An inferior reading for 主 is 仁, thus explained by Mei Yao-ch‘ên: 非以仁佐國者也.
no master of victory.
This idea, that the true object of war is peace, has its root in the national temperament of the Chinese. Even so far back as 597 B.C., these memorable words were uttered by Prince 莊 Chuang of the Ch‘u State: 夫文止戈爲武 ... 夫武禁暴戢兵保大定功安民和衆豐財者也 “The character for ‘prowess’ (武) is made up of 止 ‘to stay’ and 戈 ‘a spear’ (cessation of hostilities). Military prowess is seen in the repression of cruelty, the calling in of weapons, the preservation of the appointment of Heaven, the firm establishment of merit, the bestowal of happiness on the people, putting harmony between the princes, the diffusion of wealth.” [Tso Chuan, 宣公 XII. 3 ad fin.]
4. 故明君賢將所以動而勝人成功出於衆者先知也
Thus, what enables the wise sovereign and the good general to strike and conquer, and achieve things beyond the reach of ordinary men, is foreknowledge.
That is, knowledge of the enemy’s dispositions, and what he means to do.
5. 先知者不可取於鬼神不可象於事不可驗於度
Now this foreknowledge cannot be elicited from spirits;
以禱祀 “by prayers or sacrifices,” says Chang Yü. 鬼 are the disembodied spirits of men, and 神 supernatural beings or “gods.”
it cannot be obtained inductively from experience,