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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