The Chou used both rewards and punishments, and Virtue declined.
Rewards should not be [delayed] beyond the appropriate time for you want the people to quickly profit from doing good. When you punish someone do not change his position for you want the people to quickly see the harm of doing what is not good.
Do not reward great victories, for then neither the upper nor lower ranks will boast of their achievements. If the upper ranks cannot boast they will not seem arrogant, while if the lower ranks cannot boast no distinctions will be established among the men. When neither of them boasts this is the pinnacle of deference.
In cases of great defeat do not punish anyone, for then both the upper and lower ranks will assume the disgrace falls on them. If the upper ranks reproach themselves they will certainly regret their errors, while if the lower ranks feel the same they will certainly try to avoid repeating the offense. When all the ranks divide [the responsibility for] the detestable among themselves, this is the pinnacle of yielding.
In antiquity those on border duty were not required to serve [labor duty] for three years thereafter, and the ruler would personally observe the people's labor.30 Upper and lower ranks recompensed each other in this fashion, which was the pinnacle of harmony.
When they had attained their aim [of pacifying the realm], they sang triumphal songs31 to show their happiness. They stored away the implements of war, erected the Spirit Terrace,32 and responded to the labors of the people to show that the time for rest had come.
In general, to wage war: [First] determine rank and position; prominently record accomplishments and offenses; retain mendicant knights;33 publicize instructions and edicts; make inquiries among the populace; seek out artisans; apply methodology to planning; fully exploit things; change [the people's] hatreds;34 dispel doubts; nourish strength; search out and employ the skillful; and take action in accord with the people's hearts.
In general, to wage war: Solidify the people; analyze the advantages [of terrain]; impose order on the turbulent; [regulate] advancing and stopping; accept upright [remonstrance]; nourish a sense of shame; constrain the laws; and investigate punishments. Minor offenders should then be executed. If minor offenders are executed, how can major [offenses] arise?
Accord with Heaven; make material resources abundant; bring joy to the people; take advantage of the resources of Earth; and value military weapons. These are termed the "Five Plans." To accord with Heaven follow the seasons; to increase material resources rely on [seizing them from] the enemy. To bring joy to the people encourage and bring them into concord [with their superiors]. To take advantage of terrain defend strategic points. Valuing weapons, there are bows and arrows for withstanding attack, maces and spears for defense, and halberds and spear-tipped halberds for support.
Now each of these five weapons has its appropriate use: The long protect the short, the short rescue the long. When they are used in turn, the battle can be sustained. When they are employed all at once, [the army] will be strong. When you see [the enemy's] situation, you can be a match for it. This is termed "weighting."
A defending army should stand fast, encourage the people, and bring them into accord [with their superiors]. Only after seeing the invading enemy should it move. The general's mind is focused; the minds of the people are at one with his.
Horses, oxen, chariots, weapons, relaxation, and an adequate diet are the army's strength. Instructions are simply a matter of preparation; warfare is only a question of constraints. The army's commanding general is the body, the companies are the limbs, and the squads of five are the thumb and fingers.
In general, warfare is a question of the strategic balance of power [ch'i an], and combat is a matter of courage. The deployment of formations is a matter of skill. Employ what [your men] want, and effect what they are capable of; abolish what they do not want and are incapable of. Do the opposite of this to the enemy.
In general, warfare is a question of having Heaven, material resources, and excellence.
When the day and time for battle have been appropriately fixed and it is not necessary to change them; when augury by the tortoise shell presages victory; and when events proceed in a subtle, mysterious fashion, this is termed "having Heaven."
When the masses have [material resources], [the state] has them. When they thereby produce what is profitable, this is termed "having resources."
When the men are practiced in the [relative] advantages of the formations, and they fully exhaust [the strength of] things in preparation [for battle], this is referred to as "attaining excellence."
When the people are encouraged to fulfill their responsibilities, they are termed "men who take pleasure [in warfare]."
Increasing the army and making the [formations] solid; multiplying its strength and constantly training [the troops]; relying on [exploiting the strength] of things; perceiving the [nature of] things; and responding to sudden [events] are what is meant by "effecting preparations."
Fast chariots and fleet infantrymen, bows and arrows, and a strong defense are what is meant by "increasing the army." Secrecy, silence, and great internal strength are what is meant by "making formations solid." On this basis, being able to advance and being able to withdraw are what is meant by "multiplying strength." At times of little activity the upper ranks instruct [and constantly drill the lower ranks]. This is what is meant by "training [the troops] in formations." When there are appropriate offices [for both com mand and administration], it is termed "relying on [exploiting the strength of] things." When in accord with this things are perceived [and managed], it is referred to as "simplifying administration."
Determine the [number of] your masses in accord with the terrain, and deploy your formations in accord with the enemy. When in attacking, waging battle, defending, advancing, retreating, and stopping, the front and rear are ordered and the chariots and infantry move in concord, this is termed a wellplanned campaign. If they do not follow orders; do not trust [their officers]; are not harmonious; are lax, doubtful, weary, afraid; avoid responsibility; cower; are troubled, unrestrained, deflated, or dilatory, it is termed a "disastrous campaign." When they suffer from extreme arrogance, abject terror, moaning and grumbling, constant fear, or [frequent] regrets over actions being taken, they are termed "destroyed and broken." Being able to be large or small or firm or weak, to change formations, and to use large numbers or small groups-in all respects being a match [for the enemy]-is referred to as "[exploiting] the balance of power [ch'iian] in warfare."
In general, to wage war: Employ spies against the distant; observe the near; act in accord with the seasons; take advantage of [the enemy's] material resources; esteem good faith; abhor the doubtful. Arouse the soldiers with fervor of righteousness. Undertake affairs at the appropriate time. Employ people with kindness. When you see the enemy, remain quiet; when you see turbulence, do not be hasty to respond. When you see danger and hardship, do not forget the masses. Within the state be generous and foster good faith. Within the army be magnanimous and martial. When the blades clash, be decisive and adroit. Within the state there should be harmony; within the army there should be standards. When the blades clash, investigate [the battlefield situation]. Within the state display cooperation; within the army display uprightness; in battle display good faith.
As for military formations: When advancing, the most important thing for the ranks is to be dispersed; when engaged in battle [it is] to be dense and for the weapons to be of mixed types. Instructions to the people should be thorough; quietness is the basis of order; awesomeness becomes advantageous when it is made manifest. When people preserve each other according to righteousness, then they will be stimulated to action. When many well-con ceived plans prove successful, the people submit to them. If they sincerely submit at the appropriate time, then subsequent affairs will be well ordered. When things are manifest, then the eye discerns them clearly. When plans have been decided, the mind is strong. When advancing and withdrawing are without doubt, one ca
n give the appearance of being without plans.3s When listening to [legal affairs] and punishing [the guilty], do not wantonly change their designations or change their flags.
Whenever affairs are well executed they will endure; when they accord with ancient ways they can be effected. When the oath is clear and stimulating the men will be strong, and you will extinguish [the effects] of baleful omens and auspicious signs.
The Tao for eliminating baleful omens [and auspicious signs] is as follows. One is called righteousness. Charge [the people] with good faith, approach them with strength,36 establish the foundation [of kingly government], and unify the strategic power of All under Heaven. There will not be any men who are not pleased, so this is termed "doubly employing the people."
Another is called [advantages conferred by] the strategic balance of power [ch'uan]. Increase [the enemy's excesses, seize what he loves. Then acting from without, we can cause a response from within.;'
The first is termed men; the second, uprightness; the third, language; the fourth, skill; the fifth, fire; the sixth, water; the seventh, weapons. They are referred to as the Seven Administrative Affairs.
Glory, profit, shame, and death are referred to as the Four Preservations.
Being tolerant and congenial while yet accumulating awesomeness [is the way] to prevent transgressions and change intentions. In all cases this is the Tao.
Only benevolence can attract people; however, if one is benevolent but not trustworthy, then on the contrary he will vanquish himself. Treat men as men, be upright with the upright, employ appropriate language, and use fire only where is should be used.
As for the Tao of Warfare: After you have aroused [the people's] ch'i [spirit] and moreover enacted governmental measures [such as rewards and punishments], encompass them with a benign countenance, and lead them with your speeches. Upbraid them in accord with their fears; assign affairs in accord with their desires. When you have crossed the enemy's borders and taken control of his territory, appoint people to the tasks of government. These are termed "methods of war."
All human qualities must be sought among the masses. Test and evaluate them in terms of name and action [to see if they cohere], for they must excel at implementation. If they are to perform some action but do not, then you yourself should lead them. If they are to perform some action and do so, then ensure that they do not forget it.38 If you test them three times successfully, then make [their talents] evident.39 What is appropriate to human life is termed the law.
In general the Tao for imposing order on chaos consists of first, benevolence; second, credibility; third, straightforwardness; fourth, unity; fifth, righteousness; sixth, change [wrought by authority]; seventh, centralized authority.
The Tao for establishing the laws consists of first, acceptance [of constraints]; second, the laws; third, the establishment [of the talented and upright]; fourth, urgency [in administration]; fifth, distinguishing them with insignia; sixth, ordering the colors; seventh, no nonstandard uniforms among the officers.
As for the army, when the [power of the] law lies solely with oneself, it is termed "centralized." When those below the ruler all fear the law, it is termed "law." When the army does not listen to minor affairs; when in battle it does not concern itself with small advantages; and when on the day of conflict it successfully completes its plans in subtle fashion, it is termed "the Tao."
As for warfare: When upright methods do not prove effective, then centralized control of affairs [must be undertaken]. [If the people] do not submit [to Virtue], then laws must be imposed. If they do not trust each other, they must be unified. If they are dilatory, move them; if they are doubtful, change [their doubts]. If the people do not trust the ruler, then whatever is promulgated must not be revised. This has been the administrative rule from antiquity.
In general, as for the Tao of Warfare: Positions should be strictly defined; administrative measures should be severe; strength should be nimble; the [soldier's] ch'i should be constrained; and the minds [of the officers and people] should be unified.
In general, as for the Tao of Warfare: Rank and appoint men to office who understand the Tao and display righteousness. Establish companies and squads.41 Order the rows and files. Set the correct [spacing between] the horizontal and vertical.42 Investigate whether names and realities [correspond].
Those soldiers who stand [in their formations] should advance and then crouch down; those who [fire from a] squatting position should advance and then kneel.43 If they are frightened make the formations dense; if they are in danger have them assume a sitting position. If [the enemy] is seen at a distance they will not fear them; if, when they are close, they do not look at them they will not scatter.44
When the commanding general dismounts from his chariot, the generals of the left and right also dismount, those wearing armor all sit, and the oath is sworn, after which the army is slowly advanced.45 All officers, from the generals down to the infantry squad leaders, wear armor.46 Calculate the deployment of the light and heavy forces. Rouse the horses to action; have the infantrymen and armored soldiers set up a clamor. If they are afraid also collapse them into a tighter unit. Those who are kneeling should squat down; those who are squatting should lie down. Have them crawl forward on their knees, then put them at ease.47 Have them get up, shout, and advance to the drums. Then signal a halt with the bells. With gagged mouths and minimal dry rations, swear the oath. Have the troops withdraw, crawling back on their knees.41 Seize and summarily execute any deserters to stop the others from looking about [to desert]. Shout in order to lead them.49 If they are too terrified of the enemy, do not threaten them with execution and severe punishments but display a magnanimous countenance. Speak to them about what they have to live for;50 supervise them in their duties.
Within the Three Armies disciplinary action is not imposed on anyone for more than half a day. Confinement does not go beyond a rest period, nor is their food reduced by more than half. If you correct their doubts and delusions they can be led, can be made to submit to orders.
In general, in battle one endures through strength, and gains victory through spirit. One can endure with a solid defense, but will achieve victory through being endangered. When the heart's foundation is solid, a new surge of ch'i will bring victory. With armor one is secure; with weapons one attains victory.
In general, the chariots realize security through close formations; the infantry becomes solid through squatting; armor becomes solid through weight;51 victory is attained through the lightness of the weapons.
When men have minds set on victory, all they see is the enemy. When men have minds filled with fear, all they see is their fear. When these two minds intersect and determine [action], [it is essential that] the advantages [as perceived by each] are as one.52 It is the [commander's] duty to create this unification. Only from [the perspective of] authority [ch'uan] can it be seen.
In general, in warfare: If you advance somewhat into the enemy's territory with a light force it is dangerous.53 If you advance with a heavy force deep into the enemy's territory you will accomplish nothing. If you advance with a light force deep into enemy territory you will be defeated. If you advance with a heavy force somewhat into the enemy's territory you can fight successfully. Thus in warfare the light and heavy are mutually related.
When halting be careful about the weapons and armor.54 When on the march be cautious about the rows and files. When in battle be careful about advancing and stopping.
In general, in warfare: If you are respectful [the troops] will be satisfied. If you lead in person they will follow. When orders are annoying they will be ignored. When commands are issued in proper measure they will be seriously regarded. When the drumbeat is rapid they will move quickly; when the drumbeat is more measured they will move accordingly. When their uniforms are light they will feel quick; if lustrous they will feel stalwart.
In general, when the horses and chariots are sturdy, the armor and weapons advantageous, then even a light forc
e can penetrate deeply.55 If you esteem equality [in rank], then no one will strive for great results. If you value taking charge, then many will die [for the cause]. If you value life, then there will be many doubts; if you honor death [itself], then they will not be victorious.
In general, men will die for love, out of anger, out of [fear of] awesomeness, for righteousness, and for profit.
In general, it is the Tao of Warfare that when they are well instructed men will regard death lightly. When they are constrained by the Tao they will die for the upright.
In general, in warfare act in accord with whether [the troops have the spirit] to be victorious or not. Accord with Heaven, accord with men.56
In general, in warfare: The Three Armies should not be on the alert for more than three days; a single company should not be vigilant more than half a day; while the guard dutyS7 for a single soldier should not exceed one rest period.
Those that greatly excel in warfare use the foundation; next in greatness are those that employ the ends.58 Warfare is taking control of strategy, preserving the subtle. The foundation and the ends are only a question of [exploiting] the strategic balance of power [ch'uan].
In general, regarding victory: When the Three Armies are united as one man they will conquer.
In general, as for the drums: There are drums [directing the deployment of] the flags and pennants; drums for [advancing] the chariots; drums for the horses;59 drums for [directing] the infantry; drums for the different types of troops; drums for the head;60 and drums for the feet.61 All seven should be properly prepared and ordered.
The Seven Military Classics of Ancient China Page 18