Follow us on Facebook to receive important updates Follow us on Twitter to receive important updates Follow us on sina.com's microblogging site to receive important updates Follow us on Douban to receive important updates
Chinese Text Project
Simplified Chinese version
Show translation:[None] [English]
-> -> -> Rewards and Punishments
Show statistics Edit searchSearch details:
Scope: Rewards and Punishments Request type: Paragraph
Condition 1: Contains text "萬乘之國若有蘇其兵中原者戰將覆其軍" Matched:1.
Total 1 paragraphs. Page 1 of 1.

《赏刑 - Rewards and Punishments》

English translation: J. J. L. Duyvendak [?]
Books referencing 《赏刑》 Library Resources
1 赏刑:
圣人之为国也:壹赏,壹刑,壹教。壹赏则兵无敌,壹刑则令行,壹教则下听上。夫明赏不费,明刑不戮,明教不变,而民知于民务,国无异俗。明赏之犹,至于无赏也;明刑之犹,至于无刑也;明教之犹,至于无教也。
Rewards and Punishments:...:
The way in which a sage administers a state is by unifying rewards, unifying punishments, and unifying education. The effect of unifying rewards is that the army will have no equal; the effect of unifying punishments is that orders will be carried out; the effect of unifying education is that inferiors will obey superiors. Now if one understands rewards, there should be no expense; if one understands punishments, there should be no death penalty; if one understands education, there should be no changes, and so people would know the business of the people and there would be no divergent customs. The climax in the understanding of rewards is to bring about a condition of having no rewards; the climax in the understanding of punishments is to bring about a condition of having no punishments; the climax in the understanding of education is to bring about a condition of having no education.

2 赏刑:
所谓壹赏者,利禄官爵,抟出于兵,无有异施也。夫固知愚,贵贱,勇怯,贤不肖,皆尽其胸臆之知,竭其股肱之力,出死而为上用也。天下豪杰贤良从之如流水。是故兵无敌,而令行于天下。万乘之国,不敢苏其兵中原。千乘之国,不敢捍城。万乘之国,若有苏其兵中原者,战将覆其军。千乘之国,若有捍城者,攻将凌其城。战必覆人之军,攻必凌人之城,尽城而有之,尽宾而致之,虽厚庆赏,何费匮之有矣。
Rewards and Punishments:...:
What I mean by the unifying of rewards is that profits and emoluments, office and rank, should be determined exclusively by military merit, and that there should not be different reasons for distributing them. For thus the intelligent and the stupid, the noble and the humble, the brave and the timorous, the virtuous and the worthless, will all apply to the full whatever knowledge they may have in their breasts, exert to the uttermost whatever strength they may have in their limbs, and will be at the service of their ruler even to death; and the outstanding heroes, the virtuous and the good, of the whole empire will follow him, like flowing water, with the result that the army will have no equal, and commands will be carried out throughout the whole empire. A country of ten thousand chariots will not dare to assemble its soldiers in the plains of the Middle Kingdom; nor will a country of a thousand chariots dare to defend a walled city. Should a country of ten thousand chariots assemble its soldiers in the plains of the Middle Kingdom, one would in battle, rout its army; and should a country of a thousand chariots defend a walled city, one would in the assault, capture that town. If, in battles, one always routs the other's army and, in assaults, one always captures the other's towns, with the result that finally one has all the cities, and all their riches accrue, then what expense or loss can one suffer, even though there are rich congratulatory rewards?

3 赏刑:
昔汤封于赞茅,文王封于岐周,方百里。汤与桀战于鸣条之野,武王与纣战于牧野之中,大破九军,卒裂土封诸侯,士卒坐陈者里有书社,车休息不乘,从马华山之阳,从牛于农泽,从之老而不收,此汤武之赏也。故曰:赞茅岐周之粟,以赏天下之人,不人得一升;以其钱赏天下之人,不人得一钱。故曰:百里之君,而封侯其臣,大其旧。
Rewards and Punishments:...:
In days of old, Tang was invested with Zan-mao, Wen-wang was invested with Qi-Zhou, a district of a hundred square li, Tang fought a battle with Jie in the fields of Ming-tiao, Wu-wang fought a battle with Zhou in the fields of mu, and utterly defeated the "nine armies", and finally split up the land and gave fiefs to the feudal lords. The officers and soldiers, who retired from the ranks, all received land, with the peasants belonging to it, in hamlets of 25 families; the chariots were given a rest, and were no longer mounted; the horses were set at liberty on the southern slopes of Mount Hua; the oxen were set at liberty in the meadows, and they were allowed to grow old without being reassembled (for war). This was the way of Tang and Wu of giving rewards. Therefore is it said: 'If all the people in the empire had had to be rewarded with the produce of Zan-mao and Qi-Zhou, no one would have received a pint, and if all the people of the empire had had to be rewarded with its money, no one would have received a cash.' Therefore is it said: 'If a prince of a territory of a hundred li invests his ministers with fiefs, he greatly increases his original territory.'
自士卒坐陈者,里有书社。赏之所加,宽于牛马者,何也?善因天下之货,以赏天下之人。故曰:“明赏不费。”汤武既破桀纣,海内无害,天下大定,筑五库,藏五兵,偃武事,行文教,倒载干戈,搢笏作为乐以申其德。当此时也,赏禄不行,而民整齐。故曰:“明赏之犹,至于无赏也。”
How is it that the rewards received, beginning with those to officers and soldiers retired from the ranks, which consisted of land, with the peasants belonging to it, in hamlets of 25 families, were even more liberal than those to horses and oxen? Because they (those kings) knew well how to reward the people of the empire according to the possessions of the empire. Therefore do I say: 'If one understands rewards there is no expense.' Since Tang and Wu destroyed Jie and Zhou, no harm was done within the four seas, and the empire enjoyed great stability; the five storehouses were constructed, the five weapons were stored away, military affairs were set aside, culture and education were practised, shields and spears were carried reversed, writing tablets were stuck in the girdle, and music was performed in order to manifest one's virtue - such a condition of affairs prevailed in those times. Rewards and emoluments were not bestowed and yet the people were orderly. Therefore I say: 'The climax in the understanding of rewards is to bring about a condition where there are no longer rewards.'

4 赏刑:
所谓壹刑者,刑无等级。自卿相将军以至大夫庶人,有不从王令,犯国禁,乱上制者,罪死不赦。有功于前,有败于后,不为损刑。有善于前,有过于后,不为亏法。忠臣孝子有过,必以其数断。守法守职之吏,有不行王法者,罪死不赦,刑及三族。同官之人,知而讦之上者,自免于罪。无贵贱,尸袭其官长之官爵田禄。故曰:“重刑连其罪,则民不敢试。”民不敢试,故无刑也。夫先王之禁刺杀,断人之足,黥人之面,非求伤民也,以禁奸止过也。故禁奸止过,莫若重刑。刑重而必得,则民不敢试,故国无刑民。国无刑民,故曰:“明刑不戮。”
Rewards and Punishments:...:
What I mean by the unification of punishments is that punishments should know no degree or grade, but that from ministers of state and generals down to great officers and ordinary folk, whosoever does not obey the king's commands, violates the interdicts of the state, or rebels against the statutes fixed by the ruler, should be guilty of death and should not be pardoned. Merit acquired in the past should not cause a decrease in the punishment for demerit later, nor should good behaviour in the past cause any derogation of the law for wrong done later. If loyal ministers and filial sons do wrong, they should be judged according to the full measure of their guilt, and if amongst the officials who have to maintain the law and to uphold an office, there are those who do not carry out the king's law, they are guilty of death and should not be pardoned, but their punishment should be extended to their family for three generations. Colleagues who, knowing their offence, inform their superiors will themselves escape punishment. In neither high nor low offices should there be an automatic hereditary succession to the office, rank, lands or emoluments of officials. Therefore do I say that if there are severe penalties that extend to the whole family, people will not dare to try (how far they can go), and as they dare not try, no punishments will be necessary. The former kings, in making their interdicts, did not put to death, or cut off people's feet, or brand people's faces, because they sought to harm those people, but with the object of prohibiting wickedness and stopping crime; for there is no better means of prohibiting wickedness and stopping crime than by making punishments heavy. If punishments are heavy and rigorously applied, then people will not dare to try (how far they can go), with the result that, in the state, there will be no people punished. Because there are no people punished in the state, I say that if one understands punishments, there is no capital punishment.

5 赏刑:
晋文公欲明刑以亲百姓,于是合诸侯大夫于侍千宫。颠颉后至,请其罪。君曰:“用事焉,”吏遂断颠颉之脊以殉。晋国之士,稽焉皆惧,曰:“颠颉之有宠也,断以殉,况于我乎?”举兵伐曹及五鹿,反郑之埤,东卫之亩,胜荆人于城濮。三军之士,止之如斩足,行之如流水。三军之士,无敢犯禁者。故一假道重轻于颠颉之脊,而晋国治。
Rewards and Punishments:...:
Duke Wen of Jin wished to make clear the system of punishments, in order to gain the affection of the people. Thereupon, he assembled together all the feudal lords and great officers in the Shi-Qian Palace, but Dien Xie arrived too late and asked for punishment. The prince said: 'Employ stabbing, and the lictors thereupon cut through Dien Xie's spine and made him die an expiatory death. The scholars of the state of Jin, having investigated the matter, were all afraid, and said: 'Considering that Dien Xie was a favourite and still he has been sawn through, as an expiatory death, how will it fare with us?' He raised an army and attacked Cao and Wu-lu. He also overturned the lowlands of Zheng and veered towards the east the fields of Wei; he conquered the people of Jing at Cheng-pu. The soldiers of his three armies were so disciplined that stopping them was as if their feet were cut off and in marching they were like flowing water, and none of the soldiers of the three armies dared to transgress his prohibitions. So by basing himself on this one affair of Dien Xie, where a light offence was severely punished, Duke Wen caused the state of Jin to enjoy order.

6 赏刑:
昔者周公旦杀管叔,流霍叔,曰:“犯禁者也。”天下众皆曰:“亲昆仲有过不违,而况疏远乎?”故天下知用刀锯于周庭,而海内治。故曰:“明刑之犹,至于无刑也。”
Rewards and Punishments:...:
Formerly Dan, Duke of Zhou, killed his younger brother Kuan and banished his younger brother Huo, saying: 'They have transgressed against the interdicts.' The multitudes in the empire all said: 'If, when (the ruler's) own brothers commit a fault, he does not deviate from the law, how will it fare then with those who are distant and far off ?' Therefore, the empire knew that sword and saw were applied to members of the court of Zhou, and consequently all within the seas enjoyed order. Therefore do I say: 'The climax in the understanding of punishments is to bring about a condition where there are no longer punishments.'

7 赏刑:
所谓壹教者,博闻辩慧,信廉礼乐,修行群党,任誉清瘘,不可以富贵,不可以评刑,不可独立私议以陈其上。坚者破,锐者挫。虽曰圣知巧佞厚朴,则不能以非功罔上利。然富贵之门,要在战而已矣。彼能战者,践富贵之门;强梗者,有常刑而不赦。是父兄、昆弟、知识、帐婣、合同者,皆曰:“务之所加,存战而已矣。”夫故当壮者务于战,老弱者务于守;死者不悔,生者务劝。此臣之所谓壹教也。民之欲富贵也,共阖棺而后止。而富贵之门,必出于兵。是故民闻战而相贺也;起居饮食所歌谣者,战也。此臣之所谓“明教之犹,至于无教也。”
Rewards and Punishments:...:
What I mean by the unification of education is that all those partisans of wide scholarship, sophistry, cleverness, good faith, integrity, rites and music, and moral culture, whether their reputations are unsullied or foul, should for these reasons not become rich or honoured, should not discuss punishments, and should not compose their private views independently and memorialize their superiors. The strong should be broken and the sharp be blunted. Although one may be called a sage or wise or clever or eloquent or liberal or simple, yet one must not if one lacks merit, monopolize the ruler's favours, but the gate to riches and honour should lie in war and in nothing else. Those who are capable in war tread through the gate to riches and honour, but for the violent and self-willed there are inflexible punishments and no pardon. Thus fathers and seniors, elder and younger brothers, acquaintances, relatives by marriage, husband and wife, one and all say that that, to which they devote special application, is war and that alone. Therefore indeed, the strong devote themselves to warfare, the old and feeble devote themselves to defence; for those who die there is no regret, and the living are bent on exerting themselves. This is what I mean by unifying education. The desire of people for riches and honour does not generally cease before their coffins are closed, and when the gate to riches and honour has its approach in soldiering, then when people hear of war, they congratulate each other, and whether at work or at rest, at times of drinking or eating, they will sing songs of war. This is what I mean by saying, that the climax in the understanding of education is to bring about a condition where there is no longer education.

8 赏刑:
此臣之所谓参教也。圣人惟能知万物之要也,故其治国,举要以致万物。故寡教而多功。圣人治国也,易知而难行也。是故圣人不必加,凡主不必废。杀人不为暴,赏人不为仁者,国法明也。圣人以功授官予爵,故贤者不忧。圣人不宥过,不赦刑,故奸无起。圣人治国也,审壹而已矣。
Rewards and Punishments:...:
This is what I mean by the three teachings. A sage cannot have a universal knowledge of the needs of ten thousand beings, therefore in his administration of a state, he selects what is important for dealing with the ten thousand beings. So there is little instruction, but much successful effort. The way in which a sage governs a state is easy to know, but difficult to practice. Therefore, that sages need not be increased, common-place rulers need not be abolished, that the killing of men is no violence and the rewarding of men no benevolence, follow from the fact that the law is clear. The sage confers office and grants rank according to merit, therefore men of talent are not anxious. The sage is not indulgent with transgressions and does not pardon crimes, and so villainy does not spring up. The sage, in administering a state, investigates the possibilities of uniformity, and that alone.

Total 1 paragraphs. Page 1 of 1.