邀 is the reading of the original text. But the 兵書要訣 quotes the
passage with 要 _yao_^1 (also meaning “to intercept”), and this is
supported by the _Pei T‘ang Shu Ch‘ao_ the _Yü Lan_, and Wang
Hsi’s text.
an enemy whose banners are in perfect order, to refrain from attacking
an army drawn up in calm and confident array:
For this translation of 堂堂, I can appeal to the authority of Tu
Mu, who defines the phrase as 無懼. The other commentators mostly
follow Ts‘ao Kung, who says 大, probably meaning “grand and
imposing”. Li Ch‘üan, however, has 部分 “in subdivisions,” which is
somewhat strange.
—this is the art of studying circumstances.
I have not attempted a uniform rendering of the four phrases 治氣,
治心, 治力 and 治變, though 治 really bears the same meaning in each
case. It is to be taken, I think, not in the sense of “to govern”
or “control,” but rather, as K‘ang Hsi defines it, = 簡習 “to
examine and practise,” hence “look after,” “keep a watchful eye
upon.” We may find an example of this use in the _Chou Li_, XVIII.
fol. 46: 治其大禮. Sun Tzŭ has not told us to control or restrain
the quality which he calls 氣, but only to observe the time at
which it is strongest. As for 心, it is important to remember that
in the present context it can only mean “presence of mind.” To
speak of “controlling presence of mind” is absurd, and Capt.
Calthrop’s “to have the heart under control” is hardly less so.
The whole process recommended here is that of VI. § 2: 致人而不致於人.