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Title: 司馬法

Author: active 4th century B.C. Rangju Sima

Release date: April 25, 2008 [eBook #25167]

Language: Chinese

Other information and formats: www.gutenberg.org/ebooks/25167

Credits: Produced by Yi-Shin Lu

*** START OF THE PROJECT GUTENBERG EBOOK 司馬法 ***

Produced by Yi-Shin Lu

司馬法

仁本第一 天子之義第二 定爵第三 嚴位第四 用眾第五

〈仁本〉

古者，以仁為本以義治之之為正。正不獲意則權。權出於戰，不出於中人， 是故：殺人安人，殺之可也；攻其國愛其民，攻之可也；以戰止戰，雖戰可也。 故仁見親，義見說，智見恃，勇見身，信見信。內得愛焉，所以守也；外得威焉 ，所以戰也。

戰道：不違時，不歷民病，所以愛吾民也。不加喪，不因凶，所以愛夫其民 也；冬夏不興師，所以兼愛民也。故國雖大，好戰必亡；天下雖安，忘戰必危。

天下既平，天子大愷，春蒐秋獮；諸侯春振旅，秋治兵。所以不忘戰也。

古者：逐奔不過百步，縱綏不過三舍，是以明其禮也；不窮不能而哀憐傷病 ，是以明其義也；成列而皷，是以明其信也；爭義不爭利，是以明其義也；又能 舍服，是以明其勇也；知終知始，是以明其智也。六德以時合教，以為民紀之道 也。自古之政也。

先王之治，順天之道；設地之宜；官民之德；而正名治物；立國辨職，以爵 分祿。諸侯說懷，海外來服，獄弭而兵寢，聖德之治也。

其次，賢王制禮樂法度，乃作五刑，興甲兵，以討不義。巡狩者方，會諸侯 ，考不同。其有失命亂常，背德逆天之時，而危有功之君，偏告于諸侯，彰明有 罪。乃告于皇天上帝，日月星辰，禱于后土四海神祇，山川冢社，乃造于先王。 然後冢宰徵師于諸侯曰：「某國為不道，征之。以某年月日，師至于某國會天子 正刑。」

冢宰與百官布令於軍曰：「入罪人之地，無暴神祇，無行田獵，無毀土功， 無燔牆屋，無伐林木，無取六畜、禾黍、器械。見其老幼，奉歸勿傷。雖遇壯者 ，不校勿敵。敵若傷之，醫藥歸之。」

既誅有罪，王及諸侯修正其國，舉賢立明，正復厥職。

王、霸之所以治諸侯者六：以土地形諸侯；以政令平諸侯；以禮信親諸侯； 以材力說諸侯；以謀人維諸侯；以兵革服諸侯。同患同利以合諸侯，比小事大以 和諸侯。

會之以發禁者九：憑弱犯寡則眚之；賊賢害民則伐之；暴內陵外則壇之；野 荒民散則削之；負固不服則侵之；賊殺其親則正之；放弒其君則殘之；犯令陵政 則杜之；外內亂、禽獸行，則滅之。

〈天子之義〉

天子之義，必純取灋天地，而觀於先聖。士庶之義，必奉於父母，而正於君

長。故雖有明君，士不先教，不可用也。

古之教民：必立貴賤之倫經，使不相陵；德義不相踰；材技不相掩；勇力不

相犯。故力同而意和也。

古者，國容不入軍，軍容不入國，故德義不相踰。上貴不伐之士，不伐之士 ，上之器也。茍不伐則無求，無求則不爭，國中之聽，必得其情，軍旅之聽，必 得其宜，故材技不相掩。從命為士上賞，犯命為士上戮，故勇力不相犯。

既致教其民，然後謹選而使之。事極修則百官給矣。教極省則民興良矣。習

貫成則民體俗矣。教化之至也。

古者，逐奔不遠，縱緩不及。不遠則難誘，不及則難陷。以禮為固，以仁為

勝。既勝之後，其教可復，是以君子貴之也。

有虞氏戒於國中，欲民體其命也。夏后氏誓於軍中，欲民先成其慮也。殷誓 於軍門之外，欲民先意以行事也。周將交刃而誓之，以致民志也。夏后氏正其德 也，未用兵之刃。故其兵不雜。殷義也，始用兵之刃矣。周力也，盡用兵之刃矣 。夏賞於朝，貴善也。殷戮於市，威不善也。周賞於朝，戮於市，勸君子，懼小 人也。三王彰其德一也。

兵不雜則不利，長兵以衛，短兵以守。太長則難犯，太短則不及。太輕則銳 ，銳則易亂。太重則鈍，鈍則不濟。

戎車，夏后氏曰鉤車，先正也。殷曰寅車，先疾也。周曰元戎，先良也。

旂，夏后氏玄首，人之執也。殷白，天之義也。周黃，地之道也。

章，夏后氏以日月，尚明也。殷以虎，白戎也。周以龍，尚文也。

師多務威則民詘，少威則民不勝。上使民不得其義，百姓不得其敘，技用不 得其利，牛馬不得其任，有司陵之，此謂多威。多威則民詘。上不尊德而任詐慝 ，不尊道而任勇力，不貴用命而貴犯命，不貴善行而貴暴行，陵之有司，此謂少 威。少威則民不勝。軍旅以舒為主，舒則民力足，雖交兵致刃，徒不趨，車不馳 ，逐奔不踰列，是以不亂。軍旅之固，不失行列之政，不絕人馬之力，遲速不過 誡命。

古者，國容不入軍，軍容不入國。軍容入國則民德廢，國容入軍則民德弱。 故在國言文而語溫，在朝恭以遜，修己以待人，不召不至，不問不言，難進易退 。在軍抗而立，在行遂而果，介者不拜，兵車不式，城上不趨，危事不齒。故禮 與灋表裏也。文與武左右也。

古者，賢王明民之德，盡民之善，故無廢德，無簡民，賞無所生，罰無所試 。有虞氏不賞不罰而民可用，至德也。夏賞而不罰，至教也。殷罰而不賞，至威 也。周以賞罰，德衰也。賞不踰時，欲民速得為善之利也。罰不遷列，欲民速覩 為不善之害也。大捷不賞，上下皆不伐善。上苟不伐善，則不驕矣；下苟不伐善 ，必亡等矣。上下不伐善若此，讓之至也。大敗不誅，上下皆以不善在己。上苟 以不善在己，必悔其過；下苟以不善在己，必遠其罪。上下分惡若此，讓之至也 。

古者戍兵三年不興，覩民之勞也。上下相報，若此，和之至也。 　　得意則愷歌，示喜也。偃伯靈臺，荅民之勞，示休也。

〈定爵〉

凡戰：定爵位，著功罪，收遊士，申教詔，訊厥眾，求厥技，方慮極物，變

嫌推疑，養力索巧，因心之動。

凡戰：固眾，相利，治亂，進止，服正，成恥，約法，省罰。小罪乃殺；小

罪勝，大罪因。

順天，阜財，懌眾，利地，右兵，是謂五慮。順天奉時，阜財因敵，懌眾勉 若，利地守隘險阻，右兵弓矢禦，殳矛守，戈戟助。凡五兵五當，長以衛短，短 以救長，迭戰則久，皆戰則強。見物與侔，是謂兩之。

主固勉若，視敵而舉。將心心也，眾心心也，馬牛車兵佚飽力也。教惟豫，

戰惟節。將軍身也，卒支也，伍指拇也。

凡戰，智也，鬬，勇也，陳，巧也。用其所欲，行其所能，廢其不欲不能，

於敵反是。

凡戰，有天，有財，有善。時日不遷，龜勝微行，是謂有天。眾有，有因生 美，是謂有財。人習陳利，極物以豫，是謂有善。人勉及任，是謂樂人。大軍以 固，多力以煩，堪物簡治，見物應卒，是謂行豫。輕車輕徒，弓矢固禦，是謂大 軍。密，靜，多內力，是謂固陳。因是進退，是謂多力。上暇人教，是謂煩陳。 然有以職，是謂堪物。因是辨物，是謂簡治。

稱眾，因地，因敵，令陳。攻，戰，守，進，退，止，前後序，車徒因，是 為戰參。不服，不信，不和，怠，疑，厭，懾，枝柱，詘，頓，肆，崩，緩，是 謂戰患。驕驕，懾懾，吟曠，虞懼，事悔，是謂毀折。大小，堅柔，參伍，眾寡 ，凡兩，是謂戰權。

凡戰：間遠，觀邇，因時，因財，貴信，惡疑。作兵義，作事時，使人惠。 見敵，靜，見亂，暇，見危難，無忘其眾。居國惠以信，在軍廣以武，刃上果以 敏。居國和，在軍灋，刃上察。居國見好，在軍見方，刃上見信。

凡陳：行惟疏，戰惟密，兵惟雜。人教厚，靜乃治，威利章。相守義，則人 勉，慮多成，則人服。時中服，厥次治。物既章，目乃明。慮既定，心乃強。進 退無疑，見敵無謀。聽誅，無誰其名，無變其旗。

凡事，善則長，因古則行，誓作章，人乃強，滅厲祥。滅厲之道：一曰義， 被之以信，臨之以強，成基，一天下之形，人莫不說，是謂兼用其人；一曰權， 成其溢，奪其好，我自其外，使自其內。

一曰人；二曰正；三曰辭；四曰巧；五曰火；六曰水；七曰兵，是謂七政。 榮，利，恥，死，是謂四守。容色積威，不過改意，凡此道也。唯仁有親，有仁 無信，反敗厥身。人人，正正，辭辭，火火。

凡戰之道，既作其氣，因發其政，假之以色，道之以辭，因懼而戒，因欲而

事，蹈敵制地，以職命之，是謂戰灋。

凡人之形，由眾之求，試以名行，必善行之。若行不行，身以將之，若行而

行，因使勿忘，三乃成章。人生之宜謂之灋。

凡治亂之道：一曰仁；二曰信；三曰直；四曰一；五曰義；六曰變；七曰尊 。立法：一曰受；二曰灋；三曰立；四曰疾；五曰御其服；六曰等其色；七曰百 官無淫服。凡軍，使灋在己曰專，與下畏法曰法。軍無小聽，戰無小利，日成行 微，曰道。

凡戰正不行則事專，不服則法，不相信則一。若怠則動之，若疑則變之，若 人不信上，則行其不復。自古之政也。

〈嚴位〉

凡戰之道：位欲嚴；政欲栗；力欲窕；氣欲閑；心欲一。 　　凡戰之道：等道義；立卒伍；定行列；正縱橫；察名實。立進俯；坐進跪。 畏則密；危則坐。遠者視之則不畏，邇者勿視則不散。位下，左右下，甲坐，誓 徐行之。位逮徒甲，籌以輕重，振馬譟徒甲，畏亦密之。跪坐坐伏，則膝行而寬 誓之。起譟鼓而進，則以鐸止之。御枚誓糗，坐膝行而推之，執戮禁顧，譟以先 之。若畏太甚，則勿戮殺，示以顏色，告之以所生，循省其職。

凡三軍人戒分日，人禁不息，不可以分食，方其疑惑，可師可服。

凡戰：以力久；以氣勝；以固久；以危勝。本心固，新氣勝，以甲固，以兵

勝。

凡車以密固，徒以坐固，甲以重固，兵以輕勝。人有勝心，惟敵之視；人有

畏心，惟畏之視。兩心交定，兩利若一，兩為之職，惟權視之。

凡戰：以輕行輕則危；以重行重則無功；以輕行重則敗；以重行輕則戰。故

戰相為輕重。舍謹甲兵，行陣行列，戰謹進止。

凡戰：敬則慊；率則服。上煩輕，上暇重。奏鼓輕，舒鼓重。服膚輕，服美

重。

凡馬車堅，甲兵利，輕乃重。上同無獲；上專多死；上生多疑；上死不勝。

凡人：死愛，死怒，死威，死義，死利。

凡戰之道：教約人輕死；道約人死正。

凡戰：若勝若否，若天若人。

凡戰：三軍之戒，無過三日；一卒之警，無過分日；一人之禁，無過皆息。

凡大善用本，其次用末，執略守微，本末唯權，戰也。

凡勝：三軍一人勝。

凡鼓：鼓旌旗，鼓車，鼓馬，鼓徒，鼓兵，鼓首，鼓足，鼓兼齊。

凡戰：既固勿重，重進勿盡，凡盡危。

凡戰：非陳之難，使人可陳難；非使可陳難，使人可用難；非知之難，行之

難。人方有性，性州異，教成俗，俗州異，道化俗。

凡眾寡，既勝若否。兵不告利，甲不告堅，車不告固，馬不告良，眾不自多

，未獲道。

凡戰：勝則與眾分善；若將復戰，則重賞罰；若使不勝，取過在己；復戰則

誓以居前，無復先術。勝否勿反，是謂正則。

凡民：以仁救；以義戰；以智决；以勇鬬；以信專；以利勸；以功勝。故心 中仁，行中義，堪物智也，堪大勇也，堪久信也。讓以和，人自洽。自子以不循 ，爭賢以為，人說其心，效其力。

凡戰：擊其微靜，避其強靜；擊其倦勞，避其閑窕；擊其大懼，避其小懼。 自古之政也。

〈用眾〉

凡戰之道：用寡固，用眾治。寡利煩，眾利正。用眾進止，用寡進退。眾以 合寡，則遠裹而闕之。若分而迭擊，寡以待眾。若眾疑之，則自用之。擅利，則 釋旗，迎而反之。敵若眾則相聚而受裹。敵若寡，若畏，則避之開之。

凡戰：背風；背高；右高；左險；歷沛；歷圯；兼舍環龜。

凡戰：設而觀其作；視敵而舉；待則循而勿鼓，待眾之作；攻則屯而伺之。

凡戰：眾寡以觀其變；進退以觀其固；危而觀其懼；靜而觀其怠；動而觀其 疑；襲而觀其治。擊其疑；加其卒；致其屈；襲其規；因其不避；阻其圖；奪其 慮；乘其懼。

凡從奔，勿息。敵人或止不路，則慮之。

凡近敵都必有進路，退，必有返慮。

凡戰：先則弊，後則懾，息則怠，不息亦弊，息久亦反其懾。書親絕，是謂 絕顧之慮。選良次兵，是謂益人之強。棄任節食，是謂開人之意。自古之政也。

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