King Wu asked the T'ai Kung: "What is the Tao for appointing the commanding general?"
The T'ai Kung said: "When the state encounters danger, the ruler should vacate the Main Hall, summon the general, and charge him as follows: `The security or endangerment of the Altars of State all lie with the army's commanding general. At present such-and-such a state does not act properly submissive. I would like you to lead the army forth to respond to it.'
"After the general has received his mandate, command the Grand Scribe to bore the sacred tortoise shell to divine an auspicious day. Thereafter, to prepare for the chosen day, observe a vegetarian regime for three days, and then go to the ancestral temple to hand over the fu and yueh axes.41
"After the ruler has entered the gate to the temple, he stands facing west. The general enters the temple gate and stands facing north. The ruler personally takes the yueh ax and, holding it by the head, passes the handle to the general, saying: `From this to Heaven above will be controlled by the General of the Army.' Then taking the fu axe by the handle, he should give the blade to the general, saying: `From this to the depths below will be controlled by the General of the Army. When you see vacuity in the enemy you should advance; when you see substance you should halt.42 Do not assume that the Three Armies are large and treat the enemy lightly. Do not commit yourself to die just because you have received a heavy responsibility. Do not, because you are honored, regard other men as lowly. Do not rely upon yourself alone and contravene the masses. Do not take verbal facility to be a sign of certainty. When the officers have not yet been seated, do not sit. When the officers have not yet eaten, do not eat. You should share heat and cold with them. If you behave in this way the officers and masses will certainly exhaust their strength in fighting to the death.'a3
"After the general has received his mandate, he bows and responds to the ruler: `I have heard that a country cannot follow the commands of another state's government, while an army [in the field] cannot follow central government control. Someone of two minds cannot properly serve his ruler; someone in doubt cannot respond to the enemy. I have already received my mandate and taken sole control of the awesome power of the fu and yueh axes. I do not dare return alive. I would like to request that you condescend to grant complete and sole command to me. If you do not permit it, I dare not accept the post of general.' The king then grants it, and the general formally takes his leave and departs.44
"Military matters are not determined by the ruler's commands; they all proceed from the commanding general. When [the commanding general] approaches an enemy and decides to engage in battle, he is not of two minds. In this way there is no Heaven above, no Earth below, no enemy in front, and no ruler to the rear. For this reason the wise make plans for him, the courageous fight for him. Their spirit soars to the blue clouds; they are swift like galloping steeds. Even before the blades clash, the enemy surrenders submissively.
"War is won outside the borders of the state, but the general's merit is established within it. Officials are promoted and receive the highest rewards; the hundred surnames rejoice; and the general is blameless. For this reason the winds and rains will be seasonable; the five grains will grow abundantly; and the altars of state will be secure and peaceful."
King Wu said: "Excellent."
King Wu asked: "How does the general create awesomeness? How can he be enlightened? How can he make his prohibitions effective and get his orders implemented?"
The T'ai Kung said: "The general creates awesomeness by executing the great, and becomes enlightened by rewarding the small. Prohibitions are made effective and laws implemented by careful scrutiny in the use of punishments. Therefore if by executing one man the entire army will quake, kill him. If by rewarding one man the masses will be pleased, reward him. In executing, value the great; in rewarding, value the small. When you kill the powerful and the honored, this is punishment that reaches the pinnacle. When rewards extend down to the cowherds, grooms, and stablemen, these are rewards penetrating downward to the lowest. When punishments reach the pinnacle and rewards penetrate to the lowest, then your awesomeness has been effected."
King Wu asked the T'ai Kung: "When we attack I want the masses of the Three Armies to contend with each other to scale the wall first, and compete with each other to be in the forefront when we fight in the field. When they hear the sound of the gongs [to retreat] they will be angry, and when they hear the sound of the drums [to advance] they will be happy. How can we accomplish this?"
The T'ai Kung said: "A general has three techniques for attaining victory."
King Wu asked: "May I ask what they are?"
The T'ai Kung: "If in winter the general does not wear a fur robe, in summer does not carry a fan, and in the rain does not set up a canopy, he is called a `general of proper form.' Unless the general himself submits to these observances, he will not have the means to know the cold and warmth of the officers and soldiers.
"If, when they advance into ravines and obstacles or encounter muddy terrain, the general always takes the first steps, he is termed a `general of strength.' If the general does not personally exert his strength, he has no means to know the labors and hardships of the officers and soldiers.
"If only after the men are settled in their encampment does the general retire; only after all the cooks have finished their cooking does he go in to eat; and if the army does not light fires to keep warm he also does not have one, he is termed a `general who stifles desire.' Unless the general himself practices stifling his desires, he has no way to know the hunger and satiety of the officers and troops.
"The general shares heat and cold, labor and suffering, hunger and satiety with the officers and men. Therefore when the masses of the Three Armies hear the sound of the drum they are happy, and when they hear the sound of the gong they are angry. When attacking a high wall or crossing a deep lake, under a hail of arrows and stones, the officers will compete to be first to scale the wall. When the naked blades clash, the officers will compete to be the first to go forward. It is not because they like death and take pleasure in being wounded, but because the general knows their feelings of heat and cold, hunger and satiety, and clearly displays his knowledge of their labor and suffering."
King Wu asked the T'ai Kung: "If we lead the army deep into the territory of the feudal lords where the Three Armies suddenly suffer some delay or require urgent action-perhaps a situation to our advantage, or one to our disadvantage-and I46 want to communicate between those nearby and those more distant, respond to the outside from the inside, in order to supply the use of the Three Armies-how should we do it?"
The T'ai Kung said: "The ruler and his generals have a system of secret tallies, altogether consisting of eight grades.
"There is a tally signifying a great victory over the enemy, one foot long.
"There is a tally for destroying the enemy's army and killing their general, nine inches long.
"There is a tally for forcing the surrender of the enemy's walls and capturing the town, eight inches long.
"There is a tally for driving the enemy back and reporting deep penetration, seven inches long.
"There is a tally to alert the masses to prepare for stalwart defensive measures, six inches long.
"There is a tally requesting supplies and additional soldiers, five inches long.
"There is a tally signifying the army's defeat and the general's death, four inches long.
"There is a tally signifying the loss of all advantages and the army's surrender, three inches long.
"Detain all those who bring in and present tallies, and if the information from the tally should leak out, execute all those who heard and told about it. These eight tallies, which only the ruler and general should secretly know, provide a technique for covert communication that will not allow outsiders to know the true situation. Accordingly, even though the enemy has the wisdom of a Sage, no one will comprehend their significance."
King Wu said: "Excellent."
Ki
ng Wu asked the T'ai Kung: "The army has been led deep into the territory of the feudal lords and the commanding general47 wants to bring the troops together, implement inexhaustible changes, and plan for unfathomable advantages. These matters are quite numerous; the simple tally is not adequate to clearly express them. As they are separated by some distance, verbal communications cannot get through. What should we do?"
The T'ai Kung said: "Whenever you have secret affairs and major considerations, letters should be employed rather than tallies. The ruler sends a letter to the general; the general uses a letter to query the ruler. The letters are [composed] in one unit, then divided. They are sent out in three parts, with only one person knowing the contents. `Divided' means it is separated into three parts. `Sent out in three parts, with only one person knowing' means there are three messengers, each carrying one part; and when the three are compared together, only then does one know the contents. This is referred to as a `secret letter.' Even if the enemy has the wisdom of a Sage, they will not be able to recognize the contents."
"Excellent," said King Wu.
King Wu asked the T'ai Kung: "What is the Tao for aggressive warfare?"
The T'ai Kung replied: "Strategic power is exercised in accord with the enemy's movements. Changes stem from the confrontation between the two armies. Unorthodox [ch'i] and orthodox [cheng] tactics are produced from the inexhaustible resources [of the mind]. Thus the greatest affairs are not discussed, and the employment of troops is not spoken about. Moreover, words which discuss ultimate affairs are not worth listening to.48 The employment of troops is not so definitive as to be visible. They go suddenly, they come suddenly. Only someone who can exercise sole control, without being governed by other men, is a military weapon.
"If [your plans] 49 are heard about, the enemy will make counterplans. If you are perceived, they will plot against you. If you are known, they will put you in difficulty. If you are fathomed, they will endanger you.
"Thus one who excels in warfare does not await the deployment of forces. One who excels at eliminating the misfortunes of the people manages them before they appear. Conquering the enemy means being victorious over the formless.50 The superior fighter does not engage in battle. Thus one who fights and attains victory in front of naked blades is not a good general. One who makes preparations after [the battle] has been lost is not a Superior Sage! One whose skill is the same as the masses is not a State Artisan.
"In military affairs nothing is more important than certain victory. In employing the army nothing is more important than obscurity and silence. In movement nothing is more important than the unexpected. In planning nothing is more important than not being knowable.
"To be the first to gain victory, initially display some weakness to the enemy and only afterward do battle. Then your effort will be half, but the achievement will be doubled.
"The Sage takes his signs from the movements of Heaven and Earth; who knows his principles? He accords with the Tao of yin and yang and follows their seasonal activity. He follows the cycles of fullness and emptiness of Heaven and Earth, taking them as his constant. All things have life and death in accord with the form of Heaven and Earth. Thus it is said that if one fights before seeing the situation, even if he is more numerous, he will certainly be defeated.
"One who excels at warfare will await events in the situation without making any movement. When he sees he can be victorious, he will arise; if he sees he cannot be victorious, he will desist. Thus it is said he does not have any fear, he does not vacillate. Of the many harms that can beset an army, vacillation is the greatest. Of disasters that can befall an army, none surpasses doubt.
"One who excels in warfare will not lose an advantage when he perceives it or be doubtful when he meets the moment. One who loses an advantage or lags behind the time for action will, on the contrary, suffer from disaster. Thus the wise follow the time and do not lose an advantage; the skillful are decisive and have no doubts. For this reason when there is a sudden clap of thunder, there is not time to cover the ears; when there is a flash of lightning, there is not time to close the eyes. Advance as if suddenly startled; employ your troops as if deranged." Those who oppose you will be destroyed; those who come near will perish. Who can defend against such an attack?
"Now when matters are not discussed and the general preserves their secrecy, he is spirit-like. When things are not manifest but he discerns them, he is enlightened. Thus if one knows the Tao of spirit and enlightenment, no enemies will act against him in the field, nor will any state stand against him."
"Excellent," said King Wu.
King Wu asked the T'ai Kung, "In general, what are the great essentials in the art of employing the army?"
The T'ai Kung replied: "The ancients who excelled at warfare were not able to wage war above Heaven, nor could they wage war below Earth.52 Their success and defeat in all cases proceeded from the spiritual employment of strategic power [shih]. Those who attained it flourished; those who lost it perished.
"Now when our two armies, opposing each other, have deployed their armored soldiers and established their battle arrays, releasing some of your troops to create chaos in the ranks is the means by which to fabricate deceptive changes.
"Deep grass and dense growth are the means by which to effect a concealed escape.
"Valleys with streams and treacherous ravines are the means by which to stop chariots and defend against cavalry.
"Narrow passes and mountain forests are the means by which a few can attack a large force.
"Marshy depressions and secluded dark areas are the means by which to conceal your appearance.
"[Deploying] on clear, open ground without any concealment is the means by which to fight with strength and courage.53
"Being as swift as a flying arrow, attacking as suddenly as the release of a crossbow are the means by which to destroy brilliant plans.
"Setting up ingenious ambushes and preparing unorthodox troops, stretching out distant formations to deceive and entice the enemy are the means by which to destroy the enemy's army and capture its general.
"Dividing your troops into four and splitting them into five are the means by which by attack their circular formations and destroy their square ones.
"Taking advantage of their fright and fear is the means by which one can attack ten.
"Taking advantage of their exhaustion and encamping at dusk are the means by which ten can attack one hundred.
"Unorthodox technical skills are the means by which to cross deep waters and ford rivers.
"Strong crossbows and long weapons are the means by which to fight across water.
"Distant observation posts and far-off scouts, explosive haste and feigned retreats are the means by which to force the surrender of walled fortifications and compel the submission of towns.
"Drumming an advance and setting up a great tumult are the means by which to implement unorthodox plans.
"High winds and heavy rain are the means by which to strike the front and seize the rear.
"Disguising some men as enemy emissaries is the means by which to sever their supply lines.
"Forging [enemy] commands and orders and wearing the same clothes as the enemy are the means by which to be prepared for their retreat.
"Warfare which is invariably in accord with righteousness is the means by which to incite the masses and be victorious over the enemy.
"Honored ranks and generous rewards are the means by which to encourage obeying orders.
"Severe punishments and heavy fines are the means by which to force the weary and indolent to advance.
"Happiness and anger, bestowing and taking away, civil and martial measures, at times slowly, at others rapidly-all these are the means by which to order and harmonize the Three Armies, to govern and unify subordinates.
"Occupying high ground is the means by which to be alert and assume a defensive posture.
"Holding defiles and narrows is the means by which to be solidly entrenc
hed.
"Mountain forests and dense growth are the means by which to come and go silently.
"Deep moats, high ramparts, and large reserves of supplies are the means by which to sustain your position for a long time.
"Thus it is said, `One who does not know how to plan for aggressive warfare cannot be spoken with about the enemy. One who cannot divide and move [his troops about] cannot be spoken with about unorthodox strate- gies.54 One who does not have a penetrating understanding of both order and chaos cannot be spoken with about changes.'
"Accordingly it is said:
"'If the general is not benevolent, then the Three Armies will not be close to him.
"'If the general is not courageous, then the Three Armies will not be fierce.
"'If the general is not wise, then the Three Armies will be greatly perplexed.
"`If the general is not perspicacious, then the Three Armies will be confounded.
"'If the general is not quick-witted and acute, then the Three Armies will lose the moment.ss
"'If the general is not constantly alert, the Three Armies will waste their preparations.
"'If the general is not strong and forceful, then the Three Armies will fail in their duty.'
"Thus the general is their Master of Fate. The Three Armies are ordered with him, and they are disordered with him. If one obtains a Worthy to serve as general, the army will be strong and the state will prosper. If one does not obtain a Worthy as general, the army will be weak and the state will perish." "Excellent," said King Wu.
King Wu asked the T'ai Kung: "From the sound of the pitch pipes, can we know the fluctuations of the Three Armies, foretell victory and defeat?"
The T'ai Kung said: "Your question is profound indeed! Now there are twelve pipes, with five major notes: kung, shang, chiao, cheng, and yii.s6 These are the true, orthodox sounds, unchanged for over ten thousand generations.
The Seven Military Classics of Ancient China Page 10