Military Strategy Classics of Ancient China

by Shawn Conners

  Thus, among all military relationships, none can be more intimate that those maintained with spies and secret agents. There can be no bigger rewards than those showered on spies and secret agents. There can be no greater secretive operations than those pertaining to espionage.

  所以在军队人事中，没有比间谍更亲信，奖赏没有比间谍更优厚，事情没有比使用间谍更机密。

  Only those who are wise will be able to use secret agents; only those who are benevolent, loyal and just are able to deploy and to use secret agents. Only those who are thorough and detailed will be able to decipher the truth embedded in espionage reports. Such is the intricacy and subtlety of espionage. Indeed, there is no location in which espionage cannot be used.

  不是才智过人的人不能使用间谍，不是仁慈慷慨的人不能用间，不是用心微妙的人不能取得间谍真实的情报。微妙！真是无所不可使用间谍。

  When espionage activities and secret operations have been leaked before their implementation, then the agents concerned and those whom they are in contact with must be put to death.

  用间的计谋尚未实施，就被泄漏出去，间谍和知道机密的人都要处死。

  There may be an army you wish to strike, cities you wish to conquer and key people you wish to assassinate. For such cases, there is a need to know beforehand detailed information on the identities of the garrison commander, his supporting officers, the visiting consultants, the guards and patrols, and various attendants. Your agents must be ordered to investigate these matters in great detail.

  凡是要攻击的敌军，要攻取的城邑，要刺杀的敌方官员，必须先了解那些守城将官、左右亲信、掌管传达通报的官员、守门官吏和宫中近侍官员等姓名，指令我方间谍一定要侦查清楚。

  The secret agents of the enemy who are spying among us must be actively sought out. Use incentives to bribe them, guide and counsel them and them pardon and release them. Thus, they can become double agents and be used and employed by us.

  必须搜查出前来我方侦查的敌军间谍，依据情况用重金收买，优利款待，然后放他回去，这样反间就可以为我所用。

  It is through information gained from double agents that the situations of the enemy can be known, and loyal and inside agents can be recruited and deployed. It is through the intelligence gained from the double agents that we are able to use doomed agents to carry false information to the enemy. It is through the efforts of the double agents that our living agents are able to return on time with important reports of the enemy. The ruler must know fully how to use and operate the five different kinds of agents and espionage activities. However, to know the situation and condition of the enemy, the ruler must depend on double agents. Thus double agents must be treated the most generously.

  通过反间了解敌情，这样乡间、内间就可以为我所用了；通过反间了解敌情，这样就能使死间把虚假情报传给敌人；通过反间了解敌情，这样就可以使生间按预定时间，回来报告敌情。五种间谍的使用，国君都必须掌握，而要了解敌情的主要关键在于使用反间，所以反间不可不给予优厚的待遇。

  In ancient times, the rise of the Shang Dynasty over the Xia Dynasty was because its military advisor Yi Yin, had served as an official in the kingdom of Xia. Similarly, the rise of the Zhou Dynasty over the Yin Dynasty was because its military advisor, Lu Ya, had served as an official in the kingdom of Yin. Thus, it is the enlightened ruler and the capable general who are able to use the most intelligent ones from within their ranks to be deployed as spies and secret agents so as to achieve the greatest and complete victories in war. Secret operations and espionage activities form an integral part of any military campaign; as the planning of strategies and the movement of troops depend heavily upon them.

  从前商朝的兴起，是因为重用了曾经在夏为臣的伊尹；周朝的兴起，是因为重用了在殷为官的姜子牙。所以，明智的国君、贤能的将帅，能用高超智慧的人做间谍，一定能成就大业。这是用兵作战重要的一着，整个军队都要依靠他提供情报来采取行动。

  Methods of War

  Sima Rangju

  司马法

  The Methods of War (司马法) is a military text attributed to Sima Rangju which discusses concepts of military theory, as well as administration and propriety: laws, regulations, discipline, tactics, and strategy. It is alternatively known as Sima Fa, Sima Art of War, Methods of Sima, or Principles of Sima. The title “Da Sima” is translated in this edition as “Minister of War”. It is believed to have been developed in the state of Qi during the mid-Warring States period (c. 430 BCE).

  Chapter 1 - Benevolence as Foundation

  Ideal Political Governance

  In antiquity, taking benevolence as the foundation and employing righteousness constituted the Way of governance. However, when governance failed to attain the desired moral and political objectives, we have to resort to authority. Authority comes from waging warfare, not from the harmony among men. For this reason, if one must kill men to give peace to the people, then killing is permissible. If one must attack a state out of love for their people, then attacking it is permissible. If one must stop war with war, although it is war, it is permissible. Thus, if a ruler shows benevolence, he will be loved; if a ruler shows righteousness, he shall willingly be submitted to; if a ruler shows wisdom, he will be relied upon; if a ruler shows courage, he will be embraced; if a ruler shows integrity, he will be trusted. Thus within the state, the government gains the love of the people: the means by which the state can be preserved. Outside the state, it acquires a reputation of military greatness, the means by which it can wage war.

  古人以仁爱为根本，以正义的方法处理国家大事，这就叫做政治。政治达不到目的时，就要使用权势。权势总是出于战争，而不是出于中和与仁爱。因而，杀掉坏人而 使大众得到安宁，杀人是可以的，进攻别的国家，出发于爱护它的民众，进攻是可以的，用战争制止战争，即使进行战争，也是可以的。因此，君主应该以仁爱为民众所亲近；以正义为民众所喜爱；以智谍为民众所倚重；以勇敢为民众所效法；以诚实为民众所信任。这样，对内就能得到民众的爱戴，借以守土卫国；对外就能具有威慑力量，借以战胜敌人。

  Love the People

  The Way of warfare: neither contravening the seasonal occupations, nor working the people to exhaustion, is the means by which to love our people. Neither attacking a state in national mourning, nor taking advantage of natural disaster, is the means by which to love their people. Not mobilizing the army in either winter or summer is the means by which to love both your own people and the enemy's people. Thus even though a state may be vast, if it is belligerent, it will inevitably perish. Even though calm may prevail in the realm, those who forget warfare will certainly be endangered. Thus, although all under heaven is peaceful, all under heaven is happy, one must still use hunting trips as war exercises; one must still train the army during the spring and summer. This is to make sure that the preparation of war will not be forgotten.

  作战的原则是：不违背农时，不在疾病流行时兴兵作战，为的是爱护自己的民众；不乘敌人国丧时去进攻它，也不趁敌国灾荒时去进攻它，为的是爱护敌国的民众；不在冬夏两季兴师，为的是爱护双方的民众。所以国家虽然强大，好战必定灭亡；天下虽然太平，忘掉战争准备，必定危险。即使天下已经平定，全国欢腾，每年春秋两季还是要用打猎来进行军事演习，各国诸侯也要在春天整顿军队，秋天训练军队，这都是为了不忘战争准备。

  Teaching the Six Virtues

  In antiquity, they did not pursue a fleeing enemy more than 100 paces or follow a retreating enemy more than three days; thereby showing what the forms of propriety are. They did not exhaust the incapable and had sympathy for the wounded and sick; thereby showing what i
s benevolence. They awaited the completion of the enemy's formation, and then made the attack; thereby showing what is integrity. They contended for righteousness and not for profit, thereby showing what is righteous. Moreover, they were able to pardon those who submitted; thereby showing what courage is. They knew the end and the beginning of war; thereby showing what is wisdom. These six virtues are taught to the population at proper times and serve as a code of conduct for the masses. This is the rule of managing the army.

  古时候(西周以前)，追击已逃的敌人不超过一百步，追踪主动退却的敌人不超过三天，这是为了表示礼让。不残杀丧失战斗力的敌人并哀怜它的伤病人员，这是为了表示仁爱。等敌人布阵完毕再发起进攻，这是为了表示诚信。争大义而不争小利，这是为了表示战争的正义性。赦免降服的敌人，这是表明军队的勇敢。能够预见战争开始和结局，这是表示统帅的智慧，根据”礼、仁、信、义、勇、智”六德按时集合民众进行教育，作为管理民众的准则，这是从古以来治军作战的方法。

  Administrative Measures

  The administrative measures of the Former Kings: they accord with the Way of Heaven; they establish at places which are beneficial. They place the virtuous in the office, create official posts and distribute work. They established feudal states and apportioned salaries according to rank. The feudal lords were pleased and embraced them. Foreign states also came to submit. Punishment and war was thus eliminated. That is how the Sage rules.

  从前的君王治理天下，顺应自然规律，适合地理条件，任用贤德的人，设官分职，各司其事，分封诸侯，区分等级，按照爵位高低给以不同的俸禄。这样，使诸侯都心悦诚服，外国也向往归附，诉讼和战争也都没有了，这就是圣王用仁德治理的天下。

  Punishing Offenders

  Next came the Worthy Kings: they ordered the rites, music, and laws and measures, and then created the five punishments, raising armored troops to chastise the unrighteous. They made inspection tours of the feudal lands, investigated the customs of the four quarters, assembled the feudal lords, and investigated differences. If any of the feudal lords had disobeyed orders, turned his back on Virtue, or contravened the seasons of Heaven - endangering meritorious rulers - they would publicize it among the feudal lords, making it evident that he had committed an offense. They then announced it to the whole nation. Then they offered sacrifice to the Former Kings. Only thereafter would the Prime Minister charge the army before the feudal lords, saying, “A certain state has acted contrary to Tao. You will participate in the rectification campaign on such a year month and day. On that date, the army will reach the offending state and assemble with the Son of Heaven to apply the punishment of rectification.”

  The Prime Minister and other high officials would issue the following orders to the army:

  When you enter the offender’s territory, do not do violence to his gods; do not hunt his wild animals; do not destroy earthworks; do not set fire to buildings; do not cut down forests; do not take the domesticated animals, grains or implements. When you see their elderly or very young, return them without harming them. Even if you encounter adults, unless they engage you in combat, do not treat them as enemies. If an enemy has been wounded, provide medical attention and return him.

  When they had executed the guilty, the king, together with the feudal lords, corrected and rectified the government and customs of the state. They raised up the Worthy, established an enlightened ruler and corrected and restored their feudal position and obligations.

  其次，贤王制定礼乐法度，设置五刑[来治理国家]， 使用军队讨伐不义。亲自巡视各诸侯的领地，访察地方，会见诸侯，考核他们是否遵守”礼乐法度”。对那些玩忽命令、触犯法纪、败坏道德、逆天行事和迫害功臣 的国君，便通令各国诸侯，公布他的罪行，并上告于天地神灵和祖先。然后由冢宰向诸侯征调军队，发布命令说：”某国无道，应出兵征伐他。各诸侯的军队应于某年某月某日到达某国，会同天子惩治罪犯。”冢宰又使百官向军队宣布命令说：”进入该国的地区，不准亵渎神位，不准打猎，不准破坏水利工程，不准烧毁房屋建 筑，不准砍伐树木，不准擅取家畜、粮食和用具。见到老人和儿童，要护送他们回家，不准伤害。即使遇到少壮的人，只要他们不抵抗就不以敌人对待。对于受伤的 敌人，给予治疗，而后放他们回去。”惩办了首恶后，天子和诸侯们还要帮助整顿好那个国家，选用贤能，另立明君，调整、恢复其各级官职。

  Governing Feudal Lords

  The ways by which the kings and the hegemons governed the feudal lords were six:

  With territory, they gave 'shape' to the feudal lords.

  With government directives, they restrict the feudal lords.

  With forms of propriety, they drew the feudal lords closer to them.

  With gifts, they please the feudal lords.

  With strategists, they regulate the feudal lords.

  With weapons and armor, they gain the submission of the feudal lords.

  By sharing weals and woes with them, they will unite the feudal lords, bringing harmony between smaller and larger states.

  王霸治理诸侯的办法有六种：用调整封地的大小来控制诸侯，用政策法令约束诸侯；用礼仪威信亲近诸侯，用馈赠财物悦服诸侯，用有智谋的人去扶持诸侯，用强大的军队慑服诸侯。还要以共同的利害来使诸侯联合起来，大国亲近小国，小国尊敬大国，和睦相处。

  Nine Prohibitions

  The kings and hegemon will assemble the feudal lords in order to announce nine prohibitions:

  Those who take advantage of the weak states or encroach upon them will have their borders reduced.

  Those who murder the Worthy or harm the people will be deposed.

  Those who are brutal within their state and bully those weaker states will be purged.

  Those who cause the fields to be unused and the people to scatter will be reduced.

  Those who rely on the terrain advantage, and refuse to submit, will be invaded.

  Those who harm or kill kin will be punished.

  Those who depose or slay their ruler will be exterminated.

  Those who oppose orders and resist the government will be quashed.

  Those who are rebellious and lustful, both within and without their border, acting like animals, will be extinguished.

  会合诸侯颁发九项禁令。凡是恃强欺弱以大欺小的，就削弱他。虐杀贤良残害民众的，就讨伐他。对内暴虐对外欺凌的，就废除他。使田野荒芜民众逃散的，就削减封地。仗恃险固而不服从的，就兵临其境警告他。残杀骨肉至亲的，就按法律惩办他。驱逐或杀害君的，就诛灭他的同党，毁灭他的家园。违犯禁令不守法度的，就孤立制裁他。内外淫乱，行同禽兽的，就灭掉他的国家。

  Chapter 2 - Duty of the Son of Heaven

  Duty of the Son of Heaven

  The duty of the Son of Heaven (the ruler) is to concentrate on modeling after Heaven and Earth, and observing the measures of the Former Sages. The duty of officers and common men must be to respectfully serve their parents and to be upright with their superiors and rulers. Even though there may be an enlightened ruler, if the officers are not first instructed properly, they cannot be used.

  天子正确的思想行为，应当是取法天地，借鉴古代圣王。士氏的正确思想行为，应当是遵从父母教训，不偏离君主和长辈的教导。所以虽有贤明的君主，如果对士民不事先教育，也是不能使用他们的。

  Education of the Population

  When the ancients instructed the people, they would establish the relationships and fixed distinctions of noble and common - causing them not to encroach upon each other; the virtuous and righteous not to exceed each other; the talented and technically skilled can be used; and the courageous and strong w
ill not clash with authority. Thus their strength will be united and their thoughts in harmony.

  In antiquity, the rules governing the state cannot be used in the military; and those appropriate in the military may not be appropriate in governing the state. Thus righteousness and virtue do not infringe upon each other.

  Superiors should value officers who are not boastful, for such officers are great talents. If he is not boastful, it shows that he is not contentious. When the ruler seeks the opinions of these officers for civilian affairs, he would get an accurate picture; for military affairs, they will be attended to properly. Thus, those who are talented and technically skilled will be used properly. For those who follow orders, they should be rewarded well; for those who defy orders, they should be severely punished. Then the strong and courageous will not clash with authority.

  Only after effective instructions have been given to the people, can the state carefully select and employ them. Only after government affairs have been thoroughly ordered, can we say the offices have been sufficiently provided. When instructions are thoroughly examined and broken down so easily understood, the people can practice the teachings well. When practice becomes habit, the people will embody the customs. This is the pinnacle of transformation through instruction.

  古代教育民众，必须制定上、下、尊、卑的人伦道德规范，使上下尊卑之间彼此不相欺凌，德和义不互相踰越，有才技的人不被埋没，有勇力的人不敢违抗命令，这样，大家就会同心协力了。古时候，朝廷的礼仪法度，不能用于军队，军队的礼仪法度，不能用于朝廷。所以德和义就不会互相踰越。君主必须敬重不自夸的人，因为不自夸的人，是君主所宝贵的人才，如能不自夸，就说明他没有奢望，没有奢望就不会和别人相争。朝廷听取这些人的意见，一定会掌握真实情况，军队里能听取这些人的意见，事情就会得到妥善处理，这样，有才技的人就不致被埋没了。对服从命令的人，上级要给予奖励，对违抗命令的人，上级要给予制裁，这样，有勇力的人就不敢违抗命令了。民众经受了这些教育，然后再慎重选拔任用他们。各项事业都治理得很好，各级官吏就尽到职责了。教育内容简明扼要，民众就容易学得好，习惯一经养成，民众就会按习俗行事了。这就是教育的最大成效。