The Methods of the Sima — The Duty of the Son of Heaven司馬法 天子之義

What is right for the Son of Heaven must be taken wholly from modeling heaven and earth and from looking to the former sages. What is right for the officer and the common man must be taken from serving father and mother and from being set straight by ruler and elder. Therefore, though there be an enlightened ruler, if the officers are not taught first they cannot be used.

In teaching the people, the men of old were sure to set up the bonds and the guiding threads of high and low, so that they did not trample on one another, so that virtue and rightness did not overstep each other, so that talent and skill did not hide each other, and so that courage and strength did not offend against each other. Therefore their strength was as one and their purpose was in accord.

In old times the bearing of the state was not brought into the army, and the bearing of the army was not brought into the state, and so virtue and rightness did not overstep each other. Those above held dear the officer who did not boast, and the officer who did not boast is a vessel for the man above him. If he does not boast he seeks nothing, and if he seeks nothing he does not contend. What is heard within the state is sure to get at the true state of things, and what is heard in the army is sure to get at what is fitting, and so talent and skill did not hide each other. To follow the command was the highest reward for an officer, and to break the command was the highest penalty of death for an officer, and so courage and strength did not offend against each other.

Once the people had been taught, they were then chosen with care and used. When affairs are ordered to the utmost, the hundred officers are equal to their work. When teaching is plain to the utmost, the people rise to goodness. When practice has become habit, the people carry the custom in their bodies. This is the height of teaching and transforming.

In old times the fleeing were pursued but not far, and the withdrawing were followed but not caught up with. Not going far, they were hard to lure; not catching up, they were hard to trap. They made themselves firm by rites and won by benevolence. After the victory the teaching could be taken up again, and for this the gentleman held it dear.

The Youyu clan gave their warning within the state, wishing the people to take the charge into their bodies. The Xiahou clan swore their oath in the middle of the army, wishing the people to settle their thoughts beforehand. The Yin swore outside the gate of the camp, wishing the people to fix their minds first and then act. The Zhou swore when the blades were about to cross, wishing to bring the people's will to its pitch. The Xiahou clan made their virtue upright and did not yet use the edge of arms, and so their weapons were not mixed. The Yin were rightness, and they first used the edge of arms. The Zhou were strength, and they used the edge of arms to the full. The Xia gave rewards at court, holding goodness dear. The Yin put men to death in the marketplace, ruling what was not good by awe. The Zhou gave rewards at court and put men to death in the marketplace, urging on the gentleman and making the small man afraid. In this the three kings were one in bringing their virtue to light.

Weapons that are not mixed are not to advantage. Long weapons are for guarding, short weapons are for holding. Too long, and it is hard to strike with. Too short, and it does not reach. Too light, and it is keen, and being keen it easily falls into disorder. Too heavy, and it is dull, and being dull it does not do the work.

As for the war chariot, the Xiahou clan called it the gouche, putting uprightness first. The Yin called it the yinche, putting speed first. The Zhou called it the yuanrong, putting excellence first.

For banners, the Xiahou clan used a black head, which is what a man takes hold of. The Yin used white, which is the rightness of heaven. The Zhou used yellow, which is the way of the earth.

For emblems, the Xiahou clan used the sun and the moon, holding brightness high. The Yin used the tiger, being the army of white. The Zhou used the dragon, holding the civil arts high.

When an army works too much at awe, the people are bent; when there is too little awe, the people cannot prevail. When those above use the people and the people do not get what is right for them, when the common folk do not get their proper order, when the use of skill does not get its advantage, when oxen and horses do not get work fitted to them, and when the officers trample on them, this is called too much awe. With too much awe the people are bent. When those above do not honor virtue but give charge to deceit and wickedness, do not honor the way but give charge to courage and force, do not hold it dear that the command is followed but hold it dear that the command is broken, do not hold good conduct dear but hold violent conduct dear, and so trample on their own officers, this is called too little awe. With too little awe the people cannot prevail. An army takes unhurriedness for its master. Being unhurried, the people's strength is enough, so that even when weapons meet and blades cross, the foot soldiers do not run and the chariots are not driven hard, and in pursuing the fleeing they do not go beyond their ranks. This is why there is no disorder. The firmness of an army lies in not losing the order of the ranks and lines, in not cutting off the strength of men and horses, and in keeping slow and fast within the orders that were given.

In old times the bearing of the state was not brought into the army, and the bearing of the army was not brought into the state. If the bearing of the army enters the state, the virtue of the people falls away; if the bearing of the state enters the army, the virtue of the people grows weak. Therefore in the state the words are polished and the speech is warm; at court a man is respectful and yielding, and cultivates himself in dealing with others. He does not come unless he is called and does not speak unless he is asked. He makes it hard to go forward and easy to withdraw. In the army a man stands straight and tall; in the ranks he is thorough and resolute. One in armor does not bow, one in a war chariot does not make the gesture of courtesy, on the wall a man does not hurry, and in a moment of danger there is no reckoning of age. Therefore rites and law are outside and inside; the civil and the martial are left and right.

In old times the worthy king made clear the virtue of the people and brought out the goodness of the people to the full, so that no virtue fell away and no one among the people was slighted, and there was nowhere for reward to arise and nowhere to try out punishment. The Youyu clan neither rewarded nor punished, and yet the people could be used, and this is virtue at its height. The Xia rewarded and did not punish, and this is teaching at its height. The Yin punished and did not reward, and this is awe at its height. The Zhou used both reward and punishment, and this is virtue in decline. Reward was not let pass its season, so that the people would quickly gain the good of doing good. Punishment did not move from the spot, so that the people would quickly see the harm of doing what is not good. A great victory was not rewarded, and so neither those above nor those below boasted of their goodness. If those above do not boast of their goodness, they are not proud; if those below do not boast of their goodness, they are sure to forget rank. When high and low do not boast of their goodness like this, it is deference at its height. A great defeat was not punished with death, and so both those above and those below held the fault to be their own. If those above hold the fault to be their own, they are sure to repent of their error; if those below hold the fault to be their own, they are sure to keep far from that guilt. When high and low share the blame like this, it is deference at its height.

In old times garrison troops were not called up again for three years, for the toil of the people was seen. When high and low repay each other like this, it is accord at its height.

When the purpose was gained they sang the song of triumph, and this was to show gladness. They laid the arms down at the Lingtai and answered the toil of the people, and this was to show rest.