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大学之道，在明明德，在亲民，在止于至善。知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，事有终始。知所先后，则近道矣。
古之欲明明德于天下者，先治其国。欲治其国者，先齐其家。欲齐其家者，先修其身。欲修其身者，先正其心。欲正其心者，先诚其意。欲诚其意者，先致其知。致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。
自天子以至于庶人，一是皆以修身为本。其本乱而末治者否矣。其所厚者薄，而其所薄者厚，未之有也。此谓知本，此谓知之至也。
所谓诚其意者，毋自欺也。如恶恶臭，如好好色，此之谓自谦。故君子必慎其独也。小人闲居为不善，无所不至，见君子而后厌然，掩其不善而著其善。 人之视己，如见其肺肝然，则何益矣。此谓诚于中，形于外，故君子必慎其独也。 曾子曰：“十目所视，十手所指，其严乎！”富润屋，德润身，心广体胖，故君子必诚其意。
《诗》云：“瞻彼淇澳，菉竹猗猗。有斐君子，如切如磋，如琢如磨。 瑟兮僴兮，赫兮喧兮。有斐君子，终不可喧兮。”“如切如磋”者，道学也。 “如琢如磨”者，自修也。“瑟兮僴兮”者，恂傈也。“赫兮喧兮”者，威仪也。“有斐君子，终不可喧兮”者，道盛德至善，民之不能忘也。《诗》云：“於戏，前王不忘！”君子贤其贤而亲其亲，小人乐其乐而利其利，此以没世不忘也。《康诰》曰：“克明德。”《大甲》曰：“顾諟天之明命。”《帝典》曰： “克明峻德。”皆自明也。汤之《盘铭》曰：“苟日新，日日新，又日新。”《康诰》曰：“作新民。” 《诗》曰：“周虽旧邦，其命维新。”是故君子无所不用其极。《诗》云：“邦畿千里，维民所止。”《诗》云：“缗蛮黄鸟，止于丘隅。” 子曰：“于止，知其所止，可以人而不如鸟乎？”《诗》云：“穆穆文王，於缉熙敬止！”为人君，止于仁；为人臣止于敬；为人子，止于孝；为人父，止于慈； 与国人交，止于信。子曰：“听讼，吾犹人也。必也使无讼乎！”无情者不得尽其辞，大畏民志。此谓知本”。
所谓修身在正其心者，身有所忿懥，则不得其正，有所恐惧，则不得其正， 有所好乐，则不得其正，有所忧患，则不得其正。心不在焉，视而不见，听而不闻，食而不知其味。此谓修身在正其心。
所谓齐其家在修其身者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣。故谚有之曰：“人莫知其子之恶，莫知其苗之硕。”此谓身不修，不可以齐其家。
所谓治国必先齐其家者，其家不可教而能教人者，无之。故君子不出家而成教于国。孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。《康诰》 曰：“如保赤子。”心诚求之，虽不中，不远矣。未有学养子而后嫁者也。一家仁，一国兴仁；一家让，一国兴让；一人贪戾，一国作乱，其机如此。此谓一言偾事， 一人定国。尧、舜率天下以仁，而民从之。桀、纣率天下以暴，而民从之。其所令反其所好，而民不从。是故君子有诸己而后求诸人，无诸己而后非诸人。所藏乎身不恕，而能喻诸人者，未之有也。故治国在齐其家。《诗》云：“桃之夭夭， 其叶蓁蓁。之子于归，宜其家人。”宜其家人，而后可以教国人。《诗》云：“ 宜兄宜弟。”宜兄宜弟，而后可以教国人。《诗》云：“其仪不忒，正是四国。” 其为父子兄弟足法，而后民法之也。此谓治国在齐其家。
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。《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。《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。实能容之，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：实不能容，以不能保我子孙黎民，亦曰殆哉！”唯仁人放流之，迸诸四夷，不与同中国。此谓唯仁人为能爱人，能恶人。见贤而不能举，举而不能先，命也；见不善而不能退，退而不能远，过也。好人之所恶，恶人之所好，是谓拂人之性，菑必逮夫身。是故君子有大道，必忠信以得之，骄泰以失之。
生财有大道，生之者众，食之者寡，为之者疾，用之者舒，则财恒足矣。仁者以财发身，不仁者以身发财。未有上好仁而下不好义者也，未有好义其事不终者也，未有府库财非其财者也。孟献子曰：“畜马乘，不察于鸡豚；伐冰之家，不畜牛羊；百乘之家，不畜聚敛之臣。与其有聚敛之臣，宁有盗臣。”此谓国不以利为利，以义为利也。长国家而务财用者，必自小人矣。彼为善之，小人之使为国家， 灾害并至。虽有善者，亦无如之何矣！此谓国不以利为利，以义为利也。
大学之道，在明明德，在亲民，在止于至善。
学术的权重有分大小先后，主要看在三个方面的比较。
第一个，就是比较他们的道理，能更清晰，能更公开普及，它的权重为先。
第二个，就是比较他们的作用，能更有益于大多数人，它的权重为先。
第三个，就是比较他们的标准，能够恰到好处的，它的权重为先。
Academic weights can be divided into three categories, which are mainly based on the comparison of three aspects.
The first for principle, the academic of higher weight is more clear, more open and more universal.
The second for using, the academic of higher weight can make more people live better.
The third for standard, the academic of higher weight is just right, more concise.
2019/06/26
知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。
做事知道如何能恰到好处，其结果就能变得稳定。（知止而后有定）
每次结果都能维持稳定，就不会因一些短暂的影响，而变得浮躁，焦虑，能持续保持平和。（定而后能静，静而后能安）
在平和安稳的状态下，才能更进一步的对事情深思熟虑，从而得到自己想要的目标。（安而后能虑，虑而后能得）
If you know how to do things properly, the results will be stable.
Every time the result can be maintained stable, it will not become impetuous, anxious because of some short-term impact, and can continue to maintain peace.
In a peaceful and stable state, we can think about things more carefully, so as to get the goal we want.
2019/06/27
物有本末，事有终始。知所先后，则近道矣。
事物有本质和表象的分别，也有开始兴旺衰败覆灭的分别。
知道事物这些的因果权重，那样就距离了解他们道理不远了。
Everythings have distinctions difference between in essence and appearance,they also have beginning, prosperity, decline, extinction.
To know their causalities and weighing is close to the truth.
2019/06/27
古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知。
从古至今要向世界弘扬真理，必现经过自己国家的验证。
在自己国家验证这个真理之前，这个真理必须在自己所属的群体中形成共识。
若要这个理论在自己的群体中获得共识，必须先从自己开始表达和执行这个道理。
若要自己很好的表达和执行这个道理，首先就要有良好的心态和心理。
若要有这个良好的心态和心理的，首先就要坚信这个道理。
而在坚信这个道理之前，必须要把它相关认知到极致。
throughout history, to promote truth to the world, it must be feasible in one's own country.
Before proving this truth in one's own country, this truth must be shared among the groups to which it belongs.
If I want this theory to gain consensus among our own groups, I must first express and implement this principle from myself.
If I want to express and implement this principle well, we should have a good mentality and psychology.
If we want to have this good mentality and psychology, we must first firmly believe in this truth.
Before believing in this truth, we must recognize it to the extreme.
物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。
Knowledge is from studying;
Sincere is from knowledge;
Mentality is from sincere;
The good working and living are both from good mentality;
To be a representative of a group is after good working and living.
Country is made up many different groups, World is made up different countries.
自天子以至庶人，壹是皆以修身为本。
从领袖到平明百姓，最基本的体现还是坐言起行。
Whether leader or civilian, the most basic manifestation is their habit of work and live.
基本乱，而末治者否矣。
对比起一个人的知识，诚意，和心态，坐言起行是最能直接被他人观察到的，因此，对比起，后面所说的齐家，治国，平天下，修身（坐言起行）是表现一个人根本。
如果一个人坐言起行本身就不符它的目标，我们很难相信他能够仅仅通过改变外界而不改变他自己来达成目标。
反之，如果自己只是为了让别人认可，而做作出来的坐言起行。相对于修身来说，自己的学识，诚意，心态这些根本。这些根本不端正，他的坐言起行，就不会真实。
Comparing with one's knowledge, sincerity and mentality, behavior and acting are the most directly observed by others.
Self-cultivation and acting are the fundamental expression of a person for leading group, Governing the Country and Peacing the World.
On the contrary, knowledge, sincerity, and mentality are basic of the behavior and acting.
If you just want to let others approve, do what you say and do.
Your acting will not be long, and make your life hard.
其所薄者厚，其所厚者薄，未之有也。
在坐言起行中，如果有做得不足的就要补足，有做得过度的就要节制，如果还没有做的，就先求有(再求好)。
In self-cultivation and acting, we shall make up the parts which are not enough, and cut the unduly parts。 If the part which has never been done, but it is really fit for aim. We juet do it first.
此谓知本，此谓知之至也。
以上所说的就是基本，也是知道相对于目标的基本。
The above is to understand basic, which is relative to the goal.
所谓【诚其意】者，毋自欺也。
所谓使自己的意念诚实，就是不要自己欺骗自己。
The “诚其意” mind means not to deceive oneself.
如恶恶臭，如好好色，此之谓自谦。
要像憎恶腐臭的气味一样，要像爱好美好的容貌一样，这就是自己的尊重。
To be like hating the odor of putrefaction, like loving a good looking, that's respect to yourself.
小人闲居为不善，无所不至，见君子而后厌然，掩其不善而著其善。
小人就是没有经历格物致知，意诚心正的人。他独处的时候，就会失去约束，潜在的不良欲望就会释放。但到了人前，他又会想尽办法，把哪些不良的欲望掩盖起来。
Some one is called [xiaoren] is who has not experienced knowledge sincere and mentality. His potential bad desires will be released, in the absence of supervising. But in public, he will try his best to hide those bad desires.
人之视己，如见其肺肝然，则何益矣。
人对于自己（精神层面）的健康，就好像（身体层面）的健康一样，身体内部有不健康会表现在外部，精神层面的不健康也一样，这样欺骗自己又何必呢？
人前一套，人后一套，这样骗自己，又何必呢？
Health at spiritual level is similar it at the physical level.
Visceral diseases can manifest themselves outside the skin.
The same, unhealthy Unhealthy thoughts are manifested in behavior.
Why deceive oneself to show two sorts of faces for oneself and others?
诚于中，形于外。故君子必慎其独。
内心的真诚，必然在行为上有所表现，所以真正的君子不会只在人前谨慎，就算他独处，也会约束自己的行为。
Inner sincerity is bound to manifest itself in behavior，so a real gentleman is not only cautious in front of others, even if he is alone, he will also restrain his behavior.
汤之盘铭曰：“苟日新，日日新，又日新”。
商汤的青铜盘上有铭文，“假使每日改变，天天改变，终有一天量变会积累成质变”。
Inscriptions on bronze plates of ShangTang， who was the founder of Dynasty Shang，“If the people make themselves change to become better a little bit everyday, keep improving day by day, they would become the best.”
诗云：“有斐君子，如切如磋，如琢如磨。”如切如磋者，道学也，如琢如磨者，自修也。
在《诗经》中有这样的描述：“有一位文质彬彬的君子。研究学问，就如同雕琢脆弱的骨器，谨小慎微，要让其成型。修为自我，就如同打造玉器一样，承受磨练，要让其可观”。
There are such descriptions in the Book of Songs: There is a gentleman，he research knowledge is very prudent that likes carving fragile bones, he cultivates himself is hard that likes Jade carvung.
“如切如磋”者，道学也。“如琢如磨”者，自修也。
将骨、角、玉、石加工制成器物。比喻学习或研究问题时彼此商讨砥砺，互相吸取长处，改正缺点。
古代把骨头加工成器物叫“切”，把象牙加工成器物叫“磋”，把玉加工成器物叫“琢”，把石头加工成器物叫“磨”。比喻互相商量研究，学习长处，纠正缺点。
Learning or researching problem is similar to processing bone, horn, jade and stone into utensils。Taoism said self-study discussed with each other, learnt on each other's strengths and corrected their weaknesses.
“瑟兮僴兮”者，恂傈也。“赫兮喧兮”者，威仪也。
庄重严谨胸怀坦荡时，表现诚实恭顺。显耀时，彰显威仪。
Personal honesty and respect are shown in their solemn and rigorous and magnanimous mind.
Personal prestige Demonstrates deportment power and influence.
“有斐君子，终不可喧兮”者，道盛德至善，民之不能忘也。
能得上述成就的君子，最终必定会扬名立万。道德达到顶点，世人不能忘记。
The gentleman who can attain the above achievements will surely become famous in the end.
When morality reaches its apex, the world cannot forget it.
《诗》云：“於戏，前王不忘！”君子贤其贤而亲其亲，小人乐其乐而利其利，此以没世不忘也。
《诗经 周颂 烈文》里面说，周文王这样贤能的君王，让世人所不能忘怀。在大方面，人们在自己擅长有益的方面展现出自己的能力，自己在有益于大家的方面相互帮助，在小的地方人们能够得到属于自己的欢乐，得到于自己真正有利于自己的东西，也正是这个原因世人永远不忘。
the Book of Songs, Zhou Songliewen said that King Wenwang, such a virtuous king, could not be forgotten by the world. On the big side，people show their abilities in what they are good at, and they help each other in ways that are beneficial to everyone. On the small side, people can get their own happiness and get what you really want for yourself. That is the reason why the world will never forget him.
《康诰》曰：“克明德。”《大甲》曰：“顾諟天之明命。”《帝典》曰： “克明峻德。”皆自明也。
《康诰》里说，以可以清晰言表的道理来约束（自己）。《太甲》里说，综合比较哪些道理用于约束自己。《帝典》曰：用严谨清晰言表的道理来约束（自己）。凡是做到上述的都能，清楚地认知自己，表达自己。
In《Kang Gao》, it is said that we should restrict ourselves with the principle that we can express clearly.
In《Da Jia》, it is said that comparing comprehensively what principles are used to restrain oneself.
The《Emperor's Dictionary》 says: Restrict oneself with rigorous and clear words.
Anyone who can do the above can clearly recognize themselves and express themselves.
汤之《盘铭》曰：“苟日新，日日新，又日新。”《康诰》曰：“作新民。” 《诗》曰：“周虽旧邦，其命维新。”是故君子无所不用其极。
商汤的青铜盘上有铭文，“假使每日改变，天天改变，终有一天量变会积累成质变”。
《康诰》说：人民应该相互激励弃旧求新，不断改进
《诗经》说：“周朝（当时的国家）虽然有很长久的历史，但它也是不断改革，以新代旧”。
所以说，君子每每都是尝试做到极致完美。
Inscriptions on bronze plates of ShangTang， who was the founder of Dynasty Shang，“If the people make themselves change to become better a little bit everyday, keep improving day by day, they would become the best.”
<Kang Hao> said that people should encourage each other to abandon the old and seek the new, and constantly improve.
"The Book of Songs says:" Although the Zhou Dynasty (the country at that time) had a long history, it also the new things covered the old.
So a gentleman always tries to be perfect.
《诗》云：“邦畿千里，维民所止。”《诗》云：“缗蛮黄鸟，止于丘隅。”
《诗经》里面说，《诗经》说，国家所能达到的范围，在于人民所能企及的范围。人民也会选择适合自己生活的地方来生活，就好像鸟选择山林作为栖息地一样
According to the Book of Songs, the scope that the state can reach lies in the scope that the people can reach. People will also choose places suitable for their own lives, just as birds choose mountains and forests as habitats.
子曰：“于止，知其所止，可以人而不如鸟乎？”
孔子问：“哪个是正确的选择？人应该比鸟更清楚吧，不是吗？”
Confucius asked, "Which is the right choice? People should know better than birds, shouldn't they?
《诗》云：“穆穆文王，於缉熙敬止！”为人君，止于仁；为人臣止于敬；为人子，止于孝；为人父，止于慈； 与国人交，止于信。
《诗经》上又说：“德行深厚的文王啊，他的美德使人们无不崇敬。”作为君王做到仁爱；作为臣子做到恭敬；作为孩子做到孝顺；作为父亲做到慈爱；在和民众的交往中做到诚信。
According to the Book of Songs, King Wen, whose virtues are so profound that people admire him all the time.As a king, be kind; as a secretaries, be respectful; as a child, be filial; as a father, be kind; and be honest in dealing with the people.
子曰：“听讼，吾犹人也。必也使无讼乎！无情者不得尽其辞，大畏民志。此谓知本”。
孔子说，听从争辩，就要换位思考，尽可能对事情认知与陈述者一致。如果有不了解，不知道，不清晰的地方就不能过于武断，要留有余地。从而让大家心服，这就基本达到了效果。
Confucius said that if you listen to arguments, you must think in a different position, and try to recognize things in the same way as the speaker. If you do not know, do not understand, the unclear place can not be too arbitrary, to leave adequate leeway. So that we can be convinced, which basically achieves the effect.
所谓修身在正其心者，身有所忿懥，则不得其正，有所恐惧，则不得其正， 有所好乐，则不得其正，有所忧患，则不得其正。
古人所说的修身，就是公正自己的内心。
What the ancients said about self-cultivation is just one's heart.
但是，人愤怒的时候不能公正，恐惧的时候也不能公正，有喜好和有忧虑的时候还是不能公正。
However, when people are angry, they can't be fair, when they are afraid, when they have preferences and worries, they can't be fair.
心不在焉，视而不见，听而不闻，食而不知其味。此谓修身在正其心。
The people really focus in something, they would not care any other more about various senses, like they think, see, listen, and taste.
2019/07/21
所谓齐其家在修其身者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣。故谚有之曰：“人莫知其子之恶，莫知其苗之硕。”此谓身不修，不可以齐其家。
所谓齐其家在修其身者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。
故好而知其恶，恶而知其美者，天下鲜矣。
故谚有之曰：“人莫知其子之恶，莫知其苗之硕。”
此谓身不修，不可以齐其家。
前面说的齐家要在修身的基础上，（那是因为）人会因为自己的性格和价值观从而产生偏爱，厌恶，重视，犹豫，和懒惰等情绪。
On the basis of self-cultivation, the Qi family mentioned above (that is because) people will have such emotions as preference, disgust, attachment, hesitation and laziness because of their personality and values.
所以喜爱一个人但又认识到他的缺点，不喜欢一个人但又认识到他优点的人，也少见。
So few people like a person(thing or case) but recognize his shortcomings, and dislike a person(thing or case) but also recognize his advantages.
所以古老的谚语就说：“很多人都看不懂自身的缺点，也不承认他人的优点。”
So the old proverb says, "Many people do not understand their own shortcomings and do not recognize the advantages of others."
这是不修身就不可齐家的原理。
That is to say, one can't keep one's family together without self-cultivation.
所谓治国必先齐其家者，其家不可教而能教人者，无之。
（同理）也说治国是在齐家的基础上，世界上是没有自设未成体系但能指导他人的。
It is also said that governing group is based on the Qi family. There is no system of self-establishment in the world, but it can guide others
故君子不出家而成教于国。
所以，真正有品德的人不需要身居高位，也能产生可以影响整个团体甚至整个国家的力量。
Therefore, a truly virtuous person does not need to be in a high position, but can also produce forces that can affect the whole group or even the whole country.
孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。
（这是一个反向逻辑句）
选择下属，要选择孝顺父母的人；
选择同僚，要选择照顾兄弟的人；
选择官僚，要选择管好孩子的人。
A good subordinate is a person who can be filial to his parents；
A good colleague is someone who can take care of his brothers；
A good manager is someone who can manage his children well.
《康诰》 曰：“如保赤子。”
《康诰》里面说，（做这些事情）都要保持一颗赤子之心。
In Kang Jian, it says, (to do these things) we should keep a pure heart.
心诚求之，虽不中，不远矣。
真诚地去追求，即使达不到目标，但也不会相差太远。
Pursue sincerely, even if you can't reach your goal, but it won't be too far apart.
未有学养子而后嫁者也。
没有先学好怎么养孩子，再去嫁人的女孩子。经验本身也是学问的一部分。
No one learn how to raise children before they marry. Experimence is a part of the learning.
一家仁，一国兴仁；一家让，一国兴让；一人贪戾，一国作乱，其机如此。
整体优秀往往源于每一个个体优秀，同样每一个个体堕落，整体也会堕落。如同仁义，礼让，贪戾，混乱，这些品质。
Overall excellence often comes from individual excellence，Every individual degenerates that makes the whole degenerates, like benevolence, comity, greed, chaos, these qualities.
此谓一言偾事， 一人定国。
所以看似微不足道的人和事，可以在发生很大的影响，坏的好的都一样。
So seemingly insignificant people and things can have a great impact, both good and bad are the same.
尧、舜率天下以仁，而民从之。
在饶和舜的时候，天下呈现仁的状况，那是因为大多数人民都有仁的品质。
In Rao's and Shun's time, the world was benevolent, because most people had the quality of benevolence
桀、纣率天下以暴，而民从之。
在桀和纣的时候，天下呈现暴的状况，那是因为大多数人民都有暴的品质。
In Jie's and zhou's time, the world is in a violent state, because most people have violent qualities.
其所令反其所好，而民不从。
社会之所以会呈现前面所说的各种情况，很大原因来自于表率者。
大家会跟着表率者潜移物化而发生改变，逐渐形成不同的喜好。
当遇到与整体喜好不相容的时候，大家都不会尊重和执行。
The role models make the total society change to kinds of situations mentioned.
Everyone will change with the model's latent materialization and gradually form different preferences.
When confronted with incompatibility with the overall preferences, people will not respect and implement.
是故君子有诸己而后求诸人，无诸己而后非诸人。
所以有德行的人，在向别人提出要求之前，都会先衡量一下自己，如果自己都无法接受，也就不会要求别人接受。
Therefore, people with virtue will measure themselves before they ask others to accept them. If they can't accept this point, they won't ask others to accept this point.
所藏乎身不恕，而能喻诸人者，未之有也。
不能假装自己接受，转而让别人接受。
It's impossible to pretend that you can accept it and let others accept it.
故治国在齐其家。
所以【治国】的基础是自己先做到【齐家】.
So the foundation of [zhiguo] is to do [qijia] first.
《诗》云：“桃之夭夭， 其叶蓁蓁。之子于归，宜其家人。” 宜其家人，而后可以教国人。
《诗经周南桃夭》说：“桃花怒放千万朵，绿叶茂盛永不落。这位姑娘要出嫁，齐心协手家和睦。”能使一家人和睦相处，然后才能成为一个区域的人表率。
On Zhou Nantao Kun in the Book of Songs：“Peach blossoms are in full bloom, and green leaves never fall.The girl is going to marry and work together to make her family happy.”Can make a family live in harmony, and then become a regional rate of people.
《诗》云：“ 宜兄宜弟。”宜兄宜弟，而后可以教国人。
兄弟和睦，也能成为一个区域的人的典范。
Brotherhood can also be a model for people in the region.
《诗》云：“其仪不忒，正是四国。”
这些礼仪端庄严肃，能成为四方国家的表率。
These courtesies are dignified and serious, and can serve as a model for the Quartet countries.
其为父子兄弟足法，而后民法之也。此谓治国在齐其家。
这些父子兄弟之间的礼仪达到一定的层次，人民就会效仿他，这就是所说的治国的基础就是齐家。
When the etiquette between these brothers and fathers reaches a certain level, the people will imitate him. That is to say, the basis of Zhiguo is the Qijia
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，是以君子有絜矩之道也。
所说的治国是平天下的基础，以尊敬老人作为标榜，人民就会行孝道；以尊敬长者作为标榜，同辈就会和谐；以体恤独身人士作为标榜，这样才不会让越来越多的人被遗弃，这也是君子推己度人的本质。
Ruling the country is the foundation of peace, and people will be filial if they respect the elderly; peers will be harmonious if they respect the elderly; and celibates will be treated as a token, so that more and more people will not be abandoned, which is also the essence of a gentleman pushing himself over others
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。
如果对上级的做法产生厌恶，就不要对下级使用同样的方法。同时对前人的做法不赞同，也不要对后人做同样的事情。对于身边的人不满，也不要把这种不满对身边的人去做，这也是君子推己度人的本质。
If you hate what your superiors do, don't use the same method for your subordinates. At the same time, we do not agree with the previous practices, nor do the same things to future generations. For the people around you, don't be dissatisfied with the people around you. This is also the essence of a gentleman pushing himself over others.
《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。
《诗经·小雅·南山有台>说：“快乐的国君啊，是人民的父母。”人民喜爱的，他也喜爱；人民憎恶的，他也憎恶，这样的国君就可以称得上是人民的父母。
"The Book of Songs Xiaoya Nanshan Youtai" said, "Happy King, is the parents of the people." He likes what the people like, and he hates what the people hate, so that the monarch can be called the parents of the people.
《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，则为天下僇矣。
《诗经·小雅·节南山》说：“高大的南山，岩石巍峨耸立。显赫的尹太师，百姓都看着你。”握有国家大权的人不可不谨慎，邪僻失道就会被天下人诛戮。
"The Book of Songs Xiaoya Jienanshan" said: "The tall Nanshan, the rocks towering. The distinguished Yin Taishi, the people are looking at you. Those who hold the power of the state should not be cautious, and they will be slaughtered by people all over the world.
《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。
《诗经·大雅·文王》说：“殷朝没有失民心的时候，还是能够与上帝的要求相符的。请用殷朝做个鉴戒吧，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。
The Book of Songs, Daya Wenwang, said: "When the Yin Dynasty did not lose the hearts of the people, it was still able to meet the requirements of God. Please use the Yin Dynasty as a warning. It is not easy to keep the destiny. That is to say, if we get the people's heart, we will get the country, and if we lose the people's heart, we will lose the country.
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。
所以，君子首先注重修养德行。有道德才会有人拥护，有人拥护才能有土地，有土地才会有财富，有财富才能供使用。
Therefore, the gentleman first pays attention to the cultivation of virtue. Only when there is morality can there be support, only when there is support can there be land, only when there is land can there be wealth, and only when there is wealth can it be used.
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。
道德是根本，财富是枝末。假若轻根本而重枝末，那就会和老百姓争夺利益而实行劫夺之术。所以，君王聚敛财富，民心就会失散；君王散财于民，民心就会聚在一起；这正如说话悖逆道理，也会有悖逆道理的话回报；财货悖逆情理而来，也会悖逆情理地失去。
Morality is fundamental and wealth is a branch. If we neglect the fundamentals and attach importance to the details, we will compete with the common people for interests and carry out robbery. Therefore, when a king amasses wealth, the people's hearts will be lost; if he scatters wealth among the people, the people's hearts will be gathered together; this is just like saying contrary to the truth, there will also be contrary to the truth of the words of return; when money and goods come contrary to the reason, they will also lose contrary to the reason.
《康诰》曰：“惟命不于常。”道善则得之，不善则失之矣。
《尚书 康诰》里说：“只有命运是不可控的”，符合客观规律就能好好把握，反之就会丧失。
In Shangshu Kangjian, it says, "Only fate is uncontrollable." If it conforms to the objective law, it can be grasped well, and vice versa, it will be lost.
《楚书》曰：“楚国无以为宝，惟善以为宝。”
《楚书》里面说：“楚国也没有什么宝，凡金玉珠石之类，皆不以为贵，只是有德的善人，能利生民，能安社稷，便以他为宝也。”
"Chu Shu" says: "There is no treasure in the state of Chu. All kinds of gold, jade and pearls are not valued. They are just good people with virtue, who can benefit the people and secure the society, and they regard him as a treasure."
舅犯曰：“亡人无以为宝，仁亲以为宝。”
狐偃说：“我们这些流亡在外的人身无分文，但我们视自身仁爱亲和的品德为宝物”。（《礼记 檀弓下》）
"The exiles are penniless like us, but we regard our love and kindness as a treasure," said the Huyan.
《秦誓》曰：“若有一介臣，断断兮无他技，其心休休焉，其如有容焉。
秦穆公的誓言里有这样这段话，“如果有一个这样的臣子，他没什么技能，但他胸怀坦荡，有容人胸襟，别人有的本事，就如同他自己有一样。”
There is this passage in the oath of Emperor Qin Mugong: “Someone has not skills, but the people, who good at shese skills, want to work ofr him. It likes he has these skills.”
人之有技，若己有之；人之彦圣，其心好之，不啻若自其口出。
如果别人有一技之长，就像自己有的一样；别人有好的表现，自己也应该开心，不只是口头上的赞美。
If someone else has a skill, just as I have; if someone else has a good performance, I should be happy, not just verbal praise.
实能容之，以能保我子孙黎民，尚亦有利哉！
能做到前面说的，就是由容人之量了。这样就能保护自己的子孙黎民，是非常有好处的。
If we can do what we said before, it's up to us. It is very helpful for us to protect our children and grandchildren, it is very helpful.
人之有技，媢疾以恶之；人之彦圣，而违之俾不通：实不能容，以不能保我子孙黎民，亦曰殆哉！”
如果别人有一技之长，表现得非常厌恶；别人有好的表现，却不与他友好，就是没有容人之量。这样也不能保护自己的子孙黎民，所以说这是非常危险。
If someone else has a skill, and I am very disgusted with it; if someone else has a good performance, but is not friendly with him, there is no capacity. This can not protect their descendants, Li Min, so it is very dangerous.
唯仁人放流之，迸诸四夷，不与同中国。
真正有仁德的人，就会把这种无容人之量流放出去，不和他们一起生活。
Those who are truly benevolent will banish this intolerable capacity and will not live with them.
此谓唯仁人为能爱人，能恶人。
这就说明，爱恨不分明的人，不能称为仁人。
This shows that people who love and hate indistinctly can not be called benevolent people.
见贤而不能举，举而不能先，命也；见不善而不能退，退而不能远，过也。
到贤人而不能举荐，举荐而不能率先任用，这就是怠慢了。
见到不善的人不能黜退，黜退了而又不能让他远离自己，就有过失了。
It is negligence to recommend a sage and not to take the lead in appointing him.
It's a fault to see a bad person who can't be dismissed, who can't keep him away from himself.
好人之所恶，恶人之所好，是谓拂人之性，菑必逮夫身。
喜好与众人相反，就称为失去人的本性，这样的人一定受到灾难。
To like and to dislike contrary to the general public, is called loss of human nature. Such a person must suffer disaster
是故君子有大道，必忠信以得之，骄泰以失之。
君子有个大原则，就是必须对这个原则忠诚和坚信才有所得，骄傲和苟安就会失去。
A gentleman has a big principle, that is, he must be loyal to and firmly believe in this principle before he can gain, and his pride and serenity will be lost.
生财有大道，生之者众，食之者寡，为之者疾，用之者舒，则财恒足矣。
致富有光明正大的方法，创造出来的很多，用去的比较少，而且很快，并且不会太难，这样财富就能持续充足了。
There are aboveboard ways to become rich, created more and used less, fast and not too difficult, so that wealth can be sustained and abundant.
仁者以财发身，不仁者以身发财。
“以财发身”是利用财富完成人生的理想，这里财富是一个媒介，是实现人生的意义和价值的一个工具，财富是人的从属。拥有“以财发身”价值观的企业家就会处理好财富与社会的关系。
“以身发财”则把追求财富作为人生的目标，人变成了财富的工具，成为利益的奴仆。拥有“以身发财”的企业家就会爱财如命，奉行“人为财死，鸟为食亡”的原则，不惜以生命为代价去敛钱发财，或贪赃枉法，或铤而走险。
“YiCaiFaShen” is the ideal of using wealth to complete life. Here wealth is a medium, a tool to realize the meaning and value of life. Wealth is subordinate to human beings.The entrepreneur who has the value of “YiCaiFaShen” will deal with the relationship between wealth and society.
“YiShenFaCai” regards the pursuit of wealth as the goal of life, and people become tools of wealth and slaves of interests. The entrepreneur who owns “YiShenFaCai” will love his wealth as he commands. He will follow the principle of "death of man for wealth and death of birds for food", and will not hesitate to collect money and make a fortune at the cost of his life, or be greedy or take risks.
未有上好仁，而下不好义者也，未有好义，其事不终者也，未有府库财，非其财者也。
“仁义”仁爱和忠义这两种性格是在一起的，有忠义这种性格的人必然不会半途而废，这样才能算是有承载财富的能力，才能算是真的富有。
"Benevolence and righteousness" and "loyalty and righteousness" are two personalities together. People who have such a character will not give up halfway. Only in this way can they have the ability to bear wealth and be truly rich.
孟献子曰：“畜马乘，不察于鸡豚；伐冰之家，不畜牛羊；百乘之家，不畜聚敛之臣。与其有聚敛之臣，宁有盗臣。”此谓国不以利为利，以义为利也。
孟献子说：“拥有一车四马的人，不应计较一鸡一猪的财物；卿大夫家不饲养牛羊；拥有马车百辆的人家，不豢养收敛财富的家臣。与其有聚敛民财的家臣，还不如有盗贼式的家臣。”这是说，国家不应把财物当做利益，而应把仁义作为利益。
Meng Xian Zi said, "a person who owns four horses in a car should not care about the property of a chicken or a pig." It is better to have thieves than to have ministers who amass people's wealth. This means that the state should not regard property as interests, but should regard benevolence and righteousness as interests.
长国家而务财用者，必自小人矣。
掌管国家大事的人只致力于财富的聚敛，这一定是来自小人的主张。
People in charge of national affairs are only devoted to the accumulation of wealth, which must come from the opinions of villain people.
彼为善之，小人之使为国家， 灾害并至。虽有善者，亦无如之何矣！此谓国不以利为利，以义为利也。
假如认为这种做法是好的，小人被用来为国家服务，那么灾害就会一起来到，纵使有贤臣，也无济于事啊！这就是说国家不要把财利当做利益，而应把仁义当做利益。
If we think that this is a good practice and that the villains are used to serve the country, then disasters will come together, even if there are good ministers, it will not help! That is to say, the state should not regard financial interests as interests, but should regard benevolence and justice as interests.
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发表于 2019-6-25 07:07:29
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