《大学》（中英文）The Great LearningBy ConfuciusWritten ca. 500 B.C.E总纲(右经一章，盖孔子之言，而曾子述之；其传十章，则曾子之意，而门人记之也旧本颇有错简，今因程子所定，而更考经文，别为序次如左)(凡传十章：前四章统论纲领指趣；後六章细论条目工夫其第五章乃明善之要第六章乃诚身之本，在初学；尤为当务之急读者不可以其近而忽之也)『１』大学之道在明明德，在亲民，在止於至善What the great learning teaches, is to illustrate illustrious virtue; torenovate the people; and to rest in the highest excellence.『２』知止而後有定；定而後能静；静而後能安；安而後能虑；虑而後能得The point where to rest being known, the object of pursuit is thendetermined; and, that being determined, a calm unperturbedness may be attainedto. To that calmness there will succeed a tranquil repose. In that reposethere may be careful deliberation, and that deliberation will be followedby the attainment of the desired end.『３』物有本末；事有终始。
知所先後则近道矣Things have their root and their branches. Affairs have their endand their beginning. To know what is first and what is last will lead nearto what is taught in the Great Learning.『４』古之欲明明德於天下者先治其国欲治其国者先齐其家欲齐其家者先修其身欲修其身者先正其心欲正其心者先诚其意欲诚其意者先致其知致知在格物The ancients who wished to illustrate illustrious virtue throughoutthe kingdom, first ordered well their own states. Wishing to order welltheir states, they first regulated their families. Wishing to regulatetheir families, they first cultivated their persons. Wishing to cultivatetheir persons, they first rectified their hearts. Wishing to rectify theirhearts, they first sought to be sincere in their thoughts. Wishing to besincere in their thoughts, they first extended to the utmost their knowledge.Such extension of knowledge lay in the investigation ofthings.『５』物格而後知至。
知至而後意诚意诚而後心正心正而後身修身修 而後家齐家齐而後国治国治而後天下平Things being investigated, knowledge became complete. Their knowledgebeing complete, their thoughts were sincere. Their thoughts being sincere,their hearts were then rectified. Their hearts being rectified, their personswere cultivated. Their persons being cultivated, their families were regulated.Their families being regulated, their states were rightly governed. Theirstates being rightly governed, the whole kingdom was made tranquil andhappy.『６』自天子以至於庶人台是皆以修身为本。
From the Son of Heaven down to the mass of the people, all mustconsider the cultivation of the person the root of everythingbesides.『７』其本乱而末治者，否矣其所厚者薄而其所薄者厚，未之有也It cannot be, when the root is neglected, that what should springfrom it will be well ordered. It never has been the case that what wasof great importance has been slightly cared for, and, at the same time,that what was of slight importance has been greatly caredfor.第一章(右传之首章，释明明德)『１』康诰曰，「克明德」In the Announcement to Kang, it is said, "He was able to makehis virtue illustrious."『２』大甲曰，「顾 天之明命。
」In the Tai Chia, it is said, "He contemplated and studied the illustriousdecrees of Heaven."『３』帝典曰：「克明峻德」In the Canon of the emperor ( Yao), it is said, "He was able tomake illustrious his lofty virtue."『４』皆自明也These passages all show how those sovereigns made themselvesillustrious.第二章(右传之二章，释新民)『１』汤之盘铭曰：「苟日新，日日新，又日新」On the bathing tub of Tang, the following words were engraved:"If you can one day renovate yourself, do so from day to day. Yea, letthere be daily renovation."『２』康诰曰，「作新民」In the Announcement to Kang, it is said, "To stir up the newpeople."『３』诗曰：「周虽旧邦，其命维新。
」In the Book of Poetry, it is said, "Although Chau was an ancientstate the ordinance which lighted on it was new."『４』是故君子无所不用其极Therefore, the superior man in everything uses his utmostendeavors.第三章(右传之三章，释止於至善)『１』诗云，「邦畿千里，惟民所止」In the Book of Poetry, it is said, "The royal domain of a thousandli is where the people rest."『２』诗云，「缗蛮黄鸟，止於丘隅」子曰：「於止，知其所止，可以人而不如鸟乎？」In the Book of Poetry, it is said, "The twittering yellow birdrests on a corner of the mound." The Master said, "When it rests, it knowswhere to rest. Is it possible that a man should not be equal to thisbird?"『３』诗云，「穆穆文王，於缉熙敬止。
」为人君，止於仁；为人臣，止於敬；为人子，止於孝；为人父，止於慈；与国人交，止於信In the Book of Poetry, it is said, "Profound was King Wan. Withhow bright and unceasing a feeling of reverence did he regard his restingplaces!" As a sovereign, he rested in benevolence. As a minister, he restedin reverence. As a son, he rested in filial piety. As a father, he restedin kindness. In communication with his subjects, he rested in goodfaith.『４』诗云，「瞻彼淇澳，绿竹猗猗有斐君子如切如磋，如琢如磨瑟兮兮，赫兮喧兮有斐君子，终不可喧兮」「如切如磋」者，道学也；「如琢如磨」者，自修也；「瑟兮 兮」者，恂栗也；「赫兮喧兮」者，威仪也；「有斐君子，终不可喧兮」者，道盛德至善，民之不能忘也。
In the Book of Poetry, it is said, "Look at that winding courseof the Chi, with the green bamboos so luxuriant! Here is our elegant andaccomplished prince! As we cut and then file; as we chisel and then grind:so has he cultivated himself. How grave is he and dignified! How majesticand distinguished! Our elegant and accomplished prince never can be forgotten."That expression-"As we cut and then file," the work of learning. "As wechisel and then grind," indicates that of self-culture. "How grave is heand di。