Canine T'ao
The most important chapters in the Canine Secret Teaching expound on detailed principles for appropriately employing the three component forceschariots, infantry, and cavalry-in a wide variety of concrete tactical situations and discuss their comparative battlefield effectiveness. Another section describes deficiencies and weaknesses in the enemy that can and should be exploited immediately with a determined attack. Finally, several chapters address general issues that seem more appropriate to the Dragon Secret Teaching: the identification and selection of highly motivated, physically talented individuals for elite infantry units and for the cavalry and chariots; and methods for training the soldiers.
King Wen intended to go hunting, so Pien, the Scribe, performed divination to inquire about his prospects. The Scribe reported: "While hunting on the north bank of the Wei river you will get a great catch. It will not be any form of dragon, nor a tiger or great bear. According to the signs, you will find a duke or marquis there whom Heaven has sent to be your teacher. If employed as your assistant, you will flourish and the benefits will extend to three generations of Chou kings."
King Wen asked: "Do the signs truly signify this?"
The Scribe Pien replied: "My Supreme Ancestor, the Scribe Ch'ou, when performing divination for the Sage Emperor Shun,' obtained comparable indications. Emperor Shun then found Kao-yao to assist him."
King Wen then observed a vegetarian regime for three days to purify himself, then mounted his hunting chariot. Driving his hunting horses, he went out to hunt on the northern bank of the Wei river. Finally he saw the T'ai Kung sitting on a grass mat fishing. King Wen greeted him courteously and then asked: "Do you take pleasure in fishing?"
The T'ai Kung replied: "The True Man of Worth2 takes pleasure in attaining his ambitions; the common man takes pleasure in succeeding in his [ordinary] affairs. Now my fishing is very much like this."
"What do you mean it is like it?" inquired the king.
The T'ai Kung responded: "In fishing there are three forms of authority:3 the ranks of salary, death, and offices. Fishing is the means to obtain what you seek. Its nature is deep, and from it much greater principles can be discerned."
King Wen said: "I would like to hear about its nature."
The T'ai Kung elaborated: "When the source is deep, the water flows actively. When the water flows actively, fish spawn there. This is nature. When the roots are deep, the tree is tall. When the tree is tall, fruit is produced. This is nature. When True Men of Worth have sympathies and views in common, they will be drawn together. When they are drawn together affairs arise.4 This is nature.
"Speech and response are the adornment of inner emotions. Speaking about true nature is the pinnacle of affairs. Now if I speak about true nature, without avoiding any topic, will you find it abhorrent?"
King Wen replied: "Only a man of true humanitys can accept corrections and remonstrance. I have no abhorrence of true nature, so what is your meaning?"
The T'ai Kung said: "When the line is thin and the bait glittering, only small fish will eat it. When the line is heavier and the bait fragrant, mediumsized fish will eat it. But when the line is heavy and the bait generous, large fish will eat it. When the fish take the bait, they will be caught on the line. When men take their salary, they will submit to the ruler. When you catch fish with bait, the fish can be killed. When you catch men with remuneration, they can be made to exhaust their abilities for you. If you use your family to gain the state, the state can be plucked. If you use your state, the world can be completely acquired.
"Alas, flourishing and florid, although they assemble together they will be scattered! Silent and still, the Sage Ruler's glory will inevitably extend far! Subtle and mysterious, the Virtue of the Sage Ruler as it attracts the people! He alone sees it. Wondrous and joyful, the plans of the Sage Ruler through which everyone seeks and returns to their appropriate places, while he establishes the measures that will gather in their hearts."
King Wen inquired: "How shall we proceed to establish measures so that All under Heaven will give their allegiance?"
The T'ai Kung said: "All under Heaven is not one man's domain. All under Heaven means just that, all under Heaven. Anyone who shares profit with all the people under Heaven will gain the world. Anyone who monopolizes its profits will lose the world. Heaven has its seasons, Earth its resources. Being capable of sharing these in common with the people is true humanity. Wherever there is true humanity, All under Heaven will give their allegiance.
"Sparing the people from death, eliminating the hardships of the people, relieving the misfortunes of the people, and sustaining the people in their extremities is Virtue. Wherever there is Virtue, All under Heaven will give their allegiance.
"Sharing worries, pleasures, likes, and dislikes with the people constitutes righteousness. Where there is righteousness the people will go.
"In general, people hate death and take pleasure in life. They love Virtue and incline to profit. The ability to produce profit accords with the Tao. Where the Tao resides, All under Heaven will give their allegiance."
King Wen bowed twice and said: "True wisdom! Do I dare not accept Heaven's edict and mandate?"
He had the T'ai Kung ride in the chariot and returned with him, establishing him as his teacher.
King Wen inquired of the T'ai Kung: "The world is replete with a dazzling array of states-some full, others empty, some well ordered, others in chaos. How does it come to be thus? Is it that the moral qualities of these rulers are not the same? Or that the changes and transformations of the seasons of Heaven naturally cause it to be thus?"
The T'ai Kung said: "If the ruler lacks moral worth, then the state will be in danger and the people in turbulence. If the ruler is a Worthy or a Sage, then the state will be at peace and the people well ordered. Fortune and misfortune lie with the ruler, not with the seasons of Heaven."
King Wen: "May I hear about the Sages of antiquity?"
T'ai Kung: "Former generations referred to Emperor Yao, in his kingship over the realm in antiquity, as a Worthy ruler."
King Wen: "What was his administration like?"
T'ai Kung: "When Yao was king of the world he did not adorn himself with gold, silver, pearls, and jade.' He did not wear brocaded, embroidered, or elegantly decorated clothes. He did not look at strange, odd, rare, or unusual things. He did not treasure items of amusement nor listen to licentious music. He did not whitewash the walls around the palace or the buildings nor decoratively carve the beams, square and round rafters, and pillars. He did not even trim the reeds that grew all about his courtyards. He used a deerskin robe to ward off the cold, while simple clothes covered his body. He ate coarse millet and unpolished grains and thick soups from rough vegetables. He did not, through the [untimely imposition of] labor service, injure the people's seasons for agriculture and sericulture. He reduced his desires and constrained his will, managing affairs by nonaction.
"He honored the positions of the officials who were loyal, upright, and upheld the laws, and made generous the salaries of those who were pure and scrupulous and loved people. He loved and respected those among the people who were filial and compassionate, and he comforted and encouraged those who exhausted their strength in agriculture and sericulture. Pennants distinguished the virtuous from the evil, being displayed at the gates of the village lanes. He tranquilized his heart and rectified the constraints [of social forms].' With laws and measures he prohibited evil and artifice.
"Among those he hated, if anyone had merit he would invariably reward him. Among those he loved, if anyone were guilty of an offense he would certainly punish him. He preserved and nurtured the widows, widowers, orphans, and solitary elderly and gave aid to the families who had suffered misfortune and loss.
"What he allotted to himself was extremely meager, the taxes and services he required of the people extremely few. Thus the myriad peoples were prosperous and happy and did not have the appearance of suffering from hunger and cold
. The hundred surnames revered their ruler as if he were the sun and moon and gave their emotional allegiance as if he were their father and mother."
King Wen: "Great is the Worthy and Virtuous ruler!"
King Wen said to the T'ai Kung: "I would like to learn about the affair of administering the state. If I want to have the ruler honored and the people settled, how should I proceed?"
Tai Kung: "Just love the people."
King Wen: "How does one love the people?"
T'ai Kung: "Profit them, do not harm them. Help them to succeed, do not defeat them. Give them life, do not slay them. Grant, do not take away. Give them pleasure, do not cause them to suffer. Make them happy, do not cause them to be angry."
King Wen: "May I dare ask you to explain the reasons for these?"
T'ai Kung: "When the people do not lose their fundamental occupations, you have profited them. When the farmers do not lose the agricultural seasons, you have completed them. [When you reduce punishments and fines, you give them life.'] When you impose light taxes, you give to them. When you keep your palaces, mansions, terraces, and pavilions few, you give them pleasure. When the officials are pure and neither irritating nor troublesome, you make them happy.
"But when the people lose their fundamental occupations, you harm them. When the farmers lose the agricultural seasons, you defeat them. When they are innocent but you punish them, you kill them. When you impose heavy taxes, you take from them. When you construct numerous palaces, mansions, terraces, and pavilions, thereby wearing out the people's strength, you make it bitter for them. When the officials are corrupt, irritating, and troublesome, you anger them.
"Thus one who excels at administering a state governs the people as parents govern their beloved children or as an older brother acts toward his beloved younger brother. When they see their hunger and cold, they are troubled for them. When they see their labors and suffering, they grieve for them.
"Rewards and punishments should be implemented as if being imposed upon yourself. Taxes should be imposed as if taking from yourself. This is the Way to love the people."
King Wen asked T'ai Kung: "What is the proper form of etiquette (li)10 between ruler and minister?"
The T'ai Kung said: "The ruler only needs to draw near to the people; subordinates only need to be submissive. He must approach them, not being distant from any. They must be submissive without hiding anything. The ruler wants only to be all-encompassing; subordinates want only to be settled [in their positions]. If he is all-encompassing he will be like Heaven. If they are settled, they will be like Earth. One Heaven, one Earth-the Great Li is then complete."
King Wen: "How should the ruler act in his position?"
T'ai Kung: "He should be composed, dignified, and quiet. His softness and self-constraint should be established first. He should excel at giving and not be contentious. He should empty his mind and tranquilize his intentions, awaiting events with uprightness."
King Wen inquired: "How should the ruler listen to affairs?"
The T'ai Kung replied: "He should not carelessly allow them nor go against opinion and oppose them. If he allows them in this fashion, he will lose his central control; if he opposes them in this way, he will close off his access.
"He should be like the height of a mountain which-when looked up tocannot be perceived, or the depths of a great abyss which-when measured-cannot be fathomed. Such spiritual and enlightened Virtue is the pinnacle of uprightness and tranquility."
King Wen inquired: "What should the ruler's wisdom be like?"
The T'ai Kung: "The eye values clarity, the ear values sharpness, the mind values wisdom. If you look with the eyes of All under Heaven, there is nothing you will not see. If you listen with the ears of All under Heaven, there is nothing you will not hear. If you think with the minds of All under Heaven, there is nothing you will not know. When [you receive information from all directions], just like the spokes converging on the hub of a wheel, your clarity will not be obfuscated."
King Wen, lying in bed seriously ill, summoned T'ai Kung Wang and Imperial Prince Fa [King Wu] to his side. "Alas, Heaven is about to abandon me. Chou's state altars will soon be entrusted to you. Today I want you, my teacher, to discuss the great principles of the Tao in order to clearly transmit them to my son and grandsons."
T'ai Kung said: "My king, what do you want to ask about?"
King Wen: "May I hear about the Tao of the former Sages-where it stops, where it begins?"
T'ai Kung: "If one sees good but is dilatory [in doing it], if the time for action arrives and one is doubtful, if you know something is wrong but you sanction it-it is in these three that the Tao stops. If one is soft and quiet, dignified and respectful, strong yet genial, tolerant yet hard-it is in these four that the Tao begins. Accordingly, when righteousness overcomes desire one will flourish; when desire overcomes righteousness one will perish. When respect overcomes dilatoriness it is auspicious; when dilatoriness overcomes respect one is destroyed."
King Wen asked the T'ai Kung: "How does the ruler of the state and leader of the people come to lose his position?"
The T'ai Kung said: "He is not cautious about whom he has as associates. The ruler has `six preservations' and `three treasures."'
King Wen asked: "What are the six preservations?"
The T'ai Kung: "The first is called benevolence, the second righteousness, the third loyalty, the fourth trust [good faith], the fifth courage, and the sixth planning. These are referred to as the `six preservations."'
King Wen asked: "How does one go about carefully selecting men using the six preservations?"
T'ai Kung: "Make them rich and observe whether they do not commit offenses. Give them rank and observe whether they do not become arrogant. Entrust them with responsibility and see whether they will not change. Employ them and see whether they will not conceal anything. Endanger them and see whether they are not afraid. Give them the management of affairs and see whether they are not perplexed.
"If you make them rich but they do not commit offenses, they are benevolent. If you give them rank and they do not grow arrogant, they are righteous. If you entrust them with office and they do not change, they are loyal. If you employ them and they do not conceal anything, they are trustworthy. If you put them in danger and they are not afraid, they are courageous. If you give them the management of affairs and they are not perplexed, they are capable of making plans.
"The ruler must not loan the `three treasures' to other men. If he loans them to other men the ruler will lose his awesomeness."
King Wen: "May I ask about the three treasures?"
T'ai Kung: "Great agriculture, great industry, and great commerce are referred to as the `three treasures.' If you have the farmers dwell solely in districts of farmers, then the five grains will be sufficient. If you have the artisans dwell solely in districts of artisans, then the implements will be adequate. If you have the merchants dwell solely in districts of merchants, then the material goods will be sufficient."
"If the three treasures are each settled in their places, then the people will not scheme. Do not allow confusion among their districts, do not allow confusion among their clans. Ministers should not be more wealthy than the ruler. No other cities should be larger than the ruler's state capital. When the six preservations are fully implemented, the ruler will flourish. When the three treasures are complete, the state will be secure."
King Wen asked the T'ai Kung: "How does one preserve the state's territory?"
T'ai Kung: "Do not estrange your relatives. Do not neglect the masses. Be conciliatory and solicitous toward nearby states and control the four quarters.
"Do not loan the handles of state to other men.12 If you loan the handles of state to other men, then you will lose your authority [ch'iianj. Do not dig valleys deeper to increase hills. Do not abandon the foundation to govern the branches. When the sun is at midday you should dry things. If you grasp a knife you must cut. If you hold an ax you must attack.
/> "If, at the height of the day, you do not dry things in the sun, this is termed losing the time. If you grasp a knife but do not cut anything, you will lose the moment for profits. If you hold an ax but do not attack, then bandits will come.
"If trickling streams are not blocked, they will become great rivers. If you do not extinguish the smallest flames, what will you do about a great conflagration? If you do not eliminate the two-leaf sapling, how will you use your ax [when the tree has grown]?
"For this reason the ruler must focus on developing wealth within his state. Without material wealth he has nothing with which to be benevolent. If he does not bespread beneficence he will have nothing with which to bring his relatives together.13 If he estranges his relatives it will be harmful. If he loses the common people he will be defeated.
"Do not loan sharp weapons to other men.14 If you loan sharp weapons to other men, you will be hurt by them and will not live out your allotted span of years."
King Wen said: "What do you mean by benevolence and righteousness?"
The T'ai Kung: "Respect the common people, unite your relatives. If you respect the common people they will be at peace. And if you unite your relatives they will be happy. This is the way to implement the essential cords of benevolence and righteousness.
"Do not allow other men to snatch away your awesomeness. Rely on your wisdom, follow the constant. Those that submit and accord with you, treat generously with Virtue. Those that oppose you, break with force. If you respect the people and are decisive, then All under Heaven will be peaceful and submissive."
The Seven Military Classics of Ancient China Page 7
