The Art of War, Sun Tzu [best english books to read for beginners TXT] 📗

the conciseness of 雜於害 “to blend [thoughts of advantage] with disadvantage,” but the meaning is as given. Tu Mu says: “If I wish to extricate myself from a dangerous position, I must consider not only the enemy’s ability to injure me, but also my own ability to gain an advantage over the enemy. If in my counsels these two considerations are properly blended, I shall succeed in liberating myself⁠ ⁠… For instance, if I am surrounded by the enemy and only think of effecting an escape, the nervelessness of my policy will incite my adversary to deliver a bold counterattack, and use the advantage thus gained to free myself from the enemy’s toils.” See the story of Tsʽao Tsʽao in note 396. In his first edition, Capt. Calthrop translated “Hence in the wise leader’s plans⁠ ⁠…” as follows: “The wise man perceives clearly wherein lies advantage and disadvantage. While recognising an opportunity, he does not overlook the risks, and saves future anxiety.” This has now been altered into: “The wise man considers well both advantage and disadvantage. He sees a way out of adversity, and on the day of victory to danger is not blind.” Owing to a needless inversion of the Chinese, the words which I have italicised are evidently intended to represent the previous paragraph! ↩

Chia Lin enumerates several ways of inflicting this injury, some of which would only occur to the Oriental mind:⁠—“Entice away the enemy’s best and wisest men, so that he may be left without counsellors. Introduce traitors into his country, that the government policy may be rendered futile. Foment intrigue and deceit, and thus sow dissension between the ruler and his ministers. By means of every artful contrivance, cause deterioration amongst his men and waste of his treasure. Corrupt his morals by insidious gifts leading him into excess. Disturb and unsettle his mind by presenting him with lovely women.” Chang Yü (after Wang Hsi) considers the 害 to be military chastisement: “Get the enemy,” he says, “into a position where he must suffer injury, and he will submit of his own accord.” Capt. Calthrop twists Sun Tzǔ’s words into an absurdly barbarous precept: “In reducing an enemy to submission, inflict all possible damage upon him.” ↩

業 is defined by Tsʽao Kung as 事, and his definition is generally adopted by the commentators. Tu Mu, however, seems to take it in the sense of “possessions,” or, as we might say, “assets,” which he considers to be 兵衆國富人和令行 “a large army, a rich exchequer, harmony amongst the soldiers, punctual fulfilment of commands.” These give us a whip-hand over the enemy. ↩

役, literally, “make servants of them.” Tu Yu says 令不得安佚 “prevent them from having any rest.” ↩

Mêng Shih’s note contains an excellent example of the idiomatic use of 變: 令忘變而速至 “cause them to forget pien (the reasons for acting otherwise than on their first impulse), and hasten in our direction.” ↩

The Tʽung Tien and Yü Lan read 有能以待之也, but the conciser form is more likely to be right. ↩

The Tʽung Tien and Yü Lan insert 吾也 after the first 攻, and omit 有所. ↩

勇而無慮 “Bravery without forethought,” as Tsʽao Kung analyses it, which causes a man to fight blindly and desperately like a mad bull. Such an opponent, says Chang Yü, “must not be encountered with brute force, but may be lured into an ambush and slain.” Cf. Wu Tzǔ, chap. IV ad init.: 凡人論將常觀於勇勇之於將乃數分之一耳夫勇者必輕合而不知利未可也 “In estimating the character of a general, men are wont to pay exclusive attention to his courage, forgetting that courage is only one our of many qualities which a general should possess. The merely brave man is prone to fight recklessly; and he who fights recklessly, withou any perception of what is expedient, must be condemned.” The Ssǔ-ma Fa, too, makes the incisive remark 上死不勝 “Simply going to one’s death does not bring about victory.” ↩

必生 is explained by Tsʽao Kung of the man “whom timidity prevents from advancing to seize an advantage,” and Wang Hsi adds, “who is quick to flee at the sight of danger.” Mêng Shih gives the closer paraphrase 志必生反 “he who is bent on returning alive,” that is, the man who will never take a risk. But, as Sun Tzǔ knew, nothing is to be achieved in war unless you are willing to take risks. Tʽai Kung said: 失利後時反受其殃 “He who lets an advantage slip will subsequently bring upon himself real disaster.” In 404 AD, 劉裕 Liu Yü pursued the rebel 桓玄 Huan Hsüan up the Yangtsze and fought a naval battle with him at 崢嶸洲 the island of Chʽêng-hung. The loyal troops numbered only a few thousands, while their opponents were in great force. But Huan Hsüan, fearing the fate which was in store for him should he be overcome, had a light boat made fast to the side of his war-junk, so that he might escape, if necessary, at a moment’s notice. The natural result was that the fighting spirit of his soldiers was utterly quenched, and when the loyalists made an attack from windward with fireships, all striving with the utmost ardour to be first in the fray, Huan Hsüan’s forces were routed, had to