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39

大學之道,在明明德,在親民,在止於至善。知止而後有定,定而後能靜,靜而後能安,安而後能慮,慮而後能得。物有本末,事有終始,知所先後,則近道矣。

古之欲明明德於天下者,先治其國;欲治其國者,先齊其家;欲齊其家者,先修其身;欲修其身者,先正其心;欲正其心者,先誠其意;欲誠其意者,先致其知,

致知在格物。

物格而後知至,知至而後意誠,意誠而後心正,心正而後身修,身修而後家齊,家齊而後國治,國治而後天下平。自天子以至於庶人,壹是皆以修身為本。其本亂而末治者否矣,其所厚者薄,而其所薄者厚,未之有也!此謂知本,此謂知之至也。

所謂誠其意者,毋自欺也,如惡惡臭,如好好色,此之謂自謙,故君子必慎其獨也!小人閒居為不善,無所不至,見君子而後厭然,掩其不善,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。

曾子曰:「十目所視,十手所指,其嚴乎!」富潤屋,德潤身,心寬體胖,故君子必誠其意。《詩》雲:「瞻彼淇澳,菉竹猗猗。有斐君子,如切如磋,如琢如磨。瑟兮間兮,赫兮喧兮。有斐君子,終不可喧兮!」「如切如磋」者,道學也;「如琢如磨」者,自修也;「瑟兮喧兮」者,恂栗也;「赫兮喧兮」者,威儀也;「有斐君子,終不可喧兮」者,道盛德至善,民之不能忘也。

《詩》雲:「於戲前王不忘!」君子賢其賢而親其親,小人樂其樂而利其利,此以沒世不忘也。

《康誥》曰:「克明德。」《太甲》曰:「顧諟天之明命。」《帝典》曰:「克明峻德。」皆自明也。

湯之盤銘曰:「苟日新,日日新,又日新。」《康誥》曰:「作新民。」《詩》曰:「周雖舊邦,其命惟新。」是故君子無所不用其極。

《詩》雲:「邦畿千里,惟民所止。」《詩》雲:「緡蠻黃鳥,止於丘隅。」子曰:「於止,知其所止,可以人而不如鳥乎?」

《詩》雲:「穆穆文王,於緝熙敬止!」為人君,止於仁;為人臣,止於敬;為人子,止於孝;為人父,止於慈;與國人交,止於信。

子曰:「聽訟,吾猶人也,必也使無訟乎!」無情者不得盡其辭,大畏民志。

此謂知本。

所謂修身在正其心者:身有所忿懥,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。心不在焉,視而不見,聽而不聞,食而不知其味。此謂修身在正其心。

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!故諺有之曰:「人莫知其子之惡,莫知其苗之碩。」此謂身不修不可以齊其家。

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。《康誥》曰:「如保赤子」,心誠求之,雖不中不遠矣。未有學養子而後嫁者也!

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。

堯、舜率天下以仁,而民從之;桀、紂率天下以暴,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。故治國在齊其家。

《詩》雲:「桃之夭夭,其葉蓁蓁;之子於歸,宜其家人。」宜其家人,而後可以教國人。《詩》雲:「宜兄宜弟。」宜兄宜弟,而後可以教國人。《詩》雲:「其儀不忒,正是四國。」其為父子兄弟足法,而後民法之也。此謂治國在齊其家。

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,是以君子有絜矩之道也。

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□矩之道。

《詩》雲:「樂連君子,民之父母。」民之所好好之,民之所惡惡之,此之謂民之父母。

《詩》雲:「節彼南山,維石岩岩。赫赫師尹,民具爾瞻。」有國者不可以不慎,辟則為天下戮矣。

《詩》雲:「殷之未喪師,克配上帝。儀監于殷,峻命不易。」道得眾則得國,失眾則失國。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。德者本也,財者末也,外本內末,爭民施奪。是故財聚則民散,財散刖民聚。是故言悖而出者,亦悖而入;貨悖而入者,亦悖而出。

《康誥》曰:「惟命不于常!」道善則得之,不善則失之矣。

楚書曰:「楚國無以為寶,惟善以為寶。」

舅犯曰:「亡人無以為寶,仁親以為寶。」

《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;人之彥聖,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,媢嫉以惡之;人之彥聖,而違之俾不通。實不能容,以不能保我子孫黎民,亦曰殆哉!」

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。

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。

好人之所惡,惡人之所好,是謂拂人之性,災必逮夫身。

是故君子有大道,必忠信以得之,驕泰以失之。

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。

仁者以財發身,不仁者以身發財。

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。

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。

長國家而務財用者,必自小人矣。彼為善之,小人之使為國家,災害並至。雖有善者,亦無如之何矣!此謂國不以利為利,以義為利也。

BOOK XXXIX.

1What the Great Learning teaches, is to illustrate illustrious virtue; to love the people 2; and to rest in the highest excellence.The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there will be careful deliberation, and that deliberation will be followed by the attainment (of the desired end).Things have their root and their branches; affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught (in the Great Learning).

The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.

The extension of knowledge is by the investigation of things 3.

Things being investigated, their knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy. From the son of Heaven down to the multitudes of the people, all considered the cultivation of the person to be the root (of everything besides). It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and at the same time what was of slight importance has been greatly cared for 4. This is called 'knowing the root,' this is called 'the perfection of knowledge.'

What is called 'making the thoughts sincere' is the allowing no self-deception;--as when we hate a bad smell and love what is beautiful, naturally and without constraint. Therefore the superior man must be watchful over himself when he is alone. There is no evil to which the small man, dwelling retired, will not proceed; but when he sees a superior man, he tries to disguise himself, concealing his evil, and displaying what is good. The 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.

Zang-dze said, 'What ten eyes behold, what ten hands point to, is to be regarded with reverence 5. (As) riches adorn a house, so virtue adorns the person. When the mind becomes enlarged, the body appears at ease. Therefore the superior man is sure to make his thoughts sincere.

It is said in the Book of Poetry (I, v, ode 1, 1), (That expression), 'as knife and file make smooth the bone,' indicates the effect of learning. 'Like jade by chisel wrought and stone' indicates that of self-culture. 'Grave and of dignity serene' indicates the feeling of cautious reverence. 'With force of will as plainly seen' indicates an awe-inspiring deportment. (The lines),

'Accomplished, elegant in mien,
Him can we ne'er forget,'
indicate how when virtue is complete, and excellence extreme, the people cannot forget them.

It is said in the Book of Poetry (IV, i, ode 4),

'The former kings in mind still bear, What glory can with theirs compare?'
Superior men deem worthy whom they deemed worthy, and love whom they loved. The inferior people delight in what they delighted in, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.

It is said in the Announcement to the Prince of Khang (Shû, V, ix, 3),'He was able to make his virtue illustrious.'It is said in the Thâi Kiâ, 'He kept his eye continually on the bright requirements of Heaven' (Shû, III, v, sect. 1, 2).It is said in the Canon of the Tî (Yâo), 'He was able to make illustrious his lofty virtue' (Shû, I, 2).These (passages) all show how (those sovereigns) made themselves illustrious.

On the bathing-tub of Thang 6, the following words were engraved, 'If you can one day renovate yourself, do so from day to day. Yea, daily renovate yourself.'In the Announcement to the Prince of Khang it is said, 'Stir up the new people' (Shû, V, ix, 7).In the Book of Poetry it is said (III, i, 1, 1),

'The state of Kâu had long been known;
Heaven's will as new at last was shown.'
Therefore the superior man in everything uses his utmost endeavours 7.

It is said in the Book of Poetry (IV, iii, 3),

'A thousand lî extends the king's domain,
And there the people to repose are fain.'
And in another place (II, viii, i),
'Twitters fast the oriole
Where yonder bends the mound,
The happy little creature
Its resting-place has found.'
The Master said, 'Yes, it rests; it knows where to rest. Can one be a man, and yet not equal (in this respect) to this bird?'

It is said in the Book of Poetry (III, i, 1, 4),

'Deep were Wan's thoughts, sustained his ways;
And reverent in each resting-place.'
As a ruler, he rested in benevolence; as a minister, he rested in respect; as a son, he rested in filial piety; as a father, he rested in kindness; in intercourse with his subjects, he rested in good faith.

The Master said, 'In hearing litigations, I am like any other body.' What is necessary is to cause the people to have no litigations, so that those who are devoid of truth shall find it impossible to carry out their speeches, and a great awe be struck into the minds of the people.

This is called 'knowing the root 8.'

What is meant by 'The cultivation of the person depends on the rectifying of the mind' (may be thus illustrated):--If a man be under the influence of anger, his conduct will not be correct. The same will be the case, if he be under the influence of terror, or of fond regard, or of sorrow and distress. When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we eat. This is what is meant by saying that 'the cultivation of the person depends on the rectifying of the mind.'

What is meant by 'The regulation of the family depends on the cultivation of the 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 with a feeling of respect; partial where they feel sorrow and compassion; partial where they are arrogant and rude. Thus 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 good qualities (of the object of their hatred). Hence it is said, in the common adage, 'A man does not know the badness of his son; he does not know the richness of his growing corn.' This is what is meant by saying, that 'if his person be not cultivated, a man cannot regulate his family.'

What is meant by 'In order to govern well his state, it is necessary first to regulate his family' is this:--It is not possible for one to teach others while he cannot teach his own family. Therefore the superior man (who governs a state), without going beyond his family, completes the lessons for his state. There is filial piety;--it has its application in the service of the ruler. There is brotherly obedience;--it has its application in the service of elders. There is kindly gentleness;--it has its application in the employment of the multitudes. It is said in the Announcement to the Prince of Khang (Shû, V, ix, 9), '(Deal with the people), as if you were watching over an infant.' If (a mother) be really anxious about it, though she may not hit (exactly the wants of her infant), she will not be far from doing so. There never has been (a girl) who learned (first) to bring up an infant that she might afterwards be married.

From the loving (example) of one family, a whole state may become loving, and from its courtesies, courteous, while from the ambition and perverseness of the One man, the whole state may be thrown into rebellious disorder;--such is the nature of the influence. This is in accordance with the saying, 'Affairs may be ruined by a single sentence; a state may be settled by its One man.'

Yâo and Shun presided over the kingdom with benevolence, and the people followed them. Kieh and Kâu did so with violence, and the people followed them. When the orders of a ruler are contrary to what he himself loves to practise the people do not follow him.

Therefore the ruler must have in himself the (good) qualities, and then he may require them in others; if they are not in himself, he cannot require them in others. Never 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. Thus we see how 'the government of the state depends on the regulation of the family.'

In the Book of Poetry it is said (I, i, 6, 3),

'Graceful and young the peach-tree stands,
Its foliage clustering green and full.
This bride to her new home repairs;
Her household will attest her rule.'
Let the household be rightly ordered, and then the people of the state may be taught.In another ode it is said (II, ii, 9, 3),
'In concord with their brothers may they dwell!'
Let rulers dwell in concord with all their brethren, and then they may teach the people of their states.In a third ode it is said (I, xiv, 3, 3),
'His movements without fault or flaw beget
Good order for his rule throughout the state.'
When the ruler as a father, a son, an elder brother or a younger, is a model for imitation, then the people imitate him. These (passages) show how 'the government of a state depends on the regulation of the family.'

What is meant by 'The making the whole kingdom peaceful and happy depends on the government of its states' is this:--When the superiors behave to their aged as the aged should be behaved to, the people become filial; when they behave to their elders as elders should be behaved to, the people learn brotherly submission; when they treat compassionately the young and helpless, the people do the same. Thus the superior man has a principle with which, as with a measuring square, to regulate his course.

What a man dislikes in his superiors, let him not display in his treatment of his inferiors; and what he dislikes in his inferiors, let him not display in his service of his superiors: what he dislikes in those who are before him, let him not therewith precede those who are behind him; and what he dislikes in those who are behind him, let him not therewith follow those who are before him: what he dislikes to receive on the right, let him not bestow on the left; and what he dislikes 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 one's course.'

In the Book of Poetry it is said (II, ii, 7, 3),

'To be rejoiced in are these noble men,
The parents of the people!'
When (a ruler) loves what the people love, and hates what the people hate, then is he what is called 'The Parent of the People.'

In the Book of Poetry it is said (II, iv, 7, 1),

'That southern hill, sublime, uprears its craggy height;
Such thou, Grand-master Yin, before the nation's sight!'
Rulers of states should not neglect to be careful. If they deviate (to a selfish regard only for themselves), they will be counted a disgrace throughout the kingdom.

In the Book of Poetry it is said (III, i, 1, 6),

'Ere Shang had lost the nation's heart,
Its monarchs all with God had part
In sacrifice. From them we see
'Tis hard to keep High Heaven's decree.'
This shows that by gaining the people, the state is gained; and by losing the people, the state is lost.Therefore the ruler should first be careful about his (own) virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure.Virtue is the root; wealth is the branches. If he make the root his secondary object, and the branches his primary object, he will only quarrel with the people, and teach them rapine. Hence the accumulation of wealth is the way to scatter the people, and the distribution of his wealth is the way to collect the people. Hence (also), when his words go forth contrary to right, they will come back to him in the same way, and wealth got by improper ways will take its departure by the same.

It is said in the Announcement to the Prince of Khang (Shû, V, ix, 2, 3), 'The decree (of Heaven) is not necessarily perpetual.' That is, goodness obtains the decree, and the want of goodness loses it.

In a Book of Khû it is said 9, 'The state of Khû does not consider (such a toy) to be precious. Its good men are what it considers to be precious.'

Fan, the maternal uncle (of duke Wan of Zin), said, 'A fugitive (like you) should not account (that) to be precious. What he should consider precious is the affection due (even) to his (deceased) parent 10.'

It is said in the Speech of (duke Mû of) Khin (Shû, V, xxx, 6, 7), 'Let me have but one minister, plain and sincere, not possessed of other abilities, but with a simple, upright, and at the same time a generous, mind, regarding the talents of others as if they were his own; and when he finds accomplished 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 other benefits (to the state) may well be expected from him. But if (it be his character), when he finds men of ability, to be jealous of them and hate them; and, when he finds accomplished and perspicacious men, to oppose them, and not allow their advancement, showing himself really not able to bear them,--such a man will not be able to protect my sons and grandsons, and black-haired people; and may he not also be pronounced dangerous (to the state)?'

It is only the truly virtuous man that can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell with him in the Middle states. This is in accordance with the saying, 'It is only the truly virtuous man who can love others or can hate others.'

To see men of worth, and not be able to raise them to office; to raise them to office, but not to do so quickly:--this is treating them with disrespect. To see bad men, and not to be able to remove them; to remove them, but not to do so to a distance:--this is weakness.

To love those whom men hate, and to hate those whom men love:--this is to outrage the natural feeling of men. Calamities are sure to come on him who does so.

Thus we see that the ruler has a great course to pursue. He must show entire self-devotion and sincerity to succeed, and by pride and extravagance he will fail.

There is a great course (also) for the production of wealth. Let the producers be many, and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient.

The virtuous (ruler) uses his wealth so as to make himself more distinguished. The vicious ruler will accumulate wealth, even though it cost him his life.

Never has there been a case of the superior loving benevolence, and his inferiors not loving righteousness. Never has there been a case where (his inferiors) loved righteousness, and the business (of the superior) has not reached a happy issue. Never has there been a case where the wealth accumulated in the treasuries and arsenals (of such a ruler and people) did not continue to be his.

Mang Hsien-dze 11 said, 'He who keeps his team of horses 12 does not look after fowls and pigs. The family which has its stores of ice 13 does not keep cattle or sheep. The house which possesses a hundred chariots 14 should not keep a grasping minister to gather up all the taxes for it. Than have such a minister, it would be better to have one who would rob it of its revenues.' This is in accordance with the saying, 'In a state gain should not be considered prosperity; its prosperity lies in righteousness.'

When he who presides over a state or a family makes his revenues his chief business, he must be under the influence of some small man. He may consider him to be good; but when such a person is employed in the administration of a state or family, calamities and injuries will befall it together; and though a good man (may take his place), he will not be able to remedy the evil. This illustrates (again) the saying, 'In a state gain should not be considered prosperity; its prosperity should be sought in righteousness.'

Notes

1. See the introductory notice, vol. xxvii, pp. 53, 54.

2. The text of the Tâ Hsio, since the labours of Kû Hsî upon it, reads here--'to renovate,' instead of 'to love,' the people. Kû adopted the alteration from Po-shun, called also Ming-tâo, one of his 'masters,' the two brothers Khang; but there is really no authority for it.

3. There is great difficulty in determining the meaning of this short sentence. What Kang and Khung Ying-tâ say on it is unsatisfactory. Kû introduces a long paragraph explaining it from his master Khang;--see Chinese Classics, vol. i, pp. 229, 239.

4. Here ends the first chapter of the Book according to the arrangement of Kû Hsî. He says that it is 'the words of Confucius, handed down by Zang-dze,' all the rest being the commentary of Zang-dze, recorded by his disciples. The sentiments in this chapter are not unworthy of Confucius; but there is no evidence that they really proceeded from him, nor of the other assertions of Kû. See what is said on the subject in the introductory notice.

5. This saying is from Zang-dze; but standing as it does alone and apart, it gives no sanction to the view that the first chapter was handed down by him, or the rest of the Book compiled by his disciples. Rather, the contrary. 'The ten eyes and ten hands,' says Lo Kung-fân, 'indicate all the spirits who know men's inmost solitary thoughts.'

6. A fact not elsewhere noted. But such inscriptions are still common in China.

7. The repeated use of 'new,' 'renovated,' in this paragraph, is thought to justify the change of 'loving the people,' in paragraph 1, to 'renovating the people;' but the object of the renovating here is not the people.

8. It is certainly difficult to see bow paragraphs 13, 14 stand where they do. Lo Kung-fân omits them.

9. The narratives about Khû, Section II, Article 5, in the 'Narratives of the States.' The exact characters of the text are not found in the article, but they might easily arise from what we do find. An officer of Zin is asking Wang-sun Wei, an envoy from Khû, about a famous girdle of that state. The envoy calls it a toy, and gives this answer.

10. See vol. xxvii, page 165, paragraph 19.

11. The worthy minister of Lû, mentioned in vol. xxvii, p. 154, et al. His name was Kung-sun Mieh. Hsien was his posthumous title.

12. An officer who has just attained to be a Great officer, and received from the ruler the carriage of distinction.

13. To be used in sacrificing; but, we may suppose, for other uses as well.

14. A dignitary, possessing an appanage.

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IATHPublished by The Institute for Advanced Technology in the Humanities, © Copyright 2003 by Anne Kinney and the University of Virginia