古文学习之《礼记.学记》(繁体)
学记的原文及翻译
学记的原文及翻译学记的原文及翻译《学记》，是古代中国典章制度专著《礼记》（《小戴礼记》）中的一篇，写作于战国晚期。
相传为西汉戴圣编撰。
据郭沫若考证，作者为孟子的学生乐正克。
下面是学记原文及翻译，请参考！原文发虑宪，求善良，足以謏(xiǎo,小有声音)闻，不足以动众；就贤体远，足以动众，未足以化（教化）民。
君子如欲化民成俗，其必由学乎！玉不琢，不成器；人不学，不知道（‘道’：古今异义，指儒家之道）。
是故古之王者建国君民，教学为先。
《兑(yuè“说”)命》曰：“念终始典于学。
”其此之谓乎！虽有嘉肴，弗食，不知其旨也；虽有至道，弗学，不知其善也。
是故学然后知不足，教然后知困。
知不足，然后能自反也，知困，然后能自强（qiǎng）也。
故曰：教(念jiào)学相长（促进）也。
《兑命》曰：“学学半。
”（前一个“学”字音xiào，本字读作“斅”，意思是教育别人，后一个“学”字音xué，意思是向别人学习。
）其此之谓乎？古之教者，家有塾，党有庠（xiáng），术(suì)有序，国有学。
比年（每年）入学，中年（隔一年）考校。
一年视离经辨志；三年视敬业乐群；五年视博习亲师；七年视论学取友，谓之小成。
九年知类通达，强立（坚强的意志）而不反，谓之大成。
夫然后足以化民易俗，近者说（yuè“悦”）服而远者怀（向往）之，此大学之道也。
《记》曰：“蛾（“蚁”）子时术之。
”其此之谓乎！大学始教，皮弁(biàn)祭菜，示敬道也。
《宵雅》肄（yì）三，官其始也。
入学鼓箧（qiè），孙（以逊顺之心）其业也。
夏楚二物，收其威也。
未卜禘（dì）不视学，游其志也。
时观而弗语，存其心也。
幼者听而弗问，学不躐(liè同后文“陵”，超越)等也。
此七者，教之大伦（纲要）也。
《记》曰：“凡学，官先事，士先志。
”其此之谓乎！大学之教也，时教必有正业，退息必有居学。
《学记》
礼记·学记《礼记·学记》是《礼记》中的一篇，由西汉戴圣编纂。
汉代的郑玄对《礼记·学记》的解释是：“《学记》者，以其记人学教之义。
”中文名礼记.学记小戴礼记注解者汉代的郑玄作者戴圣原文：发虑宪，求善良，足以闻，不足以动众。
就贤体远，足以动众，未足以化民。
君子如欲化民成俗，其必由学乎！玉不琢，不成器；人不学，不知道。
是故古之王者建国君民，教学为先。
《兑命》曰：“念终始典于学。
”其此之谓乎！虽有佳肴，弗食，不知其旨也；虽有至道，弗学，不知其善也。
是故学然后知不足，教然后知困。
知不足，然后能自反也，知困，然后能自强也。
故曰：教学相长也。
《兑命》曰：“斆学半。
”其此之谓乎？古之教者，家有塾，党有庠，术有序，国有学。
比年入学，中年考校。
一年视离经辨志，三年视敬业乐群，五年视博习亲师，七年视论学取友，谓之小成。
九年知类通达，强立而不反，谓之大成。
夫然后足以化民易俗，近者说服而远者怀之，此大学之道也。
记曰：“蛾子时术之”，其此之谓乎！大学始教，皮弁祭菜，示敬道也。
宵雅肄三，官其始也。
入学鼓箧，孙其业也。
夏楚二物，收其威也。
未卜禘不视学，游其志也。
时观而弗语，存其心也。
幼者听而弗问，学不躐等也。
此七者，教之大伦也。
记曰：“凡学，官先事，士先志”，其此之谓乎！大学之教也，时教必有正业，退息必有居学，不学操缦，不能安弦；不学博依，不能安诗；不学杂服，不能安礼。
不兴其艺，不能乐学。
故君子之于学也，藏焉修焉，息焉游焉。
夫然，故安其学而亲其师，乐其友而信其道，是以虽离师辅而不反也。
《兑命》曰：“敬孙务时敏，厥修乃来”，其此之谓乎！今之教者，呻其占毕，多其讯言，及于数进而不顾其安。
使人不由其诚，教人不尽其材。
其施之也悖，其求之也佛。
夫然，故隐其学而疾其师，苦其难而不知其益也。
虽终其业，其去之必速。
教之不刑，其此之由乎！大学之法，禁于未发之谓豫，当其可之谓时，不凌节而施之谓孙，相观而善之谓摩。
此四者，教之所由兴也。
《学记》原文全文及翻译解读
《学记》原文全文及翻译解读《学记》是中国古代一篇教育论文，是古代中国典章制度专著《礼记》(《小戴礼记》)中的一篇，是中国也是世界上最早的一篇专门论述教育和教学问题的论著。
一般认为是战国晚期思孟学派的作品，据郭沫若考证，作者为乐正克。
其文字言简意赅，喻辞生动，系统而全面地阐明了教育的目的及作用，教育和教学的制度、原则和方法，教师的地位和作用，教育过程中的师生关系以及同学之间的关系，比较系统和全面地总结和概括了中国先秦时期的教育经验。
第一章：化民成俗【原文】发虑宪，求善良，足以謏(xiǎo)闻，不足以动众。
就贤体远，足以动众，不足以化民。
君子如欲化民成俗；其必由学乎。
【译文】执政者在发布法律命令的时候，如果能够认真研究思考，发布实施，同时，广求品德高尚有悲悯忧思的人来辅佐自己，那么，是可以产生一定影响的；但是，不足以能够来激发全体民众的向善愿望。
执政者如果能够亲近贤德的君子，关爱贫贱出身的寒士，那么，就足够来激发起全体民众向善愿望的；但是，不足以来教育好全体民众。
执政者如果想让全体民众都能接受教育并且形成为社会风尚，那么，那就一定只有走兴办学校施行全民教育这条路了。
第二章：教育优先【原文】玉不琢，不成器；人不学，不知道。
是故，古之王者，建国君民，教学为先。
兑命曰：“念终典于学”，其此之谓乎！【译文】玉石（即使质地很好），但是不经过雕琢，是不能成为玉器的；人们（即使本性善良），但是不通过学习，就不能够懂得道理。
所以，古时候的帝王，建立国家，制定法律制度，统治百姓，无一不是把教育当作首要的大事。
《尚书·兑命篇》说：“君王们一定要自始至终坚持一贯的重视办好学校。
”就是这个意思吧！第三章1：学知不足【原文】虽有嘉肴，弗食不知其旨也；虽有至道，弗学不知其善也。
是故，学然后知不足，教然后知困。
【译文】.即使有了美味的菜肴，不去品尝，就不会知道它的味道之美；（同样，）即使有了崇高的的道理，不去学习，就不能知道它的作用。
《礼记》之《学记》全文(ThebookofRitesofthelearning)
《礼记》之《学记》全文（The book of Rites of thelearning）《礼记》之《学记》全文(The book of Rites of the learning)"The book of Rites" of the "learning"The "book of Rites" of the "learning"Send into the constitution, kind-hearted, enough to Xiao smell, not enough to focus on the body; Xian far enough to focus, not enough people. The gentleman for its will by almost influence the people and form moral customs!Act plan carefully thinking, moral good people to seek to help him, can get a small reputation, can not be moved closer to the masses; awise man, and his close to the alienation of the people, the masses can be touched, but can not play the role of educating people. If a gentleman wants to educate people and form good customs, he must pay attention to teaching and learning!The good-for-nothing; people do not learn, do not know. Therefore,the king of ancient times, the founding of the people, the teaching is the first. "The life" said: "read the code to start. "That's what it means."!Jade can not be made into good implements without cutting and polish, and people will not understand it without learning. Therefore, the ancient kings, the establishment of the state, the rule of the people, first of all to set up learning and teaching. In the article of the bookof Shang Shu, he said, "the idea is always to set up learning and teaching."!Although Jia Yao, put food, do not know its purpose; have to, not learn, not good. Therefore, learning, then lack ofknowledge, teaching, and then know sleepy. Lack of knowledge, andcan also reflexive; know the difficulties, and then can self, therefore: Teaching benefits teachers as well as students. also. "To life," said: "learning half.". "That's what it means."!Although delicious dishes do not eat, they do not know how delicious they are; in spite of the profound truth, they do not learn, nor will they understand the benefits of it. Therefore, through learning to know their shortcomings, by teaching people can feel confused. If you knowthe inadequacy of your studies, you will in turn be strict with yourself, feel confused and be able to study tirelessly. Therefore, teaching and learning are mutually improved. "Teach people to advance half of their learning," said the book. That's the truth!The ancient church, a private school, the party has the operation, orderly, state-owned science. In school, middle school. A year as Lijingbianzhi, three years as through five years, parents and teachersXi Bo, seven years depending on the school to take friends, is small; nine years of knowledge mastery, strong legislation and not against,that great. The husband then to Huaminyisu near and far, persuasion,Huai Zhi, this is the way of university. The book says, "when a moth is alive. "That's what it means."!Ancient science teaching, each of the twenty-five "village" has a school called "school", each of the five hundred "party" has its own school called "Xiang", each of the twelve thousand and five hundred home "surgery" has its own school called "order", a university in the capital of the emperor or princes. The school enrolls students each year and examines them every otheryear. The ability of first year students to punctuate divided into chapters and distinguish between ambition, third years to check whether students focus on learning and happy to get along with classmates, whether students can learn fifth years of extensive and close to the teacher, seventh year students discuss their ability and non recognition of friends, if you can do it, is called "small". Ninth years, students can extrapolate, reasoning, and have strong faith, not contrary to the teachings of the teacher, is called "Dacheng.". Only in this way, to educate people, improve customs, the people around can be convinced, those who are far away will come to him, this is the purpose of University teaching. The ancient books often said: "the ant and thetitle of the mound, and then make a big nest. That's the truth!University teaching, flap offering dishes, respectful way; "Xiao Ya" to the beginning of three, the official entrance; drum trunk, sun Qiye; Xia Chu two objects, they also not regarded as Wei; uncertain, Kwong also view tour; when not, save their children; listen to not ask, also learn step by step. The seven, teachers also dalun. "Remember" said:"the first thing that the government, Shi Xian zhi. "That's what it means."!To enter university, (emperor or officials) dress, worship Confucius algae with celery, said students should study "honour the teacher and respect his teaching; Book of Songs."< >, Xiaoya Luming < four >, < s > three, Hua text narrative poems and harmony, by their national service experience; to open out the students according to the drum books books, is to learn from them; a pointer for corporal punishment, they haveto comply with etiquette distrust. (; student enrollment in the spring for summer) Emperor princes without sacrifice, not to test students, let students have ample time to learn according to their own voluntary calm. The teacher always observe the students, not repeated instructions, so they think; (older students consult teachers), young students should pay attention to, and do not insert ask, because learning should be gradual, not beyond the level. These seven are the general order of the teaching order. The ancient saying: "in the teaching activities, the first official school to teach any official Ministry of science, people should first cultivate noble spirit. That's the truth!The university education, teaching will be on the back, there willbe interest in. Learn not to learn playing, not an Xian; no Boyi, not an "poem"; no miscellaneous service, not an Li; in addition to the art, not music school. Therefore, the gentleman in learning, but also hidden Yan,the repair of Yan, the rest of the Yan, swim yan. Therefore, the study of natural, safety and pro its divisions, its letter road and lucky friends. Therefore, although we leave the teacher's assistant, we will not oppose it. "Against fate," said: "respect for the sun, time sensitive, and later repair comes.". "That's what it means."!The university teaching activities, carried out by four seasons, each have formal work; the rest of the time, also have homework. Don't make harps play miscellaneous tunings, not good; do not learn all kinds of metaphor, you can not learn Book of Songs; do not understand all kinds of dress, can't learn etiquette. Therefore, it is impossible for us to like what we have learned without learning all kinds of art. So, the gentleman treat study,heart often think, when industry should learn the course, even the rest of the game, to learn. Only in this way can we study at ease, get close to our teachers, like our friends, and believe what we have learned. Even if we leave our teachers, we will not go against the teacher's teachings. In his book, the book says, "only concentration, humility, respect, and quick study can lead to academic success.".That's the truth!This church, which accounted for more than the Bi Shen, hearing, speaking, and Gu Jian, make people not by their sincerity, teach people as its material; its application is also contrary to the demand of the Buddha. The husband, however, has hidden its learning and disease, and its division, the pain is difficult, but I do not know its benefits, buteven after the end of its industry, its going to speed. There is no penalty for teaching!Now the teachers only recite the text, a lot of indoctrination, and blindly catch up with the progress, and ignore the students thoroughly understand, no, so that they can not calm down to study. It is not sincerity that directs the people, but not the full development of the students' abilities. The method of teaching violates the principles of teaching and does not conform to the requirements of students. In this way, the students will detest his studies, and resentment of his teacher, suffering for academic difficulties, but does not understand its benefits. Although he has finished his studies, he will soon forget what he has learned, and the reason why he can not succeed in education is here!The law of the university is forbidden by the absence of the word, and when it can be called, it is not the tomb, but thesun, the good and the good. Of these four, the teaching is the beginning and the beginning. Hair then banned, is to defend Georgia victorious; however, when I, hard and hard into the application without the sun; miscellaneous, bad chaos without repair; science alone without friends, is solitude and smell; Yan Yan Peng inverse teacher; the school opened waste. The six are the ones that teach.The teaching method of college students, in the error does not occur to prevent, called prevention; education, at the appropriate time is not timely; beyond the age and degree of education and education, it iscalled order; choose a good watch each other, called watch. These four are the reasons for the success of teaching. Wrong to ban, there is firm and not easy to break the trend; missed the opportunity to learn, remedial, despite hard efforts, still difficult to succeed; out of order and not according to the degree of order of teachers to teach, students will be reduced to fragments without learning to a complete system to study alone,No friends to discuss, it will form a little learning, not informative; don't make decent friends, will defy the teacher's teachings; not engaged in decent behavior, will be abandoned their studies. These six are the causes of teaching failure.A gentleman knows both what he teaches and what he does, and what he teaches is what he teaches. The gentleman teaches Yu, and not pulls, strong but not stunning, but not reaches open. While not pulls and strong, not easy and open, but not reaches; and easy to think, is a good metaphor.Gentleman not only knows the successful experience of teaching, but also understands the reason of teaching failure, then can be a good teacher. So the gentleman's teaching is to inspire students, without pulling force induced by him, he exhorted and not forced on repression; and trivial explanation. By not pulling, students will feel warm; and exhortation is not mandatory, students can learn to feel inspired; but not trivial, students will study and thinking. Students can feel thegentle, feel easy to learn, and independent thinking, can be said to be a good inspiration.Scholars have four loss, teachers must know the. The study of man,or the loss of more, or loss of small, or loss is easy, or lost only then. Of these four, the heart is not the same. Know the mind, then can also save the lost. He who teaches is always good, and he who saves is lost.The students have four kinds of faults in the study, is to teach people to know the reason: people learn to fail, or because too much, or knowledge Pianzhai, or change, or fear of suspension. The four are due to students' different mentality. Teachers understand the different attitudes of an educated person in order to help them overcome their shortcomings. The function of education is to enable educators to exert their advantages and overcome their shortcomings.A good singer makes one follow his voice; a good teacher makes one follow his wishes. He is about to, and micro, can explain clearly with few illustrations of Zang, KEISHI.Singing, not only sweet voice, but also make people unable torestrain the emotions to strike a deep chord, sing along; will teach people not only give people the knowledge, but also guide students to consciously follow him to learn. Teachers should be simple, clear, concise and perfect. Examples are few, but they can explain the problem. Only in this way can students achieve the purpose of following them consciously.To learn to know a gentleman, and know the beauty of evil, and canthen be able to megametaphoric megametaphor; teacher; teacher can thenas long as long as can; then you. Therefore, teachers are also, so learning is king also. Therefore, the choice of teachers should not be careless. "Remember" said: "the four generation of Kings only division. "That's what it means!Gentleman should be difficult to learn according to studentslearning, so as to see the quality of the students' ability, and thencan do the difference, the students are inspired and inspired in many ways. Can be inspired by many aspects of induction, in order to become a good teacher. Can be a good teacher can do the head, can do the head,can be a man Jun. So, to be a teacher is to learn to be a leader. Forthis reason, teachers are not to be taken seriously. Ancient books said: "the three generations of the founding, the four generation ofgovernance of the people, are respected teachers.". That's what it means!Where the study of the road, a difficult. Division strict, then road respect, road respect, then people know, respect study. Therefore, the king's place is not to his ministers. Two: when he is a corpse, he isalso a minister, and when he is a teacher,he is also a minister. The University of the ceremony, although inthe Imperial Emperor, so also no respect for North.In the course of study, it is difficult to respect teachers. Respectfor teachers, in order to attach importance to the teachings he taught; can value the truth, and then the people can concentrate on learning. Sothe king under two kinds of situations do not treat as subordinates: when men dress up by the worship of gods men, not to look at his courtiers as; when men don't teacher when the king, as his servant see. According to the University's ritual, although he was the emperor summoned, can be removed from the north for the courtiers of etiquette, this is to show respect for the sake of teachers.Good scholar, division Yi and work times, and thus mediocre; not good scholars, teachers and work, half, and thus complain of it. A good questioner, such as a fortified wood, is the first to be the easy one, and the latter is long,。
《礼记》学记原文及译文
《礼记》学记原文及译文发虑宪，求善良，足以謏闻，不足以动众;就贤体远，足以动众，未足以化民。
君子如欲化民成俗，其必由学乎!玉不琢，不成器;人不学，不知道。
是故古之王者建国君民，教学为先。
《兑命》曰：「念终始典于学。
」其此之谓乎!虽有嘉肴，弗食，不知其旨也;虽有至道，弗学，不知其善也。
故学然后知不足，教然后知困。
知不足，然后能自反也;知困，然后能自强也，故曰：教学相长也。
《兑命》曰：「学学半。
」其此之谓乎!古之教者，家有塾，党有庠，术有序，国有学。
比年入学，中年考校。
一年视离经辨志，三年视敬业乐群，五年视博习亲师，七年视论学取友，谓之小成;九年知类通达，强立而不反，谓之大成。
夫然后足以化民易俗，近者说服，而远者怀之，此大学之道也。
《记》曰：「蛾子时术之。
」其此之谓乎!大学始教，皮弁祭菜，示敬道也;《宵雅》肄三，官其始也;入学鼓箧，孙其业也;夏楚二物，收其威也;未卜禘不视学，游其志也;时观而弗语，存其心也;幼者听而弗问，学不躐等也。
此七者，教之大伦也。
《记》曰：「凡学官先事，士先志。
」其此之谓乎!大学之教也时，教必有正业，退息必有居。
学，不学操缦，不能安弦;不学博依，不能安《诗》;不学杂服，不能安礼;不兴其艺，不能乐学。
故君子之于学也，藏焉，修焉，息焉，游焉。
夫然，故安其学而亲其师，乐其友而信其道。
是以虽离师辅而不反也。
《兑命》曰：「敬孙务时敏，厥修乃来。
」其此之谓乎!今之教者，呻其占毕，多其讯，言及于数，进而不顾其安，使人不由其诚，教人不尽其材;其施之也悖，其求之也佛。
夫然，故隐其学而疾其师，苦其难而不知其益也，虽终其业，其去之必速。
教之不刑，其此之由乎!大学之法，禁于未发之谓豫，当其可之谓时，不陵节而施之谓孙，相观而善之谓摩。
此四者，教之所由兴也。
发然后禁，则捍格而不胜;时过然后学，则勤苦而难成;杂施而不孙，则坏乱而不修;独学而无友，则孤陋而寡闻;燕朋逆其师;燕辟废其学。
此六者，教之所由废也。
君子既知教之所由兴，又知教之所由废，然后可以为人师也。
《礼记·学记》详细解析
《礼记·学记》附详细解析第1节[原文]发虑宪，求善良，足以謏闻，不足以动众。
就贤体远，足以动众，未足以化民。
君子如欲化民成俗，其必由学乎！[注释]1．[发虑宪]：发，发出，发布。
虑，谋虑，计划。
宪，法度，教令。
郑玄注：“宪，法也。
言发计虑当拟度于法式也。
”发虑宪，即发布政策法令、考虑政事时，依照先王的法度。
2．[謏闻]：謏，音xiǎo，《说文解字》云：“小”。
闻，声誉。
3．［动众］：耸动群众听闻。
4．［就贤体远］请教贤人，关怀远人。
5．［君子］：此处指统治者。
6．[化民成俗]：化：感化，教化。
7．［学］：这里既指学校，又指教学。
[译文]国君在发布政策法令时，能征求品德善良人的意见，这足以博得一些小小的声誉，但还不足以打动广大的百姓。
如能多接触贤者，并亲近远方的人，就足以打动广大的百姓了，但这还不足以感化民众。
君主如果要教化人民，养成良好的社会风俗，办学校兴教育是一条必由之路啊！[评析]“君子如欲化民成俗，其必由学乎！”《学记》一开篇就开宗明义、旗帜鲜明地揭示了教育的目的、作用——化民成俗。
教育作为一种社会现象，是要服务于统治阶级的利益和意志要求的，是为一定的政治目的所制约的。
从这一基本观点出发，《学记》对教育能感化群众、形成良好的社会风尚，从而起到巩固政权的作用，作了高度的评价。
当然，在不同的阶级社会中，教育目的各不相同。
但从办学校、育人才，即用统治阶级的思想意志去教育民众，使其成为国家所需要的人才，从而收到“化民成俗”的积极作用来说，其本质是一致的。
第2节[原文]玉不琢，不成器；人不学，不知道。
是故，古之王者，建国君民，教学为先。
《兑命》曰：“念终始典于学”。
其此之谓乎！[注释]1．［《兑命》］：兑，应为“说”，音yuè，应为《说命》，伪《古文尚书》之篇名。
2．［念终始典于学］：终始，始终。
典，经常。
对教育事业要始终念念不忘。
[译文]玉石不经过雕琢，是不能成为玉器的；人不经过学习，就不能明白道理。
《礼记·学记》原文
前言：本篇记述学习的功用、方法、目的、效果，并论及教学为师的道理，与大学发明所学的道术，相为表里，故甚为宋代理学所推崇，以为《礼记》除〈中庸〉、〈大学〉之外，唯〈学记〉、〈乐记〉最近道。
按：本篇谈亲师敬业，是学者初入学时不可不知的事，比较大学所谈深奥的理论方法，更切于实用。
发虑宪，求善良，足以謏（xiǎo）闻，不足以动众；就贤体远，足以动众，未足以化民。
君子如欲化民成俗，其必由学乎！◎易解：引发思虑，广求善良，只能做到小（謏）有名声，不足以感动群众。
亲自就教于贤者，体念远大的利弊，虽能够感动群众，仍然不足以教化人民。
君子如果要教化人民，造成良好的风俗习惯，一定要从教育入手。
玉不琢，不成器；人不学，不知道。
是故古之王者，建国君民，教学为先。
《兑命》曰：「念终始典于学。
」其此之谓乎！◎易解：【兑：说，悦也】虽然是质地美好的玉，如果不经过琢磨，也不能成为有用的器皿；人虽然自称是万物之灵，如果不肯学习，也不会明白做人处世的道理。
所以古时候的君主，建设国家，管理人民，都是以教育为最优先、最重要的工作。
《尚书·兑命篇》说：要自始至终常常想到学习。
就是这个意思。
虽有佳肴，弗食，不知其旨也；虽有至道，弗学，不知其善也。
故学然后知不足，教然后知困。
知不足，然后能自反也；知困，然后能自强也。
故曰：教学相长也。
《兑命》曰：「学【xiào，敩，教也】学半。
」其此之谓乎？◎易解：虽然有好菜摆在那里，如果不吃，也就不能知道它的美味；虽然有至善的道理（最好的义理），如果不去学习，也不能知道它的美好可贵。
所以说：学习过后才知道自己的学识不够，教人之后才发现自己的学识不通达。
知道不够，然后才能反省，努力向学。
知道有困难不通达，然后才能自我勉励，发奋图强。
所以说：教与学相辅相成的。
《尚书·兑命篇》说：教别人能够收到一半学习的效果，教学互进。
是这个意思。
古之教者，家有塾，党有庠【xiáng】，术【suì，遂】有序，国有学。
古文学习之《礼记.学记》(繁体)
《禮記·學記》發慮憲，求善良，足以謏聞，不足以動眾。
就賢體遠，足以動眾，未足以化民。
君子如欲化民成俗，其必由學乎！玉不琢，不成器。
人不學，不知道。
是故古之王者建國君民，教學為先。
《兌命》曰：“念終始典於學。
”其此之謂乎”。
雖有嘉肴，弗食，不知其旨也；雖有至道，弗學，不知其善也。
是故學然後知不足，教然後知困。
知不足，然後能自反也；知困，然後能自強也。
故曰：“教學相長”也。
《兌命》曰：“學學半。
”其此之謂乎”。
古之教者，家有塾，黨有庠，術有序，國有學。
比年入學，中年考校。
一年視離經辨志。
三年視敬業樂群。
五年視博習親師。
七年視論學取友，謂之“小成”。
九年知類通達，強立而不反，謂之“大成”。
夫然後足以化民易俗，近者說服而遠者懷之。
此大學之道也。
《記》曰：“蛾子時術之。
”其此之謂乎？大學始教，皮弁祭菜，示敬道也。
《肖雅》肄三，官其始也。
入學鼓篋，孫其業也。
夏楚二物，收其威也。
未卜締不視學，遊其志也。
時觀而弗語，存其心也。
幼者聽而弗問，學不躐等也。
此七者，教之大倫也。
《記》曰：“凡學，官先事，士先志。
”其此之謂乎？大學之教也，時教必有正業，退息必有居學。
不學操縵，不能安弦；不學博依，不能安詩；不學雜服，不能安禮；不興其藝，不能樂學。
故君子之于學也，藏焉，修焉，息焉，遊焉。
夫然，故安其學而親其師，樂其友而信其道，是以雖離師輔而不反也。
《兌命》曰：“敬孫務時敏，厥修乃來。
”其此之謂乎？今之教者，呻其占畢，多其訊言，及於數進，而不顧其安。
使人不由其誠，教人不盡其材。
其施之也悖，其求之也佛。
夫然，故隱其學而疾其師，苦其難而不知其益也。
雖終其業，其去之必速。
教之不刑，其此之由乎？大學之法，禁於未發之謂豫，當其可之謂時，不陵節而施之謂孫，相觀而善之謂摩。
此四者，教之所由興也。
發然後禁，則扞格而不勝；時過然後學，則勤苦而難成；雜施而不孫，則壞亂而不修；獨學而無友，則孤陋而寡聞。
燕朋，逆其師，燕辟，廢其學。
此六者，教之所由廢也。
- 1、下载文档前请自行甄别文档内容的完整性，平台不提供额外的编辑、内容补充、找答案等附加服务。
- 2、"仅部分预览"的文档,不可在线预览部分如存在完整性等问题,可反馈申请退款(可完整预览的文档不适用该条件!)。
- 3、如文档侵犯您的权益，请联系客服反馈,我们会尽快为您处理(人工客服工作时间：9:00-18:30)。
《禮記·學記》
發慮憲，求善良，足以謏聞，不足以動眾。
就賢體遠，足以動眾，未足以化民。
君子如欲化民成俗，其必由學乎！玉不琢，不成器。
人不學，不知道。
是故古之王者建國君民，教學為先。
《兌命》曰：
“念終始典xx。
”其此之謂乎”。
雖有嘉肴，弗食，不知其旨也；雖有至道，弗學，不知其善也。
是故學然後知不足，教然後知困。
知不足，然後能自反也；知困，然後能自強也。
故曰：
“教學相長”也。
《兌命》曰：
“學學半。
”其此之謂乎”。
古之教者，家有塾，黨有庠，術有序，國有學。
比年入學，中年考校。
一年視離經辨志。
三年視敬業樂群。
五年視博習親師。
七年視論學取友，謂之“小成”。
九年知類通達，強立而不反，謂之“大成”。
夫然後足以化民易俗，近者說服而遠者懷之。
此大學之道也。
《記》曰：
“蛾子時術之。
”其此之謂乎？
大學始教，皮弁祭菜，示敬道也。
《肖雅》肄三，官其始也。
入學鼓篋，孫其業也。
夏楚二物，收其威也。
未卜締不視學，遊其志也。
時觀而弗語，存其心也。
幼者聽而弗問，學不躐等也。
此七者，教之大倫也。
《記》曰：
“凡學，官先事，xx。
”其此之謂乎？
大學之教也，時教必有正業，退息必有居學。
不學操縵，不能安弦；不學博依，不能安詩；不學雜服，不能安禮；不興其藝，不能樂學。
故君子之于學也，藏焉，修焉，息焉，遊焉。
夫然，故安其學而親其師，樂其友而信其道，是以雖離師輔而不反也。
《兌命》曰：
“xx務時敏，厥修乃來。
”其此之謂乎？
今之教者，呻其占畢，多其訊言，及於數進，而不顧其安。
使人不由其誠，教人不盡其材。
其施之也悖，其求之也佛。
夫然，故隱其學而疾其師，苦其難而不知其益也。
雖終其業，其去之必速。
教之不刑，其此之由乎？
大學之法，禁於未發之謂豫，當其可之謂時，不陵節而施之謂孫，相觀而善之謂摩。
此四者，教之所由興也。
發然後禁，則扞格而不勝；時過然後學，則勤苦而難成；雜施而不孫，則壞亂而不修；獨學而無友，則孤陋而寡聞。
燕朋，逆其師，燕辟，廢其學。
此六者，教之所由廢也。
君子既知教之所由興，又知教之所由廢，然後可以為人師也。
故君子之教喻也。
道而弗牽，強而弗抑，開而弗達。
道而弗牽則和，強而弗抑則易，開而弗達則思。
和易以思，可謂善喻矣。
學者有四失，教者必知之。
人之學也，或失則多，或失則寡，或失則易，或失則止。
此四者，心之莫同也。
知其心，然後能救其失也。
教也者，長善而救其失者也。
善歌者使人繼其聲。
善教者使人繼其志。
其言也，約而達，微而臧，罕譬而喻，可謂繼志矣。
君子知至學之難易，而知其美惡，然後能博喻；能博喻，然後能為師；能為師，然後能為長；能為長，然後能為君。
故師也者，所以學為君也，是故擇師不可不慎也。
《記》曰：
“三王四代唯其師。
”此之謂乎？
凡學之道，嚴師為難。
師嚴，然後道尊。
道尊，然後民知敬學。
是故君之所不臣於其臣者二；當其為屍，則弗臣也；當其為師，則弗臣也。
大學之禮，雖詔于天子，無北面，所以尊師也。
善學者，師逸而功倍，又從而庸之。
不善學者，師勤而功半，又從而怨之。
善問者如攻堅木，先其易者，後其節目，及其久也，相說以解。
不善問者反此。
善待問者，如撞鐘，叩之以小者則小鳴，叩之以大者則大鳴；待其從容，然後盡其聲。
不善答問者反此。
此皆進學之道也。
記問之學，不足以為人師。
必也其聽語乎？力不能問，然後語之。
語之而不知，雖舍之可也。
良冶之子，必學為裘。
良弓之子，必學為箕。
始駕馬者反之，車在馬前。
君子察于此三者，可以有志於學矣。
古之學者，比物丑類。
鼓無當於五聲，五聲弗得不和。
水無當於五色，五色弗得不章。
學無當於五官，五官弗得不治。
師無當於五服，五服弗得不親。
君子曰：
大德不官，大道不器，大信不約，大時不齊。
察於此四者，可以有志於學矣。
三王之祭川也，皆先河而後海，或源也，或委也，此之谓务本。