『大学』传九章

守中阁

原文(繁)：

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(xié)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；此之謂絜矩之道。

原文(简)：

所谓平天下在治其国者：上老老，而民兴孝；上长长，而民兴弟；上恤孤，而民不倍。是以君子有絜(xié)矩之道也。所恶于上，毋以使下；所恶于下，毋以事上；所恶于前，毋以先后；所恶于后，毋以从前；所恶于右，毋以交于左；所恶于左，毋以交于右；此之谓絜矩之道。

白话文：

之所以说平定天下要治理好自己的国家，是因为，在上位的人尊敬老人，老百姓就会孝顺自己的父母，在上位的人尊重长辈，老百姓就会尊重自己的兄长；在上位的人体恤救济孤儿，老百姓也会同样跟着去做。所以，品德高尚的人总是实行以身作则，推已及人的“絮矩之道”。

如果厌恶上司对你的某种行为，就不要用这种行为去对待你的下属；如果厌恶下属对你的某种行为，就不要用这种行为去对待你的上司；如果厌恶在你前面的人对你的某种行为，就不要用这种行为去对待在你后面的人；如果厌恶在你后面的人对你的某种行为，就不要用这种行为去对待在你前面的人；如果厌恶在你右边的人对你的某种行为，就不要用这种行为去对待在你左边的人；如果厌恶在你左边的人对你的某种行为，就不要用这种行为去对待在你右边的人。这就叫做“絮矩之道”。

英译：

Now what is meant by saying that peace and order throughout the world depends upon having good government in one’s own country, is this. When those in authority honour old age, the people will become dutiful sons. When those in authority respect and obey their superiors, the people will all become good citizens. When those in authority take care of the poor and helpless, the people will not neglect them. Thus a gentleman has a self-measuring rule. What a man hates in the conduct of those who are above him, let him not show in his treatment of those who are under him. What he hates in the conduct of those who are under him, let him not show it when doing his duty to those who are above him. What he hates in the conduct of those who go before him, let him not be the first to show in dealing with those who come after him. What he hates in the conduct of those who came after him, let him not follow their example and show in dealing with those who go before him . what he hates in the conduct of those who are on the right hand of him, let him not show in dealing with those who are on the left hand of him, what he hates in the conduct of those are are on the left hand of him, let nim not show in dealing with those who are on the right hand of him. This is what is called a self-measuring rule.

原文(繁)：

詩雲：“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。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，則為天下僇(lù羞辱)矣。

詩雲：“殷之未喪師，克配上帝。儀監於殷，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，財散則民聚。是故言悖而出者，亦悖而入；貨悖而入者，亦悖而出。

原文(简)：

诗云：“乐只君子，民之父母。”民之所好好之；民之所恶恶之。此之谓民之父母。诗云：“节彼南山，维石岩岩。赫赫师尹，民具尔瞻。”有国者不可以不慎；辟，则为天下僇(lù羞辱)矣。

诗云：“殷之未丧师，克配上帝。仪监于殷，峻命不易。”道得众则得国，失众则失国。是故君子先慎乎德；有德此有人，有人此有土，有土此有财，有财此有用。德者，本也；财者，末也。外本内末，争民施夺。是故财聚则民散，财散则民聚。是故言悖而出者，亦悖而入；货悖而入者，亦悖而出。

白话文：

《诗经》说：“使人心悦诚服的国君啊，是老百姓的父母。”老百姓喜欢的他也喜欢，老百姓厌恶的他也厌恶，这样的国君就可以说是老百姓的父母了。《诗经》说：“巍峨的南山啊，岩石耸立。显赫的尹太师啊，百姓都仰望你。”统治国家的人不可不谨慎。稍有偏颇，就会被天下人推翻。《诗经》说：“殷朝没有丧失民心的时候，还是能够与上天的要求相符的。请用殷朝作个鉴戒吧，守住天命并不是一件容易的事。”这就是说，得到民心就能得到国家，失去民心就会失去国家。

所以，品德高尚的人首先注重修养德行。有德行才会有人拥护，有人拥护才能保有土地，有土地才会有财富，有财富才能供给使用，德是根本，财是枝末，假如把根本当成了外在的东西，却把枝末当成了内在的根本，那就会和老百姓争夺利益。所以，君王聚财敛货，民心就会失散；君王散财于民，民心就会聚在一起。这正如你说话不讲道理，人家也会用不讲道理的话来回答你；财货来路不明不白，总有一天也会不明不白地失去。

英译：

The Book of Songs says: “How the people love the prince who is a father and a mother to the people.” to love what the people love and to hate what the people hate: that is what is meant by being a father and a mother to the people. The book of Songs says:

Lofty like the southern hill,

With its rugged mass of rocks;

Awful you are, my lord of Yin.

The people all look up to you.

Those who are responsible for the government of a nation cannot be too careful in what they do. The least mistake on their part will have awful consequences to the world. The Book of Songs says:

Before the Yin rulers had lost the heart of the people,

They found favour in the sight of God;

Take warning then from the House of Yin,

The great High Mission is not easy to hold.

This means that when a ruler gains the heart of the people, he will gain the kingdom,; when he loses the hearts of the people , he will lose the kingdom.Therefore the first care of the ruler is to make sure that he has the moral qualities. Who has the moral qualities , has the people; who has the people, has the land; who has the land, has the revenue; who has the revenue, has the power to use it.Moral qualities are the foundation of a nation. Wealth is but the means. When the ruler mistakes the end for the means and the means for the end, the result will be rapine and scrambling for wealth among the people.Therefore the accumulation of wealth in a few hands leads to the dissolution of Society, while the distribution of wealth among the many contributes to the stability of Society. Hence it is said: “Words spoken in violence will return again with violence, and wealth gotten by violence will be taken away by violence.”

原文(繁)：

康誥曰：“惟命不於常。”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；寔能容之。以能保我子孫黎民，尚亦有利哉！人之有技，媢疾以惡之；人之彥聖，而違之俾不通；寔不能容。以不能保我子孫黎民，亦曰殆哉！”

原文(简)：

康诰曰：“惟命不于常。”道善则得之，不善则失之矣。楚书曰：“楚国无以为宝；惟善以为宝。”舅犯曰：“亡人无以为宝；仁亲以为宝。”秦誓曰：“若有一介臣，断断兮，无他技，其心休休焉，其如有容焉；人之有技，若己有之；人之彦圣，其心好之，不啻若自其口出；寔能容之。以能保我子孙黎民，尚亦有利哉！人之有技，媢疾以恶之；人之彦圣，而违之俾不通；寔不能容。以不能保我子孙黎民，亦曰殆哉！”

白话文：

《康浩》说：“天命是不会始终如一的。”这就是说，行善便会得到天命，不行善便会失去天命。《楚书》说：“楚国没有什么是宝，只是把善当作宝。”舅犯说，“流亡在外的人没有什么是宝，只是把仁爱当作宝。”

《秦誓》说：“如果有这样一位大臣，忠诚老实，虽然没有什么特别的本领，但他心胸宽广，有容人的肚量，别人有本领，就如同他自己有一样；别人德才兼备，他心悦诚服，不只是在口头上表示，而是打心眼里赞赏。用这种人，是可以保护我的子孙和百姓的，是可以为他们造福的啊！相反，如果别人有本领，他就妒嫉、厌恶；别人德才兼备，他便想方设法压制，排挤，无论如何容忍不得。用这种人，不仅不能保护我的子孙和百姓，而且可以说是危险得很！”

英译：

The Commission of Investiture to Pince K’ang says: “ The Divine Mission is not given us forever.” That is to say, if we are good, we shall win it; if we are not good, we shall lose it.” In the History of the Kingdom of C’hu, it is said: “There is naught that the people of C’hu deem precious; goodness alone they deem precious.”Fan, the uncle of Duke Wen of the Kingdom of T’sin, while the Duke was in exile abroad, said: ‘Our Prince now in exile considers nothing as precious; he only holds as precious his love for his parent.” In his speech from teh Throne, the Duke of T’sin said: “ Let me have as my Minister a plain and simple man who has absolutely no other qualification except a free and open mind and a broad and tolerant spirit; who regards the possession of abilities by others as if he possessed them himself; who shows his broad and tolerant spirit by taking the same delight in the superior intelligence of others as he would were it his own. Such a man will be able to protect our children and grandchildren, the black-haired people. He will benefit us in every way. A man, on the other hand, who, when he sees others possessing abilities, is envious of and hates them; who, when he sees superior intelligence in others, shows his narrow and intolerant spirit by putting difficulties in their way, so that they cannot get known, such a man will not be able to protect our children and grandchildren, the black-haired people . He will in every way be a man dangerous to us all. ”