Military Strategy Classics of Ancient China

by Shawn Conners

  Jiāng Zǐyá replied: “His manner should be tranquil and composed. He should be dignified and soft-spoken. He should be courteous and open to the advice of his officials. He should be unbiased and selfless. He should be courteous, fair and just in his treatment of all his subjects and in conducting the affairs of state.”

  文王问：君主应该怎样临朝执政呢?

  太公说：君主要安详稳健而气质宁静，要柔和有节而胸有成竹，要善于与臣民协商问题而不固执已见，对人要谦虚而无私，处事要公正而不偏。

  Great Forms of Propriety - Listening to Options

  King Wen asked: “How should a ruler deal with advice about the affairs of state?”

  Jiāng Zǐyá replied: “He should give all advice his most careful consideration. He should not casually accept or reject any advice. Casually accepting advice makes a ruler appear apathetic. Casually rejecting advice makes it difficult to obtain needed advice in the future. In his reflections, the ruler should appear as a high mountain; when looked up to, its height cannot be perceived. The ruler should appear as a deep abyss; its depth cannot be fathomed. When he deliberates a ruler should be enlightened, composed and just; that is the ideal.”

  文王问：君主应该怎样倾听意见呢？

  太公说：不要轻率接受，不要简单拒绝。轻率接受，容易丧失主见；反面拒绝，容易闭塞言路。君主要象高山那样，使人仰慕效法，要象深渊那样，使人莫测其深。英明正确，镇静公正，就是准则。

  Great Forms of Propriety - Improving Wisdom

  King Wen asked: “How can a ruler achieve wisdom?”

  Jiāng Zǐyá replied: “He must use all his senses to the utmost. He must use his eyes to see clearly. He must use his ears to hear acutely. He must use his mind for deep deliberations. When he uses his eyes to see clearly, there is nothing under heaven that will be invisible to him. When he uses his ears to hear acutely, there is nothing under heaven that he will not hear. When he uses his mind for deep deliberations, there is no detail under heaven that will escape his consideration. Just as the spokes that converge on the hub of a wheel, his senses will be focused and he will know all.”

  文王问：君主怎样才能洞察一切呢？

  太公说：眼睛贵在能看清事物，耳朵贵在能听到消息。头脑贵在能考虑周详。如能使天下人的眼睛都去看，就没有看不见的事物；使天下人的耳朵都去听，就没有听不到的消息；使天下人的心思都去考虑，就没有考虑不周的事情。四面八方的情况都汇集到君主那里，君主自然就能洞察一切而不受蒙蔽了。

  Lessons from Sages

  King Wen was in bed, seriously ill. He summoned Jiāng Zǐyá and the Crown Prince to his side. With a sigh, he said: “Heaven is about to abandon me. Zhou's state affairs will soon be entrusted to you. Today I hope that you, my teacher, can discuss some great principles that I can pass down to my future generations.”

  Jiāng Zǐyá said: “My King, what do you wish to know?”

  King Wen asked: “I would like to hear about the former Sages, how they fell, how they rose?”

  Jiāng Zǐyá said: “If one sees ‘good’, but is remiss in doing it; if opportunity arises but action is not taken; if you know something is wrong, but never sanction it, these are the three conditions which caused the Sages to fall. If one is soft and quiet when treating himself, dignified and respectful when treating others, strong yet genial when handling things, tolerant and resolute when opportunities arise; these are the three principles which cause Sages to rise. Thus when righteousness overcomes the covetous, the state will flourish. When the covetous overcome the righteous, the state will fail. If cautiousness overcomes carelessness, it is good for the state. If carelessness overcomes cautiousness, the state is destroyed.”

  文王卧病在床，召见太公望，太子发也在床边，文王叹息说：唉！上天将要抛弃我了，周国的社稷，就托付给你。现在我想请你讲些至理名言，以便明确地传给子孙。

  太公问：你要问什么呢?

  文王说：先圣治国的至理名言，为什么被废弃，为什么能推行？其原因可以讲给我听吗?

  太公说：见到善事却怠惰不为，时机到来却迟疑不决，知道不对却泰然处之，这三种情况就是先圣治国之理废弃的原因。能柔能静以待己，能恭能敬以待人，能强能弱以接物，能忍能刚以待机，这四种就是先圣治国之道能推行的原因。所以正义胜过私欲，国家就昌盛；私欲胜过正义，国家就衰亡；谨慎胜过懈怠，国家就吉祥； 懈怠胜过谨慎，国家就会灭亡。

  Six Characteristics

  King Wen asked Jiāng Zǐyá: “What circumstances could cause a ruler of the state to lose his position?”

  Jiāng Zǐyá answered: “He is not fastidious about with whom he associates. The ruler should note the six characteristics when selecting capable men and three 'treasures' of the state.”

  King Wen asked: “What are these six characteristics?”

  Jiāng Zǐyá explained: “The first is benevolence, the second is righteousness, the third is loyalty, the fourth is trustworthiness, the fifth is courage, the sixth is strategizing. These are the six characteristics to consider when selecting capable men.”

  King Wen asked: “How does one apply these criteria to selecting capable men?”

  Jiāng Zǐyá replied: “Make him rich and observe whether he commits offenses. Place him in a high position and see if he becomes arrogant. Entrust him with high office and see how he remains. Present him with a problem to solve and see if he conceals anything. Put him in danger and see if he is becomes fearful. Require him to manage an emergency and see if he is handles it well.”

  “If he becomes wealthy and does not commit offenses, then he is benevolent. If he is placed in a high position but does not become arrogant, then he is righteous. If he is entrusted with high office and he remains obedient, then he is loyal. If he deals with the problem without concealing anything, he is trustworthy. If he is placed in danger and does not become fearful, then he is courageous. If he is required him to manage an emergency and handles it well, he is capable of making plans and strategizing. But, remember, the ruler cannot entrust the three 'treasures' to other people, otherwise he will lose his authority.”

  King Wen asked: “What are the ‘three treasures'?”

  Jiāng Zǐyá replied: “Agriculture, Production and Commerce are referred to as the ‘three treasures’. If the farmers are gathered into districts, then grains will be plentiful. If the craftsmen are gathered into districts, then tools will be sufficient. If the merchants are gathered together, then material goods will be sufficient.

  “If the ‘three treasures' are settled each in their places, the populace will not worry. There will not be chaos in the districts, and also not be confusion among clans. The officials should not be richer than the ruler. No cities should be larger than the capital of the state. When the six characteristics are observed, the ruler will flourish. When the ‘three treasures’ are established, the state will be secure.”

  文王问太公道：统治国家和人民的君主为什么会失掉他的国家和民呢?

  太公说：那是用人不慎的缘故。人君应当选拔具备六项德行标准人才和抓住三件重大的事情。

  文王说：什么是具备六项标准的人才呢?

  太公说：一是仁爱，二是正义，三是忠实，四是诚信，五是勇敢，六是智谍。这些就是所说的具备六项标准的人才。

  文王问：怎样谨慎速拔符合六项标准的人才呢？

  太公说：使他富裕，看他能否不逾越礼法；给他高位，看他能不骄不傲；付与他重大任务，看他是否能坚定不移地去完成；命他去处理问题，看他是否能不隐瞒欺骗；让他身临危难，看他能否临危不惧；使他处理突然事变，看他是否能应付自如。富裕而不逾越礼法的人，是仁爱的人；尊贵而不骄�
�的人，是正义的人；能坚定不移地完成重大任务的人是忠实的人；处理问题能不隐瞒欺骗的人，是诚信的人；能够临危不惧的人，是勇敢的人；能对突然事变应付裕如的人，是有智谋的人。君主不要把处理三件大事的权力交给别人，交给别人，君主就丧失自己的权威。

  文王问：你指的那三件大事呢？

  太公说：这三件大事就是大农、大工、大商。把农民组织起来，聚居一乡，互助合作，粮食自然会充足；把工人组织起来，聚居一乡，互相协作，用具自然会充足； 把商人组织起来，聚居一乡，互通有无，财货自然会充足。三种行业，各得其所，人民无忧无虑。不要打乱这种区域经济，不要拆散他们家族组织。臣民不得富于君主，城邑不得大于国都。

  具备六项标准的人才得到重用，国君的事业就会昌明隆盛；三种经济事业完善，国家就能长治久安。

  Preserving Territories

  King Wen asked Jiāng Zǐyá: “How does one preserve the integrity of the state's territory?”

  Jiāng Zǐyá said: “Do not alienate your kinsmen. Do not neglect the people. Be friendly and courteous towards nearby states, and control all that is under you. Do not loan your authority of state to other men. If you loan your authority of state to other men, then you will lose it. Do not harm those of lower position to benefit those of higher position. Do not abandon the fundamental in favor of the inconsequential. At midday when the sun is shining brightly, you should dry things. When you grasp a knife, you must cut. When you raise an axe, you must attack.

  “If, during the warmth of the day, you do not dry things out in the sun, this is a lost opportunity. If you grasp a knife but do not cut anything, you will lose the opportunity for gain. If you raise an axe and do not attack, your enemies will attack you.

  “If small streams are not blocked, they will become great rivers. If you do not extinguish the smallest flames, you will be helpless when they turn into great fires. If you do not pull up the two-leaf sapling, you may someday have to use an axe to remove a great tree.

  “Consequently, the ruler must develop wealth within his state. Without material wealth, he has nothing of value to spread beneficently or means to bring his relatives together. Should he alienate his relatives, it will cause harm. Should he loses the common people, he will lose his kingdom.

  “You should not loan sharp weapons to others. If you loan out sharp weapons, you will be hurt by them, and will not live out your allotted span of years.”

  King Wen then asked: “What do you mean when you speak of ‘benevolence and righteousness’?”

  Jiāng Zǐyá replied: “Honor and respect the common people; assemble and unite your relatives. If you honor and respect the common people, they will be in harmony. And if you assemble and unite your relatives, they will be happy. This is the way to establish the essential cords of benevolence and righteousness.

  “Do not allow other men to diminish or steal your authority. Rely on your natural wisdom, observe common conventions. Those who submit and defer to you should be treated generously and virtuously. Those who oppose you should be broken with force. If you honor and respect the people and trust them, the state will be peaceful and in harmony”

  文王问太公说：应该怎样守卫国土呢？

  太公说：不可疏远宗族，不可怠慢民众，安抚近邻，控制四方。治国大权不可旁落，大权旁落，君主就合失去威权。不要损下益上，不要舍本逐末。太阳到了正午， 要抓紧时机曝晒；拿起刀子就要抓时机宰割；拿起斧子就要抓紧时机砍伐。到了中午不曝晒就会丧失机；拿起刀子不宰割也会丧失时机；拿起武器不杀敌，反会被敌所害。细小的水流不堵塞，将会扩展成江河；微弱的火星不扑灭，将会酿成熊熊大火；刚萌芽的两片嫩叶不撷除，将来就必须用斧头去砍。所以君主必须讲求富国之道，国不富就谈不上行仁政，不行仁政就不能团结宗亲。疏远了宗亲就会受害，失去了人心就会失败。不要把统御国家的权力付托给别人，大权旁落，自己就会为人 所害而身死国亡。

  文王问：什么是仁义呢？

  太公说：所谓仁、义就是尊重民意，团结宗亲。尊重民意就能得到人民拥护；团结宗亲就能得到他们的爱戴。这些就是行仁义的准则。不要让人篡夺了你的权力，要 根据自己的明察顺乎常理去处理事情。对于顺从你的人，要给与恩德而信任他，对于反对你的人要用武力消灭他。遵循上述原则不变，天下就合拥护而顺从了。

  Preserving State

  King Wen asked Jiāng Zǐyá: “How does a ruler preserve his state?”

  Jiāng Zǐyá answered: “You should observe a vegetarian diet for seven days, and then I shall speak to you about the essential principles of Heaven and Earth, what the four seasons produce, the Way of true humanity and knowledge, and the nature of the people’s impulses.”

  King Wen observed a vegetarian diet for seven days, then facing the north, bowed twice and requested Jiāng Zǐyá’s teaching.

  Jiāng Zǐyá said: “Heaven brings forth the four seasons; Earth produces the myriad of all things. Under Heaven, there are the people, and the Sage acts as their shepherd. The nature of spring is birth when the myriad of things begin to flourish. The nature of summer is growth when the myriad of things mature. The nature of autumn is gathering when the myriad of things are full. The nature of winter is storing away when the myriad of things are still. When they are full, they are stored away; after they are stored away, they again revive. No one knows where it ends; no one knows where it begins. The Sage accords with it and models things based on it. Thus when the realm is calm and well ordered, the benevolence and sagacity of the Sage are hidden. When the realm is disrupted and in turbulence, his benevolence and sagacity will be evident. This is the Way.

  “In his special position between Heaven and Earth, the authority of the Sage is vast and substantial. If the Sage governs the people in a normal fashion, the people will be at peace. But should the people become agitated, this will create impulses. When impulses stir then conflict will arise, and there will then be a struggle for authority. The Sage will have gathered his forces and power in the dark, and when the opportunity arises, will come out. One, who ventures to be the first leader to overthrow tyranny and rid the land of evil, will unite all under Heaven with him. When things return to normal and become calm again, the ruler should not continue to strive, but instead be calm and hold fast. The ruler who thus preserves the state will share in the splendor of Heaven and Earth.”

  文王问太公道：怎样保卫国家呢?

  太公说：请先行斋戒，然后再告诉你关于天地间事物运动的规律，四季万物生长的变化，圣人治国的道理，民心转变的根由。文王斋戒七天，以弟子礼再度拜问太公。

  太公说：天有四时，地生万物。天下有人民，人民由圣王来治理他们。春天的规律是滋生，万物都欣欣向荣；夏天的规律是成长，万物都繁荣茂盛；秋天的规律是收 获，万物都饱满成熟；冬天的规律是收藏，万物都潜藏不动。万物成熟就应收藏起来，收藏起来[明年又]播种生长，[循环往复]是没有终点的，也没有起点。圣人可以参照这个规律，作为治理天下的普遍原则。

  所以天下大治，仁人圣主就隐而不露；天下大乱，仁人圣主就拨乱反正，建功立业。这是必然的规律。

  圣人处在天地间，他的地位作用是很大的。他按照常理教育人民，使人民安定。民心不安，就是动乱发生的原因，动乱一旦发生，天下就有权力得失之争了。这时圣人就秘密地发展力量，时机成熟就公开地进行讨伐。首先倡导除暴安民，天下必然响应。当形势巳恢复正常时，既不要进而争功，也不要退而让位。这样守国，他的威望就可与天地同光了。

  Honoring the Worthy

  King Wen asked Jiāng Zǐyá: “Among my subje
cts, who among them should be elevated, who should be assigned inferior positions? Who should be selected for employment and who should be dismissed? Which activities should be banned and which need to be controlled?”

  Jiāng Zǐyá said: “Elevate the Worthy and place those who are unworthy in inferior positions. Choose those who are sincere and trustworthy, eliminate those who are deceptive and artful. Throughout your realm you should prohibit violence and chaos, and put an end to extravagance and lethargy. Accordingly, the wise ruler recognizes the ‘six hazards’ and ‘seven harms’.”

  King Wen said: “I would like to know more about these hazards and harms.”

  Jiāng Zǐyá said: “As for the ‘six hazards’: First, if your subordinates build extravagant mansions with pools and terraces, and they indulge themselves in idle pleasures and female companions, it will injure the King’s honor.

  “Second, when the people are not engaged in farming and silk production, but instead give rein to their poorer judgments, loiter about, disdain and transgress the laws and prohibitions, and are not following the instructions of the officials, it will injure the King’s influence.

  “Third, when officials form cliques and factions which obfuscate the worthy and wise, and obstruct the ruler from feeling the pulse of the state, it will injure the King’s authority.

  “Fourth, when scholars are contentious and pompously display ‘high moral standards’, assuming that such behavior is an expression of their disposition; when they have private relationships with other feudal lords, thereby slighting their own ruler, it will injure the King’s military capability.

  “Fifth, when subordinates are contemptuous of the administrators, disdain titles and positions, and are loath to face hardship for their ruler, it will injure the loyalty of meritorious subordinates to the king.

  “Sixth, when the strong clans encroach upon the weak, wantonly seize what they will; when they insult and ridicule the poor and weak, it will injure the endeavors of the common people.