The Art of War Sun Tzu (most read books of all time txt) 📖

The Tʽu Shu has 守 instead of 逃, which is hardly distinguishable in sense from 避 in the next clause. The meaning, “we can watch the enemy,” is certainly a great improvement on the above; but unfortunately there appears to be no very good authority for the variant. Chang Yü reminds us that the saying only applies if the other factors are equal; a small difference in numbers is often more than counterbalanced by superior energy and discipline. ↩

In other words: “C’est magnifique; mais ce n’est pas la guerre.” ↩

隙 cannot be restricted to anything so particular as in Capt. Calthrop’s translation, “divided in his allegiance.” It is simply keeping up the metaphor suggested by 周. As Li Chʽüan tersely puts it: 隙缺也將才不備兵必弱 “Chʽi, gap, indicates deficiency; if the general’s ability is not perfect (i.e. if he is not thoroughly versed in his profession), his army will lack strength.” ↩

Tsʽao Kung weakly defines 縻 as 御 “control,” “direct.” Cf. chapter III (“He will win who has military capacity⁠ ⁠…”). But in reality it is one of those graphic metaphors which from time to time illuminate Sun Tzǔ’s work, and is rightfully explained by Li Chʽüan as = 絆. He adds the comment: 如絆驥足無馳驟也. “It is like tying together the legs of a thoroughbred, so that it is unable to gallop.” One would naturally think of “the ruler” in this passage as being at home, and trying to direct the movements of his army from a distance. But the commentators understand just the reverse, and quote the saying of Tʽai Kung: 國不可以從外治軍不可以從中御 “A kingdom should not be governed from without, an army should not be directed from within.” Of course it is true that, during an engagement, or when in close touch with the enemy, the general should not be in the thick of his own troops, but a little distance apart. Otherwise, he will be liable to misjudge the position as a whole, and give wrong orders. ↩

Tsʽao Kung’s note is: 軍容不入國國容不入軍禮不可以治兵也, which may be freely translated: “The military sphere and the civil sphere are wholly distinct; you can’t handle an army in kid gloves.” And Chang Yü says: “Humanity and justice (仁義) are the principles on which to govern a state, but not an army; opportunism and flexibility (權變), on the other hand, are military rather than civic virtues.” 同三軍之政, “to assimilate the governing of the army”⁠—to that of a State, understood. The Tʽung Tien has 欲 inserted before 同, here and in the next paragraph. ↩

That is, he is not careful to use the right man in the right place. ↩

I follow Mei Yao-chʽên here. The other commentators make 不知 etc. refer, not to the ruler, as in the previous two ways (“By commanding the army⁠ ⁠…” and “By attempting to govern⁠ ⁠…”), but to the officers he employs. Thus Tu Yu says: 將若不知權變不可付以勢位 “If a general is ignorant of the principle of adaptability, he must not be entrusted with a position of authority.” Tu Mu quotes 黃石公: “The skilful employer of men will emply the wise man, the brave man, the covetous man, and the stupid man. For the wise man delights in establishing his merit, the brave man likes to show his courage in action, the covetous man is quick at seizing advantages, and the stupid man has no fear of death.” The Tʽung Tien reads 軍覆疑, which Tu Yu explains as 覆敗 “is utterly defeated.” Capt. Calthrop gives a very inaccurate rendering: “Ignorant of the situation of the army, to interfere in its dispositions.” ↩

Most of the commentators take 引 in the sense of 奪, which it seems to bear also in the Li Chi, 玉藻, I 18. (卻 is there given as its equivalent, but Legge tries notwithstanding to retain the more usual sense, translating “draw⁠ ⁠… back,” which is hardly defensible.) Tu Mu and Wang Hsi, however, think 引勝 means “leading up to the enemy’s victory.” ↩

Chang Yü says: “If he can fight, he advances and takes the offensive; if he cannot fight, he retreats and remains on the defensive. He will invariably conquer who knows whether it is right to take the offensive or the defensive.” ↩

This is not merely the general’s ability to estimate numbers correctly, as Li Chʽüan and others make out. Chang Yü expounds the saying more satisfactorily: “By applying the art of war, it is possible with a lesser force to defeat a greater, and vice versa. The secret lies in an eye for locality, and in not letting the right moment slip. Thus Wu Tzǔ says: ‘With a superior force, make for easy ground; with an inferior one, make for difficult ground.’ ” ↩

Tsʽao Kung refers 上下 less well to sovereign and subjects. ↩

Tu Yu quotes 王子 as saying: 指授在君決戰在將也 “It is the sovereign’s function to give broad instructions, but to decide on battle is the function of the general.” It is needless to dilate on the military disasters which have been caused by undue interference with operations in the field