鐔津文集 6.4

6.4

A guest asked him about the discussion of warfare. The old man frowned sorrowfully and said, “Why do you press me with this question? I am a rustic; how could I know about warfare?” The guest said, “It is said that your learning encompasses Confucianism. The Way of the Confucians is fully equipped with both civil and martial arts. Warfare is the effective application of the martial. If one does not know warfare, how can it be called the Way?” [The old man] said, “What is the Way? True warfare is simply benevolence and righteousness, and nothing more.” The guest did not comprehend and was about to leave. The old man, composed and upright, said to those seated with him: “Warfare is punishment. It arises from benevolence and is governed by righteousness. It arises from benevolence: with benevolence one pities disorder. It is governed by righteousness: with righteousness one puts an end to tyranny. Putting an end to tyranny with righteousness, they correct one another and do not bring about disorder. Pitying disorder with benevolence, they seek life and do not seek killing. For this reason, the warfare of the Five Thearchs was called ‘proper punishment,’ and the warfare of the Three Kings was called ‘righteous punitive expedition.’ When righteous punitive expeditions were launched, there was no one in the world who did not cherish them. When proper punishments were carried out, there was no one in the world who did not submit. When the descendants of the Flame Thearch were unruly, the Xuanyuan clan drew up battle lines at Zhuolu; before weapons even crossed, those people had already submitted. When the Gonggong clan devoured their people like ravenous boars, Thearch Zhuanxu attacked them; likewise, before battle was joined, they forthwith submitted. When Tang faced east and campaigned, the western barbarians resented it; when he faced south and campaigned, the northern Di barbarians resented it, saying: ‘Why does he put us last?’ The people gazed toward him as if gazing for rain clouds during a great drought. King Zhou of Shang was without the Way, and King Wu campaigned against him; when he reached Mengjin, without any summons the feudal lords assembled. King Zhou had hundreds of thousands of Eastern Yi peoples, but they would not fight for Shang and instead fought for Zhou. When the Zhou declined, the way of warfare underwent a change: what had been called benevolence and righteousness became completely fraudulent. Warfare then arose from tyranny and led to deceit. Strong states were overbearing with their armies; large states were arrogant with their armies; resentful states caused disorder with their armies; covetous states invaded with their armies. Qi first triumphed over Chu, but Qi later suffered defeat at the hands of Jin. Jin first triumphed over Qi, but Jin again suffered defeat at the hands of Qin. Rising and falling in succession, it was like the amusement of gambling and board games. Now, warfare is a contrary undertaking; when there is no other choice, a gentleman employs it. For this reason, the sage values virtue and does not value warfare, thereby making clear that warfare cannot be exclusively relied upon to order the world. Guliangzi said: ‘Donning armor and tying on a helmet is not the means to make a state flourish, but rather to punish tyranny and disorder.’ Wenzhongzi said: ‘Perishing states fight with weapons; hegemon states fight with stratagems; kingly states fight with benevolence and righteousness; thearch states fight with virtue; sovereign states fight with non-action. For a sage king who has nothing higher, benevolence and righteousness may be adopted.’ Thus I said: ‘It is simply benevolence and righteousness, and nothing more.’ A gentleman does not approve of armies of deceit and force based on astrological voids and illusions; how could I approve of them?” Those seated sighed in admiration and said, “We had never heard this before!” They bowed all around and took their leave.