The Art of War
by Sun Tzu (page 9 of 33)
24. I do not know what this work, unless it be the last chapter of another work. Why that chapter should be singled out, however, is not clear.
25. About 480 B.C.
26. That is, I suppose, the age of Wu Wang and Chou Kung.
27. In the 3rd century B.C.
28. Ssu-ma Jang-chu, whose family name was T’ien, lived in the latter half of the 6th century B.C., and is also believed to have written a work on war. See Shih Chi, ch. 64, and infra at the beginning of the INTRODUCTION.
29. See Legge’s Classics, vol. V, Prolegomena p. 27. Legge thinks that the Tso Chuan must have been written in the 5th century, but not before 424 B.C.
30. See Mencius III. 1. iii. 13-20.
31. When Wu first appears in the Ch’un Ch’iu in 584, it is already at variance with its powerful neighbour. The Ch’un Ch’iu first mentions Yüeh in 537, the Tso Chuan in 601.
32. This is explicitly stated in the Tso Chuan, XXXII, 2.
33. There is this to be said for the later period, that the feud would tend to grow more bitter after each encounter, and thus more fully justify the language used in XI. § 30.
34. With Wu Yuan himself the case is just the reverse:—a spurious treatise on war has been fathered on him simply because he was a great general. Here we have an obvious inducement to forgery. Sun Wu, on the other hand, cannot have been widely known to fame in the 5th century.
35. From Tso Chuan: "From the date of King Chao’s accession [515] there was no year in which Ch’u was not attacked by Wu."
36. Preface ad fin: "My family comes from Lo-an, and we are really descended from Sun Tzŭ. I am ashamed to say that I only read my ancestor’s work from a literary point of view, without comprehending the military technique. So long have we been enjoying the blessings of peace!"
37. Hoa-yin is about 14 miles from T’ung-kuan on the eastern border of Shensi. The temple in question is still visited by those about the ascent of the Western Sacred Mountain. It is mentioned in a text as being "situated five li east of the district city of Hua-yin. The temple contains the Hua-shan tablet inscribed by the T’ang Emperor Hsuan Tsung [713-755]."
38. See my "Catalogue of Chinese Books" (Luzac & Co., 1908), no. 40.
39. This is a discussion of 29 difficult passages in Sun Tzŭ.
40. Cf. Catalogue of the library of Fan family at Ningpo: "His commentary is frequently obscure; it furnishes a clue, but does not fully develop the meaning."
41. Wen Hsien T’ung K’ao, ch. 221.
42. It is interesting to note that M. Pelliot has recently discovered chapters 1, 4 and 5 of this lost work in the "Grottos of the Thousand Buddhas." See B.E.F.E.O., t. VIII, nos. 3-4, p. 525.
43. The Hsia, the Shang and the Chou. Although the last-named was nominally existent in Sun Tzŭ’s day, it retained hardly a vestige of power, and the old military organization had practically gone by the board. I can suggest no other explanation of the passage.
44. See Chou Li, xxix. 6-10.
45. T’ung K’ao, ch. 221.
46. This appears to be still extant. See Wylie’s "Notes," p. 91 (new edition).
47. T’ung K’ao, loc. cit.
48. A notable person in his day. His biography is given in the San Kuo Chih, ch. 10.
49. See XI. § 58, note.
50. Hou Han Shu, ch. 17 ad init.
51. San Kuo Chih, ch. 54.
52. Sung Shih, ch. 365 ad init.
53. The few Europeans who have yet had an opportunity of acquainting themselves with Sun Tzŭ are not behindhand in their praise. In this connection, I may perhaps be excused for quoting from a letter from Lord Roberts, to whom the sheets of the present work were submitted previous to publication: "Many of Sun Wu’s maxims are perfectly applicable to the present day, and no. 11 [in Chapter VIII] is one that the people of this country would do well to take to heart."
54. Ch. 140.
55. See IV. § 3.
56. The allusion may be to Mencius VI. 2. ix. 2.
57. The Tso Chuan.
58. Shih Chi, ch. 25, fol. I.
59. Cf. Shih Chi, ch 47.
60. See Shu Ching, preface § 55.
61. See Shih Chi, ch. 47.
62. Lun Yu, XV. 1.
63. I failed to trace this utterance.
64. Supra.
65. Supra.
66. The other four being worship, mourning, entertainment of guests, and festive rites. See Shu Ching, ii. 1. III. 8, and Chou Li, IX. fol. 49.
67. See XIII. § 11, note.
68. This is a rather obscure allusion to the Tso Chuan, where Tzŭ-ch’an says: "If you have a piece of beautiful brocade, you will not employ a mere learner to make it up."
69. Cf. Tao Te Ching, ch. 31.
70. Sun Hsing-yen might have quoted Confucius again. See Lun Yu, XIII. 29, 30.
71. Better known as Hsiang Yu [233-202 B.C.].
72. Shih Chi, ch. 47.
73. Shih Chi, ch. 38.
74. See XIII. § 27, note. Further details on T’ai Kung will be found in the Shih Chi, ch. 32 ad init. Besides the tradition which makes him a former minister of Chou Hsin, two other accounts of him are there given, according to which he would appear to have been first raised from a humble private station by Wen Wang.
Chapter I. LAYING PLANS
[Ts’ao Kung, in defining the meaning of the Chinese for the title of this chapter, says it refers to the deliberations in the temple selected by the general for his temporary use, or as we should say, in his tent. See. § 26.]
1. Sun Tzŭ said: The art of war is of vital importance to the State.
2. 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.
3. 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.
4. These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline.
[It appears from what follows that Sun Tzŭ means by "Moral Law" a principle of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One might be tempted to render it by "morale," were it not considered as an attribute of the ruler in § 13.]
5, 6. 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.
[Tu Yu quotes Wang Tzŭ as saying: "Without constant practice, the officers will be nervous and undecided when mustering for battle; without constant practice, the general will be wavering and irresolute when the crisis is at hand."]
7. Heaven signifies night and day, cold and heat, times and seasons.
[The commentators, I think, make an unnecessary mystery of two words here. Meng Shih refers to "the hard and the soft, waxing and waning" of Heaven. Wang Hsi, however, may be right in saying that what is meant is "the general economy of Heaven," including the five elements, the four seasons, wind and clouds, and other phenomena.]
8. Earth comprises distances, great and small; danger and security; open ground and narrow passes; the chances of life and death.
9. The Commander stands for the virtues of wisdom, sincerity, benevolence, courage and strictness.
[The five cardinal virtues of the Chinese are (1) humanity or benevolence; (2) uprightness of mind; (3) self-respect, self-control, or "proper feeling;" (4) wisdom; (5) sincerity or good faith. Here "wisdom" and "sincerity" are put before "humanity or benevolence," and the two military virtues of "courage" and "strictness" substituted for "uprightness of mind" and "self-respect, self-control, or ‘proper feeling.’"]
10. 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.
11. These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail.
12. Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise:—
13. (1) Which of the two sovereigns is imbued with the Moral law?
[I.e., "is in harmony with his subjects." Cf. § 5.]
(2) Which of the two generals has most ability? (3) With whom lie the advantages derived from Heaven and Earth?
[See §§ 7, 8]
(4) On which side is discipline most rigorously enforced?
[Tu Mu alludes to the remarkable story of Ts’ao Ts’ao (A.D. 155-220), who was such a strict disciplinarian that once, in accordance with his own severe regulations against injury to standing crops, he condemned himself to death for having allowed his horse to shy into a field of corn! However, in lieu of losing his head, he was persuaded to satisfy his sense of justice by cutting off his hair. Ts’ao Ts’ao’s own comment on the present passage is characteristically curt: "when you lay down a law, see that it is not disobeyed; if it is disobeyed the offender must be put to death."]
(5) Which army is the stronger?
[Morally as well as physically. As Mei Yao-ch’en puts it, freely rendered, "esprit de corps and ‘big battalions.’"]
(6) On which side are officers and men more highly trained?
[Tu Yu quotes Wang Tzŭ as saying: "Without constant practice, the officers will be nervous and undecided when mustering for battle; without constant practice, the general will be wavering and irresolute when the crisis is at hand."]