Those who favor weapons of war are those who wield ominous instruments. Jia means to adorn. Xiang means good. Weapons are things that startle the spirit and mind, muddle harmony and vital energy; they are instruments of those who are not good, and should not be adorned. All things may detest them. When weapons are used, there is harm; therefore, nothing among all things does not detest them. Therefore, those who follow the Dao do not dwell in such a state. Those with the Dao do not reside in their country when it is thus. A junzi, when at rest, values the left side, meaning valuing gentleness and weakness. When using weapons of war, one values the right side, meaning valuing firmness and strength; this statement indicates that the way of warfare is opposite to the way of a junzi, as what is valued differs. Weapons are ominous instruments; they are instruments of what is not good. They are not the instruments of a junzi, not the precious and valued instruments of a junzi. Use them only when there is no alternative, meaning that in the event of decline, rebellion, and calamity, where one wishes to protect the people, they are used for self-defense. The most superior is tranquility and detachment, not coveting land, nor seeking the wealth of others.

Victory is not something to be considered beautiful. Even though victory is achieved, it is not regarded as a benefit for oneself. One who considers it beautiful takes pleasure in killing people. Those who consider victory as beautiful are those who take joy in killing. One who takes pleasure in killing cannot achieve their aspirations throughout the world. A ruler who takes pleasure in killing cannot be allowed to achieve their will throughout the world; as a leader must have absolute control over people's lives and arbitrarily carry out punishments. In auspicious matters, the left is esteemed; left represents the position of life. In inauspicious matters, the right is esteemed; the way of yin involves killing people. The deputy general occupies the left side; a subordinate general, though lowly and occupying a yang position, does so because he does not have sole authority to kill. The supreme general occupies the right side; a supreme general, being respected and occupying a yin position, does so because they have sole authority over killing. This means to treat it with the rites of mourning. The supreme general occupies the right, as funeral rites esteem the right; the dead value yin. For the multitude of people killed, mourn and weep with sorrow; grieve over one's own thin virtue, being unable to transform people through the Dao, yet harming innocent civilians. After a victorious battle, treat it with funeral rites. In ancient times, after a victorious battle, the general would occupy the position of mourning rites leader, wearing plain clothing and weeping, to demonstrate that junzi value virtue but despise weapons. They only resort to punishment when there is no choice against those who bring misfortune; their hearts do not rejoice in it, comparing it to a funeral. This sorrow reflects the knowledge that future generations would ceaselessly wage war, hence the grief and pain.