The Seven Military Classics of Ancient China

by Ralph D Sawyer

  The T'ai Kung replied: "There are twelve measures for civil offensives.

  "First, accord with what he likes in order to accommodate his wishes. He will eventually grow arrogant and invariably mount some perverse affair. If you can appear to follow along, you will certainly be able to eliminate him.

  "Second, become familiar with those he loves in order to fragment his awesomeness. When men have two different inclinations, their loyalty invariably declines. When his court no longer has any loyal ministers, the state altars will inevitably be endangered.

  "Third, covertly bribe his assistants, fostering a deep relationship with them. While they will bodily stand in his court, their emotions will be directed outside it. The state will certainly suffer harm.

  "Fourth, assist him in his licentiousness and indulgence in music in order to dissipate his will. Make him generous gifts of pearls and jade, and ply him with beautiful women. Speak deferentially, listen respectfully, follow his commands, and accord with him in everything. He will never imagine you might be in conflict with him. Our treacherous measures will then be settled.

  "Fifth, treat his loyal officials very generously, but reduce the gifts you provide [to the ruler]. Delay his emissaries; do not listen to their missions. When he eventually dispatches other men, treat them with sincerity, embrace and trust them. The ruler will then again feel you are in harmony with him. If you manage to treat [his formerly loyal officials] very generously, his state can then be plotted against.31

  "Sixth, make secret alliances with his favored ministers, but visibly keep his less-favored outside officials at a distance. His talented people will then be under external influence, while enemy states encroach upon his territory. Few states in such a situation have survived.

  "Seventh, if you want to bind his heart to you, you must offer generous presents. To gather in his assistants, loyal associates, and loved ones, you must secretly show them the gains they can realize by colluding with you. Have them slight their work, and then their preparations will be futile.

  "Eighth, gift him with great treasures, and make plans with him. When the plans are successful and profit him, he will have faith in you because of the profits. This is what is termed `being closely embraced.' The result of being closely embraced is that he will inevitably be used by us. When someone rules a state but is externally [controlled], his territory will inevitably be defeated.

  "Ninth, honor him with praise. Do nothing that will cause him personal discomfort. Display the proper respect accruing to a great power, and your obedience will certainly be trusted. Magnify his honor; be the first to gloriously praise him, humbly embellishing him as a Sage. Then his state will suffer great loss!

  "Tenth, be submissive so that he will trust you, and thereby learn about his true situation. Accept his ideas and respond to his affairs as if you were twins. Once you have learned everything, subtly gather in [his power]. Thus when the ultimate day arrives, it will seem as if Heaven itself destroyed him.

  "Eleventh, block up his access by means of the Tao. Among subordinates there is no one who does not value rank and wealth nor hate danger and misfortune. Secretly express great respect toward them, and gradually bestow valuable gifts in order to gather in the more outstanding talents. Accumulate your own resources until they become very substantial, but manifest an external appearance of shortage. Covertly bring in wise knights, and entrust them with planning great strategy. Attract courageous knights, and augment their spirit. Even when they are more than sufficiently rich and honored, constantly add to their riches. When your faction has been fully established [you will have attained the objective] referred to as `blocking his access.' If someone has a state but his access is blocked, how can he be considered as having the state?

  "Twelfth, support his dissolute officials in order to confuse him. Introduce beautiful women and licentious sounds in order to befuddle him. Send him outstanding dogs and horses in order to tire him. From time to time allow him great power in order to entice him [to greater arrogance]. Then investigate Heaven's signs, and plot with the world against him.

  "When these twelve measures are fully employed, they will become a military weapon. Thus when, as it is said, one `looks at Heaven above and investigates Earth below' and the proper signs are already visible, attack him."

  King Wen asked the T'ai Kung: "What should one do so that he can govern All under Heaven?"

  The T'ai Kung said: "When your greatness overspreads All under Heaven, only then will you be able to encompass it. When your trustworthiness has overspread All under Heaven, only then will you be able to make covenants with it. When your benevolence has overspread All under Heaven, only then will you be able to embrace it. When your grace has overspread All under Heaven, only then can you preserve it. When your authority covers the world, only then will you be able not to lose it. If you govern without doubt, then the revolutions of Heaven will not be able to shift [your rule] nor the changes of the seasons be able to affect it. Only when these six are complete will you be able to establish a government for All under Heaven.

  "Accordingly, one who profits All under Heaven will find All under Heaven open to him. One who harms All under Heaven will find All under Heaven closed to him. If one gives life to All under Heaven, All under Heaven will regard him as Virtuous. If one kills All under Heaven, All under Heaven will regard him as a brigand. If one penetrates to All under Heaven, All under Heaven will be accessible to him; if one impoverishes All under Heaven, All under Heaven will regard him as their enemy. One who gives peace to All under Heaven, All under Heaven will rely on; one who endangers All under Heaven, All under Heaven will view as a disaster. All under Heaven is not the realm of one man. Only one who possesses the Tao can dwell [in the position of authority]."

  King Wu inquired of the T'ai Kung: "I want to attain our aim [of overthrowing the Shang], but I have three doubts. I am afraid that our strength will be inadequate to attack the strong, to estrange his close supporters within the court, and disperse his people. What should I do?"

  The T'ai Kung replied: "Accord with the situation, be very cautious in making plans, and employ your material resources. Now in order to attack the strong, you must nurture them to make them even stronger, and increase them to make them even more extensive. What is too strong will certainly break; what is too extended must have deficiencies.32 Attack the strong through his strength. Cause the estrangement of his favored officials by using his favorites, and disperse his people by means of the people.33

  "Now in the Tao of planning, thoroughness and secrecy are treasured. You should become involved with him in numerous affairs and ply him with temptations of profit. Conflict will then surely arise.

  "If you want to cause his close supporters to become estranged from him, you must do it by using what they love-making gifts to those he favors, giving them what they want. Tempt them with what they find profitable, thereby making them disaffected, and cause them to be unable to attain their ambitions. Those who covet profits will be extremely happy at the prospects, and their remaining doubts will be ended.

  "Now without doubt the Tao for attacking is to first obfuscate the king's clarity and then attack his strength, destroying his greatness and eliminating the misfortune of the people. Debauch him with beautiful women, entice him with profit. Nurture him with flavors, and provide him with the company of female musicians. Then after you have caused his subordinates to become estranged from him, you must cause the people to grow distant from him while never letting him know your plans. Appear to support him and draw him into your trap. Do not let him become aware of what is happening, for only then can your plan be successful.

  "When bestowing your beneficence on the people, you cannot begrudge the expense. The people are like cows and horses. Frequently make gifts of food and clothing and follow up by loving them.34

  "The mind is the means to open up knowledge; knowledge the means to open up the source of wealth; and wealth the means to open up the people. Gaining the allegianc
e of the people is the way to attract Worthy men. When one is enlightened by Sagely advisers, he can become king of all the world."

  King Wu asked the T'ai Kung: "When the king commands the army he must have `legs and arms' [top assistants] and `feathers and wings' [aides] to bring about his awesomeness and spiritualness. How should this be done?"

  The T'ai Kung said: "Whenever one mobilizes the army it takes the commanding general as its fate. Its fate lies in a penetrating understanding of all aspects, not clinging to one technique. In accord with their abilities assign duties-each one taking charge of what they are good at, constantly changing and transforming with the times, to create the essential principles and order. Thus the general has seventy-two `legs and arms' and `feathers and wings' in order to respond to the Tao of Heaven. Prepare their number according to method, being careful that they know its orders and principles. When you have all the different abilities and various skills, then the myriad affairs will be complete."

  King Wu asked: "May I ask about the various categories?"

  The T'ai Kung said: "Fu-hsin [Chief of Planning],35 one: in charge of advising about secret plans for responding to sudden events; investigating Heaven so as to eliminate sudden change; exercising general supervision over all planning; and protecting and preserving the lives of the people.

  "Planning officers, five: responsible for planning security and danger; anticipating the unforeseen; discussing performance and ability; making clear rewards and punishments; appointing officers; deciding the doubtful; and determining what is advisable and what is not.

  "Astrologers, three: undertaking responsibility for the stars and calendar; observing the wind and ch'i; predicting auspicious days and times; investigating signs and phenomena; verifying disasters and abnormalities; and knowing Heaven's mind with regard to the moment for completion or aban- donment.36

  "Topographers, three: in charge of the army's disposition and strategic configuration of power when moving and stopped [and of] information on strategic advantages and disadvantages; precipitous and easy passages, both near and far; and water and dry land, mountains and defiles, so as not to lose the advantages of terrain.

  "Strategists, nine: responsible for discussing divergent views; analyzing the probable success or failure of various operations; selecting the weapons and training men in their use; and identifying those who violate the ordinances.

  "Supply officers, four: responsible for calculating the requirements for food and water; preparing the food stocks and supplies and transporting the provisions along the route; and supplying the five grains so as to ensure that the army will not suffer any hardship or shortage.

  "Officers for Flourishing Awesomeness, four: responsible for picking men of talent and strength; for discussing weapons and armor; for setting up attacks that race like the wind and strike like thunder so that [the enemy] does not know where they come from.

  "Secret Signals officers,37 three: responsible for the pennants and drums, for clearly [signaling] to the eyes and ears; for creating deceptive signs and seals [and] issuing false designations and orders; and for stealthily and hastily moving back and forth, going in and out like spirits.

  "Legs and Arms, four: responsible for undertaking heavy duties and handling difficult tasks; for the repair and maintenance of ditches and moats; and for keeping the walls and ramparts in repair in order to defend against and repel [the enemy].

  "Liaison officers, two: responsible for gathering what has been lost and supplementing what is in error; receiving honored guests; holding discussions and talks; mitigating disasters; and resolving difficulties.

  "Officers of Authority, three: responsible for implementing the unorthodox and deceptive; for establishing the different and the unusual, things that people do not recognize; and for putting into effect inexhaustible transfor- mations.38

  "Ears and Eyes, seven: responsible for going about everywhere, listening to what people are saying; seeing the changes; and observing the officers in all four directions and the army's true situation.

  "Claws and Teeth, five: responsible for raising awesomeness and martial [spirit]; for stimulating and encouraging the Three Armies, causing them to risk hardship and attack the enemy's elite troops without ever having any doubts or second thoughts.

  "Feathers and Wings, four: responsible for flourishing the name and fame [of the army]; for shaking distant lands [with its image]; and for moving all within the four borders in order to weaken the enemy's spirit.

  "Roving officers, eight: responsible for spying on [the enemy's] licentiousness and observing their changes; manipulating their emotions; and observing the enemy's thoughts in order to act as spies.

  "Officers of Techniques, two: responsible for spreading slander and falsehoods and for calling on ghosts and spirits in order to confuse the minds of the populace.

  "Officers of Prescriptions, three: in charge of the hundred medicines; managing blade wounds; and curing the various maladies.

  "Accountants, two: responsible for accounting for the provisions and foodstuffs within the Three Armies' encampments and ramparts; for the fiscal materials employed; and for receipts and disbursements."

  King Wu asked the T'ai Kung: "What should a general be?"

  The T'ai Kung replied: "Generals have five critical talents and ten excesses."

  King Wu said: "Dare I ask you to enumerate them?"

  The T'ai Kung elaborated: "What we refer to as the five talents are courage, wisdom, benevolence, trustworthiness, and loyalty. If he is courageous he cannot be overwhelmed. If he is wise he cannot be forced into turmoil. If he is benevolent he will love his men. If he is trustworthy he will not be deceitful. If he is loyal he will not be of two minds.

  "What are referred to as the ten errors are as follows: being courageous and treating death lightly; being hasty and impatient; being greedy and loving profit; being benevolent but unable to inflict suffering; being wise but afraid; being trustworthy and liking to trust others; being scrupulous and incorruptible but not loving men; being wise but indecisive; being resolute and self-reliant; and being fearful while liking to entrust responsibility to other men.

  "One who is courageous and treats death lightly can be destroyed by violence. One who is hasty and impatient can be destroyed by persistence. One who is greedy and loves profit can be bribed. One who is benevolent but unable to inflict suffering can be worn down. One who is wise but fearful can be distressed.

  "One who is trustworthy and likes to trust others can be deceived. One who is scrupulous and incorruptible but does not love men can be insulted. One who is wise but indecisive can be suddenly attacked. One who is resolute and self-reliant can be confounded by events. One who is fearful and likes to entrust responsibility to others can be tricked.

  "Thus `warfare is the greatest affair of state, the Tao of survival or extinc- tion.'39 The fate of the state lies in the hands of the general. `The general is the support of the state, AO a man that the former kings all valued. Thus in commissioning a general, you cannot but carefully evaluate and investigate his character.

  "Thus it is said that two armies will not be victorious, nor will both be defeated. When the army ventures out beyond the borders, before they have been out ten days-even if a state has not perished-one army will certainly have been destroyed and the general killed."

  King Wu: "Marvelous!"

  King Wu asked the T'ai Kung: "If a king wants to raise an army, how should he go about selecting and training heroic officers and determining their moral qualifications?"

  The T'ai Kung said: "There are fifteen cases where a knight's external appearance and internal character do not cohere. These are:

  "He appears to be a Worthy but [actually] is immoral.

  "He seems warm and conscientious but is a thief.

  "His countenance is reverent and respectful, but his heart is insolent.

  "Externally he is incorruptible and circumspect, but he lacks respect.

  "He appears perceptive and sharp but
lacks such talent.

  "He appears profound but lacks all sincerity.

  "He appears adept at planning but is indecisive.

  "He appears to be decisive and daring but is incapable.

  "He appears guileless but is not trustworthy.

  "He appears confused and disoriented but on the contrary is loyal and substantial.

  "He appears to engage in specious discourse but is a man of merit and achievement.

  "He appears courageous but is afraid.

  "He seems severe and remote but on the contrary easily befriends men.

  "He appears forbidding but on the contrary is quiet and sincere.

  "He appears weak and insubstantial, yet when dispatched outside the state there is nothing he does not accomplish, no mission that he does not execute successfully.

  "Those who the world disdains the Sage values. Ordinary men do not know these things; only great wisdom can discern the edge of these matters. This is because the knight's external appearance and internal character do not visibly cohere."

  King Wu asked: "How does one know this?"

  The T'ai Kung replied: "There are eight forms of evidence by which you may know it. First, question them and observe the details of their reply. Second, verbally confound and perplex them and observe how they change. Third, discuss things which you have secretly learned to observe their sincerity. Fourth, clearly and explicitly question them to observe their virtue. Fifth, appoint them to positions of financial responsibility to observe their honesty. Sixth, test them with beautiful women to observe their uprightness. Seventh, confront them with difficulties to observe their courage. Eighth, get them drunk to observe their deportment. When all eight have been fully explored, then the Worthy and unworthy can be distinguished."