【正文】 imself, concealing his evil, and displaying what is other beholds him, as if he saw his heart and reins。此謂誠(chéng)於中，形於外。其不善，而著其善。故君子必慎其獨(dú)也。)『１』所謂誠(chéng)其意者：毋自欺也，如惡惡臭，如好好色。『２』此謂知之至也。此謂知之至也。則眾物之表里精粗無(wú)不到，而吾心之全體大用，無(wú)不明矣。莫不因其已知之理，而益窮之，以求至乎其極。惟於理有未窮，故其知有不盡也。this is called knowing the (右傳之五章，蓋釋格物致知之義，而今亡矣。The Master said, ”In hearing litigations, I am like any other is necessary is to cause the people to have no litigations.“ So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men39。必也，使無(wú)訟乎？」無(wú)情者，不得盡其辭，大畏民志。In the Book of Poetry, it is said, ”Ah!the former kings are notforgotten.“ Future princes deem worthy what they deemed worthy, and love what they mon people delight in what delighted them, and are benefited by their beneficial is on this account that the former kings, after they have quitted the world, are not (右傳之四章，釋本末。小人樂其樂，而利其利。i, with the green bamboos so luxuriant!Here is our elegant andacplished prince!As we cut and then file。」「如切如磋」者，道學(xué)也；「如琢如磨」者，自修也；「瑟兮 兮」者，恂栗也；「赫兮喧兮」者，威儀也；「有斐君子，終不可喧兮」者，道盛德至善，民之不能忘也。瑟兮兮，赫兮喧兮。有斐君子?！篂槿司轨度?；為人臣，止於敬；為人子，止於孝；為人父，止於慈；與國(guó)人交，止於信?！笽n the Book of Poetry, it is said, “The royal domain of a thousandli is where the people rest.”『２』詩(shī)云，「緡蠻黃鳥，止於丘隅。Therefore, the superior man in everything uses his (右傳之三章，釋止於至善。ang, it is said, “To stir up the newpeople.” 『３』詩(shī)曰：「周雖舊邦，其命維新。ang, the following words were engraved: “If you can one day renovate yourself, do so from day to , letthere be daily renovation.”『２』康誥曰，「作新民。)『１』湯之盤銘曰：「茍日新，日日新，又日新?！笽n the Canon of the emperor(Yao), it is said, “He was able tomake illustrious his lofty virtue.”『４』皆自明也。ang, it is said, “He was able to make his virtue illustrious.”『２』大甲曰，「顧 天之明命。)『１』康誥曰，「克明德。其所厚者薄而其所薄者厚，未之有也。Things being investigated, knowledge became knowledge being plete, their thoughts were thoughts being sincere, their hearts were then hearts being rectified, their persons were persons being cultivated, their families were families being regulated, theirstates were rightly states being rightly governed, the whole kingdom was made tranquil and happy.『６』自天子以至於庶人臺(tái)是皆以修身為本。家齊而後國(guó)治。心正而後身修。知至而後意誠(chéng)。致知在格物。欲正其心者先誠(chéng)其意。欲齊其家者先修其身。Things have their root and their have their endand their know what is first and what is last will lead near to what is taught in the Great Learning.『４』古之欲明明德於天下者先治其國(guó)。and, that being determined, a calm unperturbedness may be attained that calmness there will succeed a tranquil that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.『３』物有本末；事有終始。and to rest in the highest excellence.『２』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。What the great learning teaches, is to illustrate illustrious virtue。第六章乃誠(chéng)身之本，在初學(xué)；尤為當(dāng)務(wù)之急。)(凡傳十章：前四章統(tǒng)論綱領(lǐng)指趣；後六章細(xì)論條目工夫。第一篇：大學(xué)中英文對(duì)照《大學(xué)》（中英文）The Great LearningBy Confucius Written 總綱(右經(jīng)一章，蓋孔子之言，而曾子述之；其傳十章，則曾子之意，而門人記之也。舊本頗有錯(cuò)簡(jiǎn)，今因程子所定，而更考經(jīng)文，別為序次如左。其第五章乃明善之要。讀者不可以其近而忽之也)『１』大學(xué)之道在明明德，在親民，在止於至善。to renovate the people。The point where to rest being known, the object of pursuit is thendetermined。知所先後則近道矣。欲治其國(guó)者先齊其家。欲修其身者先正其心。欲誠(chéng)其意者先致其知。The ancients who wished to illustrate illustrious virtue throughoutthe kingdom, first ordered well their own to order welltheir states, they first regulated their to regulatetheir families, they first cultivated their to cultivate their persons, they first rectified their to rectify their hearts, they first sought to be sincere in their to be sincere in their thoughts, they first extended to the utmost their extension of knowledge lay in the investigation of things.『５』物格而後知至。意誠(chéng)而後心正。身修 而後家齊。國(guó)治而後天下平。From the Son of Heaven down to the mass of the people, all mustconsider the cultivation of the person the root of everything besides.『７』其本亂而末治者，否矣。It cannot be, when the root is neglected, that what should springfrom it will be well 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 cared (右傳之首章，釋明明德?！笽n the Announcement to K39?！笽n the Tai Chia, it is said, “He contemplated and studied the illustrious decrees of Heaven.”『３』帝典曰：「克明峻德。These passages all show how those sovereigns made (右傳之二章，釋新民?！筄n the bathing tub of T39?！笽n the Announcement to K39?！笽n the Book of Poetry, it is said, “Although Chau was an ancientstate the ordinance which lighted on it was new.”『４』是故君子無(wú)所不用其極。)『１』詩(shī)云，「邦畿千里，惟民所止?！棺釉唬骸胳吨?，知其所止，可以人而不如鳥乎？」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 knows where to it possible that a man should not be equal to this bird?” 『３』詩(shī)云，「穆穆文王，於緝熙敬止。In the Book of Poetry, it is said, “Profound was King how bright and unceasing a feeling of reverence did he regard his restingplaces!” As a sovereign, he rested in a minister, he rested in a son, he rested in filial a father, he rested in munication with his subjects, he rested in good faith.『４』詩(shī)云，「瞻彼淇澳，綠竹猗猗。如切如磋，如琢如磨。有斐君子，終不可喧兮。In the Book of Poetry, it is said, “Look at that winding course of the Ch39。as we chisel and then grind: so has he cultivated grave is he and dignified!How majestic and distinguished!Our elegant and acplished prince never can be forgotten.” That expression“As we cut and then file,” the work of learning.“As we chisel and then grind,” indicates that of selfculture.“How grave is he and dignified!” indicates the feeling of cautious reverence.“How manding and distinguished!indicates an aweinspiring deportment.”O(jiān)ur elegant and acplished prince never can be forgotten,“ indicates how, when virtue is plete and excellence extreme, the people cannot forget them.『５』詩(shī)云，「於戲前王不忘！」君子賢其賢，而親其親。此以沒世不忘也。)子曰：「聽訟，吾猶人也。此謂知本。s minds。閑嘗竊取程子之意，以補(bǔ)之曰：「所謂致知在格物者：言欲至吾之知，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。是以大學(xué)始教，必使學(xué)者即凡天下之物。至於用力之久，而一旦豁然貫通焉。此謂物格。)『１』此謂知本。This is called knowing the is called the perfecting of (右傳之六章，釋誠(chéng)意。此之謂自謙。What is meant by ”making the thoughts sincere.“ is the allowing no selfdece