《勸學(xué)》英文翻譯

　　勸學(xué)，就是鼓勵(lì)學(xué)習(xí)。本篇較系統(tǒng)地論述了學(xué)習(xí)的理論和方法。大家知道《勸學(xué)》英文翻譯是怎樣的嗎？本文就來(lái)分享一篇《勸學(xué)》英文翻譯，希望對(duì)大家能有所幫助！

　　勸學(xué)原文

　　君子曰：學(xué)不可以已。青，取之于藍(lán)，而青于藍(lán)；冰，水為之，而寒于水。木直中繩，以為輪，其曲中規(guī)。雖有槁暴，不復(fù)挺者，使之然也。故木受繩則直，金就礪則利，君子博學(xué)而日參省乎己，則知明而行無(wú)過(guò)矣。

　　故不登高山，不知天之高也；不臨深溪，不知地之厚也；不聞先王之遺言，不知學(xué)問(wèn)之大也。干、越、夷、貉之子，生而同聲，長(zhǎng)而異俗，教使之然也。詩(shī)曰：“嗟爾君子，無(wú)恒安息。靖共爾位，好是正直。神之聽(tīng)之，介爾景福�！鄙衲�大于化道，福莫長(zhǎng)于無(wú)禍。

　　吾嘗終日而思矣，不如須臾之所學(xué)也；吾嘗跂而望矣，不如登高之博見(jiàn)也。登高而招，臂非加長(zhǎng)也，而見(jiàn)者遠(yuǎn)；順風(fēng)而呼，聲非加疾也，而聞?wù)哒谩＜佥涶R者，非利足也，而致千里；假舟楫者，非能水也，而絕江河。君子生非異也，善假于物也。

　　南方有鳥(niǎo)焉，名曰蒙鳩，以羽為巢，而編之以發(fā)，系之葦苕，風(fēng)至苕折，卵破子死。巢非不完也，所系者然也。西方有木焉，名曰射干，莖長(zhǎng)四寸，生于高山之上，而臨百仞之淵，木莖非能長(zhǎng)也，所立者然也。蓬生麻中，不扶而直；白沙在涅，與之俱黑。蘭槐之根是為芷，其漸之滫，君子不近，庶人不服。其質(zhì)非不美也，所漸者然也。故君子居必?fù)襦l(xiāng)，游必就士，所以防邪辟而近中正也。

　　物類之起，必有所始。榮辱之來(lái)，必象其德。肉腐出蟲(chóng)，魚(yú)枯生蠹。怠慢忘身，禍災(zāi)乃作。強(qiáng)自取柱，柔自取束。邪穢在身，怨之所構(gòu)。施薪若一，火就燥也，平地若一，水就濕也。草木疇生，禽獸群焉，物各從其類也。是故質(zhì)的張，而弓矢至焉；林木茂，而斧斤至焉；樹(shù)成蔭，而眾鳥(niǎo)息焉。醯酸，而蜹聚焉。故言有招禍也，行有招辱也，君子慎其所立乎！

　　積土成山，風(fēng)雨興焉；積水成淵，蛟龍生焉；積善成德，而神明自得，圣心備焉。故不積跬步，無(wú)以至千里；不積小流，無(wú)以成江海。騏驥一躍，不能十步；駑馬十駕，功在不舍。鍥而舍之，朽木不折；鍥而不舍，金石可鏤。蚓無(wú)爪牙之利，筋骨之強(qiáng)，上食埃土，下飲黃泉，用心一也。蟹六跪而二螯，非蛇鱔之穴無(wú)可寄托者，用心躁也。是故無(wú)冥冥之志者，無(wú)昭昭之明；無(wú)惛惛之事者，無(wú)赫赫之功。行衢道者不至，事兩君者不容。目不能兩視而明，耳不能兩聽(tīng)而聰。螣蛇無(wú)足而飛，鼫?zhǔn)笪寮级�窮�！对�(shī)》曰：“尸鳩在桑，其子七兮。淑人君子，其儀一兮。其儀一兮，心如結(jié)兮！”故君子結(jié)于一也。

　　昔者瓠巴鼓瑟，而沈魚(yú)出聽(tīng)；伯牙鼓琴，而六馬仰秣。故聲無(wú)小而不聞，行無(wú)隱而不形。玉在山而草木潤(rùn)，淵生珠而崖不枯。為善不積邪？安有不聞?wù)吆酰?/p>

　　學(xué)惡乎始？惡乎終？曰：其數(shù)則始乎誦經(jīng)，終乎讀禮；其義則始乎為士，終乎為圣人，真積力久則入，學(xué)至乎沒(méi)而后止也。故學(xué)數(shù)有終，若其義則不可須臾舍也。為之，人也；舍之，禽獸也。故《書(shū)》者，政事之紀(jì)也；《詩(shī)》者，中聲之所止也；《禮》者，法之大分，類之綱紀(jì)也。故學(xué)至乎禮而止矣。夫是之謂道德之極�！抖Y》之敬文也，《樂(lè)》之中和也，《詩(shī)》《書(shū)》之博也，《春秋》之微也，在天地之間者畢矣。

　　君子之學(xué)也，入乎耳，著乎心，布乎四體，形乎動(dòng)靜。端而言，蝡而動(dòng)，一可以為法則。小人之學(xué)也，入乎耳，出乎口；口耳之間，則四寸耳，曷足以美七尺之軀哉！古之學(xué)者為己，今之學(xué)者為人。君子之學(xué)也，以美其身；小人之學(xué)也，以為禽犢。故不問(wèn)而告謂之傲，問(wèn)一而告二謂之囋。傲、非也，囋、非也；君子如向矣。

　　學(xué)莫便乎近其人�！抖Y》《樂(lè)》法而不說(shuō)，《詩(shī)》《書(shū)》故而不切，《春秋》約而不速。方其人之習(xí)君子之說(shuō)，則尊以遍矣，周于世矣。故曰：學(xué)莫便乎近其人。

　　學(xué)之經(jīng)莫速乎好其人，隆禮次之。上不能好其人，下不能隆禮，安特將學(xué)雜識(shí)志，順《詩(shī)》《書(shū)》而已耳。則末世窮年，不免為陋儒而已。將原先王，本仁義，則禮正其經(jīng)緯蹊徑也。若挈裘領(lǐng)，詘五指而頓之，順者不可勝數(shù)也。不道禮憲，以《詩(shī)》《書(shū)》為之，譬之猶以指測(cè)河也，以戈舂黍也，以錐飡壺也，不可以得之矣。故隆禮，雖未明，法士也；不隆禮，雖察辯，散儒也。

　　問(wèn)楛者，勿告也；告楛者，勿問(wèn)也；說(shuō)楛者，勿聽(tīng)也。有爭(zhēng)氣者，勿與辯也。故必由其道至，然后接之；非其道則避之。故禮恭，而后可與言道之方；辭順，而后可與言道之理；色從而后可與言道之致。故未可與言而言，謂之傲；可與言而不言，謂之隱；不觀氣色而言，謂之瞽。故君子不傲、不隱、不瞽，謹(jǐn)順其身。詩(shī)曰：“匪交匪舒，天子所予�！贝酥�謂也。

　　百發(fā)失一，不足謂善射；千里跬步不至，不足謂善御；倫類不通，仁義不一，不足謂善學(xué)。學(xué)也者，固學(xué)一之也。一出焉，一入焉，涂巷之人也；其善者少，不善者多，桀紂盜跖也；全之盡之，然后學(xué)者也。

　　君子知夫不全不粹之不足以為美也，故誦數(shù)以貫之，思索以通之，為其人以處之，除其害者以持養(yǎng)之。使目非是無(wú)欲見(jiàn)也，使耳非是無(wú)欲聞也，使口非是無(wú)欲言也，使心非是無(wú)欲慮也。及至其致好之也，目好之五色，耳好之五聲，口好之五味，心利之有天下。是故權(quán)利不能傾也，群眾不能移也，天下不能蕩也。生乎由是，死乎由是，夫是之謂德操。德操然后能定，能定然后能應(yīng)。能定能應(yīng)，夫是之謂成人。天見(jiàn)其明，地見(jiàn)其光，君子貴其全也。

　　勸學(xué)英文翻譯

　　The gentleman says: learning can not stop halfway. Indigo is extracted from the plant Persicaria tinctoria, but is greener than the plant; Ice is made of water, but it is colder than water. The wood is straight enough to conform to the straightened ink line, and when it is made into wheels by using the heat transfer process, the bending of the wood is circular. Even if it has been dried out by the sun and the wind, the wood will no longer be straight, because the processing has made it so. Therefore, the wood can be straightened after being measured by the ink line and processed by the auxiliary tools, the sword can be sharpened after being sharpened on the whetstone, and the gentleman will learn extensively and examine and reflect on himself every day, then he will be wise and act without fault.

　　Therefore, one does not know how high the sky is until one climbs a high mountain; If you dont face a ravine, you dont know how thick it is. If you do not understand the legacy of the emperors, you do not know the breadth of knowledge. The cries of Gan, Yue, Yi and raccoon dogs are the same when they are born; When they grow up, their customs and habits are not the same, which is due to the difference in education received after birth. The Book of Songs says, "You gentleman, do not always crave comfort." Treat your profession with respect and love integrity. When the gods hear all this, they will give you great blessings." There is no higher realm of human virtue than to receive the enlightenment of the Tao; Human happiness, there is no longer than no disaster.

　　I used to think all day, but not as much as a moment to learn knowledge; I have stood on tiptoe to look far, but not as high to see broad. Climb to a high place and wave, the arm is not lengthened, but others can see it at a distance; As the wind called, the sound did not become loud, but the listener could hear it clearly from a distance. With the help of horses and chariots, people do not walk fast, but can reach thousands of miles away; People who use boats are not good swimmers, but they can cross rivers. The qualities of the gentleman are not different from those of ordinary people, but the gentleman is good at using foreign things.

　　In the south, there is a kind of bird called the "monk dove", which builds its nest with feathers, and then ties it up with hair, and ties it to the tender strips of the reed. When the wind blows, the tender rods of the reed break, and the nest of the dove falls to the ground, the eggs are broken, and the young birds are dashed to death. This is not because the nest of the Montdove is not well constructed, but because the things it ties to are too weak. There is a kind of tree in the west, called "shoot Gan", the tree stem is only four inches long, but it grows on the high mountain, you can overlook the abyss. It is not that the stem of a tree dried on a high mountain can grow longer, but that the terrain on which it grows makes it so. It grows in a thicket of hemp, and needs no support to grow straight; White sand, if mixed with black mud, will become as black as black mud. Vanilla Lanhuai root is called Zhi, although incense, if it is soaked in smelly water, the gentleman is not willing to approach it, the people are not willing to wear it. This is not the essence of Zhi is not good, but because it was soaked in smelly water for the sake, therefore, the gentleman must choose a good environment when settling down, and must go out and have moral and learned people, so that you can prevent yourself from being affected by evil and capricious people, and gradually close to the "ritual" "benevolence" way.

　　All kinds of things happen, are the root of it. The advent of mans honor and disgrace must also correspond to the merits of his character. Rotten flesh will have maggots, dead fish will have worms, lazy to even ignore their own safety when disaster will come. Too hard to break, too weak and easily bound. You are evil and dirty, and that will inevitably cause people to resent you. If the dry and wet piles of firewood are placed in the same place, the fire will always burn towards the dry pile; If the flat ground is dry and wet, the water always flows to the wet place. Weeds and trees always grow together, birds and beasts always live in flocks, and in this way everything depends on its own kind to live. So once the target is set, the arrow will shoot at it; When the forest flourishes, the woodcutters come with axes; When the trees are shaded, the birds come and rest; When vinegar has a sour taste, mosquitoes and flies will naturally come and gather. Therefore, words can sometimes bring disaster, and actions can sometimes bring shame. A gentleman should be careful with his words and deeds.

　　Mounds of earth and stone have become mountains, from which wind and rain rise; The pool of water becomes an abyss, from which the flood dragon springs; Accumulate good deeds to develop noble morality, the spirit is promoted, and the mood of the sage is thus possessed. Therefore, without accumulating a step and a half of the journey, there is no way to reach a thousand miles away; Without the accumulation of small flowing water, there is no way to converge into rivers and oceans. A steed leaps not ten paces; If a bad horse walks for ten days, its success lies in not stopping. If it stops after a few strokes, then the rotten wood will continue to be carved. If you keep carving, then the stone can be carved successfully. The earthworm has no sharp claws and teeth, and strong bones, but it can eat the earth upward and drink the spring underground, because it is dedicated. A crab has six legs and two claws, but it has nowhere to hide without a cave of snakes and eels, because it has a restless heart. Therefore, without the will to study hard, there will be no significant achievements in learning; Without the practice of hard work, there will be no great success in the career. Those who wander at the crossroads cannot reach the end of any road; He who serves two monarchs will not be accommodated by either. The eye cannot see two things at the same time, and the ear cannot hear two sounds at the same time. Serpents had no feet but could fly high in the air. However, with five great skills, any kind of great rat cant fly to Teng. The Book of Songs says, "The cuckoo builds his nest in the mulberry tree, and his young birds are seven." Good gentlemen, behavior should be single-minded and not biased. The will will be as strong as a rock if one acts in a single way." So the gentlemans will is firm and single-minded.

　　Once upon a time, a bottle gourd played a whistle, and even the fish in the water came up to the surface to listen; Boya played the harp, and even the horses pulling carts stopped eating grass and looked up to listen. Therefore, the voice will not be heard because it is weak, and the behavior will not be detected because it is hidden. If there is treasure in the mountain, the grass and trees will be especially moist; There were pearls in the deep, and the cliffs seemed to shine. Probably did not insist on accumulating good deeds, if you continue to do good deeds, where will not be known by people?

　　Where should learning begin and where should it end? My answer is that, in terms of its approach, we should start with the reading of the classics such as poems and books and end with the Rites; As far as its meaning is concerned, it starts with being a scholar and ends with being a saint. Sincere practice, so long-term accumulation, will be able to deeply appreciate the fun, learn to death can be after. Therefore, although the course of learning has an end, the desire to make progress can not have a moment of slack. A lifetime of learning to become a person, and vice versa with animals what is different? Shang Shu is a record of political affairs; The Book of Songs is the sum of the inner voice; "Ritual" is the premise of the legal system, the general outline of various regulations, so only to learn the "ritual" can be considered the end, to reach the peak of morality. The "Ritual" respects etiquette, the "Music" tells the voice of neutralization, the "Book of Songs", the "Shangshu" is broad, and the "Spring and Autumn" has a great meaning, they have included the university questions between heaven and earth.

　　A gentleman learns knowledge by hearing it in the ear, remembering it in his heart, and showing it in his manners and actions according to etiquette. Every move, even the smallest words and deeds, can be modeled on others. The little man learns from the ear to the mouth, only four inches apart, how can he perfect his seven-foot body? The ancients study is their own moral cultivation needs, todays people study is just to show off to others. The gentleman learns in order to improve himself, the villain learns in order to show off and grandstand, and makes a gift of knowledge as a bird, a calf, and so on. Therefore, teaching others when no one asks you is called impetuous; Ask one answer two called verbose; Impetuous and verbose is not right, the gentleman should answer like the hollow echo general, no more, no less, just right.

　　There is no easier way to learn than to be close to a good teacher. The Sutra of Rites, the Sutra of Music, prescribes laws and regulations, but does not elaborate on their principles. The records in the Book of Songs and the Book of Shangshu are all things of ancient times, which are not close to reality. "Spring and Autumn Annals" is simple and obscure, and its principles are difficult to grasp quickly. To learn the doctrine of the gentleman by imitating the good teacher, we can develop lofty moral character, obtain comprehensive knowledge, and understand the principles of the world. So there is no easier way to learn than to get close to a good teacher.

　　Reverence for teachers is the most convenient way to learn, followed by respect for etiquette. If you do not worship the teacher, do not pay tribute to the next, only read some miscellaneous books, explain the "Book of Songs" and "Shang Shu" and so on, then all your life is just a humble scholar. To study the wisdom of sages and seek the root of benevolence and justice, the shortest way is to start with rites and laws. Its like lifting the collar of a fur robe with your fingers bent, and with the next bite, the fur is completely smooth. If we do not study the rites and act on the basis of the Book of Songs and the Book of Shang, it is just like measuring the river with our fingers, making millet with a fountain, and taking something from the rice pot with an awl. Therefore, if you respect etiquette, even if you do not understand the knowledge thoroughly, you can still be a moral and cultured man; Not still etiquette, even if the discerning good debate, is only a physical and mental disorganized without real cultivation of the humble Confucian.

　　If anyone comes to you and asks you about something unorthodox, do not answer; Come and tell of irregularities, do not ask; Talk of impropriety in your presence, do not participate; Dont argue with a brutish and argumentative man. Therefore, must be in line with the way of etiquette, only to give reception; Those who do not conform to the way of etiquette and justice will avoid him; Therefore, for respectful people, can talk with the purpose of the Tao; What to say to those who are agreeable in speech; Only with a sincere attitude can we discuss the profound meaning of the Tao. Therefore, to talk to what cannot be talked to, that is called impetuous; Not talking to those with whom one can talk is a snub; A person who casually talks without seeing the other persons response is called blind. Therefore, the gentleman should not be impetuous, nor neglect, nor blind, and should be careful to treat each person who comes to seek advice. "The Book of Songs" says: "Not impetuous and not neglectful is what the son of Heaven approves." Thats the truth.

　　If one arrow out of a hundred shot misses the target, it is not good at shooting; Driving a car and horse for thousands of miles, only half a step short and not able to complete, this is not good driving; It is certainly not a good study to be able to have a thorough understanding of ethical norms and to adhere to the principles of benevolence and justice. Learning is a very dedicated thing, learning and stop for a while that is the ordinary people in the market. Good behavior is few and bad behavior is many, Jie, Zhou, Zhi are such people. If you can grasp the knowledge you have learned comprehensively and thoroughly, you can be a good reader.

　　The gentleman knows that he is not perfect if he is not complete and refined, so he reads a group of books in order to understand, to understand by thinking and exploring, to practice by imitating good teachers and friends, and to get rid of his wrong habits and temperament to maintain maintenance. If the eye is not right, it does not want to see; if the ear is not right, it does not want to hear; if the mouth is not right, it does not want to speak; if the heart is not right, it does not want to think. Such as to achieve the ideal situation of being completely intoxicated with learning, just like the eyes are good, the ears are good, the mouth is good, and the heart covets to own the world. If this is achieved, then there will be no evil thoughts in the face of power and selfish desires, nor will a large number of people yield, and nothing under the world can shake its faith. So it is in life, so it is in death. This is called virtue and integrity. Only with virtue and integrity can we achieve steadfastness, and only with steadfastness can we have random responses. If you can be steadfast and random, you are a mature and perfect person. At that time the sky will show its brightness, the earth will show its vastness, and the gentleman will attach importance to the perfection of character and ethics.

　　勸學(xué)中文翻譯

　　君子說(shuō)：學(xué)習(xí)不可以半途而止。靛青是從蓼藍(lán)草里提煉出來(lái)的，卻比蓼藍(lán)草還要青；冰是由水凝結(jié)而成的，卻比水還要寒冷。木材直得符合拉直的墨線，用煣的工藝把它制成車(chē)輪，那么木材的彎度就合乎圓的標(biāo)準(zhǔn)了。即使又被風(fēng)吹日曬而干枯了，木材也不會(huì)再挺直，是因?yàn)榻?jīng)過(guò)加工使它成為這樣的。所以木材用墨線量過(guò)再經(jīng)輔具加工就能取直，刀劍在磨刀石上磨過(guò)就能變得鋒利，君子廣博地學(xué)習(xí)并且每天檢驗(yàn)反省自己，那么他就會(huì)智慧明達(dá)而且行為沒(méi)有過(guò)失了。

　　因此，不登上高山，就不知天有多高；不面臨深澗，就不知道地有多厚；不懂得先代帝王的遺教，就不知道學(xué)問(wèn)的博大。干國(guó)、越國(guó)、夷族、貉族的人，剛生下來(lái)啼哭的聲音是一樣的；待他們長(zhǎng)大以后，其風(fēng)俗習(xí)性卻不相同，這是由于后天所受的教育不同所造成的�！对�(shī)經(jīng)》上說(shuō)：“你這個(gè)君子啊，不要總是貪圖安逸。恭謹(jǐn)對(duì)待你的本職，愛(ài)好正直的德行。神明聽(tīng)到這一切，就會(huì)賜給你洪福祥瑞�！比说牡滦械木辰�，沒(méi)有比接受道的教化更高的了；人的幸福，沒(méi)有比無(wú)災(zāi)無(wú)禍更長(zhǎng)遠(yuǎn)的了。

　　我曾經(jīng)整天思索，卻不如片刻學(xué)到的知識(shí)多；我曾經(jīng)踮起腳遠(yuǎn)望，卻不如登到高處看得廣闊。登到高處招手，胳膊沒(méi)有加長(zhǎng)，可是別人在遠(yuǎn)處也能看見(jiàn)；順著風(fēng)呼叫，聲音沒(méi)有變得洪亮，可是聽(tīng)的人在遠(yuǎn)處也能聽(tīng)得很清楚。借助車(chē)馬的人，并不是腳走得快，卻可以達(dá)到千里之外；借助舟船的人，并不善于游泳，卻可以橫渡江河。君子的資質(zhì)秉性跟一般人沒(méi)有不同，只是君子善于借助外物罷了。

　　南方有一種鳥(niǎo)，名叫“蒙鳩”，用羽毛構(gòu)筑自己的窩巢，再用毛發(fā)把窩編結(jié)起來(lái)，把窩系在蘆葦?shù)哪蹢l上。一遇風(fēng)吹，蘆葦?shù)哪蹢l折斷，蒙鳩的窩巢也就掉到地上，鳥(niǎo)蛋被打破，幼鳥(niǎo)被摔死。這并不是蒙鳩的窩巢構(gòu)筑得不完好，而是由于它所系結(jié)的東西太脆弱所造成的。西方有一種樹(shù)木，名叫“射干”，樹(shù)莖只有四寸長(zhǎng)，可它生長(zhǎng)在高山上面，就能俯瞰百丈深淵。這并不是在高山上面射干的樹(shù)莖就能夠長(zhǎng)得長(zhǎng)些，而是它所生長(zhǎng)的地勢(shì)使它如此的。蓬草生長(zhǎng)在麻叢當(dāng)中，不需要扶植就長(zhǎng)得挺直；潔白的沙子如果混進(jìn)了黑泥里，也會(huì)變得跟就黑泥一樣黑。香草蘭槐的根叫做芷，雖然香，如果將它浸泡在臭水當(dāng)中，君子就不愿意接近它，百姓也不愿意佩戴它。這并不是芷的本質(zhì)不好，而是由于它被浸泡在臭水里的緣故，因此，君子定居時(shí)一定要選擇好的環(huán)境，外出交游一定要和有道德有學(xué)問(wèn)的人結(jié)伴，這樣就能夠防止自己受邪惡乖僻之人的影響，而逐漸接近“禮”“仁”之道。

　　各類事情的發(fā)生，都是它的根源。人的榮辱的降臨，也必定和他品德的優(yōu)劣相應(yīng)。肉腐了會(huì)生蛆，魚(yú)枯死了會(huì)生蟲(chóng)，懶散到連自身的安危都不顧的時(shí)候，災(zāi)禍也就要降臨了。太堅(jiān)硬了容易斷裂，太柔弱了又易被束縛。自己邪惡骯臟，那就必然造成人們對(duì)你怨恨。把干濕不同的柴草堆置得一樣，火總會(huì)朝著干燥的一堆燒去；一樣平整的地面如果有干有濕，水也總是向著潮濕的地方流去。野草和樹(shù)木總是共同生長(zhǎng)，飛禽和走獸也總是成群居住，萬(wàn)物就是這樣依從自己的同類以生存。所以靶子一旦張?jiān)O(shè)，箭也就會(huì)對(duì)著它射去；森林一旦繁茂，伐木者也就拿著斧頭來(lái)了；樹(shù)木一旦成蔭，眾鳥(niǎo)也就會(huì)飛來(lái)休息；醋一有酸味，蚊蠅也就自然會(huì)飛來(lái)相聚。所以言語(yǔ)有時(shí)會(huì)帶來(lái)災(zāi)禍，行動(dòng)有時(shí)會(huì)招致恥辱，君子應(yīng)當(dāng)謹(jǐn)慎地對(duì)待自己的一言一行。

　　堆積土石成了高山，風(fēng)雨從這里興起；匯積水流成為深淵，蛟龍從這兒產(chǎn)生；積累善行養(yǎng)成高尚的道德，精神得到提升，圣人的心境由此具備。所以不積累一步半步的行程，就沒(méi)有辦法達(dá)到千里之遠(yuǎn)；不積累細(xì)小的流水，就沒(méi)有辦法匯成江河大海。駿馬一跨躍，也不足十步遠(yuǎn)；劣馬連走十天，它的成功在于不停止。如果刻幾下就停下來(lái)了，那么腐朽的木頭也刻不斷。如果不停地刻下去，那么金石也能雕刻成功。蚯蚓沒(méi)有銳利的爪子和牙齒，強(qiáng)健的筋骨，卻能向上吃到泥土，向下喝到地下的泉水，這是由于它用心專一。螃蟹有六條腿，兩個(gè)蟹鉗，但是沒(méi)有蛇、鱔的洞穴它就無(wú)處藏身，這是因?yàn)樗�用心浮躁。因此沒(méi)有刻苦鉆研的心志，學(xué)習(xí)上就不會(huì)有顯著成績(jī)；沒(méi)有埋頭苦干的實(shí)踐，事業(yè)上就不會(huì)有巨大成就。在十字路口徘徊不定的人，任何一條路的盡頭都不能到達(dá)；同時(shí)事奉兩個(gè)君主的人，任何一方都不會(huì)容納他。眼睛不可能同時(shí)看清楚兩樣?xùn)|西，耳朵不可能同時(shí)聽(tīng)清楚兩個(gè)聲音。螣蛇沒(méi)有腳但能凌空而飛，鼫?zhǔn)笥形宸N技能卻還是飛不上屋�！对�(shī)經(jīng)》上說(shuō)：“布谷鳥(niǎo)筑巢在桑樹(shù)上，它的幼鳥(niǎo)兒有七只。善良的君子們，行為要專一不偏邪。行為專一不偏邪，意志才會(huì)如磐石堅(jiān)。”所以君子的意志堅(jiān)定專一。

　　從前，瓠巴彈瑟，連水中的魚(yú)兒也浮出水面傾聽(tīng)；伯牙彈琴，連拉車(chē)的馬也停止吃草仰頭而聽(tīng)。所以聲音不會(huì)因?yàn)槲⑷醵�不被�?tīng)見(jiàn)，行為不會(huì)因?yàn)殡[秘而不被發(fā)現(xiàn)。山中藏有寶玉，草木就會(huì)格外潤(rùn)澤；深淵生有珍珠，崖岸也顯得似有光彩。大概是沒(méi)有堅(jiān)持積聚善行吧，如果不斷地做好事，哪里會(huì)有不為人們所知道的呢？

　　學(xué)習(xí)究竟應(yīng)從何入手，又從何結(jié)束呢？我的回答是，按其途徑而言，應(yīng)該從誦讀《詩(shī)》《書(shū)》等經(jīng)典入手到《禮經(jīng)》結(jié)束；就其意義而言，則從做書(shū)生入手到成為圣人結(jié)束。真誠(chéng)力行，這樣長(zhǎng)期積累，必能深入體會(huì)到其中的樂(lè)趣，學(xué)到死方能后已。所以學(xué)習(xí)的教程雖有盡頭，但進(jìn)取之愿望卻不可以有片刻的懈怠。畢生好學(xué)才成其為人，反之又與禽獸何異？《尚書(shū)》是政事的記錄；《詩(shī)經(jīng)》是心聲之歸結(jié)；《禮經(jīng)》是法制的前提、各種條例的總綱，所以要學(xué)到《禮經(jīng)》才算結(jié)束，才算達(dá)到了道德之頂峰�！抖Y經(jīng)》敬重禮儀，《樂(lè)經(jīng)》講述中和之聲，《詩(shī)經(jīng)》《尚書(shū)》博大廣闊，《春秋》微言大義，它們已經(jīng)將天地間的大學(xué)問(wèn)都囊括其中了。

　　君子對(duì)知識(shí)的學(xué)習(xí)，是聽(tīng)在耳里，記在心里，表現(xiàn)在威儀的舉止和符合禮儀的行動(dòng)上。一舉一動(dòng)，哪怕是極細(xì)微的言行，都可以垂范于人。小人學(xué)習(xí)是從耳聽(tīng)從嘴出，相距不過(guò)四寸而已，怎么能夠完美他的七尺之軀呢？古人學(xué)習(xí)是自身道德修養(yǎng)的需求，今人學(xué)習(xí)則只是為了炫耀于人。君子學(xué)習(xí)是為了完善自我，小人學(xué)習(xí)是為了賣(mài)弄和嘩眾取寵，將學(xué)問(wèn)當(dāng)作家禽、小牛之類的禮物去討人好評(píng)。所以，沒(méi)人求教你而去教導(dǎo)別人叫做浮躁；問(wèn)一答二的叫啰嗦；浮躁啰嗦都是不對(duì)的，君子答問(wèn)應(yīng)像空谷回音一般，不多不少、恰到好處。

　　學(xué)習(xí)的途徑?jīng)]有比親近良師更便捷的了。《禮經(jīng)》《樂(lè)經(jīng)》規(guī)定了法度典章，但沒(méi)有詳細(xì)闡明其道理；《詩(shī)經(jīng)》《尚書(shū)》記載的都是古時(shí)的事情，不切近現(xiàn)實(shí)；《春秋》簡(jiǎn)約而晦澀，其道理難以讓人很快理解。仿效良師學(xué)習(xí)君子的學(xué)說(shuō)，就可以養(yǎng)成崇高的品德，得到全面的知識(shí)，通達(dá)世理了。所以說(shuō)學(xué)習(xí)沒(méi)有比親近良師更便捷的了。

　　崇敬良師是最便捷的學(xué)習(xí)途徑，其次就是崇尚禮儀了。若上不崇師，下不尚禮，僅讀些雜書(shū)，解釋一下《詩(shī)經(jīng)》《尚書(shū)》之類，那么盡其一生也不過(guò)是一介淺陋的書(shū)生而已。要窮究圣人的智慧，尋求仁義的根本，從禮法入手才是能夠融會(huì)貫通的捷徑。就像彎曲五指提起皮袍的領(lǐng)子，向下一頓，毛就完全順了。如果不究禮法，僅憑《詩(shī)經(jīng)》《尚書(shū)》去立身行事，就如同用手指測(cè)量河水，用戈舂黍米，用錐子到飯壺里取東西吃一樣，是辦不到的。所以，尊崇禮儀，即使對(duì)學(xué)問(wèn)不能透徹明了，不失為有道德有修養(yǎng)之士；不尚禮儀，即使明察善辯，也不過(guò)是身心散漫無(wú)真實(shí)修養(yǎng)的淺陋儒生而已。

　　如果有人前來(lái)向你請(qǐng)教不合禮法之事，不要回答；前來(lái)訴說(shuō)不合禮法之事，不要去追問(wèn)；在你面前談?wù)摬缓隙Y法之事，不要去參與；態(tài)度野蠻好爭(zhēng)意氣的，別與他爭(zhēng)辯。所以，一定要是合乎禮義之道的，才給予接待；不合乎禮義之道的，就回避他；因此，對(duì)于恭敬有禮的人，才可與之談道的宗旨；對(duì)于言辭和順的人，才可與之談道的內(nèi)容；態(tài)度誠(chéng)懇的，才可與之論及道的精深義蘊(yùn)。所以，跟不可與之交談的交談，那叫做浮躁；跟可與交談的不談那叫怠慢；不看對(duì)方回應(yīng)而隨便談話的叫盲目。因此，君子不可浮躁，也不可怠慢，更不可盲目，要謹(jǐn)慎地對(duì)待每位前來(lái)求教的人�！对�(shī)經(jīng)》說(shuō)：“不浮躁不怠慢才是天子所贊許的�！闭f(shuō)的就是這個(gè)道理。

　　射出的百支箭中有一支不中靶，就不能算是善射；駕馭車(chē)馬行千里的路程，只差半步而沒(méi)能走完，這也不能算是善駕；對(duì)倫理規(guī)范不能融會(huì)貫通、對(duì)仁義之道不能堅(jiān)守如一，當(dāng)然也不能算是善學(xué)。學(xué)習(xí)本是件很需要專心致志的事情，學(xué)一陣又停一陣那是市井中的普通人。好的行為少而壞的行為多，桀、紂、跖就是那樣的人。能夠全面徹底地把握所學(xué)的知識(shí)，才算得上是個(gè)好的讀書(shū)人。

　　君子知道學(xué)得不全不精就不算是完美，所以誦讀群書(shū)以求融會(huì)貫通，用思考和探索去理解，效仿良師益友來(lái)實(shí)踐，去掉自己錯(cuò)誤的習(xí)慣性情來(lái)保持養(yǎng)護(hù)。使眼不是正確的就不想看、耳不是正確的就不想聽(tīng)，嘴不是正確的就不想說(shuō)，心不是正確的就不愿去思慮。等達(dá)到完全醉心于學(xué)習(xí)的理想境地，就如同眼好五色，耳好五聲，嘴好五味那樣，心里貪圖擁有天下一樣。如果做到了這般地步，那么，在權(quán)利私欲面前就不會(huì)有邪念，人多勢(shì)眾也不會(huì)屈服的，天下萬(wàn)物都不能動(dòng)搖信念�；钪�是如此，到死也不變。這就叫做有德行、有操守。有德行和操守，才能做到堅(jiān)定不移，有堅(jiān)定不移然后才有隨機(jī)應(yīng)對(duì)。能做到堅(jiān)定不移和隨機(jī)應(yīng)對(duì)，那就是成熟完美的人了。到那時(shí)天顯現(xiàn)出它的光明，大地顯現(xiàn)出它的廣闊，君子則重視品德、操守的完美無(wú)缺。

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