Part 32

Do not linger in dangerously isolated positions.

絶地 is not one of the Nine Situations as given in the beginning of chap. XI, but occurs later on (ibid. § 43, q.v.). We may compare it with 重地 (XI. § 7). Chang Yü calls it a 危絶之地, situated across the frontier, in hostile territory. Li Ch‘üan says it is “country in which there are no springs or wells, flocks or herds, vegetables or firewood;” Chia Lin, “one of gorges, chasms and precipices, without a road by which to advance.”

In hemmed-in situations, you must resort to stratagem.

See XI. §§ 9, 14. Capt. Calthrop has “mountainous and wooded country,” which is a quite inadequate translation of 圍.

In a desperate position, you must fight.

See XI. §§ 10, 14. Chang Yü has an important note here, which must be given in full. “From 圮地無舍,” he says, “down to this point, the Nine Variations are presented to us. The reason why only five are given is that the subject is treated en précis (舉其大略也). So in chap. XI, where he discusses the variations of tactics corresponding to the Nine Grounds, Sun Tzŭ mentions only six variations; there again we have an abridgment. [I cannot understand what Chang Yü means by this statement. He can only be referring to §§ 11–14 or §§ 46–50 of chap. XI; but in both places all the nine grounds are discussed. Perhaps he is confusing these with the Six 地形 of chap. X.] All kinds of ground have corresponding military positions, and also a variation of tactics suitable to each (凡地有勢有變). In chap. XI, what we find enumerated first [§§ 2–10] are the situations; afterwards [§§ 11–14] the corresponding tactics. Now, how can we tell that the 九變 “Nine Variations” are simply the 九地之變 “variations of tactics corresponding to the Nine Grounds”? It is said further on [§ 5] that ‘the general who does not understand the nine variations of tactics may be well acquainted with the features of the country, yet he will not be able to turn his knowledge to practical account.’ Again, in chap. XI [§ 41] we read: ‘The different measures adapted to the nine varieties of ground (九地之變) and the expediency of aggressive or defensive tactics must be carefully examined.’ From a consideration of these passages the meaning is made clear. When later on the nine grounds are enumerated, Sun Tzŭ recurs to these nine variations. He wishes here to speak of the Five Advantages [see infra, § 6], so he begins by setting forth the Nine Variations. These are inseparably connected in practice, and therefore they are dealt with together.” The weak point of this argument is the suggestion that 五事 “five things” can stand as a 大畧, that is, an abstract or abridgment, of nine, when those that are omitted are not less important than those that appear, and when one of the latter is not included amongst the nine at all.

3. 塗有所不由軍有所不擊城有所不攻地有所不爭君命有所不受

There are roads which must not be followed,

“Especially those leading through narrow defiles,” says Li Ch‘üan, “where an ambush is to be feared.”

armies which must not be attacked,

More correctly, perhaps, “there are times when an army must not be attacked.” Ch‘ên Hao says: “When you see your way to obtain a trivial advantage, but are powerless to inflict a real defeat, refrain from attacking, for fear of overtaxing your men’s strength.”

towns

Capt. Calthrop says “castles”—an unfortunate attempt to introduce local colour.

which must not be besieged,

Cf. III. § 4. Ts‘ao Kung gives an interesting illustration from his own experience. When invading the territory of 徐州 Hsü-chou, he ignored the city of 華費 Hua-pi, which lay directly in his path, and pressed on into the heart of the country. This excellent strategy was rewarded by the subsequent capture of no fewer than fourteen important district cities. Chang Yü says: “No town should be attacked which, if taken, cannot be held, or if left alone, will not cause any trouble.” 荀罃 Hsün Ying, when urged to attack 偪陽 Pi-yang, replied: “The city is small and well-fortified; even if I succeed in taking it, ’t will be no great feat of arms; whereas if I fail, I shall make myself a laughing-stock.” In the seventeenth century, sieges still formed a large proportion of war. It was Turenne who directed attention to the importance of marches, countermarches and manœuvres. He said: “It is a great mistake to waste men in taking a town when the same expenditure of soldiers will gain a province.”

positions which must not be contested, commands of the sovereign which must not be obeyed.

This is a hard saying for the Chinese, with their reverence for authority, and Wei Liao Tzŭ (quoted by Tu Mu) is moved to exclaim: 兵者凶器也爭者逆德也將者死官也 “Weapons are baleful instruments, strife is antagonistic to virtue, a military commander is the negation of civil order!” The unpalatable fact remains, however, that even Imperial wishes must be subordinated to military necessity. Cf. III. § 17. (5), X. § 23. The T‘ung Tien has 將在軍 before 君命, etc. This is a gloss on the words by Chu-ko Liang, which being repeated by Tu Yu became incorporated with the text. Chang Yü thinks that these five precepts are the 五利 referred to in § 6. Another theory is that the mysterious 九變 are here enumerated, starting with 圮地無舍 and ending at 地有所不爭, while the final clause 君命有所不受 embraces and as it were sums up all the nine. Thus Ho Shih says: “Even if it be your sovereign’s command to encamp in difficult country, linger in isolated positions, etc., you must not do so.” The theory is perhaps a little too ingenious to be accepted with confidence.

4. 故將通於九變之利者知用兵矣

The general who thoroughly understands the advantages that accompany variation of tactics knows how to handle his troops.

Before 利 in the original text there is a 地 which is obviously not required.

5. 將不通於九變之利者雖知地形不能得地之利矣

The general who does not understand these, may be well acquainted with the configuration of the country, yet he will not be able to turn his knowledge to practical account.

Literally, “get the advantage of the ground,” which means not only securing good positions, but availing oneself of natural advantages in every possible way. Chang Yü says: “Every kind of ground is characterised by certain natural features, and also gives scope for a certain variability of plan. How is it possible to turn these natural features to account unless topographical knowledge is supplemented by versatility of mind?”

6. 治兵不知九變之術雖知五利不能得人之用矣

So, the student of war who is unversed in the art of varying his plans, even though he be acquainted with the Five Advantages, will fail to make the best use of his men.

Ts‘ao Kung says that the 五利 are 下五事也 “the five things that follow;” but this cannot be right. We must rather look back to the five “variations” contained in § 3. Chia Lin (who reads 五變 here to balance the 五利) tells us that these imply five obvious and generally advantageous lines of action, namely: “if a certain road is short, it must be followed; if an army is isolated, it must be attacked; if a town is in a parlous condition, it must be besieged; if a position can be stormed, it must be attempted; and if consistent with military operations, the ruler’s commands must be obeyed.” But there are circumstances which sometimes forbid a general to use these advantages. For instance, “a certain road may be the shortest way for him, but if he knows that it abounds in natural obstacles, or that the enemy has laid an ambush on it, he will not follow that road. A hostile force may be open to attack, but if he knows that it is hard-pressed and likely to fight with desperation, he will refrain from striking,” and so on. Here the 變 comes in to modify the 利, and hence we see the uselessness of knowing the one without the other—of having an eye for weaknesses in the enemy’s armour without being clever enough to recast one’s plans on the spur of the moment. Capt. Calthrop offers this slovenly translation: “In the management of armies, if the art of the Nine Changes be understood [sic], a knowledge of the Five Advantages is of no avail.”

7. 是故智者之慮必雜於利害

Hence in the wise leader’s plans, considerations of advantage and of disadvantage will be blended together.