Chapter 1

modern paraphrase of Lionel Giles's 1910 translation

[Ts’ao Kung, explaining the Chinese title of this chapter, says it refers to the deliberations held in the temple that the general had set aside for his temporary use — or, as we might say today, in his tent. See § 26.]

Sun Tzu said: The art of war is of vital importance to the State.
It is a matter of life and death, a road leading either to safety or to ruin. It is therefore a subject of inquiry that must not be neglected on any account.
The art of war is governed by five constant factors, which must be weighed in your deliberations when you are trying to assess the conditions in the field.
These are: (1) the Moral Law; (2) Heaven; (3) Earth; (4) the Commander; (5) Method and Discipline.

[From what follows, it seems Sun Tzu means by “Moral Law” a principle of harmony, somewhat like Lao Tzu’s Tao in its moral aspect. One might be tempted to translate it as “morale,” except that in § 13 it is treated as an attribute of the ruler.]

5, 6. The Moral Law makes the people completely united with their ruler, so that they will follow him no matter the cost to their lives, undaunted by any danger.

[Tu Yu quotes Wang Tzu: “Without regular training, officers will be nervous and indecisive when assembling for battle; without regular training, the general will waver and hesitate when the crisis arrives.”]

Heaven refers to night and day, cold and heat, times and seasons.

[The commentators, I think, make an unnecessary mystery of these two words. Meng Shih speaks of “the hard and the soft, the waxing and waning” of Heaven. Wang Hsi may be right, however, in saying it refers to “the general workings of Heaven” — the five elements, the four seasons, wind and clouds, and other natural phenomena.]

Earth covers distances great and small; danger and security; open ground and narrow passes; the chances of life and death.
The Commander stands for the virtues of wisdom, sincerity, benevolence, courage, and strictness.

[The five traditional Chinese cardinal virtues are: (1) humanity or benevolence; (2) uprightness of mind; (3) self-respect, self-control, or “proper feeling”; (4) wisdom; (5) sincerity or good faith. Here, “wisdom” and “sincerity” are placed before “humanity or benevolence,” and the military virtues of “courage” and “strictness” replace “uprightness of mind” and “self-respect.”]

By Method and Discipline is meant the organization of the army into its proper subdivisions, the gradations of rank among the officers, the maintenance of supply routes by which provisions reach the army, and the control of military expenditure.
Every general should be familiar with these five headings: the one who knows them will win; the one who does not will fail.
Therefore, in your deliberations, when you seek to assess the military situation, make them the basis of comparison in this way:
(1) Which of the two rulers is imbued with the Moral Law?

[That is, “is in harmony with his people.” Compare § 5.]

(2) Which of the two generals has greater ability? (3) Which side has the advantages of Heaven and Earth?

[See §§ 7, 8.]

(4) On which side is discipline more rigorously enforced?

[Tu Mu refers to the remarkable story of Ts’ao Ts’ao (A.D. 155–220), who was so strict a disciplinarian that once, in keeping with his own harsh rules against damaging standing crops, he condemned himself to death because his horse had shied into a field of grain. Instead of losing his head, however, he was persuaded to satisfy his sense of justice by cutting off his hair. Ts’ao Ts’ao’s own remark on this passage is characteristically blunt: “When you lay down a law, see that it is not disobeyed; if it is disobeyed, the offender must be put to death.”]

(5) Which army is the stronger?

[Morally as well as physically. As Mei Yao-ch’en puts it, loosely, “esprit de corps and ‘big battalions.’”]

(6) On which side are the officers and men better trained?

(7) Which army is more consistent in rewarding and punishing?

[On which side is there absolute certainty that merit will be properly rewarded and wrongdoing promptly punished?]

By means of these seven considerations I can predict victory or defeat.
The general who listens to my counsel and acts on it will win — keep such a one in command. The general who does not listen or act on it will lose — dismiss such a one.

[The wording of this paragraph reminds us that Sun Tzu’s treatise was written specifically for his patron Ho Lu, king of the Wu State.]

While benefiting from my counsel, take advantage of any favorable circumstances beyond the ordinary rules.
Modify your plans according to whether circumstances are favorable.

[Sun Tzu, as a practical soldier, has no use for “bookish theory.” He warns us not to cling to abstract principles, for, as Chang Yu puts it, “while the main laws of strategy can be stated clearly enough for everyone’s benefit, in actual warfare you must be guided by the enemy’s actions in trying to gain a favorable position.” On the eve of the battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the Duke of Wellington to learn his plans and calculations for the next day, since, as he explained, he might suddenly find himself Commander-in-Chief and unable to come up with new plans at a critical moment. The Duke listened quietly and then said: “Who will attack first tomorrow — I or Bonaparte?” “Bonaparte,” replied Lord Uxbridge. “Well,” continued the Duke, “Bonaparte has not told me his plans; and since mine depend on his, how can you expect me to tell you what mine are?” [1]]

All warfare is based on deception.

[The truth of this terse and profound saying will be granted by every soldier. Colonel Henderson tells us that Wellington, distinguished in so many military qualities, was especially noted for “the extraordinary skill with which he concealed his movements and deceived both friend and foe.”]

So, when we are able to attack, we must appear unable; when we are using our forces, we must appear inactive; when we are near, we must make the enemy believe we are far away; when we are far away, we must make him believe we are near.
Hold out bait to lure the enemy. Feign disorder, and crush him.

[All commentators except Chang Yu read this as: “When he is in disorder, crush him.” But it is more natural to suppose that Sun Tzu is still illustrating the uses of deception in war.]

If he is secure on all points, be ready for him. If he has superior strength, avoid him.
If your opponent has a quick temper, try to irritate him. Pretend to be weak, so that he grows arrogant.

[Wang Tzu, quoted by Tu Yu, says that a good tactician plays with his opponent as a cat plays with a mouse — first feigning weakness and stillness, then suddenly pouncing.]

If he is taking his ease, give him no rest.

[This is probably the meaning, though Mei Yao-ch’en notes: “While we are taking our ease, wait for the enemy to tire himself out.” The Yu Lan has: “Lure him on and wear him out.”]

If his forces are united, separate them.

[Less plausible is the interpretation favored by most commentators: “If ruler and subject are in accord, sow division between them.”]

Attack him where he is unprepared, and appear where you are not expected.
These military devices, which lead to victory, must not be disclosed beforehand.
Now the general who wins a battle makes many calculations in his temple before the battle is fought.

[Chang Yu tells us that in ancient times it was customary to set aside a temple for the use of a general about to take the field, where he could work out his plan of campaign.]

The general who loses a battle makes few calculations beforehand. So many calculations lead to victory, and few calculations to defeat — how much more so no calculation at all! By attending to this point, I can foresee who is likely to win or lose.

[1] “Words on Wellington,” by Sir W. Fraser.