If the general does not carefully contemplate his course of action, his strategists will abandon him. If the general is not courageous, the officers and troops will be terrified. If the general moves the army recklessly, it will not be imposing. If he transfers his anger [to the innocent], the whole army will be afraid. As the Military Pronouncements states: "Contemplation and courage are what the general values; movement and anger are what the general employs." These four are the general's clear precepts.
The Military Pronouncements states: "If the army lacks material resources, officers will not come. If the army does not have [ample] rewards, the officers will not go into battle [with the proper commitment]."
The Military Pronouncements states: "Beneath fragrant bait there will certainly be dead fish. Beneath generous rewards there will certainly be courageous officers."18 Thus the forms of propriety are what officers will turn to, while rewards are what they will die for. If you summon them with what attracts them and display what they will die for, then those you seek will come. But if you treat them respectfully and afterward express regret at doing so, then they will not remain with you. If you reward them and afterward regret it, then the officers will not respond to your commands. If you are tireless in effecting propriety and rewards, the officers will compete with each other to die.
The Military Pronouncements states: "A state about to mobilize its army concentrates first on making its beneficence ample. A state about to attack and seize another concentrates on first nurturing the people." Conquering the many with only a few [is a question of] beneficence. Conquering the strong with the weak [is a question of] people. Thus the good general, in nurturing his officers, treats them no differently than himself. Therefore, he is able to direct the Three Armies as if they were of one mind, and then his victory can be complete.
The Military Pronouncements states: "The key to using the army is to first investigate the enemy's situation. Look into his granaries and armories, estimate his food stocks, divine his strengths and weaknesses, search out his nat ural advantages, and seek out his vacuities and fissures." Thus if the state does not have the hardship of an army in the field yet is transporting grain, it must be suffering from emptiness. If the people have a sickly cast, they are impoverished.
If they are transporting provisions for a thousand li, the officers will have a hungry look. If they must gather wood and grass before they can eat, the army does not have enough food to pass one night. Accordingly, if someone transports provisions a thousand li, he lacks one year's food; two thousand li, he lacks two years' food; three thousand li, he lacks three years' food. This is what is referred to as an "empty state." When the state is empty, the people are impoverished. When the people are impoverished, then the government and populace are estranged. While the enemy attacks from without, the people steal from within. This is termed a situation of "inevitable collapse."
The Military Pronouncements states: "When a ruler's actions are cruelly violent, his subordinates will be hasty to implement harsh measures. When the taxes are onerous, impositions numerous, fines and punishments endless, while the people mutually injure and steal from each other, this is referred to as a `lost state.' "
The Military Pronouncements states: "When the secretly greedy [display] an external appearance of incorruptibility; prevarication and praise can gain fame; bureaucrats steal from the state to distribute their own beneficence, causing confusion in the ranks; and people adorn themselves and [feign] the proper countenance in order to attain high office, this is referred to as `the beginning of thievery."'
The Military Pronouncements states: "If administrative officials form parties and cliques, each advancing those with whom they are familiar; the state summons and appoints the evil and corrupt, while insulting and repressing the benevolent and worthy; officials turn their backs on the state and establish their personal interests; and men of equal rank disparage each other, this is termed `the source of chaos."'
The Military Pronouncements states: "When strong clans assemble the evil, people without position are honored, and there are none who are not shaken by their majesty; when these practices proliferate and are intertwined they cultivate an image of virtue-establishing it through public beneficence-and they snatch the authority [ch'uan] belonging to those in official positions; when they insult the people below them, and within the state there is clamoring and backbiting, while the ministers conceal themselves and remain silent, this is `causing chaos at the root.' "
The Military Pronouncements states: "Generation after generation they act treacherously, encroaching upon and stealing district offices. In advancing and retiring they seek only their own convenience, and they forge and distort documents, thereby endangering the ruler. They are referred to as `the state's treacherous ones."'
The Military Pronouncements states: "When the officials are many but the people few; there is no distinction between the honored and lowly; the strong and weak insult each other; and no one observes the prohibitions or adheres to the laws, then these effects will extend to the ruler, and the state will reap the misfortune."
The Military Pronouncements states: "When the ruler regards the good as good but does not advance them, while he hates the evil but does not dismiss them; when the Worthy are hidden and covered, while the unworthy hold positions, then the state will suffer harm."
The Military Pronouncements states: "When the branches [the ruler's relatives] and leaves [the powerful families] are strong and large, forming parties and occupying positions of authority so that the lowly and mean insult the honored, growing more powerful with the passing of time, while the ruler cannot bear to dismiss them, then the state will suffer defeat from it."
The Military Pronouncements states: "When deceitful ministers hold superior positions, the entire army will be clamoring and contentious. They rely on their awesomeness to grant personal favors, and act in a manner that offends the masses. Advancement and dismissal lack any basis, the evil are not dismissed, and men seek gain with any appearance possible. They monopolize appointments for themselves, and in advancements and dismissals boast of their own merits. They slander and vilify those of great Virtue, and make false accusations against the meritorious. Whether good or evil, all are treated the same by them. They gather and detain affairs of government so that commands and orders are not put into effect. They create a harsh government, changing the ways of antiquity and altering what was common practice. When the ruler employs such wanton characters, he will certainly suffer disaster and calamity."
The Military Pronouncements states: "When evil men of courage praise each other, they obfuscate the ruler's wisdom. When both criticism and praise arise together, they stop up the ruler's wisdom. When each person praises those he favors, the ruler loses the loyal."
Accordingly, if the ruler investigates unusual words, he will discover their beginnings. If he engages scholars and Worthies, then evil men of courage will withdraw. If the ruler appoints [virtuous] men of experience and age, the myriad affairs will be well managed. If he respectfully invites the recluses and hidden scholars to take positions, the officers will then fulfill their functions. If plans extend to the firewood carriers, achievements will be predictable. If he does not lose the minds of the people, his Virtue will flourish.
Now the Three August Ones19 never spoke, but their transformations flowed throughout the Four Seas. Thus the world had no one to whom to attribute the accomplishments.
The Emperors embodied Heaven and took Earth as their model. They spoke and issued orders, and the world attained Great Peace. Ruler and minister yielded the credit for this to each other, while all within the Four Seas were transformed without the common people being conscious of how the changes came about. Therefore, in employing subordinates they did not rely on the forms of propriety or rewards. There was the beauty of accomplishments and no harm.
Kings governed men by means of the Tao, causing their hearts to be compliant and their wills to be submissive while also establishing res
trictive measures and making preparations against decline. All [the feudal lords] within the Four Seas assembled [at their courts], and the duty of kingship was not neglected. Even though they made military preparations, they never suffered the misfortune of warfare. Rulers did not doubt their subordinates, while subordinates had faith in their rulers. The state was settled, the ruler secure, and bureaucrats could resign with righteousness, so they also were able to have beauty without harm.
The hegemons governed their officers by virtue of authority-bonding them through trust, motivating them with rewards. When that trust declined the officers grew distant, and when rewards became inadequate they would not submit to orders.
The Army's Strategic Power20 states: "When the army is mobilized and advances into the field, the sole exercise of power lies with the general. If in advancing or withdrawing the court interferes, it will be difficult to attain success."
The Army's Strategic Power states: "Employ the wise, courageous, greedy, and stupid. The wise take pleasure in establishing their achievements. The courageous love to put their will into effect. The greedy fervently pursue profits. The stupid have little regard for death. Employ them through their emotions, for this is the military's subtle exercise of authority [ch'uan]."
The Army's Strategic Power states: "Do not allow your disputatious officers to discuss the enemy's good points because they may delude the masses. Do not allow the benevolent to control the finances, for they will dispense too much and become attached to the lower ranks."
The Army's Strategic Power states: "Prohibit mediums and shamans from divining about the army's good or bad fortune on behalf of the officials and officers."
The Army's Strategic Power states: "One does not employ righteous officers with material wealth alone. Thus the righteous will not die for the malevolent. The wise will not make plans on behalf of an obtuse ruler." The ruler cannot be without Virtue, for if he lacks Virtue his ministers will rebel. He cannot be without awesomeness, for if he lacks awesomeness he will lose his authority [ch'uan]. A minister cannot be without virtue, for if he lacks virtue then he has nothing with which to serve his ruler. He cannot be without awesomeness, for if he lacks awesomeness the state will be weak. If he is too awesome then he himself will be overturned.
Therefore the Sage Kings-in governing the world-observed the flourishing and decline [of the seasons], measured human gains and losses, and created forms of administration. Thus the feudal lords have two armies, the regional earls have three armies, and the Son of Heaven has six.21 When the world is turbulent, rebellion and contrariness are born. When the king's bountiful influence is exhausted, the feudal lords swear oaths [of alliance] and attack each other.
If your state's Virtue and strategic configuration of power [shih] are the same as those of the enemy so that neither state has the means to overcome the other, then you must win the minds of the valiant, share likes and dislikes with the common people, and only thereafter attack the enemy in accord with changes in the balance of power [ch'uan]. Thus without stratagems you have no means to resolve suspicions and settle doubts. Without rumor and the unorthodox you have no means to destroy evildoers and stop invaders. Without secret plans you have no means to be successful.
The Sage embodies Heaven, the Worthy model on Earth, and the wise find their teachers in antiquity. Thus the Three Strategies has been written for a period of decadence. The "Superior Strategy" establishes the forms of propriety and rewards, discriminates between evildoers and the valiant, and makes clear success and defeat. The "Middle Strategy" marks out the differences in Virtue and behavior and makes manifest changes in the balance of power [ch'iian]. The "Inferior Strategy" arrays the Tao and Virtue, investigates security and danger, and makes clear the calamity of harming the Worthy.
Thus if the ruler thoroughly understands the "Superior Strategy" he will be able to employ the Worthy and seize his enemies. If he thoroughly understands the "Middle Strategy" he will be able to employ and control his generals and unite the people. If he thoroughly understands the "Inferior Strategy" he will be able to discern the sources of flourishing and decline and understand the regulations for governing a state. If his subordinates thoroughly understand the "Middle Strategy" they will be able to achieve merit and preserve themselves.
When the soaring birds have all been slain, then good bows are stored away.22 When enemy states have been extinguished, ministers in charge of planning are lost. Here "lost" does not mean they lose their lives but that [the ruler] has taken away their awesomeness and removed their authority [ch'iian]. He enfeoffs them in court, at the highest ranks of his subordinates, in order to manifest their merit. He presents them with excellent states in the central region in order to enrich their families, and bestows beautiful women and valuable treasures on them in order to please their hearts.
Now once the masses have been brought together they cannot be hastily separated. Once the awesomeness of authority [ch'iian] has been granted it cannot be suddenly shifted. Returning the forces and disbanding the armies [after the war] are critical stages in preservation and loss. Thus weakening [the commanding general] through appointment to new positions, taking [his authority] by granting him a state, is referred to as a "hegemon's strategy." Thus the hegemon's actions incorporate a mixed approach [of Virtue and power]. Preserving the altars of state, gathering those of character and courage-both are encouraged by the strategic power [ship] of the "Middle Strategy." Thus [to exercise such] power [ship] the ruler must be very secretive.
Now one who can sustain the imperiled under Heaven can control the security of All under Heaven. One who can remove the distress of those under Heaven will be able to enjoy the pleasure [of governing] All under Heaven. One who can rescue those under Heaven suffering from misfortune will be able to gain the prosperity of All under Heaven. Therefore, when the ruler's munificence extends to the people, Worthy men will give their allegiance. When his munificence reaches the multitudinous insects, then Sages will ally with him. Whomever the Worthy give their allegiance to, his state will be strong. Whomever the Sages support, [under him] the six directions will be unified. One seeks the Worthy through Virtue, one attracts Sages with the Tao. If the Worthy depart the state will become weak; if the Sages depart the state will grow depraved. Weakness is a step on the road to danger, depravity is a sign of doom.
The government of a Worthy causes men to submit with their bodies. The government of a Sage causes men to submit with their minds. When their bodies submit the beginning can be planned; when their minds submit the end can be preserved. Their physical submission is attained through the forms of propriety; their mental submission is attained through music.23
What I refer to as music is not the sound of musical instruments-the stones, metal [bells], strings, and bamboo [pipes]. Rather, I refer to people taking pleasure in their families, clans, occupations, capitals and towns, orders of government, the Tao, and Virtue. One who rules the people in this fashion creates music in order to bring measure to their activities, to ensure that they do not lose their essential harmony. Thus the Virtuous ruler uses music to give pleasure to the people; the debauched ruler uses music to give pleasure to himself. One who provides pleasure to others endures and prospers; one who pleasures himself does not endure, but perishes.
One who abandons what is nearby to plan for what is distant will labor without success. One who abandons the distant to plan for the nearby will be at ease and attain lasting results. A government marked by ease has many loyal ministers. A government marked by labor has many resentful people. Thus it is said: "One who concentrates on broadening his territory will waste his energies; one who concentrates on broadening his Virtue will be strong." One who is able to hold what he possesses will be secure; one who is greedy for what others have will be destroyed. A government that verges on being destroyed will entangle later generations in the misfortune. One who enacts policies beyond proper measure will, even though successful, inevitably be defeated. Indulging oneself while instruc
ting others is contrary [to natural order]; rectifying yourself and transforming others accords [with the Tao]. Contrariness is a summons to chaos; according with is the essence of order.
The Tao, Virtue, benevolence, righteousness, and the forms of proprietythese five-are one body. The Tao is what men tread; Virtue is what men gain; benevolence is what men approach; righteousness is what men consider appropriate; and the forms of propriety are what people embody. You cannot lack any one of them.
Thus rising in the early morning, sleeping at night are constraints of the forms of propriety. Punishing brigands and taking revenge are decisions of righteousness. The compassionate heart is an expression of benevolence. Gaining [what you want] yourself, and gaining it for other people, is the path of Virtue. Ensuring that people are equal and do not lose their place, this is the transformation of the Tao.
What proceeds from the ruler and descends to the minister is termed "commands." What is recorded on bamboo strips and silk rolls is termed "orders." What is initiated and implemented is termed "government." Now when commands are disobeyed,24 then orders are not put into effect. When orders are not put into effect, then government is not established. When government is not established, then the Tao does not penetrate [the realm]. When the Tao does not penetrate, then depraved ministers will prevail. When depraved ministers prevail, then the ruler's majesty is injured.
To welcome Worthies a thousand li away, the road is far; to bring in the unworthy, the road is quite near. For this reason the enlightened ruler abandons the near and takes the distant. Therefore, he is able to complete his achievements. He honors [worthy] men, and his subordinates all exhaust their energies.
The Seven Military Classics of Ancient China Page 37
