1.  In the Announcement of Kang it is said, “He was able to manifest his clear character.”

In the Taijia it is said, “He contemplated the clear Decrees of Heaven.”

In the Canon of Yao it is said, “He was able to manifest his lofty character.”

In all these cases, the ancient kings manifested their own character.

康誥曰：「克明德。」大甲曰：「顧諟天之明命。」帝典曰：「克明峻德。」皆自明也。

2.  The inscription on the bathtub of King Tang read, “If you can truly renew yourself one day, then you can do so day after day, and keep renewing daily.”

In the Announcement of Kang it is said, “Arouse the people to renew.”

In the Book of Odes it is said, “Although Zhou was an ancient state, the decree it received from Heaven was new.”

Therefore, the noble person in everything does his utmost.

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。

3.  In the Book of Odes it is said, “The royal domain of a thousand li is where the people dwell.”

The Book of Odes also says, “The twittering yellow bird rests in its nook on the mount.” Master Kong said, “When a bird rests, it knows where to rest. Can it be that a man is unequal to a bird?”

In the Book of Odes it is said, “Profound was King Wen. Oh how continuously he illuminated [his virtue] and regarded with reverence that which he abided!” As a ruler, he abided in humanity. As a minister, he abided in reverence. As a son, he abided in family affection. As a father, he abided in paternal love. And in communication with the people of his state, he abided in trustworthiness.

The Book of Odes says, “Look at that bend in the Qi River, with the green bamboo so luxuriant! Here is our elegant and accomplished prince—as cut and filed, as carved and polished! How grave and dignified! How majestic and distinguished! Such is our elegant and accomplished prince—we can never forget him!” “As cut and filed” speaks to the pursuit of learning. “As carved and polished” speaks to self-cultivation. “How grave and dignified” indicates cautious reverence. “How majestic and distinguished” indicates awe-inspiring deportment. “Here is our elegant and accomplished prince—we can never forget him” speaks to how his eminent character and perfect goodness make him unforgettable to the people.

The Book of Odes says, “Alas! The ancient kings are not forgotten!” Later rulers deem worthy what they deemed worthy and love what they loved. The common people enjoy what they enjoyed and benefit from their beneficial arrangements. This is why they are not forgotten even after passing from the world.

詩云：「邦畿千里，惟民所止。」詩云：「緡蠻黃鳥，止于丘隅。」子曰：「於止，知其所止，可以人而不如鳥乎？」詩云：「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。詩云：「瞻彼淇澳，菉竹猗猗。有斐君子，如切如磋，如琢如磨。瑟兮僩兮，赫兮喧兮。有斐君子，終不可諠兮！」「如切如磋」者，道學也；「如琢如磨」者，自修也；「瑟兮僩兮」者，恂慄也；「赫兮喧兮」者，威儀也；「有斐君子，終不可諠兮」者，道盛德至善，民之不能忘也。詩云：「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。

4.  Master Kong said, “In hearing litigations, I am like anyone else. What is necessary is to enable the people to be without litigations.” Those without truthfulness would dare not finish their words, and a great awe would be struck into the people's minds. This is called knowing the root.

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。

5.  The meaning of the expression, “The extension of knowledge lies in the investigation of things,” is this: If we wish to extend our knowledge, we must investigate the principles of all things we come into contact with to their utmost, for the intelligent mind of man is certainly formed to know, and there is not a thing in the world in which its principles do not inhere. It is only because there are principles not yet investigated that man's knowledge is incomplete.

For this reason, the Great Learning in its initial teaching instructs the learner, in regard to all things in the world, to always proceed from what knowledge he has of their principles, and investigate them further until he reaches their limit. After exerting himself in this way for a long time, one day he will achieve a wide and far-reaching penetration. Then the qualities of all things, whether external or internal, the refined or the coarse, will all be apprehended, and the mind, in its whole substance and great functioning, will be perfectly clear.

This is called the investigation of things. This is called the perfection of knowledge.

所謂致知在格物者：言欲致吾之知，在即物而窮其理也。蓋人心之靈莫不有知，而天下之物莫不有理。惟於理有未窮，故其知有不盡也。是以大學始教，必使學者即凡天下之物，莫不因其已知之理而益窮之，以求至乎其極。至於用力之久，而一旦豁然貫通焉，則眾物之表裏精粗無不到，而吾心之全體大用無不明矣。此謂物格，此謂知之至也。

6. What is meant by “making the will sincere” is allowing no self-deception, as when we hate a bad smell or love a beautiful appearance. This is called self-satisfaction. Therefore the noble person must be watchful over himself when alone.

When the small person is alone and idle, there is no evil to which he will not proceed. Only when he sees a noble person does he then try to disguise himself, concealing the evil and making a display of what is good. But other people see him as if seeing his own heart—so what is the use? This is what is meant by saying that what is sincere within manifests without. Therefore the noble person must be watchful over himself when alone.

Zengzi said, “What ten eyes behold, what ten hands point to—it is something to beware of!”

Wealth enriches a house and virtue enriches the person. When the mind is expanded, the body is at ease. Therefore the noble person must make his will sincere.

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，見君子而后厭然，揜其不善，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，心廣體胖，故君子必誠其意。

7. What is meant by “the cultivation of the person depends on the rectification of the mind” is that when the mind is affected by wrath, it will not attain its correctness. When affected by fear, it will not attain its correctness. When affected by fondness, it will not attain its correctness. When affected by worries and anxieties, it will not attain its correctness.

When the mind is not present, we look but do not see, listen but do not hear, eat but do not know its taste.

This is what is meant by saying that the cultivation of the person depends on the rectification of the mind.

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。

8. What is meant by “the regulation of the family depends on the cultivation of the person” is this: People are partial toward those they hold dear and love, partial toward those they despise and dislike, partial toward those they awe and revere, partial toward those they pity and sympathize with, and partial toward those they disdain and neglect. Therefore those who love someone yet know their faults, or who dislike someone yet know their good qualities, are few in the world!

Hence the common saying goes, “People do not know the faults of their sons and do not know the fullness of their seedlings.”

This is what is meant by saying that if the person is not cultivated, one cannot regulate his family.

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。

9A. What is meant by “in order 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 family. Therefore the ruler (junzi 君子, the noble person) without going beyond his family brings education to completion in the state. Family devotion is that with which one serves his ruler. Brotherly respect is that with which one serves his elders. Kindness is that with which one treats the multitude.

In the Announcement of Kang it is said, “Act as if you were watching over an infant.” If a mother sincerely seeks what the infant wants, though not hitting the mark exactly, she will not be far from it. There has never been a girl who had to learn to care for a child before she marries.

The humaneness of one family arouses the humanity of the whole state; the courtesy of one family arouses the courtesy of the whole state; the greed and perversity of one person incites disorder in the whole state. Such are the inward springs of activity. This is what is meant by saying that one word may ruin an affair and one person may set the state in order.

Yao and Shun led all under heaven with humanity, and the people followed them. Jie and Zhou led all under heaven with violence, and the people followed them. When what they ordered contradicted what they themselves liked, the people did not follow. Therefore the ruler must have the good qualities in himself and then he may require them in others; he must not have the bad qualities in himself and then he may require that others not have them. There has never been one who does not possess the principle of reciprocity within himself and yet can instruct others.

Thus we see how the government of the state depends on the regulation of the family.

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。未有學養子而后嫁者也！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。堯舜帥天下以仁，而民從之；桀紂帥天下以暴，而民從之；其所令反其所好，而民不從。是故君子有諸己而后求諸人，無諸己而后非諸人。所藏乎身不恕，而能喻諸人者，未之有也。故治國在齊其家。

9B. The Book of Odes says, “That peach tree, so young and lovely! How luxuriant is its foliage! This girl is going to her husband's house. She will rightly order her household.” Let the household be rightly ordered, and then the people of the state may be taught.

The Book of Odes says, “They were good and proper to their elder brothers. They were good and proper to their younger brothers.” Let one be good and proper to elder and younger brothers, and then the people of the state may be taught.

The Book of Odes says, “His deportment is without error, he rectifies all four quarters of the state.” When the ruler serves as a worthy model as a father, son, elder brother, and younger brother, then the people imitate him. This is what is meant by saying that the government of the state depends on the regulation of the family.

詩云：「桃之夭夭，其葉蓁蓁；之子于歸，宜其家人。」宜其家人，而后可以教國人。詩云：「宜兄宜弟。」宜兄宜弟，而后可以教國人。詩云：「其儀不忒，正是四國。」其為父子兄弟足法，而后民法之也。此謂治國在齊其家。

10A. What is meant by “bringing peace to all under heaven depends on bringing order to the state” is this: When the ruler treats the elderly as the elderly should be treated, the people are aroused to family devotion. When the ruler treats those older as those older should be treated, the people are aroused to brotherly respect. When the ruler treats compassionately the orphaned, the people do not do otherwise. Thus the ruler (junzi 君子) has the principle of the measuring square [with which he may regulate his conduct].

What a man dislikes in superiors, let him not use in directing subordinates. What he dislikes in subordinates, let him not use in serving superiors. What he dislikes in those who go before, let him not use in preceding those behind. What he dislikes in those behind, let him not use in following those who go before. What he dislikes in those on the right, let him not apply to those on the left. What he dislikes in those on the left, let him not apply to those on the right. This is called the principle of the measuring square.

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。此之謂絜矩之道。

10B. The Book of Odes says, “How much to be rejoiced in is this prince, the parent of the people!” What the people like, he also likes. What the people dislike, he also dislikes. This is called being the parent of the people.

The Book of Odes says, “Lofty is the Southern Mountain, with its masses of rocks! Majestic is Grand Tutor Yin, the people all look up to you!” Rulers of states cannot but be careful. If they deviate, they will be a disgrace to all under heaven.

The Book of Odes says, “Before the rulers of the Shang dynasty had lost the people, they could be counterparts to the Highest Lord. Take warning from the Shang dynasty. The Great Decree is not easy [to keep].” This shows that by gaining the people, they gain their states, and by losing the people, they lose their states.

Therefore the ruler will first be watchful over his own virtue. Having virtue, he will have the people. Having the people, he will have the territory. Having the territory, he will have its wealth. Having its wealth, he will have its use.

詩云：「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。詩云：「節彼南山，維石巖巖，赫赫師尹，民具爾瞻。」有國者不可以不慎，辟則為天下僇矣。詩云：「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。

10C. Virtue is the root, wealth is the branch.

If he regards the root as external and the branch as internal, he will compete with the people and put into practice robbery.

This is why the accumulation of wealth causes the people to scatter, and scattering the wealth [among them] causes the people to gather.

Hence words of the ruler that go out contrary to what is right will come back to him in the same way, and wealth that comes in contrary to what is right will take its departure in the same way.

In the Announcement of Kang it is said, “The Decree of Heaven is not constantly with us.” This says the good [rulers] obtain it, and the bad lose it.

In the Book of Chu it is said, “The State of Chu does not consider [things] as treasure—it only considers good [men] as its treasure.”

Uncle Fan said, “Our exiled prince does not consider [the kingdom] as treasure—he only considers being humane to his parents as his treasure.”

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。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。」

10D. In the Oath of Qin it is said, “Let me have but one minister, sincere and resolute, not pretending to other abilities, but with a broad and agreeable mind, and possessed of tolerance. When others have ability, it is like he himself possesses it, and when others are elegant and insightful, he loves them in his heart, not merely as if speaking praise from his mouth. Such a minister truly can tolerate others, and thereby is able to preserve my sons and grandsons and the black-haired people. He may well be a benefit to the state! But if when others have ability, he is jealous and hates them, and when others are elegant and insightful, he obstructs them so they cannot advance, such a minister truly cannot tolerate others, and thereby is not able to preserve my sons and grandsons and the black-haired people. He may indeed be called a danger to the state!”

It is only a man of humanity (ren 仁) who can send away such a minister and banish him, driving him out among the barbarous tribes and not allowing him to reside together with the people in the Middle Kingdom. This is what is meant by the saying, “it is only the man of humanity who can love or who can hate others.”

To see worthy men and not be able to raise them to office, or to raise them but not be able to do so first—this is negligence. To see bad men and not be able to remove them, or to remove them but not be able to send them far away—this is a mistake.

To love what the people hate and to hate what the people love—this is to go against human nature. Calamity will inevitably come to such a person.

Thus we see that the ruler has a great [moral] Way to follow. He must attain it through loyalty and trustworthiness and he will surely lose it through pride and indulgence.

秦誓曰：「若有一个臣，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，媢嫉以惡之，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。」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，菑必逮夫身。是故君子有大道，必忠信以得之，驕泰以失之。

10E. There is a great principle for the production of wealth. Let producers be many and consumers few. Let there be swiftness in production and economy in expenditure. Then wealth will always be sufficient.

The man of humanity uses wealth to elevate his person, while the inhumane man uses his person to elevate wealth. Never has there been a case of a ruler who loved humanity and whose people did not love rightness.

Never has there been a case where the people loved rightness and the affairs of the state have not been carried to completion. And never has there been a case where the wealth collected in the treasury and storehouses of such a state did not continue in the possession of the ruler.

The officer Meng Xian said, “He who keeps horses and a carriage does not look after chickens and pigs. The family that uses ice does not keep cattle and sheep. And the house which possesses a hundred carriages does not keep extortionate tax-gathering ministers. Rather than have such ministers, it would be better to have one who robs the treasury.” This is to say that a state does not consider financial profit as profit, but considers rightness as profit.

He who presides over a state or family and is devoted to wealth, must be under the influence of a small person (xiaoren 小人). He may consider this man to be good, but when a small person is employed in administering the state or family, calamities and injuries will come all at once. Though a good man may take his place, there is nothing he can do. This is the meaning of saying “a state does not consider financial profit as profit, but considers rightness as profit.”

生財有大道，生之者眾，食之者寡，為之者疾，用之者舒，則財恆足矣。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，菑害並至。雖有善者，亦無如之何矣！此謂國不以利為利，以義為利也。