●天子之义第二
天子之义，必纯取法天地，而观于先圣。士庶之义，必奉于父母，而正于君长。故虽有明君，士不先教，不可用也。古之教民，必立贵贱之伦经，使不相陵。德义不相逾，材技不相掩，勇力不相犯，故力同而意和也。
古者，国容不入军，军容不入国，故德义不相逾。上贵不伐之士；不伐之士，上之器也；苟不伐，则无求，无求则不争。国中之听，必得其情；军旅之听， 必得其宜；故材技不相掩。从命为士，上赏；犯命为士，上戮；故勇力不相犯，既致教其民然后谨选而使之。事极修，则百官给矣，教极省，则民兴良矣；习惯成， 则民体俗矣，教化之至也。
古者逐奔不远，纵缓不及，不远则难诱，不及则难陷。以礼为固，以仁为胜，既胜之后，其教可复；是以君子贵之也。
有虞氏戒于国中，欲民体其命也；夏后氏誓于军中，欲民先成其虑也；殷誓于军门之外，欲民先意，以行事也；周将交刃而誓之，以致民志也。
夏后氏正其德也，未用兵之刃，故其兵不杂；殷义也，始用兵之刃矣；周力也，尽用兵之刃矣。
夏赏于朝，贵善也；殷戮于市，威不善也；周赏于朝，戮于市，劝君子惧小人也。三王彰其德一也。
兵不杂，则不利；长兵以卫，短兵以守。太长，则难犯；太短，则不及；太轻，则锐，锐，则易乱；太重，则钝，钝则不济。
戎车：夏后氏曰钩车，先正也；殷曰寅车，先疾也；周曰元戎，先良也。
旗：夏后氏玄，首人之执也；殷白，天之义也；周黄，地之道也。
章：夏后氏以日月，尚明也；殷以虎白，戎也；周以龙，尚文也。
师多务威，则民诎；少威，则民不胜。上使民不得其义，百姓不得其叙，技用不得其利，牛马不得其任，有司凌之，此谓多威，多威则民诎。上不尊德而任诈慝，不尊道而任勇力，不贵用命而贵犯命，不贵善行而贵暴行。凌之有司，此谓少威，少威则民不胜。
军旅以舒为主，舒则民力足。虽交兵致刃，徒不驱，车不驰，逐奔不逾列，是以不乱。军旅之固，不失行列之政，不绝人马之力，迟速不过诫命。
古者国容不入军，军容不入国。军容入国，则民德废；国容入军，则民德弱。故在国言文而语温，在朝恭以逊；修己以待人，不召不至，不问不言，难进易退，在军抗而立，在行遂而果，介者不拜，兵车不式，城上不趋，危事不齿。故礼与法表里也，文与武左右也。
古者贤王明民之德，尽民之善，故无废德，无简民，赏无所生，罚无所试。有虞氏不赏不罚，而民可用，至德也；夏赏而不罚，致教也；殷罚而不赏，至威也；周以赏罚，德衰也。
赏不逾时，欲民速得为善之利也；罚不迁列，欲民速睹，为不善之害也。大捷不赏，上下皆不伐善；上苟不伐善，则不骄矣；下苟不伐善，必亡等矣。上下 不伐善若此，让之至也。大败不诛，上下皆以不善在己；上苟以不善在己，必悔其过；下苟以不善在己，必远其罪。上下分恶，若此，让之至也。
古者戍军，三年不兴，睹民之劳也。上下相报，若此，和之至也。得意则凯歌，示喜也。偃伯灵台，答民之劳，示休也。
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天子之义 Duty of the Son of Heaven
(1)
天子之义必纯取法天地而观于先圣。士庶之义，必奉于父母而正于君长。故虽有明君，士不先教，不可用也。
The duty of the Son of Heaven is to concentrate on modeling the Heaven and Earth and observing the measures of the Former Sages. The duty of officers and common men must be to respectfully serve their parents and to be upright with their rulers and superiors. Even though there is an enlightened ruler, if the officers are not first instructed, they cannot be used.
[edit]
天子正确的思想行为，应当是取法天地，借鉴古代圣王。士氏的正确思想行为，应当是遵从父母教训，不偏离君主和长辈的教导。所以虽有贤明的君主，如果对士民不事先教育，也是不能使用他们的。
(2)
古之教民，必立贵贱之伦经，使不相陵。德义不相踰，材技不相掩，勇力不相犯，故力同而意和也。古者，国容不入军，军容不入国，故德义不相踰。上贵不伐之 士，不伐之士，上之器也，苟不伐则无求，无求则不争。国中之听，必得其情，军旅之听，必得其宜，故材技不相掩。从命为士上赏，犯命为士上戮，故勇力不相 犯。既致教其民，然后谨选而使之。事极修，则百官给矣，教极省，则民兴良矣，习惯成，则民体俗矣，教化之至也。
When the ancients instructed the people, they would establish the relationships and fixed distinctions of noble and common - causing them not to encroach on each other; the virtuous and righteous not to exceed each other; the talented and technically skilled can be used; and the courageous and strong will not clash with authority. Thus their strength will be united and their thoughts in harmony.
In antiquity, the rules governing the state cannot be used in military; and those appropriate in the military may not be appropriate in governing the state. Thus righteousness and virtue do not infringe each other.
Superior should value officers who were not boastful for such officers are great talents. For if he is not boastful, it shows that he is not contentious. When the ruler seek the opinions of these officers, for civilian affairs, he would get the true situations; for military affairs, the affairs will be attended to properly. Thus those talented and technically skilled will be used. For those that follow orders, they should be rewarded well; for those that defy orders, they should be severely punished. Then the strong and courageous will not clash with authority.
Only after effective instructions have been given to the people, can the state carefully select and employ them. Only after government affairs have been thoroughly ordered, can we say the offices have been sufficiently provided. When instructions are thoroughly examined and cut down so that it is easily understood, the people can practise the teaching well. When practice becomes habit, the people will embody the customs. This then is the pinnacle of transformation through education.
[edit]
古代教育民众，必须制定上、下、尊、卑的人伦道德规范，使上下尊卑之间彼此不相欺凌，德和义不互相踰越，有才技的人不被埋没，有勇力的人不敢违抗命
令，这样，大家就会同心协力了。古时候，朝廷的礼仪法度，不能用于军队，军队的礼仪法度，不能用于朝廷。所以德和义就不会互相踰越。君主必须敬重不自夸的
人，因为不自夸的人，是君主所宝贵的人才，如能不自夸，就说明他没有奢望，没有奢望就不会和别人相争。朝廷听取这些人的意见，一定会掌握真实情况，军队里
能听取这些人的意见，事情就会得到妥善处理，这样，有才技的人就不致被埋没了。对服从命令的人，上级要给予奖励，对违抗命令的人，上级要给予制裁，这样，
有勇力的人就不敢违抗命令了。民众经受了这些教育，然后再慎重选拔任用他们。各项事业都治理得很好，各级官吏就尽到职责了。教育内容简明扼要，民众就容易
学得好，习惯一经养成，民众就会按习俗行事了。这就是教育的最大成效。
(3)
古者，逐奔不远，纵绥不及，不远则难诱，不及则难陷。以礼为固，以仁为胜，既胜之后，其教可复，是以君子贵之也。
In antiquity, they did not pursue a fleeing enemy too far nor follow a retreating army too closely. By not pursuing too far, they will not be ambushed; by not pursuing too closely, they will not be ambushed. They used the forms of propriety as the foundation of the army and benevolence as the foundation of their victory. After they are victorious, their teachings could then again be employed. Thus the gentleman would value these teachings.
(4)
有虞氏戒于国中，欲民体其命也。夏后氏誓于军中，欲民先成其虑也。殷誓于军门之外，欲民先意以行事也。周将交刃而誓之，以致民志也。
Shun made the official announcement of their mission within the state, because he wants everyone to embrace his orders. The rulers of Xia Dynasty administer their oaths in the army for they want their people to be mentally prepared. The rulers of Shang Dynasty swore their oaths outside the gate to encampment for they wanted the people to understand the intentions first before going into battle. King Wu of Zhou Dynasty made the oath just before the two armies clash, in order to stimulate the people's will to fight.
虞舜在国内告诫民众，是为了使人们理解他的命令。夏启在军中誓师，是为了使军队事先有思想准备。商汤在军门之外誓师，是为了使军队事先了解他的意图以便行动。周武王在两军将要交锋的时候誓师，是为了激励士卒的战斗意志。
(5)
夏后氏正其德也，未用兵之刃，故其兵不杂。殷义也，始用兵之刃矣。周力也，尽用兵之刃矣。
The rulers of Xia acted in accordance to their Virtue and never employed weapons, so their weapons are not varied. The ruler of Shang relied on righteousness, so they first used weapons. Ruler of Zhou relied on force, so they invented and fully utilized all kinds of weapons.
夏禹用德取天下，没有使用武力，所以当时兵器种类比较简单。商汤用义取天下，开始使用武力和兵器。周武王用武力取天下，使用了各种各样的兵器。
(6)
夏赏于朝，贵善也。殷戮于市，威不善也。周赏于朝，戮于市，劝君子惧小人也。三王彰其德一也。
In Xia Dynasty, the rulers bestowed rewards in court in order to make eminent the good. In Shang Dynasty, they carried out executions in the marketplace to warn the evil. In Zhou Dynasty, the rulers granted rewards in court and carried out execution in the marketplace to promote virtues and terrify the non-gentleman. Thus although the method is slightly different, the rulers of all three dynasties aims to manifest virtue.
夏代在朝廷上奖励有功的人，是为了鼓励好人。商代在集市上杀戮有罪的人，是为了警告坏人。周代在朝廷上奖励有功的人，在集市上杀戮有罪的人，是为了勉励“君子”，震骇“小人”。三王的办法虽有不同，但是鼓励人们为善的精神是一致的。
(7)
兵不杂则不利。长兵以卫，短兵以守，太长则难犯太短则不及。太轻则锐，锐则易乱。太重则钝，钝则不济。
When the types of weapons are not used together, it will not be advantageous. Long weapons are for protection. Short weapons are for defending. If the weapons are too long, it will be difficult to wield against others; If they are too short, they cannot reach the enemy. If they are too light, they will be adroitly used and can easily lead to chaos. If they are too heavy, they will not be sharp and will never attain its objectives.
各种兵器不配合使用，就不能发挥威力。长兵器用以掩护短兵器，短兵器用以抵近战斗。兵器太长就不便使用，太短就打击不到敌人。太轻就脆弱，脆弱就容易折毁。太重就不锋利，不锋利就不中用。]
(8)
戎车：夏后氏曰钩车，先正也；殷曰寅车，先疾也；周日元戎，先良也。旗：夏后氏玄，首人之孰也，殷白，天之义也；周黄，地之道也。章：夏后氏以日月，尚明也；殷以虎，尚威也；周以龙，尚文也。
War Chariots: Those from Xia Dynasty are called 'Hook Chariots', and their advantage is smooth-riding. Those from Shang Dynasty are called 'Yin Chariots' and their advantage is speed. Those from the Zhou Dynasty are called 'Yuan Rong' and their advantage is the structural strength.
Flags: The Xia Dynasty used a black one, representing the leader of man. The Shang's was white representing the righteousness of Heaven. The Zhou's was yellow, representing the Way of the Earth.
Insignia: The Xia used the sun and the moon, to signify brightness. The Shang used tiger to signify awesomeness. The Zhou used dragon, esteeming culture.
兵车：夏代叫钩车，注重行驶平稳；殷代叫寅车，注重行动迟速；周代叫元戎，注重结构精良。旗帜：夏代用黑色，取其象手持人头那样威武；殷代用白色，取其象 天体那样皎洁；周代用黄色，取其象大地那样深厚。徽章：夏代用日月，表示光明；殷代用虎，表示威武；周代用龙，表示文采。
(9)
师多务威则民诎，少威则民不胜。上使民不得其义，百姓不得其叙，技用不得其利，牛马不得其任，有司陵之，此谓多威。多威则民诎。上不尊德而任诈匿，不尊道而任勇力，不贵用命而贵犯命，不贵善行而贵暴行，陵之有司，此谓少威，少威则民不胜。
If managing the troops with too much awesomeness and authority, the morale of the troops will be affected. But if managing the troops without much awesomeness and authority, it will be difficult to maneuver the troops to victory. When the superiors are not able to use the people well, and suitable people are not assign to official positions, the artisans are not able to profit from their work, oxen and horses are not able to fulfill their functions while the officers insult the people. Such situation is termed as "excessive awesomeness" and the people will cower. When superiors do not respect Virtue but employ the deceptive and evil; when they do not honor those that follow the Way but employ those that are tyrannical; when they do not value those who obey commands but instead esteem those that contravene them; when they do not value good actions but esteem violent behavior. Such situations are termed as "diminished awesomeness". If the conditions of diminished awesomeness prevail, the people will not be victorious.
治军过于威严，士气就会受到压抑，缺少威信，就难以指挥士卒克敌制胜。上级使用民力不适宜，任用官吏不恰当，有技能的人不能发挥其作用，牛马也不能 合理地使用，主管者又盛气凌人地去强迫人们服从，这就是过于威严。过于威严，士气就感到受压抑。君主不尊重有德行的人而信任奸诈邪恶的人，不尊重有道义的 人而任用恃勇逞强的人，不重用服从命令的人，而重用专横武断的人，不重用善良的人，而重用残暴的人，以致引起民众反抗官吏，这就会降低威信。缺少威信，就 不能指挥士卒去战胜敌人。
(10) 师多务威则民诎，少威则民不胜。上使民不得其义，百姓不得其叙，技用不得其利，牛马不得其任，有司陵之，此谓多威。多威则民诎。上不尊德而任诈匿，不尊道而任勇力，不贵用命而贵犯命，不贵善行而贵暴行，陵之有司，此谓少威，少威则民不胜。 If managing the troops with too much awesomeness and authority, the morale of the troops will be affected. But if managing the troops without much awesomeness and authority, it will be difficult to maneuver the troops to victory. When the superiors are not able to use the people well, and suitable people are not assign to official positions, the artisans are not able to profit from their work, oxen and horses are not able to fulfill their functions while the officers insult the people. Such situation is termed as "excessive awesomeness" and the people will cower. When superiors do not respect Virtue but employ the deceptive and evil; when they do not honor those that follow the Way but employ those that are tyrannical; when they do not value those who obey commands but instead esteem those that contravene them; when they do not value good actions but esteem violent behavior. Such situations are termed as "diminished awesomeness". If the conditions of diminished awesomeness prevail, the people will not be victorious.
治军过于威严，士气就会受到压抑，缺少威信，就难以指挥士卒克敌制胜。上级使用民力不适宜，任用官吏不恰当，有技能的人不能发挥其作用，牛马也不能 合理地使用，主管者又盛气凌人地去强迫人们服从，这就是过于威严。过于威严，士气就感到受压抑。君主不尊重有德行的人而信任奸诈邪恶的人，不尊重有道义的 人而任用恃勇逞强的人，不重用服从命令的人，而重用专横武断的人，不重用善良的人，而重用残暴的人，以致引起民众反抗官吏，这就会降低威信。缺少威信，就 不能指挥士卒去战胜敌人。
(11)
军旅以舒为主，舒则民力足。虽交兵致刃，徒不趋，车不驰，逐奔不踰列，是以不乱。军旅之固，不失行列之政，不绝人马之力，迟速不过诫命。
A campaign army takes measures as its prime concern so that the people's strength will be adequate. Then even when the blades clash, the infantry will not run and chariots will not gallop. When pursuing a fleeing army, the troops will not break formation, thereby avoiding chaos. The solidarity of a campaign army derives from military discipline that maintains order in formation, does not exhaust the strength of men or horses and - whether moving slowly or rapidly - does not exceed the measures of the commands.
军队行动，以从容不迫为主，从容不迫就能保持士卒力量的充沛。虽各冲锋陷阵中，步兵也不要快步走，兵车也不要奔驰，追击敌人也不准超越行列，这样才不至扰乱战斗队形。军队的稳固性，就在予不打乱行列的秩序，不用尽人、马的力量，行动的快慢决不许超出命令的规定。
(12)
古者，国容不入军，军容不入国。军容入国，则民德废；国容入军，则民德弱。故在国言文而语温，在朝恭以逊，修己以待人，不召不至，不问不言，难进易退，在军抗而立，在行遂而果，介者不拜，兵车不式，城不上趋，危事不齿。故礼与法表里也，文与武左右也。 In antiquity, the form and spirit governing civilian affairs would not be found in the military realm; those appropriate to the military realm would not be found in the civilian sphere. If the form and spirit appropriate to the military realm enter the civilian sphere, the Virtue of the people will decline. When the form and spirit appropriate to civilian sphere enter the military realm, then the martial spirit of the troop will weaken.
In the civilian sphere words are cultivated and speech languid. In court, one is respectful and courteous and cultivates himself to serve others. Not summoned, he does not step fourth; unquestioned, he does not speak. When you want to speak, the forms of propriety are plenty; when you have finished speaking, the forms of propriety are few.
In the military realm, one speaks directly and stands firm. When deployed in formation, one focuses on duty and acts decisively. Those wearing battle armor do not bow; those in war chariots need not observe the forms of propriety; those manning fortifications, do not scurry. In times of danger, one does not pay attention to seniority. Thus civilian forms of behavior and military standards are like inside and outside, like left and right.
(13)
古者贤王，明民之德，尽民之善，故无废德，无简民，赏无所生，罚无所试。有虞氏不赏不罚，而民可用，至德也。夏赏而不罚，至教也。殷罚而不赏，至威也。周 以 赏罚，德衰也。赏不踰时，欲民速得为善之利也。罚不迁列，欲民速规为不善之害也。大捷不赏，上下皆不伐善。上苟不伐善，则不骄矣，下苟不伐善，必亡等矣。 上下不伐善若此，让之至也。大败不诛，上下皆以不善在己，上苟以不善在己，必悔其过，下苟以不善在己，必远其罪。上下分恶若此，让之至也。
In antiquity, the Worthy Kings made manifest the Virtue of the people and fully sought out the goodness of people. Thus they did not neglect the virtuous nor demean the people in any respect. Rewards were not granted, punishment were never even tried.
Shun neither granted rewards not imposed punishments, but the people could still be employed. This was the height of Virtue.
The Xia granted rewards but did not impose punishment. This was the height of instruction.
The Shang imposed punishment but did not grant rewards. This was the height of awesomeness.
The Zhou used both rewards and punishment, and Virtue declined.
Rewards should not be delayed beyond the appropriate time for you want the people to quickly profit from doing good. When you punish someone, punish him immediately for you want the people to quickly see the harm of doing what is not good.
Do not reward great victories, for then neither the upper nor lower ranks will boast of their achievement. If the upper ranks cannot boast, they will not seem arrogant, while if the lower ranks cannot boast, no distinctions can be established among the men. When neither of them boasts this is the pinnacle of deference.
In cases of great defeat, do not punish anyone, for then the upper and lower ranks will assume the disgrace falls on them. If the upper ranks reproach themselves, they will certainly regret their errors, while if the lower ranks feel the same, they will certainly try to avoid repeating the offense. When all ranks divide the responsibility for the detestable among themselves, this is the pinnacle of yielding.
古代贤明的君王，表彰民众的美德，鼓励民众的善行，所以没有败坏道德的事，也没有不遵守法度的人，因而无须用赏也无须用罚。 虞 舜不用赏也不用罚，民众都能听他使用，这是由于有了高尚的道：德。夏代只用赏而不用罚，这是由于有了良好的教育。商代只用罚，而不用赏，这是由于有了强大 的威势。周代赏罚并用，这是由于道德已经衰败了。奖赏不要过时，为的是使民众迅速得到做好事的利益。惩罚要就地执行，为的是使民众迅速看到做坏事的恶果。 大胜之后不颁发奖赏，上下就不会夸功，上级如果不夸功，就不会骄傲了；下级如果不夸功，就不会向上比了。上下都能这样不夸功，这是最好的谦让风气。大败之 后不执行惩罚，上下都会认为错误是在自己。上级如果认为错误在自己，必定决心改正错误，下级如果认为错误在自己，必定决心不再犯错误。上下都象这样争着分 担错误的责任，也是最好的谦让风气。
(14)
古者戌军，三年不兴，覩民之劳也；上下相报若此，和之至也。得意则恺歌，示喜也。偃伯灵台，答民之劳，示休也。
In antiquity, those on border duty were not required to serve labor duty for three years thereafter. This is because the ruler sees the people’s labor. Upper and lower ranks look out for each other in this fashion, which was the pinnacle of harmony.
When they had attained their aim of pacifying the realm, they sang triumphal songs to show their happiness. They stored away the implements of war, erected the Spirit Terrace, and celebrate the end of labors of the people and to show that time for rest had come.
古时对于守边防的军人，[服役一年后，]三年内不再征调他们，这是看到他们太辛苦了。上下这样地互相体恤，就是最团结的表现。打了胜仗就高奏凯歌，表达喜庆的心情。结束战争后，高筑“灵台”集会，慰劳民众，表示从此开始休养生息。
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