【正文】 hen he is alone.『２』小人閑居為不善，無所不至，見君子，而後厭然。其不善，而著其善。人之視己，如見其肺肝然，則何益矣。此謂誠於中，形於外。故君子必慎其獨也。There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is other beholds him, as if he saw his heart and reins。of what use is his disguise? This is an instance of the saying”What truly is within will be manifested without.“ Therefore, the superior man must be watchful over himself when he is alone.『３』曾子曰，「十目所視，十手所指，其嚴乎?！筎he disciple Tsang said, ”What ten eyes behold, what ten handspoint to, is to be regarded with reverence!“『４』富潤屋，德潤身。心廣體胖。故君子必誠其意。Riches adorn a house, and virtue adorns the mind isexpanded, and the body is at , the superior man must make his thoughts (右傳之七章，釋正心修身。)『１』所謂修身在正其心者：身有所忿，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。What is meant by, ”The cultivation of the person depends on rectifying the mind may be thus illustrated:If a man be under the influence of passion he will be incorrect in his will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.『２』心不在焉，視而不見，聽而不聞，食而不知其味。When the mind is not present, we look and do not see。we hear anddo not understand。we eat and do not know the taste of what we eat.『３』此謂修身在正其心。This is what is meant by saying that the cultivation of the persondepends on the rectifying of the (右傳之八章，釋修身齊家。)『１』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。What is meant by “The regulation of one39。s family depends on thecultivation of his person is this:men are partial where they feel affection and love。partial where they despise and dislike。partial where they stand in awe and reverence。partial where they feel sorrow and passion。partial where they are arrogant and it is that there are few men in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excellences of the object of their hatred.『２』故諺有之曰，「人莫知其子之惡，莫知其苗之碩?！笻ence it is said, in the mon adage,”A man does not know thewickedness of his son。he does not know the richness of his growingcorn.“『３』此謂身不修，不可以齊其家。This is what is meant by saying that if the person be not cultivated, a man cannot regulate his (右傳之九章，釋齊家治國。)『１』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，而成教於國。孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也。What is meant by ”In order rightly to govern the state, it is necessary first to regulate the family,“ is this:It is not possible for one to teach others, while he cannot teach his own , the ruler, without going beyond his family, pletes the lessons for the is filial piety:therewith should be is fraternal submission:therewith elders and superiors should be is kindness:therewith the multitude should be treated.『２』康誥曰，「如保赤子，心誠求之?！闺m不中、不遠矣，未有學養(yǎng)子，而後嫁者也。In the Announcement to K39。ang, it is said, ”Act as if you were watching over an infant.“ If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing never has been a girl who learned to bring up a child, that she might afterwards marry.『３』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。From the loving example of one family a whole state bees loving,and from its courtesies the whole state bees courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder。such is the nature of the verifies the saying, ”Affairs may be ruined by a single sentence。a kingdom may be settled by its One man.“『４』堯舜帥天下以仁，而民從之。桀紂帥天下以暴，而民從之。其所令反其所好，而民不從。是故君子，有諸己，而後求諸人。無諸己，而後非諸人。所藏乎身不恕而能喻諸人者，未之有也。Yao and Shun led on the kingdom with benevolence and the peoplefollowed and Chau led on the kingdom with violence, and people followed orders which these issued were contrary to the practices which they loved, and so the people did not follow this account, the ruler must himself be possessed of the good qualities, and then he may require them in the must not have the bad qualities in himself, and then he may require that they shall not be in the has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.『５』故治國在齊其家。Thus we see how the government of the state depends on the regulation of the family.『６』詩云，「桃之夭夭，其葉蓁蓁，之子於歸，宜其家人?！挂似浼胰耍峥梢越虈?。In the Book of Poetry, it is said, ”That peach tree, so delicateand elegant!How luxuriant is its foliage!This girl is going to her husband39。s will rightly order her household.“ Let the household be rightly ordered, and then the people of the state may be taught.『７』詩云，「宜兄宜弟?！挂诵忠说埽峥梢越虈?。In the Book of Poetry, it is said, ”They can discharge their dutiesto their elder can discharge their duties to their younger brothers.“ Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.『８』詩云，「其儀不忒，正是四國?！蛊錇楦缸有值茏惴?，而後民法之也。In the Book of Poetry, it is said, ”In his deportment there isnothing wrong。he rectifies all the people of the state.“ Yes。when theruler, as a father, a son, and a brother, is a model, then the people imitate him.『９』此謂治國，在齊其家。This is what is meant by saying, ”The government of his kingdomdepends on his regulation of the family.“第十章（右傳之十章，釋治國平天下）『１』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。是以君子有榘之道也。What is meant by ”The making the whole kingdom peaceful and happydepends on the government of his state,“ this:When the sovereign behaves to his aged, as the aged should be behaved to, the people bee final。when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission。when the sovereign treats passionately the young and helpless, the people do the the ruler has a principle with which, as with a measuring square, he may regulate his conduct.『２』所惡於上，毋以使下。所惡於下，毋以事上。所惡於前，毋以先後。所惡於後，毋以從前。所惡於右，毋以交於左。所惡於左，毋以交於右。此之謂榘之道。What a man dislikes in his superiors, let him not dis