“As for ‘the seven harms’: First, those men who are without wisdom or strategic planning ability should not be rewarded and honored with rank; likewise, those who are strong and courageous, but who regard war lightly, and take unnecessary chances on the battlefield; men such as these, the King must be careful not to employ as his generals.
“Second, there are those who have a reputation but lack substance: Those who constantly waver in what they say and believe; those who conceal the good and spread the bad; those who always seek short-cuts; with men such as these the King should be careful not to entrust with his plans.
“Third, there are those who make their appearance simple, wear plain clothes, exhibit disregard for office in order to seek fame, exhibit disregard for wealth in order to gain profit. These are ‘fakes’ which the King should be careful to avoid.
“Fourth, there are those who wear strange adornments and their clothes are very elaborate. They listen often to the disputations of others and they speak speciously about unsound ideas, displaying them as a sort of personal ornamentation. They appear to dwell in poverty and live in tranquility while disparaging the customs of the world. These are cunning people and the King should be careful not to favor them.
“Fifth, there are those who with slander, obsequiousness and pandering seek office and rank. They tend to be reckless, treating death lightly, out of their greed for wealth and position. They are not moved by major affairs but respond solely out of avarice. With lofty talk and specious discussion, they will try to ingratiate themselves with the ruler. The King should be careful not to engage them.
“Sixth, there are those who have buildings elaborately carved and inlaid, who promote artifice and flowery adornment over the interests of agriculture and commerce. The king must impede them.
“Seventh, there are those who defraud the people, who practice sorcery and witchcraft, who advance unorthodox ways and circulate inauspicious sayings which befuddle good people. The King must stop them.
“If the people do not give their best, they are not our people. If the officers are not sincere and trustworthy, they are not our officers. If the ministers do not offer their loyalty, they are not our ministers. If the officials are not of high integrity and do not love the people, they are not our officials. If the chancellor cannot enrich the state and strengthen the army, harmonize yin and yang, ensure security for the ruler of the state with ten thousand chariots, properly control the ministers, establish targets and priorities, make clear rewards and punishments, and give pleasure to the people, he is not our chancellor.
“The Way of the King is like the head of a dragon. He dwells in the heights and looks out far. He sees deeply and listens carefully. He displays his form but conceals his nature. He is like the heights of Heaven, which cannot be perceived. He is like the depth of an abyss, which cannot be fathomed. Thus, if the ruler should have cause to be angry but does not become angry, evil subordinates will rise. If the ruler should execute the law but does not, chaos will appear. Thus the wise ruler knows that if strategic interests are not tended and military power is not exercised, enemy states will grow strong and bold. ”
“Excellent!” said King Wen.
文王问太公说：作为君主，应当尊崇什么人，抑制什么人，任用什么人，除去什么人，严禁什么事，制止什么事呢?
太公说：作为君王，应当推崇德才兼备的人，抑制无德无才的人，任用忠诚信实的人，除去奸诈虚伪的人。严禁暴乱的行为，制止奢侈的风气。所以君主用人时，应当警惕六种坏事，七种坏人。
文王说：我想听听这些道理!
太公说：所谓六种坏事就是：
第一，大臣中若有大修宫室池榭，搞游玩观赏，歌舞行乐的，就会败坏君主德政。
第二，人民中若有不从事农桑，意气用事，仿效游侠，违犯禁令，不服官吏教导的，就会败坏君主教化。
第三，群臣中若有营私结党，排挤贤智，蒙蔽君主开目的，就会损害君主权威。
第四，士民中若有自高自大，气焰嚣张，里通外国，不尊重君主的，就会损害君主威严。
第五，群臣中若有轻视爵位，藐视上级，并以替君主冒险犯难为耻辱的，就会打击功臣的积极性。
第六，强宗大族争相掠夺，欺压贫弱，就会损害人民生计。
所谓七种坏人就是：
第一，没有智略权谋，为了获得重赏高官，强横恃勇，轻率处战，企求侥幸立功的，君主切勿用他做将帅。
第二，有名无实，当面一套，背后一套，掩人之善，扬人之恶，到处钻营取巧的，君主必须慎重，不能与他共谋大事。
第三，外表朴素，衣着粗劣，自称”无为”，实是沽名，自称无欲，实是图利，这是虚伪的人，君主切不可亲近他。
第四，冠带奇特，衣着讲究，博闻善辩，空谈高论，以此装点门面，处在简陋僻静的地方，专门诽谤时俗，这是奸诈的人，君主切不可宠用他。
第五，谗言掐媚，不择手段，以求官爵；鲁莽拼命，不计后果，贪取俸禄；不顾大局，见利就行，高谈阔论，取悦人主，对于这种人君主切不要任用他。
第六，凡从事雕文刻镂、技巧华饰的奢侈工艺而妨害农业生产的人，君主必须加以禁止。
第七，用骗人的方术，奇特的技艺，巫盅左道，符咒妖言，迷惑善良人民的人，君主必须禁止。
所以人民不尽力去务农，就不是好人民；士不忠诚，就不是好的士；臣不直谏，就不是好臣；官吏不公平廉洁爱护人民，就不是好官吏；宰相不能富国强兵，妥善处 理各项问题，确保君权的稳固，整饬群臣的纲纪，核查名实，严明赏罚，使万民乐业，这就不是好宰相。做君主的方法要象龙头一样，高瞻远瞩，洞察一切，深刻地 观察问题，审慎地听取意见，仪表庄严肃穆，衷情隐而不露。使人觉得他象天那样高而不可穷极，象渊那样深而不可测量。因此，君主对应该斥责的人不加斥责，奸 臣就会兴风作浪；当杀的而不杀，大乱随着就会发生，当用兵讨伐而不讨伐，敌国就会强大起来。
文王说：好啊！
Promoting the Worthy
King Wen asked Jiāng Zǐyá: “How does it happen that a ruler exerts himself to advance the Worthy but is unable to obtain any results from such efforts, and in fact, the world grows increasingly chaotic, even to the point that he is endangered or perishes?”
Jiāng Zǐyá answered: “If one advances the Worthy but does not actively employ them, this is attaining the ‘advancing the Worthy’ in principle but lacks the substance of ‘advancing the Worthy’.’”
King Wen asked: “Where then is the error?”
Jiāng Zǐyá said: “The error lies in employing men who are popularly praised rather than employing men who are truly Worthy.”
“How is that so?” King Wen asked.
Jiāng Zǐyá replied: “If the ruler takes those who the world commonly praises as being Worthy and those who the world condemns as being worthless, then those in the larger cliques will advance, and those in the smaller ones will decline. If such a situation persists, groups of evil individuals will band together and obscure the Worthy. Loyal subordinates will perish even though they are innocent. Perverse subordinates will obtain rank and position through false reputations. In this way, if such chaos continues to persist in the world, the state will be in constant danger and cannot avoid destruction.”
King Wen asked: “How then does one truly advance the Worthy?”
Jiāng Zǐyá replied: “Your chief general and your chancellor should divide the responsibility for selecting appropriate men, selecting then based on the requirements of the positions and the talents of the applicants. In accord with the requisites of the position, they will assess the substance required. In selecting men, they will evaluate their abilities, matching th
e talent with the position. When the requisite matches the reality, then the Way (the Tao) for advancing the Worthy will have been realized.”
文王问太公说：君主致力于选用贤能，但又收不到实效，社会反而更加混乱，以致国家陷于危亡，这是什么道理呢？
太公说：选拔出贤能但不加以任用，这是有举贤的虚名，而无用贤的实效！
文王说：产生这种过失的原因在哪里呢？
太公说：其过失在于君主好用一般人所称赞的人，因而就得不到真正的贤人了。
文王说：为什么呢？
太公说：如果君主认为一般人所称赞的是贤人，一众人所诋毁的是不贤的人，那么党羽多的就会被任用，党羽少的就会被排挤。这样奸邪势力就会结党营私而埋没贤人，忠臣无罪而被置于死地，奸臣用虚名骗取爵位，所以社会愈加混乱，国家也就不能避免危亡了。
文王说：怎样举贤呢？
太公说：将相分工，根据各级官吏应具备的条件选拔贤能，再根据各种官职应具备的条件考核在职人员，甄别其才智的高低，考查其能力的强弱，使其德才与官位相称，官位与德才相当。这就掌握着举贤的原则与方法了。
Rewards and Punishment
King Wen addressed Jiāng Zǐyá: “Rewards are the means to encourage the good, and punishments the means to discourage evil. By rewarding one man, how may I stimulate a hundred, and by punishing one man, how may I rectify the multitude.”
Jiāng Zǐyá replied: “In general, in employing rewards and punishments, credibility and certainty are essential. When reward is certain to be meted out for good deeds and punishments inevitable for bad ones, then wherever the eyes see and the ears hear, and even where they do not see or hear there will no one who will not believe in the inevitability of your justice. Since the ruler’s sincerity must extend to Heaven and Earth and penetrate to the spirits, how much more so should it be to men?”
文王问太公说：奖赏是为了鼓励好人好事，惩罚是为了惩戒坏人坏事。我想奖赏一人以鼓励百人，惩罚一人以警戒众人，应该怎么办?
太公说：用赏贵在守信，用罚贵在必行。如能对于你所见、所闻的事都做到赏信罚必，那么，那些你所未见未闻的事，也都自然会潜移默化了。[赏信罚必就是诚信，]诚信可以畅行于天地，上达于神灵，何况对人呢！
Using Troops - Unity of Troops
King Wen asked Jiāng Zǐyá: “What is the correct way to employ troops?”
Jiāng Zǐyá said: “In general, of all the principles of employing troops, none surpasses unity. Unified troops can move like one entity, can depart like one entity. The Yellow Emperor said: ‘Unification approaches the correct way of using troops and touches on the pinnacle of using troops.’ Its employment lies in the seizing opportunity; its manifestation lies in the disposition; its success lies with the ruler. Thus the Kings from antiquity termed weapons evil implements, and only when they had no alternatives, did they employ them.
“Although the Shang Emperor knows about existence, he knows not about perishing. He knows pleasure but not disaster. The secret of existence does not lie in existence, but in understanding perishing. The secret of pleasure does not lie in pleasure but in understanding disaster. Now that you have already considered the sources of such changes, why should you concern yourself with the future flow of events?”
文王问太公道：用兵的规律是什么呢？
太公说：一般用兵的规律，没有比统一意志更为重要的了，军队能统一意志，就能行动自由[所向无故]了。黄帝说：“军队意志统一就基本符合了战争的规律，就几乎能用兵如神。”运用这种[统一意志的]力量在于不失时机，发挥这种力量在于因势利导，能否具有这种力量，都在于君主的所作所为。所以古代圣王把战争称为凶器，只在不得已时才使用它。
当今商王只知道其国家还存在，而不知他已面临危亡；只知纵情享乐，而不知他已面临祸殃。国家能否长存，在于能否居安思危；君主能否长乐，在于能否乐不忘忧。现在你已思虑到存亡的根本问题，还忧虑什么枝节问题呢？
Using Troops - Deceptions to Gain Upper Hand
King Wen said: “In the event that two armies should directly encounter each other, when the enemy cannot come forward and we cannot go forward. Each side will normally go about establishing fortifications and defenses without daring to be the first to attack. If I should wish to launch an attack, but lack sufficient advantage, what should I do?”
Jiāng Zǐyá said: “You should make an outward display of confusion while making sure to actually be well-ordered; Show an appearance of hunger while actually being well-fed; Make an outward display of lacking fighting spirit, but rally and maintain the highest morale; Have some troops come together, others split up; some assemble, others scatter to create an outward display of lacking discipline; Make secret plans and keep your intentions a mystery; Raise the height of fortifications, and conceal your elite troops for ambush purposes. If the officers and men are quiet and not heard to making any sounds, the enemy will not know of our preparations. Then we can implement the strategy: 'Feign an attack in the east and attack in the west'.”
King Wen said: “Should the enemy know of our true situation and have a thorough knowledge of our plans, what should I do?”
Jiāng Zǐyá said: “The main technique for military conquest is to carefully investigate the enemy’s intentions and quickly take advantage of them, such as; launching a sudden attack where it is least expected.”
文王说：两军相遇，敌人不能来攻我，我亦不能去攻敌人，双方均设置坚固的守备，谁都不敢率先行动，我想袭击他，又没有有利的条件，这时该怎么办呢?
太公说：[在这种情况下]要外面假装混乱，而内部实际严整；表面伪装缺粮，而实际储备充足；军队实际战斗力强，而装着战斗力弱。使军队或合或离[假装没有节制]，或聚或散[假装没有纪律]。要隐匿计谋，秘密企图，高筑壁垒，埋伏精锐，隐蔽静肃，使敌不知道我的企图，以便声东击西。
文王说：敌人若已知道我的情况，了解我的计谋，怎么办呢？
太公说：作战取胜的方法，在于周密察明敌情，抓住有利的时机，而出其不意地打击它。
Chapter 2 - Military Teaching
Opening Instructions - When to Start a War
King Wen summoned Jiāng Zǐyá to the capitol: “Alas! The Shang King is extremely perverse. He judges the innocent guilty and has them executed. I would like to assist the people and rectify this evil, how should I proceed?”
Jiāng Zǐyá replied: “You should cultivate your virtue and morals, submit to the guidance of Worthy men, extend beneficence to the people, and through this extension, make an observation of the ground sentiments. If sentiment is at its worst, you cannot initiate the movement to revolt. If there is chaos in the society, your planning cannot precede it. Only when there are chaos and misfortune from nature and in society, then and only then can you make plans. You must look at the Shang King’s public performance, and his behavior when not under the public eye, and only then will you know his mind. You must look at his external activities, and also his internal activities, and only then will you know his thoughts. You must observe who he distances himself from and who he gets close to, and only then will you know his true feelings.”
文王在酆召见太公，说：唉！商纣王暴虐到了极点，随意杀害无罪的人，请你帮助我拯救天下人民，你看怎么办呢?
太公说：君主先要修德，要礼贤下士，要施惠于民，以观察天道的吉凶，当天道还没有灾害征兆的时候，不可先倡导征讨；人道没有出现祸乱的时候，不可先策划兴师。必须看到既出现了天灾，又发生了人祸时，才可以策划征伐。[必须全面地分析情况，]既要看到他公开的�
��行，还要看到他秘密的活动，才能知道他的想法； 既要看到他表面的行动，又要看到他内部的谋划，才能了解他的意图；既要看到他疏远什么人，也要看到他亲近什么人，才能掌握他情感上的倾向性。
Uniting the Whole State
“If you apply the principles of Tao (the Way), the Way will be attained. If you apply the correct action, the correct result will be attained. If you establish the proper forms of administration, proper policies and systems can be effected and implemented easily. If you use your full strength, the strong can be conquered. If you can achieve victory without fighting, then your army will not suffer any losses, you will have entered into the realm of ghosts and spirits. How marvelous! How subtle!
“If you are one with the people and suffer the same maladies, you and they will aid each other; if you share the same ambitions, you will help each other succeed; if you have the same likes and dislikes you will seek them out together. In this way, without employing soldiers you will win; without using any battering rams, you will have attacked, without digging any moats and ditches, you will have defended.”
执行吊民伐罪的政治主张就可取得成功；遵循统一天下的路线前进，统一的目的就可达到；顺应民意以建立军队和国家的制度，新的制度就能建立起来；争取建立优势力量，就可用于战胜强大的敌人。战争取得全胜而不必经过战斗，使全军没有伤亡，真可谓用兵如神了。微妙啊！微妙啊！能与人同疾苦就能互相救援，同理想就能互相成全，同憎恶就能互相帮助，同爱好就有共同的追求。这样，就是没有军队也能取胜，没有冲车、机弩也能进攻，没有沟垒也能防守。
Governing the State
“The wise should act unwise; the greatest plans seem as though not planned at all (secrecy); the greatest courage is not courage alone; the greatest gain is not to profit on your own. If you profit all under you, all will open themselves to you, accepting you. If you harm all under you, all under you will be closed from you. All under Heaven is not the property of one man but of all under Heaven. If you want all under Heaven, it is as if pursuing some wild animal, and then all under Heaven will want a piece of meat. It is similar to you and all under you riding in the same boat to cross over the water, after completing the crossing you will all have profited. However, if you fail to make the crossing, then you will all suffer the harm. If you act as if you’re all on the same vessel, the empire will be open to your aim and none will be closed to you.
Military Strategy Classics of Ancient China Page 4
