by 清风宋朝
《日讲》这部书曾是清代康熙皇帝研读钦定的书，得益于而今的盛世时代，我们有幸可以学习当年只有皇子大臣才能看到的书，真是幸甚之至！
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🇨🇳
Publishing Since
1/4/2025
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February 12, 2025
<p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;" data-flag="normal">原文：</p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;"><span>《</span>康诰》曰：如保赤子。心诚求之，虽不中，不远矣。未有学养子而后嫁者也。一家仁，一国兴仁；一家让，一国兴让；一人贪戾，一国作乱。其机如此。此谓一言偾事，一人定国。</p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;" data-flag="normal">日讲原文：</p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica, Arial, sans-serif;hyphens:auto;text-align:justify;" data-flag="normal"><span>此二节书，是言孝、弟、慈无待强为，而申明教成于国之效也。曾子曰：</span><span>“</span><span>孝、弟、慈，即所以事君、事长、使众者，以其理皆出于心之所诚然也。试即以慈言之。昔武王作书以告康叔曰：</span><span>‘</span><span>为人君者，保爱百姓，当如慈母之保赤子。</span><span>’</span><span>盖以赤子初生，每不能自言其所欲，全赖为母者以至诚真恳之心，多方以求之，而后得焉。当其求之，虽未必一一皆合，然已心慊，必子心亦慊，其亦不甚相远矣。盖此保赤之心，自然而然，人人皆有，不待学习而能。世未有为女子者，先学抚养赤子之法而后嫁者也。保赤如此，所以使众者可知。至事君事长，不又可以类推乎？则所云</span><span>‘</span><span>不出家而成教于国</span><span>’</span><span>者，可于此而信，而其效益可见矣。如人君自尽其孝慈之道以教家，使一家父慈子教、相亲相爱而皆仁，则通国上下，莫不观感奋发，而皆兴起于仁。自尽其弟之道以教家，使一家兄友弟恭、有秩有序而皆让，则通国上下，莫不鼓舞效法，而皆兴起于让。设使不然，家无仁让乙化，国鲜仁让之风，一人在上，贪欲戾理，则一国之人皆熏烝濡染，悖乱之事由此而起矣。夫一国之仁让起于一家，而二国之作乱由于一人，此感彼应，其发动之机，真如矢之赴的，不能止遏。所以古语有云：一言之失，便足以败事；一人之正，即足以定国。正此之谓也。为人上者，可不慎审其机，而端立教之本与？</span><span>”</span><br></p>
February 12, 2025
<p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;"><span>原文：</span></p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica, Arial, sans-serif;hyphens:auto;text-align:justify;"><span>所谓</span>“治国必先齐其家”者，其家不可教而能教人者，无之。故君子不出家而成教于国。孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。</p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;" data-flag="normal">日讲原文：</p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica, Arial, sans-serif;hyphens:auto;text-align:justify;" data-flag="normal"><span>此一章书是释经文</span><span>“齐家”“治国”之意。</span><span>曾子曰：</span><span>“圣经所谓‘治国必先齐其家’者，盖言家为一国之本，必先修身以教家，而后国可治也。若不能修身以为一家之观型，则其家不可教矣。乃欲国中共相感化，而能教其国之人者，必无是理。故治国之君子，惟修身以教家，不越庭闱之中，以尽纲常之理，而仪型所立，一国之人自相观而善，而教可成也。所以然者，盖以家国一理耳。如家有亲，本宜尽孝，而在我事亲之孝，即为国人事君之理，所以事君者不出此。家有兄，本宜尽弟，而在我事兄之弟，即为国人事长之理，所以事长者不出此。抚爱卑幼，本宜用慈，而在我爱子之慈，即为国人使众之理，所以使众者不出此。夫孝、弟、慈三者，君子亦修身以教家耳。然约之为风化之原，而广之即训行之准，此君子所以不出家而成教于国也。”</span><br></p><br>
February 6, 2025
<p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;" data-flag="normal"><span>原文：</span></p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica, Arial, sans-serif;hyphens:auto;text-align:justify;" data-flag="normal"><span>所谓</span><span>“齐其家在修其身”者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其年哀矜而辟焉，之其所傲惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣。故谚有之曰：人莫知其子之恶，莫知其苗之硕。此谓身不修，不可以齐其家。</span></p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica, Arial, sans-serif;hyphens:auto;text-align:justify;" data-flag="normal">日讲原文：</p><p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;"><span>此一章书是释经文</span>“修身”、“齐家”之意。曾子曰：“圣经所谓‘齐家必先修其身’者，盖言身为一家之本，欲齐家者，全在吾身之好恶，不至偏辟耳。常人任其情之所向，于一家之中，多失其当然之则，是以所好所恶，每至于一偏，而身不修也。如骨肉之间，本宜亲爱，然恩意固所宜周，而私昵亦不可过当。若任情亲爱，而不制以义理，此亲爱之偏也。卑污之人，虽当贱恶，然惩创固所当严，而弃绝亦不可太甚。若任情贱恶，而不稍加宽恕，此贱恶之偏也。尊长本宜敬畏，而亦自有一定之理，使严惮而过于恐惧，尊礼而一于卑谄，此畏敬之偏也。困苦固当哀矜，而亦自有至当之情，使怜之而滥用恩施，恤之而流于姑息，此哀矜之偏也。至于平常之人，或不妨偶从简易，然亦必施当其可，使简于为礼，敖以成骄，怠于为礼，惰以成肆，此敖惰之偏也。夫亲爱、畏敬、哀矜皆好也，贱恶、敖惰皆恶也，若一涉于辟，则好恶遂失其正，必至好一人而一于好，纵有恶而不能知；恶一人而一于恶，纵有美而亦不知。用情之偏如此，可谓能修其身乎？故于所好者而知其恶，于所恶者而知共美，此非平曰克己、至公至明者不能，求之天下，盖鲜其人矣。所以俗语有云：人于所生之子虽然不肖，然溺爱者不明而莫知其恶；于所种之苗虽然茂盛，然贪得者无厌而莫知其硕。彼世俗之言，不可以证偏之为害乎？夫好恶一偏，则吾身先已不修，而欲一家之中皆为感化，伦常各得，内外咸宜，必不可得。故经言‘齐家在修其身’者，正‘此身不修不可以齐其家’之谓耳。”可见欲齐家者，必先公其好恶，身无偏蔽而后可。此九族亲睦，惟克明峻德之后也与！右传之八章，释修身、齐家。</p>
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