He appears to be a gentleman but is actually immoral.
He seems kind-hearted but is a thief.
His countenance is reverent and respectful, but his heart is insolent
Externally he is incorruptible and circumspect, but he lacks respect.
He appears perceptive and sharp, but lacks such talent.
He appears profound but lacks all sincerity.
He appears adept at planning but is indecisive.
He appears to be decisive and daring, but is incapable.
He appears guileless but is not trustworthy.
He appears confused and disoriented, but on the contrary is loyal and substantial.
He appears to engage in specious discourse but is a man of merit and achievement.
He appears courageous but is afraid.
He seems severe and remote, but on the contrary easily befriends men.
He appears forbidding, but on the contrary is quiet and sincere.
He who appears weak and insubstantial, yet when dispatched outside the state there is nothing he does not accomplish, no mission that he does not execute successfully.
“Those who the world disdains, the Sage values. Ordinary men cannot see through them; only great wisdom can discern them. This is because the general’s external appearance and internal character do not always visibly cohere.”
King Wu asked: “How does one know this?”
Jiāng Zǐyá replied: “There are eight forms of tests by which you may know it. First, question them and observe the details of their reply. Second, verbally confound and perplex them and observe how they react. Third, send a spy out to test their loyalty. Fourth, clearly and explicitly question with what you already know to see their character. Fifth, appoint to positions of financial responsibility to observe their honesty. Sixth, test them with beautiful women to observe their uprightness and character. Seventh, confront them with difficulties to observe their courage. Eighth, get them drunk to observe their conduct. When all eight have been fully explored, then their character, values and morals can be distinguished.”
武王问太公说：帝王起兵想选拔英明而有权略的人为将，并知道他的才能高下，应该怎么办?
太公说：士的外表和内情不符的有十五种情况：有的外似贤良而内实不肖，有的外似善良而实为盗贼，有的外似恭敬而内实不逊，有的外似谦谨而内不至诚，有的外 似精干而内无才学，有的外似浑厚而内不诚实，有的外多计谋而内不果断，有的外似果断而内无作为，有的外似老实而内无信用，有的外似动摇而内实忠诚，有的言行过激而作事却有功效，有的外似勇敢而内心惧怕，有的外表严肃而内实平易近人，有的外貌严厉而内心温和厚道，有的外表虚弱、貌不惊人，但受命出使没有到不 了的地方，没有完不成的任务。[那些外貌不扬，而内在品质好的人，]往往为天下人所看不起，却独为圣人所器重，一般人不知道他们内在的才华，非有高明的见 识，是不能看清这些人的实情的。这就是士的外表和内在才华不相一致的情况。
武王问：用什么办法可以真正了解他们呢？
太公说：有八种考验方法：一是提出问题，看他知道得是否详尽清楚；二是详尽追问看他应变的能力；三是用间谍考察，看他是否忠诚；四是明知故问，看他有无隐瞒，借以考查他的品德；五是让他管理财物，看他是否廉洁；六是用女色试他，看他的操守如何；七是把危难的情况告诉他，看他是否勇敢；八是使他的酒，看他能 否保持常态。这八种考验方法都用了，一个人的贤与不贤就能区别清楚了。
Appointing Generals
King Wu asked Jiāng Zǐyá: “What is the process of appointing the commanding general?”
Jiāng Zǐyá said: “When the state encounters danger, the ruler should avoid the Main Hall, summon the general and charge him as follows: ‘The security or endangerment of the state all lie with the army’s commanding general. At present such-and-such 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 regimen for three days, and then go to the ancestral temple.
“After the ruler has entered the gate to the temple, he stands facing the west. The general enters the temple gate and stands facing north. The ruler personally takes the head of the Axe of Authority, saying: ‘From this to Heaven above, will be controlled by the General of the Army.’ Then taking the handle of Axe of Authority, he handed it to the general, saying: ‘From this to the depths below, will be controlled by the General of the Army. When you see weaknesses in the enemy, you should advance; when you see that they are strong, you should halt. Do not assume that having the numerical advantage, we can 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 be opinionated and contravene the masses. Do not take verbal facility to be a sign of certainty. When officers have not yet been seated, do not sit. When the officers have not yet eaten, do not eat. You should share hardship with them. If you behave in this way the officers and masses will certainly exhaust their strength in fighting to the death.’
“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. A general with two minds cannot properly serve his ruler; a general in doubt cannot respond to the enemy. I have already received my mandate and taken sole control of the awesome responsibility of the Axe of Authority. I do not dare return alive, without success. 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 the commanding general.’ The King then grants it, and the general formally takes his leave and departs.
“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 fighting spirit soars to the sky; 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 populace rejoices; and the general is credited. For this reason, natural systems will run smoothly; the grains will grow abundantly; and the whole state will be secure and peaceful.
King Wu said: “Excellent!”
武王问太公说：任命主将的方式如何？
太公说：凡国家遇有危难，国君就避开正殿，在偏殿召见主将命令。他说：“国家安危全靠将军，现在某国背叛，望将军率军征讨。”
主将接受了任命，国君就命太史占卜，斋戒三天，前往太庙，钴龟甲，择吉日，授给斧钺。[到了吉日]国君进入太庙门，面向西站着，主将进太庙门，面向北站着。国君亲自拿着钺的头部，把钺柄交给主将说：“从此，军中上至于天的一切事情全由将军管理。”又亲自拿起斧柄，把斧的刃部交给主将说：“从此军中下至于渊的一切事情全由将军管理。”见敌虚弱就前进，见敌坚强就停止，不要以为我军众多就轻敌，不要以为任务重大就拚命，不要以为身居高位就轻视别人，不要固执己见而违背众意，不要把诡辩游说当成真理。士卒没有坐，你就不要先坐；士卒没有吃，你就不要先吃，冷热都要与士卒同。这样，士卒们必能尽死力作战。
主将接受任命后，�
�拜并回答说：“据我所知，国事不应受外部的干预，作战不能由君主在朝廷内遥控指挥。臣怀二心就不能忠心耿耿地侍奉君主，将帅受君主的牵制，疑虑重重就不能专心专意地去对付敌人。我既已奉命掌握军事大权，[不获胜利]不敢生还。请你允许我照上面的话去做！你不允许，我就不敢担任主将。” 国君允许了他，主将就辞别君主率军出征。
从此军中一切事务，不听命于国君而听命于主将，临敌决战，意志统一。这样，主将就能上不受天时限制，下不受地形限制，前无敌人敢于抵抗，后无君主从中牵制。就能使有知谋的人都为他策划，有勇力的人都为他战斗，士气昂扬直冲霄汉，行动迅速如快马奔腾，兵未交锋而敌已降服。战争取胜于国外，功名显扬于国内，官吏都得到晋升，士卒都得到奖赏，百姓欢欣鼓舞，将帅没有罪过。从此风调雨顺，五谷丰登，国家安宁。
武王说：好啊！
General's Military Greatness
King Wu asked: “How does the general create and establish his military dominance? How can he be enlightened? How can he make his prohibitions effective and get his orders implemented?”
Jiāng Zǐyá said: “The general creates military dominance by punishing the higher authority or ranks, and becomes enlightened by rewarding the lower ranks. Prohibitions and laws are made effective by implementing punishments carefully. Therefore, if executing one man can impact the whole army, kill him. If by rewarding one man, the masses will be pleased, reward him. In executing, the effect is greater when performed on the high ranking; in rewarding, effect is greater when bestowed on the low ranking. When you kill the powerful and the honored, it shows that punishment is not limited to only the low ranking. When rewards extend down to the cowherds, grooms, and stablemen, it shows that rewards are not limited to only the high ranking. When punishments reach the highest rank and rewards penetrate to the lowest rank, then your military dominance has been established.”
武王问太公说：主将用什么来树立威信，用什么来体现明察，用什么来做到所禁必止，所令必行？
太公说：主将以诛杀地位高的人来树立威信，以奖赏地位低的人来体现明察，以严明惩罚来作到所禁必止，所令必行。因此，杀一人能使全军震惊的：就杀他，赏一人能使万人欢喜的，就赏他。诛杀，重在诛杀地位高的人；奖赏，重在赏赐地位低的人。能诛杀那些有权有势的人物，说明刑罚能及于最上层；能奖赏到牛僮、马夫 等饲养人员，说明赏赐能达到最下层。刑罚能及于最上层，赏赐能达到最下层；这就说明主将的威信能够贯彻上下了。
Motivating the Army
King Wu asked Jiāng Zǐyá: “When we attack, I want the soldiers 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 sounds of the gongs to retreat, they will be angry; when they hear the sounds of the drums to advance, they will be happy. How can we accomplish this?”
Jiāng Zǐyá said: “A general has three techniques for attaining victory.”
King Wu asked: “May I ask what they are?”
Jiāng Zǐyá said: “If in winter, the general does not wear a fur robe, in summer, does not carry a fan, and in rain does not set up a canopy, he is called a ‘general of propriety.’ Unless the general himself submits to these observances, he will not have the means to know the cold and warmth of officers and soldiers.
“If, when they advance into ravines and obstacles, or encounter muddy terrain, the general always takes the first steps and leads the army, he is termed a ‘general of action.’ If a general does not personally set an example through action, 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 inside to eat; and if the army does not light up, he also does not light up, he is termed as a ‘general who can control desires.’ Unless the general himself practices controlling his desires, he has no way to know the hunger or fullness of the officers and troops.
“The general shares heat and cold, labor and suffering, hunger and fullness with the officers and men. Therefore, when the soldiers hear the sound of the drum, they are happy, and when they hear the sound of the gong, they are angry. When attacking at a high wall or crossing a deep lake, under a hail of arrows and stones, the officers will compete to be the first to scale the wall. When the 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 fullness, and clearly displays his knowledge of their labor and suffering. And therefore, they are willing to try to serve!”
武王问太公说：我要使全军官兵攻城时争先登城，野战时争先冲击，听到停止号令就愤怒，听到前进号令就欢喜，应该怎么办?
太公说：将帅有三个克敌制胜的要领。
武王说：请讲讲它的具体内容！
太公说：将帅冬天不穿皮衣，夏天不用扇子，雨天不张伞蓬，这样就是礼将；将帅不能以身作则，就无从体会士卒的冷暖。越过险阻地形，通过泥泞道路，将帅必先下车(马)步行，这样就是力将；将帅不身体力行，就无从体会士卒的劳苦。军队宿营就绪，将帅才进宿舍，军队的饭菜都已做好，将帅才能就餐，军队没有照明，将帅也不照明，这样就是止欲将；将帅不能克制自己，[与士卒共甘苦]，就无以体会士卒的饥饱。由于将帅能同士卒共寒暑、共劳苦、共饥饱，所以全军官兵听到 前进号令就欢喜，听到停止号令就愤怒。即使面临高城深池，箭石如雨，士卒也能争先登城，[野战时]，刚一交锋，也都能争先冲击。士卒并不是愿意牺牲，乐于 伤残，而是因为将帅深深地关怀他们的冷暖、饥饱，体贴到他们的辛苦，因而他们甘愿尽力报效啊！
Secret Tallies
King Wu asked Jiāng Zǐyá: “If we lead the army deep into the territory of the feudal lords and the army suddenly suffers some delay or requires urgent action – perhaps a situation to our advantage or one to our disadvantage – and I want to communicate between those nearby and those afar; respond to the situation from the central government, in order to meet the needs of the army – how should we do it?”
Jiāng Zǐyá said: “The ruler and his generals have a system of secret tallies, altogether consisting of eight types:
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 capturing enemy cities, 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 army to prepare for stalwart defensive measures, six inches long.
There is a tally for supply requests 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 army’s defeat and injuries to the army, three inches long.
“Further, for those who bring in the information late, or 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. Thus, even though the enemy has the great wisdom of a Sage, no one will comprehend their significance.”
“Excellent!” said King Wu.
武王问太公道：率领军队深人敌国境内，全军突然遭遇紧急情况，或者有利，或者有害。我想从近处通知远方，从国内策应外地，以满足�
��军需要，应该怎么办？
太公说：“君主与将帅间有预定的秘密通信工具叫阴符，概分八类：有我军大胜，全歼敌人的，其长一尺；击破敌军，斩杀敌将的，其长九寸；占领城市、夺取城邑的，其长八寸，击退敌人，报告远方的，其长七寸；警告军民必须坚守的，其长六寸；请领粮食，增加兵力的，其长五寸；军队失败，将领伤亡的，其长四寸：战斗不利，士卒伤亡的，其长三寸。凡是奉命传递阴符的人，如有延误时限、泄震机密的，传播的人和听传播的人，都一律处死。上述八类阴符是君主与将帅秘密掌握，用来暗通信息的。这种对内对外都严守秘密的通信方法，即使敌方有绝顶聪明的人也不能识破这种秘密。
武王说：好啊!
Secret Letters
King Wu asked of Jiāng Zǐyá: “The army has been led deep into the territory of the feudal lords, and the commanding general wants to implement changes, and make complicated plans. These matters are quite complex, and the simple tally is not adequate to clearly express them. As they are separated by some distance, verbal communication cannot get through. What should we do?”
Jiāng Zǐyá 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 ‘as one unit and 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 put together, only then does one know the contents. This is then referred to as a ‘secret letter’. Even if the enemy has sagacious wisdom, they will not be able to recognize the contents.”
“Excellent!” said King Wu.
Military Strategy Classics of Ancient China Page 7