Chapter 1111장
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。《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，辟則爲天下戮矣。《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。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：「楚國無以爲寶，惟善以爲寶。」舅犯曰：「亡人無以爲寶，仁親以爲寶。」《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，此謂唯仁人爲能愛人，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。生財有大道。生之者眾，食之者寡，爲之者疾，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。」此謂國不以利爲利，以義爲利也。長國家而務財用者，必自小人矣。彼爲善之，小人之使爲國家，菑害竝至。雖有善者，亦無如之何矣！此謂國不以利爲利，以義爲利也。
What is meant by saying that making all under heaven even lies in governing the state is this. When those above treat the old as old, filial love rises among the people. When those above treat elders as elders, respect rises among the people. When those above care for the orphaned, the people do not turn their backs. So the gentleman has the way of the measuring square.
What you hated in those above, do not use in directing those below. What you hated in those below, do not use in serving those above. What you hated in those before you, do not use in leading those behind you. What you hated in those behind you, do not use in following those before you. What you hated on the right, do not use in dealing with the left. What you hated on the left, do not use in dealing with the right. This is called the way of the measuring square.
The Odes say, "Joyous is the gentleman, the father and mother of the people." To love what the people love and to hate what the people hate is what is called being the father and mother of the people.
The Odes say, "Towering is that southern mountain, its rocks steep and craggy. Lofty is Grand Preceptor Yin, and all the people look to you." One who holds a state cannot fail to be careful. If he leans to one side, he is put to death by all under heaven.
The Odes say, "Before Yin had lost the multitude, it was able to match the Lord on High. Take Yin for your mirror, for the great mandate is not easy to keep." This says that whoever wins the multitude wins the state, and whoever loses the multitude loses the state.
So the gentleman is careful about virtue first. Having virtue, he then has people. Having people, he then has land. Having land, he then has wealth. Having wealth, he then has its use.
Virtue is the root and wealth is the tip. To put the root outside and the tip inside is to set the people quarreling and to teach them to snatch. So when wealth is gathered, the people scatter. When wealth is scattered, the people gather. So words that go out crooked also come back in crooked, and goods that come in crooked also go out crooked.
The Kang gao says, "The mandate does not stay always the same." This says that goodness wins it and want of goodness loses it.
The Chu shu (楚書) says, "The state of Chu has nothing it takes for a treasure. It takes goodness alone for its treasure." Jiu Fan (舅犯) said, "A man in exile has nothing he takes for a treasure. He takes benevolence toward his parent for his treasure."
The Qin shi (秦誓) says, "Suppose there is a single minister here, whole in heart and with no other skill, yet his mind is generous and open, as though it had room in it. When another man has skill, he takes it as though it were his own. When another man is fine and sage, his heart loves it, and not merely as words out of his own mouth. Truly he can make room for them. So he can keep my descendants and the common people safe, and there will be gain in it as well. But when another man has skill, he is jealous and hates him. When another man is fine and sage, he crosses him and blocks him so that he cannot get through. Truly he cannot make room for them. So he cannot keep my descendants and the common people safe. This too may be called perilous."
Only the benevolent man casts such a one out, driving him off to the lands of the four barbarians and not letting him stay within the country. This is what is meant by saying that only the benevolent man can truly love others and truly hate others.
To see a worthy man and not be able to raise him up, or to raise him up but not put him first, is slackness. To see a man who is not good and not be able to send him away, or to send him away but not far off, is a fault. To love what others hate and to hate what others love is called going against the nature of man. Disaster is sure to reach such a man's own body.
So the gentleman has a great way. He surely gains it through faithfulness and trust, and loses it through pride and license.
There is a great way for producing wealth. When those who produce are many and those who eat are few, when those who make it are diligent and those who spend it are unhurried, then wealth is always enough.
The benevolent man raises up his person by means of wealth. The man without benevolence raises up wealth by means of his person. It has never happened that those above loved benevolence and those below did not love what is right. It has never happened that men loved what is right and did not finish their work. It has never happened that the wealth in the treasury was not his own wealth.
Meng Xianzi said, "A household that keeps a team of four horses does not look after chickens and pigs. A household that uses ice does not raise oxen and sheep. A household of a hundred chariots does not keep a minister who gathers in taxes. Rather than have a minister who gathers in, it would sooner have a minister who steals." This is what is meant by saying that a state does not take profit for its profit, but takes what is right for its profit.
When one who heads a state or a household works hard at spending wealth, it always begins from a small man. He is thought to do it well, but when small men are set to run a state or a household, disaster and harm arrive together. Then, though there be a good man, there is nothing he can do about it. This is what is meant by saying that a state does not take profit for its profit, but takes what is right for its profit.