1Sun Tzŭ said: The art of war is of vital importance to the State.
2It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected.
3The art of war, then, is governed by five constant factors, to be taken into account in one’s deliberations, when seeking to determine the conditions obtaining in the field.
4These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline.
Notes
It appears from what follows that Sun Tzŭ means by "Moral Law" a principle of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One might be tempted to render it by "morale," were it not considered as an attribute of the ruler in § 13.5, 6The Moral Law causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger.
Notes
Tu Yu quotes Wang Tzŭ as saying: "Without constant practice, the officers will be nervous and undecided when mustering for battle; without constant practice, the general will be wavering and irresolute when the crisis is at hand."7Heaven signifies night and day, cold and heat, times and seasons.
Notes
The commentators, I think, make an unnecessary mystery of two words here. Meng Shih refers to "the hard and the soft, waxing and waning" of Heaven. Wang Hsi, however, may be right in saying that what is meant is "the general economy of Heaven," including the five elements, the four seasons, wind and clouds, and other phenomena.8Earth comprises distances, great and small; danger and security; open ground and narrow passes; the chances of life and death.
9The Commander stands for the virtues of wisdom, sincerity, benevolence, courage and strictness.
Notes
The five cardinal virtues of the Chinese are (1) humanity or benevolence; (2) uprightness of mind; (3) self-respect, self-control, or "proper feeling;" (4) wisdom; (5) sincerity or good faith. Here "wisdom" and "sincerity" are put before "humanity or benevolence," and the two military virtues of "courage" and "strictness" substituted for "uprightness of mind" and "self-respect, self-control, or ‘proper feeling.’"10By Method and discipline are to be understood the marshalling of the army in its proper subdivisions, the gradations of rank among the officers, the maintenance of roads by which supplies may reach the army, and the control of military expenditure.
11These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail.
12Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise:—
13(1) Which of the two sovereigns is imbued with the Moral law? (2) Which of the two generals has most ability? (3) With whom lie the advantages derived from Heaven and Earth? (4) On which side is discipline most rigorously enforced? (5) Which army is the stronger? (6) On which side are officers and men more highly trained? (7) In which army is there the greater constancy both in reward and punishment?
Notes
I.e., "is in harmony with his subjects." Cf. § 5.See §§ 7, 8Tu Mu alludes to the remarkable story of Ts’ao Ts’ao (A.D. 155-220), who was such a strict disciplinarian that once, in accordance with his own severe regulations against injury to standing crops, he condemned himself to death for having allowed his horse to shy into a field of corn! However, in lieu of losing his head, he was persuaded to satisfy his sense of justice by cutting off his hair. Ts’ao Ts’ao’s own comment on the present passage is characteristically curt: "when you lay down a law, see that it is not disobeyed; if it is disobeyed the offender must be put to death."Morally as well as physically. As Mei Yao-ch’en puts it, freely rendered, "esprit de corps and ‘big battalions.’"Tu Yu quotes Wang Tzŭ as saying: "Without constant practice, the officers will be nervous and undecided when mustering for battle; without constant practice, the general will be wavering and irresolute when the crisis is at hand."On which side is there the most absolute certainty that merit will be properly rewarded and misdeeds summarily punished?14By means of these seven considerations I can forecast victory or defeat.
15The general that hearkens to my counsel and acts upon it, will conquer:—let such a one be retained in command! The general that hearkens not to my counsel nor acts upon it, will suffer defeat:—let such a one be dismissed!
Notes
The form of this paragraph reminds us that Sun Tzŭ’s treatise was composed expressly for the benefit of his patron Ho Lu, king of the Wu State.16While heeding the profit of my counsel, avail yourself also of any helpful circumstances over and beyond the ordinary rules.
17According as circumstances are favourable, one should modify one’s plans.
Notes
Sun Tzŭ, as a practical soldier, will have none of the "bookish theoric." He cautions us here not to pin our faith to abstract principles; "for," as Chang Yu puts it, "while the main laws of strategy can be stated clearly enough for the benefit of all and sundry, you must be guided by the actions of the enemy in attempting to secure a favourable position in actual warfare." On the eve of the battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the Duke of Wellington in order to learn what his plans and calculations were for the morrow, because, as he explained, he might suddenly find himself Commander-in-chief and would be unable to frame new plans in a critical moment. The Duke listened quietly and then said: "Who will attack the first tomorrow—I or Bonaparte?" "Bonaparte," replied Lord Uxbridge. "Well," continued the Duke, "Bonaparte has not given me any idea of his projects; and as my plans will depend upon his, how can you expect me to tell you what mine are?" 118All warfare is based on deception.
Notes
The truth of this pithy and profound saying will be admitted by every soldier. Col. Henderson tells us that Wellington, great in so many military qualities, was especially distinguished by "the extraordinary skill with which he concealed his movements and deceived both friend and foe."19Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.
20Hold out baits to entice the enemy. Feign disorder, and crush him.
Notes
All commentators, except Chang Yu, say, "When he is in disorder, crush him." It is more natural to suppose that Sun Tzŭ is still illustrating the uses of deception in war.21If he is secure at all points, be prepared for him. If he is in superior strength, evade him.
22If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow arrogant.
Notes
Wang Tzŭ, quoted by Tu Yu, says that the good tactician plays with his adversary as a cat plays with a mouse, first feigning weakness and immobility, and then suddenly pouncing upon him.23If he is taking his ease, give him no rest. If his forces are united, separate them.
Notes
This is probably the meaning though Mei Yao-ch’en has the note: "while we are taking our ease, wait for the enemy to tire himself out." The Yu Lan has "Lure him on and tire him out."Less plausible is the interpretation favoured by most of the commentators: "If sovereign and subject are in accord, put division between them."24Attack him where he is unprepared, appear where you are not expected.
25These military devices, leading to victory, must not be divulged beforehand.
26Now the general who wins a battle makes many calculations in his temple ere the battle is fought. The general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory, and few calculations to defeat: how much more no calculation at all! It is by attention to this point that I can foresee who is likely to win or lose.