The Project Gutenberg eBook of The Art of War

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Title: The Art of War

Author: active 6th century B.C. Sunzi

Release date: December 15, 2007 [eBook #23864]

Language: Chinese

Other information and formats: www.gutenberg.org/ebooks/23864

Credits: Produced by Wen Yen

*** START OF THE PROJECT GUTENBERG EBOOK THE ART OF WAR ***

Produced by Wen Yen

Laying Plans

Sunzi said: War is a matter of vital importance to the state; it is the ground of life and death, the path to survival or ruin. It cannot be neglected.

Therefore, assess it in terms of five fundamental factors, compare them through strategic calculations, and seek to understand the situation: first, the Way; second, Heaven; third, Earth; fourth, the General; fifth, the Method.

The Way means aligning the people with the will of the ruler, so that they may share death and share life, without fear of danger. Heaven encompasses yin and yang, cold and heat, and the regulation of the seasons. Earth comprises distance, ease and difficulty, breadth and narrowness, and life and death. The General embodies wisdom, trustworthiness, benevolence, courage, and strictness. The Method pertains to organization, the chain of command, and the management of logistics. These five factors no commander has not heard of; he who understands them prevails, he who does not understand them is defeated.

Therefore, compare them through strategic calculations and seek to understand the situation, asking: Which ruler possesses the Way? Which general has greater ability? Who has gained the advantages of Heaven and Earth? Whose laws and orders are more effectively implemented? Whose forces are stronger? Whose officers and troops are better trained? Whose rewards and punishments are clearer? From these I can foresee victory or defeat.

If the general heeds my plans and employs them, he will surely win; retain him. If the general does not heed my plans and employs them, he will surely be defeated; dismiss him.

Having heeded the advantageous plans, create strategic advantage to assist them from without. Strategic advantage is the control of circumstances according to what is beneficial.

All warfare is based on deception. Therefore, when able, appear unable; when active, appear inactive; when near, appear far; when far, appear near. Offer a bait to lure the enemy; strike the enemy when he is in disorder; prepare against the enemy when he is secure at all points; avoid the enemy when he is stronger. If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow arrogant. If he is taking his ease, give him no rest. If his forces are united, separate them. Attack him where he is unprepared; appear where you are not expected. These are the strategist's keys to victory. It is not possible to divulge them beforehand.

Now the general who wins a battle makes many calculations in his temple before the battle is fought. The general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory, and few calculations to defeat; how much more no calculation at all! It is by attention to this point that I can foresee who is likely to win or lose.

Waging War

Sunzi said: In the operations of war, where there are in the field a thousand swift chariots, as many heavy chariots, and a hundred thousand mail-clad soldiers, with provisions enough to carry them a thousand li, the expenditure at home and at the front, including entertainment of guests, small items such as glue and paint, and sums spent on chariots and armor, will reach the total of a thousand ounces of silver per day. Such is the cost of raising an army of 100,000 men.

When you engage in actual fighting, if victory is long in coming, then men's weapons will grow dull and their ardor will be damped. If you lay siege to a town, you will exhaust your strength. Again, if the campaign is protracted, the resources of the state will not be equal to the strain. Now, when your weapons are dulled, your ardor damped, your strength exhausted and your treasure spent, other chieftains will spring up to take advantage of your extremity. Then no man, however wise, will be able to avert the consequences that must ensue. Thus, though we have heard of stupid haste in war, cleverness has never been seen associated with long delays. There is no instance of a country having benefited from prolonged warfare. It is only one who is thoroughly acquainted with the evils of war that can thoroughly understand the profitable way of carrying it on.

The skillful commander does not levy troops twice nor transport provisions three times. He obtains supplies from the state but relies on the enemy for provisions, so his army's food is sufficient. When a state is impoverished by military operations, it is due to distant transportation; distant transportation makes the people poor. Near the army, prices rise; high prices drain the people's resources, and when resources are drained, the people are pressed into heavy corvée labor. When strength is exhausted and wealth depleted, the households at home are emptied, and the people's expenses are reduced by seven-tenths; the public's expenses—broken chariots, worn-out horses, armor and helmets, arrows and crossbows, halberds and shields, spears and shields, oxen and large wagons—are reduced by six-tenths.

Therefore, the wise general ensures his army feeds on the enemy. One zhong of the enemy's grain equals twenty zhong of our own; one shi of fodder equals twenty shi of ours. Thus, to kill the enemy, one must stir up anger; to seize the enemy's advantage, one must use rewards. In chariot warfare, when ten or more chariots are captured, reward the one who took the first, and change their banners and flags. Mix the captured chariots with our own and use them; treat the captured soldiers well and care for them. This is called defeating the enemy and growing stronger.

Thus, in war, victory is valued, not prolonged operations. Therefore, the general who understands war is the arbiter of the people's fate and the master of the state's security.

Attack by Stratagem

Sunzi said: In the art of war, taking a state whole is best, destroying it is second best; taking an army whole is best, destroying it is second best; taking a brigade whole is best, destroying it is second best; taking a battalion whole is best, destroying it is second best; taking a squad whole is best, destroying it is second best. Therefore, winning a hundred battles in a hundred battles is not the highest excellence; subduing the enemy's army without fighting is the highest excellence.

Therefore, the best military strategy is to attack the enemy's plans, next is to disrupt their alliances, next is to attack their armies, and the worst is to besiege their fortified cities. The method of besieging a city is only used when there is no alternative. To construct siege towers and armored vehicles, and to prepare equipment and weapons, takes three months; to build earthen ramps against the walls takes another three months. If the general cannot control his anger and orders his troops to swarm the walls like ants, one-third of his soldiers will be killed and the city still will not be taken. This is the disaster of besieging a city.

Therefore, one who excels at using the military subdues the enemy's forces without fighting, captures the enemy's cities without besieging them, and destroys the enemy's state without prolonged operations. He must contend for everything under Heaven with complete strategies. Thus, his troops are not worn out and his gains are complete. This is the method of attacking with stratagem.

Therefore, the rules for using the military are: if you are ten times the enemy's strength, surround them; if five times, attack them; if twice, divide them; if equal, you can engage them; if fewer, you can evade them; if inferior, you can avoid them. Thus, a small force that stubbornly resists will become the captive of a larger force.

Now, the general is the support of the state. If the support is complete, the state will surely be strong; if the support is flawed, the state will surely be weak. Therefore, there are three ways in which a ruler can bring calamity upon his army: not knowing that the army should not advance and ordering it to advance, not knowing that the army should not retreat and ordering it to retreat—this is called hobbling the army; not understanding the affairs of the three armies and meddling in their administration—then the officers and soldiers will be confused; not understanding the authority of the three armies and interfering in their command—then the officers and soldiers will be suspicious. When the three armies are both confused and suspicious, the difficulties from the feudal lords arise. This is called throwing the army into chaos and leading to victory for the enemy.

Therefore, there are five ways to know victory: one who knows when he can fight and when he cannot will be victorious. One who understands how to use both large and small forces will be victorious. One whose superiors and subordinates share the same desires will be victorious. One who is prepared and awaits the unprepared will be victorious. One whose general is capable and whose ruler does not interfere will be victorious. These five are the ways to know victory.

Therefore it is said: Know yourself and know your enemy, and in a hundred battles you will never be in peril; know the enemy but not yourself, and you will win one and lose one; know neither the enemy nor yourself, and you will be defeated in every battle.

Chapter 4: Military Disposition

Sunzi said: In ancient times, those who were skilled in warfare first made themselves invincible, in order to await the enemy's moment of vulnerability. Invincibility lies with oneself; vulnerability lies with the enemy. Therefore, those skilled in warfare can make themselves invincible, but cannot cause the enemy to be certainly vulnerable. Hence it is said: Victory can be known, but cannot be made.

When one cannot be defeated, one takes the defensive; when one can defeat the enemy, one takes the offensive. One defends when strength is insufficient; one attacks when strength is abundant. Those skilled in defense hide beneath the nine layers of the Earth; those skilled in attack move above the nine layers of Heaven. Thus they can preserve themselves and achieve complete victory.

Seeing victory that is no more than what the common people know is not the highest excellence; winning battles and having the world acclaim it is not the highest excellence. Therefore, lifting an autumn hair is not considered great strength; seeing the sun and moon is not considered keen sight; hearing thunder is not considered sharp hearing. In ancient times, those skilled in warfare won victories over enemies who were easy to defeat. Therefore, the victories of those skilled in warfare are marked by no reputation for wisdom and no merit for bravery, and so their victories are without error. Without error means that their actions are certain to bring victory, for they conquer enemies who have already been defeated. Therefore, those skilled in warfare first establish themselves in an undefeatable position, and do not miss the enemy's moment of defeat. Thus, a victorious army first wins and then seeks battle; a defeated army first fights and then seeks victory. Those skilled in using the military cultivate the Way and preserve the Method, and so they can control the outcome of victory and defeat.

The art of war: first, measurement; second, quantity; third, numbers; fourth, comparison; fifth, victory. The Earth gives rise to measurement, measurement gives rise to quantity, quantity gives rise to numbers, numbers give rise to comparison, and comparison gives rise to victory. Therefore, a victorious army is like weighing a zhu against a yi, and a defeated army is like weighing a yi against a zhu. The battle of the victor is like the release of pent-up water into a chasm a thousand ren deep—this is the form.

Energy

Sunzi said: To manage the many as one manages the few is a matter of organization; to fight the many as one fights the few is a matter of signals and commands; to make the entire army able to face the enemy and not be defeated is a matter of the extraordinary and the orthodox; to strike the enemy like a whetstone thrown against an egg is a matter of the void and the solid.

In all battle, engage with the orthodox and win with the extraordinary. Therefore, those skilled in producing the extraordinary are as inexhaustible as Heaven and Earth, as unending as the rivers and seas. They end and begin again—like the sun and the moon. They die and are reborn—like the four seasons. There are no more than five notes, yet the variations of the five notes cannot all be heard; no more than five colors, yet the variations of the five colors cannot all be seen; no more than five flavors, yet the variations of the five flavors cannot all be tasted. In battle, there are no more than the extraordinary and the orthodox, yet the variations of the extraordinary and the orthodox cannot be exhausted. The extraordinary and the orthodox give rise to each other, like a cycle without end—who can exhaust them?

The rush of water, so swift it can move stones, is its strategic advantage; the strike of a falcon, so swift it can break its prey, is its timing. Therefore, those skilled in battle create a steep strategic advantage and a short timing. The strategic advantage is like a drawn crossbow; the timing is like the release of the trigger.

In the midst of chaos and confusion, one may fight in disorder yet remain invincible; in the midst of murky turbulence, one may maintain a circular formation yet suffer no defeat. Disorder arises from order, cowardice from courage, weakness from strength. Order and disorder are matters of numbers; courage and cowardice are matters of strategic advantage; strength and weakness are matters of form. Therefore, one skilled at moving the enemy displays a form, and the enemy will surely follow; he offers bait, and the enemy will surely take it. He moves the enemy with advantages, and lies in wait for him with his troops.

Therefore, one skilled in warfare seeks victory from strategic advantage, not from demanding it of his men; hence he can select the right men and rely on strategic advantage. One who relies on strategic advantage commands his men in battle like rolling logs and stones. The nature of logs and stones is such that when they are on level ground they rest still, when on sloping ground they move; when square they stop, when round they roll. Thus, the strategic advantage of one skilled in commanding men in battle is like rolling a round stone down a mountain of a thousand ren—this is what is meant by strategic advantage.

Weak Points and Strong

Sunzi said: Generally, he who arrives at the battlefield first and awaits the enemy is at ease; he who arrives later and rushes into battle is fatigued.

Therefore, one skilled in warfare draws the enemy to him and is not drawn by the enemy. He can make the enemy come of his own accord by offering him advantages; he can prevent the enemy from coming by threatening him with harm. Thus, when the enemy is at ease, he can fatigue him; when well fed, he can starve him; when settled, he can set him in motion. He goes forth to places the enemy must rush to; he rushes to places the enemy does not expect. He can march a thousand li without fatigue because he travels through unguarded terrain; he attacks and surely takes because he attacks places the enemy does not defend. He defends and is surely secure because he defends places the enemy does not attack.

Therefore, one skilled in attacking makes the enemy unaware of what to defend; one skilled in defending makes the enemy unaware of what to attack. How subtle, how subtle—to the point of being formless; how mysterious, how mysterious—to the point of being silent. Thus, he can be the arbiter of the enemy's fate. When he advances, the enemy cannot resist because he strikes at their weak points; when he retreats, the enemy cannot pursue because he is too swift to be overtaken. Therefore, if I wish to fight, even if the enemy has high ramparts and deep moats, they cannot avoid engaging me because I attack what they must rescue; if I do not wish to fight, even if I merely mark out ground and defend it, the enemy cannot engage me because I divert them from their intended course. Thus, by revealing the enemy's form while keeping my own form concealed, I concentrate my forces while the enemy is divided. I concentrate into one, the enemy divides into ten, so I attack one with ten. Then I am many and the enemy is few; if I can strike the few with the many, then those I engage are few indeed. The place where I will engage the enemy cannot be known; if it cannot be known, then the enemy must prepare in many places; if the enemy prepares in many places, then those I engage will be few. Therefore, if they prepare at the front, the rear is weakened; if they prepare at the rear, the front is weakened; if they prepare on the left, the right is weakened; if they prepare on the right, the left is weakened; if they prepare everywhere, they are weak everywhere. The few are those who prepare against others; the many are those who make others prepare against them. Therefore, if one knows the place of battle and the day of battle, he can march a thousand li to join the fight; if he does not know the place of battle and does not know the day of battle, then the left cannot rescue the right, the right cannot rescue the left, the front cannot rescue the rear, and the rear cannot rescue the front—how much less so when the distances are tens of li in the far and a few li in the near! As I assess it, though the troops of Yue are many, what advantage is that to their victory? Therefore, it is said: victory can be achieved. Even if the enemy is numerous, they can be made unable to fight. Thus, by planning, one knows the calculations for gain and loss; by probing, one knows the patterns of movement and stillness; by showing form, one knows the ground of life and death; by testing, one knows where there is surplus and where there is deficiency. Therefore, the ultimate in displaying troop formations is to be without form. Being formless, even deep spies cannot perceive it, and even the wise cannot scheme against it. By adapting form, one imposes victory upon the multitude, and the multitude cannot understand it. Everyone knows the form by which I win, but no one knows the form by which I secure victory. Therefore, victory in battle is never repeated; it responds to form in endless variation. Now, the form of the army resembles water: water's movement avoids heights and rushes downward; the form of the army avoids strength and strikes weakness. Water shapes its flow according to the ground; the army shapes its victory according to the enemy. Therefore, the army has no constant strategic advantage, just as water has no constant form. One who can adapt to the enemy's changes and seize victory is called divine. Thus, the Five Phases have no constant victory, the Four Seasons have no constant position, the days have their short and long, and the moon has its waxing and waning.

Maneuvering

Sunzi said: In the art of war, the general receives his commands from the sovereign, assembles the troops and gathers the masses, and camps with the enemy in opposition. Nothing is more difficult than maneuvering the army. The difficulty of maneuvering the army lies in turning the circuitous into the direct, and turning adversity into advantage. Therefore, take a circuitous route and lure the enemy with the prospect of gain, so that though you set out after them, you arrive before them. This is to know the strategy of the circuitous and the direct. Maneuvering for advantage is beneficial; maneuvering for advantage is also perilous. If you move the entire army to contest an advantage, you will not arrive in time; if you abandon the army to contest an advantage, your baggage and supplies will be lost. Therefore, rolling up one's armor and hastening onward, resting neither day nor night, doubling the distance and marching double time, to contest an advantage at a hundred li—then the three generals will be captured. The strong will arrive first, the weary will lag behind, and by this method only one in ten will arrive. At fifty li to contest an advantage, the commander of the leading army will be overthrown, and by this method half will arrive. At thirty li to contest an advantage, two-thirds will arrive. Therefore, an army without baggage and supplies is lost; without provisions and food is lost; without stores and reserves is lost. Thus, one who does not know the plans of the feudal lords cannot form alliances in advance; one who does not know the forms of mountains and forests, dangerous defiles, and marshes cannot march the army; one who does not use local guides cannot gain the advantages of the terrain. Therefore, the army is established on deception, moves for advantage, and changes through division and combination. Thus, its swiftness is like the wind, its stillness is like the forest, its invasion and plunder is like fire, its immobility is like the mountain, its inscrutability is like the shadow, and its movement is like thunder. Plundering the countryside divides the multitude; expanding territory divides the advantage; weighing the situation, one moves. He who first knows the strategy of the circuitous and the direct will be victorious. This is the method of maneuvering the army. The Military Administration says: 'Because words cannot be heard, gongs and drums are used; because sights cannot be seen, banners and flags are used.' Now, gongs and drums and banners and flags are used to unify the ears and eyes of the troops. Once the troops are unified, the brave cannot advance alone, and the timid cannot retreat alone. This is the method of employing the multitude. Therefore, in night battles, gongs and drums are used more; in day battles, banners and flags are used more—to change the signals for the ears and eyes of the troops. The spirit of the three armies can be seized, and the mind of the general can be captured. Therefore, the morning spirit is keen, the midday spirit is sluggish, and the evening spirit is weary. One skilled in using troops avoids the keen spirit and strikes the sluggish and weary—this is managing the spirit. With order, await disorder; with stillness, await clamor—this is managing the mind. With proximity, await distance; with ease, await toil; with satiety, await hunger—this is managing strength. Do not intercept banners that are orderly, do not attack formations that are imposing—this is managing change. Therefore, in the method of using troops: do not attack high ground, do not oppose a hill from below, do not pursue a feigned retreat, do not assault elite troops, do not swallow the bait offered by the enemy, do not intercept an enemy returning home, leave an escape route when surrounding an army, and do not press a desperate enemy. This is the method of using troops.

Variation in Tactics

Sunzi said: In the art of war, the general receives his commands from the sovereign, assembles the troops and gathers the multitudes. On marshy ground, do not encamp; on intersecting ground, unite with your allies; on isolated ground, do not linger; on surrounded ground, devise stratagems; on desperate ground, fight. There are roads not to be taken, armies not to be attacked, cities not to be assaulted, ground not to be contested, and commands of the sovereign not to be obeyed. Therefore, a general who understands the advantages of the nine variations knows how to employ troops. A general who does not understand the advantages of the nine variations, even if he knows the terrain, cannot gain the advantages of the ground. In managing troops, if one does not know the methods of the nine variations, even if one knows the five advantages, one cannot employ the troops effectively. Therefore, the deliberations of the wise must consider both advantage and harm. By considering advantage, one's aims may be trusted; by considering harm, calamities may be resolved. Thus, subdue the feudal lords with harm, keep the feudal lords busy with affairs, and hasten the feudal lords with advantages. Therefore, in the method of using troops, do not rely on the enemy not coming, but rely on our readiness to meet them; do not rely on the enemy not attacking, but rely on our being unassailable. Therefore, a general has five dangers: one determined to die can be killed; one determined to live can be captured; one quick to anger can be insulted; one scrupulous about honor can be shamed; one loving the people can be troubled. All these five are faults of the general and disasters in the use of troops. The ruin of the army and the death of the general must arise from these five dangers; they cannot but be examined.

The Army on the March

Sunzi said: In general, when positioning the army and observing the enemy, cross mountains and follow valleys, seek the high ground with a clear view, and when fighting on high ground, do not ascend against the enemy. This is how to position the army in the mountains. After crossing water, you must keep a distance from the water. If the enemy crosses water to come, do not meet them in the water; it is advantageous to strike them when half have crossed. If you wish to fight, do not approach the water to meet the enemy. Seek the high ground with a clear view, and do not face the current downstream. This is how to position the army near water. When crossing salt marshes, hasten away without lingering. If you encounter the enemy in a salt marsh, you must rely on water and grass and place your back against the trees. This is how to position the army in salt marshes. On level plains, occupy easy ground, with the high ground on your right and rear, with death in front and life behind. This is how to position the army on level plains. These are the advantages of the four kinds of positioning, and the reason the Yellow Emperor conquered the Four Emperors. In general, armies prefer high ground and dislike low ground, value the sunny side and despise the shady, nourish life and occupy solid ground, so the army has no hundred ailments. This is called certain victory. On hills and embankments, you must occupy the sunny side and keep it on your right and rear. This is an advantage for the army and a support from the terrain. If rain falls upstream and water flows down, those who wish to cross should wait until it settles. Wherever there are precipitous ravines, heavenly wells, heavenly prisons, heavenly nets, heavenly traps, and heavenly cracks, you must hasten away from them and do not approach them. Keep them at a distance from us, but near to the enemy; face them with us, but have the enemy turn their back on them. If there are dangerous defiles, marshes, reeds, thickets, and dense vegetation beside the army, you must carefully search and reconnoiter them, for these are places where ambushes and spies lie. If the enemy is near and quiet, they rely on the danger of the terrain. If they are far and challenge battle, they want us to advance. If they occupy easy ground, it is to their advantage. If many trees move, the enemy is coming. If there are many obstacles in the grass, it is to create suspicion. If birds rise, there is an ambush. If beasts are startled, there is a surprise attack. If dust rises high and sharp, chariots are coming. If it is low and broad, infantry is coming. If it is scattered and thin, they are gathering firewood. If it is slight and comes and goes, they are setting up camp. If their words are humble but their preparations are increased, they will advance. If their words are strong and they drive forward, they will retreat. If light chariots go out first and take position on the flanks, they are forming a battle array. If they seek peace without an agreement, they have a scheme. If they march and deploy troops, they are waiting for a set time. If they advance halfway and retreat halfway, it is a lure. If they lean on their weapons standing, they are hungry. If those drawing water drink first, they are thirsty. If they see advantage but do not advance, they are weary. If birds gather, the camp is empty. If there are cries at night, they are fearful. If the army is disturbed, the general is not respected. If banners and flags move, there is disorder. If officers are angry, they are exhausted. If they kill horses and eat the meat, the army has no grain. If they hang up their cooking pots and do not return to their camps, they are desperate bandits. If they speak humbly and slowly with their men, they have lost the multitude. If rewards are frequent, they are in straits. If punishments are frequent, they are in difficulty. If they are first violent and then fear their multitude, this is the height of incompetence. If they come with apologies, they want to rest. If the enemy is angry and comes to meet us, but for a long time does not engage and does not leave, you must carefully observe them. In war, it is not valuable to have more soldiers; only do not advance rashly, and it is enough to concentrate your strength, estimate the enemy, and take them. Only those who are without deliberation and who underestimate the enemy will surely be captured by them. If soldiers are punished before they have become attached, they will not submit, and if they do not submit, they are difficult to use. If soldiers have become attached but punishments are not enforced, they cannot be used. Therefore, unite them with culture and align them with martial discipline, and this is called certain victory. If orders are consistently carried out to instruct the people, then the people will submit. If orders are not consistently carried out to instruct the people, then the people will not submit. When orders are consistently carried out, there is mutual accord with the multitude.

Chapter 10: Terrain

Sunzi said: There are types of terrain: accessible, hanging, contending, narrow, precipitous, and distant. When I can go and the enemy can come, it is called accessible. On accessible terrain, occupy the high sunny ground first, keep the supply routes open, and battle will be advantageous. When one can go but finds it hard to return, it is called hanging. On hanging terrain, if the enemy is unprepared, go out and defeat him; if the enemy is prepared, going out will not bring victory, and it will be hard to return—this is disadvantageous. When my going out is disadvantageous and the enemy's going out is also disadvantageous, it is called contending. On contending terrain, even if the enemy offers an advantage, do not go out; withdraw and lure him, so that when he comes out halfway, striking him will be advantageous. On narrow terrain, if I occupy it first, I must fill it completely to await the enemy. If the enemy occupies it first, do not follow if he fills it; if he does not fill it, then follow. On precipitous terrain, if I occupy it first, I must take the high sunny ground to await the enemy; if the enemy occupies it first, withdraw and do not follow. On distant terrain, when strength is equal, it is hard to provoke battle, and fighting will be disadvantageous. These six are the principles of terrain; they are the General's highest responsibility and must be carefully examined. Among armies, there are those that flee, those that are undisciplined, those that collapse, those that crumble, those that are chaotic, and those that are routed. These six are not calamities of Heaven and Earth but faults of the General. When strength is equal and one strikes ten, it is called fleeing; when soldiers are strong but officers are weak, it is called undisciplined; when officers are strong but soldiers are weak, it is called collapse; when senior officers are angry and disobedient, encounter the enemy and fight on their own without the General knowing their abilities, it is called crumbling; when the General is weak and not stern, instruction is unclear, officers and soldiers lack discipline, and formations are disordered, it is called chaos; when the General cannot gauge the enemy, fights few against many, strikes strong with weak, and the army has no picked vanguard, it is called routing. These six are the ways of defeat; they are the General's highest responsibility and must be carefully examined. Terrain is an aid to the army. Gauging the enemy to secure victory, calculating perils, distances, and narrow passes—this is the way of the supreme General. He who knows these and uses them in battle will surely win; he who does not know these and uses them in battle will surely lose. Therefore, if the way of battle assures victory, even if the ruler says do not fight, fighting may be done; if the way of battle does not assure victory, even if the ruler says fight, not fighting may be done. Thus, advance without seeking fame, retreat without avoiding blame, protecting only the people and benefiting the ruler—such a one is a treasure of the state. Regard soldiers as infants, and they will go with you into deep ravines; regard soldiers as beloved sons, and they will die with you. If you are generous but cannot employ them, love them but cannot command them, and let disorder go unpunished, they are like spoiled children and cannot be used. Knowing that my soldiers can strike but not knowing that the enemy cannot be struck—this is half the victory; knowing that the enemy can be struck but not knowing that my soldiers cannot strike—this is half the victory; knowing that the enemy can be struck and knowing that my soldiers can strike, but not knowing that the terrain is unsuitable for battle—this is half the victory. Therefore, he who knows war moves without confusion and acts without exhaustion. Thus it is said: know the enemy and know yourself, and victory will not be in peril; know Heaven and know Earth, and victory can be complete.

Chapter 11: The Nine Situations

Sunzi said: In the art of warfare, there are dispersive ground, light ground, contentious ground, open ground, intersecting ground, heavy ground, marshy ground, surrounded ground, and desperate ground. When feudal lords fight on their own territory, it is dispersive ground; when one enters another's land but not deeply, it is light ground; when I gain advantage by holding it and the enemy also gains advantage by holding it, it is contentious ground; when I can go and the enemy can come, it is open ground; when the territory of feudal lords is bordered by three states and whoever arrives first gains the support of the multitudes, it is intersecting ground; when one enters another's land deeply and passes many cities and towns, it is heavy ground; when there are mountains, forests, rugged passes, and marshes, and all paths are difficult to traverse, it is marshy ground; when the way in is narrow, the way back is circuitous, and the enemy with few can strike my many, it is surrounded ground; when fighting swiftly means survival and not fighting swiftly means destruction, it is desperate ground. Therefore, on dispersive ground do not fight; on light ground do not halt; on contentious ground do not attack; on open ground do not sever connections; on intersecting ground unite with allies; on heavy ground plunder; on marshy ground press on; on surrounded ground devise stratagems; on desperate ground fight. In ancient times, those skilled in warfare could make the enemy's front and rear unable to support each other, the many and few unable to rely on each other, the noble and base unable to rescue each other, the superior and inferior unable to regroup, soldiers separated and unable to assemble, and troops gathered but not in order. Move when it is advantageous, stop when it is not. If asked: 'When the enemy is numerous and well-ordered, and is about to come, how should we await them?' The answer is: first seize what they cherish, and they will listen to you. The nature of warfare favors speed, seizing upon the enemy's unpreparedness. Take paths they do not anticipate, and attack where they are not on guard. In the way of the invader, deep penetration unifies the troops. The defender cannot overcome; plunder the fertile fields, and the three armies will have ample food. Attend carefully to provisions and do not weary the troops, gather their spirit and conserve their strength, maneuver the army with stratagems, making it unfathomable. Cast them where there is no escape, and they will die rather than flee. When death is inevitable, how could the soldiers not exert their full strength? When soldiers are deeply trapped, they are fearless; when there is nowhere to go, they are steadfast; when deep in enemy territory, they are disciplined; when compelled, they fight. Therefore, such troops need no training to be vigilant, no seeking to gain, no covenants to be loyal, no orders to be trusted. Prohibit omens and dispel doubts, and to the death they will have nowhere else to go. My soldiers have no surplus wealth, not because they despise goods; they have no surplus life, not because they despise longevity. On the day orders are issued, soldiers sitting wet their sleeves with tears, and those lying down wet their cheeks; cast them where there is no escape, and they will have the courage of Zhu and Gui. Therefore, those skilled in warfare are like Shuairan. Shuairan is the snake of Mount Chang. Strike its head and its tail arrives; strike its tail and its head arrives; strike its middle and both head and tail arrive. If asked: 'Can troops be made like Shuairan?' The answer is yes. The people of Wu and the people of Yue despise each other, but when they are in the same boat crossing a river and encounter wind, they rescue each other like left and right hands. Therefore, tethering horses and burying wheels is not enough to rely on; uniting courage as one is the way of governance; balancing the strong and weak is the principle of terrain. Therefore, those skilled in warfare hold hands and lead as if driving one man—this is the necessity of the situation. In the affairs of the General, be calm and profound, upright and orderly; be able to keep the soldiers' ears and eyes in ignorance, making them know nothing; alter your plans and change your schemes, making others unable to recognize them; change your position and take circuitous routes, making the people unable to anticipate. Lead them to a rendezvous as if climbing high and removing the ladder; lead them deep into the territory of feudal lords and release the trigger. As if driving a flock of sheep, drive them forward, drive them back, and no one knows where they are going. Gather the masses of the three armies and cast them into peril—this is called the affair of the General. The variations of the nine grounds, the power of contraction and extension, and the principles of human nature—these must be carefully examined. In the way of the invader, deep penetration unifies, shallow penetration disperses. Leaving one's state and crossing borders to campaign is severed ground; open on four sides is intersecting ground; entering deeply is heavy ground; entering shallowly is light ground; with a strong rear and a narrow front is surrounded ground; with nowhere to go is desperate ground. Therefore, on dispersive ground I will unify their will; on light ground I will keep them connected; on contentious ground I will hasten to their rear; on open ground I will be vigilant in defense; on intersecting ground I will strengthen alliances; on heavy ground I will continue their provisions; on marshy ground I will hasten their march; on surrounded ground I will block the gaps; on desperate ground I will show them that there is no way to live. Thus the nature of troops: when surrounded, they resist; when compelled, they fight; when pressed, they obey. Therefore, he who does not know the schemes of feudal lords cannot form alliances in advance; he who does not know the forms of mountains, forests, rugged passes, and marshes cannot march; he who does not use local guides cannot gain the advantage of the terrain. Of these four or five matters, if one is unknown, it is not the army of a hegemon or king. The army of a hegemon or king, when attacking a great state, makes its masses unable to assemble; when its might is brought to bear on the enemy, their alliances cannot be formed. Therefore, do not contend for alliances with all the world, do not nurture power in all the world, but trust in your own strength and bring might upon the enemy, and their cities can be taken, their states can be destroyed. Bestow rewards beyond the ordinary, issue commands beyond the established. Move the masses of the three armies as if driving one man. Employ them in tasks without telling them the reasons; employ them in danger without telling them the advantages. Cast them into deadly ground and then they will survive; plunge them into desperate ground and then they will live. When the masses are cast into harm, only then can they turn defeat into victory. Therefore, in the conduct of war, follow and examine the enemy's intentions, concentrate on one direction, and kill the general a thousand li away—this is called achieving success through skill. Therefore, on the day war is decided, close the passes, break the tallies, and do not allow the passage of envoys; deliberate in the ancestral temple to settle the affair. When the enemy opens a gap, hasten to enter it, first seize what they cherish, secretly set the timing, and follow the enemy's movements to decide the battle. Therefore, at first be like a maiden, and the enemy will open the door; afterward be like a fleeing hare, and the enemy will be unable to resist.

Chapter 12: Attacking with Fire

Sunzi said: There are five ways of attacking with fire: the first is burning troops, the second is burning supplies, the third is burning baggage, the fourth is burning depots, and the fifth is burning trains. To use fire, there must be a cause, and the means must always be prepared in advance. There is a proper time for setting fires and a proper day for starting them. The time is when the weather is dry; the day is when the moon is in Ji, Bi, Yi, or Zhen. On these four constellations, the wind rises. In all fire attacks, one must respond according to the changes brought about by the five fires: if fire breaks out within the enemy's camp, respond early from without; if fire breaks out but the enemy's troops remain calm, wait and do not attack, let the fire burn to its full force, and if you can follow up, do so; if you cannot, stop. Fire can be set from without, without waiting for it to be kindled within, and set it at the proper time. When fire breaks out upwind, do not attack from downwind. If the wind blows during the day, it will last long; if at night, it will stop. An army must know the changes of the five fires and guard against them with proper calculation. Thus, those who use fire to assist their attacks are wise, and those who use water to assist their attacks are strong. Water can sever, but cannot seize. To win battles and take territory without cultivating the fruits of success is ominous, and it is called a wasteful delay. Therefore, it is said: the wise ruler deliberates, and the good General cultivates. Do not move unless it is advantageous; do not use troops unless there is gain; do not fight unless there is danger. A ruler must not raise an army out of anger, and a General must not engage in battle out of resentment. Move when it is advantageous, and stop when it is not. Anger can turn back to joy, and resentment can turn back to delight, but a destroyed state cannot be restored, and the dead cannot come back to life. Therefore, the wise ruler is cautious about this, and the good General is vigilant. This is the way to secure the state and preserve the army.

Chapter 13: The Use of Spies

Sunzi said: When raising an army of a hundred thousand and marching a thousand li, the expenses of the people and the contributions of the state amount to a thousand pieces of gold each day. Both within and without, there is turmoil; people are exhausted on the roads, and seventy thousand households are unable to tend to their work. The two sides may face each other for several years to contend for a single day's victory, yet if one begrudges ranks, emoluments, and a hundred pieces of gold and remains ignorant of the enemy's situation, that is the height of inhumanity. Such a person is not a General for the people, not a support for the ruler, and not a master of victory. Therefore, the reason the wise ruler and the worthy General can move and conquer others and achieve success beyond the common is foreknowledge. Foreknowledge cannot be obtained from ghosts and spirits, cannot be inferred from events, and cannot be verified by calculations; it must be obtained from people who know the enemy's situation. Hence there are five kinds of agents: the local agent, the internal agent, the double agent, the doomed agent, and the surviving agent. When all five are employed together and none knows their workings, this is called the divine web, and it is the treasure of the ruler. The local agent is employed through the people of the locality; the internal agent is employed through the enemy's officials; the double agent is employed through the enemy's own agents; the doomed agent is one who spreads false information outside, which our agents learn and convey to the enemy's agents; the surviving agent is one who returns with reports. Thus, in the affairs of the three armies, no one is closer than the agent, no reward is more generous than that given to the agent, and no matter is more confidential than the agent's work. Only the sage and the wise can employ agents; only the humane and the righteous can direct them; only the subtle and the discerning can obtain the truth from them. Subtle indeed, subtle indeed! There is nothing in which agents cannot be used. If the affairs of agents are revealed before they are set in motion, both the agent and those to whom he has spoken must be put to death. Whenever the army intends to strike, whenever a city is to be attacked, whenever a person is to be killed, one must first know the names of the defending General, his attendants, the ushers, the gatekeepers, and the retainers, and our agents must be ordered to seek out all of this. When the enemy's agents come to spy on us, we should offer them inducements, guide them, and lodge them, so that the double agent can be obtained and used. Through this knowledge, the local agent and the internal agent can be obtained and employed. Through this knowledge, the doomed agent can spread false information and be sent to inform the enemy. Through this knowledge, the surviving agent can be used as scheduled. The ruler must know the affairs of the five kinds of agents, and this knowledge must come through the double agent; therefore, the double agent must be treated with the greatest generosity. In ancient times, when the Yin dynasty rose, Yi Zhi was in Xia; when the Zhou dynasty rose, Lü Ya was in Yin. Therefore, the wise ruler and the worthy General who can use the highest intelligence as agents are certain to achieve great success. This is the key to warfare, and it is what the three armies rely upon in their movements.

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