active 6th century B.C. Sunzi

“ Ts‘ao Kung, Li Ch‘üan, Mêng Shih, Tu Yu, Tu Mu and Mei Yao-ch‘ên have notes to the effect that a general, though naturally stupid, may nevertheless conquer through sheer force of rapidity. Ho Shih says: “Haste may be stupid, but at any rate it saves expenditure of energy and treasure; protracted operations may be very clever, but they bring calamity in their train.” Wang Hsi evades the difficulty by remarking: “Lengthy operations mean an army growing old, wealth being expended, an empty exchequer and distress among the people; true cleverness insures against the occurrence of such calamities.” ”

“ The following, by Ssŭ-ma Ch‘ien, shows that for all his ardent admiration of Confucius, he was yet no advocate of peace at any price:—
Military weapons are the means used by the Sage to punish violence and cruelty, to give peace to troublous times, to remove difficulties and dangers, and to succour those who are in peril. Every animal with blood in its veins and horns on its head will fight when it is attacked. How much more so will man, who carries in his breast the faculties of love and hatred, joy and anger! When he is pleased, a feeling of affection springs up within him ”

“ Those who have to lead an army and devise stratagems, must learn the art of war. But if one can command the services of a good general like Sun Tzŭ, who was employed by Wu Tzŭ-hsü, there is no need to learn it oneself. ”

“ There is no intrinsic difference between the punishment of flogging and cutting off heads in war. For the lesser infractions of law, which are easily dealt with, only a small amount of force need be employed: hence the institution of torture and flogging. For more serious outbreaks of lawlessness, which are hard to suppress, a greater amount of force is necessary: hence the use of military weapons and wholesale decapitation. ”

“ The truth is that, just as in the family the teacher must not spare the rod, and punishments cannot be dispensed with in the State, so military chastisement can never be allowed to fall into abeyance in the Empire. All one can say is that this power will be exercised wisely by some, foolishly by others, and that among those who bear arms some will be loyal and others rebellious. ”

“ Les troupes que vous ferez avancer contre l’ennemi doivent être comme des pierres que vous lanceriez contre des œufs. De vous à l’ennemi il ne doit y avoir d’autre différence que celle du fort au foible, du vuide au plein. ”

“ What with the perpetual collisions of the ancient feudal States, the grim conflicts with Huns, Turks and other invaders after the centralisation of government, the terrific upheavals which accompanied the overthrow of so many dynasties, besides the countless rebellions and minor disturbances that have flamed up and flickered out again one by one, it is hardly too much to say that the clash of arms has never ceased to resound in one portion or another of the Empire. ”

“ The Yellow Emperor, T‘ang the Completer and Wu Wang all used spears and battle-axes in order to succour their generation. The Ssŭ-ma Fa says: “If one man slay another of set purpose, he himself may rightfully be slain.” [24] He who relies solely on warlike measures shall be exterminated; he who relies solely on peaceful measures shall perish. Instances of this are Fu Ch‘ai [25] on the one hand and Yen Wang on the other. [26] In military matters, the Sage’s rule is normally to keep the peace, and to move his forces only when occasion requires. ”

“ As for Yeh Shui-hsin’s theory, that the author was a literary recluse, [73] that seems to me quite untenable. If one thing is more apparent than another after reading the maxims of Sun Tzŭ, it is that their essence has been distilled from a large store of personal observation and experience. They reflect the mind not only of a born strategist, gifted with a rare faculty of generalisation, but also of a practical soldier closely acquainted with the military conditions of his time. ”

“ It is only one who is thoroughly acquainted with the evils of war that can thoroughly understand the profitable way of carrying it on.
That is, with rapidity. Only one who knows the disastrous effects of a long war can realise the supreme importance of rapidity in bringing it to a close. ”

“ Let our general cease drilling and return to camp. As for us, We have no wish to come down and inspect the troops.
Thereupon Sun Tzŭ said: The King is only fond of words, and cannot translate them into deeds.
After that, Ho Lu saw that Sun Tzŭ was one who knew how to handle an army, and finally appointed him general. In the West, he defeated the Ch‘u State and forced his way into Ying, the capital; to the north, he put fear into the States of Ch‘i and Chin, and spread his fame abroad amongst the feudal princes. And Sun Tzŭ shared in the might of the King. ”

“ 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.
20. 利而誘之亂而取之
Hold out baits to entice the enemy. Feign disorder, and crush him.
取, as often in Sun Tzŭ, is used in the sense of 擊. It is rather remarkable that all the commentators, with the exception of Chang Yü, refer 亂 to the enemy: “when he is in disorder, crush him.” It is more natural to suppose that Sun Tzŭ is still illustrating the uses of deception in war. ”

“ But, at any rate, it has come about that the members of the governing class are quite afraid of enlarging on military topics, or do so only in a shamefaced manner. If any are bold enough to discuss the subject, they are at once set down as eccentric individuals of coarse and brutal propensities. ”

“ If he is secure at all points, be prepared for him. If he is in superior strength, evade him.
The meaning of 實 is made clear from chap. VI, where it is opposed to 虛 “weak or vulnerable spots.” 强, according to Tu Yu and other commentators, has reference to the keenness of the men as well as to numerical superiority. Capt. Calthrop evolves an extraordinarily far-fetched translation: “If there are defects, give an appearance of perfection, and awe the enemy. Pretend to be strong, and so cause the enemy to avoid you”! ”

“ These people ignore the fact that the studies of our scholars and the civil administration of our officials also require steady application and practice before efficiency is reached. The ancients were particularly chary of allowing mere novices to botch their work. [148] Weapons are baneful [149] and fighting perilous; and unless a general is in constant practice, he ought not to hazard other men’s lives in battle. [150] Hence it is essential that Sun Tzŭ’s 13 chapters should be studied. [151]
Hsiang Liang used to instruct his nephew Chi [152] in the art of war. ”

“ Ch‘ao Kung-wu accounts for it by saying: “During the early years of the Sung dynasty the Empire enjoyed a long spell of peace, and men ceased to practise the art of war. But when [Chao] Yüan-hao’s rebellion came [1038–42] and the frontier generals were defeated time after time, the Court made strenuous enquiry for men skilled in war, and military topics became the vogue amongst all the high officials. Hence it is that the commentators of Sun Tzŭ in our dynasty belong mainly to that period.” ”

“ There is hardly any room for doubt that the earliest commentary on Sun Tzŭ actually came from the pen of this extraordinary man, whose biography in the San Kuo Chih [94] reads like a romance. One of the greatest military geniuses that the world has seen, and Napoleonic in the scale of his operations, he was especially famed for the marvellous rapidity of his marches, which has found expression in the line 說曹操曹操就到 “Talk of Ts‘ao Ts‘ao, and Ts‘ao Ts‘ao will appear.” ”

“ By Method and discipline are to be understood the marshalling of the army in its proper subdivisions, the gradations of rank among the officers, the maintenance of roads by which supplies may reach the army, and the control of military expenditure. ”

“ Sun Tzŭ said: In the operations of war, where there are in the field a thousand swift chariots, as many heavy chariots, and a hundred thousand mail-clad soldiers,
The 馳車 were lightly built and, according to Chang Yü, used for the attack; the 革車 were heavier, and designed for purposes of defence. Li Ch‘üan, it is true, says that the latter were light, but this seems hardly probable. Capt. Calthrop translates “chariots” and “supply wagons” respectively, but is not supported by any commentator. It is interesting to note the analogies between early Chinese warfare and that of the Homeric Greeks. ”

“ With regard to 十去其七, Tu Mu says: 家業十耗其七也, and Wang Hsi: 民費大半矣; that is, the people are mulcted not of 3⁄10, but of 7⁄10, of their income. But this is hardly to be extracted from our text. Ho Shih has a characteristic tag: 國以民爲本民以食爲天居人上者宜乎重惜 “The people being regarded as the essential part of the State, and food as the people’s heaven, is it not right that those in authority should value and be careful of both?” ”

“ This seems to be the way in which Ts‘ao Kung understood the passage, and is perhaps the best sense to be got out of the text as it stands. Most of the commentators give the following explanation: “It is impossible to lay down rules for warfare before you come into touch with the enemy.” This would be very plausible if it did not ignore 此, which unmistakably refers to the maxims which Sun Tzŭ has been laying down. It is possible, of course, that 此 may be a later interpolation, in which case the sentence would practically mean: “Success in warfare cannot be taught.” ”

“ On this point the negative testimony of the Tso Chuan far outweighs any shred of authority still attaching to the Shih Chi, if once its other facts are discredited. Sun Hsing-yen, however, makes a feeble attempt to explain the omission of his name from{XXIX} the great commentary. It was Wu Tzŭ-hsü, he says, who got all the credit of Sun Wu’s exploits, because the latter (being an alien) was not rewarded with an office in the State. [77]
How then did the Sun Tzŭ legend originate? It may be that the growing celebrity of the book imparted by degrees a kind of factitious renown to its author. ”

“ The next piece is taken from Tu Mu’s preface to his commentary on Sun Tzŭ:—
War may be defined as punishment, which is one of the functions of government. It was the profession of Chung Yu and Jan Ch‘iu, both{XLVI} disciples of Confucius. Nowadays, the holding of trials and hearing of litigation, the imprisonment of offenders and their execution by flogging in the market-place, are all done by officials. ”

“ Contributing to maintain an army at a distance causes the people to be impoverished.
The beginning of this sentence does not balance properly with the next, though obviously intended to do so. The arrangement, moreover, is so awkward that I cannot help suspecting some corruption in the text. It never seems to occur to Chinese commentators that an emendation may be necessary for the sense, and we get no help from them here. Sun Tzŭ says that the cause of the people’s impoverishment is 遠輸 ”

“ If he is taking his ease, give him no rest.
This is probably the meaning, though Mei Yao-ch‘ên has the note: 以我之佚待彼之勞 “while we are taking our ease, wait for the enemy to tire himself out.” The Yü Lan has 引而勞之 “Lure him on and tire him out.” This would seem also to have been Ts‘ao Kung’s text, judging by his comment 以利勞之.
If his forces are united, separate them.
Less plausible is the interpretation favoured by most of the commentators: “If sovereign and subject are in accord, put division between them.” ”

“ Other internal evidence is not far to seek. Thus, in XIII. § 1, there is an unmistakable allusion to the ancient system of land-tenure which had already passed away by the time of Mencius, who was anxious to see it revived in a modified form. [72] The only warfare Sun Tzŭ knows is that carried on between the various feudal princes (諸侯) , in which armoured chariots play a large part. Their use seems to have entirely died out before the end of the Chou dynasty. He speaks as a man of Wu, a state which ceased to exist as early as 473 B.C. On this I shall touch presently. ”

“ In the text adopted by Capt. Calthrop it is omitted, so that he is led to give this meaningless translation of the opening sentence: “Now the requirements of War are such that we need 1,000 chariots,” etc. The second 費, which is redundant, is omitted in the Yü Lan. 千金, like 千里 above, is meant to suggest a large but indefinite number. As the Chinese have never possessed gold coins, it is incorrect to translate it “1000 pieces of gold.”
Such is the cost of raising an army of 100,000 men. ”

“ It seems rather to imply that, for the moment at least, the tide had turned against Wu, and that she was getting the worst of the struggle. Hence we may conclude that our treatise was not in existence in 505, before which date Yüeh does not appear to have scored any notable success against Wu. Ho Lu died in 496, so that if the book was written for him, it must have been during the period 505–496, when there was a lull in the hostilities, Wu having presumably been exhausted by its supreme effort against Ch‘u. ”

“ He is fond of comparing his own commentary with that of Ts‘ao Kung, but the comparison is not often flattering to him. We learn from Ch‘ao Kung-wu that Wang Hsi revised the ancient text of Sun Tzŭ, filling up lacunae and correcting mistakes. [110]
10. 何延錫 Ho Yen-hsi of the Sung dynasty. The personal name of this commentator is given as above by 鄭樵 Chêng Ch‘iao in the T‘ung Chih, written about the middle of the twelfth century, but he appears simply as 何氏 Ho Shih in the Yü Hai, and Ma Tuan-lin quotes Ch‘ao Kung-wu as saying that his personal name is unknown. ”

“ He once uttered the words: “If I fight, I{XLVIII} conquer.” [141] And Jan Yu also said: “The Sage exercises both civil and military functions.” [142] Can it be a fact that Confucius never studied or received instruction in the art of war? We can only say that he did not specially choose matters connected with armies and fighting to be the subject of his teaching. [143]
Sun Hsing-yen, the editor of Sun Tzŭ, writes in similar strain:—
Confucius said: “I am unversed in military matters.” He also said: “If I fight, I conquer.” [144] Confucius ordered ceremonies and regulated music. ”

“ Tu Mu, after Ts‘ao Kung the most important commentator on Sun Tzŭ, composed the preface to his edition [38] about the middle of the ninth century. After a somewhat lengthy defence of the military art, [39] he comes at last to Sun Tzŭ himself, and makes one or two very startling assertions:—“The writings of Sun Wu,” he says, “originally comprised several hundred thousand words, but Ts‘ao Ts‘ao, the Emperor Wu Wei, pruned away all redundancies and wrote out the essence of the whole, so as to form a single book in 13 chapters.” ”