Military Strategy Classics of Ancient China

by Shawn Conners

  “An enlightened ruler would use such examples to remind himself that he should tend to both the domestic matters and military matters together. It does not count as righteousness when an enemy attacks and you do not fight back. It does not count as benevolence if you are only concerned with the lives of your soldiers after they have been killed.

  Wu Qi’s words were so impressive that Lord Wen personally laid a mat for Wu Qi and Lord Wen’s wife presented Wu Qi with a goblet of wine. Later, Lord Wen invited Wu Qi to the ancestral temple where he appointed Wu Qi as the Commander for the defense of the Western River. From that time, Wu Qi fought a total of seventy six battles with other feudal lords and won sixty four of them decisively. Wu Qi expanded the territory of Wei in all directions, broadening its borders by a thousand li. Such were Wu Qi's accomplishments.[11]

  吴起穿戴儒生的衣冠，以讨论治军打战的谋略谒见魏文侯。

  魏文侯说：“我对治军打战的事没兴趣。”

  吴起说:“臣根据所见来推断隐藏，以过去推断未来，君王为何言不由衷？现在君王一年四季派人杀兽剥皮以制革，并在革上涂红漆、画色彩，烙上犀牛和大象的图形。这些东西，冬天穿着不暖和，夏天穿着不凉快。君主又派人打造二丈四尺的长戟和一丈二尺的短戟；还用皮布覆盖战车，此战车并不华丽，用它来打猎也不轻便，不知君王要拿它们做什么？如果是用来准备作战，却又不寻求会使用它们的人，那就好比母鸡和狸猫搏斗，又好比哺乳的母狗去挑战老虎一样，为了孩子虽有拼斗，却肯定丧生。从前，承桑氏的国君因为只讲文德、废弃五武备而丧国。有扈氏的国君因战恃兵多、好斗凶狠、不修文德，也丧国。有鉴于此，英明的君主必然内修明文治，对外加强武备。所以，当敌人来战而不进击，这算不上是义；看着死伤的将士才哀伤，这算不上是仁。”

  于是魏文侯亲自安排席位，夫人捧着酒杯，在祖庙宴请吴起，任命吴起为大将，防守西河。后来，吴起与各诸侯国大战七十六次，大获全胜六十四次，其余十二次未分胜负。魏国因此向四面扩张领土达千里之广，都是吴起的功劳。

  Unity and the People's Support

  Wu Qi said: “In antiquity, an enlightened ruler, for the benefit of the state, would teach and enlighten the people. He would be seen to be close to the people and it would be known that he understood their hardships.

  “There are four disharmonies of which the ruler should take note. If there is disharmony within the state, a military campaign should not be started. If there is disharmony within the army, it should not be allowed to enter into battle. If there is disharmony within a formation, it should not be used to lead an attack. If there is a lack of cohesion during the conduct of battle, a victory cannot be won. “An eminent ruler, for this reason, will first unite his people before seeking to employ them to achieve great things. He will not venture to implement his plans without first seeking to formally divine the prospects and the appropriateness of the timing from Heaven at the ancestral temple. Only if all the signs are auspicious, then he will he proceed to mobilize the army.

  The people will then know that the ruler values them and their lives. They will then be willing to share weal and woe together and, if necessary, to lay down their lives. Officers will feel that losing their lives while advancing is glorious and that clinging to life while retreating is disgraceful.”

  吴起说：“从前想治理好国家的君主，首先必定教化民众，关心人民疾苦。有四种不和的因素须要多加注意：国内人心不统一，不可以出兵；军队内部不团结，不可上阵；临阵部伍不一致，不可以进攻；战斗动作不协调，不可能取胜。所以英明的君主，要征召百姓前，务求内部团结一致，才可一起成就大事。凡有所谋，君主还不敢偏信个人的谋划，一定要到祖庙祭告，用大龟占卜吉凶，并观测天时，是吉兆才敢行动。民众知道君主爱护他们的生命、不忍心看他们死，竟然周到至此，而且愿同他们生死存亡。所以他们就会以拼命死效命为荣，以退却偷生为耻。”

  Four Virtues of a Ruler

  Wu Qi said: “The Way is simply the proper manner in which things should be done.[12] It is the means by which one can return to the foundation and start from the beginning. Righteousness is simply a matter of ethical behavior. It is the means by which great accomplishments may be achieved. Strategizing is simply a means of keeping harm at a distance, and gaining benefits. Principles are simply the means of preserving duty and maintaining achievements. If one's behavior is not in accord with the Way and righteousness, but dwells in magnificence and the enjoyment of power, disaster will inevitably befall him. Thus the wise ruler will manage the state according to the Way, managing the state with righteousness, ordering the people with propriety and ruling the people with benevolence. Cultivating these virtues will cause the state to flourish; neglecting them will cause the state to decline.

  “This was why the people of Xia rejoiced when Shang Tang exterminated Xia Jie, and why the people did not condemn King Wu of Zhou when he removed King Zhou from the Yin Shang Dynasty. The people saw that these actions were in accord with proper morals and were the mandate of Heaven. Thus they achieved success.”[13]

  吴起说：“道，是一切行事的原则，可使人掌握根本，不会舍本逐末；义，是正当的行为，可使人成大事、立大功；谋，是深思熟虑，可使人趋利避害；要，是切中纲领，可使人保持业绩，守住成果。如果行为举止不合道义，只顾好大喜功，尽享荣华，必有后患。所以贤明的君主，以道安定天下，以义治理国家，以礼约束百姓，以仁爱抚人民。君主若能遵循道、义、礼、仁这四种德性，国家必然兴盛，反之，必然衰微。因此，古时商汤讨伐夏桀，而夏朝子民反而高兴；周武王讨伐商纣，而商朝人民视为正当。这是因为商汤和周武王，合乎天理和人伦，所以才有如此结果。”

  Running the State and Victory

  Wu Qi said: “In general, to govern the state and the army well, it is necessary to instruct them with propriety, to motivate them with righteousness and to instill a sense of shame in them. When men have a sense of shame, the enlightened ruler, in the grand scheme, can wage a great war or, more simply, preserve peace.

  “Being victorious in battle is relatively easy compared to the difficulty of preserving the fruits of victory. Thus it is said that a ruler whose state gains five victories will meet with disaster; the ruler whose state gains four victories will see his state decline; the ruler whose state gains three victories can achieve hegemony; the ruler whose state gains two victories can claim to be a king and the ruler whose state gains merely one victory will become an emperor. Thus it may be seen that those who have achieved ultimate success following many victories are few and those who have ultimately failed following many victories are many.

  吴起说：“道，是一切行事的原则，可使人掌握根本，不会舍本逐末；义，是正当的行为，可使人成大事、立大功；谋，是深思熟虑，可使人趋利避害；要，是切中纲领，可使人保持业绩，守住成果。如果行为举止不合道义，只顾好大喜功，尽享荣华，必有后患。所以贤明的君主，以道安定天下，以义治理国家，以礼约束百姓，以仁爱抚人民。君主若能遵循道、义、礼、仁这四种德性，国家必然兴盛，反之，必然衰微。因此，古时商汤讨伐夏桀，而夏朝子民反而高兴；周武王讨伐商纣，而商朝人民视为正当。这是因为商汤和周武王，合乎天理和人伦，所以才有如此结果。”

  Reasons for War and its Counter Strategy

  Wu Qi said: “There are five reasons why wars are started: to repair injustice, to win fame, to seek revenge, to gain wealth and to quell internal strife. The wars that are fought for these reasons are called: righteous, bully, anger, plundering and contrary wars.

  “The ‘righteous’ army is raised to save people from disorde
r and chaos. The ‘bully’ army is raised to control, command and awe the people. The 'anger' army is raised by an intemperate ruler merely from some displeasure. The ‘plundering’ army is raised out of greed to seek profit without consideration for moral and ethics. The ‘contrary’ army is raised when the state is in turmoil, the masses exhausted and the morale of the people has been depleted.

  “There are appropriate strategies to counter wars that have been started for these reasons. In the case of the 'righteous', you must use propriety and reason to subdue them. For the 'bully' you must be respectful and even deferential to subdue them. With the 'anger' army, you must use persuasion and patience to subdue them. Against the 'plundering' army you must use your wits and guile to subdue them. Against the 'contrary', you must confront them firmly and impose your authority to subdue them.”

  吴起说：“战争发生的原因有五种，一是争取名位，二是争夺利益，三是仇恨，四是内乱，五是饥荒。而这五种起兵名称是义兵、强兵、刚兵、暴兵、逆兵。除暴救乱称为义；仗势欺人、以强凌弱称为强；因意气用事而发动战争称为刚；不顾利益、贪图利益称为暴；内政紊乱、人民困苦，却仍征调兵力发动战争称为逆。弭平这五种战争的办法如下：对义兵，应以礼相待，使之折服；对强兵，应以谦恭的心，使之折服；对刚兵，应以言辞说服之；对暴兵，应使用谋略摆平；对逆兵，应使用权势慑服。”

  Managing Troops, Selecting Talent, Strengthening the Nation

  Lord Wu said to Wu Qi: “I would like to hear your thoughts on managing troops, selecting talent and strengthening the nation.”

  Wu Qi replied: “From antiquity, it has been seen that enlightened rulers have always made every effort to deal righteously and with propriety to all; to observe the distinctions of rank, encouraging the officials and people to settle into the appropriate hierarchy in accordance with proper custom, and to select and recruit the talented in order to be prepared for emergencies.”

  “In years past, Duke Huan of Qi, Lord Wen of Jin and Lord Mu of Qin were each able to summon tens of thousands of men, and consequently they were able to achieve hegemony.[14] Foremost the enlightened ruler must be able to evaluate his people.

  He must recognize that those who have courage and strength should be assembled into a unit.

  Those who take pleasure in advancing into battle and exerting their strength, so as to manifest their loyalty and courage, should be assembled into another unit.

  Those who are nimble and fleet should be assembled into another unit.

  Officials who have lost their positions and are eager to make amends should be assembled into another unit.

  Those who have lost in war and want to eradicate their disgrace should be assembled into a unit.

  These five units will be the elite troops. With a contingent of a thousand of such men, one can then break any encirclement or breach the walls of any city.”

  武侯问吴起：“愿听您对掌握军队、选拔人才、巩固国家的看法。”

  吴起回答道：“古来英明的国君，必定谨守君臣之间的礼仪，要求上下阶级的分际，使官吏和人民各安其位、顺应风俗，并且选拔人才，应付突发事件。

  春秋时代，齐桓公、晋文公、秦穆公都曾征募勇士好几万，因而称霸。强国的君主，一定先了解人民的实力，选拔人才加以活用。有胆识、有力气的人，编委一队；乐于奋战，以表现忠勇精神的，编委一队；身手矫捷、能够越野的，编委一队；因故丢官去职，急于戴罪立功的，编委一队；曾经打败战，意图建功雪耻的，编委一队。这五队，是军中精锐，有了如此三千人，作战时，如果被敌人围困，必可由内而出，突破重围；如果向敌人进攻，必可由外而入，攻掠城池。”

  Strength in Attack and Defense

  Lord Wu then inquired: “I would like to hear your views on preparing stable battle formations, making impregnable defenses and gaining certain victory in battle.”

  Wu Qi replied: “My methods are more than mere talk; employing my methods will allow you to see immediate effects. When you have worthy men holding high positions and relatively less worthy men occupying lower positions, then your battle formations will be stable. When the people are satisfied with their respective positions and honor their officials, then the defense will be solid. When the people support the policies of their government and are not envious of the conditions in other states, then in battle you are certain to be victorious.”

  武侯接着问：“请问使阵营安定、反防守坚固、作战必胜的方法。”

  吴起回答道：“这些方法岂止于说说听听而已，还可以立即见到成效。如果您能让有才能的人居于上位，而实力差的人置于下位，阵营便能安定；人民安居乐业，爱戴其官吏，防御便巩固；百姓支持政府所有措施，对邻国的施政不以为然，在战争中便稳操胜券。”

  Chapter 1 - Importance of Seeking Talent

  There was once a time when Lord Wu was planning state affairs, and found that the advice offered by his ministers was not equal to his own considerations. After dismissing the court, he wore a pleased and self-satisfied countenance.

  Wu Qi saw this and said: “There was a time when Lord Zhuang of Chu, who was planning state affairs with his ministers, discovered that none of his ministers were his equal in intelligence. After he had dismissed the court, he looked very troubled.

  “His chief official, Shen, then asked him: 'Why does your Lordship wear such a troubled countenance?' Lord Zhuang replied: 'I have heard that there is no deficiency of Sages at any one time and there is not a deficiency of talent in any states. To have such as teachers would allow one to become a king, while having such as friends would allow one to achieve hegemony. Now I am not particularly talented, yet none of my ministers are equal to me. Our state is in deep trouble!'

  “Lord Zhuang was troubled by this same circumstance but my Lordship seems to be rather proud of it. This worries me.”

  On hearing this, Lord Wu was ashamed.

  武侯有一次召集大臣们，讨论国事，群臣所提出的意见都比不上武侯本身的想法。散会后，武侯显得很得意。

  吴起看到此情形，便对武侯说：“从前楚庄王也曾召集群臣商讨国事，群臣意见都不及他。会议结束后，楚庄王愁眉不展。楚国达夫申公问他为何心事重重。楚庄王回答道：‘我曾经听说过，任何时代都有圣人，任何国家都有贤才。以他们为师，可以成王；与他们为友，可以称霸。如今我能力薄弱，而诸位大臣竟然比不上我，楚国前途堪忧。’楚庄王为此烦忧，而您却反而得意。这令臣俱之。”

  武侯听到后，感到羞愧万分。

  Chapter 2 - Knowing the Enemy

  National Alertness

  Lord Wu addressed Wu Qi: “In our current situation, the state of Qin threatens us on the west, Chu intrudes upon us in the south, Chao menaces us in the north, Qi trespasses upon us from the east, Yan endangers our rear and Han jeopardizes our front. Being surrounded by these six states worries me. We have no choice but to defend against them. What can be done about this precarious situation?”

  Wu Qi said: “In general, vigilance in the face of danger is the true measure of good governance: it is essential to the security of state. Since you are alert to the danger and have recognized the importance of being cautious, you have already taken the first step in avoiding disaster. Now, I will describe the characteristic of each of the six states.

  “Although Qi's formations have plentiful numbers and resources, they are not strong. Qin's formations are too diverse and incapable of fighting alone. Chu's formations are complete, but they cannot be maintained indefinitely. Yan's formations are adept at defense but they are immobile. Han's and Zhao's troops are well controlled but they are not effective.”

  武侯问吴起说：“以目前形势来看，秦国威胁我国西方，楚国围在南
方，赵国扼住北方，齐国在东方，燕国在后方阻绝，韩国在前方据守。这六国兵力，环绕在我国四周，形势对我极为不利，真是令人担忧，可有对策？”

  吴起答道：“维护国家安全，首先要有警觉心。如今您能体会到警觉心的重要，灾害便已远离。在此，让我分析六国的形势：齐国兵力充足，但其阵不坚固；秦国兵阵分散，各自为战；楚国兵阵完整，但不能持久；燕国防守阵型坚固，但机动性不足；韩、赵两国兵力训练有素，但在战场上很难发挥实际效用。”

  Six States Characteristics & Counter Strategies

  “Although the Qi people are strong and the country is prosperous, the ruler and officials are arrogant and do not care about the people. The state’s policies are not uniform and not strictly enforcement. Salaries and wages are not fair. This causes disharmony and disunity. Although they are numerous, they are not strong. To defeat them, we should divide our army into three groups and have our left and right groups attack on the left and right wings of Qi's army. Once their battle formations are thrown into disarray, our central group will be in position to attack and victory will follow.

  “The Qin people are a different matter. They are tough and their terrain is treacherous. The Qin government is well organized. They are strict and their orders are enforced. The people believe in their state’s rewards and punishment systems. The Qin troops are brave and have a fighting spirit. They are able to scatter and engage in combat individually. In order to defeat them, we must entice various groups with small benefits; the greedy will abandon their posts to pursue them. We can then capitalize on this opportunity by hunting each group down individually and then capturing the generals that have been isolated. Finally, we must array our army to ambush their commander.