[109] See _T‘u Shu_, 戎政典, ch. 90, f. 2 _v_^o: 後之學者徒見其書又各牽於己 見是以注者雖多而少當也獨吾友聖兪不然嘗評武之書曰此戰國相傾之說也三代王者之師司馬 九伐之法武不及也然亦愛其文略而意深其行師用兵料敵制勝亦皆有法其言甚有序次而注者汨 之或失其意乃自爲注凡膠于偏見者皆抉去傅以己意而發之然後武之說不汨而明吾知此書當與三 家並傳而後世取其說者往往于吾聖兪多焉. [110] _T‘ung K‘ao_, ch. 221, f. 11 _r_^o: 晳以古本校正闕誤. [111] See 四庫全書, ch. 99, f. 16 _v_^o. [112] This appears to be still extant. See Wylie’s “Notes,” p. 91 (new edition). [113] _T‘ung K‘ao, loc. cit._: 仁廟時天下久承平人不習兵元昊既叛邊將數敗朝廷頗 訪知兵者士大夫人人言兵矣故本朝注解孫武書者大抵皆其時人也. [114] A notable person in his day. His biography is given in the _San Kuo Chih_, ch. 10. [115] Ch. 100, ff. 2, 3. [116] _See_ p. 144. [117] _Hou Han Shu_, ch. 17 _ad init._ [118] _San Kuo Chih_, ch. 54, f. 10 _v_^o (commentary). [119] _Sung Shih_, ch. 365 _ad init._ [120] The few Europeans who have yet had an opportunity of acquainting themselves with Sun Tzŭ are not behindhand in their praise. In this connection, I may perhaps be excused for quoting from a letter from Lord Roberts, to whom the sheets of the present work were submitted previous to publication: “Many of Sun Wu’s maxims are perfectly applicable to the present day, and no. 11 on page 77 is one that the people of this country would do well to take to heart.” [121] Ch. 140, f. 13 _r_^o. [122] _See_ IV. § 3. [123] The allusion may be to Mencius VI. 2. ix. 2: 戰必克. [124] 武用兵不能必克與書所言遠甚吳起與武一體之人皆著書言兵世稱之曰孫吳然而起之言 兵也輕法制草略無所統紀不若武之書詞約而義盡. [125] The _Tso Chuan_. [126] 孫子十三篇不惟武人之根本文士亦當盡心焉其詞約而縟易而深暢而可用論語易大傳之 流孟荀楊著書皆不及也. [127] 是啟人君窮兵黷武之心. [128] _Shih Chi_, ch. 25, fol. 1: 兵者聖人所以討彊暴平亂世夷險阻救危殆自含血戴 角之獸見犯則校而况於人懷好惡喜怒之氣喜則愛心生怒則毒螫加情性之理也...豈與世儒闇於 大較不權輕重猥云德化不當用兵大至窘辱失守小乃侵犯削弱遂執不移等哉故教笞不可廢於家刑 罰不可捐於國誅伐不可偃於天下用之有巧拙行之有逆順耳. [129] The first instance of 木索 given in the _P‘ei Wên Yün Fu_ is from Ssŭ-ma Ch‘ien’s letter to 任安 Jên An (see 文選, ch. 41, f. 9 _r_^o), where M. Chavannes translates it “la cangue et la chaîne.” But in the present passage it seems rather to indicate some single instrument of torture. [130] 兵者刑也刑者政事也爲夫子之徒實仲由冉求之事也今者據案聽訟械繫罪人笞死于市者 吏之所爲也驅兵數萬撅其城郭纍其妻子斬其罪人亦吏之所爲也木索兵刃無異意也笞之與斬無 異刑也小而易制用力少者木索笞也大而難治用力多者兵刃斬也俱期於除去惡民安活善民. [131] Cf. _Shih Chi_, ch. 47, f. 11 _v_^o. [132] 季孫問于冉有曰子之戰學之乎性達之乎對曰學之季孫曰事孔子惡乎學冉有曰卽學之於 孔子者大聖兼該文武並用適聞其戰法實未之詳也夫不知自何代何年何人分爲二道曰文曰武離而 俱行因使縉紳之士不敢言兵甚或恥言之苟有言者世以爲麤暴異人人不比𢿙嗚呼亡失根本斯爲最 甚. [133] See _Shu Ching_, preface § 55. [134] See _Tso Chuan_, 定公 X. 2; _Shih Chi_, ch. 47, f. 4 _r_^o. [135] 周公相成王制禮作樂尊大儒術有淮夷叛則出征之夫子相魯公會于夾谷曰有文事者必有 武備叱辱齊侯伏不敢動是二大聖人豈不知兵乎. [136] _Lun Yü_, XV. 1. [137] _Tso Chuan_, 哀公, XI. 7. [138] See _supra_. [139] _Tso Chuan_, 定公, X. 2. [140] _Ibid._ XII. 5; _Chia Yü_, ch. 1 _ad fin._ [141] I have failed to trace this utterance. See note 2 on p. xliii. [142] See _supra_. [143] 性理彙要, _loc. cit._: 昔吾夫子對衛靈公以軍旅之事未之學答孔文子以甲兵之事 未之聞及觀夾谷之會則以兵加萊人而齊侯懼費人之亂則命將士以伐之而費人北嘗曰我戰則克而 冉有亦曰聖人文武並用孔子豈有眞未學未聞哉特以軍旅甲兵之事非所以爲訓也. [144] See _supra_. [145] _Viz._, 軍禮, the other four being 吉, 凶, 賓 and 嘉 “worship, mourning, entertainment of guests and festive rites.” See _Shu Ching_, II. 1. iii. 8, and _Chou Li_, IX. fol. 49.