【文章內容簡介】 play in thetreatment of his inferiors。what he dislikes in inferiors, let him notdisplay in the service of his superiors。what he hates in those who arebefore him, let him not therewith precede those who are behind him。what he hates in those who are behind him, let him not bestow on the left。what he hates to receive on the left, let him not bestow on the right:this is what is called ”The principle with which, as with a measuring square, to regulate one39。s conduct.“『３』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。In the Book of Poetry, it is said, ”How much to be rejoiced in are these princes, the parents of the people!“ When a prince loves what the people love, and hates what the people hate, then is he what is calledthe parent of the people.『４』詩云：「節(jié)彼南山，維石巖巖。赫赫師尹，民具爾瞻?！褂袊卟豢梢圆簧鳌１賱t為天下矣。In the Book of Poetry, it is said, ”Lofty is that southern hill,with its rugged masses of rocks!Greatly distinguished are you, O grandteacher Yin, the people all look up to you.“Rulers of states may not neglect to be they deviate to a mean selfishness, they will be a disgrace in the kingdom.『５』詩云，「殷之未喪師，克配上帝。儀監(jiān)於殷，峻命不易?！沟赖帽姡瑒t得國；失眾，則失國。In the Book of Poetry, it is said, ”Before the sovereigns of theYin dynasty had lost the hearts of the people, they could appear warning from the house of great decree is not easilypreserved.“ This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.『６』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。On this account, the ruler will first take pains about his virtue will give him the the people will give the the territory will give him its the wealth, he will have resources for expenditure.『７』德者本也。財者末也。Virtue is the root。wealth is the result.『８』外本內末，爭民施奪。If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.『９』是故財聚，則民散。財散，則民聚。Hence, the accumulation of wealth is the way to scatter the people。and the letting it be scattered among them is the way to collect thepeople.『１０』是故言悖而出者亦悖而入；貨悖而入者亦悖而出。And hence, the ruler39。s words going forth contrary to right, wille back to him in the same way, and wealth, gotten by improper ways,will take its departure by the same.『１１』康誥曰，「惟命不於常?！沟郎苿t得之，不善則失之矣。In the Announcement to K39。ang, it is said, ”The decree indeed maynot always rest on us“。that is, goodness obtains the decree, and the want of goodness loses it.『１２』楚書曰，「楚國無以為寶；惟善以為寶?！笽n the Book of Ch39。u, it is said, ”The kingdom of Ch39。u does notconsider that to be values, instead, its good men.“『１３』舅犯曰，「亡人，無以為寶；仁親以為寶?！笵uke Wan39。s uncle, Fan, said, ”O(jiān)ur fugitive does not account that to be he considers precious is the affection due to hisparent.“『１４』秦誓曰，「若有一介臣，斷斷兮，無他技，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，疾以惡之，人之彥圣而違之，俾不通，不能容：以不能保我子孫黎民，亦曰殆哉。In the Declaration of the Duke of Ch39。in, it is said, ”Let me havebut one minister, plain and sincere, not pretending to other abilities,but with a simple, upright, mind。and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds acplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:such a minister will be able to preserve my sons and grandsons and blackhaired people, and benefits likewise to the kingdom may well be looked for from if it be his character, when he finds men of ability, to be jealous and hate them。and, when he finds acplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people。and may he not also be pronounced dangerous to the state?“『１５』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。It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Auddle is in accordance with the saying, ”It is only the truly virtuous man who can love or who can hate others.“『１６』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。To see men of worth and not be able to raise them to office。toraise them to office, but not to do so quickly:this is see bad men and not be able to remove them。to remove them, but notto do so to a distance:this is weakness.『１７』好人之所惡，惡人之所好：是謂拂人之性。必逮夫身。To love those whom men hate, and to hate those whom men love。thisis to outrage the natural feeling of cannot fail to e down on him who does so.『１８』是故君子，有大道必忠信以得之；驕泰以失之。Thus we see that the sovereign has a great course to show entire selfdevotion and sincerity to attain it, and by prideand extravagance he will fail of it.『１９』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。There is a great course also for the production of the producers be many and the consumers there be activity in theproduction, and economy in the the wealth will alwaysbe sufficient.『２０』仁者，以財發(fā)身。不仁者，以身發(fā)財。The virtuous ruler, by means of his wealth, makes himself vicious ruler accumulates wealth, at the expense ofhis life.『２１』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。Never has there been a case of the sovereign loving benevolence,and the people not loving has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, did not continue in the sovereign39。s possession.『２２』孟獻子曰，「畜馬乘，不察於雞豚。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。此謂國不以利為利，以義為利也。The officer Mang Hsien said, ”He who keeps horses and a carriagedoes not look after fowls and family which keeps its stores of ice does not rear cattle or , the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the to have such a minister, it were better for that house to have one who should rob it of its revenues.“ This is in accordance with the saying:”I