墜，其克必矣。所以優游恬淡而不進者，重傷人物也。夫兵者
，不祥之器，天道惡之，不得已而用之，是天道也。夫人之在道，若魚之在水
，得水而生，失水而死。故君子者常畏懼而不敢失道。

豪傑秉職，國威乃弱；殺生在豪傑，國勢乃竭。豪傑低首，國乃可久；殺生在
君，國乃可安。四民用虛，國乃無儲；四民用足，國乃安樂。　賢臣內，則邪
臣外；邪臣內，則賢臣斃。內外失宜，禍亂傳世。

大臣疑主，眾姦集聚；臣當君尊，上下乃昏；君當臣處，上下失序。

傷賢者，殃及三世；蔽賢者，身受其害；嫉賢者，其名不全；進賢者，福流子
孫。故君子急于進賢，而美名彰焉。

利一害百，民去城郭；利一害萬，國乃思散。去一利百，人乃慕澤；去一利萬
，政乃不亂。










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