The Methods of the Sima — Benevolence as the Root司馬法 仁本

In old times benevolence was made the root and rightness was the rule, and this ruling was uprightness. When uprightness did not gain its purpose, the shifting measure was used. The shifting measure comes out of war; it does not come out of benevolence. Therefore if killing a man sets men at peace, it is right to kill him. If in attacking a state one loves its people, it is right to attack it. If war does away with war, it is right to go to war. In war there was no eastward campaign in spring and no westward attack in autumn, and at an eclipse of the moon the army was turned back, all to make war less. So benevolence shows itself in closeness, rightness in gladness, wisdom in being leaned upon, courage in doing the thing oneself, and good faith in being trusted. To win love within is how a state is held; to win awe without is how a state makes war.

The way of war is not to go against the season and not to march through a time when the people are sick, and this is out of love for one's own people. It is not to add to a house in mourning and not to take advantage of a year of famine, and this is out of love for the people of the other side. It is not to raise the army in winter and summer, and this is out of love for the people of both. Therefore, however great a state may be, if it loves war it is sure to fall; and however much at peace all under heaven may be, if war is forgotten there is sure to be danger.

When all under heaven had been brought to peace, the Son of Heaven raised the great song of triumph, and there was the sou (蒐) hunt in spring and the xian (獮) hunt in autumn, while the lords put their troops in order in spring and drilled them in autumn. This was so that war would not be forgotten.

In old times the fleeing enemy was pursued no more than a hundred paces, and the withdrawing enemy was followed no more than three stages (三舍), and this was to make clear their courtesy. The unable were not driven into a corner, and the hurt and the sick were pitied, and this was to make clear their rightness. The drum was beaten only after the ranks were formed, and this was to make clear their good faith. They contended for what was right and did not contend for gain, and this was to make clear their rightness. They could also let the surrendered go, and this was to make clear their courage. They knew the end and knew the beginning, and this was to make clear their wisdom. These six virtues were joined with teaching as the season allowed and made the way of setting the people in order. This was the government of old.

The rule of the former kings followed the way of heaven, set out what was fitting to the earth, made office out of the virtue of the people, and so made names upright and brought things in order. They founded states, marked out the duties, and shared out stipends by rank. The lords were glad and gave their hearts, those beyond the seas came and submitted, the prisons were quiet and arms lay asleep. This was the rule of sagely virtue.

Next to this, the worthy king laid down rites and music and the measures of law, then made the five punishments and raised armor and arms to strike at what was not right. He went on progress through the regions, gathered the lords, and looked into whatever was out of keeping. If there was one who broke the charge and threw the constant order into disarray, who turned his back on virtue and went against the seasons of heaven and put a lord of merit in danger, word was sent round to all the lords and his guilt was brought to light. Then report was made to August Heaven and the Lord on High, to the sun and the moon and the stars, and prayer was offered to the Sovereign Earth, to the spirits of the four seas, to the mountains and rivers, to the ancestral shrine and the altars of earth and grain, and after that they went before the former kings. Then the chief minister called up troops from the lords, saying, "Such a state is without the way, and it shall be punished. On such a year, such a month, such a day, the army shall reach such a state and meet the Son of Heaven to set the punishment right."

The chief minister with the hundred officers spread this order among the troops. "When you enter the land of the guilty, do not do violence to the spirits, do not go hunting, do not pull down works of earth and timber, do not burn walls and houses, do not fell the trees of the woods, do not take the six kinds of livestock, the grain, or the tools. When you see their old and their young, bring them back with respect and do them no harm. Even if you meet a grown man, if he does not stand against you, do not treat him as an enemy. If an enemy is hurt, give him medicine and send him home."

Once the guilty had been cut down, the king and the lords set that state in order and made it upright, raised up the worthy and set up the enlightened, and had the duties of office restored as they should be.

There are six ways by which a king or a hegemon governs the lords. He shapes the lords by their lands. He levels the lords by government orders. He draws the lords close by rites and good faith. He gladdens the lords by talent and strength. He binds the lords by men of counsel. He brings the lords to submit by arms. He joins the lords by sharing their troubles and sharing their gains, and he brings the lords to accord by ranging the small states beside the great ones and serving the great.

There are nine things forbidden when the lords are gathered. He who slights the weak and offends against the few is cut down in size. He who harms the worthy and harms the people is attacked. He who is cruel within and tramples on those without is put off his seat. He whose fields lie waste and whose people are scattered is pared away. He who trusts to his strongholds and does not submit is invaded. He who kills his own kin is set right. He who drives out or murders his ruler is wiped out. He who breaks the charge and tramples on government is shut off. He whose house is in disorder within and without and who acts like a beast is destroyed.