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Title: 大學 章句

Author: Xi Zhu

Release date: January 1, 2005 [eBook #7375]

Most recently updated: March 22, 2014

Language: Chinese

Credits: Produced by Yingta Pan

*** START OF THE PROJECT GUTENBERG EBOOK 大學 章句 ***

Produced by Yingta Pan

大學章句 (da xue zhang ju)

朱熹 (xi zhu)

大學章句序 大學之書，古之大學所以教人之法也。蓋自天降生民，則既莫不與之以仁 義禮智之性矣。然其氣質之稟或不能齊，是以不能皆有以知其性之所有而全之 也。一有聰明睿智能盡其性者出於其閒，則天必命之以為億兆之君師，使之治 而教之，以複其性。此伏羲、神農、黃帝、堯、舜，所以繼天立極，而司徒之 職、典樂之官所由設也。 三代之隆，其法寖備，然後王宮、國都以及閭巷，莫不有學。人生八歲， 則自王公以下，至於庶人之子弟，皆入小學，而教之以灑掃、應對、進退之 節，禮樂、射御、書數之文；及其十有五年，則自天子之元子、眾子，以至 公、卿、大夫、元士之適子，與凡民之俊秀，皆入大學，而教之以窮理、正 心、修己、治人之道。此又學校之教、大小之節所以分也。 夫以學校之設，其廣如此，教之之術，其次第節目之詳又如此，而其所以 為教，則又皆本之人君躬行心得之余，不待求之民生日用彝倫之外，是以當世 之人無不學。其學焉者，無不有以知其性分之所固有，職分之所當為，而各俛 焉以盡其力。此古昔盛時所以治隆於上，俗美於下，而非後世之所能及也！ 及周之衰，賢聖之君不作，學校之政不修，教化陵夷，風俗頹敗，時則有 若孔子之聖，而不得君師之位以行其政教，於是獨取先王之法，誦而傳之以詔 後世。若曲禮、少儀、內則、弟子職諸篇，固小學之支流余裔，而此篇者，則 因小學之成功，以著大學之明法，外有以極其規模之大，而內有以盡其節目之 詳者也。三千之徒，蓋莫不聞其說，而曾氏之傳獨得其宗，於是作為傳義，以 發其意。及孟子沒而其傳泯焉，則其書雖存，而知者鮮矣！ 自是以來，俗儒記誦詞章之習，其功倍於小學而無用；異端虛無寂滅之 教，其高過於大學而無實。其它權謀術數，一切以就功名之說，與夫百家眾技 之流，所以惑世誣民、充塞仁義者，又紛然雜出乎其閒。使其君子不幸而不得 聞大道之要，其小人不幸而不得蒙至治之澤，晦盲否塞，反複沈痼，以及五季 之衰，而壞亂極矣！ 天運循環，無往不複。宋德隆盛，治教休明。於是河南程氏兩夫子出，而 有以接乎孟氏之傳。實始尊信此篇而表章之，既又為之次其簡編，發其歸趣， 然後古者大學教人之法、聖經賢傳之指，粲然複明於世。雖以熹之不敏，亦幸 私淑而與有聞焉。顧其為書猶頗放失，是以忘其固陋，采而輯之，閒亦竊附己 意，補其闕略，以俟後之君子。極知僭踰，無所逃罪，然於國家化民成俗之 意、學者修己治人之方，則未必無小補云。

大學章句 大，舊音泰，今讀如字。 子程子曰﹕“大學，孔氏之遺書，而初學入德之門也。”於今可見古人為 學次第者，獨賴此篇之存，而論、孟次之。學者必由是而學焉，則庶乎其不差 矣。 大學之道，在明明德，在親民，在止於至善。程子曰﹕“親，當作新。” 大學者，大人之學也。明，明之也。明德者，人之所得乎天，而虛靈不昧，以 具眾理而應萬事者也。但為氣稟所拘，人欲所蔽，則有時而昏；然其本體之 明，則有未嘗息者。故學者當因其所發而遂明之，以複其初也。新者，革其舊 之謂也，言既自明其明德，又當推以及人，使之亦有以去其舊染之污也。止 者，必至於是而不遷之意。至善，則事理當然之極也。言明明德、新民，皆當 至於至善之地而不遷。蓋必其有以盡夫天理之極，而無一毫人欲之私也。此三 者，大學之綱領也。知止而後有定，定而後能靜，靜而後能安，安而後能慮， 慮而後能得。後，與後同，後放此。止者，所當止之地，即至善之所在也。知 之，則誌有定向。靜，謂心不妄動。安，謂所處而安。慮，謂處事精詳。得， 謂得其所止。物有本末，事有終始，知所先後，則近道矣。明德為本，新民為 末。知止為始，能得為終。本始所先，末終所後。此結上文兩節之意。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。治，平聲，後放此。明明德於天下者，使天下之人皆有以明 其明德也。心者，身之所主也。誠，實也。意者，心之所發也。實其心之所 發，欲其一於善而無自欺也。致，推極也。知，猶識也。推極吾之知識，欲其 所知無不盡也。格，至也。物，猶事也。窮至事物之理，欲其極處無不到也。 此八者，大學之條目也。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。治，去聲，後放 此。物格者，物理之極處無不到也。知至者，吾心之所知無不盡也。知既盡， 則意可得而實矣，意既實，則心可得而正矣。修身以上，明明德之事也。齊家 以下，新民之事也。物格知至，則知所止矣。意誠以下，則皆得所止之序也。 自天子以至於庶人，壹是皆以修身為本。壹是，一切也。正心以上，皆所以修 身也。齊家以下，則舉此而措之耳。其本亂而末治者否矣，其所厚者薄，而其 所薄者厚，未之有也！本，謂身也。所厚，謂家也。此兩節結上文兩節之意。 右經一章，蓋孔子之言，而曾子述之。凡二百五字。其傳十章，則曾子之 意而門人記之也。舊本頗有錯簡，今因程子所定，而更考經文，別為序次如 左。凡千五百四十六字。凡傳文，雜引經傳，若無統紀，然文理接續，血脈貫 通，深淺始終，至為精密。熟讀詳味，久當見之，今不盡釋也。 康誥曰﹕“克明德。”康誥，周書。克，能也。大甲曰﹕“顧諟天之明 命。”大，讀作泰。諟，古是字。大甲，商書。顧，謂常目在之也。諟，猶此 也，或曰審也。天之明命，即天之所以與我，而我之所以為德者也。常目在 之，則無時不明矣。帝典曰﹕“克明峻德。”峻，書作俊。帝典，堯典，虞 書。峻，大也。皆自明也。結所引書，皆言自明己德之意。 右傳之首章。釋明明德。此通下三章至“止於信”，舊本誤在“沒世不 忘”之下。 湯之盤銘曰﹕“苟日新，日日新，又日新。”盤，沐浴之盤也。銘，名其 器以自警之辭也。苟，誠也。湯以人之洗濯其心以去惡，如沐浴其身以去垢。 故銘其盤，言誠能一日有以滌其舊染之污而自新，則當因其已新者，而日日新 之，又日新之，不可略有間斷也。康誥曰﹕“作新民。”鼓之舞之之謂作，言 振起其自新之民也。詩曰﹕“周雖舊邦，其命惟新。”詩大雅文王之篇。言周 國雖舊，至於文王，能新其德以及於民，而始受天命也。是故君子無所不用其 極。自新新民，皆欲止於至善也。 右傳之二章。釋新民。 詩云﹕“邦畿千裡，惟民所止。”詩商頌玄鳥之篇。邦畿，王者之都也。 止，居也，言物各有所當止之處也。詩云﹕“緡蠻黃鳥，止於丘隅。”子 曰﹕“於止，知其所止，可以人而不如鳥乎！”緡，詩作綿。詩小雅綿蠻之 篇。緡蠻，鳥聲。丘隅，岑蔚之處。子曰以下，孔子說詩之辭。言人當知所當 止之處也。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。於緝之於，音 烏。詩文王之篇。穆穆，深遠之意。於，嘆美辭。緝，繼續也。熙，光明也。 敬止，言其無不敬而安所止也。引此而言聖人之止，無非至善。五者乃其目之 大者也。學者於此，究其精微之蘊，而又推類以盡其余，則於天下之事，皆有 以知其所止而無疑矣。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，恂栗也；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。澳，於六反。菉，詩作 綠。猗，協韻音阿。僩，下版反。喧，詩作咺，諠，詩作諼；並況晚反。恂， 鄭氏讀作峻。詩衛風淇澳之篇。淇，水名。澳，隈也。猗猗，美盛貌。興也。 斐，文貌。切以刀鋸，琢以椎鑿，皆裁物使成形質也。磋以鐻錫，磨以沙石， 皆治物使其滑澤也。治骨角者，既切而複磋之。治玉石者，既琢而複磨之。皆 言其治之有緒，而益致其精也。瑟，嚴密之貌。僩，武毅之貌。赫喧，宣著盛 大之貌。諠，忘也。道，言也。學，謂講習討論之事，自修者，省察克治之 功。恂栗，戰懼也。威，可畏也。儀，可象也。引詩而釋之，以明明明德者之 止於至善。道學自修，言其所以得之之由。恂栗、威儀，言其德容表裡之盛。 卒乃指其實而嘆美之也。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。於戲，音嗚呼。樂，音洛。詩周頌烈文 之篇。於戲，嘆辭。前王，謂文、武也。君子，謂其後賢後王。小人，謂後民 也。此言前王所以新民者止於至善，能使天下後世無一物不得其所，所以既沒 世而人思慕之，愈久而不忘也。此兩節詠嘆淫泆，其味深長，當熟玩之。 右傳之三章。釋止於至善。此章內自引淇澳詩以下，舊本誤在誠意章下。 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 誌，此謂知本。猶人，不異於人也。情，實也。引夫子之言，而言聖人能使無 實之人不敢盡其虛誕之辭。蓋我之明德既明，自然有以畏服民之心誌，故訟不 待聽而自無也。觀於此言，可以知本末之先後矣。 右傳之四章。釋本末。此章舊本誤在“止於信”下。 此謂知本，程子曰﹕“衍文也。”此謂知之至也。此句之上別有闕文，此 特其結語耳。 右傳之五章，蓋釋格物、致知之義，而今亡矣。此章舊本通下章，誤在經 文之下。閒嘗竊取程子之意以補之曰﹕“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 表裡精粗無不到，而吾心之全體大用無不明矣。此謂物格，此謂知之至也。” 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！惡、好上字，皆去聲。謙讀為慊，苦劫反。誠其意者，自修之首 也。毋者，禁止之辭。自欺云者，知為善以去惡，而心之所發有未實也。謙， 快也，足也。獨者，人所不知而己所獨知之地也。言欲自修者知為善以去其 惡，則當實用其力，而禁止其自欺。使其惡惡則如惡惡臭，好善則如好好色， 皆務決去，而求必得之，以自快足於己，不可徒苟且以殉外而為人也。然其實 與不實，蓋有他人所不及知而己獨知之者，故必謹之於此以審其幾焉。小人閒 居為不善，無所不至，見君子而後厭然，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。閒，音 閒。厭，鄭氏讀為黶。閒居，獨處也。厭然，消沮閉藏之貌。此言小人陰為不 善，而陽欲揜之，則是非不知善之當為與惡之當去也；但不能實用其力以至此 耳。然欲揜其惡而卒不可揜，欲詐為善而卒不可詐，則亦何益之有哉！此君子 所以重以為戒，而必謹其獨也。曾子曰﹕“十目所視，十手所指，其嚴乎！” 引此以明上文之意。言雖幽獨之中，而其善惡之不可揜如此。可畏之甚也。富 潤屋，德潤身，心廣體胖，故君子必誠其意。胖，步丹反。胖，安舒也。言富 則能潤屋矣，德則能潤身矣，故心無愧怍，則廣大寬平，而體常舒泰，德之潤 身者然也。蓋善之實於中而形於外者如此，故又言此以結之。 右傳之六章。釋誠意。經曰﹕“欲誠其意，先致其知。”又曰﹕“知至而 後意誠。”蓋心體之明有所未盡，則其所發必有不能實用其力，而苟焉以自欺 者。然或己明而不謹乎此，則其所明又非己有，而無以為進德之基。故此章之 指，必承上章而通考之，然後有以見其用力之始終，其序不可亂而功不可闕如 此云。 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﹔有所好樂程子曰﹕“身有之身當作心。”忿，弗粉反。懥﹐敕值反。好､ 樂﹐并去聲。忿懥﹐怒也。蓋是四者﹐皆心之用﹐而人所不能無者。然一有之 而不能察﹐則欲動情勝﹐而其用之所行﹐或不能不失其正矣。心不在焉，視而 不見，聽而不聞，食而不知其味。心有不存，則無以檢其身，是以君子必察乎 此而敬以直之，然後此心常存而身無不修也。此謂修身在正其心。 右傳之七章。釋正心修身。此亦承上章以起下章。蓋意誠則真無惡而實有 善矣，所以能存是心以檢其身。然或但知誠意，而不能密察此心之存否，則又 無以直內而修身也。自此以下，並以舊文為正。 所謂齊其家在修其身者﹕人之其所親愛而闢焉，之其所賤惡而闢焉，之其 所畏敬而闢焉，之其所哀矜而闢焉，之其所敖惰而闢焉。故好而知其惡，惡而 知其美者，天下鮮矣！闢，讀為僻。惡而之惡、敖、好，並去聲。鮮，上聲。 人，謂眾人。之，猶於也。闢，猶偏也。五者，在人本有當然之則；然常人之 情惟其所向而不加審焉，則必陷於一偏而身不修矣。故諺有之曰﹕“人莫知其 子之惡，莫知其苗之碩。”諺，音彥。碩，協韻，時若反。諺，俗語也。溺愛 者不明，貪得者無厭，是則偏之為害，而家之所以不齊也。此謂身不修不可以 齊其家。 右傳之八章。釋修身齊家。 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。弟， 去聲。長，上聲。身修，則家可教矣；孝、弟、慈，所以修身而教於家者也； 然而國之所以事君事長使眾之道不外乎此。此所以家齊於上，而教成於下也。 康誥曰“如保赤子”，心誠求之，雖不中不遠矣。未有學養子而後嫁者也！ 中，去聲。此引書而釋之，又明立教之本不假強為，在識其端而推廣之耳。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。僨，音奮。一人，謂君也。機，發動所由也。僨，覆敗 也。此言教成於國之效。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。是故君子有諸己而後求諸人，無諸己而後 非諸人。所藏乎身不恕，而能喻諸人者，未之有也。好，去聲。此又承上文一 人定國而言。有善於己，然後可以責人之善；無惡於己，然後可以正人之惡。 皆推己以及人，所謂恕也，不如是，則所令反其所好，而民不從矣。喻，曉 也。故治國在齊其家。通結上文。詩云﹕“桃之夭夭，其葉蓁蓁；之子於歸， 宜其家人。”宜其家人，而後可以教國人。夭，平聲。蓁，音臻。詩周南桃夭 之篇。夭夭，少好貌。蓁蓁，美盛貌。興也。之子，猶言是子，此指女子之嫁 者而言也。婦人謂嫁曰歸。宜，猶善也。詩云﹕“宜兄宜弟。”宜兄宜弟，而 後可以教國人。詩小雅蓼蕭篇。詩云﹕“其儀不忒，正是四國。”其為父子兄 弟足法，而後民法之也。詩曹風鳴鳩篇。忒，差也。此謂治國在齊其家。此三 引詩，皆以詠嘆上文之事，而又結之如此。其味深長，最宜潛玩。 右傳之九章。釋齊家治國。 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。長，上聲。弟，去聲。倍，與背同。絜，胡結 反。老老，所謂老吾老也。興，謂有所感發而興起也。孤者，幼而無父之稱。 絜，度也。矩，所以為方也。言此三者，上行下效，捷於影響，所謂家齊而國 治也。亦可以見人心之所同，而不可使有一夫之不獲矣。是以君子必當因其所 同，推以度物，使彼我之間各得分願，則上下四旁均齊方正，而天下平矣。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。惡、先，並去聲。此覆解上文絜矩二字之義。如不欲上之無禮於我，則必 以此度下之心，而亦不敢以此無禮使之。不欲下之不忠於我，則必以此度上之 心，而亦不敢以此不忠事之。至於前後左右，無不皆然，則身之所處，上下、 四旁、長短、廣狹，彼此如一，而無不方矣。彼同有是心而興起焉者，又豈有 一夫之不獲哉。所操者約，而所及者廣，此平天下之要道也。故章內之意，皆 自此而推之。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。樂，音洛。只，音紙。好、惡，並去聲，下並同。詩小 雅南山有台之篇。只，語助辭。言能箴矩而以民心為己心，則是愛民如子，而 民愛之如父母矣。詩云﹕“節彼南山，維石岩岩，赫赫師尹，民具爾瞻。”有 國者不可以不慎，闢則為天下戮矣。節，讀為截。闢，讀為僻。僇，與戮同。 詩小雅節南山之篇。節，截然高大貌。師尹，周太師尹氏也。具，俱也。闢， 偏也。言在上者人所瞻仰，不可不謹。若不能絜矩而好惡殉於一己之偏，則身 弒國亡，為天下之大戮矣。詩云﹕“殷之未喪師，克配上帝；儀監於殷，峻命 不易。”道得眾則得國，失眾則失國。喪，去聲。儀，詩作宜。峻，詩作駿。 易，去聲。詩文王篇。師，眾也。配，對也。配上帝，言其為天下君，而對乎 上帝也。監，視也。峻，大也。不易，言難保也。道，言也。引詩而言此，以 結上文兩節之意。有天下者，能存此心而不失，則所以絜矩而與民同欲者，自 不能已矣。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。先慎乎德，承上文不可不慎而言。德，即所謂明德。有人，謂得眾。 有土，謂得國。有國則不患無財用矣。德者本也，財者末也，本上文而言。外 本內末，爭民施奪。人君以德為外，以財為內，則是爭斗其民，而施之以劫奪 之教也。蓋財者人之所同欲，不能絜矩而欲專之，則民亦起而爭奪矣。是故財 聚則民散，財散則民聚。外本內末故財聚，爭民施奪故民散，反是則有德而有 人矣。是故言悖而出者，亦悖而入；貨悖而入者，亦悖而出。悖，布內反。 悖，逆也。此以言之出入，明貨之出入也。自先慎乎德以下至此，又因財貨以 明能絜矩與不能者之得失也。康誥曰﹕“惟命不於常！”道善則得之，不善則 失之矣。道，言也。因上文引文王詩之意而申言之，其丁寧反複之意益深切 矣。楚書曰﹕“楚國無以為寶，惟善以為寶。”楚書，楚語。言不寶金玉而寶 善人也。舅犯曰﹕“亡人無以為寶，仁親以為寶。”舅犯，晉文公舅狐偃，字 子犯。亡人，文公時為公子，出亡在外也。仁，愛也。事見檀弓。此兩節又明 不外本而內末之意。秦誓曰﹕“若有一　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，媢疾以惡之，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。”　，古賀 反，書作介。斷，丁亂反。媢，音冒。秦誓，周書。斷斷，誠一之貌。彥，美 士也。聖，通明也。尚，庶幾也。媢，忌也。違，拂戾也。殆，危也。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。迸，讀為 屏，古字通用。迸，猶逐也。言有此媢疾之人，妨賢而病國，則仁人必深惡而 痛絕之。以其至公無私，故能得好惡之正如此也。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。命，鄭氏云“當作慢。”程 子云﹕“當作怠。”未詳孰是。遠，去聲。若此者，知所愛惡矣，而未能盡愛 惡之道，蓋君子而未仁者也。好人之所惡，惡人之所好，是謂拂人之性，菑必 逮夫身。菑，古災字。夫，音扶。拂，逆也。好善而惡惡，人之性也；至於拂 人之性，則不仁之甚者也。自秦誓至此，又皆以申言好惡公私之極，以明上文 所引南山有台、節南山之意。是故君子有大道，必忠信以得之，驕泰以失之。 君子，以位言之。道，謂居其位而修己治人之術。發己自盡為忠，循物無違謂 信。驕者矜高，泰者侈肆。此因上所引文王、康誥之意而言。章內三言得失， 而語益加切，蓋至此而天理存亡之幾決矣。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。恆，胡登反。呂氏曰﹕“國無游民， 則生者眾矣；朝無幸位，則食者寡矣；不奪農時，則為之疾矣；量入為出，則 用之舒矣。愚按﹕此因有土有財而言，以明足國之道在乎務本而節，非必外本 內末而後財可聚也。自此以至終篇，皆一意也。仁者以財發身，不仁者以身發 財。發，猶起也。仁者散財以得民，不仁者亡身以殖貨。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。上好仁以愛其下， 則下好義以忠其上；所以事必有終，而府庫之財無悖出之患也。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。畜，許六反。 乘、斂，並去聲。孟獻子，魯之賢大夫仲孫蔑也。畜馬乘，士初試為大夫者 也。伐冰之家，卿大夫以上，喪祭用冰者也。百乘之家，有采地者也。君子寧 亡己之財，而不忍傷民之力；故寧有盜臣，而不畜聚斂之臣。此謂以下，釋獻 子之言也。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。長，上 聲。“彼為善之”，此句上下，疑有闕文誤字。自，由也，言由小人導之也。 此一節，深明以利為利之害，而重言以結之，其丁寧之意切矣。 右傳之十章。釋治國平天下。此章之義，務在與民同好惡而不專其利，皆 推廣絜矩之意也。能如是，則親賢樂利各得其所，而天下平矣。凡傳十章﹕前 四章統論綱領指趣，後六章細論條目功夫。其第五章乃明善之要，第六章乃誠 身之本，在初學尤為當務之急，讀者不可以其近而忽之也。

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