Part 127

The allusion may be to Mencius VI. 2. ix. 2: 戰必克.

武用兵不能必克與書所言遠甚吳起與武一體之人皆著書言兵世稱之曰孫吳然而起之言 兵也輕法制草略無所統紀不若武之書詞約而義盡.

The Tso Chuan.

孫子十三篇不惟武人之根本文士亦當盡心焉其詞約而縟易而深暢而可用論語易大傳之 流孟荀楊著書皆不及也.

是啟人君窮兵黷武之心.

Shih Chi, ch. 25, fol. 1: 兵者聖人所以討彊暴平亂世夷險阻救危殆自含血戴 角之獸見犯則校而况於人懷好惡喜怒之氣喜則愛心生怒則毒螫加情性之理也...豈與世儒闇於 大較不權輕重猥云德化不當用兵大至窘辱失守小乃侵犯削弱遂執不移等哉故教笞不可廢於家刑 罰不可捐於國誅伐不可偃於天下用之有巧拙行之有逆順耳.

The first instance of 木索 given in the P‘ei Wên Yün Fu is from Ssŭ-ma Ch‘ien’s letter to 任安 Jên An (see 文選, ch. 41, f. 9 r^o), where M. Chavannes translates it “la cangue et la chaîne.” But in the present passage it seems rather to indicate some single instrument of torture.

兵者刑也刑者政事也爲夫子之徒實仲由冉求之事也今者據案聽訟械繫罪人笞死于市者 吏之所爲也驅兵數萬撅其城郭纍其妻子斬其罪人亦吏之所爲也木索兵刃無異意也笞之與斬無 異刑也小而易制用力少者木索笞也大而難治用力多者兵刃斬也俱期於除去惡民安活善民.

Cf. Shih Chi, ch. 47, f. 11 v^o.

季孫問于冉有曰子之戰學之乎性達之乎對曰學之季孫曰事孔子惡乎學冉有曰卽學之於 孔子者大聖兼該文武並用適聞其戰法實未之詳也夫不知自何代何年何人分爲二道曰文曰武離而 俱行因使縉紳之士不敢言兵甚或恥言之苟有言者世以爲麤暴異人人不比𢿙嗚呼亡失根本斯爲最 甚.

See Shu Ching, preface § 55.

See Tso Chuan, 定公 X. 2; Shih Chi, ch. 47, f. 4 r^o.

周公相成王制禮作樂尊大儒術有淮夷叛則出征之夫子相魯公會于夾谷曰有文事者必有 武備叱辱齊侯伏不敢動是二大聖人豈不知兵乎.

Lun Yü, XV. 1.

Tso Chuan, 哀公, XI. 7.

See supra.

Tso Chuan, 定公, X. 2.

Ibid. XII. 5; Chia Yü, ch. 1 ad fin.

I have failed to trace this utterance. See note 2 on p. xliii.

See supra.

性理彙要, loc. cit.: 昔吾夫子對衛靈公以軍旅之事未之學答孔文子以甲兵之事 未之聞及觀夾谷之會則以兵加萊人而齊侯懼費人之亂則命將士以伐之而費人北嘗曰我戰則克而 冉有亦曰聖人文武並用孔子豈有眞未學未聞哉特以軍旅甲兵之事非所以爲訓也.

See supra.

Viz., 軍禮, the other four being 吉, 凶, 賓 and 嘉 “worship, mourning, entertainment of guests and festive rites.” See Shu Ching, II. 1. iii. 8, and Chou Li, IX. fol. 49.

Preface to Sun Tzŭ: 孔子曰軍旅之事未之學又曰我戰則克孔子定禮正樂兵則五禮 之一不必以爲專門之學故云未學所爲聖人有所不知或行軍好謀則學之或善將將如伍子胥之用 孫子又何必自學之故又曰我戰則克也.

See p. 166.

This is a rather obscure allusion to Tso Chuan, 襄公, XXXI. 4, where Tzŭ-ch‘an says: 子有美錦不使人學製焉 “If you have a piece of beautiful brocade, you will not employ a mere learner to make it up.”

Cf. Tao Tê Ching, ch. 31: 兵者不祥之器.

Sun Hsing-yen might have quoted Confucius again. See Lun Yü, XIII. 29, 30.