Part 10

This seems to be the way in which Ts‘ao Kung understood the passage, and is perhaps the best sense to be got out of the text as it stands. Most of the commentators give the following explanation: “It is impossible to lay down rules for warfare before you come into touch with the enemy.” This would be very plausible if it did not ignore 此, which unmistakably refers to the maxims which Sun Tzŭ has been laying down. It is possible, of course, that 此 may be a later interpolation, in which case the sentence would practically mean: “Success in warfare cannot be taught.” As an alternative, however, I would venture to suggest that a second 不 may have fallen out after 可, so that we get: “These maxims for succeeding in war are the first that ought to be imparted.”

26. 夫未戰而廟算勝者得算多也未戰而廟算不勝者得算少也多算勝少算不勝而況於無算 乎吾以此觀之勝負見矣

Now the general who wins a battle makes many calculations in his temple ere the battle is fought.

Chang Yü tells us that in ancient times it was customary for a temple to be set apart for the use of a general who was about to take the field, in order that he might there elaborate his plan of campaign. Capt. Calthrop misunderstands it as “the shrine of the ancestors,” and gives a loose and inaccurate rendering of the whole passage.

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.

II. 作戰篇

WAGING WAR.

Ts‘ao Kung has the note: 欲戰必先算其費務 “He who wishes to fight must first count the cost,” which prepares us for the discovery that the subject of the chapter is not what we might expect from the title, but is primarily a consideration of ways and means.

1. 孫子曰凡用兵之法馳車千駟革車千乘帶甲十萬千里饋糧則內外之費賓客之用膠漆之材 車甲之奉日費千金然後十萬之師舉矣

Sun Tzŭ said: In the operations of war, where there are in the field a thousand swift chariots, as many heavy chariots, and a hundred thousand mail-clad soldiers,

The 馳車 were lightly built and, according to Chang Yü, used for the attack; the 革車 were heavier, and designed for purposes of defence. Li Ch‘üan, it is true, says that the latter were light, but this seems hardly probable. Capt. Calthrop translates “chariots” and “supply wagons” respectively, but is not supported by any commentator. It is interesting to note the analogies between early Chinese warfare and that of the Homeric Greeks. In each case, the war-chariot was the important factor, forming as it did the nucleus round which was grouped a certain number of foot-soldiers. With regard to the numbers given here, we are informed that each swift chariot was accompanied by 75 footmen, and each heavy chariot by 25 footmen, so that the whole army would be divided up into a thousand battalions, each consisting of two chariots and a hundred men.

with provisions enough to carry them a thousand li,

2.78 modern li go to a mile. The length may have varied slightly since Sun Tzŭ’s time.

the expenditure at home and at the front, including entertainment of guests, small items such as glue and paint, and sums spent on chariots and armour, will reach the total of a thousand ounces of silver per day.

則, which follows 糧 in the textus receptus, is important as indicating the apodosis. In the text adopted by Capt. Calthrop it is omitted, so that he is led to give this meaningless translation of the opening sentence: “Now the requirements of War are such that we need 1,000 chariots,” etc. The second 費, which is redundant, is omitted in the Yü Lan. 千金, like 千里 above, is meant to suggest a large but indefinite number. As the Chinese have never possessed gold coins, it is incorrect to translate it “1000 pieces of gold.”

Such is the cost of raising an army of 100,000 men.

Capt. Calthrop adds: “You have the instruments of victory,” which he seems to get from the first five characters of the next sentence.

2. 其用戰也勝久則鈍兵挫銳攻城則力屈

When you engage in actual fighting, if victory is long in coming, the men’s weapons will grow dull and their ardour will be damped.

The Yü Lan omits 勝; but though 勝久 is certainly a bold phrase, it is more likely to be right than not. Both in this place and in § 4, the T‘ung Tien and Yü Lan read 頓 (in the sense of “to injure”) instead of 鈍.

If you lay siege to a town, you will exhaust your strength.

As synonyms to 屈 are given 盡, 殫, 窮 and 困.

3. 久暴師則國用不足

Again, if the campaign is protracted, the resources of the State will not be equal to the strain.

久暴師 means literally, “If there is long exposure of the army.” Of 暴 in this sense K‘ang Hsi cites an instance from the biography of 竇融 Tou Jung in the Hou Han Shu, where the commentary defines it by 露. Cf. also the following from the 戰國策: 將軍久暴露於外 “General, you have long been exposed to all weathers.”

4. 夫鈍兵挫銳屈力殫貨則諸侯乘其幣而起雖有智者不能善其後矣

Now, when your weapons are dulled, your ardour damped, your strength exhausted and your treasure spent, other chieftains will spring up to take advantage of your extremity. Then no man, however wise, will be able to avert the consequences that must ensue.

Following Tu Yu, I understand 善 in the sense of “to make good,” i.e. to mend. But Tu Mu and Ho Shih explain it as “to make good plans”—for the future.