故君子禮以坊德，刑以坊淫，命以坊欲。
According to what the Masters said, the ways laid down by the superior men may be compared to dykes, the object of which is to conserve that in which the people may be deficient; and though they may be on a great scale, the people will yet pass over them.
Therefore the superior men framed rules of ceremony for the conservation of virtue; punishments to serve as a barrier against licentiousness; and declared the allotments (of Heaven), as a barrier against evil desires.
子事父母，雞初鳴，咸盥漱，櫛縰笄總，拂髦冠緌纓，端韠紳，搢笏。
Sons, in serving their parents, on the first crowing of the cock, should all wash their hands and rinse their mouths, comb their hair, draw over it the covering of silk, fix this with the hair-pin, bind the hair at the roots with the fillet, brush the dust from that which is left free, and then put on their caps, leaving the ends of the strings hanging down.
They should then put on their squarely made black jackets, knee-covers, and girdles, fixing in the last their tablets.
From the left and right of the girdle they should hang their articles for use: on the left side, the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum for getting fire from the sun; on the right, the archer's thimble. for the thumb and the armlet, the tube for writing instruments, the knife-case, the larger spike, and the borer for getting fire from wood.
They should put on their leggings, and adjust their shoe-strings.
左右佩用，左佩紛帨、刀、礪、小觿、金燧，右佩玦、捍、管、遰、大觿、木燧，偪，屨著綦。
Sons, in serving their parents, on the first crowing of the cock, should all wash their hands and rinse their mouths, comb their hair, draw over it the covering of silk, fix this with the hair-pin, bind the hair at the roots with the fillet, brush the dust from that which is left free, and then put on their caps, leaving the ends of the strings hanging down.
They should then put on their squarely made black jackets, knee-covers, and girdles, fixing in the last their tablets.
From the left and right of the girdle they should hang their articles for use: on the left side, the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum for getting fire from the sun; on the right, the archer's thimble. for the thumb and the armlet, the tube for writing instruments, the knife-case, the larger spike, and the borer for getting fire from wood.
They should put on their leggings, and adjust their shoe-strings.
古之欲明明德於天下者，先治其國；欲治其國者，先齊其家；欲齊其家者，先修其身；欲修其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知，致知在格物。
The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states.
Wishing to order well their states, they first regulated their families.
Wishing to regulate their families, they first cultivated their persons.
Wishing to cultivate their persons, they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Such extension of knowledge lay in the investigation of things.
Things being investigated, knowledge became complete.
Their knowledge being complete, their thoughts were sincere.
Their thoughts being sincere, their hearts were then rectified.
Their hearts being rectified, their persons were cultivated.
Their persons being cultivated, their families were regulated.
Their families being regulated, their states were rightly governed.
Their states being rightly governed, the whole kingdom was made tranquil and happy.
From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
It cannot be, when the root is neglected, that what should spring from it will be well ordered.
It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.
物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。
The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states.
Wishing to order well their states, they first regulated their families.
Wishing to regulate their families, they first cultivated their persons.
Wishing to cultivate their persons, they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Such extension of knowledge lay in the investigation of things.
Things being investigated, knowledge became complete.
Their knowledge being complete, their thoughts were sincere.
Their thoughts being sincere, their hearts were then rectified.
Their hearts being rectified, their persons were cultivated.
Their persons being cultivated, their families were regulated.
Their families being regulated, their states were rightly governed.
Their states being rightly governed, the whole kingdom was made tranquil and happy.
From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
It cannot be, when the root is neglected, that what should spring from it will be well ordered.
It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.
自天子以至於庶人，壹是皆以修身為本。
The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states.
Wishing to order well their states, they first regulated their families.
Wishing to regulate their families, they first cultivated their persons.
Wishing to cultivate their persons, they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Such extension of knowledge lay in the investigation of things.
Things being investigated, knowledge became complete.
Their knowledge being complete, their thoughts were sincere.
Their thoughts being sincere, their hearts were then rectified.
Their hearts being rectified, their persons were cultivated.
Their persons being cultivated, their families were regulated.
Their families being regulated, their states were rightly governed.
Their states being rightly governed, the whole kingdom was made tranquil and happy.
From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
It cannot be, when the root is neglected, that what should spring from it will be well ordered.
It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.
其本亂而末治者否矣，其所厚者薄，而其所薄者厚，未之有也！
The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states.
Wishing to order well their states, they first regulated their families.
Wishing to regulate their families, they first cultivated their persons.
Wishing to cultivate their persons, they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Such extension of knowledge lay in the investigation of things.
Things being investigated, knowledge became complete.
Their knowledge being complete, their thoughts were sincere.
Their thoughts being sincere, their hearts were then rectified.
Their hearts being rectified, their persons were cultivated.
Their persons being cultivated, their families were regulated.
Their families being regulated, their states were rightly governed.
Their states being rightly governed, the whole kingdom was made tranquil and happy.
From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
It cannot be, when the root is neglected, that what should spring from it will be well ordered.
It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.
此謂知本，此謂知之至也。
The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states.
Wishing to order well their states, they first regulated their families.
Wishing to regulate their families, they first cultivated their persons.
Wishing to cultivate their persons, they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Such extension of knowledge lay in the investigation of things.
Things being investigated, knowledge became complete.
Their knowledge being complete, their thoughts were sincere.
Their thoughts being sincere, their hearts were then rectified.
Their hearts being rectified, their persons were cultivated.
Their persons being cultivated, their families were regulated.
Their families being regulated, their states were rightly governed.
Their states being rightly governed, the whole kingdom was made tranquil and happy.
From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
It cannot be, when the root is neglected, that what should spring from it will be well ordered.
It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.
大學始教，皮弁祭菜，示敬道也；《宵雅》肄三，官其始也；入學鼓篋，孫其業也；夏楚二物，收其威也；未卜禘不視學，游其志也；時觀而弗語，存其心也；幼者聽而弗問，學不躐等也。
At the commencement of the teaching in the Great college, (the masters) in their skin caps presented the offerings of vegetables (to the ancient sages), to show their pupils the principle of reverence for them; and made them sing (at the same time) the (first) three pieces of the Minor Odes of the Kingdom, as their first lesson in the duties of officers.
When they entered the college, the drum was beaten and the satchels were produced, that they might begin their work reverently.
The cane and the thorns were there to secure in them a proper awe.
It was not till the time for the summer sacrifice was divined for, that the testing examination was held;--to give composure to their minds.
They were continually under inspection, but not spoken to,--to keep their minds undisturbed.
They listened, but they did not ask questions; and they could not transgress the order of study (imposed on them).
These seven things were the chief regulations in the teaching.
As it is expressed in the Record, 'In all learning, for him who would in be an officer the first thing is (the knowledge of) business; for scholars the first thing is the directing of the mind.'
此七者，教之大倫也。
At the commencement of the teaching in the Great college, (the masters) in their skin caps presented the offerings of vegetables (to the ancient sages), to show their pupils the principle of reverence for them; and made them sing (at the same time) the (first) three pieces of the Minor Odes of the Kingdom, as their first lesson in the duties of officers.
When they entered the college, the drum was beaten and the satchels were produced, that they might begin their work reverently.
The cane and the thorns were there to secure in them a proper awe.
It was not till the time for the summer sacrifice was divined for, that the testing examination was held;--to give composure to their minds.
They were continually under inspection, but not spoken to,--to keep their minds undisturbed.
They listened, but they did not ask questions; and they could not transgress the order of study (imposed on them).
These seven things were the chief regulations in the teaching.
As it is expressed in the Record, 'In all learning, for him who would in be an officer the first thing is (the knowledge of) business; for scholars the first thing is the directing of the mind.'
《記》曰：「凡學官先事，士先志。」其此之謂乎！
At the commencement of the teaching in the Great college, (the masters) in their skin caps presented the offerings of vegetables (to the ancient sages), to show their pupils the principle of reverence for them; and made them sing (at the same time) the (first) three pieces of the Minor Odes of the Kingdom, as their first lesson in the duties of officers.
When they entered the college, the drum was beaten and the satchels were produced, that they might begin their work reverently.
The cane and the thorns were there to secure in them a proper awe.
It was not till the time for the summer sacrifice was divined for, that the testing examination was held;--to give composure to their minds.
They were continually under inspection, but not spoken to,--to keep their minds undisturbed.
They listened, but they did not ask questions; and they could not transgress the order of study (imposed on them).
These seven things were the chief regulations in the teaching.
As it is expressed in the Record, 'In all learning, for him who would in be an officer the first thing is (the knowledge of) business; for scholars the first thing is the directing of the mind.'
所謂治國必先齊其家者，其家不可教而能教人者，無之。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
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。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
《康誥》曰：「如保赤子」，心誠求之，雖不中不遠矣。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
未有學養子而後嫁者也！
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
其機如此。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
此謂一言僨事，一人定國。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
堯、舜率天下以仁，而民從之；桀、紂率天下以暴，而民從之。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
其所令反其所好，而民不從。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
是故君子有諸己而後求諸人，無諸己而後非諸人。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
所藏乎身不恕，而能喻諸人者，未之有也。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
故治國在齊其家。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his 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，而後可以教國人。
What is meant by "In order rightly 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, without going beyond his family, completes the lessons for the state.
There is filial piety - therewith the sovereign should be served.
There is fraternal submission - therewith elders and superiors should be served.
There is kindness - therewith the multitude should be treated.
In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.
There never has been a girl who learned to bring up a child, that she might afterwards marry.
From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.
This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them.
Chieh and Chau led on the kingdom with violence, and people followed them.
The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.
On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.
He must not have the bad qualities in himself, and then he may require that they shall not be in the people.
Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
Thus we see how the government of the state depends on the regulation of the family.
In the Book of Poetry, it is said, "That peach tree, so delicate and elegant!
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.
In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."