75. The YCS CP have a connective "then" between the two halves of the sentence. Accordingly, the weak would be incited by the strong taking their stance at the forefront and would willingly assume positions at the rear (cf. WLT CS, p. 88).
76. The BS version differs significantly: "If a mass of fifty thousand ... [the city] truly must be rescued. Contain their rear, go forth through their strategic points. Lightly strike their rear, do not allow provisions to pass through." Hsu Yung assumes the fifty thousand refers to the rescuing forces. (Cf. WLT CS, p. 88. His text, p. 86, differs slightly from the annotations in the CC edition, p. 33, including "truly not be rescued" instead of "truly must be rescued.") The tactical concerns raised here reflect those found in Chapter 40 of the Six Secret Teachings, "Occupying Enemy Territory," although in the latter the perspective is that of the besieging forces.
77. Tao, literally "turn over," generally taken as "to confuse," as in confuse the enemy (cf. WLT CY, p. 26; WLTCC WCCS, I:33B). However, the ruse of a half-hearted effort can also be understood as "turning their army around" because they reverse their deployment, putting their stalwarts to the rear.
78. The primary meaning of the second word in the title is "mound," and its secondary meaning is "insult." The basic idea appears to be that if one is conscientious about following the twelve recommended practices, the state will become strong and therefore will be able to display an attitude of superiority toward others and to "insult" its enemies. Similarly, if a state falls into the twelve ill habits, other states will soon be able to insult it as it grows weaker and becomes easy prey for its enemies. The chapter thus continues the thoughts found in Chapter 5, "Tactical Balance of Power in Attacks."
79. The twenty-four practices are couched in a formulaic phrase, "X lies in Y," the term "lies in" being tsai yu. The latter can also be translated as "be at," "depends upon," "consists in," and "be present in." Our translation adopts slight variations in accord with the implications of the terms. In all cases the fundamental idea is that the root of a certain condition lies in a certain practice.
80. The government should avoid interfering with the people's seasonal occupations and should also actively foster and observe ritual practices that accord with the activities of the seasons.
81. The commentators generally take chi as "planning," "making strategy." However, the term's fundamental meaning is "the subtle," the "moment," and therefore sensitivity to the small, or perceptivity. (In Wu-tzu it means "vital point." See Chapter 4, "The Tao of the General." Also see note 32 of Questions and Replies.)
82. By penetrating the external form and then formulating plans to take advantage of the situation.
83. The first passage can be understood as a normative description of how a righteous army should behave, or how the ideal armies of antiquity-in particular, those of the Chou dynasty-actually managed their campaigns and constrained their behavior.
84. These are among the justifications stated in Book I, "Benevolence the Foundation," of the Ssu-ma Fa for undertaking a punitive expedition. (Also see note 55 of Questions and Replies.)
85. The title of the chapter is apparently derived from this phrase, which appears here and elsewhere in the text. However, the title can also be understood as "Martial Discussions" or "Military Discussions," as Liu Yin suggests in his commentary (cf. WLTCC WCCS, I:35B).
86. Hua Lu-tsung notes that another interpretation is that all these plans are directed toward a single objective-the evil ruler. Although this would accord with the Chou's pronounced theory of extirpating only the evil, it seems unlikely here (cf. WLT CY, p. 32).
87. Some commentators understand the phrase as "rescuing oneself," but this seems unlikely. (Compare the modern Chinese translations in WLT CY, p. 34; and WLT CS, p. 98.)
88. Following WLT CCCY, p. 112. However, Liu Yin notes that a small state "takes pleasure in nourishing the people" (I:37A), and WLT CY (p. 34) understands the state as nurturing itself rather than serving others. However, in the reality of the Spring and Autumn and Warring States periods, a small state would have to subjugate itself to a significant power in order to exist, and therefore "serve and support" seems more likely.
89. Emending the text according to an identical sentence in essentially the same paragraph in the Six Secret Teachings (Chapter 22, "The General's Awesomeness"). Both the Sung and Ming texts have "execute" instead of "reward," and the paragraph proceeds to draw conclusions about both punishments and rewards in parallel, justifying the emendation.
90. The last sentence is restored from the Sung edition.
91. Emending "flourishing" in the Ming edition to "exist" from the Sung version.
92. Some commentators have identified this as a form of boat or other vessel as well as various types of assault vehicles for attacking cities. Cf. WLT CC, p. 39, for a summary.
93. This might equally refer to a "sundry goods official" and could also be understood as "markets manage the sundry goods." Cf. WLT CCCY, p. 118; WLT CY, p. 33; and WLT CC, p. 39.
94. A tou-at least in the Han dynasty-is generally taken as having been equivalent to 1.996 modern liters, or slightly more than two quarts. This would presumably have been the minimum dry rations (before cooking) for a month. The amount for a horse, however, would be completely inadequate unless computed on a per-day basis and supplemented with hay. (Note that in Chapter 11 Wei Liao-tzu condemns feeding grain to horses as an extravagant practice.)
95. A star's name (WLT CY, p. 34).
96. For a discussion of these sentences and their origination in the Taoist classic, the Tao Te Ching, see the translator's introduction and notes to the Three Secret Strategies. A similar passage appears in the third section, "Inferior Strategy."
97. Clearly sentences and an analogy from Lao-tzu's Tao Te Ching, Chapter 78. Sun-tzu also uses the power and imagery of water to illustrate his principles in Art of War, Chapters 5 and 6.
98. The radical difference between the perfunctory obligations of the civil realm and the brusque, unfettered martial realm, including this concrete example, are discussed in the second chapter of the Ssu-ma Fa, "Obligations of the Son of Heaven."
99. The commentators offer various explanations for this sentence, although generally taking it to mean that on the second day the army will complete an additional three days' distance. However, this runs contrary to every principle advanced by virtually every military strategist, including Sun-tzu. (See especially Art of War, Chapter 7, "Military Combat," where Sun-tzu specifically condemns rushing forward a hundred li to engage in combat; the Ssu-ma Fa, Book II, "Obligations of the Son of Heaven"; and Wu Ch'i, Wu-tzu, Chapter 2, "Evaluating the Enemy.") Covering double the normal distance in a single day would have already exhausted the troops and animals; a triple days' march would be virtually impossible and would ensure that the army would be easy prey for any forces that follow Sun-tzu's principles and await them well rested. (Probably only a regular day's march, or roughly thirty li, could be accomplished on the first day due to the normal disorganization at the outset, whereas a double pace would be possible on the second day because presumably the men would still be fresh. The author is obviously stressing the realization of speed to surprise the enemy relatively unprepared, as Sun-tzu also strongly advocates in Art of War, Chapter 9.)
100. The pent-up river analogy also appears in the "Superior Strategy" section of the Three Secret Teachings.
101. The text couches it in terms of applying a mineral of the same color to them. This is generally understood either as responding in kind to their strength, such as employing chariots to confront chariots (presumably to cause their rapid disintegration by confronting and smashing their strength), or as using banners of identical colors to cause confusion. (For the former, see WLT CCCY, p. 133; for the latter, WLT CY, p. 37; and WLT CS, p. 101.)
102. In accord with Wu Ch'i's dictum, "Execute anyone who does not follow orders" (Chapter 5, "Responding to Change," Wu-tzu). Only through such draconian measures could the army be unified and realize i
ts potential effectiveness.
103. The title of the chapter, Chiang Li, by itself would normally be understood as "Principles of Generalship" or the "General's Principles." However, the chapter opens with a discussion of the general's role as an impartial administrator of the law and proceeds with a strong condemnation of the criminal practices of his day, including the system of extended guilt or culpability. (In the latter the criminal's relatives and associates are implicated in various ways and are also severely punished or executed.) The first sentence identifies the general with this role of administrator (of the law) (cf. WLT WCHC, 5:57).
104. The commentators and modern Chinese translators have produced muchsimplified and also very contorted versions of the first two sentences of this paragraph. The first problem arises with determining the appropriate meaning for ch'iu, translated as "stop" but found primarily with the meaning "help," "aid," or "assist" as well as "to stop" and "to correctively manage." (It may also be an error for a somewhat similar character, "to seek," or for another, "to pursue.") Most of the modern editions simply state the apparent implications of the sentences: namely, that in his administration of law cases, the perfected man does not seek for evidence or crimes beyond the case that is immediately present. Thus, even if the criminal has shot at him in the past, this does not implicate him in the present. However, such explanations are not very satisfactory. (Cf. WLTCC WCCS, 1:4; WLT CS, p. 106; WLT CY, pp. 39-40; WLT CC, p. 44.)
105. The BS edition concludes rather differently and much less effectively for the point of Wei Liao-tzu's argument: "A state hero would overcome [the false accusation], while the `mean man' would [falsely accuse himself]" (WLT CC, p. 45; and WLT CS, pp. 104-105). This fragment obviously assumes a great capacity for enduring pain on the part of the state hero.
106. This describes a situation exactly contrary to the ideal just portrayed in Chapter 8.
107. Although somewhat similar expressions occur in isolation in Chapters 2 and 13 of Sun-tzu's Art of War, the entire sentence does not.
108. The four groups were the officials (aristocrats), farmers, artisans, and merchants.
109. The BS text has "calculate the migrant peoples" (cf. WLT CC, p. 48; and WLT CS, pp. 109-110). This would reflect Wei Liao-tzu's advocacy of state policies to attract immigrants and displaced persons, as discussed in earlier chapters.
110. "Master artisans," following WLT CC, p. 48.
111. The BS have "root" rather than "authority," which changes the last part of the sentence to read "is the root/basis of ruler and ministers" (cf. WLT CC, p. 48; WLT CS, p. 110). There is disagreement as to whether the term ch'en chu refers to "the ministers and the ruler" or just the ruler (cf. WLT CCCY, p. 149; WLT CY, p. 43).
112. "Opening and closing" (or "stopping up") was encountered in Chapter 3, "Discussion of Regulations." The "single Tao" may refer either to the combination of agriculture and warfare or to those policies designed to unify the people and integrate the government and the people (also see note 18).
113. Understood by Hsu Yung as "this is the basis for ensuring that resources will have a surplus" (WLT CS, p. 110).
114. Because the government's domestic policies are being discussed, some commentators take this sentence as referring to the status of activities within the state (WLT CY, p. 43). However, it is generally understood as referring to evaluating the enemy, knowing the enemy's weakness and movement (WLTCC WCCS, I:52B; WLT CCCY, p. 150; WLT CS, pp. 110-111).
115. The li (rites) defining the relationship between ruler and subject, king and feudal lord. (The Chou li [under the Office of the Ssu-ma] and the Ssu-ma Fa contain similar justifications in terms of aberrant behavior, in accord with the li understood as furnishing the parameters of government, for mounting a punitive expedition. Two are mentioned in Chapter 8, above [see note 84].)
116. The state is apparently so ideal that people concentrate on basic occupations and are neither contentious nor motivated by rewards. However, this depiction markedly contradicts Wei Liao-tzu's advocacy of markets and commercial activity as the essential foundation of the state's prosperity and the bulwark of military financing.
117. The five grains are variously identified, even in antiquity. Millet was the basis of northern diets, and one early list includes two types of millet. Other grains were rice, wheat, barley, and legumes. (See Francesca Bray, Agriculture, Science and Civilisation in China, Vol. 6, Part II, Cambridge University Press, Cambridge, 1984, pp. 432ff.)
118. The ruler's Virtue and enlightened rule shine throughout the world.
119. Presumably on the proper structure for human relations. Liu Yin refers to "The Great Plan" in the Shu Ching in illustration, in which case the ruler's discourse would be all-encompassing (WLTCC WCCS, I:56A).
120. These sentences do not appear in the present text of Sun-tzu's Art of War.
121. Reflecting Sun-tzu's principles, particularly as expressed in the Art of War, Chapter 1.
122. This quotation, which is not found in the present text of the Art of War, has as many interpretations as there are commentators and modern translators. Our translation largely follows Liu Yin (WLTCC WCCS, I:61A), but for other variations compare WLT CS, p. 120; WLT CY, p. 50; and WLT CCCY, pp. 176-177.
123. The last phrase can also be understood in the past tense, as "those who suffered a defeat [in reality] had no men."
124. The analogies of rushing water and lightning are commonly found in the military writings, normally to advocate and describe the swiftness and effect of an overwhelming, onrushing attack. Although most of the strategists also raised the specter of the chaos and disorder inherent in such precipitousness (and advised capitalizing on it whenever possible), in general they still emphasized employing it.
125. As described in Chapter 4, "Combat Awesomeness." (The commentators and translators erroneously tend to ignore "discussions," interpreting the character as "plans" or simply deleting it altogether. This misses Wei Liao-tzu's emphasis on planning and detailed discussions, as Sun-tzu advocated, to realize victory without engaging in combat.)
126. The term translated as "company commander" is po, which was encountered previously in Chapter 4, "Combat Awesomeness" (see note 51). In the passage that follows, the number of men under his command is explicitly recorded as one hundred men, making the unit a company.
127. Throughout this chapter we translate chu, which means "punish" or "execute/ kill," as "execute" in accord with the general-although not unanimous-view of the commentators. Military law was strict, and the tradition from Shang Yang on down embodied the belief that only thoroughness in implementing the severest punishments would cause the people and soldiers to follow the laws and orders.
128. The commentators differ on whether these are guard posts-possibly kiosks or watchtowers-or simply some sort of marker, such as posts or pennants. (Cf. WLT CCCY, p. 195; WLT CY, p. 57; WLT CC, p. 58; WLT CS, p. 130.)
129. Possibly other provisions of the law that would cover the offenses committed by the officers, as described in "Orders for Severe Punishment," Chapter 13.
130. Presumably, the feathers are affixed to their caps or helmets to provide a marker that jutts into the air and is more easily visible than any marking on their uniforms.
131. Many commentators assume this means that the soldiers in the first line of five wore their emblems on their heads, those in the next line wore them on their necks, and so forth. However, this would be redundant because the members of the lines would already be clearly distinguished by the color of their emblems. It is more likely that it applies to the subgroup of five squads within the company of one hundred, as our translation expresses. (Compare WLTCC WCCS, II:3B; WLT CCCY, p. 203; and WLT CY, p. 61.)
132. Literally, "commanders of the troops," as the context makes clear (cf. WLTCC WCCS, II:4a; WLT CY, p. 61; and WLT CCCY, p. 207). However, some scholars understand this as "commanders and troops" (cf. WLT CS, p. 136).
133. A similar passage appears in the Wu-tzu, Chapter 5, "Responding to Chan
ge."
134. The translation follows the suggestion of Robin D.S. Yates. The commentators and modern translators take it (both here and in other texts) as "Beat the drum once and the army goes left; beat it again and it goes to the right" (cf. WLT CY, p. 63; and WLT CS, p. 139). Liu Chung-p'ing offers a unique explanation: Within the pair of drumsticks, the left one is much heavier and thus makes a larger, deeper sound, whereas the right one is lighter and is more suitable for a lighter, rapid sound. However, he fails to offer a satisfactory translation of this sentence, although his theory could describe a distinction between the heavier, slow beat and a rapid, racing beat (see WLT CCCY, pp. 211-213).
135. Except for a few characters in preface, this passage is identical to one found in Chapter 54 "Teaching Combat," in the Six Secret Teachings and is almost identical to a (presumably earlier) one found in Chapter 3, "Controlling the Army," of the Wu-tzu. Wu Ch'i apparently sought to establish the systematized training of the troops through ever-widening concentric circles. One man-presumably an officer-taught ten men. These ten men were then responsible for transferring the instructions to one hundred and the one hundred in turn to one thousand. Consequently, this is similar to the practice of having instructions radiate down from the higher-ranking officers to the lower ones and then to the troops, as in Questions and Replies. The passage in the Six Secret Teachings begins with the statement "When teaching the commanders and officers," clearly indicating that it, too, is founded on a downward radiation concept. However, the passage in the Wei Liao-tzu lacks these prefatory characters and has the character ho, "to unite" or "join with," rather than ch'eng, "to complete" (with the implication of "to extend"). Although ho can be glossed as ch'eng, in the Wei Liao-tzu it appears that the authors understand these perhaps common sentences differently. Consequently, when the training at each smaller unit level is complete, it is united with other such units to make up the next-larger tactical unit and then undergo joint training. Thus the translation differs somewhat from the previous passages. (Cf. WLT CY, pp. 63-64; WLT CS, p. 139; and WLT CCCY, pp. 214-215.)
The Seven Military Classics of Ancient China Page 63
