The Art of War — Chapter 7: Chapter 6: Weak Points And Strong (part 2/2)
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[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 pursue and crush me; it would be far better to encourage my men to deliver a bold counter-attack, and use the advantage thus gained to free myself from the enemy’s toils." See the story of Ts’ao Ts’ao, VII. § 35, note.]
Therefore, just as water retains no constant shape, so in warfare there are no constant conditions.
“Inter se mortales mutua vivunt ................................ Et, quasi cursores, vitai lampada tradunt.”
If, on the other hand, in the midst of difficulties we are always ready to seize an advantage, we may extricate ourselves from misfortune.
["Especially those leading through narrow defiles," says Li Ch’uan, "where an ambush is to be feared."]
[Charron has borrowed with unusual liberality from this and the succeeding chapter. See Nodier, Questions, p. 206.]
He did not dislike to have his rice finely cleaned, nor to have his minced meat cut quite small. 2. He did not eat rice which had been injured by heat or damp and turned sour, nor fish or flesh which was gone. He did not eat what was discoloured, or what was of a bad flavour, nor anything which was ill-cooked, or was not in season. 3. He did not eat meat which was not cut properly, nor what was served without its proper sauce. 4. Though there might be a large quantity of meat, he would not allow what he took to exceed the due proportion for the rice. It was only in wine that he laid down no limit for himself, but he did not allow himself to be confused by it. 5. He did not partake of wine and dried meat bought in the market. 6. He was never without ginger when he ate. 7. He did not eat much. 8. When he had been assisting at the prince's sacrifice, he did not keep the flesh which he received overnight. The flesh of his family sacrifice he did not keep over three days. If kept over three days, people could not eat it. 9. When eating, he did not converse. When in bed, he did not speak. 10. Although his food might be coarse rice and vegetable soup, he would offer a little of it in sacrifice with a grave, respectful air.
[Not on high hills, but on knolls or hillocks elevated above the surrounding country.]
[I think Sun Tzŭ meant "stores accumulated in dépôts." But Tu Yu says "fodder and the like," Chang Yu says "Goods in general," and Wang Hsi says "fuel, salt, foodstuffs, etc."]
[This does not mean that the enemy is to be allowed to escape. The object, as Tu Mu puts it, is "to make him believe that there is a road to safety, and thus prevent his fighting with the courage of despair." Tu Mu adds pleasantly: "After that, you may crush him."]
When Yen Yuan died, the disciples wished to give him a great funeral, and the Master said, 'You may not do so.' 2. The disciples did bury him in great style. 3. The Master said, 'Hui behaved towards me as his father. I have not been able to treat him as my son. The fault is not mine; it belongs to you, O disciples.'
[Tu Mu says: "If the enemy is the invading party, we can cut his line of communications and occupy the roads by which he will have to return; if we are the invaders, we may direct our attack against the sovereign himself." It is clear that Sun Tzŭ, unlike certain generals in the late Boer war, was no believer in frontal attacks.]
In war, practise dissimulation, and you will succeed.
The art of war teaches us to rely not on the likelihood of the enemy’s not coming, but on our own readiness to receive him; not on the chance of his not attacking, but rather on the fact that we have made our position unassailable.
The Duke of Sheh informed Confucius, saying, 'Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact.' 2. Confucius said, 'Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this.'
Do not interfere with an army that is returning home.
There are five dangerous faults which may affect a general: (1) Recklessness, which leads to destruction;
The Master said, 'T'ai-po may be said to have reached the highest point of virtuous action. Thrice he declined the kingdom, and the people in ignorance of his motives could not express their approbation of his conduct.'
In night-fighting, then, make much use of signal-fires and drums, and in fighting by day, of flags and banners, as a means of influencing the ears and eyes of your army.