Sun Tzu art of war content. Virtual club. Save your resources with military stratagems, foraging and espionage

The legendary Chinese strategist, a recognized master of "soft power" and the founder of the so-called flexible war strategy.

Whenever possible, Sun Tzu preferred to achieve victory without a fight at all, or at least deal with the simplest battles to begin with.

The strategist who does not know failure seeks a new battle only after winning.

Sun Tzu

He advised his soldiers to choose unexpected routes and attack unprotected areas. The thinker compared the tactics of warfare with water: it flows down from the heights, filling the lowlands. So it is in war: you should avoid positions where the enemy is strong, and strike where the adversary is weak.

Sun Tzu's teachings are applied far beyond the battlefield, because his main idea - to achieve the goal, you need to choose the easiest way possible - is extremely universal.

The advice of a Chinese thinker will be useful in any area - from business development to acquiring new habits. Let's take a look at how you can use the strategy of competent warfare in everyday life.

The battle for good habits

Too often, we strive to master new habits, realize grandiose plans, and achieve other victories by relying solely on strength and acting too straightforward. We boldly go into battle and attack the enemy - in this case addictions - at the point where he is strongest.

• Trying to stick to a diet while having lunch with friends.
• Trying to write a book when there is noise around.
• Trying to eat right when cupboards are full of sweets.
• Trying to work with the TV on.
• We are trying to focus, having a smartphone at hand with social networking applications, games and other distracting garbage.

When we quite naturally endure a fiasco, we begin to blame ourselves: they say, they didn’t strive so hard for the goal or showed insufficient willpower. In many cases, however, failure is the logical result, not of cowardice, but of bad strategy.

Experienced commanders start by winning simple battles, thereby strengthening their positions. They wait for the enemy to weaken and lose heart in order to deliver an extremely accurate blow.

Why start the battle with an attempt to capture the most fortified area? Why try to start a new habit in an environment that only hinders progress?

Sun Tzu never went into battle if the conditions did not provide a sufficient advantage. And he certainly did not start with an attack on the areas where the enemy concentrated the main forces. You should do the same: move in small steps, gathering strength and getting into the best position to strike.

Sun Tzu, Master of Habits

Let's look at examples of how you can apply the ideas of a victorious strategist in the development of new habits.

Example 1

Sun Tzu:"Only then will you be sure of the success of your attacks when you attack undefended places."

What does this mean. Only then will you develop a habit when it is easy to learn.

Example 2

Sun Tzu:"He who knows when to fight and when not to win will win."

What does this mean. He will change his behavior who knows which habits to acquire first and which ones to postpone for later.

Example 3

Sun Tzu:"A wise commander avoids confrontation with the enemy when his spirit is strong, but strikes when he is sluggish and thinks of flight."

What does this mean. A reasonable person avoids fighting bad habits where they are strong, but fights them where they are weak and easy to change.

Engage in battles you are destined to win

Self-improvement is not a matter of willpower or. It's all about choosing the right strategy. What people see as weak character or unwillingness to change is often just the result of trying to develop good habits under completely inappropriate conditions.

• If you want to read more books, don't try to do it while you're in the same room as your computer and TV. Move to a less distracting environment.
• If you have serious problems with excess weight, do not train on programs for advanced athletes. Of course, you can try, but this is not a battle worth getting into right now. Start with a heavy load.
• If you are surrounded by people who ridicule any of your undertakings and interfere with the achievement of goals, find another place to work. And at the same time change the environment to a friendlier one.
• If you're honing your writing skills when the kids come home from school and the house is in chaos, you're unlikely to succeed. Choose a more suitable time.

Cultivate habits where it's easiest to do so. Soberly assess the situation and rewrite the rules of the game so that the advantage is on your side.

It sounds trite, but how often have you found yourself in the most grueling fight without even paying attention to the easier ones? For difficult battles you will have plenty of time. Deal with the simple ones first.

The best path to excellence is one where you don't have to overcome resistance. Participate only in those battles that promise you victory.

1. Sun Tzu said: war is a great thing for the state, it is the soil of life and death, it is the way of existence and death. This needs to be understood.

2. Therefore, it is based on (1) five phenomena [it is weighed with seven calculations and this determines the position] (III).

3. The first is the Way, the second is the Sky, the third is the Earth, the fourth is the Commander, the fifth is the Law.

The path is when they reach the point where the thoughts of the people are the same as the thoughts of the ruler (2), when the people are ready to die with them, ready to live with them, when they know neither fear nor doubts (3).

The sky is light and darkness, cold and heat, this is the order of time (4).

The earth is far and near, uneven and even, wide and narrow, death and life (5). The commander is the mind, impartiality, humanity, courage, severity. The law is the military system, command and supply (6). There is no commander who has not heard about these five phenomena, but the one who mastered them wins; the one who has not mastered them does not win.

4. Therefore, the war is weighed in seven calculations and in this way the position is determined.

Which of the sovereigns has the Way? Which commanders have talents? Who used Heaven and Earth? Who follows the rules and orders? Who has the stronger army? Who has better trained officers and soldiers (7)? Who is properly rewarded and punished?

By all this, I will know who will win and who will lose.

5. If the commander begins to apply my calculations, having learned, he will certainly win; I stay with him. If the general begins to apply my calculations without mastering them, he will certainly fail; I'm leaving him(8) . If he assimilates them in a beneficial way, they will constitute a power that will help beyond them.

6. Power is the ability to apply tactics (9) in accordance with the benefits.

11. Therefore, a smart commander tries to feed himself at the expense of the enemy. At the same time, one pound of the enemy's food corresponds to twenty pounds of his own; one pood of bran and straw of the enemy corresponds to twenty poods of his own (5).

12. Fury kills the enemy, greed captures his wealth.

13. If ten or more chariots are captured during the battle on chariots, distribute them as a reward to those who first captured them, and change their banners. Mix these chariots with yours and ride them. Treat the soldiers well and take care of them. This is called: defeat the enemy and increase your strength (6).

14. War loves victory and does not like duration.

15. Therefore, a commander who understands war is the master of the fate of the people, is the master of the security of the state.

Chapter III.

strategic attack

1. Sun Tzu said: according to the rules of warfare, the best thing is to keep the enemy state intact, in second place is to crush this state. The best thing is to keep the enemy army intact, in second place - to break it. The best thing is to keep the enemy brigade intact, in second place - to break it. The best thing is to keep the enemy battalion intact, in second place - to break it. The best thing is to keep the enemy company intact, in second place - to break it. The best thing is to keep the enemy platoon intact, in second place - to break it (1) . Therefore, to fight a hundred times and win a hundred times is not the best of the best; the best of the best is to subdue someone else's army without fighting.

2. Therefore, the best war is to break the plans of the enemy; in the next place - to break his unions; in the next place - to break his troops. The worst thing is to besiege fortresses. According to the rules of the siege of fortresses, such a siege should be carried out only when it is unavoidable. The preparation of large shields, siege chariots, the erection of embankments, the procurement of equipment requires three months; however, the commander, unable to overcome his impatience, sends his soldiers to attack like ants; at the same time, one third of the officers and soldiers (2) are killed, and the fortress remains not taken. Such are the disastrous consequences of a siege.

3. Therefore, he who knows how to make war subdues another's army without fighting; takes other people's fortresses without besieging; crushes a foreign state without holding his army for long. He necessarily keeps everything intact and by this he disputes the power in the Celestial Empire. Therefore, it is possible to have a benefit without dulling the weapon: this is the rule of strategic attack (3).

4. The rule of warfare says: if you have ten times more strength than the enemy, surround him on all sides; if you have five times more strength, attack him; if you have twice as much strength, divide it into parts; if the forces are equal, manage to fight him; if you have less strength, manage to defend yourself against it; if you have anything worse at all, know how to avoid it. Therefore, those who are stubborn with little strength become prisoners of a strong adversary.

5. The commander for the state is the same as the fastening (4) of the wagon: if this fastening is tightly fitted, the state will certainly be strong; if the fastening has dispersed, the state will certainly be weak.

6. Therefore, the army suffers from its sovereign in three cases (5):

When he did not know that the army should not march, he orders it to march; when he, not knowing that the army must not retreat, orders it to retreat; this means that he binds the army.

When he, not knowing what an army is, extends to its management the same principles that govern the state; then the commanders in the army are at a loss (6).

When he, not knowing what the tactics of the army are, is guided in the appointment of a commander by the same principles as in the state; then the commanders in the army are confused(7) .

7. When the army is confused and confused, trouble comes from the princes. This is what it means: to upset your army and give victory to the enemy.

8. Therefore, they know that they will win in five cases: they win if they know when to fight and when not; they win when they know how to use both large and small forces; they win where the higher and the lower have the same desires; they win when they themselves are careful and wait for the opponent’s negligence; those who have a talented commander win, but the sovereign does not lead him. These five positions are the path of knowing victory.

9. Therefore it is said: if you know him and know yourself, fight at least a hundred times, there will be no danger; if you know yourself, but you don’t know him, you will win once, you will fail another time; if you don't know yourself or him, every time you fight you will be defeated.

1. Sun Tzu said: in ancient times, the one who fought well, first of all, made himself invincible and in this state waited until it would be possible to defeat the enemy.

Invincibility lies in oneself, the possibility of victory lies in the enemy.

Therefore, he who fights well can make himself invincible, but he cannot force the opponent to necessarily let himself be defeated.

That is why it is said: "Victory can be known, but it cannot be done."

2. Invincibility is defense; the opportunity to win is the offensive.

When they are on the defensive, it means there is a lack of something; when they attack, then there is everything in abundance.

He who defends well hides in the depths of the underworld; he who attacks well, acts from the height of heaven (1) .

3. He who sees victory no more than other people is not the best of the best. When someone, fighting, wins and in the Middle Kingdom they say: "good", it will not be the best of the best.

4. When a light feather (2) is lifted, it is not considered a great force; when one sees the sun and the moon, it is not considered sharp vision; when one hears thunder, it is not considered fine hearing.

Who in ancient times was said to be a good fighter, he won when it was easy to win. Therefore, when he who fought well won, he had neither the glory of the mind, nor the exploits of courage.

5. Therefore, when he fought and won, it was not at odds with his calculations. It did not differ from his calculations - this means that everything he did was sure to give victory; he defeated the already defeated.

6. Therefore. he who fights well stands on the ground of the impossibility of defeat and does not miss the opportunity to defeat the enemy. For this reason, the army that is supposed to win, first wins, and then seeks battle; an army condemned to defeat first fights and then seeks victory.

7. He who wages war well carries out the Way and keeps the Law. Therefore, he can control victory and defeat.

8. According to the Laws of War, the first is length, the second is volume, the third is number, the fourth is weight, the fifth is victory. Terrain gives birth to length, length gives birth to volume, volume gives birth to number, number gives birth to weight, weight gives birth to victory.

9. Therefore, an army that is supposed to win, as it were, counts kopecks in rubles, and an army doomed to defeat, as it were, counts rubles in kopecks (3).

10. When the victorious fights, it is like accumulated water, from a height of a thousand fathoms rushing down into the valley. This is the form(4) .

1. Sun Tzu said: to control the masses is the same as to control a few: it is a matter of parts and numbers (1).

2. Leading the masses into battle is the same as leading the few into battle: it is a matter of form and name (2).

3. What makes an army invincible when it encounters an enemy is proper combat and maneuver.

4. The blow of an army is like hitting an egg with a stone: it is fullness and emptiness.

5. In general, in battle, they grapple with the enemy in a correct fight, but they win by maneuver. Therefore, he who uses the maneuver well is boundless like the sky and the earth, inexhaustible like the Huang He and the Yangtze Chiang.

6. They end and begin again - such are the sun and moon; they die and are born again - such are the seasons. There are no more than five tones, but it is impossible to hear all the changes of these five tones; no more than five colors, but it is impossible to see the changes of these five colors of all; there are no more than five tastes, but it is impossible to feel the changes of these five tastes. There are only two actions in the battle - the correct battle and maneuver, but it is impossible to calculate the changes in the correct battle to the maneuver of all. Proper combat and maneuver mutually generate each other, and this is like a cycle that has no end. Who can exhaust them?

7. What allows the speed of a turbulent stream to carry stones is its power. What allows the swiftness of a bird of prey to strike its prey is the timing of the blow. Therefore, for one who fights well, power is swift (3), calculation is short.

Power is like pulling a bow, calculated hitting is like shooting an arrow.

8. Let everything be mixed up and mixed up, and there is a disorderly fight, they still cannot get into a disorder; let everything boil and seethe, and the form is crumpled (4), they still cannot be defeated.

9. Disorder is born from order, cowardice is born from courage, weakness is born from strength. Order and disorder is a number; courage and cowardice are power; strength and weakness are form.

10. Therefore, when one who knows how to make the opponent move shows him the form, the opponent is sure to follow him; when something is given to the enemy, he must take it; they make him move with profit, and meet him with surprise.

11. Therefore, he who fights well seeks everything in strength, and does not demand everything from people. Therefore, he knows how to choose people and put them according to their power.

12. He who puts people according to their power makes them go into battle just like trees and stones are rolled. The nature of trees and stones is such that when the place is level, they lie still; when it is sloping, they move; when they are quadrangular, they lie in place; when they are round, they roll.

13. Therefore, the power of one who knows how to make others go into battle is the power of a man who rolls a round stone from a mountain of a thousand fathoms.

Chapter VI.

Fullness and emptiness

1. Sun Tzu said: who is the first on the battlefield and waits for the enemy, he is full of strength; who then appears on the battlefield late and rushes into battle, he is already tired. Therefore, he who fights well controls the enemy and does not allow him to control himself.

2. To be able to force the enemy to come himself means to lure him with profit; to be able to prevent the enemy from passing means to restrain him by harm. Therefore, it is possible to tire the enemy, even full of strength; you can make even a well-fed starve; you can budge even firmly seated.

3. Having spoken to where he will certainly go, to go himself to where he does not expect. He who walks a thousand miles and does not get tired goes through places where there are no people.

4. To attack and at the same time to take for sure - this means to attack a place where he does not defend himself; to defend and at the same time to hold for sure is to defend a place that he cannot attack. Therefore, with one who knows how to attack, the enemy does not know where to defend himself; for someone who knows how to defend, the enemy does not know where to attack. Finest art! Finest art! - there is not even a form to depict it. Divine Art! Divine Art! There aren't even words to express it. Therefore, he can become the ruler of the fate of the enemy.

5. When they go forward, and the enemy is unable to prevent - this means that they hit his emptiness; when they retreat and the enemy is unable to pursue, this means that the speed is such that he cannot overtake (1) .

6. Therefore, if I want to give battle, even if the enemy builds high redoubts, digs deep ditches, he still cannot but engage in battle with me. This is because I am attacking a place that he absolutely must save. If I don’t want to fight, even if I just take a place and defend it, the enemy will still not be able to fight with me. It's because I'm turning him away from where he's going.

7. Therefore, if I show the enemy any form, but I myself do not have this form, I will maintain integrity, and the enemy will be divided into parts. Keeping integrity, I will be one; divided into parts, the enemy will be ten. Then I will attack his unit with my ten. Then we will be many, but the enemy will be few. He who knows how to hit a few with a mass, those who fight with him are few, and they are easy to defeat (2).

8. The enemy does not know where he will fight. And since he does not know this, he has many places where he must be ready. If there are many places where he should be ready, those who fight with me are few. Therefore, if he is ready in front, he will have little strength behind; if he is ready behind, he will have little strength in front; if he is ready on the left, he will have little strength on the right; if he is ready on the right, he will have little strength on the left. One cannot but have little strength who does not have a place where he should not be ready. Few forces have one who must be ready everywhere; he who forces the other to be ready everywhere is very strong.

9. Therefore, if you know the place of the battle and the day of the battle, you can advance even a thousand miles. If you don’t know the place of the battle, you don’t know the day of the battle, you won’t be able to protect the right side with your left side, you won’t be able to protect the left side with your right side, you won’t be able to protect the back side with your front side, you won’t be able to protect the front side with your back side. This is all the more so at a large distance - several tens of miles, and at a close distance - several miles.

10. If you think the way I do, then let the Yues people (3) have a lot of troops, what can this give them for victory (4)? That is why it is said: "It is possible to make a victory." Let the enemy have a lot of troops, you can not give him the opportunity to join the battle.

11. Therefore, in evaluating the enemy, one learns his plan with its merits and its faults (5) ; having influenced the enemy, they learn the laws that govern his movement and rest; showing him this or that form, they will find out the place of his life and death (6); when confronted with it, they learn where it has an excess and where it lacks.

12. Therefore, the limit in giving form to your army is to achieve that there is no form. When there is no form, even a deep-seated scout will not be able to peep anything, even a wise man will not be able to judge anything. Using this form, he puts the task of victory on the masses, but the masses cannot know this. All people know the form by which I won, but they do not know the form by which I organized the victory. Therefore, victory in battle is not repeated in the same form, it corresponds to the inexhaustibility of the form itself.

13. The form of the army is like water: the form of the water is to avoid heights and strive down; the form of the army is to avoid fullness and strike at the void. Water sets its course according to location; the army determines its victory depending on the enemy.

14. Therefore, the army does not have an unchanging power, the water does not have an unchanging form. Whoever knows how, depending on the enemy, to own changes and transformations and win, he is called a deity.

15. Therefore, among the five elements of nature, there is no invariably victorious one; among the four seasons, there is no one who always maintains his position. The sun has brevity and duration, the moon has life and death.

Chapter VII.

Fight in the war

1. Sun Tzu said: this is the rule of warfare: the commander, having received a command from the sovereign, forms an army, gathers troops (1) and, having come into contact with the enemy (2), takes a position. There is nothing harder than fighting in a war.

2. The difficult thing in fighting in a war is to turn a detour into a straight line, to turn a disaster into an advantage. Therefore, the one who, undertaking a movement along such a detour, distracts the enemy with an advantage and, having advanced later than him, arrives before him, he understands the tactics of a detour.

3. Therefore, fighting in war leads to gain, fighting in war leads to danger. If you fight for profit by raising the whole army, you will not achieve your goal; if you fight for profit, abandoning the army, the convoy will be lost.

4. Therefore, when they fight for a profit for a hundred miles, racing, taking off their weapons, not resting day or night, doubling routes and connecting transitions, then they lose the commanders of all three armies as prisoners; the hardy go forward, the weak fall behind, and out of the whole army one tenth comes. When fighting for profit fifty miles away, the commander of the forward army falls into a difficult situation, and half of the entire army comes. When fighting for a profit thirty miles away, two-thirds make it.

5. If the army does not have a convoy, it perishes; if there is no food, she dies; if there are no reserves (3), she dies.

6. Therefore, whoever does not know the plans of the princes, he cannot enter into an alliance with them in advance; whoever does not know the situation - mountains, forests, steeps, cliffs, marshes and swamps - cannot lead an army; whoever does not turn to local guides cannot take advantage of the locality.

7. Therefore, in war they are established on deceit, they act guided by profit, they make changes through divisions and associations.

8. Therefore he is swift as the wind; he is calm and slow, like a forest; it invades and devastates like fire; he is as still as a mountain; he is impenetrable, like darkness; his movement is like a thunderclap (4) .

9. When plundering villages, they divide their army into parts; when seizing land, they occupy advantageous points in their parts (5).

10. Move, weighing everything on the scales. Whoever knows in advance the tactics of the direct and detour path wins. This is the law of warfare.

11. In the "Administration of the Army" it is said: "When they speak, they do not hear each other; therefore they make gongs and drums. When they look, they do not see each other; therefore they make banners and badges." Gongs, drums, banners and badges unite the eyes and ears of their soldiers. If everyone is focused on one thing, the brave cannot step forward alone, the cowardly cannot step back alone. This is the law of leadership of the masses.

12. Therefore, many lights and drums are used in night battles (6), in daytime battles many banners and badges are used; this misleads the eyes and ears of the enemy. Therefore, the spirit of an army can be taken away, and the heart of a commander can be taken away.

13. For this reason, in the morning they are cheerful in spirit, in the afternoon they are lethargic, in the evening they think about returning home. Therefore, he who knows how to wage war avoids the enemy when his spirit is cheerful, and strikes at him when his spirit is sluggish, or when he thinks of returning; this is the control of the spirit.

14. Being in order, they expect disorder; being in peace, waiting for unrest; this is the control of the heart.

15. Being near, they wait for those far away; being in full strength, waiting for the weary; being full, they wait for the hungry; this is power control.

16. Do not go against the banners of the enemy when they are in perfect order; not to attack the camp of the enemy when he is impregnable; this is change management.

17. Therefore, the rules of warfare are as follows: if the enemy is on the heights, do not go directly to him (7) ; if there is a hill behind it, do not position yourself against it; if he pretends to run away, do not pursue him; if he is full of strength, do not attack him; if he gives you bait, don't go for it; if the enemy army goes home, do not stop it; if you surround an enemy army, leave one side open; if he is in a stalemate, do not click on him; these are the rules of war.

Chapter VIII.

nine changes

1. Sun Tzu said: these are the rules of warfare: [the commander, having received a command from his sovereign, forms an army and gathers troops] (I).

2. Do not camp in off-road terrain; in the crossroads, make alliances with neighboring princes; do not linger in a bare and waterless area; think in the surrounding area; fight in the land of death.

3. There are roads that do not go; there are armies that are not attacked; there are fortresses over which no one fights; there are places for which no one fights; there are orders of the sovereign, which are not carried out.

4. Therefore, a general who has learned what is beneficial in the "Nine Changes" knows how to wage war. A commander who has not comprehended what is beneficial in the "Nine Changes" cannot master the benefits of the terrain, even knowing the shape of the terrain. When he does not know the art of "Nine Changes" in commanding troops, he cannot master the skill of using people even if he knows the "Five Benefits".

5. For this reason, the deliberateness of the actions of an intelligent person lies in the fact that he necessarily combines benefit and harm (1). When harm is combined with profit, efforts can lead to a result (2) ; when benefit is combined with harm, disaster can be eliminated. Therefore, princes are subjected to harm, forced to serve themselves as a cause, forced to rush somewhere with profit (3).

6. The rule of warfare is not to trust that the enemy will not come, but to rely on what I can meet him with; not to rely on him not to attack, but to rely on me to make it impossible for him to attack myself.

7. Therefore, the commander has five dangers: if he tries to die at all costs, he may be killed; if he strives to stay alive at all costs, he may be captured; if he is quick to anger, he may be despised; if he is too scrupulous about himself, he may be offended; if he loves people, he can be weakened (4).

8. These five dangers are the shortcomings of the general, the calamity in the conduct of war. They smash the army, kill the commander without fail with these five dangers. It must be understood.

1. Sun Tzu said: the disposition of troops and observation of the enemy is as follows.

2. When crossing the mountains, lean on the valley; stay on the heights, looking where the sunny side is (1) . When fighting an enemy on high ground, don't go straight up(2) . Such is the disposition of the troops in the mountains.

3. When crossing the river, be sure to stay away from the river (3). If the enemy begins to cross the river, do not meet him in the water. In general, it is more profitable to let him cross halfway and then hit him; but if you also want to engage the enemy, do not meet him at the very river; sit at a height, taking into account where the sunny side is; don't stand against the current. Such is the disposition of the troops on the river.

7. In general, if an army loves high places and dislikes low places, they will honor the sunlight and turn away from the shadow; if it takes care of life and is located on solid ground (7), then there will be no diseases in the army. This is what it means to win.

8. If you are among hills and hills, by all means settle down on their sunny side and have them on your right and behind you. This is beneficial for the troops; it is help from the terrain.

9. If it rains in the upper reaches of the river and the water is covered with foam, let the one who wants to cross wait until the river calms down.

10. In general, if in a given area there are sheer gorges, natural wells, natural dungeons, natural nets, natural traps, natural cracks (8), be sure to hurry away from them and do not come close to them. Move away from them yourself, and force the enemy to approach them. And when you meet him, make sure they are behind his lines.

11. If there are ravines, swamps, thickets, forests, thickets of bushes in the area of ​​\u200b\u200bmovement of the army, be sure to carefully examine them. These are places where there are ambushes and patrols of the enemy.

12. If the enemy, being close to me, is calm, this means that he is relying on a natural barrier. If the enemy is far away from me, but at the same time challenges me to fight, it means that he wants me to move forward. If the enemy is located on level ground, then he has his own benefits.

13. If the trees moved, then he is coming. If there are grass barriers, then he is trying to mislead. If the birds take off, then an ambush is hidden there. If the animals are frightened, then someone is hiding there. If the dust rises in a column, then the chariots are coming; if it spreads low over a wide area, then the infantry is coming; if it rises in different places, it means that they are collecting fuel. If it rises here and there, and, moreover, in a small amount, then they are setting up a camp.

14. If the speeches of the enemy are humble, and he intensifies his combat preparations, then he is on the move. If his speeches are proud and he himself hurries forward, then he is retreating. If light war chariots drive forward, and the army is located on their sides, then the enemy is building in battle formation. If he, without being weakened (9), asks for peace, then he has secret plans. If his soldiers ran and lined up chariots, then the time has come. If he either advances or retreats, then he is luring. If the soldiers are standing leaning on their weapons, then they are hungry. If they drink water first, it means that they suffer from thirst. If the opponent sees a benefit for himself, but does not act, then he is tired.

15. If the birds gather in flocks, then there is no one there. If the enemy calls to each other at night, it means that they are afraid there. If the army is disorganized, then the commander is not authoritative. If the banners move from place to place, then he is in a mess. If his commanders are scolding, then the soldiers are tired. If the horses are fed millet, and they themselves eat meat; if the wine jugs are not hung on the trees and do not go back to the camp, then they are robbers driven to the extreme (10) .

16. If the commander speaks to the soldiers affectionately and courteously, then he has lost his army. If he distributes awards without counting, then the army is in a difficult position. If he resorts to punishment countless, then the army is in a difficult situation. If at first he is cruel and then afraid of his troops, this means the height of misunderstanding of the art of war.

17. If the enemy appears, offers hostages and asks for forgiveness, then he wants a break. If his army, burning with anger, comes out to meet them, but for a long time does not engage in battle and does not withdraw, be sure to watch him carefully.

18. The point is not to increase the number of soldiers more and more. You cannot go forward with military strength alone. It is enough to have as much of it as necessary in order to cope with the enemy (11) by concentrating one's forces and correctly assessing the enemy. Whoever does not reason and treats the enemy with disdain will certainly become his prisoner.

19. If the soldiers are not yet disposed towards you, and you begin to punish them, they will not obey you; and if they do not obey, they will be difficult to use. If the soldiers are already disposed towards you, and punishments are not carried out, they will not be used at all.

20. Therefore, when ordering them, act with the help of a civil principle; forcing them to obey you all as one, act with the help of a military principle.

21. When the laws are executed at all, in this case, if you teach something to the people, the people obey you. When the laws are not followed at all, in this case, if you teach something to the people, the people will not obey you. When laws are generally accepted with confidence and clear, it means that you and the masses have mutually found each other.

Chapter X

Terrain Shapes

1. Sun Tzu said: the terrain is open in shape, sometimes inclined (1), sometimes crossed, sometimes valley, sometimes mountainous, sometimes remote.

2. When I can go and he can come, such a place is called open. In an open area, first of all, position yourself on a hill, on its sunny side, and provide yourself with food supply routes. If you fight under such conditions, you will have an advantage.

3. When it is easy to go and difficult to return, such terrain is called sloping. In sloping terrain, if the enemy is not ready for battle, stepping out will defeat him; if the enemy is ready for battle, you will not defeat him by coming out. It will be difficult to turn back: there will be no profit.

4. When it is unprofitable for me to speak and it is unprofitable for him to speak, such terrain is called rugged. In rough terrain do not speak out, even if the enemy would provide you with an advantage. Withdraw troops and leave; force the enemy to advance halfway here; and if you hit him then, it will be to your advantage.

5. In a valley area, if you are the first to settle on it, be sure to occupy it all and so wait for the enemy; but if he first settles on it and occupies it, do not follow him. Follow him if he doesn't take it all.

6. In a mountainous area, if you are the first to position yourself in it, be sure to position yourself on a height, on the sunny side of it, and so wait for the enemy; if the enemy is the first to settle in it, withdraw the troops and leave from there; don't follow him.

7. In a remote area, if the forces are equal, it is difficult to challenge the enemy to fight, and if you start a fight, there will be no benefit.

These six points constitute the doctrine of locality. The supreme duty of a general is to understand this.

8. Therefore, it happens that an army hastily retreats, that it becomes disbanded, that it falls into the hands of the enemy, that it falls apart, that it falls into disorder, that it takes to flight. These six disasters are not from nature, but from the mistakes of the commander.

9. When, under the same conditions, they attack with one against ten, this means that the army will hastily retreat. When the soldiers are strong and the commanders are weak, this means that there is dissoluteness in the army. When the commanders are strong and the soldiers are weak, this means that the army will fall into the hands of the enemy. When high commanders, in anger at their chief, do not obey him and, meeting with the enemy, out of anger at their chief, arbitrarily start a fight, this is due to the fact that the commander does not know their abilities. This means that the collapse of the army. When a commander is weak and not strict, when the training of soldiers is vague, when commanders and soldiers have nothing permanent, when everything goes at random when they line up in battle order, this means that there is a mess in the army. When a commander does not know how to assess the enemy, when he, being weak, attacks a strong one, when he does not have elite units in his army, this means that the army will take flight.

These six points constitute the doctrine of defeating the enemy. The supreme duty of a general is to understand this.

10. Terrain conditions - only help for the troops. The science of the supreme commander (2) consists in the ability to assess the enemy, organize a victory, take into account the nature of the terrain and distance. Whoever fights, knowing this, he will certainly win; whoever fights, did not know this, he will certainly be defeated.

11. Therefore, if, according to the science of war, it turns out that you will certainly win, be sure to fight, even if the sovereign said to you: "do not fight." If, according to the science of war, it turns out that you will not win, do not fight, even if the sovereign says to you: "Be sure to fight."

12. Therefore, such a commander, who, speaking, does not seek glory, but, retreating, does not evade punishment, who thinks only about the good of the people and the benefit of the sovereign, such a commander is a treasure for the state.

13. If you look at the soldiers as children, you will be able to go with them to the deepest gorge; if you look at the soldiers as your beloved sons, you can go with them even to death. But if you are kind to them, but you cannot dispose of them; if you love them, but fail to command them; if they have riots, and you fail to establish order, it means that you have them - naughty children, and it will be impossible to use them.

14. If you see that it is possible to attack the enemy with your soldiers, but you do not see that it is impossible to attack the enemy, victory will be guaranteed to you only half. If you see that it is possible to attack the enemy, but you do not see that it is impossible to attack him with your soldiers, victory will be only half assured to you. If you see that it is possible to attack the enemy, if you see that it is possible to attack him with your soldiers, but if you do not see that, due to the conditions of the terrain, it is impossible to attack him, victory will be only half assured to you.

15. Therefore, he who knows the war, moving - will not make a mistake, rising - will not get into trouble.

16. Therefore it is said: if you know him and know yourself, victory is not far off; if at the same time you know Heaven and know the Earth, victory is completely guaranteed.

Chapter XI.

nine localities

1. Sun Tzu said: these are the rules of war: there are areas of dispersion, areas of instability, areas contested, areas of confusion, areas of crossroads, areas of serious situation, areas of impassability, areas of encirclement, areas of death.

2. When princes fight in their own land, it will be the area of ​​scattering; when they enter a foreign land, but do not go deep into it, it will be a place of instability; when I capture it, and it will be beneficial for me, and when he captures it, it will also be beneficial for him, it will be a contested area; when I can go through it, and he can go through it, it will be a place of confusion; when the land of the prince belongs to all three, and the one who first reaches it will take possession of everything in the Celestial Empire, this will be a crossroads; when they go deep into a foreign land and leave many fortified cities in their rear, this will be a place of serious position; when they go through mountains and forests, steeps and cliffs, swamps and marshes, in general through difficult places, it will be roadless terrain; when the path by which they enter is narrow, and the path by which they leave is roundabout, when he can attack my large forces with small forces, it will be an encirclement area; when rushing quickly into battle, they survive, and not rushing quickly into battle, they die, this will be the area of ​​\u200b\u200bdeath.

3. Therefore, do not fight in the area of ​​dispersion; in the terrain of instability do not stop; do not tread in a disputed area; in the area of ​​mixing do not lose contact; make alliances in the crossroads; in the area of ​​​​a serious situation, rob (1) ; go in off-road terrain; think in the surrounding area; fight in the land of death.

4. Those who fought well in ancient times knew how to make sure that the enemy’s forward and rear units did not communicate with each other, large and small formations did not support each other, noble and low did not help each other, higher and lower did not unite together; they knew how to make it so that his soldiers turned out to be torn apart and were not gathered together, and if the army was united into one whole, it was not united [They moved when it corresponded to the benefit; if it did not correspond to the benefit, they remained in place] (I) .

5. I dare to ask: and if the enemy appears in large numbers and in perfect order, how to meet him? I answer: seize first what is dear to him. If you take him, he will obey you.

6. In war, the most important thing is speed: you need to master what he managed to reach; to follow the path that he does not even think about; to attack where he is not wary.

7. In general, the rules of warfare as a guest are to, having gone deep into the enemy’s borders, concentrate all your thoughts and forces on one thing, and then the host will not prevail.

8. When plundering rich fields, have plenty of food for your army; take good care of the soldiers and do not tire them out; unite their spirit and unite their strength. When moving troops, act according to your calculations and plans and think in such a way that no one can penetrate them.

9. Throw your soldiers into a place where there is no way out, and then they will die, but they will not run. If they are ready to go to their death, how can they not achieve victory) Both warriors and other people in this position strain all their strength. When soldiers are in mortal danger, they are not afraid of anything; when they have no way out, they hold on tight; when they go into the depths of the enemy's land, nothing holds them back; when nothing can be done, they fight.

10. For this reason, soldiers without any suggestion are vigilant, without any compulsion they gain energy, without any persuasion they are friendly among themselves, without any orders they trust their superiors.

11. If all predictions are forbidden and all doubts are removed, the minds of soldiers will not be distracted until death.

12. When soldiers say: "we no longer need property" - this does not mean that they do not like property. When they say: "We don't need life anymore!" - this does not mean that they do not like life. When a combat order is issued, the officers and soldiers, those who are sitting, have tears on their collars, those who are lying have tears running down their chins. But when people are placed in a situation from which there is no way out, they are brave, like Zhuan Zhu and Cao Kui (2) .

13. Therefore, one who wages war well is like Shuaizhan. Shuai Ran is a Changshan snake. When hit on the head, she hits with her tail, when hit on her tail, she hits her head; when she is hit in the middle, she hits with both her head and her tail.

14. I dare to ask: is it possible to make an army similar to the Changshan snake? I answer: you can. After all, the inhabitants of the kingdoms of Wu and Yue do not love each other. But if they cross the river in the same boat and are overtaken by a storm, they will save each other, like the right hand left.

15. For this reason, even if you tie the horses (3) and dig the wheels of the wagons into the ground, you still cannot rely on it. That's when the soldiers in their courage are all as one, this will be the real art of command and control.

16. When the strong and the weak all equally gain courage, this is the law of the locality (4) . Therefore, when a skilled commander, as it were, leads his army by the hand, leads as if it were one person, this means that a situation has been created from which there is no way out (5).

17. This is the business of the commander: he himself must always be calm and thus impenetrable to others; he must be disciplined himself and thereby keep others in order. He must be able to deceive the eyes and ears of his officers and soldiers and prevent them from knowing anything. He must change his designs and change his plans and not allow others to guess about them. He must change his place of residence, choose a circuitous path for himself and not allow others to understand anything (6).

18. When leading an army, one should put it in such conditions as if, having climbed to a height, they removed the ladders. Leading the army and going with him deep into the land of the prince, embarking on decisive actions, it is necessary to burn the ships and break the boilers; to lead the soldiers as one drives a flock of sheep: they are driven there, and they go there; they are driven here, and they go here; they don't know where they are going. Having gathered the whole army, you need to throw it into danger; this is the business of the commander.

19. Changes in the nine kinds of terrain, the benefits of compression and stretching, the laws of human feelings - all this must be understood.

20. In general, according to the science of warfare as a guest, it follows: if they go deep into the enemy’s land, focus on one thing; if they do not go deep, minds are scattered.

When they leave their country and wage war, crossing the border, this will be the place of separation; when the paths are open in all directions, it will be a crossroads; when they go deep, it will be the place of the seriousness of the situation; when they do not go deep, it will be the terrain of instability; when behind are impregnable places, and in front - narrow gorges, this will be the area of ​​\u200b\u200bencirclement; when there is nowhere to go, it will be the area of ​​death (7) .

21. For this reason, in the area of ​​dispersion, I will begin to bring to unity the aspirations of all; in the area of ​​instability I will maintain communication between parts; I will go to the contested area after the enemy; in the area of ​​mixing I will be attentive to defense; in the crossroads I will strengthen ties; in the area of ​​a serious situation I will establish an uninterrupted supply of food; in difficult terrain I will move forward along the road; in the area of ​​​​encirclement I myself will block the passage; in the area of ​​death I will convince the soldiers that they will not survive. The feelings of the soldiers are such that when they are surrounded, they defend themselves; when there is nothing else left, they fight; when the situation is very serious, they obey(8) .

22. Therefore, he who does not know the plans of princes cannot make alliances with them in advance; whoever does not know the situation - mountains, forests, steeps, ravines, marshes and marshes - cannot lead an army; whoever does not turn to local guides cannot take advantage of the locality.

23. The one who does not know at least one of the nine, the army will not be the army of the hegemon (9).

24. If the army of the hegemon turns against a large state, it will not be able to gather its forces. If the power of the hegemon turns on the enemy, he will not be able to make alliances (10) .

25. For this reason, the hegemon does not pursue alliances in the Celestial Empire, does not gather power in the Celestial Empire. He spreads only his own will and affects opponents with his power. Therefore, he can take their fortresses, can overthrow their states.

26. Distributes awards without adhering to ordinary laws, issues decrees not in the order of ordinary administration. He commands the entire army as if he were commanding one man. Disposing of the army, talk about business, and do not go into explanations. Disposing of the army, talk about benefits, not about harm.

27. Only after the soldiers are thrown into the place of death, they will exist; only after they have been cast into the place of death will they live; only after they get into trouble can they decide the outcome of the fight.

28. Therefore, the conduct of war consists in leaving the enemy to act according to his intentions and carefully study them; then focus all his attention on one thing and kill his general, even though he was a thousand miles away. This is what it means to be good at what you do.

29. For this reason, on the day of setting out on a campaign, close all the outposts, destroy all passes through them, so that messengers from outside do not pass. The ruler acts in his council and devotes himself to the affairs of government, and for the war in everything he asks from his commander (11).

30. When the enemy begins to open and close, by all means quickly break into him. Hasten to seize what is dear to him, and slowly wait for him. Walk along the marked line, but follow the enemy. In this way you will solve the war (12).

31. Therefore, first be like an innocent girl - and the enemy will open the door for himself. Then, be like a runaway hare - and the enemy will not have time to take measures to protect.

Chapter XII.

fire attack

1. Sun Tzu said: there are five types of fire attack: the first, when people are burned; the second, when stocks are burned; the third, when the carts are burned; fourth, when warehouses are burned; fifth, when units are burned (1).

2. When acting with fire, it is necessary that there be grounds for them. Fire weapons must be stocked up in advance. It takes the right time to start a fire; it takes the right day to start a fire. Time is when the weather is dry; a day is when the moon is in the constellations Ji, Bi, Yi, Zhen. When the moon is in these constellations, the days are windy.

3. During a fire attack, it is necessary to support it according to the five types of attack: if the fire originated from within, support it from the outside as quickly as possible; if the fire did arise, but everything is calm in the enemy army, wait and do not attack. When the fire reaches its highest strength, follow it if you can; if you can't follow, stay where you are. If it is possible to start a fire from outside, do not wait for someone inside, but choose the time and let it go. If the fire breaks out into the wind, do not attack from under the wind. If the wind continues for a long time during the day, it subsides at night.

4. In general, in war, know about the five types of fire attacks and defend yourself against them by all means. Therefore, the help rendered by fire to an attack is clear. The aid given by water to an attack is powerful. But water can be cut off, but it cannot be captured.

If, wishing to fight and win, to attack and take, you do not resort to the action of these means, disaster will result; what is called "protracted costs" will result. That is why it is said: an enlightened sovereign counts on these means, and a good commander uses them.

5. If there is no benefit, do not move; if you cannot acquire, do not use the troops; if there is no danger, do not fight. The sovereign must not take up arms because of his anger; a general should not engage in battle because of his malice. Move when it corresponds to the benefit; if this does not correspond to the benefit, they remain in place Anger can again turn into joy, anger can again turn into fun, but the lost state will not be reborn again, the dead will not come to life again. Therefore, an enlightened prince is very careful about war, and a good general is very wary of it. This is the path on which you keep both the state in peace and the army intact.

Chapter XIII.

Use of spies

1. Sun Tzu said: in general, when a hundred thousandth army is raised, marching a thousand miles, the expenses of the peasants, the expenses of the ruler, amount to a thousand gold pieces per day. Inside and out - unrest; seven hundred thousand families are exhausted from the road and cannot get to work.

2. They defend themselves from each other for several years, and the victory is decided in one day. And under these conditions, to spare titles, awards, money and not know the position of the enemy is the height of inhumanity. The one who regrets this is not a commander for people, not an assistant to his sovereign, not a master of victory.

3. Therefore, enlightened sovereigns and wise commanders moved and won, performed feats, surpassing all others, because everyone knew in advance.

4. Knowledge in advance cannot be obtained from gods and demons, nor can it be obtained by inference by similarity, nor can it be obtained by any calculations (1) . Knowledge of the position of the enemy can only be obtained from people.

5. Therefore, the use of spies is of five types: there are local spies (2), there are internal spies, there are reverse spies, there are spies of death, there are spies of life.

6. All five classes of spies work, and one cannot know their ways. This is called the incomprehensible mystery(3) . They are a treasure for the sovereign.

7. Local spies are recruited from local residents of the enemy country and used; internal spies are recruited from and used by his officials; reverse spies are recruited from and used by enemy spies. When I use something deceptive, I let my spies know about it, and they pass it on to the enemy. Such spies will be the spies of death. The spies of life are those who return with a report.

8. Therefore, nothing is closer to an army than spies; there are no greater rewards than for spies; there are no cases more secret than espionage. Without perfect knowledge, you will not be able to use spies; without humanity and justice, you will not be able to use spies; without subtlety and insight, you will not be able to get a real result from spies. Subtlety! Subtlety! There is nothing where spies cannot be used.

9. If the spy report has not yet been sent, and this has already become known, then the spy himself and those to whom he reported are put to death.

10. In general, when you want to strike at the enemy’s army, attack his fortress, kill his people, be sure to first find out the name of the commander in his service (4), his assistants, the head of the guard, the soldiers of his guard. Instruct your spies to be sure to find out all this.

11. If you find out that you have an enemy spy and is watching you, be sure to influence him with benefits; bring it in and place it with you. For you can acquire a reverse spy and use it. Through him you will know everything. And so you can acquire both local spies and internal spies and use them. Through him you will know everything. And so you can, having invented some kind of deception, instruct your spy of death to mislead the enemy. Through him you will know everything. And so you can make your spy of life act according to your assumptions.

13. In ancient times, when the kingdom of Yin was rising, in the kingdom of Xia was Yi Zhi; when the kingdom of Zhou rose, Lu Ya was in the kingdom of Yin. Therefore, only enlightened sovereigns and wise commanders are able to make high-minded people their spies, and in this way they will certainly accomplish great deeds. The use of spies is the most essential thing in war; it is the pillar on which the army operates.

ART OF WAR

Translator's Preface

Of all the "Seven Military Canons," Sun Tzu's "Military Strategy," traditionally known as "The Art of War," is the most widespread in the West. First translated by a French missionary about two centuries ago, it was constantly studied and used by Napoleon, and possibly by some of the Nazi high command. For the last two millennia, it has remained the most important military treatise in Asia, where even the common people knew its name. Chinese, Japanese, Korean military theorists and professional soldiers have studied it, and many of the strategies have played an important role in the legendary military history of Japan since the 8th century. For more than a thousand years, the concept of the book has generated continuous discussion and passionate philosophical debate, attracting the attention of highly influential figures in various fields. Although the book has been translated into English many times, and translations by L. Giles and S. Griffith have not lost their significance so far, new ones continue to appear.

sun tzu and text

It has long been considered that The Art of War is China's oldest and most profound military treatise, and all other books are second-rate at best. Traditionalists attributed the book to the historical character Sun Wu, who was active at the end of the 6th century. BC, starting from 512. BC, recorded in "Shi Ji" and in "Springs and Autumns of Wu and Yue". According to them, the book must date from this time and contain the theories and military concepts of Sun Wu himself. However, other scholars, firstly, identified numerous historical anachronisms in the surviving text, such as terms, events, technologies, and philosophical concepts; secondly, they emphasized the absence of any evidence (which should have been in Zuo Zhuan, the classic chronicle of the political events of that time) confirming the strategic role of Sun Wu in the wars between Wu and Yue; and, thirdly, they drew attention to the divergence of the concept of large-scale war discussed in The Art of War, on the one hand, and, on the other hand, remembered only as an atavism of the battle of the end of the 6th century. BC.

The traditional interpretation sees a significant proof of its correctness in the fact that numerous passages from the Art of War can be found in many other military treatises, which, and it is proved, could not have been the case if the text had not been earlier. It is even believed that this wholesale imitation means that The Art of War is the earliest military treatise, valued above any other work, oral or written. The emergence of certain analytical concepts, such as the classification of localities, is also associated with Sun Tzu; further, their use by the compilers of "Sima fa" is considered indisputable evidence of the historical primacy of "Sunzi", and the possibility that Sunzi himself proceeded from other works is not taken into account.

However, even if we ignore the possibility of later accretions and changes, the traditional position still ignores the fact that there were more than two thousand years of warfare and tactics before 500 BC. and attributes the actual creation of the strategy to Sun Tzu alone. The concise, often abstract nature of his passages is cited as evidence that the book was composed at an early stage in the development of Chinese writing, but an equally compelling argument can be made that such a philosophically sophisticated style is only possible with combat experience and a tradition of serious military study. . Basic concepts and general passages are more likely to speak in favor of an extensive military tradition and progressive knowledge and experience than in favor of "creation from nothing."

With the exception of the obsolete position of skeptics who considered the work a late forgery, there are three points of view on the time of the creation of the "Art of War". The first ascribes the book to the historical figure Sun Wu, believing that the final edition was made shortly after his death at the beginning of the 5th century. BC. The second, based on the text itself, ascribes it to the mid-second half of the Warring Kingdoms period; that is, to the IV or III centuries. BC. The third, also based on the text itself, as well as on previously discovered sources, places it somewhere in the second half of the 5th century. BC. It is unlikely that the true date will ever be established, for traditionalists are extremely emotional in defending the authenticity of Sun Tzu. However, it is likely that such a historical figure existed, and Sun Wu himself not only served as a strategist and, possibly, commander, but also compiled the outline of the book that bears his name. Then, the most essential was passed down from generation to generation in the family or school of the closest students, corrected over the years and becoming more and more widespread. The earliest text was possibly edited by the famous descendant of Sun Tzu, Sun Bin, who also made extensive use of his teachings in his Martial Methods.

The "Shi Ji" contains biographies of many prominent strategists and generals, including Sun Tzu. However, "Spring and Autumn Wu and Yue" offers a more interesting option:

"In the third year of Helui-wang's reign, the generals from Wu wanted to attack Chu, but no action followed. Wu Zixu and Bo Xi said to each other: "We are preparing warriors and calculations on behalf of the ruler. These strategies will be beneficial for the state and therefore the ruler should attack Chu. But he does not give orders and does not want to raise an army. What should we do?"

Some time later, the King of Wu asked Wu Zixu and Bo Xi, "I want to send an army. What do you think about this?" Wu Zixu and Bo Xi replied, "We would like to receive orders." Lord Wu secretly believed that the two harbored a deep hatred for Chu. He was very afraid that those two would lead an army only to be destroyed. He climbed the tower, turned his face to the south wind and sighed heavily. After a while, he sighed again. None of the ministers understood the thoughts of the ruler. Wu Zixu guessed that the ruler would not make a decision, and then recommended Sunzi to him.

Sunzi, named Wu, was originally from Wu. He excelled in military strategy, but lived away from the court, so ordinary people did not know about his abilities. Wu Zixu, being knowledgeable, wise and insightful, knew that Sunzi could infiltrate the enemy and destroy him. One morning, when he was discussing military affairs, he recommended Sunzi seven times. Ruler Wu said, "Since you found an excuse to nominate this husband, I want to see him." He asked Sun Tzu about military strategy, and every time he posted one or another part of his book, he could not find enough words to praise.

Translation from Chinese, foreword, academician's comments Nicholas Conrad

© N. I. Konrad (heir), translation, preface, comments, 2017

© AST Publishing House LLC, 2017

From the translator

Among the vast and varied literature left to us by old China, literature on the art of war occupies a special place. At the same time, like the well-known classics of philosophy, this literature also has its own classics: the ancient Confucian “Pentateuch” and “Quetateuch” here correspond to their own “Septateuch”.

This "Septateuch" was formed as a result of many centuries of selection from a very large military literature of those works that gradually gained authority in matters of war and military affairs. This selection received its final form under the Sung dynasty in the last quarter of the 11th century. Since then, these works have taken the position of universally recognized classics.

There are seven of these treatises, but two of them, placed in the first place, are of the greatest importance: "Sun Tzu" and "Wu Tzu", named after the names of those ancient strategists to whom tradition ascribes the authorship, if not of these works themselves, then, in any case, the provisions that are expressed there. If the "Septateuch" as a whole is considered the "canon of military science" (wu-jing), then these two treatises form the basis of this canon. By the way, they are also the most ancient: the historical tradition believes that Sun Tzu's activity as a commander falls at the end of the 6th and the beginning of the 5th century. BC e.; the activity of Wu-tzu - at the beginning of the 4th century. BC e. The reputation of these two treatises is such that for a long time, both in China and in Japan, it was generally accepted that the military art of old China was “the military art of Sun-Wu” (Sun-Wu bing fa).

However, it is not for nothing that Sun Tzu is placed in the first place among these two treatises. This treatise laid the foundations for the military science of old China. At the end of the Ming era, i.e., in the first half of the 17th century, Mao Yuan-yi said that perhaps there were treatises on the art of war before Sun Tzu, but, firstly, they did not reach us, but secondly, the most essential thing that they had, became part of the teachings of Sun Tzu; after Sun Tzu, a number of works in this area appeared, but all of them ultimately either directly develop certain ideas of Sun Tzu, or are under his influence. Therefore, Mao concludes, strictly speaking, all military science in China is entirely contained in Sun Tzu.

These words testify, first of all, to the halo of indisputable authority that surrounded the name of Sun Tzu even in such late times, i.e., when military science in China already numbered many works. Of course, Mao is wrong: not all treatises of the "Septateuch" repeat the "Sun Tzu" or come from it. The treatises "Wu Tzu", "Wei Liao Tzu", "Sima Fa" and some others can be recognized as completely original in content, but it is absolutely indisputable that in terms of meaning no one, even the famous "Wu Tzu", can be next to Sun Tzu.

Under the sign of "Sun Tzu" goes all the latest, at least from the III century. n. e., military-theoretical literature of old China.

This role of "Sun Tzu" is not limited to China alone. Sun Tzu's treatise occupied exactly the same position both in the former Korea and in feudal Japan: and there it was the authority in all basic questions concerning the war.

The new time did not reject Sun Tzu. And in the XIX and XX centuries. both in China and in Japan, Sun Tzu is being studied by military specialists on a par with the old classics of the military scientific and theoretical thought of other peoples.

The study of Sun Tzu's treatise has always been a necessary element of higher military education in these countries. The events of the last 20–25 years 1
The work was published in 1950 - Note. ed.

They awakened a new, even wider interest in this monument. In his homeland, China, Sun Tzu's treatise found itself in the sphere of attention of the direct leaders of the struggle of the Chinese people against their oppressors and foreign invaders.

On the other hand, one cannot ignore the fact that over the past decades, Sun Tzu's treatise has attracted increased attention in the opposite camp, primarily among Japanese reactionary military leaders. Evidence of this are the new editions of the treatise, published in 1935, 1940 and 1943. and intended for the general reader. Since this popularization of the ancient monument took place in those years when Japanese imperialism waged (since 1931) a predatory, predatory war in China and was preparing to attack the USSR, it is clear that the ruling circles of imperialist Japan sought to use many of the views of Sun Tzu in their goals and turn Sun Tzu's treatise, commented accordingly, into one of the means of militaristic propaganda.

Undoubtedly, in the teachings of Sun Tzu, due to its historical era, there are many features that attracted to him those who waged wars of conquest. The military ideology, which found its vivid expression in the treatise of Sun Tzu, was the ideology of the ruling classes of Ancient China and later firmly entered the military-ideological arsenal of the feudal rulers of China and Japan. This military ideology - if we consider its historical role for many centuries - was the ideology necessary for those who waged unjust, predatory, predatory wars. But at the same time, this doctrine would never have outlasted its age if it did not contain other features that make it possible for those who waged and continue to fight against the invaders to turn to it. A liberation struggle of such a nature and scope, which has never been observed in the history of China and which led to the victory of the people's democratic forces, testifies that a number of Sun Tzu's provisions, critically assimilated in relation to a different historical situation and other goals of armed operations, turned out to be suitable and in the struggle of the people against their oppressors. These aspects of Sun Tzu's teachings are undoubtedly of particular interest to us.

Thus, there is every reason to translate this ancient work on military art into Russian. Thus, Sun Tzu's treatise, the oldest and at the same time one of the most widely known works of military literature in China, Korea, and Japan, is brought to the attention of specialists studying the monuments of military science. Thus, a kind of military-theoretical commentary on the military history of these countries appears, facilitating the study - from the point of view of the strategic and tactical art characteristic of a number of countries of the Far East - of the most important wars and battles that were fought there. In view of the fact that Sun Tzu, both in China and Japan, has not been rejected by the new military science, which seeks to extract their rational grain from his views, knowledge of this treatise may be useful for understanding some aspects of the strategy and tactics of the armies of these countries, not only in the past but also in modern times.

There is one specific aspect of this treatise to which it owes much of its wide popularity. Many of his general provisions have always been easily transferred from the field of war to the field of politics and diplomacy. Therefore, Sun Tzu's treatise is of certain importance for understanding the actions of not only military leaders, but also politicians of the countries mentioned.

Far East, and, moreover, not only in distant historical times.

The translation of the treatise, intended for the modern Soviet reader, must inevitably be accompanied by a commentary. This is necessary, first of all, in order to reveal the thought of Sun Tzu, often dressed in such a form that makes it incomprehensible to a person of the 20th century. It should not be forgotten that the manner in which Sun Tzu expresses his thoughts differs from the style in which theoretical works are written that are familiar to us. Sun Tzu does not prove, does not explain. He only expresses his position, and usually expresses it in a concise, aphoristic form. Therefore, it is often difficult to understand his thought from its literal expression, and the translator, who does not want to turn the translation into a widespread paraphrase, often has to provide an explanation of this thought to the commentary. Further, it must be remembered that Sun Tzu used words and expressions of his time, in many cases incomprehensible even to his Chinese readers of later times. Therefore, the translator, who does not want to Europeanize and modernize the language and style of the ancient Chinese strategist, is faced with the need to leave the words and expressions in the translation as they are in the original, to explain them in a special commentary. And finally, Sun Tzu's treatise belongs to ancient Chinese culture: all of its content fits into the circle of concepts of this culture, is associated with a certain historical situation. The Soviet reader may not be aware of this situation, and without this knowledge, Sun Tzu's treatise cannot be fully understood. And this means that the translator must present certain provisions of Sun Tzu in the light of the Chinese history of that era.

All these reasons led to the fact that an extensive commentary was attached to the Russian translation, explaining the entire text of the treatise phrase by phrase. The translator sought to clarify the meaning of its individual concepts, the meaning of its provisions and rules, and also to establish an internal connection between individual statements and parts of the treatise as a whole.

In compiling his commentary, the author tried to reveal the thought of Sun Tzu, as it should have been presented in his time. The key to the ideas and positions of Sun Tzu, of course, had to be sought, as has just been said, primarily in his era. This epoch, according to the author, was the so-called period of the "Five hegemons" (U ba), i.e., the 7th-6th centuries. BC e., more precisely, the end of the VI - the beginning of the V century, that is, the time when the ancient slave-owning China consisted of independent kingdoms that fought among themselves. It was then that the doctrine of Sun Tzu was formed as a doctrine of an aggressive war in the interests of slave owners.

The specific historical content of that era, the general course of the historical process of that time, as it is revealed in the light of our historical science, determined the understanding of the main provisions of the treatise. When studying this era, the author turned to a special, hitherto unused material: to writings on the art of war that arose in the times closest to the Sun Tzu era - in the Zhangguo period (403–221), namely, to the treatises "Wu Tzu" , "Wei Liao-tzu" and "Sima fa", as well as literature, although much later, but closely related to Sun Tzu's treatise, such as the famous "Dialogues" by Li Wei-gong. Therefore, the reader will find in the book a number of quotations from these, as well as other treatises of the "Septateuch", quotations designed to illuminate this or that position of Sun Tzu in many ways.

The era of Sun Tzu, considered with the involvement of the specified specialized literature, served as the first material for the Russian commentary on the treatise. The Chinese commentators, of course, also rendered great help in clarifying the treatise. As is known, commentaries on Sun Tzu's treatise began to appear already in antiquity; there is evidence of the existence of such commentaries already in the Han era (206 BC - 220 AD). They have not reached us, and the earliest known to us - the commentary of Tsao-gong dates back to the beginning of the 3rd century BC. n. e. Commenting intensively continued further, so that the treatise gradually acquired a whole explanatory literature. Finally, in the eleventh century a list of the most important and authoritative commentaries from among those that appeared from the 3rd to the 11th centuries was finally established. inclusive. There were ten of them, the authors of which were: Tsao-gong, Du Mu, Mei Yao-chen, Li Quan, Wang Zhe, He Yan-si, Meng-shi, Chen Hao, Chia Lin, Zhang Yu. They are usually joined by the eleventh one - Du Yu. These comments began to accompany any edition of the treatise in the future, since without them it was already in many ways incomprehensible to the Chinese reader of later times.

These comments are of great value. Their authors - experts in military affairs - provide the richest material for understanding one or another thought of Sun Tzu. Therefore, every translator, when compiling his commentary, is obliged to use this material. At the same time, commenting on the treatise was carried out not only in China; Sun Tzu, who became a classic of military art throughout the Far East, aroused the attention of Japanese military writers as well. It was in feudal Japan, it is observed in modern Japan.

The translator drew on only one of the Japanese commentaries: the old interpretation of Opo Sorai (1750). The author did not use the latest Japanese commentaries, since, in his opinion, there is nothing in them that would deserve attention from the point of view of revealing the true content of Sun Tzu's teaching. Therefore, the reader will not find any references to these commentators in the present work, although they are well known to the author.

In compiling the Russian commentary on the treatise, the author in no way proceeded from any one of these commentators. To proceed from one would be to submit to its concept. But the concept of each commentator always reflects his era, his personality. The author, however, sought, as mentioned above, to understand Sun Tzu's thought adequately to the era in which Sun Tzu lived and acted, and to the social environment, the interests and aspirations of which he represented - to the extent, of course, our historical knowledge allows us to solve such a problem. The author tried to expand this knowledge by attracting the new material indicated above: the ancient Chinese literature on military art listed above. The old Chinese commentators were involved only in the philological study of the text, which was necessary for the Russian translation. As already mentioned, many words and expressions of the treatise are very difficult to understand, and not only for the modern reader: let's not forget that already in the era of Wei Cao Gong, i.e. in the 3rd century, a commentary was needed, without which this treatise was obviously obscure even then. At the same time, the most cursory acquaintance with commentary literature convinces us that various commentators differently, sometimes directly opposite, understood certain words and expressions of the treatise, interpreted the meaning of many of its phrases in their own way. The translator could, of course, offer the kind of translation that at first glance seems to be self-evident. However, the long experience of working on the Chinese classics convinced me how easy it is, with such a careless approach, to put into the text under study the content that it never had. Therefore, each version of the proposed translation had to be checked at all times. The main method for checking the correctness of the translation of a particular passage of the treatise was to compare this translation with the translation of other passages that are in contact with the topic, material, thought. In addition, the possibility of such a translation was assessed in the light of the general concept of the treatise, the system of views that, according to the researcher, is embedded in it. But the translator compared each understanding established in this way with the data of various Chinese commentaries, trying to check the admissibility of the lexical and grammatical interpretation given by him in general. However, for the fruitfulness of this work, it was necessary to subject these Chinese commentators to serious critical examination, which was reflected partly in the main part of the work - an analysis of the teachings of Sun Tzu, and partly in the Notes. If we bring all the work done in full, we would get a work of a highly specialized Sinological nature. Namely, this is what the author did not want to do, since he turns first of all to a military specialist in general, to a historian of military-theoretical thought. At the same time, as already mentioned, Chinese commentators understand their author differently in many ways, very often they do not agree with each other. Their works represent a kind of discussion on issues of military science that has unfolded in the history of Chinese military-theoretical thought, as well as a kind of history of the development of this thought in China in general. But the study of this history is a special task, which is not included in the scope of this work.

Many of Sun Tzu's propositions are likely to evoke in the specialist reader associations with individual thoughts and even with the general views of certain writers on military art or generals of various countries. But the author of this work does not touch upon this: firstly, this is a special topic that goes beyond the scope of this work, and secondly, the author is not a specialist in the history of military-theoretical thought and does not consider himself entitled to make any comparisons. and findings in this area. In his opinion, this can be done and, as the author hopes, our military experts will do, thus highlighting the place of Sun Tzu in the history of ancient military-theoretical thought and ancient military art. It is for such a very special work that the author gives his material.

The author also did not have the opportunity to indicate how Sun Tzu's treatise was studied in the circles of military specialists in China and Japan in modern times. The author knows that Sun Tzu's treatise was part of the system of military education in these countries, and draws the attention of his specialist readers to this fact. Moreover, it was this fact that forced the author to take up the study of this ancient monument. But it was not the author's task to study what exactly from the views of Sun Tzu entered the military doctrine of the ruling circles of imperialist Japan, old imperial and Kuomintang China, since this is also the topic of a special work that requires special knowledge for its coverage. which the author does not have. But it was precisely in order to help the relevant specialists to understand this issue that the author did his historical and philological work.

These explanations are necessary in order to warn the reader in advance about what exactly the author considered to be the task of his work and what he could give in it to the best of his ability.

In conclusion, the author takes the liberty of expressing the hope that the proposed material will prove useful to the historian of military-theoretical thought. And if Sun Tzu is included among our authors, who are studied in more detail in terms of the history of military science, the goal of this work will be achieved. Sun Tzu has the right to do this not only because he is the founder and most important classic of the old military science in China and Japan, who has not lost his significance in our time, but also because he is the most ancient of the military writers of the world, whose thoughts have reached to us in the form of a more or less complete treatise.

N. Konrad

June 1949

Introduction

1. Treatise by Sun Tzu

As you know, the main and, in essence, the only source of our information about Sun Tzu is his biography, placed by Sima Qian (145–86/74) in his Shih Tzu - Historical Notes. They say that Sun Tzu's name was Wu, that he was born in the kingdom of Qi, served at one time in the kingdom of Wu as a military commander, then returned to his native kingdom and soon died there.

This biography is of no particular importance for science, since the stories about Sun Tzu, which are given in it, are by their nature more historical anecdotes that have been created around the name of the famous strategist of antiquity than historical facts. As a matter of fact, only one well-known story is given: about the demonstration of Sun Tzu - during his stay in the kingdom of Wu - of his art at an exemplary battle of two detachments made up of royal concubines. This story is set forth in the commentary to Chapter VIII and, of course, is only interesting as an illustration of how the followers of Sun Tzu imagined some of the provisions of his teachings, in this case - the position of the absolute power of the commander when he is at war - an illustration, for the sake of greater significance associated with the name of the author. Whether this incident actually happened is irrelevant. For science in this biography, it is only important that we learn from it about the time of Sun Tzu's life, that he was a strategist - a commander or military adviser in the service of the kingdom of Wu, and that he was, in addition, the author of a treatise included in into the history of Chinese culture under his name.

The lifetime of Sun Tzu is determined by the data of this biography of him. According to Sima Qian, the main activity of Sun Tzu took place in the kingdom of Wu at the time when Ho-lui ruled there. If you follow the accepted chronology, the reign of Ho-lui falls on 514-495. BC e. Thus, we can establish the most important for us - the era in which Sun Tzu lived: this is the end of the so-called Chunqiu period (770-403).

This circumstance in itself sheds light on his personality. Sun Tzu was in the service of Prince Ho-lui, according to Sima Qian, as a commander, and as such he acted with great success. Sima Qian reports that Sun Tzu defeated the kingdom of Chu, located to the west of Wu, even captured its capital, the city of Ying; in the north he defeated two other kingdoms - Qi and Jin. It was to his victories that the kingdom of Wu owed the strengthening of its power and the strengthening of its position among other kingdoms. Located on the southeastern outskirts of what was then China, this possession was considered “barbarian” and at first was not included as a full member in the system of possessions that formed the state of that time, headed by the kings of the Zhou dynasty. Only after the victories of Sun Tzu did the ruler of this kingdom become part of the "zhuhou", that is, the officially recognized rulers of independent possessions.

Having familiarized ourselves with some introductory concepts, we can move on to a more detailed discussion of certain aspects of the conduct of hostilities.
First and foremost, it should be noted that the main and most terrible weapon is the human brain. The human brain, connected with knowledge, is comparable in power to nuclear weapons. In order to defeat the enemy, it is possible and necessary to suppress his will to resist. How to do this - by destroying its army, raising uprisings in its rear, or, for example, destroying its political and military leaders by terrorist attacks, is a completely different question. It is in the sphere of decisions of politicians and special services, depending on what capabilities the belligerent has.

The issues of uprisings or the destruction of individual VIPs are just those closed topics that are under the jurisdiction of special intelligence. Thus, the "green berets" of the US Army train with the aim that each soldier could become a commander of a rebel platoon behind enemy lines and could train this platoon, manage it in battle, pour it into the rebel army. This topic is traditionally closed for discussion, but it is very important from the point of view of the ongoing hybrid, combined wars, in which a hybrid entity consisting of businessmen, politicians, military and special services, and even with the involvement of the criminal world, can take part. Such a symbiosis is a very old invention, for example, the Allied landing in Sicily and the Italian campaign immediately come to mind.

Other aspects of reconnaissance are finding out the strengths and weaknesses of the enemy. Remember - "beat the enemy where he does not fight"? To do this, scouts find out the strength of the enemy, his weapons. It is very good when the composition and moral and psychological state of the enemy troops are known. It's great if intelligence finds out the plans and intentions of the enemy. This is the highest, most difficult task of reconnaissance.

Intelligence has more than enough tasks at any time. Be sure to find out the nature of the area in which the fighting is being conducted. Here the main assistant is a topographic map, and the fresher the better. From it you can find out the steepness of slopes at heights, the depth of fords and the characteristics of bridges across rivers, where highways and railways go, what forests and plantings are in the area, and a thousand other little things that allow you to impose unfavorable battle conditions on the enemy.

But a map alone is by no means a complete source of information. Be sure to stomp with your legs the zone of location of your own, and better - and other people's troops. Now there is an opportunity to get pictures from satellites and UAVs, which is absolutely invaluable in terms of reconnaissance activities. The satellite will fly over any territory, and the drone will show it in real time and even help guide and adjust artillery.

Local residents can tell about who and where passed and drove, what they did and said at the same time. In these stories, it is important to remember the police proverb “lies like an eyewitness” and be sure to double-check the stories in other ways, for example, by radio intercepts, filming.
Interviewing prisoners and studying documents captured from the enemy can provide important information. However, the capture of a valuable "language" is not such a frequent occurrence, and here you have to connect the brain - the most effective weapon.

The enemy is moving tanks, but without tankers? Isn't this a tactical trick? Do mountains of boxes grow on the terrain? Looks like the artillery positions are close by. Of course, the work of Soviet railroad workers before the Battle of Kursk is a classic, when they, by measuring the width of the tank tracks with a hammer, helped determine the direction of the main blows of the Nazi troops.

Knowing everything, remembering everything - this is the work of a scout, and he must definitely convey his knowledge to the commander to whom he is subordinate. After all, reconnaissance itself does not exist in a vacuum - it is one of the types of support for military operations, and it is conducted in the interests of units, formations and associations of troops.