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Sun Tzi.
Art of War

Preface translator

Of all the "seven military canons", the "military strategy" of Sun Tzu, traditionally known as the "Art of War", received the greatest spread in the West. For the first time, for the first time by the French missionary, about two centuries ago, it was constantly studied and used by Napoleon and, perhaps, by some representatives of the Nazi commocumbroy. For the last two thousand years, she remained the most important military treatise in Asia, where even ordinary people knew her name. Chinese, Japanese, Korean military theoretics and professional soldiers have begun to study it, and many of the strategies played an important role in the legendary Military History of Japan since the VIII century. More than a thousand years of the concept of the book caused continuous discussions and passionate philosophical debates, causing attention very influential in various fields of figures. Although the book was translated many times into English, and L. Giles and S. Griffith's translations have not lost importance so far, new ones continue to appear.

Sun Tzu and Text

For a long time it was believed that the "Art of War" is the oldest and most deep military treatise of China, and all other books at best are second-handed. The traditionalists attributed the book to the historical character of Sun Tzu, active activity of which at the end of the VI century. BC e., starting from 512 BC. er, fixed in Shi JI "and in" Visnach and Autsenses of U and Yue ". According to them, the book should be dated with this time and contain theories and military concepts of Sun U. himself. However, other scientists, firstly, identified numerous historical anachronism in the preserved text, such as: terms, events, technology and philosophical concepts; Secondly, emphasized the absence of any evidence (which were to be in the "TsZo Zhuan" - the classical chronicles of political events of that time) confirming the strategic role of Sun Tzu in wars between y and yu; And, thirdly, they paid attention to the discrepancy between the concept of a large-scale war discussed in the "art of war", and the battle of the end of the VI century. BC er, remembering only in the form of atavism.

Traditional interpretation sees a significant proof of its rightfulness in the fact that numerous passengers from the "art of war" can be found in many other military treatises, which, and this has been proven, could not take place, do not be the text earlier. It is also considered that such a cook imitation means that the "art of war" is the earliest military treatise, appreciated above any other work, oral or written. The emergence of some analytical concepts, such as locality classification, also binds to Sun Tzu; Further, their use of the "Suma Fa" compilers is considered the undisputed evidence of the historical primacy of Sun Tzu, and the possibility that Sun Tzu himself proceeded from other works, is not taken into account.

However, even if you neglect the likelihood of later layers and changes, the traditional position still ignores the fact of more than two thousand years of fighting and the existence of tactics up to 500 BC. e. And attributes the actual creation of a strategy to one Sun Tzu. Compressed, often the abstract character of his passages is provided in the evidence that the book was drawn up at the early stage of the development of the Chinese letter, but it is possible to put forward an irresistible argument that such philosophically sophisticated style is possible only if there are experience in combat battles and the traditions of a serious study of military topics . Basic concepts and total passages are most likely talking in favor of an extensive military tradition and progressive knowledge and experience than in favor of "creation from nothing."

With the exception of the skeptics, who considered the work of the late fake, there are three points of view during the creation of the "art of war". The first attributes the book to the Historical Worker Sun U, believing that the final version was made shortly after his death at the beginning of the V c. BC e. The second, based on the text itself, attributes it to the middle - the second half of the fighting kingdoms period; That is, to IV or III centuries. BC e. The third, also based on the text itself, as well as on previously open sources, places it somewhere in the second half of the V c. BC e. It is hardly ever the true date will be established, because the traditionalists exhibit exceptional emotionality in protecting the authenticity of Sun Tzu. However, it is likely that such a historical person existed, and Sun himself not only served as a strategist and, possibly, the commander, but also made the canvas of a book that bearing his name. Then, the most significant was transmitted from generation to generation in the family or at the school of the nearest students, over the years, correcting and gaining more and more widespread. The earliest text was might have been edited by the famous descendant Sun Tzu Sun Binam, who also widely used his teaching in his "military methods."

In Shi Ji, there are biographies of many outstanding strategists and commander, including Sun Tzu. However, the "veins and autumn y and yu" offer a more interesting option:

"On the third year, the Board of Hali-Vana, the commander from y wanted to attack Chu, but no action followed. Zyssiu and Bo Si spoke 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 collect an army. What should we do?"

After some time, the ruler of the kingdom of the kingdom asked Zisyuya and Bo C: "I want to send the army. What do you think about this?" Zyssyu and Bo Si responded: "We would like to get orders." The ruler in secretly believed that these two had a deep hatred of Chu. He was very afraid that these two would lead the army only in order to be destroyed. He climbed to the tower, turned his face to the southern wind and sighed heavily. After some time, he sighed again. None of the ministers understood the thoughts of the ruler. Zyssyuy guessed that the ruler would not decide, and then he recommended Sun Tzu.

Sun Tzu named from the kingdom of W. He succeeded in a military strategy, but he lived away from the courtyard, so ordinary people did not know about his abilities. Zyssyuy, being knowledgeable, wise and insightful, knew that Sun Tzu could penetrate the rows of the enemy and destroy it. Once in the morning when he discussed military affairs, he recommended Sun Tzu seven times. The ruler y said: "Since you found an excuse to put forward this husband, I want to see it." He asked Sun Tzu on a military strategy and every time he laid out one or another part of his book could not find sufficient for praise words.

Very pleased, the ruler asked: "If possible, I would like to expose your strategy to a small check." Sun Tzu said: "This is possible. We can check with the help of women from the inner palace. " The ruler said: "I agree." Sun Tzu said: "Let the two favorite concubines for your Majesty will head two units, each will behave one." He ordered all three women to wear helmets and armor, carry swords and shields and settle down. He trained their military rules, that is, go ahead, move away, turn to the left and right and unfold around in accordance with the battle of the drum. He reported banning and then ordered: "With the first blow of the drum, you must all gather, with the second blow to step with weapons in your hands, to be built with the third in combat order." Here are women, covering his mouth with their hands, laughed.

Then Sun Tzu personally took into the hands of the sticks and hit the drum, giving orders three times and explaining them five times. They laughed, as before. Sun Tzu realized that women would continue to laugh and stop.

Sun Tzu was furious. His eyes were wide open, the voice is like a tiger river, the hair became end, and the racing caps broke into the neck. He told the connoisseur of laws: "Bring the Palacha's axes."

[Then] Sun Tzu said: "If the instruction is not clear if the clarifications and orders do not trust, then these are wines of the commander. But when these instructions are repeated three times, and the orders are explained five times, and the troops still do not fulfill them, then these are wines of commanders. According to the prescriptions of military discipline, what is the punishment? " Expert of laws said: "Deadlishing!" Then Sun Tzu ordered to cut off the heads of the commanders of two divisions, that is, two favorite concubines of the ruler.

The ruler y climbed the playground to observe when two of his favorite concubines were going to be beheaded. He hastily sent an official to the order: "I realized that the commander can control the troops. Without these two tables, I will not be joy. It is better not to be flawed. "

Sun Tzi said: "I have already been appointed by a commander. According to the rules for the commander, when I command the army, even if you give orders, I can not fulfill them. " [And flawed them].

He hit the drum again, and they moved to the left and right, back and forth, unfolded around according to the prescribed rules, without daring even squinting. The divisions were silent, not daring to look around. Then Sun Tzu reported to the ruler from: "The army is already well obeyed. I ask your majesty to look at them. Whenever you wanted to use them, even make us go through fire and water, it will not be difficult. They can be used to bring the miserable in order. "

However, the ruler suddenly was unhappy. He said: "I know that you are superbly heading the army. Even if, thanks to this, I will become Gegemon, there will be no place for their training. Communion, please dismiss the army and come back to yourself. I do not want to continue. "

Sun Tzu said: "Your Majesty loves only words, but can not comprehend the meaning." Zyssyuy exhorted: "I heard that the army is an ungrateful matter, and it can not be arbitrary. Therefore, if anyone forms the army, but does not act with the punitive campaign, the military Tao will not manifest. Now, if your Majesty is sincerely looking for talented people and wants to assemble the army in order to punish the cruel kingdom of Chu, to become a hegemon in V ineffective and enhance the specific princes, if you do not appoint Sun Tzu Commander-in-Chief, who can go Huai, cross and go through Was a thousand whether to enter the battle? " Then the ruler was inspired. He ordered to beat the drums to gather the headquarters of the army, convened the troops and attacked Chu. Sun Tzu took off Chu, killing two commander-rations: Kai Yuu and Zhu Yuna. "

In the biographies contained in Shi Ji, then it is said that "in the West he won the powerful kingdom of Chu and reached the in. In the north, frightened Qi and Jin, and his name became famous among the specific princes. This happened due to the power of Sun Tzu. " Some military historians bind his name with the following 511 BC. e. - The first meeting of Sun Tzu with Haily-Vanya - campaigns against the kingdom of Chu, although he never mentioned in writing sources as commander-in-chief of the troops. Apparently, Sun Tzu realized the difficulty of life in constantly changing, unstable political conditions of that time and lived in removal from affairs, leaving his work and thereby gives an example of subsequent generations.

Biography in Shi Ji "in one of the same fundamentally different from the" veins and autumn y and YUE ", because Sun Tzu is a native of the kingdom of qi, and not W. Then his roots would be in the state where the heritage of the thoughts of Tai-Guna He played a significant role - the state, originally located on the periphery of the political world of an ancient Zhou, which nevertheless was famous for the existing diversity of the views and wealth of various theories. Since the tracks of the Taoist concepts are clearly overlooked in the "art of war" and this treatise is very sophisticated in the philosophical plan, Song Tzu could well be from qi.

The main concepts of "art war"

The "Art of War" Sun Tzu, reported through the century to the present day, consists of thirteen chapters of various volumes - each of which is obviously devoted to a specific topic. Although many modern Chinese military specialists continue to consider the work of organic whole marked by the internal logic and the development of plots from the beginning to the end, the relationship between allegedly related passages is often difficult to establish, or it simply does not exist. Nevertheless, the main concepts get widespread and logically verified processing, which speaks in favor of attributing a book to one person or spiritually united school.

Military treatises found in the grave of Linyi Han dynasty include the version of the "art of war", mainly in a traditional form, supplemented as much important material as "Ruler's questions". The translation suggested below is based on a carefully commented classic version, for it reflects the understanding of the text and the views on it over the past millennium, as well as those beliefs on which the rulers and military found their actions in real life. The traditional text was changed only in cases where the materials found in burials were clarified before the incomprehensible passengers, although the impact of such changes on the content as a whole remains minimal.

Since the "Art of War" is an exceptionally understandable text, except compressed and sometimes mysterious, only a brief introduction to the main topics is required.

At the time when "art of war" was created, military actions have already become threatened by the existence of almost all states. Therefore, Sun Tzu understood that the mobilization of the people for war and the introduction of the army should be carried out with all seriousness. His holistic approach to war management is deeply analystically analyzed, requires careful preparation and formulation of a common strategy before the start of the campaign. The purpose of the entire fundamental strategy should be to create conditions so that the population flourishes and was pleased, so that his desire to obey the ruler could not even be questioned.

Further, diplomatic initiatives are needed, although it is impossible to neglect military training. The primary goal should be to subordinate other states without joining military conflict, that is, the ideal of complete victory. Whenever possible, this should be achieved by diplomatic coercion, the destruction of the plans and unions of the enemy, as well as the breakdown of its strategy. The government must resort to the military conflict, only if the enemy threatens the state by a military attack or refuses to give up, without being forced to submissal by force. Even with such a choice, the goal of any military campaign should be achieving maximum results with minimal risk and losses, a decrease, as far as possible damage and disasters.

Everywhere in the "art war", Sun Tzu emphasizes the need for self-control, insisting on avoiding clashes, without a deep analysis of the situation and its own capabilities. Hurry and fear or cowardice, as well as anger and hatred when making decisions in the state and when commanding. The army should never be rapidly entering the battle, pushing to war or to be collected without need. Instead, it is necessary to show restraint, although all the ways should be used in order to ensure the invincibility of the army. In addition, some tactical situations and types of terrain should be avoided, and if you do it so that they become advantages. Then, special attention should be paid to the implementation of a predefined campaign strategy and applying the appropriate tactics to defeat the enemy.

The concept of Sun Tzu is based on the management of the enemy, creating opportunities for easy victory. For this, it is a classification of types of terrain and their use; put forward various ways to recognize, control and weaken the enemy; Conceptualizes the tactical situation in terms of numerous mutually definition elements; He advocated the use of both generally accepted V (Zheng) and strange (Qi) troops to achieve victory. The enemy is lured in trap benefits, he is deprived of courage, relaxing and exhausting before attack; Penetrate his ranks with troops unexpectedly collected in the most vulnerable places. The army should always behave actively, even taking the defense to create and use the moment of tactical advantage that will ensure victory. Avoiding the collision with great forces indicates not about the cowardice, but about wisdom, because it is never an advantage to sacrifice himself and anywhere.

The main principle is as follows: "Go forward to where they are not waiting; Attack where they were not prepared. " This principle can be implemented only due to the secrecy of all actions, full self-control and iron discipline in the army and also "incomprehensibleness". The war is the path of deception, the constant organization of false attacks, the spread of disinformation, the use of tricks and tricks. When such a deception is intelligible and effectively applied, the enemy will not know where to attack which strength to use, and, thus, will be doomed to fatal errors.

To be unknown for the enemy, it follows in all possible ways to search and produce information about it, including actively engage in spies. The fundamental principle is to never rely on the good will of others or random circumstances, but with the help of knowledge, active study and defensive training to ensure the impossibility of a sudden attack of the enemy or to achieve victory by simple coercion.

Throughout the book, Sun Tzu discusses the most important problem of command: the creation of a clear organization controlling disciplined, obedient troops. An essential element appears the spirit known as Qi is the most important vital energy. This component is associated with the will and motivation; When people are well trained, respectively fed, dressed and equipped if their spirit is ignited, they will fiercely fight. However, if the physical condition or material conditions stuck their spirit, if in relations between commanders and subordinate rolls, if for any reason, people have lost incentives, the army will be divided. On the contrary, the commander must manage the situation so as to avoid the enemy when he is strong in spirit - as, for example, at the beginning of the day, - and use any opportunity when this state weakens and troops do not want to fight, such as when returning to the camp. The prolonged war can only lead to the depletion of forces; Therefore, accurate calculations are a necessary condition for the warranty of rapidly implementing the strategy of the entire campaign. Specific situations, such as a deadly locality where desperate fights, require the greatest effort from the army. Others - weakening and dangerous - should be avoided. Awards and punishments create a basis for monitoring the state of troops, but it is necessary to make every effort to encourage the desire to fight and self-dedication. Therefore, all the harmful influences, like the omen and rumors, should be eliminated.

Finally, Sun Tzu was looking for the possibilities of maneuvering the army and his classes of such a position, where her tactical advantage was so much significantly that the impact of her attack, the impulse of its "strategic power" (Shi) would be similar to the flow of water, suddenly wrapped down the top of the mountain . Deploying troops in convenient construction (syn); creating the desired "non-equilibrium forces" (Quan); Compression of forces in this direction, the use of the benefits of terrain, stimulating the spiritual state of people - everything should be directed to this decisive goal.

Nikolai Konrad

Chapter I. 1
Some particularly controversial places of translation stipulated in "Notes". Figures in the following text give a link to the corresponding note to this chapter. We remind you further, that almost every phrase of the treatise is explained in the appropriate chapter of "notes".

Preliminary calculations 2
Due to the fact that in different editions of the treatise, various breakdowns on paragraphs are given, often even violating the unity of the phrase, the translator found himself to have the right to produce its breakdown, based on the sign of the completeness of one or another thought.

1. Sun Tzu said: War is a great deal for the state, this is the soil of life and death, this is the path of existence and death. It must be understood.

2. Therefore, it is put in its foundation 1
In the commentation literature there are big differences on the understanding of the word "Jing". Du MU proposes the meaning to "measure". Such an interpretation can be supported by a special, namely the technical meaning of this word used in construction; In this area, "Jing" means: produce a measure of a plot intended for construction. Since such a measurement was represented by the first action of the builder, this word received a more general meaning: to make a preliminary settlement at the beginning of any enterprise in general. In favor of such an understanding of "Jing", it also speaks the possible comparison of this word with a few further "Jiao", which has the meaning of "weighing", in the future - "compare". Since "JIA" can be considered parallel "Jing", there is an insight that the word "Jing" is correctly translated to the word "to weigh" the word "to measure".
Such an interpretation has serious reasons, but still I stop at the other and I convey "Jing" in Russian with the words "put the basis". The main, truly initial meaning of "Jing", as is known, is not a construction case, but weavky. The word "Jing" was denoted by the basis of the fabric, in contrast to the word "Wei", which was denoted by ducks. At the same time, according to the technique of the process of textile, the base, that is, longitudinal threads remains all the time the fabric is still, that is, it is the "basis", while the ducks, that is, the transverse threads are imposed on this basis. Thus, in the technical language, like a verb, this word means "weave the foundation", but in the general sense - "lay the foundation", "put something basically." This is the sense to understand "Jing" in this place Zhang Yu and Van Zhe. As for the parallelism with "Jiao", this is a matter of understanding of the entire place as a whole - in relation to the total content of the chapter. If you translate "Jing" in parallel with the "Jiao" ("weighing") in the word "measure", then both phrases will talk about two equal and in general close by the meaning of actions: the war is measured by the fact that we are weighed. But, as can be seen from the entire content of the chapter, is "completely two different things. "Five elements" - completely different than seven calculations ": and (the meaning of another, and the form of the presentation is different, and the question is different. Therefore, parallelism is not two identical or close actions, but the parallelism of two different actions: one is based on the basis, with The use of the other is calculated. "In addition, as indicated in the translation, against the direct comparison of" Jing "and" Jiao "says and clearly erroneous premises of the phrase with" JIA "now after the phrase with" Jing ".

Five phenomena [it is weighed with family calculations and this determines the position] 3
The words set out here and everywhere where should be in brackets, represent the repetition of the same words in any other place of the treatise, and there they are quite appropriate, being closely related to the general context, here is clearly unnecessary. For example, in this case, these words are repeated somewhat lower - in clause 4, where they are in content and should be.

3. The first is the path, the second is the sky, the third - the Earth, the fourth - the commander, the fifth - the law.

The path is when they achieve the fact that the thoughts of the people are the same with the thoughts of the ruler 4
The word "Shan" could be taken in the meaning of "higher", "rulers". I do not do this because in such a value it is usually used in parallel with the word "Sia" - "lower", "managed"; In this context, the word "Shan" is opposed to the word "mine" - "people"; Usually the concept of "people" is opposed to the concept of "sovereign", "Ruler". Therefore, I do not take a "senior", not "Government" and not "rulers" - in a plural, and in the singular - "ruler".

When the people are ready to die with him, ready to live with him when he does not know any fear, no doubt 5
"Wei" take in the sense of verb "and", as it makes most commentators (Cao-Gong, Du Yu, Du Mu, Zhan Yu), that is, in the sense of "doubts."

Sky is light and darkness, cold and heat, this is the order of time 2
The expression "Shi Ji" can be understood in two ways - depending on which sense to give the word "Ji". If you understand it in the meaning in which it performs in the complex Word "Chiwa" - "Order", the system, "System", etc., the expression "Shchiji" will mean "order order", "the laws of time" and t . P. It is possible to understand "Ji" and in the spirit of the Russian verbal name - "Order", "Management", since "Ji" can have and verbal importance to "manage", "manage". So this understands this word Mei Yao Chen, who rephrases the expression "Shchiji" so: "Create it in a timely manner," in the right one, the right moment. In the treatise of the Suma Fa, there is a very close to this place of Sun Tzu: - "Follow the sky (i.e. for the weather. - N. K.) And observe time. " Liu Yin, explaining this place, gives paraphrase Sun Tzu: [...] ( So here and then in the text there are ancient Chinese hieroglyphs.(Note. ed.)), that is, "this (i.e., this expression of the Suma Fa. - N. K.) There is something that says (Sun Tzu in words. - N. K.): "Darkness and light, cold and heat ... to cope with this timely"). By the way, this paraprase Liu Inya finds out which supplement is meant when the verb "Ji": the word "Ji" is undoubtedly refers to the previous one, that is, the words "darkness and light, cold and heat". With this interpretation, the general thought of Sun Tzu can be retold as follows: "Heaven" is atmospheric, climatic, meteorological conditions, time of year, weather condition. From the point of view of war, it is important to be able to adapt to the weather and choose the right moment.
I, however, do not stop at such a decoding of this place of the text. It seems to me that this place has a certain, clearly pronounced structure: this is the definition of some concepts ("path", "sky", "Earth", etc.), and the disclosure of the content of these concepts is made in the form of transferring what enters in their composition. At the same time, individual elements of this listing are independent and have their own content, and do not cover all the previous one. So here it is clearly about three things: on the phenomena of astronomical nature (light and darkness), on the phenomena of meteorological and climatic (cold and heat) and about the "order of time", that is, about the year, months, days, seasons, etc. d.

Earth is distant and close, uneven and smooth, wide and narrow, death and life 3
I really wanted in Russian translation to transfer the expressions [...] every one Russian word: "Distance", "Relief", "Size". There is no doubt that these expressions really mean. But here it stopped a purely philological consideration. It would be possible to translate so if these expressions were separate words. It seems to me that they were phrases for the author of the text. This conclusion pursues the subsequent expression [...], which in the entire treatise of Song Tzu is never used otherwise, as a combination of two independent words. Subsequently, it became one of the word "life" - in the sense in which we use this word in such phrases as "this is a question of life," that is, where in one word "life" is referred to the concepts of "life" and "death" (Wed. similar Russian word "health", covering the concepts of "health" and "disease"). But I repeat, Sun Tzu is still two independent concepts. And if so, according to the laws of parallelism and according to the general context, it is necessary to assume that the first three expressions are represented by phrases.

The commander is the mind, impartiality, humanity, courage, rigor. The law is military system, command and supply 6
Of all the numerous and equestriate interpretations of difficult terms [...], I choose the interpretation of May Yao-Chen, of course, [...] closest to the common concrete warehouse of Sun Tzu's thinking and to his desire to try to always talk about things, closely concerning military affairs. Therefore, I dwell on such translations of these three concepts: "Military system", "Command", "Supply".

There is no commander who did not hear about these five phenomena, but he defeats the one who learned them; The same who did not care for them does not wins.

4. Therefore, the war is weighed by the seven calculations and this way determines the position.

Who from the sovereign has the way? Who has talents from the commander? Who used the sky and land? Who are rules and orders? Who has the army harder? Who do officers and soldiers are better trained? 4
I translate the expression [...] with the word "army", believing that it is not necessary to translate each hieroglyph ("bin" - the building structure, "Zhong" - the non-construction) should not, since, most likely, in this case we have in Chinese One word transmitting the general concept of "troops" - in all its composition.
Immediately there are the words for the first time, denoting various categories of the military: "Shi" and "Cu." Everywhere at Sun Tzu, these words are used as the most general designations of officers and ordinary, commanders and soldiers. Below, in ch. K, 15, as well as in ch. X, 9 is given a new term "Lee", also opposed [...], that is, "lower ranks". This term serves, apparently, the designation of the commanders of large parts [...], the superior composition of the army.
In Chapter X, 9, the term "Dali" is also given, which are of course the main of these top chiefs, direct assistants of the commander, denoted by the Sun Tzu hieroglyph "Jiang".
Undoubtedly, in its origin, all these terms are not directly military notation. So, for example, the Schi sign in ancient China designated people belonging to the second layer of the dominant class, following [...]; Jeroglyph "CUZU" were denoted by servants at all, first of all - from slaves; The hieroglyph [...] was used to designate persons belonging to the control apparatus. Thus, these names not only reveal to us the structure of the ancient Chinese army, but also shed light on the class side of its organization, at least in its origins. In the time of Sun Tzu, as the treatise itself is evidenced by the soldiers, the soldiers were not slaves: from the instructions that the recruited was given one yard out of eight, it appears that the majority of soldiers constituted members of the land community.

Who is correctly awarded and punished?

On this all, I recognize who wins and who will suffer defeat.

5. If the commander will apply my calculations to the mastering, it will certainly win; I stay with him. If the commander will apply my calculations without having learned them, he will certainly be defeated; I'm leaving him 5
According to the generally accepted legend, Sun Tzu wrote his treatise for Prince Holly, in the service of which he was. In view of this, these words can be considered as a direct appeal to the prince, the invitation to accept the methods recommended by him, and try to apply them in practice, and the author considers it possible to declare that in the event of a proper understanding and application of its methods, victory is ensured. With the aim of greater influence on Prince Sun Tzu, it resorts to a kind of threat: he warns that if the prince does not take advantage of his advice, he will go away from him, will go to the service for another prince and thus will deprive the prince of his help.
Zhan Yu offers a somewhat other interpretation of this phrase: he takes the word "Jiang" not in the meaning of the "commander", but in the sense of a service word to indicate the future time. In this case, the whole phrase would have received in Russian as the following form: "If you, prince, digest my techniques, I will stay with you if you do not digest them, I leave you." However, I stopped on the form of translation based on the understanding of the word "Jiang" in the sense of the "commander". The base for this is the following: First, in all the treatise, Sun Tzu does not have a single case of consuming this word in the value of the indicator of the future time, secondly, the word "commander" here quite applied to the prince, which he himself commanded his army. Chen Hao says this: "At that time, the prince led the war, and in most cases he himself was a commander."
There is another grammatically possible interpretation of this place: "If the commander will apply my calculations, having learned them ... etc., leave it. If the commander will apply my calculations without learning them ... etc., remove it. " However, it seems to me that the overall situation, especially when clarifying Chen Hao, makes a more acceptable understanding given in translation.

If he feels them, taking into account the benefits, they will make up the power that will help and beyond them.

6. Power - this ability to apply tactics 6
I offer for a very difficult word "zuan" in this text Russian "tactics", "Tactical maneuver", "Tactical reception". Considerations, forced me to choose such a translation, are given in the comments to this place of the text, so repeat them here is unnecessarily. I indicate only along the fact that the Russian word "strategy" I offer for translation - at least in ancient military texts - the Chinese word "MOU". Only with this translation, this word gets quite a real meaning that makes a convenient and simple translation of such phrases, such as the names of chapters in the Treatise of Wei Liao-Ji (ch. V and ch. VI) - "Tactics of the offensive" and "Defense Tactics" . With this translation, these titles completely convey the maintenance of chapters. In favor of this translation, the usual designation of military theoretics and writers - "Quanmoujian" speaks. So they are called in "Hanskaya history", in the department "IVEN-Zhi": "military strategists". "Tsuanmouguzy" corresponds exactly to the Russian "strategy", since we have the concept of "strategy" in a broad sense unites both concepts - "strategy" and "tactics", and under the "strategy" understand the strategist in the narrow sense of the word and tactics; And historically the word "strategist", which also called the commander, and theoretics of military affairs in ancient Greece, exactly corresponds to those who are talking about the areas of Quyanmu-Jia in Chinese dynasty stories. It goes without saying that now for these concepts - strategy and tactics - in Chinese there are completely different words.

Corresponding to the profit.

7. War is the way of deception 7
Chinese [...] is not completely covered by the Russian "deception." The content of this Chinese concept covers what we convey the words "deception" and "trick". Therefore, those techniques that continue to recommend Sun Tzu, part of the fact that we would call a deception, part of the fact that we would characterize as a trick. Not wanting to give two words in Russian translation to the place of one Chinese, I stop on the word "deception", because and under the "cunning" we intelligible indirectly and precisely mostly fraudulent moves in achieving their goals.

Therefore, if you can do something, show the enemy, as if you can not; If you enjoy anything, show him that you do not use it; At least you were close, show that you are far; At least you were far away, show that you are close; lubricate it with benefits; Bring it to disorder and take it; If he is fully fully, be ready; If he is strong, dare to him; Calling anger in it, bring it into a state of disorder; Accepting a humble form, call in it; If his strength is fresh, the tire of it; If he has friendly warriors, disconnecting; attack him when he is not ready; Speak when he does not expect.

8. All this provides the leader of the victory; However, it is impossible to teach anything.

9. Who - even before the battle - wins the preliminary calculation 7
The expression "Mopesuan" has a completely concrete meaning. In the era of Sun Tzu, the temple of the ancestors - "Miao", which was in the palace territory, usually in the eastern part of it, was a premises for the most important assemblies of the ruler advisors. It was, so to speak, the Hall of the Council. Naturally, in front of the war, a military council was arranged here, on which all the chances of the war were weighed and an action plan was developed. Therefore, the expression "Miaozuan" has the meaning of the "war plan, adopted on the military council," before it began, that is, a preliminary plan of war. However, since the Palace Council discussed not only the issues of war, the expression "Miaosuan" had a general importance - every preliminary plan worked out on the Council; In the future, this word began to mean a plan or calculation developed on the basis of preliminary reflection or discussion, that is, in general a preliminary calculation.
The fact that the territory of the Temple of the ancestors served as a place for the most important ceremonies and meetings, we learn, in particular, from the Treaty of U-Tzu, where he is talking about the pears, arranged in the courtyard of the Temple of the ancestors in honor of the state distinguished in the service (U-Tzi, VI , one).

There is a lot of chances; Who - even before the battle - does not conquer the calculation, there is little chances. Who has a lot of chances - wins; Who has little chances - does not win; Especially the one who has no chance at all. Therefore, for me - at the sight of this one, the victory and defeat are already clear.

Attention! This is an introductory fragment of the book.

If you like the beginning of the book, then the full version can be purchased from our partner - the presenter of legal content LLC "Litres".

Of all the "seven military canons" "Military Strategy" Sun Tzu, traditionally known as the "Art of War", received the greatest spread in the West. For the first time, for the first time by the French missionary, about two centuries ago, it was constantly learning and was used by Napoleon, and, perhaps, by some representatives of the Nazi commocumboy. For the last two millennia, it remained the most important military treatise in Asia, where even ordinary people knew her name. Chinese, Japanese, Korean military theoretics and professional soldiers have begun to study it, and many of the strategies played an important role in the legendary Military History of Japan, starting from the VIII century. More than a thousand years of the concept of the book caused continuous discussions and passionate philosophical debates, causing attention very influential in various fields of figures. Although the book was translated many times into English, and L. Giles and S. Griffith's translations have not lost importance so far, new ones continue to appear.

For a long time it was believed that the "art of war" is the oldest and most deep military treaty of China, and all other books at best are second-handed. The traditionalists attributed the book to the historical character Sun U, whose activity is active at the end of the VI century. BC, started from 512. BC, recorded in Shi Ji and in "Vince and Autsenoras of U and Yue". According to them, the book should be dated with this time and contain theories and military concepts of Sun Sun. However, other scientists, firstly, identified numerous historical anachronism in the preserved text, somehow: Terms, events, technology and philosophical concepts; Secondly, emphasized the absence of any evidence (which should have been in the "TsZo Zhuan" - the classical chronicles of political events of that time) confirming the strategic role of Sun in wars between y and Yue; And, thirdly, they paid attention to the discrepancy between the concept of a large-scale war discussed in the "art of war", on the one hand, and, on the other, I remember only in the form of atavism of the battle of the end of the VI century. BC.

The traditional interpretation sees a significant proof of its rightfulness in the fact that numerous passengers from the "art art" can be found in many other military treatises, which, and it has been proven, it could not take place, do not be the text earlier. It is even considered that such a cook imitation means that the "art of war" is the earliest military treatise, appreciated above any other work, oral or written. The emergence of some analytical concepts, such as the classification of locality, also binds to SUNTA; Further, their use of the "Suma Fa" compilers is considered the undisputed evidence of the historical primacy of "Sunjei", and the possibility that Sunjeis himself proceeded from other works is not taken into account.

However, even if you neglect the likelihood of later layers and changes, the traditional position still ignores the fact of more than two thousand years of fighting and the existence of tactics up to 500 BC. And attributes the actual creation of a strategy to one sount. Compressed, often the abstract character of his passages is provided in the evidence that the book was drawn up at the early stage of the development of the Chinese letter, but it is possible to put forward an irresistible argument that such philosophically sophisticated style is possible only if there are experience in combat battles and the traditions of a serious study of military topics . The basic concepts and total passages are most likely talking in favor of an extensive military tradition and progressive knowledge and experience than in favor of "creation from nothing."

With the exception of the skeptics, who considered the work of the late fake, there are three points of view during the creation of the "art of war". The first attributes the book to the Historical Worker Sun U, believing that the final version was made shortly after his death at the beginning of the V c. BC. The second, based on the text itself, attributes it to the middle - the second half of the "fighting kingdoms" period; That is, to IV or III centuries. BC. Third, also based on the text itself, as well as on previously open sources, places it somewhere in the second half of the V c. BC. It is hardly ever established a true date, because the traditionalists show exceptional emotionality in the protection of SUNZHA authenticity. However, it is likely that such a historical person existed, and Sun himself not only served as a strategist and, possibly, the commander, but also made the book of a book that begged his name. Then, the most significant was transmitted from generation to a generation in the family or at the school of the nearest students, over the years, by the years, fixing and gaining more and more widespread. The earliest text was, possibly edited by the famous descendant Sunje Sun Binime, who also widely used his teaching in his "military methods."

In Shi Ji, the biographies of many outstanding strategists and commander are presented, including Sunjees. However, the "vests and autumn y and yu" offer a more interesting option:

"On the third year, the Board of Hali-Vana, the commander from y wanted to attack Chu, but no action followed. Zyssyu and Bo Si spoke 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 collect an army. What should we do?"

After some time, the ruler of the kingdom y asked Zisu and Bo C: "I want to send an army. What do you think about it?" Zyssyuy and Bo Si responded: "We would like to get orders." The ruler in secretly believed that these two had a deep hatred of Chu. He was very afraid that these two would lead the army only in order to be destroyed. He climbed to the tower, turned his face to the southern wind and sighed heavily. After some time, he sighed again. None of the ministers understood the thoughts of the ruler. Zyssyuy guessed that the ruler would not decide, and then recommended SUNZHA him.

Suntias named U, was from the kingdom of W. He succeeded in a military strategy, but he lived away from the courtyard, so ordinary people did not know about his abilities. Zyssyuy, being knowledgeable, wise and insightful, knew that Sunjei could penetrate the enemy's ranks and destroy it. One morning, when he discussed military affairs, he recommended Suntia seven times. The ruler y said: "Since you found an excuse to put forward this husband, I want to see it." He asked Sunje about the military strategy and every time he laid out one or another part of his book could not find sufficient for praise words.

Very pleased, the ruler asked: "If possible, I would like to expose your strategy to a small check." Sunti said: "This is possible. We can check with the help of women from the inner palace." The ruler said: "I agree." Sunjez said: "Let the two favorite concubines for your Majesty will lead two units, each will lead one." He ordered all three women to wear helmets and armor, carry swords and shields and settle down. He trained their military rules, that is, go ahead, move away, turn to the left and right and unfold around in accordance with the battle of the drum. He reported on forbids and then ordered: "With the first blow of the drum, you must all gather, with the second blow to step with weapons in your hands, to be built in combat order with the third." Here are women, covering his mouth with their hands, laughed.

Then the Sunjeis personally took into the hands of the sticks and struck the drum, giving orders three times and explaining them five times. They laughed, as before. Sunjees realized that women would continue to laugh and stop.

The art of the war Sun Tzu is one of the oldest military treatments on the art of the strategy.

To date, it can be argued that this art is applicable in all branches of life, whether work in corporations, firms, not simple relationships with people and MN. Dr. It is extremely interesting to consider the "art of war" from a psychological point of view.

The commander concludes wisdom, trust, humanity, courage and rigor.

War is the path of deception. Therefore, even if you are capable of showing your inability to the enemy. When I must enter your strength into battle, pretend to be lacking. When the goal is close, show that it is far; When she is really far, create the impression that it is close.

Image benefits to take it. Coordinate mess in his power and use it.

If he is full, get ready; If he is strong, avoid it.

If he is in anger, he is disturbed; Be respectful to he imagine.

If the enemy rested, make it tightly.

If it is united, disconnect it.

They attack where he did not prepare, or forward where he does not expect.

The waging strategy is as follows: if the forces are ten times more than the enemy, surrounding it; if five times more, attack it; If two times more, we divide your strength. If the forces are equal, you can fight him. If the strength is less, overdree it. If you are superior, avoid it. Therefore, it becomes small, will become a large prisoner.

The one who knows when you can fight, and when it is impossible, won.

The one who understands how to use big and small forces will win.

He, who the tops and the bottom are burning with the same desire, won.

The one who is completely ready is waiting for an unprepared, won.

The one who knows the enemy knows himself, will not be in danger and in a hundred battles. The one who does not know the enemy, but knows himself, will win, then lose. The one who does not know either the enemy nor herself will inevitably be divided into every battle.

Invincibility is in itself; The possibility of victory depends on the enemy.

Therefore, the one who succeeded in the war can make invincible itself, but it does not have to force the enemy to submit, so it is said that the victory strategy over the enemy can be learned, but it is not always possible to apply.

The one who cannot win is a defensive position; Who can win - attacks. Under these circumstances, if we occupy defense, then the forces will be more than enough, while when attacking them will be lacking.

The one who knows how to defend, breaks into the very depths of the earth. The one who knows how to attack is collapsed with the very heights of the sky. So they can save themselves and achieve complete victory.

To go through a thousand or not to get tired, cross the unoccupied territories. To ensure the achievement of the goal when attacking, strike in unprotected positions. To be confident in the strength of defense, strengthen the position that the enemy cannot attack.

Therefore, when someone knows how to attack, the enemy does not know where to organize defense; When someone knows how to defend, the enemy does not know where to attack.

The shape of the forces of the army is like water. The form of water is to avoid heights and strive down. The form of the forces of the army is to avoid completeness and strike an emptiness. Water draws up a stream according to the locality, the army goes to victory in accordance with the enemy. Therefore, the army has no permanent strategic location of forces; The water has no constant shape.

The commander has five dangers:

The seeming die can be killed.

Aspire to live can be captive.

Easy easily and rampant can be offended.

Wishing to be conscientious and clean can be disgraced.

Loving people can be in difficulty.

· One who knows when he can fight, and when can not, will be the winner.

· First, be like an innocent girl - and the opponent will open the door. Then be as a broken hare - and the enemy will not have time to take measures to protect.

· Readiness to sacrifice yourself for the sake of debt performance there is a basis for maintaining life.

· When soldiers are subjected to fatal danger, they are not afraid of anything; When they have no way out, they hold firmly; When they come into the depths of the enemy land, their nothing holds; When it is impossible to do anything, they fight.

· War loves victory and does not like duration.

· War is the path of deception. If you and you can, show the enemy, as if you can not; If you enjoy anything, show him that you do not use it; At least you were close, show that you are far; At least you were far away, show that you are close.

· The bad qualities and actions of a person depends on him.

· If you do not know what your children, look at their friends.

· If you learned that you have a spy of the enemy and follows you, be sure to benefit him; Enter it to yourself and place it.

· Fight a hundred times and defeat a hundred times - this is not the best of the best; The best of the best is to conquer someone else's army without fighting.

· Manage many is the same thing to manage few. Business in the organization.

· In the battle in itself, numerical superiority does not advantage. Do not go into the attack, relying only on naked military power.

· The best war is to break the units of the enemy; In the next place - to break his unions; In the next place - to break his troops. The worst thing is to precipitate the fortress.

· Music is a source of joy of wise people, she is able to indulge good thoughts, she deeply penetrates his consciousness and easily change the morals and customs.

· One who correctly indicates my mistakes is my teacher; The one who correctly marks my faithful actions is my friend; One who flatters me is my enemy.

· War is a great state of state, the basis of life and death, the path to survival or death. It needs to be carefully weighed and think about.

· Music is a source of joy of wise people.

· The troubles come when people in their lays forget to take care of themselves.

"There was a person who had only 30,000 troops and no one could withstand him in the subway. Who is it? I answer: Sun Tzu. "

According to the "memorization" of Qian, Sun Tzu was a commander of the Principality at the reign of Prince Ho-Lui (514-495 BC). It is the merits of Sun Tzu, the military successes of the principality of the principality of the title of Hegeeon are attributed to the prince. According to tradition, it is believed that it was for Prince Ho-Lui who was written "Treatise on Military Art" (500 BC).

Treatise Sun Tzu had a fundamental impact on all Martial Arts of the East. Being the first of all treatises in military art, the Sun Tzu treatise is constantly quoted by China's military theorists from U-Tzu to Mao Jie-Dun. A special place in the military-theoretical literature of the East is comments to Sun Tzu, of which the first appeared in the era of Han (206 BC - 220 AD), and new ones continue to be created to this day Although Sun Tzu himself did not care about accompanying his treatise with examples and explanations.

Of all the "seven military canons", the "military strategy" of Sun Tzu, traditionally known as the "Art of War", received the greatest spread in the West. For the first time, for the first time by the French missionary, about two centuries ago, it was constantly learning and was used by Napoleon, and, perhaps, by some representatives of the Nazi commocumboy. For the last two thousand years, she remained the most important military treatise in Asia, where even ordinary people knew her name. Chinese, Japanese, Korean military theoretics and professional soldiers have been learning her, and many of the strategies played an important role in the legendary military Japan, starting from the VIII century.

For a long time it was believed that "the art of war" is the oldest and most deep military treatise of China. However, even if you neglect the likelihood of later layers and changes, it is impossible to ignore the fact of more than two thousand years of the history of the fighting and the existence of tactics up to 500 BC. And to attribute the actual creation of a strategy to one Sun Tzu. Compressed, often the abstract character of his passages is provided in the evidence that the book was drawn up at the early stage of the development of the Chinese letter, but it is possible to put forward an irresistible argument that such philosophically sophisticated style is possible only if there are experience in combat battles and the traditions of a serious study of military topics . Basic concepts and total passages are most likely talking in favor of an extensive military tradition and progressive knowledge and experience than in favor of "creation from nothing."

Currently, there are three points of view about the time of creating "art of war". The first attributes the book to the Historical Worker Sun U, believing that the final version was made shortly after his death at the beginning of the V c. BC. The second, based on the text itself, attributes it to the middle of the second half of the fighting kingdoms period (IV or III centuries. BC). The third, also based on the text itself, as well as on previously open sources, places it somewhere in the second half of the V c. BC.
It will hardly be installed in a true date, however, it is likely that such a historical person existed, and Sun himself not only served as a strategist and, possibly, the commander, but also made the book of a book that was called his name. Then, the most significant was transmitted from generation to a generation in the family or at the school of the nearest students, over the years, by the years, fixing and gaining more and more widespread. The earliest text was might have been edited by the famous descendant Sun Tzu Sun Binam, who also widely used his teaching in his "military methods."

The Sun Tzu mentions many historical sources, including Shi Ji, but the "veins and autumn y and yu" offer a more interesting option:
"On the third year, the board of Haily-Vana, the commander from y wanted to attack Chu, but no action followed. Zyssyu and Bo Si spoke 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 collect an army. What should we do? "After some time, the ruler of the kingdom of the kingdom asked Zisu and Bo C:" I want to send an army. What do you think about Is it? " Zyssyuy and Bo Si responded: "We would like to get orders." The ruler in secretly believed that these two had a deep hatred of Chu. He was very afraid that these two would lead the army only to be destroyed. He climbed to the tower , I turned the face to the southern wind and sighed heavily. After some time, he sighed again. None of the ministers understood the thoughts of the ruler. Zizyuy guessed that the ruler would not decide, and then recommended Sun Tzu.

Sun Tzu named U, was from the kingdom of W. He succeeded in a military strategy, but he lived away from the courtyard, so ordinary people did not know about his abilities. Zyssyuy, being knowledgeable, wise and insightful, knew that Sun Tzu could penetrate the rows of the enemy and destroy it. Once in the morning when he discussed military affairs, he recommended Sun Tzu seven times. The ruler y said: "Since you found an excuse to put forward this husband, I want to see it." He asked Sun Tzu on a military strategy and every time he laid out one or another part of his book could not find sufficient for praise words. Very pleased, the ruler asked: "If possible, I would like to expose your strategy to a small check." Sun Tzu said: "This is possible. We can check with the help of women from the inner palace. " The ruler said: "I agree." Sun Tzu said: "Let the two favorite concubines for your Majesty will head two units, each will behave one." He ordered all three women to wear helmets and armor, carry swords and shields and settle down. He trained their military rules, that is, go ahead, move away, turn to the left and right and unfold around in accordance with the battle of the drum. He reported banning and then ordered: "With the first blow of the drum, you must all gather, with the second blow to step with in your hands, to be built with the third in combat order." Here are women, covering his mouth with their hands, laughed. Then Sun Tzu personally took into the hands of the sticks and hit the drum, giving orders three times and explaining them five times. They laughed, as before. Sun Tzu realized that women would continue to laugh and stop. Sun Tzu was furious. His eyes have been wide open, the voice is like a tiger river, the hair stood on end, and the ties of the caps broke into the neck. He told the connoisseur of laws: "Bring the Palacha's axes."

[Then] Sun Tzu said: "If the instruction is not clear if the clarifications and orders do not trust, then these are wines of the commander. But when these instructions are repeated three times, and the orders are explained five times, and the troops still do not fulfill them, then these are wines of commanders. According to the prescriptions of military discipline, what is the punishment? " Expert of laws said: "Deadlishing!" Then Sun Tzu ordered to cut off the heads of the commanders of two divisions, that is, two favorite concubines of the ruler.

The ruler y climbed the playground to observe when two of his favorite concubines were going to be beheaded. He hastily sent an official to the order: "I realized that the commander can control the troops. Without these two tables, I will not be joy. It is better not to be flawed. " Sun Tzi said: "I have already been appointed by a commander. According to the rules for the commander, when I command the army, even if you give orders, I can do. " [And flawed them].

He hit the drum again, and they moved to the left and right, back and forth, unfolded around according to the prescribed rules, without daring even squinting. The divisions were silent, not daring to look around. Then Sun Tzu reported to the ruler from: "The army is already well obeyed. I ask your majesty to look at them. Whenever you wanted to use them, even make pass through fire and water, it will not be difficult. They can be used to bring the miserable in order. "

However, the ruler suddenly was unhappy. He said: "I know that you are superbly heading the army. Even if, thanks to this, I will become Gegemon, there will be no place for their training. Communion, please dismiss the army and come back to yourself. I do not want to continue. " Sun Tzu said: "Your Majesty loves only words, but can not comprehend the meaning." Zyssyuy exhorted: "I heard that the army is an ungrateful matter, and it can not be arbitrary. Therefore, if anyone forms the army, but does not act with the punitive campaign, the military Tao will not manifest. Now, if your Majesty sincerely seeks talented people and wants to collect an army in order to punish the cruel kingdom of Chu, become a hegemon in the subway and enhance the specific princes, if you do not appoint Sun Tzu commander-in-chief who can go huai, cross the SM and go through a thousand whether to join the battle? "

Then the ruler was inspired. He ordered to beat the drums to gather the headquarters of the army, convened the troops and attacked Chu. Sun Tzu took a shu, killing two commander-ferrers: Kai Yuu and Zhu Yuna. "

In the biographies contained in Shi Ji, then it is said that "in the West he won the powerful kingdom of Chu and reached the in. In the north, frightened Qi and Jin, and his name became famous among the specific princes. This happened due to the power of Sun Tzu. "

After 511 BC. Sun Tzu has never been mentioned in writing sources as the commander-in-chief of the troops, nor as court. Apparently, Sun Tzu, being a purely military person, did not want to participate in the court political games of the time and lived in the distance from the palace intrigues and chroniclers.

Of all the "seven military canons", the "military strategy" of Sun Tzu, traditionally known as the "Art of War", received the greatest spread in the West. For the first time, for the first time by the French missionary, about two centuries ago, it was constantly studied and used by Napoleon and, perhaps, by some representatives of the Nazi commocumbroy. For the last two thousand years, she remained the most important military treatise in Asia, where even ordinary people knew her name. Chinese, Japanese, Korean military theoretics and professional soldiers have begun to study it, and many of the strategies played an important role in the legendary Military History of Japan since the VIII century. More than a thousand years of the concept of the book caused continuous discussions and passionate philosophical debates, causing attention very influential in various fields of figures. Although the book was translated many times into English, and L. Giles and S. Griffith's translations have not lost importance so far, new ones continue to appear.

Sun Tzu and Text

For a long time it was believed that the "Art of War" is the oldest and most deep military treatise of China, and all other books at best are second-handed. The traditionalists attributed the book to the historical character of Sun Tzu, active activity of which at the end of the VI century. BC e., starting from 512 BC. er, fixed in Shi JI "and in" Visnach and Autsenses of U and Yue ". According to them, the book should be dated with this time and contain theories and military concepts of Sun U. himself. However, other scientists, firstly, identified numerous historical anachronism in the preserved text, such as: terms, events, technology and philosophical concepts; Secondly, emphasized the absence of any evidence (which were to be in the "TsZo Zhuan" - the classical chronicles of political events of that time) confirming the strategic role of Sun Tzu in wars between y and yu; And, thirdly, they paid attention to the discrepancy between the concept of a large-scale war discussed in the "art of war", and the battle of the end of the VI century. BC er, remembering only in the form of atavism.

Traditional interpretation sees a significant proof of its rightfulness in the fact that numerous passengers from the "art of war" can be found in many other military treatises, which, and this has been proven, could not take place, do not be the text earlier. It is also considered that such a cook imitation means that the "art of war" is the earliest military treatise, appreciated above any other work, oral or written. The emergence of some analytical concepts, such as locality classification, also binds to Sun Tzu; Further, their use of the "Suma Fa" compilers is considered the undisputed evidence of the historical primacy of Sun Tzu, and the possibility that Sun Tzu himself proceeded from other works, is not taken into account.

However, even if you neglect the likelihood of later layers and changes, the traditional position still ignores the fact of more than two thousand years of fighting and existence of tactics up to 500.

bC e. And attributes the actual creation of a strategy to one Sun Tzu. Compressed, often the abstract character of his passages is provided in the evidence that the book was drawn up at the early stage of the development of the Chinese letter, but it is possible to put forward an irresistible argument that such philosophically sophisticated style is possible only if there are experience in combat battles and the traditions of a serious study of military topics . Basic concepts and total passages are most likely talking in favor of an extensive military tradition and progressive knowledge and experience than in favor of "creation from nothing."

With the exception of the skeptics, who considered the work of the late fake, there are three points of view during the creation of the "art of war". The first attributes the book to the Historical Worker Sun U, believing that the final version was made shortly after his death at the beginning of the V c. BC e. The second, based on the text itself, attributes it to the middle - the second half of the fighting kingdoms period; That is, to IV or III centuries. BC e. The third, also based on the text itself, as well as on previously open sources, places it somewhere in the second half of the V c. BC e. It is hardly ever the true date will be established, because the traditionalists exhibit exceptional emotionality in protecting the authenticity of Sun Tzu. However, it is likely that such a historical person existed, and Sun himself not only served as a strategist and, possibly, the commander, but also made the canvas of a book that bearing his name. Then, the most significant was transmitted from generation to generation in the family or at the school of the nearest students, over the years, correcting and gaining more and more widespread. The earliest text was might have been edited by the famous descendant Sun Tzu Sun Binam, who also widely used his teaching in his "military methods."

In Shi Ji, there are biographies of many outstanding strategists and commander, including Sun Tzu. However, the "veins and autumn y and yu" offer a more interesting option:

"On the third year, the Board of Hali-Vana, the commander from y wanted to attack Chu, but no action followed. Zyssiu and Bo Si spoke 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 collect an army. What should we do?"

After some time, the ruler of the kingdom of the kingdom asked Zisyuya and Bo C: "I want to send the army. What do you think about this?" Zyssyu and Bo Si responded: "We would like to get orders." The ruler in secretly believed that these two had a deep hatred of Chu. He was very afraid that these two would lead the army only in order to be destroyed. He climbed to the tower, turned his face to the southern wind and sighed heavily. After some time, he sighed again. None of the ministers understood the thoughts of the ruler. Zyssyuy guessed that the ruler would not decide, and then he recommended Sun Tzu.

Sun Tzu named from the kingdom of W. He succeeded in a military strategy, but he lived away from the courtyard, so ordinary people did not know about his abilities. Zyssyuy, being knowledgeable, wise and insightful, knew that Sun Tzu could penetrate the rows of the enemy and destroy it. Once in the morning when he discussed military affairs, he recommended Sun Tzu seven times. The ruler y said: "Since you found an excuse to put forward this husband, I want to see it." He asked Sun Tzu on a military strategy and every time he laid out one or another part of his book could not find sufficient for praise words.

Very pleased, the ruler asked: "If possible, I would like to expose your strategy to a small check." Sun Tzu said: "This is possible. We can check with the help of women from the inner palace. " The ruler said: "I agree." Sun Tzu said: "Let the two favorite concubines for your Majesty will head two units, each will behave one." He ordered all three women to wear helmets and armor, carry swords and shields and settle down. He trained their military rules, that is, go ahead, move away, turn to the left and right and unfold around in accordance with the battle of the drum. He reported banning and then ordered: "With the first blow of the drum, you must all gather, with the second blow to step with weapons in your hands, to be built with the third in combat order." Here are women, covering his mouth with their hands, laughed.

Then Sun Tzu personally took into the hands of the sticks and hit the drum, giving orders three times and explaining them five times. They laughed, as before. Sun Tzu realized that women would continue to laugh and stop.

Sun Tzu was furious. His eyes were wide open, the voice is like a tiger river, the hair became end, and the racing caps broke into the neck. He told the connoisseur of laws: "Bring the Palacha's axes."

[Then] Sun Tzu said: "If the instruction is not clear if the clarifications and orders do not trust, then these are wines of the commander. But when these instructions are repeated three times, and the orders are explained five times, and the troops still do not fulfill them, then these are wines of commanders. According to the prescriptions of military discipline, what is the punishment? " Expert of laws said: "Deadlishing!" Then Sun Tzu ordered to cut off the heads of the commanders of two divisions, that is, two favorite concubines of the ruler.

The ruler y climbed the playground to observe when two of his favorite concubines were going to be beheaded. He hastily sent an official to the order: "I realized that the commander can control the troops. Without these two tables, I will not be joy. It is better not to be flawed. "

Sun Tzi said: "I have already been appointed by a commander. According to the rules for the commander, when I command the army, even if you give orders, I can not fulfill them. " [And flawed them].

He hit the drum again, and they moved to the left and right, back and forth, unfolded around according to the prescribed rules, without daring even squinting. The divisions were silent, not daring to look around. Then Sun Tzu reported to the ruler from: "The army is already well obeyed. I ask your majesty to look at them. Whenever you wanted to use them, even make us go through fire and water, it will not be difficult. They can be used to bring the miserable in order. "

However, the ruler suddenly was unhappy. He said: "I know that you are superbly heading the army. Even if, thanks to this, I will become Gegemon, there will be no place for their training. Communion, please dismiss the army and come back to yourself. I do not want to continue. "

Sun Tzu said: "Your Majesty loves only words, but can not comprehend the meaning." Zyssyuy exhorted: "I heard that the army is an ungrateful matter, and it can not be arbitrary. Therefore, if anyone forms the army, but does not act with the punitive campaign, the military Tao will not manifest. Now, if your Majesty is sincerely looking for talented people and wants to assemble the army in order to punish the cruel kingdom of Chu, to become a hegemon in V ineffective and enhance the specific princes, if you do not appoint Sun Tzu Commander-in-Chief, who can go Huai, cross and go through Was a thousand whether to enter the battle? " Then the ruler was inspired. He ordered to beat the drums to gather the headquarters of the army, convened the troops and attacked Chu. Sun Tzu took off Chu, killing two commander-rations: Kai Yuu and Zhu Yuna. "

In the biographies contained in Shi Ji, then it is said that "in the West he won the powerful kingdom of Chu and reached the in. In the north, frightened Qi and Jin, and his name became famous among the specific princes. This happened due to the power of Sun Tzu. " Some military historians bind his name with the following 511 BC. e. - The first meeting of Sun Tzu with Haily-Vanya - campaigns against the kingdom of Chu, although he never mentioned in writing sources as commander-in-chief of the troops. Apparently, Sun Tzu realized the difficulty of life in constantly changing, unstable political conditions of that time and lived in removal from affairs, leaving his work and thereby gives an example of subsequent generations.

Biography in Shi Ji "in one of the same fundamentally different from the" veins and autumn y and YUE ", because Sun Tzu is a native of the kingdom of qi, and not W. Then his roots would be in the state where the heritage of the thoughts of Tai-Guna He played a significant role - the state, originally located on the periphery of the political world of an ancient Zhou, which nevertheless was famous for the existing diversity of the views and wealth of various theories. Since the tracks of the Taoist concepts are clearly overlooked in the "art of war" and this treatise is very sophisticated in the philosophical plan, Song Tzu could well be from qi.

The main concepts of "art war"

The "Art of War" Sun Tzu, reported through the century to the present day, consists of thirteen chapters of various volumes - each of which is obviously devoted to a specific topic. Although many modern Chinese military specialists continue to consider the work of organic whole marked by the internal logic and the development of plots from the beginning to the end, the relationship between allegedly related passages is often difficult to establish, or it simply does not exist. Nevertheless, the main concepts get widespread and logically verified processing, which speaks in favor of attributing a book to one person or spiritually united school.

Military treatises found in the grave of Linyi Han dynasty include the version of the "art of war", mainly in a traditional form, supplemented as much important material as "Ruler's questions". The translation suggested below is based on a carefully commented classic version, for it reflects the understanding of the text and the views on it over the past millennium, as well as those beliefs on which the rulers and military found their actions in real life. The traditional text was changed only in cases where the materials found in burials were clarified before the incomprehensible passengers, although the impact of such changes on the content as a whole remains minimal.

Since the "Art of War" is an exceptionally understandable text, except compressed and sometimes mysterious, only a brief introduction to the main topics is required.

At the time when "art of war" was created, military actions have already become threatened by the existence of almost all states. Therefore, Sun Tzu understood that the mobilization of the people for war and the introduction of the army should be carried out with all seriousness. His holistic approach to war management is deeply analystically analyzed, requires careful preparation and formulation of a common strategy before the start of the campaign. The purpose of the entire fundamental strategy should be to create conditions so that the population flourishes and was pleased, so that his desire to obey the ruler could not even be questioned.

Further, diplomatic initiatives are needed, although it is impossible to neglect military training. The primary goal should be to subordinate other states without joining military conflict, that is, the ideal of complete victory. Whenever possible, this should be achieved by diplomatic coercion, the destruction of the plans and unions of the enemy, as well as the breakdown of its strategy. The government must resort to the military conflict, only if the enemy threatens the state by a military attack or refuses to give up, without being forced to submissal by force. Even with such a choice, the goal of any military campaign should be achieving maximum results with minimal risk and losses, a decrease, as far as possible damage and disasters.

Everywhere in the "art war", Sun Tzu emphasizes the need for self-control, insisting on avoiding clashes, without a deep analysis of the situation and its own capabilities. Hurry and fear or cowardice, as well as anger and hatred when making decisions in the state and when commanding. The army should never be rapidly entering the battle, pushing to war or to be collected without need. Instead, it is necessary to show restraint, although all the ways should be used in order to ensure the invincibility of the army. In addition, some tactical situations and types of terrain should be avoided, and if you do it so that they become advantages. Then, special attention should be paid to the implementation of a predefined campaign strategy and applying the appropriate tactics to defeat the enemy.

The concept of Sun Tzu is based on the management of the enemy, creating opportunities for easy victory. For this, it is a classification of types of terrain and their use; put forward various ways to recognize, control and weaken the enemy; Conceptualizes the tactical situation in terms of numerous mutually definition elements; He advocated the use of both generally accepted V (Zheng) and strange (Qi) troops to achieve victory. The enemy is lured in trap benefits, he is deprived of courage, relaxing and exhausting before attack; Penetrate his ranks with troops unexpectedly collected in the most vulnerable places. The army should always behave actively, even taking the defense to create and use the moment of tactical advantage that will ensure victory. Avoiding the collision with great forces indicates not about the cowardice, but about wisdom, because it is never an advantage to sacrifice himself and anywhere.

The main principle is as follows: "Go forward to where they are not waiting; Attack where they were not prepared. " This principle can be implemented only due to the secrecy of all actions, full self-control and iron discipline in the army and also "incomprehensibleness". The war is the path of deception, the constant organization of false attacks, the spread of disinformation, the use of tricks and tricks. When such a deception is intelligible and effectively applied, the enemy will not know where to attack which strength to use, and, thus, will be doomed to fatal errors.

To be unknown for the enemy, it follows in all possible ways to search and produce information about it, including actively engage in spies. The fundamental principle is to never rely on the good will of others or random circumstances, but with the help of knowledge, active study and defensive training to ensure the impossibility of a sudden attack of the enemy or to achieve victory by simple coercion.

Throughout the book, Sun Tzu discusses the most important problem of command: the creation of a clear organization controlling disciplined, obedient troops. An essential element appears the spirit known as Qi is the most important vital energy. This component is associated with the will and motivation; When people are well trained, respectively fed, dressed and equipped if their spirit is ignited, they will fiercely fight. However, if the physical condition or material conditions stuck their spirit, if in relations between commanders and subordinate rolls, if for any reason, people have lost incentives, the army will be divided. On the contrary, the commander must manage the situation so as to avoid the enemy when he is strong in spirit - as, for example, at the beginning of the day, - and use any opportunity when this state weakens and troops do not want to fight, such as when returning to the camp. The prolonged war can only lead to the depletion of forces; Therefore, accurate calculations are a necessary condition for the warranty of rapidly implementing the strategy of the entire campaign. Specific situations, such as a deadly locality where desperate fights, require the greatest effort from the army. Others - weakening and dangerous - should be avoided. Awards and punishments create a basis for monitoring the state of troops, but it is necessary to make every effort to encourage the desire to fight and self-dedication. Therefore, all the harmful influences, like the omen and rumors, should be eliminated.

Finally, Sun Tzu was looking for the possibilities of maneuvering the army and his classes of such a position, where her tactical advantage was so much significantly that the impact of her attack, the impulse of its "strategic power" (Shi) would be similar to the flow of water, suddenly wrapped down the top of the mountain . Deploying troops in convenient construction (syn); creating the desired "non-equilibrium forces" (Quan); Compression of forces in this direction, the use of the benefits of terrain, stimulating the spiritual state of people - everything should be directed to this decisive goal.

Nikolai Konrad

Chapter I. 1
Some particularly controversial places of translation stipulated in "Notes". Figures in the following text give a link to the corresponding note to this chapter. We remind you further, that almost every phrase of the treatise is explained in the appropriate chapter of "notes".

Preliminary calculations 2
Due to the fact that in different editions of the treatise, various breakdowns on paragraphs are given, often even violating the unity of the phrase, the translator found himself to have the right to produce its breakdown, based on the sign of the completeness of one or another thought.

1. Sun Tzu said: War is a great deal for the state, this is the soil of life and death, this is the path of existence and death. It must be understood.

2. Therefore, it is put in its foundation 1
In the commentation literature there are big differences on the understanding of the word "Jing". Du MU proposes the meaning to "measure". Such an interpretation can be supported by a special, namely the technical meaning of this word used in construction; In this area, "Jing" means: produce a measure of a plot intended for construction. Since such a measurement was represented by the first action of the builder, this word received a more general meaning: to make a preliminary settlement at the beginning of any enterprise in general. In favor of such an understanding of "Jing", it also speaks the possible comparison of this word with a few further "Jiao", which has the meaning of "weighing", in the future - "compare". Since "JIA" can be considered parallel "Jing", there is an insight that the word "Jing" is correctly translated to the word "to weigh" the word "to measure".
Such an interpretation has serious reasons, but still I stop at the other and I convey "Jing" in Russian with the words "put the basis". The main, truly initial meaning of "Jing", as is known, is not a construction case, but weavky. The word "Jing" was denoted by the basis of the fabric, in contrast to the word "Wei", which was denoted by ducks. At the same time, according to the technique of the process of textile, the base, that is, longitudinal threads remains all the time the fabric is still, that is, it is the "basis", while the ducks, that is, the transverse threads are imposed on this basis. Thus, in the technical language, like a verb, this word means "weave the foundation", but in the general sense - "lay the foundation", "put something basically." This is the sense to understand "Jing" in this place Zhang Yu and Van Zhe. As for the parallelism with "Jiao", this is a matter of understanding of the entire place as a whole - in relation to the total content of the chapter. If you translate "Jing" in parallel with the "Jiao" ("weighing") in the word "measure", then both phrases will talk about two equal and in general close by the meaning of actions: the war is measured by the fact that we are weighed. But, as can be seen from the entire content of the chapter, is "completely two different things. "Five elements" - completely different than seven calculations ": and (the meaning of another, and the form of the presentation is different, and the question is different. Therefore, parallelism is not two identical or close actions, but the parallelism of two different actions: one is based on the basis, with The use of the other is calculated. "In addition, as indicated in the translation, against the direct comparison of" Jing "and" Jiao "says and clearly erroneous premises of the phrase with" JIA "now after the phrase with" Jing ".

Five phenomena [it is weighed with family calculations and this determines the position] 3
The words set out here and everywhere where should be in brackets, represent the repetition of the same words in any other place of the treatise, and there they are quite appropriate, being closely related to the general context, here is clearly unnecessary. For example, in this case, these words are repeated somewhat lower - in clause 4, where they are in content and should be.

3. The first is the path, the second is the sky, the third - the Earth, the fourth - the commander, the fifth - the law.

The path is when they achieve the fact that the thoughts of the people are the same with the thoughts of the ruler 4
The word "Shan" could be taken in the meaning of "higher", "rulers". I do not do this because in such a value it is usually used in parallel with the word "Sia" - "lower", "managed"; In this context, the word "Shan" is opposed to the word "mine" - "people"; Usually the concept of "people" is opposed to the concept of "sovereign", "Ruler". Therefore, I do not take a "senior", not "Government" and not "rulers" - in a plural, and in the singular - "ruler".

When the people are ready to die with him, ready to live with him when he does not know any fear, no doubt 5
"Wei" take in the sense of verb "and", as it makes most commentators (Cao-Gong, Du Yu, Du Mu, Zhan Yu), that is, in the sense of "doubts."

Sky is light and darkness, cold and heat, this is the order of time 2
The expression "Shi Ji" can be understood in two ways - depending on which sense to give the word "Ji". If you understand it in the meaning in which it performs in the complex Word "Chiwa" - "Order", the system, "System", etc., the expression "Shchiji" will mean "order order", "the laws of time" and t . P. It is possible to understand "Ji" and in the spirit of the Russian verbal name - "Order", "Management", since "Ji" can have and verbal importance to "manage", "manage". So this understands this word Mei Yao Chen, who rephrases the expression "Shchiji" so: "Create it in a timely manner," in the right one, the right moment. In the treatise of the Suma Fa, there is a very close to this place of Sun Tzu: - "Follow the sky (i.e. for the weather. - N. K.) And observe time. " Liu Yin, explaining this place, gives paraphrase Sun Tzu: [...] ( So here and then in the text there are ancient Chinese hieroglyphs.(Note. ed.)), that is, "this (i.e., this expression of the Suma Fa. - N. K.) There is something that says (Sun Tzu in words. - N. K.): "Darkness and light, cold and heat ... to cope with this timely"). By the way, this paraprase Liu Inya finds out which supplement is meant when the verb "Ji": the word "Ji" is undoubtedly refers to the previous one, that is, the words "darkness and light, cold and heat". With this interpretation, the general thought of Sun Tzu can be retold as follows: "Heaven" is atmospheric, climatic, meteorological conditions, time of year, weather condition. From the point of view of war, it is important to be able to adapt to the weather and choose the right moment.
I, however, do not stop at such a decoding of this place of the text. It seems to me that this place has a certain, clearly pronounced structure: this is the definition of some concepts ("path", "sky", "Earth", etc.), and the disclosure of the content of these concepts is made in the form of transferring what enters in their composition. At the same time, individual elements of this listing are independent and have their own content, and do not cover all the previous one. So here it is clearly about three things: on the phenomena of astronomical nature (light and darkness), on the phenomena of meteorological and climatic (cold and heat) and about the "order of time", that is, about the year, months, days, seasons, etc. d.

Earth is distant and close, uneven and smooth, wide and narrow, death and life 3
I really wanted in Russian translation to transfer the expressions [...] every one Russian word: "Distance", "Relief", "Size". There is no doubt that these expressions really mean. But here it stopped a purely philological consideration. It would be possible to translate so if these expressions were separate words. It seems to me that they were phrases for the author of the text. This conclusion pursues the subsequent expression [...], which in the entire treatise of Song Tzu is never used otherwise, as a combination of two independent words. Subsequently, it became one of the word "life" - in the sense in which we use this word in such phrases as "this is a question of life," that is, where in one word "life" is referred to the concepts of "life" and "death" (Wed. similar Russian word "health", covering the concepts of "health" and "disease"). But I repeat, Sun Tzu is still two independent concepts. And if so, according to the laws of parallelism and according to the general context, it is necessary to assume that the first three expressions are represented by phrases.

The commander is the mind, impartiality, humanity, courage, rigor. The law is military system, command and supply 6
Of all the numerous and equestriate interpretations of difficult terms [...], I choose the interpretation of May Yao-Chen, of course, [...] closest to the common concrete warehouse of Sun Tzu's thinking and to his desire to try to always talk about things, closely concerning military affairs. Therefore, I dwell on such translations of these three concepts: "Military system", "Command", "Supply".

There is no commander who did not hear about these five phenomena, but he defeats the one who learned them; The same who did not care for them does not wins.

4. Therefore, the war is weighed by the seven calculations and this way determines the position.

Who from the sovereign has the way? Who has talents from the commander? Who used the sky and land? Who are rules and orders? Who has the army harder? Who do officers and soldiers are better trained? 4
I translate the expression [...] with the word "army", believing that it is not necessary to translate each hieroglyph ("bin" - the building structure, "Zhong" - the non-construction) should not, since, most likely, in this case we have in Chinese One word transmitting the general concept of "troops" - in all its composition.
Immediately there are the words for the first time, denoting various categories of the military: "Shi" and "Cu." Everywhere at Sun Tzu, these words are used as the most general designations of officers and ordinary, commanders and soldiers. Below, in ch. K, 15, as well as in ch. X, 9 is given a new term "Lee", also opposed [...], that is, "lower ranks". This term serves, apparently, the designation of the commanders of large parts [...], the superior composition of the army.
In Chapter X, 9, the term "Dali" is also given, which are of course the main of these top chiefs, direct assistants of the commander, denoted by the Sun Tzu hieroglyph "Jiang".
Undoubtedly, in its origin, all these terms are not directly military notation. So, for example, the Schi sign in ancient China designated people belonging to the second layer of the dominant class, following [...]; Jeroglyph "CUZU" were denoted by servants at all, first of all - from slaves; The hieroglyph [...] was used to designate persons belonging to the control apparatus. Thus, these names not only reveal to us the structure of the ancient Chinese army, but also shed light on the class side of its organization, at least in its origins. In the time of Sun Tzu, as the treatise itself is evidenced by the soldiers, the soldiers were not slaves: from the instructions that the recruited was given one yard out of eight, it appears that the majority of soldiers constituted members of the land community.

Who is correctly awarded and punished?

On this all, I recognize who wins and who will suffer defeat.

5. If the commander will apply my calculations to the mastering, it will certainly win; I stay with him. If the commander will apply my calculations without having learned them, he will certainly be defeated; I'm leaving him 5
According to the generally accepted legend, Sun Tzu wrote his treatise for Prince Holly, in the service of which he was. In view of this, these words can be considered as a direct appeal to the prince, the invitation to accept the methods recommended by him, and try to apply them in practice, and the author considers it possible to declare that in the event of a proper understanding and application of its methods, victory is ensured. With the aim of greater influence on Prince Sun Tzu, it resorts to a kind of threat: he warns that if the prince does not take advantage of his advice, he will go away from him, will go to the service for another prince and thus will deprive the prince of his help.
Zhan Yu offers a somewhat other interpretation of this phrase: he takes the word "Jiang" not in the meaning of the "commander", but in the sense of a service word to indicate the future time. In this case, the whole phrase would have received in Russian as the following form: "If you, prince, digest my techniques, I will stay with you if you do not digest them, I leave you." However, I stopped on the form of translation based on the understanding of the word "Jiang" in the sense of the "commander". The base for this is the following: First, in all the treatise, Sun Tzu does not have a single case of consuming this word in the value of the indicator of the future time, secondly, the word "commander" here quite applied to the prince, which he himself commanded his army. Chen Hao says this: "At that time, the prince led the war, and in most cases he himself was a commander."
There is another grammatically possible interpretation of this place: "If the commander will apply my calculations, having learned them ... etc., leave it. If the commander will apply my calculations without learning them ... etc., remove it. " However, it seems to me that the overall situation, especially when clarifying Chen Hao, makes a more acceptable understanding given in translation.

If he feels them, taking into account the benefits, they will make up the power that will help and beyond them.

6. Power - this ability to apply tactics 6
I offer for a very difficult word "zuan" in this text Russian "tactics", "Tactical maneuver", "Tactical reception". Considerations, forced me to choose such a translation, are given in the comments to this place of the text, so repeat them here is unnecessarily. I indicate only along the fact that the Russian word "strategy" I offer for translation - at least in ancient military texts - the Chinese word "MOU". Only with this translation, this word gets quite a real meaning that makes a convenient and simple translation of such phrases, such as the names of chapters in the Treatise of Wei Liao-Ji (ch. V and ch. VI) - "Tactics of the offensive" and "Defense Tactics" . With this translation, these titles completely convey the maintenance of chapters. In favor of this translation, the usual designation of military theoretics and writers - "Quanmoujian" speaks. So they are called in "Hanskaya history", in the department "IVEN-Zhi": "military strategists". "Tsuanmouguzy" corresponds exactly to the Russian "strategy", since we have the concept of "strategy" in a broad sense unites both concepts - "strategy" and "tactics", and under the "strategy" understand the strategist in the narrow sense of the word and tactics; And historically the word "strategist", which also called the commander, and theoretics of military affairs in ancient Greece, exactly corresponds to those who are talking about the areas of Quyanmu-Jia in Chinese dynasty stories. It goes without saying that now for these concepts - strategy and tactics - in Chinese there are completely different words.

Corresponding to the profit.