Sun Ch`ing[2]
and the Prince of Lin-wu[3]
were discussing military
affairs before King Hsiao-ch`êng of Chao. The king said, "I
venture to ask what is [most] important in military operations."
The Prince of Lin-wu said, "Well, in military operations the
important thing is on the one hand to take advantage of the
opportunities given by Heaven and on the other to take advantage
of the terrain. Mobilize last but get there first. This is what is
important in military operations."
Sun Ch`ing said, "Not so. Now the one important thing in
military operations consists in gaining the support of officers and
people. If the six [chariot] horses are not in accord, Ts`ao-fu
[himself] could not drive them far. If bow and arrow do not
match, [even] Yi could not hit a small mark with them. Without
the support of officers and people, T`ang or Wu would not have
been able to win victories with them. Seen in this light, the
important thing is simply to gain the support of officers and
people."
The Prince of Lin-wu said, "Not so. What is employed in
military tactics is [the element of] surprise; what is valued are
stratagems and guile. Those skilled in the use [of such elements]
may be compared with an escaping hare—no one knows where
they are going to pop out. Sun [Wu] and Wu [Ch`i] used them,
and were without opponents in the empire. Seen in this light, why
is it necessary to wait for the support of officers and people before
you can do anything?"
Sun Ch`ing said, "Not so. What you[3]
speak of are the military
operations of a feudal lord, the affairs of a scheming minister.
What I am talking about are the military methods of the man
characterized by jên, and the undertakings of a Saintly King. It
is possible to practice guile only against those who are lazy or
where there is a marked estrangement between prince and subjects,
between superior and inferior. Now if a Chih [tries to] deceive a
Chieh, there is still [the chance of] skill and awkwardness involved;
but if a Chieh [tries to] deceive a Yao, it is like stirring up boiling
water with the finger, or dashing an egg against a rock. If you
run into a raging fire while carrying feathers and fur, you will be
burnt. So how can you use guile? Furthermore, who is going to
succeed with an oppressive state? Any who succeed with such
[a state] must needs cheat the people.[4]
But the people's love for
me is like the pleasure they take in the chiao and the lan plants
for their fragrance; it is joyous as [the love between] father and
son.[5]
They regard their superiors as men with poisonous beestingers.[6]
Though there be a Chieh or a Chih, is [anyone] going
to be willing on the behalf of those he most hates to injure those
whom he most loves? This is like [trying to] make a man's sons
and grandsons injure their own parents; the former will notify
them in advance,[7]
so how can you use guile?
"Furthermore, the troops of the man characterized by jên form
companies when together, and when separated they form ranks.
Extended, they are like the long sword Mo-yeh:
[8]
those running
up against them are cut in two. In a salient they are like the sharp
point of Mo-yeh: those who oppose them are destroyed. In
surrounding [operations] they are immovable as hills and mountains.
In square formations they are like a great boulder that
cannot be disloged; those that butt against them retreat with
broken horns and cracked joints. So how can you use guile?
The Ode says,
[9]
The Martial King displayed his banner,[10]
And with reverence grasped his axe.
It was like [the case of] a blazing fire,
Which no one can repress.[11]
This is said of the military tactics of T`ang and Wu."
King Hsiao-ch`êng withdrew from the mat, clasped his hands[12]
and said, "Though I am not intelligent, I ask to rely on the
Master's military tactics."
