1、uguzhguutinxipng家齐而后国治,国治而后天下平。yzhnztizshrnbnxijiyshyshwin自天子以至于庶人,一是皆以修身为本,qbzhqsuhurbnlunufyrmzhsuq所其而,薄者厚所其;矣否,者治末而乱本其bzhhuwizhyuycwizhbncwizhzhzhy薄者厚,未之有也。此谓知本,此谓知之至也。suwichrwzxizhqy所谓诚其意者,毋自欺也。如恶恶臭,czhwizghorhodbshnqysjnzqi。也故之谓自慊。君子必慎其独如好好色,此zhjinjnzubxiornxinjynwibshnwsu小人闲居为不善,无所不至,见君子而后厌ryn
2、qbnzhjshnjinrnzhshrn然,掩其不善,而著其善。人之视己,如见其fignrnchzwiychngyzhngxwi肺肝然,则何益矣?此谓诚于中,形于外。shmsushdjnzgzngzyuy故君子必慎其独也。曾子曰:“十目所视,shshusuzhqynhdrnshnfnwxngung十手所指,其严乎!”富润屋,德润身,心广gjnzytpn体胖,故君子必诚其意。zhnynshbqyzhlyyufi诗云:“瞻彼淇澳,菉竹猗猗;有斐rqircujnzsxxinxrzhuxhm君子,如切如磋,如琢如磨;瑟兮僴兮,赫兮zhngxunxbkjnqiryufizxunx暄兮;有斐君子,终不可諠
3、兮!” 如切如yzcuzhxixsydoxuzh磋者,道学也;如琢如磨者,自修也; 瑟兮xinxxunyufihlxnyxwiyyxzhzh斐有;也威仪,者兮喧兮赫;也慄恂,者兮僴jnzzhngbkxunxzhdoshnmnzh君子,终不可諠兮者,道盛德至善,民之bngwngy不能忘也。shynwhqinwngbngjnzxixin诗云:“呜呼!前王不忘!”君子贤其贤shrqnqqnxiornllrmcy而亲其亲,小人乐其乐而利其利,此以没世不ywng忘也。knggoyukjiyuit康诰曰:“克明德。”太甲曰:tinzhmngmngkngdindyujnsh“顾諟天之明命.”帝典曰:克明峻y
4、mjiz德.”皆自明也。tngrzhrxnrxnyupnggu汤之盘铭曰:“苟日新,日日新,yushyuknggoyurxnnnmzux又日新。”康诰曰:“作新民”诗曰:zhusujibngqmngwixnshjnzwsub“周虽旧邦,其命惟新。”是故君子无所不jqny用其极。nbngjqinliwnsuzh诗云:“邦畿千里,惟民所止。”mnmnshynhungniozhyyuzqiy:曰子”。隅丘于止,黄鸟蛮缗“:云诗zhzhqsuzhkyrrbnioh“于止,知其所止。可以人而不如鸟乎?”mnmwngxjngzhwjwir“穆穆文王,於缉熙敬止!”为人zhzhynzhwnzyngjnwnc
5、hn君,止于仁;为人臣,止于敬;为人子,止于ywnfnzhxioycjiozhyxn孝;为人父,止于慈;与国人交,止于信。sngwngtngyurnyyshwyuz子曰:“听讼,吾犹人也;必也使无讼bdhqngzhdicwnzh乎!”无情者,不得尽其辞,大畏民志。此谓bnzh知本。?ixishnzizhxnzhshnyusuf所谓修身在正其心者:身有所忿懥,则zngyusukngjngyusu不得其正;有所恐惧,则不得其正;有所zzhholngyusuyuhunzng好乐,则不得其正;有所忧患,则不得其正.xnqzhtngnbiynrshbnsh心不在焉,视而不见,听而不闻,食而不知其cwxn
6、wi味.此谓修身在正其心。isuzhqnrnzhqiqjizshn所谓齐其家在修其身者:人之其所亲爱pynrwijrprwsuzhqnynsuzhqp辟而敬畏所其之,焉辟而恶贱所其之,焉僻而ynzhqsuijnsuduyno焉,之其所哀矜而辟焉,之其所傲惰而辟焉。orzhqrzhtinxixinyqmizh故好而知其恶, 恶而知其美者,天下鲜矣。mzhqmiozhzzhzhyurnmynyu故谚有之曰:“人莫知其子之恶,莫知其苗之cwishnshuxibkyqji硕。”此谓身不修,不可以齐其家。jibkzhxinqjizh 所谓治国必先齐其家者,其家不可grnngjiornzhwzhjnzbr
7、chngchji教,而能教人者,无之。故君子不出家,而成ji教于国。ozhsuyshjnyzhsuyshzhngyt;事长也所以孝者,所以事君也;悌者,yurbochzhsuyshzhngyknggoc慈者,所以使众也。康诰曰:“如保赤zhngyubyunybxnchngqizhsuwiz子。”心诚求之,虽不中,不远矣。未有yjizxuyngzhu学养子而后嫁者也。yguxngrnyjirngyguxngrngryji;国兴让一家兴仁;让,一国家一仁,一fccwiyyyyrntnlzulunj一人贪戾,一国作乱。其机如此,此谓一言偾ycrmnzhrnshdngguoshnshuitinxiyr
8、n。之从民而,仁以下天率舜尧。国定人一,事jizhushuybncngzhqsulngfnqsu桀纣率天下以暴,而民从之。其所令反其所shjnzyuzhjuqingzhhonbcng好,而民不从。是故君子有诸己,而后求诸人;zhjufizhrnsucnghshnb无诸己,而后非诸人。所藏乎身不恕,而能yzhrnzhgizhyuyqji喻诸人者,未之有也。故治国在齐其家。toshyyzhnzhnzhzhyoyo诗云:“桃之夭夭,其叶蓁蓁。之jirnkyuzyguqoyyjirn子于归,宜其家人。”宜其家人,而后可以教yxingshynxingdnd国人。诗云:“宜兄宜弟。”宜兄宜弟,kyshji
9、obnyutn而后可以教国人。“其仪不忒,zhngshfzxingdzfsumnfqizh正是四国。”其为父子兄弟足法,而后民法之cwizhyguji也。此谓治国在齐其家。rloguzhshnglozisuwipngtinxi 所谓平天下在治其国者,上老老,而gmnxngxiomnxngxngzhngshrt民兴孝;上长长,而民兴悌;上恤孤,shyjnzbnyuxijzhysuwoyib而民不背。是以君子有絜矩之道也。所恶于shyshxisuyyshng恶所;上事以毋,下于恶所;下使以毋,上qiyxinhusuwhuwycngqinsu于前,毋以先后;所恶于后,毋以从前;所wyuyjioyzu
10、suwzuwyjioyu恶于右,毋以交于左;所恶于左,毋以交于右。czhwixijzhdo此之谓絜矩之道。zhjnzmnzhfmm“乐只君子,民之父母。”民zhczhwnzhsuwzhhohozh之所好好之,民之所恶恶之,此之谓民之shhhishnynjibnnshnym父母。“节彼南山,维石岩岩。赫赫mshynjrzhnzhyugunkyp师尹,民具尔瞻。”有国者不可以不慎,僻则wiwyxi 无为下戮矣。shpishshynynzhwis“殷之未丧师,克配上帝。jnmngbyndoshdngz仪监于殷,峻命不易。”道得众则得国,失jnzxinshyuczngshguhd众则失国。是故君子先慎
11、乎德。有德此yurnyutcyuciyurncyutyucicyuyng有人,有人此有土,有土此有财,有财此有用。bnwinizhbnduzhngmnshycizhmy德者本也,财者末也。外本内末,争民施夺。cijnsncnjchrbign出而悖言故是。聚民则散财,散民则聚财故是zhybirrhurch者,亦悖而入;货悖而入者,亦悖而出。imngdoshoyuychng康诰曰:“惟命不于常。”道善则dchguzhyubshzhychsh得之,不善则失之矣。楚书曰:“楚国无ywibojifnyuwnywibowwn以为宝,惟善以为宝。”舅犯曰:“亡人无qnqnwiboyuruyuywibo以为宝
12、,仁亲以为宝。”秦誓曰:“若有qxnqxixichnyjtxdundunjiyn一介臣,断断兮,无他技,其心休休焉,其ryurngynrujyuzhjnzhyurnzhynshng如有容焉。人之有技,若己有之;人之彦圣,nngrkuzchruchyqxnhozhzhsh,以口出,实能容之自其心好之;不啻若其jbonngwzsnylnzirnzhyulyushng能保我子孙黎民,尚亦有利哉!人之有技,rnzhjmoywzhyrwizhbbtng媢 疾以恶之;人之彦圣,而违之俾不通。ngybngbowzsnlyudish殆曰我保子孙黎民,亦,以实不能容不能zi哉!” nrnfnglizhzhsyt
13、ngzhnggunb。,屏人唯仁放流之诸四夷中国,不与同bngxirrnnngnnwicwiwinw不能而贤见。人恶,能爱人能为仁人唯谓此jjngxinmngyjingtu举,举而不能先,命也;见不善而不能退,tungyunguyhowrnzhsurnzhsu退而不能远,过也.好人之所恶,恶人之所shndififnzhhoshjnzngxbiz好,是谓拂人之性,灾必逮夫身。是故君子yudobzhngxnydzhjiotiyshzh有大道,必忠信以得之,骄泰以失之。shngciyudoshngzhzhzhgushzhzhng 生财有大道。生之者众,食之者寡,yngzhzhwizhzhjrnzhy
14、shzihngzy为之者疾,用之者舒,则财恒足矣。仁者以bcifshnnzhyshnfciwiyushnghrn财发身,不仁者以身发财。未有上好仁,而xihqzhngzhyywiyuhooyzhy下不好义者也;未有好义,其事不终者也;iwmxyuiyufkcnmngxiyifqcizhz未有府库财,非其财者也。孟献子曰:“畜马fngshxniyngbibbngzhntjji乘,不察于鸡豚;伐冰之家,不畜牛羊;百shngzhjibxlinzhchnyqyujn乘之家,不畜聚敛之臣。与其有聚敛之臣,nyilyiygucwilngyudochlw宁有盗臣。”此谓国不以利为利,以义为利zhnggujicyiyngzhznybwi也。长国家而务财用者,必自小人矣。彼为shnjigunrxionuysushzhshwizhzihibngzh善有虽;至并害,灾家国为使之人,小之善zhhycwiguylyy者,亦无如之何矣!此谓国不以利为利,以义iwly 。也利为
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