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2024.4.18 20:43:50
Calthrop 圖國第一篇 도국편
THE BOOK OF WAR
THE MILITARY CLASSIC OF THE FAR EAST
TRANSLATED FROM THE CHINESE BY CAPTAIN E. F. CALTHROP, R.F.A. (1908)
I
THE GOVERNMENT OF A COUNTRY
And Wu the Master said:—
The mighty rulers of old first trained their retainers, and then extended their regard to their outlying feudatories.
There are four discords:—
Discord in the state: then never make war.
Discord in the army: then do not strike camp.
Discord in the camp: then do not advance to attack.
Discord in the battle array: then seek not to decide the issue.
Therefore, wise rulers who would employ their subjects in great endeavours, should first establish harmony among them.
Lend not a ready ear to human counsellors, but lay the matter before the altar; seek inside the turtle,[19] and consider well the time and season. Then, if all be well, commit ourselves to the undertaking.
If the people know that their lord is careful of their lives, and laments their death beyond all else; then, in the time of danger, the soldiers advance, and, advancing, find glory in death; and in survival after retreat, dishonour.
The Master said:—
The Way must follow the only true path: righteousness lies at the root of achievement and merit.
The object of stratagem is to avoid loss and gain advantage.
The object of government is to guard enterprise and to preserve the state.
If conduct depart from the Way, and the undertaking accord not with righteousness, then disaster befalls the mighty.
Therefore, wise men maintain order by keeping in the Way, and governing with righteousness; they move with discretion, and with benevolence they make the people amenable.
If these four virtues be practised, there is prosperity; if they be neglected, there is decay.
For, when Lord Tang of Cheng defeated Lord Chieh, the people of Hsia rejoiced, and when Wu of Chou defeated Lord Chou, the people of Yin were not discomfited. And this was because it was ordained by Providence and human desire.
The Master said:—
In the government of a country and[Pg 80] command of an army, the inculcation of propriety, stimulation of righteousness, and the promotion of a sense of shame are required.
When men possess a sense of shame, they will attack with resolution when in strength, and when few in number defend to the last.
But while victory is easy in attack, it is difficult in defence.
Now, of the fighting races below heaven; those who gained five victories have been worn out; those who have won four victories have been impoverished; three victories have given dominion; two victories have founded a kingdom; and upon one victory an empire has been established.
For those who have gained power on earth by many victories are few; and those who have lost it, many.
The Master said:—
The causes of war are five:—
First, ambition; second, profit; third, overburdened hate; fourth, internal disorder; fifth, famine.
Again, the natures of war are five:—
First, a righteous war; second, a war of might; third, a war of revenge; fourth, a war of tyranny; fifth, an unrighteous war.
The prevention of tyranny and the restoration of order is just; to strike in reliance on numbers is oppression; to raise the standard for reasons of anger is a war of revenge; to quit propriety, and seize advantage is tyranny; when the state is disordered and the people worn out, to harbour designs, and set a multitude in motion, is a war of unrighteousness.
There is a way of overcoming each of these five.
Righteousness is overcome by propriety; might by humanity; revenge by words; tyranny by deception; unrighteousness by strategy.
Lord Wen asked and said:—
“I would know the way to control an army, to measure men, and make the country strong.”
Wu answered and said:—
“The enlightened rulers of antiquity respected propriety between sovereign and people; established etiquette between high and low; settled officials and citizens in close accord; gave instruction in accordance with custom; selected men of ability, and thereby provided against what should come to pass.
“In ancient times, Prince Huan of Chi assembled 50,000 men at arms, and became chief among the princes; Prince Wen of Chin put 40,000 mighty men in the van, and gained his ambition; Prince Mu of Chin gathered together 30,000 invincibles, and subdued his neighbouring foes. Wherefore, the princes of powerful states must consider their people, and assemble the valiant and spirited men by companies.
“Those who delight to attack, and to display their valour and fealty should be formed in companies.
“Those skilful in scaling heights, or covering long distances, and who are quick and light of foot must be collected in companies.
“Retainers who have lost their rank, and who are desirous of displaying their prowess before their superiors should be gathered into companies.
“Those who have abandoned a castle, or deserted their trust, and are desirous of atoning for their misconduct, should be collected and formed into companies.
“These five bodies form the flower of the army. With 3,000 of such troops, if they issue from within, an encompassing enemy can be burst asunder; if they enter from without, a castle can be overthrown.”
Lord Wen asked and said:—
“I desire to know how to fix the battle array, render defence secure, and attack with certainty of victory.”
Wu answered and said:—
“To see with the eye is better than ready words. Yet, I say, if the wise men be put in authority and the ignorant in low places, then the army is already arranged.
“If the people be free from anxiety about their estates, and love their officials, then defence is already secure.
“If all the lieges be proud of their lord, and think ill of neighbouring states, then is the battle already won.”
The Lord Wen once assembled a number of his subjects to discuss affairs of state: and none could equal him in wisdom, and when he left the council chamber his face was pleased.
Then Wu advanced and said:—
In ancient times, Lord Chuang of Chu once consulted with his lieges, and none were like unto him in wisdom; and when the Lord left the council chamber his countenance was troubled. Then the Duke Shen asked and said: “Why is my Lord troubled?” And he answered: “I have heard that the world is never without sages, and that in every country there are wise men; that good advisers are the foundation of an empire; and friends of dominion. Now, if I, lacking wisdom, have no equal among the multitude of my officers, dangerous indeed is the state of Chu. It grieves me that whereas Prince Chuang of Chu was troubled in a like case my Lord should be pleased.”
And hearing this Lord Wen was inwardly troubled.
吳子兵法-chn-eng-
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2018.12.26 15:08:00
吳子兵法
作者:吳起 战国《吳子》又稱《吳起兵法》、《吳子兵法》,是一部兵法著作。
圖國第一编辑
吳起儒服以兵機見魏文侯。文侯曰:「寡人不好軍旅之事。」
起曰:「臣以見占隱,以往察來,主君何言與心違?今君四時使斬離皮革,掩以朱漆,畫以丹青,爍以犀象,冬日衣之則不溫,夏日衣之則不涼。為長戟二丈四尺,短戟一丈二尺,革車奄戶,縵輪籠轂,觀之於目則不麗,乘之以田則不輕,不識主君安用此也?若以備進戰退守而不求能用者,譬猶伏雞之搏狸、乳犬之犯虎,雖有鬥心,隨之死矣。昔承桑氏之君,修德廢武,以滅其國;有扈氏之君,恃眾好勇,以喪其社稷。明主鑒玆,必內修文德,外治武備。故當敵而不進,無逮於義矣;僵屍而哀之,無逮於仁矣。」
於是文侯身自布席,夫人捧觴,醮吳起於廟,立為大將,守西河。與諸侯大戰七十六,全勝六十四,餘則鈞解。闢土四面,拓地千里,皆起之功也。
吳子曰:「昔之圖國家者,必先教百姓而親萬民。有四不和:不和於國,不可以出軍;不和於軍,不可以出陳;不和於陳,不可以進戰;不和於戰,不可以決勝。是以有道之主,將用其民,必先和而造大事。不敢信其私謀,必告於祖廟,啟於元龜,參之天時,吉乃後舉。民知君之愛其命,惜其死,若此之至,而與之臨難,則士以進死為榮,退生為辱矣。」
吳子曰:「夫道者,所以反本復始;義者,所以行事立功;謀者,所以違害就利;要者,所以保業守成。若行不合道,舉不合義,而處大居貴,患必及之。是以聖人綏之以道,理之以義,動之以禮,撫之以仁。此四德者,修之則興,廢之則衰。故成湯討桀而夏民喜悅,周武伐紂而殷人不非。舉順天人,故能然矣。」
吳子曰:「凡制國治軍,必教之以禮,勵之以義,使有恥也。夫人有恥,在大足以戰,在小足以守矣。然戰勝易,守勝難。故曰︰『天下戰國,五勝者禍,四勝者弊,三勝者霸,二勝者王,一勝者帝。』是以數勝得天下者稀,以亡者眾。」
吳子曰:「凡兵之所起者有五:一曰爭名,二曰爭利,三曰積惡,四曰內亂,五曰因饑。其名又有五:一曰義兵,二曰強兵,三曰剛兵,四曰暴兵,五曰逆兵。禁暴救亂曰義,恃眾以伐曰強,因怒興師曰剛,棄禮貪利曰暴,國亂人疲、舉事動眾曰逆。五者之數,各有其道:義必以禮服,強必以謙服,剛必以辭服,暴必以詐服,逆必以權服。」
武侯問曰:「願聞治兵、料人、固國之道。」起對曰:「古之明王,必謹君臣之禮,飾上下之儀,安集吏民,順俗而教,簡募良材,以備不虞。昔齊桓募士五萬,以霸諸侯;晉文召為前行四萬,以獲其志;秦繆置陷陣三萬,以服鄰敵。故強國之君,必料其民。民有膽勇氣力者,聚為一卒;樂於進戰效力以顯其忠勇者,聚為一卒;能踰高超遠、輕足善走者,聚為一卒;王臣失位而欲見功於上者,聚為一卒;棄城去守、欲除其醜者,聚為一卒。此五者,軍之練銳也。有此三千人,內出可以決圍,外入可以屠城矣。」
武侯問曰:「願聞陳必定、守必固、戰必勝之道。」起對曰:「立見且可,豈直聞乎?君能使賢者居上,不肖者處下,則陳已定矣;民安其田宅,親其有司,則守已固矣;百姓皆是吾君而非鄰國,則戰已勝矣。」
武侯嘗謀事,群臣莫能及,罷朝而有喜色。起進曰:「昔楚莊王嘗謀事,群臣莫能及,罷朝而有憂色。申公問曰:『君有憂色,何也?』曰:『寡人聞之,世不絕聖,國不乏賢。能得其師者王,能得其友者霸。今寡人不才而群臣莫及者,楚國其殆矣。』此楚莊王之所憂而君說之,臣竊懼矣。」於是武侯有慚色。
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