《大學》精讀全本P29The Great Learning

《中庸》精讀全本TheGreatLearning21/29 《大學》精讀全本TheGreatLearningChinese＆Translated＆commenttext＆English原文大學之道，在明明德，在親民，在止于至善。知止而后有定，定而后能靜，靜而后能安，安而后能慮，慮而后能得。物有本末，事有終始。知所先后，則近道矣。古之欲明明德于天下者，先治其國。欲治其國者，先齊其家，欲齊其家者，先修其身。欲修其身者，先正其心。欲正其心者，先誠其意。欲誠其意者，先致其知。致知在格物。物格而后知至，知至而后意誠，意誠而后心正，心正而后身修，身修而后家齊，家齊而后國治，國治而后天下平。自天子以至于庶人，一是皆以修身為本。其本亂而末治者否矣。其所厚者薄，而其所薄者厚，未之有也。此謂知本，此謂知之至也。所謂誠其意者，毋自欺也。如惡惡臭，如好好色，此之謂自謙。故君子必慎其獨也。小人閑居為不善，無所不至，見君子而后厭然，掩其不善，而著其善。人之視己，如見其肺肝然，則何益矣。此謂誠于中，形于外，故君子必慎其獨也。曾子曰：“十目所視，十手所指，其嚴乎！”富潤屋，德潤身，心廣體胖，故君子必誠其意?！对姟吩疲骸罢氨虽堪模G竹猗猗。有斐君子，如切如磋，如琢如磨。瑟兮僩兮，赫兮喧兮。有斐君子，終不可喧兮！”“如切如磋”者，道學也?！叭缱寥缒ァ闭?，自修也?！吧鈨g兮”者，恂傈也?！昂召庑狻闭?，威儀也?！坝徐尘?，終不可喧兮”者，道盛德至善，民之不能忘也?！对姟吩疲骸办稇?，前王不忘！”君子賢其賢而親其親，小人樂其樂而利其利，此以沒世不忘也。《康誥》曰：“克明德?！薄洞蠹住吩唬骸邦櫿溙熘髅??！薄兜鄣洹吩唬骸翱嗣骶隆！苯宰悦饕病侗P銘》曰：“茍日新，日日新，又日新?！薄犊嫡a》曰：“作新民。”《詩》曰：“周雖舊邦，其命維新?！笔枪示訜o所不用其極?！对姟吩疲骸鞍铉芮Ю?，維民所止。”《詩》云：“緡蠻黃鳥，止于丘隅。”子曰：“于止，知其所止，可以人而不如鳥乎？”《詩》云：“穆穆文王，於緝熙敬止！”為人君，止于仁；為人臣止于敬；為人子，止于孝；為人父，止于慈；與國人交，止于信。子曰：“聽訟，吾猶人也。必也使無訟乎！”無情者不得盡其辭。大畏民志，此謂知本”。所謂修身，在正其心者，身有所忿懥，則不得其正，有所恐懼，則不得其正，有所好樂，則不得其正，有所憂患，則不得其正。心不在焉，視而不見，聽而不聞，食而不知其味。此謂修身在正其心。所謂齊其家在修其身者，人之其所親愛而辟焉，之其所賤惡而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。故好而知其惡，惡而知其美者，天下鮮矣。故諺有之曰：“人莫知其子之惡，莫知其苗之碩?！贝酥^身不修不可以齊其家。所謂治國必先齊其家者，其家不可教而能教人者，無之。故君子不出家出成教于國。孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也?！犊嫡a》曰：“如保赤子?！毙恼\求之，雖不中不遠矣。未有學養(yǎng)子而后嫁者也。一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂，其機如此。此謂一言僨事，一人定國。堯、舜率天下以仁，而民從之。桀、紂率天下以暴，而民從之。其所令反其所好，而民不從。是故君子有諸己而后求諸人，無諸己而后非諸人。所藏乎身不恕，而能喻諸人者，未之有也。故治國在齊其家?！对姟吩疲骸疤抑藏?，其葉蓁蓁。之子于歸，宜其家人。”宜其家人，而后可以教國人?！对姟吩疲骸耙诵忠说?。”宜兄宜弟，而后可以教國人?！对姟吩疲骸捌鋬x不忒，正是四國?！逼錇楦缸有值茏惴ǎ竺穹ㄖ?。此謂治國在齊其家。所謂平天下在治其國者，上老老而民興孝，上長長而民興弟，上恤孤而民不倍，是以君子有絜矩之道也。所惡于上，毋以使下，所惡于下，毋以事上；所惡于前，毋以先后；所惡于后，毋以從前；所惡于右，毋以交于左；所惡于左，毋以交于右；此之謂絜矩之道。《詩》云：“樂只君子，民之父母。”民之所好好之，民之所惡惡之，此之謂民之父母?！对姟吩疲骸肮?jié)彼南山，維石巖巖。赫赫師尹，民具爾瞻?！庇袊卟豢梢圆簧鳎賱t為天下僇矣?！对姟吩疲骸耙笾磫蕩?，克配上帝。儀監(jiān)于殷，峻命不易?！钡赖帽妱t得國，失眾則失國。是故君子先慎乎德。有德此有人，有人此有土，有土此有財，有財此有用。德者本也，財者末也。外本內末，爭民施奪。是故財聚則民散，財散則民聚。是故言悖而出者，亦悖而入；貨悖而入者，亦悖而出?！犊嫡a》曰：“惟命不于常?！钡郎苿t得之，不善則失之矣?！冻吩唬骸俺鵁o以為寶，惟善以為寶?！本朔冈唬骸巴鋈藷o以為寶，仁親以為寶?！薄肚厥摹吩唬骸叭粲幸唤槌迹瑪鄶噘鉄o他技，其心休休焉，其如有容焉。人之有技，若己有之；人之彥圣，其心好之，不啻若自其口出。實能容之，以能保我子孫黎民，尚亦有利哉！人之有技，媢嫉以惡之；人之彥圣，而違之俾不通：實不能容，以不能保我子孫黎民，亦曰殆哉！”唯仁人放流之，迸諸四夷，不與同中國。此謂唯仁人為能愛人，能惡人。見賢而不能舉，舉而不能先，命也；見不善而不能退，退而不能遠，過也。好人之所惡，惡人之所好，是謂拂人之性，災必逮夫身。是故君子有大道，必忠信以得之，驕泰以失之。生財有大道，生之者眾，食之者寡，為之者疾，用之者舒，則財恒足矣。仁者以財發(fā)身，不仁者以身發(fā)財。未有上好仁而下不好義者也，未有好義其事不終者也，未有府庫財非其財者也。孟獻子曰：“畜馬乘不察于雞豚，伐冰之家不畜牛羊，百乘之家不畜聚斂之臣。與其有聚斂之臣，寧有盜臣?！贝酥^國不以利為利，以義為利也。長國家而務財用者，必自小人矣。彼為善之，小人之使為國家，菑害并至。雖有善者，亦無如之何矣！此謂國不以利為利，以義為利也。譯文大學的宗旨在于弘揚光明正大的品德，在于使人棄舊圖新，在于使人達到最完善的境界。知道應達到的境界才能夠志向堅定；志向堅定才能夠鎮(zhèn)靜不躁；鎮(zhèn)靜不躁才能夠心安理得；心安理得才能夠思慮周祥；思慮周詳才能夠有所收獲。每樣東西都有根本有枝末，每件事情都有開始有終結。明白了這本末始終的道理，就接近事物發(fā)展的規(guī)律了。古代那些要想在天下弘揚光明正大品德的人，先要治理好自己的國家；要想治理好自己的國家，先要管理好自己的家庭和家族；要想管理好自己的家庭和家族，先要修養(yǎng)自身的品性；要想修養(yǎng)自身的品性，先要端正自己的心思；要想端正自己的心思，先要使自己的意念真誠；要想使自己的意念真誠，先要使自己獲得知識；獲得知識的途徑在于認識、研究萬事萬物。通過對萬事萬物的認識、研究后才能獲得知識；獲得知識后意念才能真誠；意念真誠后心思才能端正；心思端正后才能修養(yǎng)品性；品性修養(yǎng)后才能管理好家庭和家族；管理好家庭和家族后才能治理好國家；治理好國家后天下才能太平。上自國家元首，下至平民百姓，人人都要以修養(yǎng)品性為根本。若這個根本被擾亂了，家庭、家族、國家、天下要治理好是不可能的。不分輕重緩急，本末倒置卻想做好事情，這也同樣是不可能的！這就叫做抓住了根本，這就叫知識達到頂點了。使意念真誠的意思是說，不要自己欺騙自己。要像厭惡腐臭的氣味一樣，要像喜愛美麗的女人一樣，一切都發(fā)自內心。所以，品德高尚的人哪怕是在一個人獨處的時候，也一定要謹慎。品德低下的人在私下里無惡不作，一見到品德高尚的人便躲躲閃閃，掩蓋自己所做的壞事而自吹自擂。殊不知，別人看你自己，就像能看見你的心肺肝臟一樣清楚，掩蓋有什么用呢？這就叫做內心的真實一定會表現(xiàn)到外表上來。所以，品德高尚的人哪怕是在一個人獨處的時候，也一定要謹慎。曾子說：“十只眼睛看著，十只手指著，這難道不令人畏懼嗎？”財富可以裝飾房屋，品德卻可以修養(yǎng)身心，使心胸寬廣而身體舒泰安康。所以，品德高尚的人一定要使自己的意念真誠?！对娊洝氛f：“看那淇水彎彎的岸邊，嫩綠的竹子郁郁蔥蔥。有一位文質彬彬的君子，研究學問如加工骨器，不斷切磋；修煉自己如打磨美玉，反復琢磨。他莊重而開朗，儀表堂堂。這樣的一個文質彬彬的君子，真是令人難忘?。　边@里所說的“如加工骨器，不斷切磋”，是指做學問的態(tài)度；這里所說的“如打磨美玉，反復琢磨”，是指自我修煉的精神；說他“莊重而開朗”，是指他內心謹慎而有所戒懼；說他“儀表堂堂”，是指他非常威嚴；說“這樣一個文質彬彬的君子，可真是令人難忘?。　笔侵赣捎谒返路浅８呱?，達到了最完善的境界，所以使人難以忘懷?！对娊洝氛f：“啊啊，前代的君王真使人難忘??！”這是因為君主貴族們能夠以前代的君王為榜樣，尊重賢人，親近親族，一般平民百姓也都蒙受恩澤，享受安樂，獲得利益。所以，雖然前代君王已經去世，但人們還是永遠不會忘記他們?！犊嫡a》說：“能夠弘揚光明的品德?！薄短住氛f：“念念不忘這上天賦予的光明稟性?！薄秷虻洹氛f：“能夠弘揚崇高的品德?！边@些都是說要自己弘揚光明正大的品德。商湯王刻在洗澡盆上的箴言說”如果能夠一天新，就應保持天天新，新了還要更新。”《康誥》說：“激勵人棄舊圖新。”《詩經》說，“周朝雖然是舊的國家，但卻稟受了新的天命。”所以，品德高尚的人無處不追求完善?！对娊洝氛f：“京城及其周圍，都是老百姓向往的地方。”《詩經》又說：“‘綿蠻’叫著的黃鳥，棲息在山岡上?！笨鬃诱f：“連黃鳥都知道它該棲息在什么地方，難道人還可以不如一只鳥兒嗎？”《詩經》說：“品德高尚的文王啊，為人光明磊落，做事始終莊重謹慎?！弊鰢?，要做到仁愛；做臣子的，要做到恭敬；做子女的，要做到孝順；做父親的，要做到慈愛；與他人交往，要做到講信用?？鬃诱f：“聽訴訟審理案子，我也和別人一樣，目的在于使訴訟不再發(fā)生。”使隱瞞真實情況的人不敢花言巧語，使人心畏服，這就叫做抓住了根本。之所以說修養(yǎng)自身的品性要先端正自己的心思，是因為心有憤怒就不能夠端正；心有恐懼就不能夠端正；心有喜好就不能夠端正；心有憂慮就不能夠端正。心思不端正就像心不在自己身上一樣：雖然在看，但卻像沒有看見一樣；雖然在聽，但卻像沒有聽見一樣；雖然在吃東西，但卻一點也不知道是什么滋味。所以說，要修養(yǎng)自身的品性必須要先端正自己的心思。之所以說管理好家庭和家族要先修養(yǎng)自身，是因為人們對于自己親愛的人會有偏愛；對于自己厭惡的人會有偏恨；對于自己敬畏的人會有偏向；對于自己同情的人會有偏心；對于自己輕視的人會有偏見。因此，很少有人能喜愛某人又看到那人的缺點，厭惡某人又看到那人的優(yōu)點。所以有諺語說：“人都不知道自己孩子的壞，人都不滿足自己莊稼的好。”這就是不修養(yǎng)自身就不能管理好家庭和家族的道理。之所以說治理國家必須先管理好自己的家庭和家族，是因為不能管教好家人而能管教好別人的人，是沒有的，所以，有修養(yǎng)的人在家里就受到了治理國家方面的教育：對父母的孝順可以用于侍奉君主；對兄長的恭敬可以用于侍奉官長；對子女的慈愛可以用于統(tǒng)治民眾?！犊岛啤氛f：“如同愛護嬰兒一樣?！眱刃恼嬲\地去追求，即使達不到目標，也不會相差太遠。要知道，沒有先學會了養(yǎng)孩子再去出嫁的人啊！一家仁愛，一國也會興起仁愛；一家禮讓，一國也會興起禮讓；一人貪婪暴戾，一國就會犯上作亂。其聯(lián)系就是這樣緊密，這就叫做：一句話就會壞事，一個人就能安定國家。堯、舜用仁愛統(tǒng)治天下，老百姓就跟隨著仁愛；桀、紂用兇暴統(tǒng)治天下，老百姓就跟隨著兇暴。統(tǒng)治者的命令與自己的實際做法相反，老百姓是不會服從的。所以，品德高尚的，總是自己先做到。然后才要求別人做到；自己先不這樣做，然后才要求別人不這樣做。不采取這種推己及人的恕道而想讓別人按自己的意思去做，那是不可能的。所以，要治理國家必須先管理好自己的家庭和家族。《詩經》說：“桃花鮮美，樹葉茂密，這個姑娘出嫁了、讓全家人都和睦?！弊屓胰硕己湍?，然后才能夠讓一國的人都和睦?！对娊洝氛f：“兄弟和睦?！毙值芎湍懒?，然后才能夠讓一國的人都和睦?！对娊洝氛f：“容貌舉止莊重嚴肅，成為四方國家的表率?！敝挥挟斠粋€人無論是作為父親、兒子，還是兄長、弟弟時都值得人效法時，老百姓才會去效法他。這就是要治理國家必須先管理好家庭和家族的道理。之所以說平定天下要治理好自己的國家，是因為，在上位的人尊敬老人，老百姓就會孝順自己的父母，在上位的人尊重長輩，老百姓就會尊重自己的兄長；在上位的人體恤救濟孤兒，老百姓也會同樣跟著去做。所以，品德高尚的人總是實行以身作則，推已及人的“絜矩之道”。如果厭惡上司對你的某種行為，就不要用這種行為去對待你的下屬；如果厭惡下屬對你的某種行為，就不要用這種行為去對待你的上司；如果厭惡在你前面的人對你的某種行為，就不要用這種行為去對待在你后面的人；如果厭惡在你后面的人對你的某種行為，就不要用這種行為去對待在你前面的人；如果厭惡在你右邊的人對你的某種行為，就不要用這種行為去對待在你左邊的人；如果厭惡在你左邊的人對你的某種行為，就不要用這種行為去對待在你右邊的人。這就叫做“絜矩之道”?！对娊洝氛f：“使人心悅誠服的國君啊，是老百姓的父母?！崩习傩障矚g的他也喜歡，老百姓厭惡的他也厭惡，這樣的國君就可以說是老百姓的父母了?！对娊洝氛f：“巍峨的南山啊，巖石聳立。顯赫的尹太師啊，百姓都仰望你。”統(tǒng)治國家的人不可不謹慎。稍有偏頗，就會被天下人推翻?！对娊洝氛f：“殷朝沒有喪失民心的時候，還是能夠與上天的要求相符的。請用殷朝作個鑒戒吧，守住天命并不是一件容易的事?！边@就是說，得到民心就能得到國家，失去民心就會失去國家。所以，品德高尚的人首先注重修養(yǎng)德行。有德行才會有人擁護，有人擁護才能保有土地，有土地才會有財富，有財富才能供給使用，德是根本，財是枝末，假如把根本當成了外在的東西，卻把枝末當成了內在的根本，那就會和老百姓爭奪利益。所以，君王聚財斂貨，民心就會失散；君王散財于民，民心就會聚在一起。這正如你說話不講道理，人家也會用不講道理的話來回答你；財貨來路不明不白，總有一天也會不明不白地失去。《康浩》說：“天命是不會始終如一的?！边@就是說，行善便會得到天命，不行善便會失去天命?！冻氛f：“楚國沒有什么是寶，只是把善當作寶。”舅犯說，“流亡在外的人沒有什么是寶，只是把仁愛當作寶?！薄肚厥摹氛f：“如果有這樣一位大臣，忠誠老實，雖然沒有什么特別的本領，但他心胸寬廣，有容人的肚量，別人有本領，就如同他自己有一樣；別人德才兼?zhèn)洌膼傉\服，不只是在口頭上表示，而是打心眼里贊賞。用這種人，是可以保護我的子孫和百姓的，是可以為他們造福的啊！相反，如果別人有本領，他就妒嫉、厭惡；別人德才兼?zhèn)?，他便想方設法壓制，排擠，無論如何容忍不得。用這種人，不僅不能保護我的子孫和百姓，而且可以說是危險得很！”因此，有仁德的人會把這種容不得人的人流放，把他們驅逐到邊遠的四夷之地去，不讓他們同住在國中。這說明，有德的人愛憎分明，發(fā)現(xiàn)賢才而不能選拔，選拔了而不能重用，這是輕慢：發(fā)現(xiàn)惡人而不能，了而不能把他驅逐得遠遠的，這是過錯。喜歡眾人所厭惡的，厭惡眾人所喜歡的，這是違背人的本性，災難必定要落到自己身上。所以，做國君的人有正確的途徑：忠誠信義，便會獲得一切；驕奢放縱，便會失去一切。生產財富也有正確的途徑；生產的人多，消費的人少；生產的人勤奮，消費的人節(jié)省。這樣，財富便會經常充足。仁愛的人仗義疏財以修養(yǎng)自身的德行，不仁的人不惜以生命為代價去斂錢發(fā)財。沒有在上位的人喜愛仁德，而在下位的人卻不喜愛忠義的；沒有喜愛忠義而做事卻半途而廢的；沒有國庫里的財物不是屬于國君的。孟獻子說：“養(yǎng)了四匹馬拉車的士大夫之家，就不需再去養(yǎng)雞養(yǎng)豬；祭祀用冰的卿大夫家，就不要再去養(yǎng)牛養(yǎng)羊；擁有一百輛兵車的諸侯之家，就不要去收養(yǎng)搜刮民財?shù)募页?。與其有搜刮民財?shù)募页迹蝗缬型当I東西的家臣?！边@意思是說，一個國家不應該以財貨為利益，而應該以仁義為利益。做了國君卻還一心想著聚斂財貨，這必然是有小人在誘導，而那國君還以為這些小人是好人，讓他們去處理國家大事，結果是天災人禍一齊降臨。這時雖有賢能的人，卻也沒有辦法挽救了。所以，一個國家不應該以財貨為利益，而應該以仁義為利益。英文WhattheGreatLearningteaches,is—toillustrateillustriousvirtue;torenovatethepeople;andtorestinthehighestexcellence.Thepointwheretorestbeingknown,theobjectofpursuitisthendetermined;and,thatbeingdetermined,acalmunperturbednessmaybeattainedto.Tothatcalmnesstherewillsucceedatranquilrepose.Inthatreposetheremaybecarefuldeliberation,andthatdeliberationwillbefollowedbytheattainmentofthedesiredend.Thingshavetheirrootandtheirbranches.Affairshavetheirendandtheirbeginning.ToknowwhatisfirstandwhatislastwillleadneartowhatistaughtintheGreatLearning.Theancientswhowishedtoillustrateillustriousvirtuethroughoutthekingdom,firstorderedwelltheirownStates.WishingtoorderwelltheirStates,theyfirstregulatedtheirfamilies.Wishingtoregulatetheirfamilies,theyfirstcultivatedtheirpersons.Wishingtocultivatetheirpersons,theyfirstrectifiedtheirhearts.Wishingtorectifytheirhearts,theyfirstsoughttobesincereintheirthoughts.Wishingtobesincereintheirthoughts,theyfirstextendedtotheutmosttheirknowledge.Suchextensionofknowledgelayintheinvestigationofthings.Thingsbeinginvestigated,knowledgebecamecomplete.Theirknowledgebeingcomplete,theirthoughtsweresincere.Theirthoughtsbeingsincere,theirheartswerethenrectified.Theirheartsbeingrectified,theirpersonswerecultivated.Theirpersonsbeingcultivated,theirfamilieswereregulated.Theirfamiliesbeingregulated,theirStateswererightlygoverned.TheirStatesbeingrightlygoverned,thewholekingdomwasmadetranquilandhappy.FromtheSonofHeavendowntothemassofthepeople,allmustconsiderthecultivationofthepersontherootofeverythingbesides.Itcannotbe,whentherootisneglected,thatwhatshouldspringfromitwillbewellordered.Itneverhasbeenthecasethatwhatwasofgreatimportancehasbeenslightlycaredfor,and,atthesametime,thatwhatwasofslightimportancehasbeengreatlycaredfor.Thisiscalledknowingtheroot.Thisiscalledtheperfectingofknowledge.Whatismeantby'makingthethoughtssincere,'istheallowingnoself-deception,aswhenwehateabadsmell,andaswhenwelovewhatisbeautiful.Thisiscalledself-enjoyment.Therefore,thesuperiormanmustbewatchfuloverhimselfwhenheisalone.Thereisnoeviltowhichthemeanman,dwellingretired,willnotproceed,butwhenheseesasuperiorman,heinstantlytriestodisguisehimself,concealinghisevil,anddisplayingwhatisgood.Theotherbeholdshim,asifhesawhisheartandreins;—ofwhatuseishisdisguised?Thisisaninstanceofthesaying—'Whattrulyiswithinwillbemanifestedwithout.'Therefore,thesuperiormanmustbewatchfuloverhimselfwhenheisalone.ThediscipleTsǎngsaid,'Whatteneyesbehold,whattenhandspointto,istoberegardedwithreverence!'Richesadornahouse,andvirtueadornstheperson.Themindisexpanded,andthebodyisatease.Therefore,thesuperiormanmustmakehisthoughtssincere.IntheBookofPoetry,itissaid,'Lookatthatwinding-courseoftheChǐ,withthegreenbamboossoluxuriant!Hereisourelegantandaccomplishedprince!Aswecutandthenfile;aswechiselandthengrind:sohashecultivatedhimself.Howgraveisheanddignified!Howmajesticanddistinguished!Ourelegantandaccomplishedprincenevercanbeforgotten.'Thatexpression—'Aswecutandthenfile,'indicatestheworkoflearning.'Aswechiselandthengrind,'indicatesthatofself-culture.'Howgraveisheanddignified!'indicatesthefeelingofcautiousreverence.'Howcommandinganddistinguished!'indicatesanawe-inspiringdeportment.'Ourelegantandaccomplishedprincenevercanbeforgotten,'indicateshow,whenvirtueiscompleteandexcellenceextreme,thepeoplecannotforgetthem.IntheBookofPoetry,itissaid,'Ah!Theformerkingsarenotforgotten.'Futureprincesdeemworthywhattheydeemedworthy,andlovewhattheyloved.Thecommonpeopledelightinwhatdelightedthem,andarebenefitedbytheirbeneficialarrangements.Itisonthisaccountthattheformerkings,afterthey,havequittedtheworld,arenotforgotten.IntheAnnouncementtoK'ang,itissaid,'Hewasabletomakehisvirtueillustrious.'IntheTàiChiǎ,itissaid,'HecontemplatedandstudiedtheillustriousdecreesofHeaven.'IntheCanonoftheemperor(Yao),itissaid,'Hewasabletomakeillustrioushisloftyvirtue.'Thesepassagesallshowhowthosesovereignsmadethemselvesillustrious.Onthebathing-tubofT'ang,thefollowingwordswereengraved:—'Ifyoucanonedayrenovateyourself,dosofromdaytoday.Yea,lettherebedailyrenovation.'IntheAnnouncementtoK'ang,itissaid,'Tostirupthenewpeople.'IntheBookofPoetry,itissaid,'AlthoughChǎuwasanancientState,theordinancewhichlightedonitwasnew,'Therefore,thesuperiormanineverythinguseshisutmostendeavours.IntheBookofPoetry,itissaid,'Theroyaldomainofathousandlǐiswherethepeoplerest.'IntheBookofPoetry,itissaid,'Thewitteringyellowbirdrestsonacornerofthemound.'TheMastersaid,'Whenitrests,itknowswheretorest.Isitpossiblethatamanshouldnotbeequaltothisbird?'IntheBookofPoetry,itissaid,'ProfoundwaskingWǎn.Withhowbrightandunceasingafeelingofreverencedidheregardhisresting-places!'Asasovereign,herestedinbenevolence.Asaminister,herestedinreverence.Asason,herestedinfilialpiety.Asafather,herestedinkindness.Incommunicationwithhissubjects,herestedingoodfaith.TheMastersaid,'Inhearinglitigations,Iamlikeanyotherbody.Whatisnecessaryistocausethepeopletohavenolitigations?'So,thosewhoaredevoidofprinciplefinditimpossibletocarryouttheirspeeches,andagreatawewouldbestruckintomen'sminds;—thisiscalledknowingtheroot.Whatismeantby,'Thecultivationofthepersondependsonrectifyingthemind,'maybethusillustrated:—Ifamanbeundertheinfluenceofpassion,hewillbeincorrectinhisconduct.Hewillbethesame,ifheisundertheinfluenceofterror,orundertheinfluenceoffondregard,orunderthatofsorrowanddistress.Whenthemindisnotpresent,welookanddonotsee;wehearanddonotunderstand;weeatanddonotknowthetasteofwhatweeat.Thisiswhatismeantbysayingthatthecultivationofthepersondependsontherectifyingofthemind.Whatismeantby'Theregulationofone'sfamilydependsonthecultivationofhisperson,'isthis:—Menarepartialwheretheyfeelaffectionandlove;partialwheretheydespiseanddislike;partialwheretheystandinaweandreverence;partialwheretheyfeelsorrowandcompassion;partialwheretheyarearrogantandrude.Thusitisthattherearefewmenintheworld,wholoveandatthesametimeknowthebadqualitiesoftheobjectoftheirlove,orwhohateandyetknowtheexcellencesoftheobjectoftheirhatred.Henceitissaid,inthecommonadage,'Amandoesnotknowthewickednessofhisson;hedoesnotknowtherichnessofhisgrowingcorn.'Thisiswhatismeantbysayingthatifthepersonbenotcultivated,amancannotregulatehisfamily.Whatismeantby'InorderrightlytogoverntheState,itisnecessaryfirsttoregulatethefamily,'isthis:—Itisnotpossibleforonetoteachothers,whilehecannotteachhisownfamily.Therefore,theruler,withoutgoingbeyondhisfamily,completesthelessonsfortheState.Thereisfilialpiety:—therewiththesovereignshouldbeserved.Thereisfraternalsubmission:—therewitheldersandsuperiorsshouldbeserved.Thereiskindness:—therewiththemultitudeshouldbetreated.IntheAnnouncementtoK'ang,itissaid,'Actasifyouwerewatchingoveraninfant,'If(amother)isreallyanxiousaboutit,thoughshemaynothitexactlythewantsofherinfant,shewillnotbefarfromdoingso.Thereneverhasbeenagirlwholearnedtobringupachild,thatshemightafterwardsmarry.FromthelovingexampleofonefamilyawholeStatebecomesloving,andfromitscourtesiesthewholeStatebecomescourteous,while,fromtheambitionandperversenessoftheOneman,thewholeStatemaybeledtorebelliousdisorder;—suchisthenatureoftheinfluence.Thisverifiesthesaying,'Affairsmayberuinedbyasinglesentence;akingdommaybesettledbyitsOneman.'YáoandShunledonthekingdomwithbenevolence,andthepeoplefollowedthem.ChiehandChǎuledonthekingdomwithviolence,andthepeoplefollowedthem.Theorderswhichtheseissuedwerecontrarytothepracticeswhichtheyloved,andsothepeopledidnotfollowthem.Onthisaccount,therulermusthimselfbepossessedofthegoodqualities,andthenhemayrequiretheminthepeople.Hemustnothavethebadqualitiesinhimself,andthenhemayrequirethattheyshallnotbeinthepeople.Neverhastherebeenaman,who,nothavingreferencetohisowncharacterandwishesindealingwithothers,wasableeffectuallytoinstructthem.ThusweseehowthegovernmentoftheStatedependsontheregulationofthefamily.IntheBookofPoetry,itissaid,'Thatpeachtree,sodelicateandelegant!Howluxuriantisitsfoliage!Thisgirlisgoingtoherhusband'shouse.Shewillrightlyorderherhousehold.'Letthehouseholdberightlyordered,andthenthepeopleoftheStatemaybetaught.IntheBookofPoetry,itissaid,'Theycandischargetheirdutiestotheirelderbrothers.Theycandischargetheirdutiestotheiryoungerbrothers.'Lettherulerdischargehisdutiestohiselderandyoungerbrothers,andthenhemayteachthepeopleoftheState.IntheBookofPoetry,itissaid,'Inhisdepartmentthereisnothingwrong;herectifiesallthepeopleoftheState.'Yes;whentheruler,asafather,ason,andabrother,isamodel,thenthepeopleimitatehim.Thisiswhatismeantbysaying,'Thegovernmentofhiskingdomdependsonhisregulationofthefamily.'Whatismeantby'ThemakingthewholekingdompeacefulandhappydependsonthegovernmentofhisState,’isthis;—Whenthesovereignbehavestohisaged,astheagedshouldbebehavedto,thepeoplebecomefilial;whenthesovereignbehavestohiselders,astheeldersshouldbebehavedto,thepeoplelearnbrotherlysubmission;whenthesovereigntreatscompassionatelytheyoungandhelpless,thepeopledothesame.Thustherulerhasaprinciplewithwhich,aswithameasuring-square,hemayregulatehisconduct.Whatamandislikesinhissuperiors,lethimnotdisplayinthetreatmentofhisinferiors;whathedislikesininferiors,lethimnotdisplayintheserviceofhissuperiors;whathehatesinthosewhoarebeforehim,lethimnottherewithprecedethosewhoarebehindhim;whathehatesinthosewhoarebehindhim,lethimnottherewithfollowthosewhoarebeforehim;whathehatestoreceiveontheright,lethimnotbestowontheleft;whathehatestoreceiveontheleft,lethimnotbestowontheright:—thisiswhatiscalled'Theprinciplewithwhich,aswithameasuring-square,toregulateone'sconduct.’IntheBookofPoetry,itissaid,'Howmuchtoberejoicedinaretheseprinces,theparentsofthepeople!'Whenaprinceloveswhatthepeoplelove,andhateswhatthepeoplehate,thenishewhatiscalledtheparentofthepeople.IntheBookofPoetry,itissaid,'Loftyisthatsouthernhill,withitsruggedmassesofrocks!Greatlydistinguishedareyou,Ogrand-teacherYin,thepeoplealllookuptoyou.'RulersofStatesmaynotneglecttobecareful.Iftheydeviatetoameanselfishness,theywillbeadisgraceinthekingdom.IntheBookofPoetry,itissaid,'BeforethesovereignsoftheYindynastyhadlosttheheartsofthepeople,theycouldappearbeforeGod.TakewarningfromthehouseofYin.Thegreatdecreeisnoteasilypreserved.'Thisshowsthat,bygainingthepeople,thekingdomisgained,and,bylosingthepeople,thekingdomislost.Onthisaccount,therulerwillfirsttakepainsabouthisownvirtue.Possessingvirtuewillgivehimthepeople.Possessingthepeoplewillgivehimtheterritory.Possessingtheterritorywillgivehimitswealth.Possessingthewealth,hewillhaveresourcesforexpenditure.Virtueistheroot;wealthistheresult.Ifhemaketheroothissecondaryobject,andtheresulthisprimary,hewillonlywranglewithhispeople,andteachthemrapine.Hence,theaccumulationofwealthisthewaytoscatterthepeople;andthelettingitbescatteredamongthemisthewaytocollectthepeople.Andhence,theruler'swordsgoingforthcontrarytoright,willcomebacktohiminthesameway,andwealth,gottenbyimproperways,willtakeitsdeparturebythesame.IntheAnnouncementtoK'ang,itissaid,'Thedecreeindeedmaynotalwaysrestonus;'thatis,goodnessobtainsthedecree,andthewantofgoodnesslosesit.IntheBookofCh'u,itissaid,'ThekingdomofCh'udoesnotconsiderthattobevaluable.Itvalues,instead,itsgoodmen.'DukeWǎn'suncle,Fan,said,'Ourfugitivedoesnotaccountthattobeprecious.Whatheconsidersprecious,istheaffectionduetohisparent.'IntheDeclarationofthedukeofCh'in,itissaid,'Letmehavebutoneminister,plainandsincere,notpretendingtootherabilities,butwithasimple,upright,mind;andpossessedofgenerosity,regardingthetalentsofothersasthoughhehimselfpossessedthem,and,wherehefindsaccomplishedandperspicaciousmen,lovingtheminhisheartmorethanhismouthexpresses,andreallyshowinghimselfabletobearthemandemploythem:—suchaministerwillbeabletopreservemysonsandgrandsonsandblack-hairedpeople,andbenefitslikewisetothekingdommaywellbelookedforfromhim.Butifitbehischaracter,whenhefindsmenofability,tobejealousandhatethem;and,whenhefindsaccomplishedandperspicaciousmen,toopposethemandnotallowtheiradvancement,showinghimselfreallynotabletobearthem:—suchaministerwillnotbeabletoprotectmysonsandgrandsonsandblack-hairedpeople;andmayhenotalsobepronounceddangeroustotheState?'Itisonlythetrulyvirtuousmanwhocansendawaysuchamanandbanishhim,drivinghimoutamongthebarbaroustribesaround,determinednottodwellalongwithhimintheMiddleKingdom.Thisisinaccordancewiththesaying,'Itisonlythetrulyvirtuousmanwhocanloveorwhocanhateothers.'Toseemenofworthandnotbeabletoraisethemtoooffice;toraisethemtooffice,butnottodosoquickly