墨子的大学原文和译文谢谢！

[墨子名言名句]墨子名言名句 1、官无常责而民无终贱，有能刚举之，无能则下之。 2、仁人之所以为事者，必兴天下之利，除天下之害。 3、良马难乘，然可以任重致远；良才难令，然可以致君见尊。 4、兼相爱...+阅读

墨子的大学原文和译文谢谢！

原文：大学之道，在明明德，在亲民，在止于至善。知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，事有终始，知所先后，则近道矣。古之欲明明德于天下者，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。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末治者，否矣。其所厚者薄，而其所薄者厚，未之有也。此谓知本，此谓知之至也。所谓诚其意者，毋自欺也。如恶恶臭，如好好色，此之谓自谦。故君子必慎其独也。小人闲居为不善，无所不至，见君子而后厌然，拼其不善，而著其善。

人之视己，如见其肝肺然，则何益矣。此谓诚于中形于外。故君子必慎其独也。曾子曰：“十目所视，十手所指，其严乎！”富润屋，德润身，心广体胖，故君子必诚其意。诗云：“赡彼淇澳，绿竹猗猗，有斐君子，如切如磋，如琢如磨，瑟兮涧兮，赫兮喧兮，有斐君子，终不可煊兮。”如切如磋者，道学也；如琢如磨者，自修也；瑟兮涧兮者，恂溧也；赫兮喧兮则，威仪也；有斐君子，终不可煊兮者，道盛德至善，民之不能忘也。诗云：“于戏！前王不忘。”君子贤其贤而亲其亲，小人乐其乐而利其利，此以没世不忘也。康诰曰：“克明德。”大甲曰：“顾是天之明命。”帝典曰：“克明峻德。”皆自明也。汤之盘铭曰：“苟日新，日日新，又日新。”康诰曰：“作新民。

”诗云：“周虽旧邦，其命维新。”是故君子无所不用其极。诗云：“邦畿千里，唯民所止。”诗云：“绵蛮黄鸟，止于丘隅。”子曰：“于止，知其所止，可以人而不如鸟乎？”诗云：“穆穆文王，于缉熙敬止。”为人君止于仁，为人臣止于敬，为人子止于孝，为人父止于慈，与国人交止于信。子曰：“听讼，吾犹人也，必也使无讼乎！”无情者不得尽其辞，大畏民志，此谓知本。所谓修身在正其心者，身有所忿惕则不得其正，有所恐惧则不得其正，有所好乐则不得其正，有所忧患则不得其正。心不在焉，视而不见，听而不闻，食而不知其味，此谓修身在正其心。所谓齐其家在修其身者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所敬畏而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉，故好而知其恶，恶而知其美者，天下鲜矣。

故谚有之曰：“人莫之其子之恶，莫知其苗之硕。”此谓身不修，不可以齐其家。

大学解释

大学的宗旨在于弘扬光明正大的品德，在于使人弃旧图新，在于使人达到最完善的境界。知道应达到的境界才能够志向坚定；志向坚定才能够镇静不躁；镇静不躁才能够心安理得；心安理得才能够思虑周祥；思虑周祥才能够有所收获。每样东西都有根本有枝未，每件事情都有开始有终结。明白了这本末始终的道理，就接近事物发展的规律了。古代那些要想在天下弘扬光明正大品德的人，先要治理好自己的国家；要想治理好自己的国家，先要管理好自己的家庭和家族；要想管理好自己的家庭和家族，先要修养自身的品性；要想修养自身的品性，先要端正自己的心思；要想端正自己的心思，先要使自己的意念真诚；要想使自己的意念真诚，先要使自己获得知识；获得知识的途径在于认识、研究万事万物。

通过对万事万物的认识、研究后才能获得知识；获得知识后意念才能真诚；意念真诚后心思才能端正；心思端正后才能修养品性；品性修养后才能管理好家庭和家族；管理好家庭和家族后才能治理好国家；治理好国家后天下才能太平。上自国家元首，下至平民百姓，人人都要以修养品性为根本。若这个根本被扰乱了，家庭、家族、国家、天下要治理好是不可能的。不分轻重缓急，本末倒置却想做好事情，这也同样是不可能的

礼记大学的翻译

礼记大学『1』大学之道在明明德，在亲民，在止于至善。『2』知止而后有定；定而后能静；静而后能安；安而后能虑；虑而后能得。『3』物有本末；事有终始。知所先后则近道矣。『4』古之欲明明德于天下者先治其国。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。欲正奇心者先诚其意。欲诚其意者先致其知。致知在格物。『5』物格而后知至。知至而后意诚。意诚而后心正。心正而后身修。身修而后家齐。家齐而后国治。国治而后天下平。『6』自天子以至于庶人台是皆以修身为本。『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。 THE GREAT LEARNING What the great learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end. Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning. The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things. Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy. From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides. It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and at the same time, that what was of slight importance has been greatly cared for.

求大学中庸的原文及译文

《大学》之道，在明明德，在新民，在止于至善。知止而后有定。定而后能静。静而后能安。安而后能虑。虑而后能得。物有本末，事有终始，知所先后。则近道矣。

古之欲明明德于天下者，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。欲正其意者，先致其知。致知，在格物。物格，而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。

自天子以至于庶人，壹是皆以修身为本。其本乱，而末治者，否矣。其所厚者薄，而其所薄者厚，未之有也。

The way of the great learning is to rid oneself of selfish desires and develop further one's inherent virtues. One should not only develop his own inherent virtues further, but should encourage all persons to do so also. Only then is possible to reach the acme of perfection. Once the acme of perfection is attained, is a man able to set the orientation of his ambitions. After setting his orientation, he will not waiver in his ambition and will be satisfied with his position. Satisfied with his position, he can ponder well. Being able to ponder well, he will be able to achieve all he wants. All things have their important and unimportant aspects; all events have their start and finish. If one knows the order of priority, he is not far from the way of the great learning.

In ancient times, one who intended to carry forward all the inherent virtues in the world and to rid people of material desires had to first rule his state well. To rule his state well, he had to first educate his family. To educate his family, he had first to cultivate himself. To cultivate himself, he had first to set his heart right. To set his heart right, he had first to be sincere and honest. To be sincere and honest, he had first to perfect his knowledge and the perfection of his knowledge depended on his investigation of things.

From emperor to the common people, self-cultivation is the base. If the base is in disorder, is it possible to rule well the state which is at the end of the order of priority? No, it is impossible! It is not right to take what is unimportant as important and vice versa.