【正文】 ption, as when we hate a bad smell, and as when we love whatis is called , the superior man must be watchful over himself when he is alone.『２』小人閑居為不善，無所不至，見君子，而後厭然。人之視己，如見其肺肝然，則何益矣。故君子必慎其獨也。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(yán)乎。心廣體胖。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。有所恐懼，則不得其正。有所憂患，則不得其正。When the mind is not present, we look and do not see。we eat and do not know the taste of what we eat.『３』此謂修身在正其心。)『１』所謂齊其家在修其身者：人之其所親愛而辟焉。之其所畏敬而辟焉。之其所敖惰而辟焉。What is meant by “The regulation of one39。partial where they despise and dislike。partial where they feel sorrow and passion?！笻ence it is said, in the mon adage,”A man does not know thewickedness of his son。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。故君子不出家，而成教於國。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。In the Announcement to K39。其機(jī)如此，此謂一言僨事，一人定國。such is the nature of the verifies the saying, ”Affairs may be ruined by a single sentence。桀紂帥天下以暴，而民從之。是故君子，有諸己，而後求諸人。所藏乎身不恕而能喻諸人者，未之有也。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。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?！挂诵忠说?，而後可以教國人?！蛊錇楦缸有值茏惴?，而後民法之也。he rectifies all the people of the state.“ Yes。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。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 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。所惡於前，毋以先後。所惡於右，毋以交於左。此之謂榘之道。what he dislikes in inferiors, let him notdisplay in the service of his superiors。what he hates in those who are behind him, let him not bestow on the left。s conduct.“『３』詩云：「 樂只君子，民之父母。此之謂民之父母。赫赫師尹，民具爾瞻。辟則為天下矣。儀監(jiān)於殷，峻命不易。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。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。Virtue is the root。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。Hence, the accumulation of wealth is the way to scatter the people。And hence, the ruler39。」道善則得之，不善則失之矣。ang, it is said, ”The decree indeed maynot always rest on us“?！笽n the Book 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。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。In the Declaration of the Duke of Ch39。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 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。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。To see men of worth and not be able to raise them to office。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。To love those whom men hate, and to hate those whom men love。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。則財恒足矣。不仁者，以身發(fā)財。未有好義，其事不終者也。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。伐冰之家不畜牛羊。寧有盜臣。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 mini