49。    
父 子 恩， 夫 妇 从。
fù zǐ ēn fū fù cóng
(father, son kindness; husband, wife harmony)

Kindness between father and son, harmony between man and wife, . . .

50。    
兄 则 友， 弟 则 恭。
xiōng zé yǒu dì zé gōng
(elder brother rule friend, younger brother rule respect)

. . . friendliness from elder brother to younger, respect from younger brother to elder, . . .

51。   
长 幼 序， 友 与 朋。
zhǎng yòu xù yǒu yǔ péng
(old, young, order; friend support friend)

. . . proper relations between generations, mutual support between friend and friend, . . .
 
52。    
君 则 敬， 臣 则 忠。
jūn zé jìng chén zé zhōng
(sovereign rule respect, subject rule loyalty)

. . . respect from sovereigns, loyalty from subjects, . . .

53。   
此 十 义， 人 所 同。
cǐ shí yì rén suǒ tóng
(these ten duties, people therefore same)

. . . these ten behaviors bind all people.1


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1 The alert reader will have noticed that there are only 8 qualities of relationships mentioned, yet the total, from line 53, is given as ten. Some of these are one-way relationships, and some are two-way. There seems to have been some debate about how to count to come up with a total of ten. Lines 50 and 52 are clearly one-way. Some propose construing line 51 along the lines of "relationships among generations should be as the kindliness between friends", thus allowing lines 49 and 51 to be interpreted as two-way relationships, thus giving the required total.

Notice that lines 49 and 52 define and reiterate the Three Basic Principles mentioned in line 28, which leaves 4 one-way relationships to be made of the remaining two lines, and the only way out of the problem is along the lines suggested above. It is further supported by the interpretation that the characters used for the two "friends" in line 51 are different; one refers to the elder friend, whose quality of friendship is kindliness, the other "friend" is the younger whose quality is trust, which could be read as definitive of inter-generational relationships.