【正文】 shis chief business, he must be under the influence of some small, may consider this man to be good。小人之使為國家，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。百乘之家不畜聚斂之臣，與其有聚斂之臣。s possession.『２２』孟獻子曰，「畜馬乘，不察於雞豚。未有府庫財非其財者也。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。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。為之者疾，用之者舒。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。必逮夫身。toraise them to office, but not to do so quickly:this is see bad men and not be able to remove them。見不善而不能退，退而不能遠，過也。此謂唯仁人，為能愛人，能惡人。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。in, it is said, ”Let me havebut one minister, plain and sincere, not pretending to other abilities,but with a simple, upright, mind。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?！笵uke Wan39。u, it is said, ”The kingdom of Ch39。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。In the Announcement to K39。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。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。財散，則民聚。wealth is the result.『８』外本內(nèi)末，爭民施奪。財者末也。有德，此有人；有人，此有土；有土，此有財；有財，此有用。」道得眾，則得國；失眾，則失國。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?！褂袊卟豢梢圆簧鳌n 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?！姑裰煤弥?；民之所惡惡之。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。what he hates in those who arebefore him, let him not therewith precede those who are behind him。What a man dislikes in his superiors, let him not display in thetreatment of his inferiors。所惡於左，毋以交於右。所惡於後，毋以從前。所惡於下，毋以事上。when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission。是以君子有榘之道也。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。In the Book of Poetry, it is said, ”In his deportment there isnothing wrong。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。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?！挂似浼胰耍峥梢越虈?。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。無諸己，而後非諸人。其所令反其所好，而民不從。a kingdom may be settled by its One man.“『４』堯舜帥天下以仁，而民從之。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。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?！闺m不中、不遠矣，未有學養(yǎng)子，而後嫁者也。孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也。)『１』所謂治國必先齊其家者：其家不可教，而能教人者，無之。he does not know the richness of his growingcorn.“『３』此謂身不修，不可以齊其家。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。partial where they stand in awe and reverence。s family depends on thecultivation of his person is this:men are partial where they feel affection and love。故好而知其惡，惡而知其美者，天下鮮矣。之其所哀矜而辟焉。之其所賤惡而辟焉。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。we hear anddo not understand。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。有所好樂，則不得其正。)『１』所謂修身在正其心者：身有所忿，則不得其正。故君子必誠其意?！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。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 h