The Art of War - Sun Tzu (most read books of all time .TXT) 📗

the 太乙遁甲 text of Sun Tzǔ which differs considerably from those now extant. His notes are mostly short and to the point, and he frequently illustrates his remarks by anecdotes from Chinese history.

杜佑 Tu Yu (died 812) did not publish a separate commentary on Sun Tzǔ, his notes being taken from the Tʽung Tien, the encyclopedic treatise on the Constitution which was his lifework. They are largely repetitions of Tsʽao Kung and Mêng Shih, besides which it is believed that he drew on the ancient commentaries of 王凌 Wang Ling and others. Owing to the peculiar arrangement of Tʽung Tien, he has to explain each passage on its merits, apart from the context, and sometimes his own explanation does not agree with that of Tsʽao Kung, whom he always quotes first. Though not strictly to be reckoned as one of the “Ten Commentators,” he was added to their number by Chi Tʽien-pao, being wrongly placed after his grandson Tu Mu.

杜牧 Tu Mu (803⁠–⁠852) is perhaps the best known as a poet⁠—a bright star even in the glorious galaxy of the Tʽang period. We learn from Chʽao Kung-wu that although he had no practical experience of war, he was extremely fond of discussing the subject, and was moreover well read in the military history of the Chʽun Chʽiu and Chan Kuo eras.102 His notes, therefore, are well worth attention. They are very copious, and replete with historical parallels. The gist of Sun Tzǔ’s work is thus summarized by him: “Practice benevolence and justice, but on the other hand make full use of artifice and measures of expediency.”103 He further declared that all the military triumphs and disasters of the thousand years which had elapsed since Sun Wu’s death would, upon examination, be found to uphold and corroborate, in every particular, the maxims contained in his book.104 Tu Mu’s somewhat spiteful charge against Tsʽao Kung has already been considered elsewhere.

陳皡 Chʽên Hao appears to have been a contemporary of Tu Mu. Chʽao Kung-wu says that he was impelled to write a new commentary on Sun Tzǔ because Tsʽao Kung’s on the one hand was too obscure and subtle, and that of Tu Mu on the other too long-winded and diffuse.105 Ou-yang Hsiu, writing in the middle of the 11th century, calls Tsʽao Kung, Tu Mu and Chʽên Hao the three chief commentators on Sun Tzǔ (三家), and observes that Chʽên Hao is continually attacking Tu Mu’s shortcomings. His commentary, though not lacking in merit, must rank below those of his predecessors.

賈林 Chia Lin is known to have lived under the Tʽang dynasty, for his commentary on Sun Tzǔ is mentioned in the 唐書 and was afterwards republished by 紀燮 Chi Hsieh of the same dynasty together with those of Mêng Shih and Tu Yu.106 It is of somewhat scanty texture, and in point of quality, too, perhaps the least valuable of the eleven.

梅堯臣 Mei Yao-chʽên (1002⁠–⁠1060), commonly known by his “style” as Mei 聖兪 Shêng-yü, was, like Tu Mu, a poet of distinction. His commentary was published with a laudatory preface by the great Ou-yang Hsiu, from which we may cull the following:⁠—

Later scholars have misread Sun Tzǔ, distorting his words and trying to make them square with their own one-sided views. Thus, though commentators have not been lacking, only a few have proved equal to the task. My friend Shêng-yü has not fallen into this mistake. In attempting to provide a critical commentary for Sun Tzǔ’s work, he does not lose sight of the fact that these sayings were intended for states engaged in internecine warfare; that the author is not concerned with the military conditions prevailing under the sovereigns of the three ancient dynasties,107 nor with the nine punitive measures prescribed to the Minister of War.108 Again, Sun Wu loved brevity of diction, but his meaning is always deep. Whether the subject be marching an army, or handling soldiers, or estimating the enemy, or controlling the forces of victory, it is always systematically treated; the sayings are bound together in strict logical sequence, though this has been obscured by commentators who have probably failed to grasp their meaning. In his own commentary, Mei Shêng-yü has brushed aside all the obstinate prejudices of these critics, and has tried to bring out the true meaning of Sun Tzǔ himself. In this way, the clouds of confusion have been dispersed and the sayings made clear. I am convinced that the present work deserves to be handed down side by side with the three great commentaries; and for a great deal that they find in the sayings, coming generations will have constant reason to thank my friend Shêng-yü.109

Making some allowance for the exuberance of friendship, I am inclined to endorse this favourable judgment, and would certainly place him above Chʽên Hao in order of merit.

王皙 Wang Hsi, also of the Sung dynasty, is decidedly original in some of his interpretations, but much less judicious than Mei Yao-chʽên, and on the whole not a very trustworthy guide. He is fond of comparing