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【原文】 1《大学》之道，在明明德，在亲民，在止于至善 1 。知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得 2 。物有本末，事有终始，知所先后，则近道矣。 3 古之欲明明德于天下者 4 ，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知；致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平 5 。自天子以至于庶人，壹是皆以修身为本 6 。其本乱而末治者否矣，其所厚者薄，而其所薄者厚。未之有也 7 ！
【白话译文】
《大学》的道理宗旨在于彰明光明之美德，在于使民众革旧换新，在于达到善的最高境界。知识到了所应达到的境界，然后才有确定不易的志向。志向定了然后才能静下心来不妄动。静下心来不妄动然后才能安处。所处而安然后才能思虑精详。思虑精详然后才能举措得当。世上万物都有本有末，万事都有终有始；本末、终始是事物的基本特征，掌握了基本特征并知道本始为先，终末为后，也就接近正道了。古代，要彰明光明之美德于天下的人，先治理好自己的国家。要治理好自己的国家的人，先整治好自己的家庭。要整治好自己的家庭的人，先自我陶冶身心涵养德行。要自我陶冶身心涵养德行的人，先端正自己的心。要端正自己的心的人，先使自己的志意真诚。要使自己的志意真诚的人，先使自己的知识不断推进到相应的最高境界。不断推进知识在于推究事物的道理。事物的道理推究通了，知识也就随即达到相应的高度。知识达到相应的高度了，然后志意诚实。志意诚实了，然后心才能端正。心端正了然后才能陶冶身心涵养德行。做到了陶冶身心涵养德行，家庭才能整治。家庭整治好了，然后国家才能治理好。国家治理好了，才能平定天下。从天子一直到普通百姓都要以自身修养为根本。自身修养这个根本已经乱了，家齐、国治、天下平这些后续之事都没有了。根本不好，枝干会好，从未有过！
【英语译文】
The purpose of The Great Learning lies in clarifying virtue，making people's innovation，and reaching the utmost kindness.Only if one's knowledge reaches a certain state can he cherish unchangeable ambition.Only if one cherishes unchangeable ambition can he settle down.Only if one settles down can he stay peacefully.Only if one stays peacefully can he think complicatedly.Only if one thinks complicatedly can he act appropriately.All things in the world have the fundamental and the incidental，and all events have the beginning and the end.Things’basic features consist in the fundamental，the incidental，the beginning，and the end.One approaches the right way when he knows things’basic features and that the fundamental and the beginning are followed by the incidental and the end.In ancient time，one could clarify virtue only if he administrated his state well.He could administrate his state well only if he managed his family well.He could manage his family well only if he nurtured himself well.He could nurture himself well only if he corrected his heart.He could correct his heart only if he had honest will.He could have honest will only if he made his knowledge approach the utmost state.Knowledge approaching the utmost state lies in reasoning things.When things are reasoned thoroughly knowledge can approach the utmost state.When one's knowledge approaches the utmost state，he has honest will.When one has honest will，he can correct his heart.When one corrects his heart，he can nurture his virtue.When one nurtures his virtue，he can manage his family well.When one manages his family well，he can administrate his state well.When one administrates his state well，he can pacify the whole world.Men，from the Son of the Heaven to the common people，should regard self-nurturing as the fundamental.When self-nurturing goes wrongly，family management，and state administration，world pacification will lose completely.There never existed the situation where the branches are good but the fundamental has rotted.
【注释】 （1）《大学》：大人（小人除外）之学。《大学》之道，犹言大学的道路。明明德：彰明与生俱来的光明之美德。在：犹“在乎”。指出事物的目的、本质所在。下同。亲民：亲，通“新”。朱熹集注：“程子曰：‘亲当作新。’……新者，革其旧之谓也。”止于至善：至于最高境界。止：犹至，到。（2）知止而后有定：知识到了应到的境界然后才有确定不易的志向。定而后能静：志向定了然后才能静。静，指心不妄动。静而后能安：谓心不妄动然后才能安处。安而后能虑：所处而安，然后才能思虑精详。虑而后能得：谓思虑精详然后才能举措得当。（3）物有本末，事有终始：本末、终始是事物的基本特征，掌握了基本特征并知道本始为先终末为后也就接近正道了。（4）古之欲明明德于天下者：指彰明光明之美德于天下的古人。先齐其家：先整治自己的家庭。先修其身：先自我陶冶身心、涵养、德行。先正其心：先使自己的心归向于正。先诚其意：先使自己的心志真诚。先致其知：先使自己的知识不断推进到相应的最高境界。致知在格物：不断推进知识在于推究事物的道理。（5）物格而后知至：事物的道理推究通了，知识也就随即达到相应的高度。知至而后意诚：知识达到相应的高度，然后志意诚实。（6）壹是：一概，一律，一切。（7）本：朱熹注：“本，谓身也。所厚，谓家也。”否：无。
【原文】
2《康诰》曰：“克明德。”
1
《大甲》曰：“顾
天之明命。”
2
《帝典》曰：“克明峻德。
3
”皆自明也。
【白话译文】
《尚书·康诰》说：“能够彰明美德。”《尚书·太甲》说：“重视英明的天命。”《尚书·尧典》说：“能够彰明大德。”这些都是说自己彰明己德。
【英语译文】
Kang Gao in The Book of History reads“Good virtue can be upheld”. Tai Jia in The Book of History reads“Mandate of the Heaven should be stressed.” Yao Dian in The Book of History reads“Great virtue can be upheld.”All of these show that we ourselves should uphold virtue.
【注释】
（1）“《康诰》曰：‘克明德。’”：《康诰》，《周书》篇名。克明德，谓能崇尚德教。（2）“《大甲》曰：‘顾諟天之明命。’”：《大甲》，《商书》篇名。顾
天之明命，谓（先王成汤）重视英明的天命。大甲，读tàijiǎ。顾，注重。
（shì），指示代词，这。（3）“《帝典》曰：‘克明峻德’”：《帝典》，《尚书》篇名，包括《尧典》和《舜典》。克明峻德，《尧典》中作“克明”。峻德一般解作大德，俊德一般解作美德；大德，美德意义可通。或云峻与俊相通。克明峻德，谓能够彰明大德。（4）皆自明也：谓所引《书》上之言皆言自明己德之意。
【原文】 3 汤之《盘铭》曰：“苟日新，日日新，又日新。” 1 《康诰》曰：“作新民。” 2 《诗》曰：“周虽旧邦，其命维新。” 3 是故君子无所不用其极 4 。
【白话译文】
商汤的盥洗盘器上刻的劝诫文辞说：“洗心去恶如沐浴身躯去垢，只要一天洗去了旧染之污而自新爽，就当天天做到新爽，又更新爽，不可略有间断。”《尚书·康诰》说：“鼓舞振作自新向上的民众。”《诗·大雅·文王》说：“周邦虽是古老国，今已受命为新邦。”所以君子没有什么理由不要求最高境界。
【英语译文】
The admonishment words carved in washing basin of Shang Tang read，“Purifying one's heart is just like bathing and ridding of dust.Only if one feels new and fresh after washing off stain one day，then he should make himself new and fresh each day，and even newer and fresher without any intermittent.” Kang Gao in The Book of History reads，“Pluck the courage of the ambitious people.” King Wen in Greater Odes in The Book of Songs reads“Though Zhou Kingdom is old state，Nowadays it's empowered a new one.”Therefore moral man and the rulers all claim for the utmost state.
【注释】 （1）汤之《盘铭》：汤，指商汤。盘铭，古代刻在盥洗盘器上的劝诫文辞。苟日新：如果有一天除旧更新了。（2）作新民：朱熹注：“鼓之舞之谓之作，振起其自新之民也。”（3）其命维新：朱熹注“《诗·大雅·文王》之篇，言周国虽旧，至于文王能新其德以及于民，而始受天命也。”（4）无所不用其极：谓自新与新民都要求达到最高境界。
【原文】 4《诗》云：“邦畿千里，维民所止。” 1 《诗》云：“缗蛮黄鸟，止于丘隅。”子曰：“于止，知其所止，可以人而不如鸟乎！” 2 《诗》云：“穆穆文王，于缉熙敬止！”为人君，止于仁；为人臣，止于敬；为人子，止于孝；为人父，止于慈；与国人交止于信 3 。《诗》云：“瞻彼淇澳，菉竹猗猗。有斐君子，如切如磋，如琢如磨。瑟兮僩兮，赫兮喧兮。有斐君子，终不可喧兮！”如切如磋者，道学也；如琢如磨者，自修也；瑟兮僩兮者，恂栗也；赫兮喧兮者，威仪也；有斐君子，终不可喧兮者，道盛德至善，民不能忘也 4 。《诗》云：“於戏前王不忘！”君子贤其贤而亲其亲，小人乐其乐而利其利，此以没世不忘也 5 。
【白话译文】
《诗·商颂·玄鸟》说：“领土辽阔过千里，人民定居享安康。”《诗·小雅·绵蛮》说：“羽毛细密小黄鸟，落在路旁的山坳。” 孔子 说：“对于居住什么地方，人可以不如小鸟么？”《诗·大雅·文王》说：“端庄和美周文王，啊，光明正大最善良！”为人君的，居于仁；为人臣的，居于敬；为人子的，居于孝；为人父的，居于慈；同国人相交的，居于信。《诗·卫风·淇澳》说：“看那静静淇水湾，绿荫一片竹翩翻。文采风流美君子，学问造诣很深渊，道德修养也高尚。庄严然更威武然，光明然更坦荡然。文采风流美君子，永远不可能遗忘然。”如切如磋，就是共同讨论学问；如琢如磨，就是自修学行；瑟兮僩兮，就是恐惧战栗；赫兮喧兮，就是庄重的仪容举止；文明有素的君子，终究不能忘记呀！是说盛美的德和最高境界的善，人民不能忘记。《诗·周颂·烈文》说：“啊，心潮涌动，先王典范刻胸中。”后世君子贤其贤而亲其亲，小人乐其乐而利其利，所以终身不忘。
【英语译文】
Black Bird in Shang Hymns in The Book of Songs reads，“Territory is so spacious to spread ten thousand li .People share prosperity by living peacefully.” Lovely Oriole in Lesser Odes in The Book of Songs reads，“Alovely oriole has densely thin feathers.It has fallen down beside path in valley.”Confucius said，“As for a living place，is a man not equally smart as a little bird？” King Wen in Greater Odes in The Book of Songs reads“Upright and easygoing is King Wen.Oh！He does things so openly and kindly.”The king should observe humanity；the courtier should observe respectfulness；the son should observe filial piety；the father should observe kindness；the men befriending others should observe faithfulness. Deep Water in Ballads of Wei State in The Book of Songs reads，“Look，around the peaceful and deep Qi Shui Bay.Bamboos grow waving all the way.A man is gentle and of unusual literary talent.His knowledge is far from ordinary man.His morality is also above that of anyone.Brilliant is he and downright is he.Gentle and of unusual literary talent is he.A man is gentle and of unusual literary talent.People can never forget that he is competent.”He discussed learning with others，he nurtured himself concerning learning and virtue.He was lofty and dignified and he had modest appearance.That people never forgot his competence meant that his utmost virtue and kindness cannot be forgot. Moral Achievement in Zhou Hymns in The Book of Songs reads，“Oh！I’m so excited.The passed king's model has been in my mind.”The moral men valued virtuous men and intimate，but mean men were glad at benefit.Therefore，people never forget it.
【注释】 （1）“《诗》云：‘邦畿千里……’”：《诗·商颂·玄鸟》之篇。邦畿：王城及其周围千里的地区。止：居也。意谓物各有所当居之处。（2）“缗蛮黄鸟……”：缗，《诗》作绵，《诗·小雅·绵蛮》之篇。绵蛮：鸟声。丘隅：犹丘阿。山丘的曲深僻静处。子曰：孔子说。于止：对于居处。（3）“《诗》云：‘穆穆文王……’”：《诗·大雅·文王》之篇。穆穆，谓思虑、计谋等深刻而长远。于wū，叹美词。缉：继续。熙：光明。敬止：朱熹注：“言其无不敬而安所止也。”（4）“《诗》云：‘瞻彼淇澳，菉竹猗猗’”：《诗·卫风·淇澳》之篇。淇，水名。澳yù，水边弯曲处。今本《诗经》作“奥”。菉竹：lù～，荩草的别名。亦作“绿竹”。唐陆德明释文：“《草木疏》云：‘有草似竹，高五六尺，淇水侧人，谓之菉竹也。’”猗猗yī yī，美盛的样子。有斐君子：斐fěi，有文采的样子。如切如磋，如琢如磨：切以刀锯，琢以椎凿，都是裁物使成形质。磋以炉锡（炉通“垆”，黑钢土。锡通“緆”，细布。）磨以沙石，皆治物使其滑泽也。治骨角者，既切而复磋之。治玉石者，既琢而复磨之，皆言其治之有绪而益致其精也。瑟兮僩兮：瑟sè，严密的样子。僩兮：僩xiàn，勇猛的样子。一说宽大的样子。赫兮喧兮：表露盛大的样子。喧：xuān，忘记。（5）《诗》云：《诗·周颂·烈文》之篇。於戏：wūhū，亦作“于熙”犹于乎。感叹词。前王：谓文王、武王。没世：mò～，终身，永远。此以：是以，所以，因此。
【原文】 5 子 曰：“听讼，吾犹人也， 1 必也使无讼乎！ 2 ”无情者不得尽其辞， 3 大畏民志， 4 此谓知本。
【白话译文】
孔子 说：“审理诉讼，我和别人差不多。我以为做官一定要使诉讼事件逐渐减少，直到没有才好！”使没有真实情况的得不到狡辩机会；为官正大能使民心敬畏。这叫作知本。
【英语译文】
Confucius said，“I have no difference from others while scrutinizing lawsuit cases.I think an official should make effort to reduce cases until none.”Those who don't know actualities wont be given any chance to argue.An upright official makes common people respect him.This is called knowing the essentials.
【注释】 （1）听讼：听理诉讼；审案。犹人：不异于人。（2）必也使无颂乎：一定要使讼案减少到为零吧。（3）无情者不得尽其辞：使没有真实情况的得不到狡辩机会。（4）大畏民志：为官正大能使民心敬畏。
【原文】 6 此谓知本， 1 此谓知之至也 2 （此节宜在经文之末，是其结语。）
【白话译文】
这叫知道事物之本。这叫知识的最高境界。
【英语译文】
This is called knowing the essentials.This is the utmost state of knowledge.
【注释】 （1）此谓知本：这叫知道事物之本。（2）知之至也：知识的最高境界。
【原文】 7 所谓诚其意者：毋自欺也，如恶恶臭，如好好色，此之谓自谦， 1 故君子必慎其独也！ 2 小人闲居为不善，无所不至，见君子而后厌然，掩其不善，而着其善。人之视己如见其肺肝然，则何益矣。此谓诚于中，形于外，故君子必慎其独也。 3 曾子 曰 4 ：“十目所视十手所指其严乎！”富润屋德润身，心广体胖，故君子必诚其意 5 。
【白话译文】
说使自己志意真诚的原因：就是不要自我欺骗，像憎恨污秽恶臭，像爱好美色，志意十足不虚。所以君子在只有自己才知道的时空中最要谨慎不乱！小人在独处时干坏事，什么事都干得出来。见到君子后遮遮掩掩，遮其不善，亮其善。其实人看自己最清楚，内心世界全明白，掩饰无益。这是说内心诚实，自然见于外表。所以君子必定慎重自己的任何独处时刻。 曾子 说：“十目所视十手所指，众人监视，严正么！”富实了打整住房，德进了修养身心。心中坦然身体舒泰。所以君子必定使自己志意真诚。
【英语译文】
The reason for making one's will honest lies in that one shouldn't cheat himself，that one's will is honest and and not superficial just like disgusting foul smell and loving beauty.Therefore a moral man should be cautious and careful when he stays alone in his own place and time.On the contrary，a mean man can do anything while he stays alone in his own place and time.As he meets a moral man he will hide his actual mean aspect but show off his kindness.As a matter of fact a man sees himself clearly and he is aware of his inner heart completely.It's no use to hide anything.That is to say one's inner heart will show in his appearance.Therefore a moral man should be cautious when he stays alone at any moment.Zeng Zi said，“It is so lofty that ten eyes are put on you and ten fingers are pointed to you.”One should manage his house while being rich and he should nurture himself while being virtuous.When his heart is calm；his body is at ease.Consequently a moral man makes his will honest.
【注释】 （1）恶恶臭：wù è chòu，憎恨难受的污秽臭气。好好色：hào hǎosè，喜爱美色。自谦：自足，心安理得。朱熹注“谦读为慊（qiè）。慊，快也，足也……以自快足于己也。”（2）慎其独：在只有自己才知道的时空中最要谨慎不乱。（3）无所不至：犹言无所不为，什么事都干得出来。闲居：犹独处。厌然：yǎn～，闭藏的样子。闭藏其不善之事。见其肺肝然：比喻瞧见内心世界。（4） 曾子 曰： 曾参 说。（5）富润屋德润身：富实了打整住房，德进了修养身心。心广体胖：胖pán，心中坦然，身体舒泰。
【原文】 8 所谓修身在正其心者，身有所忿懥， 1 则不得其正；有所恐惧，则不得其正；有所好乐， 2 则不得其正；有所忧患，则不得其正。心不在焉， 3 视而不见，听而不闻，食而不知其味。此谓修身在正其心。
【白话译文】
说修身在于端正自己的心，因为自己有愤怒，就得不到端正；有恐惧，就得不到端正；有嗜好，就得不到端正；有忧患，就得不到端正。心思不在这里，看不清楚，听不明白，吃不出味道。这是说修身在于端正自己的心。
【英语译文】
When one corrects his heart；he can nurture his virtue.This is because that one cannot correct his heart if he is agonized，frightened，and has addict and worries.He cannot see and hear things clearly and cannot taste food if he is absent-minded.That is to say nurturing one's virtue lies in correcting his heart.
【注释】 （1）忿懥：fènzhì，愤怒。（2）好乐：hàoyào，喜好；嗜好。（3）心不在焉：心思不在这里。形容思想不集中。
【原文】 9 所谓齐其家在修其身者：人之其所亲爱而辟焉， 1 之其所贱恶而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉， 2 之其所敖惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣！故谚有之曰： 3 “人莫知其子之恶，莫知其苗之硕。”此谓身不修不可以齐其家。
【白话译文】
说整治自己的家庭在于修养自身的原因：人们对于自己亲爱的就偏爱之，对于自己贱恶的就偏恶之，对于自己敬畏的就偏敬之，对于自己哀怜的就偏怜之，对于自己傲慢怠惰的就老是傲慢怠惰之。所以对于好的而知道其不好处，对于丑恶的而知道其美好点，这样的人，天下很少啊！所以，有这样的谚语说：“溺爱的人不知子之恶，贪得无厌的人不知禾苗肥硕。”这是说本身没修养好就不可能治理好家。
【英语译文】
When one nurtures his virtue he can manage his family well.This is because that one has partiality for his intimate ones；he excessively hates those disgusting ones；he excessively respects those respectable ones，he excessively pities those pitiable ones；and he always neglects those neglected ones.Therefore few people know the shortcomings of good ones and brilliant points of bad ones.The sayings goes like this，“One who spoils his child doesn't know his child's evil；greedy man doesn't know seedlings are fat.”That means if one doesn't nurture his virtue，he cannot manage his family well.
【注释】 （1）之：于。辟：朱熹注：“辟，读为僻。”谓偏向一方，不正。焉，代词。相当于“之”。（2）哀矜：～jīn，哀怜；怜悯。（3）敖惰：àoduò，傲慢怠惰。谚：yàn，谚语。即长期流传下来的寓意丰富、文辞固定、简练的古训、俗语。
【原文】 10 所谓治国必先齐其家者，其家不可教而能教人者，无之。 1 故君子不出家而成教于国： 2 孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。《康诰》曰：“如保赤子” 3 ，心诚求之，虽不中不远矣。未有学养子而后嫁者也！一家仁，一国兴仁；一家让，一国兴让；一人贪戾 4 ，一国作乱；其机如此。此谓一言偾事，一人定国 5 。 尧舜 帅天下以仁，而民从之； 桀纣 帅天下以暴而民从之；其所令反其所好，而民不从。是故君子有诸己而后求诸人，无诸己而后非诸人。所藏乎身不恕 6 ，而能喻诸人者，未之有也。故治国在齐其家。《诗》云：“桃之夭夭，其叶蓁蓁；之子于归，宜其家人。”宜其家人，而后可以教国人 7 。《诗》云：“宜兄宜弟。”宜兄宜弟，而后可以教国人 8 。《诗》云：“其仪不忒，正是四国。”其为父子兄弟足法，而后民法之也 9 。此谓治国在齐其家 10 。
【白话译文】
说治国必须先治家的原因：自己家教不行而能教别人的，没有过。所以君子不出家门而实现教育于国内：孝，用来侍奉君主；弟，用来事奉长上；慈，用来使用众人。《尚书·康诰》说：“像保护婴儿一样保护百姓。”心里诚实地这么干，即使做不到恰好，也不会差得很远。从未有过学了养儿然后才出嫁的。一家行仁，一国兴仁；一家行让，一国兴让；一人贪利，一国作乱；事物变化之由就是这样。这叫一句话毁掉事业，一个人安定国家。 尧舜 用仁统帅天下，于是民众顺从之； 桀纣 用暴力统帅天下，于是民众顺从之；他们的命令和他们的爱好相反时，于是民众就不顺从。所以君子必须自己有德行才可以要求别人有德行，必须自己没有过失才可以责备别人。自身没有仁爱待物的胸怀而能晓喻别人践行宽恕的，未曾有过。所以治国在于整治自己的家。《诗·周南·桃夭》说：“桃树少壮出彩霞，浓密叶片青日深。这位姑娘将出阁，和悦善处福满门。”结新家庭，以后可以教国人。《诗·小雅·蓼萧》说：“弟兄和睦相互帮。”当哥哥当弟弟都和睦，以后可以教国人。《诗·曹风·鸤鸠》说：“言行如一不绕弯，带领各国安人环。”这足够为父子兄弟的人们效法。以后民众都要效法。这叫治国在于整治家庭。
【英语译文】
When one manages his family well，he can administrate his state well.This is because that there never existed the situation where one can teach others but he cannot teach his family members.A moral man realizes education in his state without going out.The main points are that being filial to one's monarch，being fraternal to one's elder and superordinates，being kind to common people. Kang Gao in The Book of History reads“We should protect common people like babies.”If one does things honestly he will nearly reach the aim even if he hasn't done well.There never existed the situation where a woman got married after she had learned how to raise a baby.One's state carries out humanity if one's family does so.One's state carries out modesty if one's family does so.One's state riots if one person is greedy.The change of things lies in that.This is called that one words destroys a mission and one person settles down a state.Sage Yao and Great Shun govern the land under the Heaven by means of humanity，consequently all people were obedient to them.Jie in Xia Dynasty and Zhou in Shang Dynasty governed the land under the Heaven by means of violence，consequently all people were obedient to them.When their order and preference went oppositely people weren't obedient to them.Therefore a moral man can ask others to be virtuous on condition that he is virtuous.He can scold others on condition that he has no fault.There never existed the situation where one isn't humanistic but he can make others practice forgiveness.Therefore，when one manages his family well he can administrate his state well. Gorgeous Peaches in Zhounan Ballad in The Book of Songs reads，“Gorgeous peach trees grow under twilight./Dense peach leaves shadow sunlight./This young girl is bound to marry./Being kind，she’ll bring happiness alright.”One establishes his new family and then he can educate his fellows. Tall Wormwood in Lesser Odes in The Book of Songs reads，“Kind brothers help each other.”When elder and younger brothers live harmoniously then one can educate his fellows. Cuckoos in Ballads of Cao State in The Book of Songs reads，“They do as what they say./And they lead the state peacefully.”It's enough to serve a model for fathers and brothers.And later on common people should follow.That means if one manages his family well he can administrate his state well.
【注释】 （1）其家：指自己的家人、家族、其他成员。（2）成教于国：在国内实现教育。（3）“《康诰》曰：‘如保赤子’。”：《尚书·康诰》说，“像保护婴儿一样保护百姓。”（4）贪戾：犹贪利。（5）偾事：fèn shì，败事。（6）非：责备，反对。所藏乎身不恕：自身没有仁爱待物的胸怀而能晓喻别人践行宽恕的。（7）《诗》：《诗·周南·桃夭》。（8）《诗》：《诗·小雅·蓼萧》。（9）《诗》：《诗·曹风·鸤鸠》。（10）此谓治国在齐其家：这叫治国在于整治家庭。
【原文】 11 所谓平天下在治其国者：上老老而民兴孝，上长长而民兴弟，上恤孤而民不倍，是以君子有絜矩之道也 1 。所恶于上，毋以使下；所恶于下，毋以事上；所恶于前，毋以先后；所恶于后，毋以从前；所恶于右，毋以交于左；所恶于左，毋以交于右；此之谓絜矩之道。 2 《诗》云：“乐只君子，民之父母。”民之所好好之，民之所恶恶之，此之谓民之父母。 3 《诗》云：“节彼南山，维石岩岩，赫赫师尹，民具尔瞻。”有国者不可以不慎，辟则为天下僇矣。 4 《诗》云：“殷之未丧师，克配上帝；仪监于殷，峻命不易。”道得众则得国，失众则失国。 5 是故君子先慎乎德。有德此有人，有人此有土，有土此有财，有财此有用。 6 德者本也，财者末也， 7 外本内末，争民施夺。 8 是故材聚则民散，财散则民聚。 9 是故言悖而出者，亦悖而入；货悖而入者，亦悖而出。 10 《康诰》曰：“惟命不于常！”道善则得之，不善则失之矣。 11 《楚书》曰：“楚国无以为宝，惟善以为宝。 12 ”舅犯曰：“亡人无以为宝，仁亲以为宝。 13 ”。《秦誓》曰：“若有一臣，断断兮无他技，其心休休焉，其如有容焉。人之有技，若己有之，人之彦圣，其心好之，不啻若自其口出，寔能容之，以能保我子孙黎民，尚亦有利哉。人之有技，媢疾以恶之，人之彦圣，而违之俾不通，寔不能容，以不能保我子孙黎民，亦曰殆哉。 14 ”唯仁人放流之，逬诸四夷，不与同中国。此谓唯仁人为能爱人，能恶人。 15 见贤而不能举，举而不能先，命也；见不善而不能退，退而不能远，过也。 16 好人之所恶，恶人之所好，是谓拂人之性，菑必逮夫身。 17 是故君子有大道，必忠信以得之，骄泰以失之。 18 生财有大道，生之者众，食之者寡，为之者疾，用之者舒，则财恒足矣。 19 仁者以财发身，不仁者以身发财。 20 未有上好仁而下不好义者也，未有好义其事不终者也，未有府库财非其财者也。 21 孟献子曰：“畜马乘不察于鸡豚，伐冰之家不畜牛羊，百乘之家不畜聚敛之臣，与其有聚敛之臣，宁有盗臣。”此谓国不以利为利，以义为利也。 22 长国家而务财用者，必自小人矣。彼为善之，小人之使为国家，菑害并至。虽有善者，亦无如之何矣！此谓国不以利为利，以义为利也。 23
【白话译文】
说平天下在于治理本国的原因：君主用敬老之道侍奉老人，老百姓就崇尚孝道。君主敬重长上，老百姓就崇尚顺从和敬爱兄长，君主救济年幼无父的孤儿，老百姓就不会欺凌弱小，所以君子有道德规范之道。厌恶上位的缺失，不可凭那种缺失使唤下位；厌恶下位的缺失不可凭那种缺失服事上位；厌恶前面的缺失不可拿那种缺失引领后面；厌恶后面的缺失不可凭那种缺失跟从前面；厌恶右面的缺失不可把那种缺失传给左面；厌恶左面的缺失不可把那种缺失传给右面；这个叫道德规范之道。《诗·小雅·南山有台》说：“和乐坦荡的君子，为民筹划不迟疑。”民众喜爱什么，他喜爱什么，民众厌恶什么，他厌恶什么，他就叫民之父母。《诗·小雅·节南山》说：“高峻宽广终南山，岩石磊磊百重巅。赫赫长官师和尹，民众眼里怒火燃。”治理国家的人，不可以不慎重，偏离了正道，就会被天下人所杀戮。《诗·大雅·文王》说：“殷商未丢民心时，能顺天命保国疆。应把殷商作鉴戒，保国永昌不寻常。”所行之道能够得到民众赞成，就能得到国家，得不到民众赞成就失掉国家。所以君子首先要慎重道德，有明德就有众人，有众人就有土地，有土地就有财货，有财货就有用。德是本，财是末。疏远本，亲近末，弃德取财，争利的人都施行夺取。所以财聚就民散，财散就民聚。所以胡言乱语的人，也听别人胡言乱语。货物胡乱而入也胡乱而出。《尚书·康诰》说：“天命不至于固定不变！”行道好，可以得到它，不好就要失掉它。《楚书》说：“楚国没有什么作为宝物，只有善用作宝物。”这是说不以金玉为宝以人为宝。晋文公的舅舅子犯说：“逃命的人没有什么宝物，只有把爱父母作为宝物。”《尚书·秦誓》曰：“如果有一个小臣，专诚守一，没有别的技能而心胸宽大，好像很能包容。人家有什么技能就像自己所有一样，人家的善美明达，他心中喜爱，不只是像口中说的那样，实际行为的确能包容。因为这样的人能保我子孙和百姓，还大有利用价值呀。人家有什么技能，嫉妒而厌恶，人家的善美明达，他心中反对，想方设法使人家受阻不顺，实际行为没有一点包容表现；因为这样的人不能保我子孙和百姓，真是危险呀。”只有仁人能放逐危险的人，把他们赶到四周荒远之地不许聚集在中国。这是说只有仁人是既能爱人又能厌恶人。发现贤人而不能举，举而不能先，这是怠慢；发现不好的人而不能斥退，斥退又不能远，这是过错。喜爱人家的厌恶，厌恶人家的喜爱，这是违背人的本性，是不仁，灾祸必至己身。所以在高位的君子有正大之道，一定是忠诚信实而取得，骄恣放纵而失掉。开发财源，管理财政有正大之道，生产的人多，吃白饭的人少，制作者急速，使用者舒缓，那么财富经常充足。仁德的人，散财而得民；不仁的人，亡身来发财。没有君主好仁而臣下不好义的，没有好义的事无下场的，没有府库中的财物因贪腐偷盗而流失的。孟献子说：“士初试为大夫的人不应该过问鸡猪小事，卿大夫以上丧祭用冰的人不应该养牛羊，有采地的人不应该养聚敛财物之臣，与其有聚敛财物之臣，宁可有偷盗之臣。”这是说国家不应该以各级官吏的私利为利，要以正义为利。管理国家却竭力于追求财用不讲平衡，一定是从小人开始。他认为是干好事。让小人治国家，天灾人祸相继。虽有贤者也无可如何了！这是说国家不应该以各级官吏的私利为利，要以正义为利。
【英语译文】
When one administrates his state well；he can pacify the whole world.This is because that if the monarch attends the elder in the way of respecting them then common people worship filial piety，that if the monarch respects the elder then common people worship obedience and respect the elder brother，that if the monarch helps orphans then common people won't bully weak and minor persons.Therefore a moral man has moral integrity.When one disgusts the emptiness of superordinate post；he cannot summon his subordinate due to the emptiness.When one disgusts the emptiness of subordinate post；he cannot attend his superordinate due to the emptiness.When one disgusts the emptiness of fore post；he cannot lead the hind one due to the emptiness.When one disgusts the emptiness of hind post；he cannot follow the fore one due to the emptiness.When one disgusts the emptiness of left post；he cannot pass to the right due to the emptiness.This is called moral integrity. Trailing Grasses in Lesser Odes in The Book of Songs reads，“The gentlemen are honest and upright./They help people of the state alright.”He loves what his people love and he hates what his people hate.He is called people's parent. Steep South Mountain in Lesser Odes in The Book of Songs reads，“Steep is the south mountain./Rocks pile upon rocks on top./Famous officers Shi and Yin./All people were angry at them.”A man who governs a state should be cautious and people will kill him if he diverts from the right way. King Wen in Greater Odes in The Book of Songs reads，“When Shang Dynasty still held people's heart./If obeying heaven's order they’ll not perish./We should regard Shang Dynasty as a mirror./It's unusually to keep kingdom prosperous.”He can obtain the state if what he carries is supported by his people.On the contrary，he will lose his state if what he carries isn't supported by his people.Therefore a moral man should first be cautious at his way and virtue.If he is virtuous then he has his people；if he has his people he has his land；if he has his land he has his wealth；if he has his wealth he has its utility.Virtue is the essential and wealth is the end.If one becomes estranged oneself from the essential and keeps close with the end，i.e.ridding off virtue and getting wealth，then benefit-striving men will strive for benefit.Therefore people will disperse while wealth accumulates and people will accumulate while wealth disperses.People who blather love to hear other's blathering.Goods come in and go out in riot way. Kang Gao in the Book of His tory reads，“The mandate of the Heaven won't stay unchanged.”One will get it if he carries out right way and one will lose it if he carries out wrong way. The Book of Chu State reads，“No treasure exists in Chu State and kindness is regarded as its treasure.”This means that gold and jade are not considered as treasure but man is treasure.The uncle of Duke Wen of Jin State said，“A fleeing man has no treasure but treats his parents as treasure.” Tai Shi in the Book of History reads，“A minor courtier is very honest and considerate but hasn't any specific skill.He seems so considerate that other's skill is just like his own；other's virtue and liking are just like his own.His actual actions show that he is really considerate not just in his words.Such kind of man can protect our offspring and common people and he is valuable.On the contrary a person hates and is disgnsted at other's skill，apposes other's virtue，and tries his best to hinder other people.His actual actions don't show that he is not at all considerate.Such kind of man cannot protect our offspring and common people and he is really dangerous.”Only a humanistic man can exile dangerous persons and demote them to the remote and barren region not allowing them stay in mid-region.That means only humanistic man can both love person and be disgusted.It is negligence not to recommend virtuous man while noticing him，and not to recommend virtuous man in first order even doing so.It is fault not to dismiss one from his post while finding out the man isn't upright，and not to make him go far away even dismissing him.It isn't humanity and violence of human nature to like the others，disgust and to be disgusted at what others like.Scourge will befall.Therefore a moral man in high post has right and great way.He surely obtain things due to faithfulness and lose things due to arrogance.There is right ways to develop wealth resources and administrate finance.More people produce and less consume，makers haste and users relax.In that case there is always sufficient wealth.A virtuous and humanistic man disperse wealth and obtain people but an inhumane man loses himself to make fortune.There never existed the situation where a monarch was humanistic but his courtiers weren't righteous.No righteous things didn't produce a good result.Goods in warehouse surely reduce due to theft and corruption.Meng Xian Zi said，“A scholar shouldn't care about affairs of raising pigs and chicken when he first came to the post of minister.Officials above minister shouldn't raise ox and sheep when they use ice in sacrificial ceremony.A man owning feoff land shouldn't keep ministers who gathered wealth.We would keep ministers who steal things rather than keeping wealth-gathering ones.”That means a state shouldn't benefit from the interest of officials at all levels but from their righteousness.Governing a state but trying hard to search for unbalanced wealth is surely started from mean men.The mean men think they did good things.Scourges and man-caused calamity befell successively if mean men govern a state.No methods could save it even if virtuous men existed.It means that a state shouldn't benefit from the interest of officials at all levels but from their righteousness.
【注释】 （1）上老老而民兴孝：上，指君主，皇帝。老老，以敬老之道侍奉老人。民兴孝，老百姓崇尚孝道。上长长而民兴弟：长长zhǎng～，敬重长上。兴弟～tì，崇尚顺从和敬爱兄长。弟，通“悌”。恤孤：存恤（慰抚；救济）孤（无父的幼儿）。倍：通“背”，违背。絜矩：xié～絜，度量。矩，画方形的工具。引申为法度。这里象征道德上的规范。（2）毋以：不可以。（3）《诗》云：“乐只君子，民之父母。”《诗·小雅·南山有台》说：“和乐坦荡的君子，为民筹划不迟疑。”（4）有国者：治理国家的人。辟则为天下僇矣：辟，读作“僻”。邪僻，偏离正道。僇：同“戮”。（5）仪监于殷，峻命不易：仪，《诗》作“宜”。峻，《诗》作“骏”。（6）有德此有人：有德就有人。此，则，就。（7）德者本也，财者末也：者，语气助词。表提顿语气，提请读者注意，可以去掉不译。（8）外本内末：谓疏远本亲近末。争民施夺：争利之人施行夺取。（9）是故财聚则民散，财散则民聚：财聚，即天下之财被为政者搜刮了。财散，即天下之财分散给天下人了。（10）悖：bèi，违逆；违背。（11）道善：指治国治民所行之道好。（12）《楚书》：不详，朱熹集注以《楚语》列于其次，下注：“言不宝金玉而宝善人也。”（13）舅犯：晋文公舅狐偃，字子犯。亡人：晋文公时为公子，出亡在外故称。仁，爱也。事见《檀弓》。（14）媢疾：màojí，嫉妒。（15）迸：通“屏bìng”，斥逐，排除。（16）命：怠慢。君子而未仁者之缺失。（17）菑：古“灾”字。拂：fú，逆，违背。（18）君子：朱熹注：“以位言之。”道，谓居其位而修己治人之术。（19）恒足：经常足够。（20）发身，发财：郑玄注：“发，起也。言仁人有财则务于施与以起身成其令名，不仁之人有身贪于聚敛以起财务成富。”（21）未有府库财非其财者：谓府库中的财物都是合乎正义的，没有违逆出入的。（22）孟宪子：鲁之贤大夫仲孙蔑。畜马乘：士初试为大夫的人。伐冰之家：卿大夫以上丧祭用冰者。百乘之家：有采地者。（23）长：zhǎng，治理，管理。