Etiquette and University (Full Text and Translation)

【Original】

The way of the university is in Mingmingde, in the people, in the ultimate good. Knowing and then having concentration, being still and then being able to be still, being quiet and then being able to be at peace, being able to be at peace and then being able to worry, worrying and then being able to get. Things have an end, and things have an end. If you know what you have done, you will be close to the road.

The purpose of the university is to carry forward the virtues of honor and righteousness, to make people abandon the old and make the new, and to enable people to reach the most perfect state. Only by knowing the state that should be achieved can we be determined; only by being firm in our ambition can we be calm and not impatient; only by being calm and not being impatient can we be at ease; only by being at ease can we be able to think carefully; only by thinking carefully can we reap some gains. Everything has a root and a branch, and everything has a beginning and an end. To understand this truth is to approach the law of the development of things.

The ancients wanted to rule their country first, those who wanted to know the virtue of the world. Whoever wants to rule his country, first gather his family. Those who want to unite their homes, first cultivate their bodies. Those who want to cultivate their bodies must first straighten out their hearts. Those who want to correct their hearts, first be sincere. Those who want to be sincere, first know it. Greetings in the lattice. After knowing the qualities, knowing and then knowing the sincerity, sincerity and then the heart, the heart and then the body cultivation, the body cultivation and then the family Qi, the family Qi and then the country rule, the country rule and then the world is peaceful.

Those who wanted to carry forward the bright and upright virtues in the world in ancient times must first govern their own country well; if they want to govern their own country well, they must first manage their own families and families; if they want to manage their own families and families well, they must first cultivate their own character; if they want to cultivate their own character, they must first straighten out their minds; if they want to straighten out their minds, they must first make their minds sincere; if they want to make their minds sincere, they must first enable themselves to acquire knowledge; and the way to obtain knowledge lies in understanding and studying all things. Only through the understanding and study of all things can knowledge be obtained; after acquiring knowledge, the mind can be sincere; the mind can be corrected after the intention is sincere; the character can be cultivated after the mind is correct; the family and the family can be managed well after the character cultivation; the family and the family can be governed well; and the world can be peaceful after the country is well governed.

From the Son of Heaven to the Shù people, one is based on self-cultivation. The one who rules it at the end of the chaos (mò) is not enough. What is thick is thin, and what is thin is thick, and what is thin is not there. This is the knowledge of the book, and this is the knowledge of the most.

From the Son of Heaven down to the common people, it should be based on cultivating their own morality. Man's fundamental corruption is corrupt, but the last quarter can be well conditioned, which is impossible. The contempt for the important fundamentals and the emphasis on the minor stubs was not found in the ancient sages. This is called knowing the fundamentals, and this is the supreme wisdom.

The so-called sincere people do not deceive themselves. If evil (wù) evil (è) stinks, such as good (hào) good (hǎo) color, this is called self-humility. Therefore, a gentleman must be cautious and independent. The villain dwells idly as (wéi) unwholesome, omnipotent, sees the gentleman and then wears it off, and hides his unwholesomeness (zhù) of his goodness. Man sees himself as self-conscious, and if he sees his lungs and livers, he will be of no benefit. This is sincere in the middle, and the form is outside, so the gentleman must be cautious about his independence. Zeng Ziyi said: "Ten eyes see, ten hands point, its severity!" "Rich house, moral body, heart wide body fat, so the gentleman will be sincere."

The so-called sincerity of the mind means not to deceive yourself. Just like disgusting bad smells and liking beauty, it comes from the heart, so that it can be considered to satisfy your own heart. Therefore, a gentleman must be very careful when he is alone. Villains can do anything bad when they are idle at home. After seeing gentlemen, they will hide and hide the bad things they have done, pretending to be kind and obedient on the surface. In fact, others have already seen through you, just like they can see your internal organs as thoroughly, so what is the benefit of covering up like this? This is the so-called true situation of the heart, which must be revealed on the outside. Therefore, when a gentleman is alone, he must be very careful. Zeng Zi said, "How frightening it is for a person to be watched by everyone and accused by everyone!" "Wealth can decorate houses, virtue can make people virtuous, broad-minded and comfortable, so a gentleman must be sincere in his mind."

Poem Yun: "Zhan (zhān) Pi Qi'ao, 菉 (lù) Bamboo Yi Yi." There are fěi gentlemen, such as cutting as a practice, such as grinding. Sè (sè) 兮僴 (xiàn) 兮, hè (hè) 兮 noisy. If there is a gentleman, you must not be noisy in the end. "If you are like a cuō, Taoism is also." Such as grinding", self-cultivation also. "Sergeant" person, 恂 (xún) 傈 (lì) also. "He-hee-ho "If there is a gentleman, you must not be noisy in the end", the Tao is virtuous and good, and the people must not forget it. The poem Yun: "Yu (wū) play (hū), the former king does not forget!" "Gentlemen are virtuous and kiss their relatives, and villains are happy and profitable, and this is not forgotten in the world. The KangChen says: "Kemingde. The Great (tài) A says: "Gu Jian (shì) the bright destiny of heaven." The Imperial Code says: "KeMing Junde." "All self-evident also. Tang Zhi's "Pan Ming" said: "Gou is new every day, every day is new, and every day is new." The Kang Shu says, "Be a new citizen." The poem says: "Although the Zhou Dynasty is an old state, its life is renewed." "It is the gentleman who does everything to the extreme. "Poem" Yun: "The State of Pong (jī) is a thousand miles, and the Uighurs stop." The poem yun: "Mín (缗) brute yellow bird, ending at the hill (yú). Zi Yue: "In the end, knowing what it stops, can people be inferior to birds?" The Poem Yun: "King Mu muwen, yu (wū) jie (jī) Xi (xī) respectfully stopped! "To be a king, to stop at benevolence; to be a subject, to be respectful; to be a son of man, to stop at filial piety; to be a father, to stop at kindness; to befriended with the people of the country, to stop at faith." Zi Yue: "Listen to the lawsuit, I am a Judean person." It will also make no lawsuits! "The heartless cannot do their best, and fear the people. This is called knowing the book".

[Translation] The Book of Poetry says: "Look at the curved shore of the Qishui River, the green bamboo is lush. The gentleman who was polite and polite learned and cultivated himself like cutting bone tools and pondering jade. He was dignified and majestic, and his light was evident. That polite gentleman is hard to forget! The so-called "like a bone vessel" refers to the way of governing learning; the so-called "like pondering jade" means the cultivation of one's own moral character; the so-called "solemn and majestic" means that the gentleman is humble and cautious, and the so-called "light is obviously bright" means that the majesty of the gentleman's appearance is said; "the gentleman who is polite and polite is difficult to forget", which means that the gentleman's character is perfect, and he has reached the highest realm of goodness, and the people will naturally not forget him. The Book of Verses says, "Oh, the wise kings of the past will not be forgotten. "The gentlemen of the hereafter, honored by the sages of the previous generations, and the relatives of the sages of the previous generations, and the people of the descendants enjoyed happiness and benefited from the sages of the previous sages." In this way, the previous sages will not be forgotten even though they pass away. The Kang Shu in the Book of Shangshu and Zhou says, "Virtue can be promoted." The Taijia chapter in the Shang Shu Shang Shu says: "I miss the noble virtues of heaven." The Imperial Codex in the Book of Shang Shu and The Book of Yu says: "It is possible to carry forward great virtues." "These are all about promoting virtue for ourselves. Shang Tang's "Pan Ming" said: "If you wash it clean in one day, you should wash it every day without interruption." The KangChen says: "Exhort people to be self-reliant." The Book of Poetry says: "Although the Zhou Dynasty is an old country, it is new for King Wen to inherit the Mandate of Heaven." Therefore, a gentleman must always pursue the state of the highest good. The Book of Poetry says, "The capital is inhabited by the people for thousands of miles. The Book of Verses says, "The chirping yellow warbler perches on a tree-covered hill." Confucius said, "Ah, the yellow warbler knows where they live, but are people inferior to birds?" The Book of Verses says, "O King Wen, who is dignified and beautiful, is virtuous and noble, and everyone admires him." "As a monarch, we should strive to administer benevolently; as a subordinate, we should respect the monarch; as a son of man, we should be filial to our parents; as a father of man, we should be loving; and we should be honest and trustworthy in our dealings with our countrymen." Confucius said, "My ability to judge and argue is no different from that of others, but I strive to make litigation not happen at all." "Those who go against the truth cannot do their best to make the people awe-inspired. This is called knowing what is fundamental.

The so-called self-cultivation in the right mind, if the body has anger (fèn) (zhì), it cannot be corrected, and if there is fear, it cannot be corrected, and if there is happiness, it cannot be corrected, and if there is some worry, it cannot be corrected. Absent-minded, blind, deaf, deaf, eating without knowing its taste. This is called self-cultivation in the right mind.

If you want to cultivate good character, you must first correct your mind. If you are indignant and indignant in your heart, you will not be corrected; if you are afraid and uneasy in your heart, you will not be corrected; if you have preferences in your heart, you will not be corrected; if you have troubles in your heart, you will not be corrected. Once the mind is absent-minded, it sees but sees nothing; listens, but hears nothing; eats, but cannot discern the taste. Therefore, the key to cultivating moral character lies in correcting the mind.

The so-called Qi Qi family is cultivating its body, and the people are loved by their beloved (pì), they are despised and debunked, they are feared and revered, they are mourned and repulsed, and they are lazy and debunked. Therefore, those who are good and know their evil, and those who are evil and know their beauty, are rare in the world. Therefore, the proverb says: "Man does not know the evil of his son, and he does not know the fruit of his seedlings." "If you don't cultivate yourself, you can't go to your home."

If you want to adjust the family, you must first cultivate good character, why? For man is often prejudiced against those he is close to and loved, prejudiced against those whom he despises and disliked, prejudiced against those whom he fears and respected, prejudiced against those whom he pitied and sympathized with, prejudiced against those whom he was proud of and neglected. Therefore, it is rare for people who like a person but recognize his shortcomings, and who do not like a person but recognize his strengths. Hence the proverb, "Man cannot see the fault of his children, and he does not perceive the goodness of his crops." "This is the reason why if you don't cultivate good moral character, you can't adjust the family well."

The so-called ruler must first unite his family, and his family cannot be taught, but those who can teach others have nothing. Therefore, the gentleman did not leave home, but became a teacher in the country. The filial one, so the king also; the brother (tì), so the chief also; the kind one, so the multitude also. The Kang Shu says, "Ru Bao Chi Zi." "If the heart sincerely seeks it, although it is not in the middle, it is not far away." Those who have not learned to adopt children and then marry also. One family is benevolent, one country is prosperous; one family is let go, one country is prosperous; one person is greedy (lì), and one country is in turmoil, and the opportunity is like this. This is a fèn thing, and one person determines the country. Yao and Shun led the world to benevolence, and the people obeyed it. Jié (桀) and zhòu (u) lead the world to violence, and the people obey it. What he commands is contrary to his favor, and the people do not obey. It is therefore the gentleman who has zhū and then asks for others, and who has no self and then is not. Those who hide in the body are not forgiven, but can be used as a metaphor for all, and there is no one. Therefore, the rule of the country is in Qi Qi's home. Poetry Yun: "Peach of Dreams, its leaf (zhēn)." The son of Yu Gui, it is appropriate for his family. "It is advisable for his family, and then he can teach the people of the country." "Poetry" Yun: "Yi brother Yi brother." "Brother yi, brother, and then you can teach the people of the country." "Poetry" Yun: "Its Yi Bu Ti (tè), it is the Four Kingdoms." "It is the law of father and son and brother, and then the law of civil law." This is called governing the country in Qi Qi's home.

To govern the country well, we must first adjust our own families, because those who cannot educate their own families can educate the people of a country well, which is something that will never happen. Therefore, a gentleman can teach the people without leaving the house. Filial piety is the principle of serving the monarch, respecting brothers is the principle of serving the chief, and benevolence is the principle of controlling the people. In the Kang Xuan, it is said: "Love like a baby." "To love and care sincerely, even if it is not in line with the baby's wishes, is not far off." There has never been anyone who first learned to raise children and then got married! When a family loves each other, a country will become benevolent; a family will be humble and respectful, and a country will be humble and become the wind; if a person is greedy and violent, a country will be in chaos -- their mutual relations are like this. This is called a sentence that can corrupt a big thing, and one person can decide the country. Yao and Shun ruled the world with benevolent government, and the people followed them to implement benevolence. They ruled the world with tyranny, and the people followed them in cruelty and inhumanity. What they commanded them to do was contrary to the ferocity he loved, and the people did not obey. Therefore, a gentleman demands that he have virtue and then asks others, and he does not do bad things first, and then asks others not to do them. Hiding one's own forgiveness behavior that is not in line with "do unto others what you do not want to do to others" can make others understand the forgiveness, which is not something that will happen. Therefore, the governance of the country lies in adjusting the family first. The Book of Verses says, "The peach blossoms are splendid and the branches are luxuriant." The girl is married and the family is happy. "Only after the family is in harmony can we train the people of a country." The Book of Verses says, "Respect brothers and love brothers." "Only when brothers are in harmony can they discipline the people of a country." The Book of Verses says, "His appearance is error-free and has become the norm of the kingdom of the four directions." "Fathers, sons, brothers, and brothers can each find their place, so that the people can follow suit." This is called governing the country well, first of all, to adjust the family.

The so-called peaceful world is ruling its country, the old and the people are filial, the elder is long and the people are prosperous (tì), the people are lonely and the people are not doubled, and it is the way of the gentleman who has a xié (xié) moment. The evil (wù) is above, the evil is not (wú) is lower, the evil is below, not the matter is above; the evil is in the front, not in the order; the evil is in the back, not in the past; the evil is in the right, not in the left; the evil is in the left, not in the right; this is called the way of the righteousness. "Poetry" Yun: "Happy only a gentleman, the parent of the people." "What is good for the people (hào) is good (hào), and what the people are evil (wù) is evil (wù), and this is called the parents of the people." "Poetry" Cloud: "Jie Pi Nan Shan, Wei Shi Yan Yan." Hehe Shi Yin, Minguo Erzhan. "Those who have a kingdom may not be careless, and if they are not careful, they will be the ones under the heavens (lù). "Poetry" Yun: "Yin Zhi has not lost his master, and he deserves God." Yi Supervisor (jiàn) Yu Yin, the life is not easy. "If the Word gains the multitude, it will gain the nation, and if the multitude loses the nation, it will lose the nation."

To stabilize the world, we must first govern our own country. Because those in the upper position respect the old man, the people will respect the old man; those who are in the upper position respect the elder brother, the people will respect the elder brother, and the person in the upper position will love the lonely, and the people will not fail to pay attention to faith. Therefore, the words and deeds of a gentleman have an exemplary role. Disgusted with what the superiors have done, do not treat the subordinates in the same way; disgusted with the deeds of the subordinates, do not treat the superiors in the same way; disgusted with the deeds of those who precede me, do not treat those who are behind me in the same way, disgusted with the deeds of those who are behind me, do not treat those who precede me in the same way, dislike the deeds of those on my right, do not associate with the people on my left in the same way; disgust at the actions of those on my left, Don't use the same method to associate with the people on my right. This is called exemplary role. The Book of Verses says, "Happy O king, you are the parents of the people." "He who the people love, he who loves the people, he who dislikes the people, this is called the parents of the people." The Book of Poetry says, "O high south mountain, heavy mountains and mountains." O glorious and illustrious Master Yin, everyone looks up to you. "Those who rule the country cannot be careless, and if they make a mistake, they will be killed by the people of the world." The Book of Poetry says, "When the Yin Dynasty did not lose its people, it was able to cooperate with the will of Heaven." We should take the fall of the Yin Dynasty as a mirror, the Mandate of Heaven is not easy to come by. That is to say, if you have the support of the people, you will get the state; without the support of the people, you will lose the country.

It is the gentleman who is cautious and virtuous. There are people who have virtue, there are people who have soil, there is soil and wealth, and there is wealth that is useful. The virtuous are also the ben, and the rich are also the end. The outer and the inner, the people are fighting for the people. Therefore, when wealth is gathered, the people are scattered, and when wealth is scattered, the people gather. It is the one who comes out of the bèi, and the one who goes out of the contradiction, and the one who enters the goods, also goes out. The Kang Shu says, "But fate is not always." "The good way is gained, and the bad is lost." The Book of Chu says: "The Chu kingdom cannot be treasured, but the good is treasured." The uncle said: "The dead cannot be treasured, but the benevolent relatives think it is a treasure." ”

Therefore, a gentleman should cultivate virtue carefully. Only with virtue can we gain the people, only when we have the people can we have the land, only when we have the land can we have wealth, and only with wealth can we enjoy it. Virtue is fundamental, wealth is the end. If the cart is turned upside down, the people will fight and rob each other. Therefore, when wealth is gathered in the hands of the monarch, the people can be scattered, and the wealth is evacuated to the people, and the people will gather around the monarch. So if you speak of others in unreasonable terms, others will speak of you in unreasonable terms, and the wealth obtained in unreasonable ways will also be taken away in unreasonable ways. The Kang Shu says, "The Mandate of Heaven is not always the same. "If virtue is good, one will receive the Mandate of Heaven, and if the virtue is not good, it will lose the Mandate of Heaven." The Book of Chu says: "There is nothing in the Chu kingdom that can be regarded as a treasure, but only virtue as a treasure." The uncle said: "The exile has nothing to treasure, but only to treat his loved ones as treasures." ”

The "Oath of Qin" says: "If there is a courtier, if there is no other skill, his heart will rest, and his heart will be tolerant." Man has the skill, if he has it, and if he has it, the yàn saint of man has a good heart, and if he has a good heart, he can do it if he comes out of his mouth. It is also beneficial to be able to tolerate it, so as to protect my descendants, Li Min! Man has the skill, and the mào is evil; the man is holy, and the disobedience (bǐ) does not make sense: it is intolerable, so that it cannot protect my descendants, and it is also known that it is ruined! "The benevolent people let it go, and bǐng (bǐng) zhu siyi, not with China." This means that only benevolent people can love people and can evil (wù) people. Seeing the virtuous and not lifting, lifting but not first, fate also; seeing the unkind and not retreating, retreating can not be far, passing also. The good (hào) of what man does (wù), the evil (wù) of what man does (hào) is the nature of man, and zāi will arrest (dài) of the husband. It is therefore a gentleman who has a great way, and will be faithful to gain it, and be proud to lose it.

The Qin Oath says: "If there is such a minister, although he has no talent, he is honest and generous in heart, and can accommodate others." Others have talents, just as he himself; others have both moral integrity and ability, and he sincerely likes them, not just verbally. To keep this man is to protect My children and grandchildren. How good this is for the people. If others have talents, they are jealous and disgusted; if others have both moral integrity and ability, they will prevent them from displaying their talents. I can't keep such a person, he can't protect my children and grandchildren, and such a person is really dangerous. "Only a man of benevolence can exile such jealous of the wise men and deport them to remote areas, so that they cannot remain in the central part of the country. This is called the ability of only a virtuous person to love others and hate others. Seeing a wise man without recommending, recommending but not using it as soon as possible, this is slacking off. It is a fault to see that a bad person cannot be abandoned, and if he abandons it, he cannot be exiled to a distant place. To like what man dislikes, to dislike what man likes, is against human nature, and disasters will inevitably fall upon him. Therefore, all the noble virtues of a gentleman must be loyal and honest to be obtained, and arrogance and arrogance will be lost.

There is a way to produce wealth, and those who are born are many, those who eat are widowed, those who are sick, and those who use it are comfortable, then wealth is enough. The benevolent make their fortunes, and the unkind make their fortunes. There are those who are not good and benevolent and those who are not righteous, those who are not good and righteous, those who do not have the wealth of the government treasury and those who are not rich. Meng Xianzi said: "The animal (xù) horse (shèng), not aware of the chicken and dolphin; the house of ice cutting, not the cattle and sheep (xù); the house of the hundred multipliers, not the subject of the gathering of animals (xù)." Instead of having a courtier who gathers, it is better to have a thief. This means that the kingdom does not benefit from profit, but with righteousness as profit. Those who are long in the country and use money will be small. He is good, the villain is the nation, and disasters come. Although there are good people, there is nothing like this! This means that the kingdom does not benefit from profit, but with righteousness as profit.

There is a principle of getting rich: more people produce wealth and fewer people consume wealth; work fast and use slowly, so that you can always remain rich. Virtuous people will give up their wealth to cultivate themselves, and those who have no virtue will sacrifice themselves for wealth. There is no one in the upper position who loves mercy and the lower one does not like to be faithful; there is no one who loves loyalty and cannot complete his own business; there is no wealth in the treasury that ultimately does not belong to the monarch. Meng Xianzi said: "Those who own a cart and four horses should not care about the property of one chicken and one pig; the family of Dr. Qing does not raise cattle and sheep; the family of a person who owns a hundred carriages does not raise a courtier who has gathered wealth." Instead of having courtiers who amass the wealth of the people, it is better to have thieves. This means that the state should not regard property as an interest, but as a benefit. The person in charge of the affairs of the country is only committed to the accumulation of wealth, which must come from the proposition of the villain. If it is thought that this practice is good, and the villain is used to serve the country, then disasters will come together, even if there are virtuous subjects, it will not help! This means that the state should not regard wealth as an interest, but should regard benevolence and righteousness as a benefit.