岳阳楼记：庆历四年春，滕子京谪守巴陵郡。越明年，政通人和，百废具兴，乃重修岳阳楼，增其旧制，刻唐贤今人诗赋于其上，属予作文以记之。

予观夫巴陵胜状，在洞庭一湖。衔远山，吞长江，浩浩汤汤，横无际涯，朝晖夕阴，气象万千，此则岳阳楼之大观也，前人之述备矣。然则北通巫峡，南极潇湘，迁客骚人，多会于此，览物之情，得无异乎？

若夫淫雨霏霏，连月不开，阴风怒号，浊浪排空，日星隐曜，山岳潜形，商旅不行，樯倾楫摧，薄暮冥冥，虎啸猿啼。登斯楼也，则有去国怀乡，忧谗畏讥，满目萧然，感极而悲者矣。

至若春和景明，波澜不惊，上下天光，一碧万顷，沙鸥翔集，锦鳞游泳，岸芷汀兰，郁郁青青。而或长烟一空，皓月千里，浮光跃金，静影沉璧，渔歌互答，此乐何极！登斯楼也，则有心旷神怡，宠辱偕忘，把酒临风，其喜洋洋者矣。

嗟夫！予尝求古仁人之心，或异二者之为，何哉？不以物喜，不以己悲，居庙堂之高则忧其民，处江湖之远则忧其君。是进亦忧，退亦忧。然则何时而乐耶？其必曰“先天下之忧而忧，后天下之乐而乐”乎！噫！微斯人，吾谁与归？

时六年九月十五日。

汉文：庆历四年春天，滕子京降职到岳州做太守。到了第二年，政务顺利，百姓和乐，各种荒废了的事业都兴办起来了。于是重新修建岳阳楼，扩展它原有的规模，把唐代名人家和今人的诗赋刻在上面。嘱咐我写一篇文章来记述这件事。

我看那巴陵郡的美景，全在洞庭湖上。洞庭湖包含远方的山脉，吞吐着长江的流水，浩浩荡荡，宽阔无边，清晨湖面上撒满阳光、傍晚又是一片阴暗，景物的变化无穷无尽。这就是岳阳楼雄伟壮丽的景象。前人对这些景象的记述已经很详尽了，虽然这样，那么这里北面通向巫峡，南面直到潇水、湘江，被降职远调的人员和吟诗作赋的诗人，大多在这里聚会，观赏这里的自然景物而触发的感情，大概会有所不同吧？

像那连绵细雨纷纷而下，整月不放晴的时候，阴冷的风怒吼着，浑浊的波浪冲向天空；日月星辰隐藏起光辉，山岳也隐没了形迹；商人和旅客无法通行，桅杆倒下，船桨折断；傍晚时分天色昏暗，只听到老虎的吼叫和猿猴的悲啼。这时登上这座楼，就会产生被贬官离开京城，怀念家乡，担心人家说坏话，惧怕人家讥讽的心情，再抬眼望去尽是萧条冷落的景象，一定会感慨万千而十分悲伤了。

至于春风和煦、阳光明媚时，湖面波平浪静，天色与湖光相接，一片碧绿，广阔无际；沙洲上的白鸥，时而飞翔时而停歇，美丽的鱼儿或浮或沉；岸上的小草，小洲上的兰花，香气浓郁，颜色青翠。有时湖面上的大片烟雾完全消散，皎洁的月光一泻千里，有时湖面上微波荡漾，浮动的月光闪着金色；有时湖面波澜不起，静静的月影像沉在水中的玉璧。渔夫的歌声响起了，一唱一和，这种乐趣真是无穷无??！这时登上这座楼，就会感到胸怀开阔，精神愉快，光荣和屈辱一并忘了，在清风吹拂中端起酒杯痛饮，那心情真是快乐高兴极了。

唉！我曾经探求古时品德高尚的人的思想感情，他们或许不同于以上两种心情，这是什么缘故呢？是因为古时品德高尚的人不因外物好坏和自己得失而或喜或悲。在朝廷做官就为百姓忧虑；不在朝廷做官而处在僻远的江湖中间就为国君忧虑。这样他们进入朝廷做官也忧虑，退处江湖也忧虑。虽然这样，那么他们什么时候才快乐呢？那一定要说“在天下人忧愁之前先忧愁，在天下人快乐以后才快乐”吧？唉！如果没有这种人，我同谁一路呢？

写于庆历六年九月十五日。

Qingli four years in the spring, TengZijing demoted to yuezhou as the governor. In the second year, the governmentwas successful, the people were happy, and all kinds of neglected undertakingsbegan to flourish. Therefore, yueyang Tower was rebuilt to expand its originalscale, and poems and odes of famous families and people of the Tang Dynastywere carved on it. I was asked to write an article about it.

I saw the beautiful scenery of BalingCounty, all in dongting Lake. Dongting Lake contains mountains in the distance,swallowing the water of the Yangtze River. It is vast and boundless. In themorning, it is full of sunshine, and in the evening, it is dark, and thescenery changes endlessly. This is the magnificent view of Yueyang Tower.Previous descriptions of these scenes have been very detailed, although so,then here leads to the Wu Gorge in the north, and to the Xiaoshui andXiangjiang river in the south. The demoted personnel and poets who wrote poemsand fu mostly gathered here, and the feelings triggered by the natural sceneryhere would probably be different, right?

Like the continuous rain, when the wholemonth does not clear, the cold wind roar, turbid waves rush to the sky; Thesun, the moon and the stars hid their brightness, and the mountainsdisappeared; Merchants and travelers cannot pass, masts fall, OARS are broken;In the dusk of the evening, the only sounds were the roar of tigers and the sadcry of apes. When I boarded the building at this time, I would feel that theofficial had left the capital, missed his hometown, worried that others wouldspeak ill of him, and feared that he would be ridiculed by others. When Ilooked up, I would be filled with emotion and sadness.

When the spring breeze is warm and the sunis shining, the lake is flat and quiet, and the sky is connected with the lakelight. The white gulls on the sandbars fly and rest, the beautiful fish floatand sink; The grass on the shore and the orchids on the small island arefragrant and green in color. Sometimes the smoke of the lake dissipatescompletely, and the moon shines a thousand miles; sometimes the water ripplesand the moon shines gold; Sometimes the lake can not billow, silent moon imagesink in the water jade. The fisherman's song sounded, and the joy was endless!It is a great pleasure to ascend the tower at this moment, to have an openmind, to have a pleasant spirit, to have forgotten all the glory and humiliation,and to take up a cup and drink in the breeze.

Alas! I have sought the thoughts andfeelings of the virtuous men of ancient times, and they may have differed fromthese two moods. It is because in ancient times the virtuous man was not happyor sad for good or bad things and for his own gain and loss. Being an officialin the imperial court worried about the people; Instead of being an official inthe imperial court, he was worried about the king in the middle of the remoterivers and lakes. In this way, they worry about entering the imperial court andbecoming an official, and also worry about retiring from the rivers and lakes.When are they happy, though? It must be said that "the world is sad beforethe world is sad, happy after the world is happy"? Alas! If there are nosuch people, with whom shall I go?

It was written on September 15, 2006.

劝学：君子曰：学不可以已。

青，取之于蓝，而青于蓝；冰，水为之，而寒于水。木直中绳，??以为轮，其曲中规。虽有槁暴，不复挺者，??使之然也。故木受绳则直，金就砺则利，君子博学而日参省乎己，则知明而行无过矣。

故不登高山，不知天之高也；不临深溪，不知地之厚也；不闻先王之遗言，不知学问之大也。干、越、夷、貉之子，生而同声，长而异俗，教使之然也。诗曰：“嗟尔君子，无恒安息。靖共尔位，好是正直。神之听之，介尔景福。”神莫大于化道，福莫长于无祸。（此段教材无）

吾尝终日而思矣，不如须臾之所学也；吾尝跂而望矣，不如登高之博见也。登高而招，臂非加长也，而见者远；顺风而呼，声非加疾也，而闻者彰。假舆马者，非利足也，而致千里；假舟楫者，非能水也，而绝江河。君子生非异也，善假于物也。

南方有鸟焉，名曰蒙鸠，以羽为巢，而编之以发，系之苇苕，风至苕折，卵破子死。巢非不完也，所系者然也。西方有木焉，名曰射干，茎长四寸，生于高山之上，而临百仞之渊，木茎非能长也，所立者然也。蓬生麻中，不扶而直；白沙在涅，与之俱黑。兰槐之根是为芷，其渐之滫，君子不近，庶人不服。其质非不美也，所渐者然也。故君子居必择乡，游必就士，所以防邪辟而近中正也。

物类之起，必有所始。荣辱之来，必象其德。肉腐出虫，鱼枯生蠹。怠慢忘身，祸灾乃作。强自取柱，柔自取束。邪秽在身，怨之所构。施薪若一，火就燥也，平地若一，水就湿也。草木畴生，禽兽群焉，物各从其类也。是故质的张，而弓矢至焉；林木茂，而斧斤至焉；树成荫，而众鸟息焉。醯酸，而蚋聚焉。故言有招祸也，行有招辱也，君子慎其所立乎?。ù硕谓滩奈蓿?/p>

积土成山，风雨兴焉；积水成渊，蛟龙生焉；积善成德，而神明自得，圣心备焉。故不积跬步，无以至千里；不积小流，无以成江海。骐骥一跃，不能十步；驽马十驾，功在不舍。锲而舍之，朽木不折；锲而不舍，金石可镂。蚓无爪牙之利，筋骨之强，上食埃土，下饮黄泉，用心一也。蟹六跪而二螯，非蛇鳝之穴无可寄托者，用心躁也。

是故无冥冥之志者，无昭昭之明；无惛惛之事者，无赫赫之功。行衢道者不至，事两君者不容。目不能两视而明，耳不能两听而聪。螣蛇无足而飞，鼫鼠五技而穷?！妒吩唬骸笆谏＃渥悠哔?。淑人君子，其仪一兮。其仪一兮，心如结兮！”故君子结于一也。

昔者瓠巴鼓瑟，而流鱼出听；伯牙鼓琴，而六马仰秣。故声无小而不闻，行无隐而不形。玉在山而草木润，渊生珠而崖不枯。为善不积邪？安有不闻者乎？

学恶乎始？恶乎终？曰：其数则始乎诵经，终乎读礼；其义则始乎为士，终乎为圣人，真积力久则入，学至乎没而后止也。故学数有终，若其义则不可须臾舍也。为之，人也；舍之，禽兽也。故书者，政事之纪也；诗者，中声之所止也；礼者，法之大分，类之纲纪也。故学至乎礼而止矣。夫是之谓道德之极。礼之敬文也，乐之中和也，诗书之博也，春秋之微也，在天地之间者毕矣。君子之学也，入乎耳，着乎心，布乎四体，形乎动静。端而言，蝡而动，一可以为法则。小人之学也，入乎耳，出乎口；口耳之间，则四寸耳，曷足以美七尺之躯哉！古之学者为己，今之学者为人。君子之学也，以美其身；小人之学也，以为禽犊。故不问而告谓之傲，问一而告二谓之囋。傲、非也，囋、非也；君子如向矣。

学莫便乎近其人。礼乐法而不说，诗书故而不切，春秋约而不速。方其人之习君子之说，则尊以遍矣，周于世矣。故曰：学莫便乎近其人。

学之经莫速乎好其人，隆礼次之。上不能好其人，下不能隆礼，安特将学杂识志，顺诗书而已耳。则末世穷年，不免为陋儒而已。将原先王，本仁义，则礼正其经纬蹊径也。若挈裘领，诎五指而顿之，顺者不可胜数也。不道礼宪，以诗书为之，譬之犹以指测河也，以戈舂黍也，以锥餐壶也，不可以得之矣。故隆礼，虽未明，法士也；不隆礼，虽察辩，散儒也。

问楛者，勿告也；告楛者，勿问也；说楛者，勿听也。有争气者，勿与辩也。故必由其道至，然后接之；非其道则避之。故礼恭，而后可与言道之方；辞顺，而后可与言道之理；色从而后可与言道之致。故未可与言而言，谓之傲；可与言而不言，谓之隐；不观气色而言，谓瞽。故君子不傲、不隐、不瞽，谨顺其身。诗曰：“匪交匪舒，天子所予?！贝酥揭?。

百发失一，不足谓善射；千里蹞步不至，不足谓善御；伦类不通，仁义不一，不足谓善学。学也者，固学一之也。一出焉，一入焉，涂巷之人也；其善者少，不善者多，桀纣盗跖也；全之尽之，然后学者也。

君子知夫不全不粹之不足以为美也，故诵数以贯之，思索以通之，为其人以处之，除其害者以持养之。使目非是无欲见也，使耳非是无欲闻也，使口非是无欲言也，使心非是无欲虑也。及至其致好之也，目好之五色，耳好之五声，口好之五味，心利之有天下。是故权利不能倾也，群众不能移也，天下不能荡也。生乎由是，死乎由是，夫是之谓德操。德操然后能定，能定然后能应。能定能应，夫是之谓成人。天见其明，地见其光，君子贵其全也。

The gentleman said: learning can notalready.

Green, from blue, and green in blue; Ice,

water, and cold water. Wood straight rope, ?? as

the wheel, its curve in the gauge. Although there are haggard violence, no

longer quite, ??so that it also. Therefore,wood is straight when it is touched by rope, and gold is refined when it isbenefited. A gentleman who is knowledgeable and daily involved in his own reflectionknows that he has done nothing wrong.

So don't climb the mountain, don't know thesky is high; Do not know the depth of the stream, also; He who does not hearthe last words of his predecessors does not know how great knowledge is. Thesons of these raccoon dogs were born together, long and different from eachother. The poem said: "gentleman in contempt, no peace. The good thing isto be upright. When god hears it, you are blessed." God is greater thanthe tao, happiness is longer than the absence of misfortune. (This text doesnot exist)

I would rather learn in an instant than

think about it all day long. I taste 跂and hope, not ashigh as the bo see also. Climb and recruit, the arm is not lengthened also, andsee far; The wind and shout, the sound is not disease, and the smell of the.False horse, not foot also, and sent thousands of miles; False boats cannotmove water but cut off rivers. A gentleman is born not different also, goodfalse in things also.

There are birds in the south, called Meng

Jiu, which nest with feathers and weave it with hair. It is a kind of Reed

creeper, and the wind comes to the creeper fold, and the eggs break and die.

The nest is not over, but also. In the west, there is a wood yan, called Shoot

gan. Its stalk is four inches long, and it was born on a high mountain. Peng

sheng ma, not help straight; White sand in nirvana, with all black. The root of

locust is zhi, its gradually 滫, the gentleman is notclose, the subaltern. Its quality is not beautiful, but also gradually.Therefore, the gentleman will choose his hometown and swim on the people, so toprevent evil and open and close to the middle is also.

Things must have a beginning. Honor anddisgrace come like virtue. Insects rot on meat, and worms on fish. Neglectforget body, disaster is made. Strong self take column, soft self take beam.Evil in the body, the construction of hatred. If the salary is applied, thefire is dry, and if the ground is applied, the water is wet. Grass and treesare domains, animals and animals are groups of yan, and things are from theirkind. Is qualitative zhang, and bow arrow to yan;? Trees give shade while birds rest. Acid, andgnats gather yan. Therefore, there is trouble and disgrace, and the gentlemanis cautious of its establishment! (This text does not exist)

Soil into mountains, wind and rain xingyan; Water chengyuan, jiaolong yan; The accumulation of good into virtue, andthe gods complacent, sacred heart preparation yan. So short step, no thousandsof miles; Not small streams, beyond into rivers and seas. Steed leap, not tensteps; Inferior horse ten riding, gongnever give up. Stop chipping halfway,deadwood can't be broken; Constant dripping wears away the stone. Worms have noteeth, strong bones and muscles. They eat Egyptian soil on the top and drinkyellow water on the bottom. Crab six kneel and two chela, not the point of thesnake eel has no place, the intention of manic also.

Is therefore no mianmianzhihe, no obviousMing; 15. He who has nothing to gain has nothing to gain. He who does not go tothe road does not allow two Kings. None can see well with two eyes nor hearwell with two ears. Highly venomous serpents flew without feet. In the poem, hesaid, "The turtle is in sang, and his son is seven xi xi. A gentleman is agentleman. Its instrument xi, heart such as knot xi!" So a gentleman istied to one.

The bottle gourd of yore is bulging, andthe fish is listening; Boya drum piano, and six horse fan clover. So the soundis not small and not heard, line is not hidden and not shaped. Jade in themountain and grass embellish, yuan beads and cliff not dry. Do good withoutevil? Is there anyone who doesn't listen to Ann?

Where does learning evil begin? Bad on

ending? Confucius said, "The number begins with chanting sutras and ends

with reading rituals." Its righteousness begins with being a scholar and

ends with being a saint. It is a long time before you enter, and after you

learn, you never stop. Therefore, learning number has the end, if its meaning

is not a moment to give up. For it, people also; Give up, animals also. Old

books, political discipline also; Poetry, the sound of the stop also; Ritual,

the law of the big points, the class of discipline also. So learn to be polite

and stop. Husband is the apex of morality. The ceremony of the text also, music

and also, poetry of the bo also, the spring and autumn micro also, in the world

between the bi yi. The learning of a gentleman also goes into the ear, the

heart, the cloth, the shape of the movement. End, 蝡andmove, one can be the law. The villain of learning also, into the ear, out ofthe mouth; Between mouth ear, criterion four inch ear, hor enough beauty sevenfeet of body zai! Ancient scholars for themselves, today's scholars for others.The gentleman's learning also, to the United States of its body; The villain oflearning also, that poultry calves. "It is such a pride to ask and becomethe Nov. Cerberus." "The Proud, Foul, Foul"; A gentleman is suchas toward.

It's easy to learn. The law of rites andmusic without saying, so do not cut, about the spring and autumn period and notspeed. The person of the gentleman said, then respect to all over, week in theworld. Thus said: learn mo is close to the person.

Learning by mo speed is good, longlisecond. The upper can not be a good person, the lower can not longli, Ant willlearn miscellaneous knowledge zhi, shun poetry just ear. The poor years of thelast world, inevitably for the humble Confucianism. Will be the original king,this benevolence and righteousness, the ceremony is its warp and weft pathalso. If he lifts his collar and twists his five fingers, he is easilycountable. It is impossible to measure a river, to make millet out of corn, orto make a meal kettle out of a cone. So long li, although not clear, the dharmaalso; Not long ceremony, although the debate, scattered Confucianism also.

Ask 楛, do not tell

also; Tell 楛, do not ask also; Don't listen to those

who say 楛. Don't argue with those who have ambition.Therefore must by its way to, and then follow; If it's not, avoid it. Socourteous, and then can talk of the way; Shun, and then can be with the reason;Color can be sent with speech after. So not with words, that the proud; Can andwords but not words, that the hidden; Do not look at the color, be. So thegentleman is not proud, not hidden, not gu, shun its body. The poem said:"Bandits to bandits shu, the son of Heaven to." This is also called.

One hundred hair lost, not good shooting;7. Thousands of miles away, not good; Lun class impropriety, benevolence andrighteousness differ, not good learning. Learn also, solid learning a also. Ayan, a yan, tu lane people also; The good ones are few, and the bad ones aremany. Zhou also stole zhi. All of them, and then the scholars.

The gentleman knows that the husband is notall not the essence of the lack of beauty, so read it, thinking to pass it, forthe person to the place, in addition to its harm to support it. That the eyesmay not see without desire, the ears may not hear without desire, the mouth maynot speak without desire, the heart may not think without desire. When it comesto its good also, good eyes five colors, good ears five sounds, good mouth fivetastes, the heart of the world. That is why power cannot be overthrown, themasses cannot be moved, and the world cannot be swayed. Life by is, death byis, husband is called moral exercise. Moral conduct then can fix, can fix thencan answer. Can certainly can answer, husband is called adult. The sky sees itsbright, the ground sees its light, the gentleman is expensive its all also.

君子说：学习是不可以停止的。靛青，是从蓝草里提取的，然而却比蓝草的颜色更青；冰，是水凝结而成的，然而却比水更寒冷。木材笔直，合乎墨线，但是(用火萃?。┦顾淝沙德?，（那么）木材的弯度（就）合乎（圆到）如圆规画的一般的标准了，即使又被风吹日晒而干枯了，（木材）也不会再挺直，用火萃取使它成为这样的。所以木材经墨线比量过就变得笔直，金属制的刀剑拿到磨刀石上去磨就能变得锋利，君子广博地学习，并且每天检验反省自己，那么他就会智慧明理并且行为没有过错了。因此，不登上高山，就不知天多么高；不面临深涧，就不知道地多么厚；不懂得先代帝王的遗教，就不知道学问的博大。干、越、夷、貉的孩子，刚生下来啼哭的声音是一样的，而长大后风俗习性却不相同，这是教育使之如此?！妒匪担骸澳阏飧鼍影?，不要总是贪图安逸。恭谨对待你的本职，爱好正直的德行。神明听到这一切，就会赐给你洪福祥瑞?！本裥扪挥斜仁艿赖卵崭腥靖罅?，福分没有比无灾无祸更长远了。我曾经一天到晚地冥思苦想，（却）比不上片刻学到的知识（收获大）；我曾经踮起脚向远处望，（却）不如登到高处见得广。登到高处招手，手臂并没有加长，可是远处的人却能看见；顺着风喊，声音并没有加大，可是听的人却能听得很清楚。借助车马的人，并不是脚走得快，却可以达到千里之外，借助舟船的人，并不善于游泳，却可以横渡长江黄河。君子的资质秉性跟一般人没什么 不同，（只是君子）善于借助外物罢了。南方有一种鸟，名字叫“蒙鸠”，用羽毛作窝，还用毛发把窝编结起来，把窝系在嫩芦苇的花穗上，风一吹苇穗折断，鸟窝就坠落了，鸟蛋全部摔烂。不是窝没编好，而是不该系在芦苇上面。西方有种的草，名字叫“射干”，只有四寸高，生长在高山上，却能俯瞰百里之遥，不是草能长高，而是因为它长在了高山之巅。蓬草长在麻地里，不用扶持也能挺立住，白沙混进了黑土里，就再不能变白了，兰槐的根叫香艾，一但浸入臭水里，君子不靠近，下人不穿戴。不是艾本身不香，而是被浸泡臭了。所以君子居住要选择好的环境，交友要选择有道德的人，才能够防微杜渐保其中庸正直。事情的发生都是有起因的，荣辱的降临也与德行相应。肉腐了生蛆，鱼枯死了生虫，懈怠疏忽忘记了做人准则，就会招祸。太坚硬物体易断裂，太柔弱了又易被束缚，与人不善，会惹来怨恨。同是柴薪,火必向干燥处延烧。同是平地，水必就湿润处流。草木丛生，野兽成群，万物皆以类聚。所以靶子设置好了就会射来弓箭，树长成了森林就会引来斧头砍伐，树林繁茂荫凉众鸟就会来投宿。醋变酸了，就会惹来蚊虫。所以言语可能招祸，行为可能受辱，君子为人处世不能不保持谨慎。堆积土石成了高山，风雨就从这里兴起了；汇积水流成为深渊，蛟龙就从这里产生了；积累善行养成高尚的品德，自然会心智澄明，也就具有了圣人的精神境界。所以不积累一步半步的行程，就没有办法达到千里之远；不积累细小的流水，就没有办法汇成江河大海?？ヂ硪豢缭荆膊蛔闶皆?；劣马拉车走十天，（也能到达，）它的成绩来源于走个不停。（如果）刻几下就停下来了，（那么）腐烂的木头也刻不断。（如果）不停地刻下去，（那么）金石也能雕刻成功。蚯蚓没有锐利的爪子和牙齿，强健的筋骨，却能向上吃到泥土，向下可以喝到土壤里的水，这是由于它用心专一啊。螃蟹有六条腿，两个蟹钳，（但是）如果没有蛇、鳝的洞穴它就无处存身，这是因为它用心浮躁啊。因此没有刻苦钻研的心志，学习上就不会有显著成绩；没有埋头苦干的实践，事业上就不会有巨大成就。在歧路上行走达不到目的地，同时事奉两个君主的人，两方都不会容忍他。眼睛不能同时看两样东西而看明白，耳朵不能同时听两种声音而听清楚。螣蛇没有脚但能飞，鼫鼠有五种本领却还是没有办法?！妒飞纤担骸安脊饶裰苍谏Ｊ魃?，它的幼鸟儿有七只。善良的君子们，行为专一不偏邪，行为专一不偏邪，意志才会如磐石坚?！彼跃拥囊庵炯岫ㄗㄒ?。古有瓠巴弹瑟，水中鱼儿也浮出水面倾听，伯牙弹琴，拉车的马会停食仰头而听。所以声音不会因为微弱而不被听见，宝玉埋在深山，草木就会很润泽，珍珠掉进深渊，崖岸就不会干枯。行善可以积累，哪有积善成德而不被广为传诵的呢？学习究竟应从何入手？又从何结束呢？答：按其途径而言，到《礼记》结束；就其意义而言，则从做书生入手到成为圣人结束。学到死方能后已。所以学习的教程虽有尽头，但进取之愿望却不可以有片刻的懈怠。毕生好学，才成其为人；丢弃了学习，又与禽兽何异?！渡惺椤罚钦碌募锹?；《诗经》，中和之声的极致;《礼记》，是法制的前提，各种条例的总纲，才算达到了道德之顶峰?！独窬肪粗乩褚?，《乐经》讲述中和之声，《诗经》《尚书》博大广阔，《春秋》微言大义，它们已经将天地间的大学问都囊括其中了。君子学习，是听在耳里记在心里，表现在威仪的举止，符合礼仪的行动上。一举一动，哪怕是极细微的言行，都可以垂范于人。小人学习，是听在耳里从嘴巴出去；嘴巴和耳朵的距离，相距不过四寸而已，怎么能够完美他的七尺之躯呢？古人学习是自身道德修养的需求，现在的人学习则只是为了炫耀于人。君子学习，是为了完善自我；小人学习，是为了卖弄和哗众取宠。所以，没人求教你而去教导别人叫做浮躁；问一答二的叫啰嗦；浮躁，是不对的，啰嗦。是不对的，君子答问应象空谷回音一般，不多不少、恰到好处。学习没有比亲近良师更便捷的了?！独窬?、《乐经》有法度但嫌疏略；《诗经》、《尚书》古朴但不切近现实；《春秋》隐微但不够周详。仿效良师学习君子的学问，既崇高又全面，还可以通达世理。所以说：学习没有比亲近良师更便捷的了。崇敬良师是最便捷的学习途径，其次就是崇尚礼仪了。若上不崇师，下不尚礼，仅读些杂书，解释一下《诗经》《尚书》之类，那么尽其一生也不过是一介浅陋的书生而已。要穷究圣人的智慧，寻求仁义的根本，从礼法入手才是能够融会贯通的捷径。就像弯曲五指提起皮袍的领子，向下一顿，毛就完全顺了。如果不究礼法，仅凭《诗经》《尚书》去立身行事，就如同用手指测量河水，用戈舂黍米，用锥子到饭壶里取东西吃一样，是办不到的。所以，尊崇礼仪，即使对学问不能透彻明了，不失为有道德有修养之士；不尚礼仪，即使明察善辩，也不过是身心散漫无真实修养的浅陋儒生而已。如果有人前来向你请教不合礼法之事，不要回答；前来诉说不合礼法之事，不要去追问；在你面前谈论不合礼法之事，不要去参与；态度野蛮好争意气的，别与他争辩。所以，一定要是合乎礼义之道的，才给予接待；不合乎礼义之道的，就回避他；因此，对于恭敬有礼的人，才可与之谈道的宗旨；对于言辞和顺的人，才可与之谈道的内容；态度诚恳的，才可与之论及道的精深义蕴。所以，跟不可与之交谈的交谈，那叫做浮躁；跟可与交谈的不谈那叫怠慢；不看对方回应而随便谈话的叫盲目。因此，君子不可浮躁、也不可怠慢、更不可盲目，要谨慎地对待每位前来求教的人?！妒匪担骸安桓≡瓴坏÷?，才是天子所赞许的?！彼档木褪钦飧龅览?。射出的百支箭中有一支不中靶，就不能算是善射；驾驭车马行千里的路程，只差半步而没能走完，这也不能算是善驾；对伦理规范不能融会贯通、对仁义之道不能坚守如一，当然也不能算是善学学习，本是件很需要专心至致的事情。学一阵，又停一阵，那是市井中的普通人；好的行为少而坏的行为多，桀、纣、拓就是那样的人。能够全面彻底地把握所学的知识，才算得上是个学者。君子知道学得不全不精就不算是完美，所以诵读群书以求融会贯通，用思考和探索去理解，效仿良师益友来实践，去掉自己错误的习惯性情来保持养护。使眼不是正确的就不想看、耳不是正确的就不想听，嘴不是正确的就不想说，心不是正确的就不愿去思虑。等达到完全醉心于学习的理想境地，就如同眼好五色，耳好五声，嘴好五味那样，心里贪图拥有天下一样。如果做到了这般地步，那么，在权利私欲面前就不会有邪念，人多势众也不会屈服的，天下万物都不能动摇信念?；钭攀侨绱耍剿酪膊槐?。这就叫做有德行、有操守。有德行和操守，才能做到坚定不移，有坚定不移然后才有随机应对。能做到坚定不移和随机应对，那就是成熟完美的人了。到那时天显现出它的光明，大地显现出它的广阔，君子的可贵则在于他德行的完美无缺。

The gentleman said: learning can not bestopped. Indigo, which is made from bluegrass, is greener than bluegrass; Ice,which is condensed from water, is colder than water. The wood is straight andconform to the ink line, but if it is bent to the wheel of a compass, it willnot be straight again, even if it is dried up by the wind and the sun, as it ismade by the extraction of fire. Therefore, wood becomes straight when measuredby the ink line, and metal swords become sharp when sharpened on thegrindstone. The gentleman learns extensively and examines and reflects onhimself every day, and then he will be wise and rational and his actions willbe faultless. Therefore, we do not know how high the sky is until we climb themountains. Do not face the stream, I do not know how thick; He who does notknow the teachings of emperors will not know the greatness of learning. Childrenof gan, Yue, Yi and raccoon dogs have the same cry when they are born, butdifferent customs and habits when they grow up. This is the result ofeducation. The Book of Songs says: "You gentleman, don't always covetcomfort. Be respectful to your duties and love righteous virtue. When the godshear all this, they will give you good fortune and good fortune."Spiritual cultivation is no greater than the moral influence of the infection,blessing is no longer than no disaster. I have been thinking day and night, notso much as a moment's learning; I have stood on tiptoe to look far, not as highas climbing to see wide. When you wave to a high place, your arms are notlengthened, but you can see them at a distance. The voice was not louder, butthe listener could hear it clearly. With the help of chariots and horses,people are not fast feet, but can reach thousands of miles, with the help ofboats, people are not good at swimming, but can cross the Yangtze and YellowRivers. The qualities of a gentleman are no different from those of other men,except that he is good at making use of things. There is a bird in the southcalled Mengjiu, which makes its nest with feathers and braids of hair, and tiesit to the flower ears of tender reeds. When the reed ears break when the windblows, the nest falls down and all its eggs are smashed. It's not that the nestwasn't made, but that it shouldn't have been tied to the reed. There is a kindof grass in the west, called "shoot gan", only four inches high, growingon the high mountain, but can overlook a hundred miles away, not because thegrass can grow tall, but because it grows on the top of the mountain. The weedgrows in the hemp field and stands erect without support; the white sand, whenmingled with the black earth, is no longer white; the root of the locust treeis called wormwood; once immersed in the stinky water, the gentleman does notapproach it, and the servant does not wear it. It is not that moxa itself isnot fragrant, but that it has been soaked to smell. Therefore, a gentlemanshould choose a good environment to live in and a moral person to make friends,so as to prevent microcosm and protect the moderation and integrity. Thingshappen for a reason, and honor and disgrace come with virtue. The flesh decayedliving maggot, the fish withered living worm, neglects to forget the lifestandard, will invite disaster. Things that are too hard are easy to break,things that are too weak and easy to bind, things that are not nice to people,they will lead to resentment. With firewood, the fire spreads to a dry place.On the flat ground water flows where it is wet. Trees grow, beasts swarm, andall things gather together. So when a target is set, arrows are shot, treesgrow into forests and axes are cut down, and trees are shaded and birds come toshelter. When vinegar turns sour, it attracts mosquitoes. Therefore, words maybring misfortune, actions may disgrace, the gentleman has to be cautious in hisconduct. From the mountains of rock and earth, wind and rain arise; The floodwaters flowed into a deep, from which the flood dragon was born. Accumulationof good deeds to develop noble moral character, naturally will be mentalclarity, also have the spiritual realm of saints. Therefore, there is no way toreach thousands of miles without accumulating a step and a half; Without theaccumulation of small water, there is no way to merge into rivers and oceans. Asteed jump, also less than ten steps away; A bad horse can pull a cart for tendays, and its achievements come from walking without stopping. After a fewstrokes it stops, and the rotten wood keeps cutting. If you keep on carving,even the stone can be carved successfully. Earthworms do not have sharp clawsand teeth, strong bones and muscles, but they can eat the soil up and drink thewater in the soil down. This is because they are dedicated. A crab has six legsand two claws, but if there are no snakes and eels in its burrow, it has noplace to live, because it has a fickle mind. Therefore, without the will to studyhard, there will be no significant results in learning; There can be no greatsuccess in career without hard work. No one can reach his destination if hewalks on an uneven path, and neither side will tolerate him who serves twoKings at the same time. The eye cannot see clearly with two things at once, theear cannot hear clearly with two sounds at once. Highly ornate serpents had nofeet but could fly. The rat, of course, had five great skills. The Poem says,"The cuckoo builds her nest in the mulberry tree, and her young birds haveseven. Good gentleman, the action is not partial to evil, the action is notpartial to evil, the will will be like a rock." So the gentleman's will isfirm and single-minded. The ancient bottle gourd played, fish in the water cameto the surface to listen, Boya played the piano, and the horse would stopeating and look up to listen. Therefore, the sound will not be heard because itis too weak. If a treasure is buried deep in the mountain, the vegetation willbe very moist, and if a pearl falls into the abyss, the cliff shore will not bedried up. What good can be accumulated, but not widely said? Where should studystart after all? Where does it end? Answer: according to its way, to the bookof Rites end; In terms of its significance, it starts with being a scholar andends with becoming a saint. Death is the last word. So although the course ofstudy has an end, but the desire for progress can not have a moment of slack.Life to learn, to become a man; Abandoned learning, and animals what different.The Book of History is a record of political affairs. The Book of Songs, theultimate of zhonghe Sound; The Book of Rites is the premise of the legal systemand the general outline of various regulations, which is the pinnacle ofmorality. The Book of Rites respects etiquette, the Book of Music is about thesound of harmony, the Book of Songs and the Book of History are broad, and theSpring and Autumn Annals are small and profound. They have included all theuniversities in the world. The gentleman learns, is listens in the ear toremember in the heart, displays in the dignified manner, conforms to theetiquette action. Every move, even the smallest words and deeds, can be modeledon others. Villain learning, is to listen in the ears out of the mouth; Thedistance between the mouth and ears was only four inches apart. How could heperfect his seven-foot body? The ancients learned for the need of their ownmoral cultivation, while today's people learn just to show off. The gentlemanlearns in order to perfect himself; Small people learn to show off andgrandstand. Therefore, to teach others without being asked is calledimpetuosity; Ask one answer two call long winded; Impetuous, is wrong,long-winded. Is not right, the gentleman should answer like the hollow echo, nomore, no less, just right. There is no easier way to learn than to be close toa good teacher. The Book of Rites and the Book of Music have laws, but they arecareless. The Book of Songs and The Book of History are simple but notrealistic. The Spring and Autumn Annals is subtle but not detailed enough. Toimitate a good teacher and learn the knowledge of a gentleman is not only nobleand comprehensive, but also accessible to the world. So there is no easier wayto learn than to get close to a good teacher. Reverence for good teachers isthe easiest way to learn, followed by reverence for etiquette. If he does notworship the teacher in the first place, and does not worship the proprieties inthe second place, he will only read some miscellaneous books and explain theBook of Songs and the Book of History and so on, then he will be nothing but ahumble scholar in his whole life. To study the wisdom of sages and seek theroot of benevolence and righteousness, starting from the rites is the shortcutthat can be integrated. Like bending five fingers to lift the collar of a furrobe, the next blow, the hair is completely smooth. If we do not study therules of etiquette, it is impossible to establish ourselves by the Book of Songsand the Book of History, just like measuring a river with our fingers, makingmillet out of the corn corn, or taking food out of a rice pot with an awl.Therefore, respect etiquette, even if the knowledge is not thoroughlyunderstood, can be regarded as a person with moral culture; Not yet etiquette,even discerning and good debate, but also the body and mind is loose withoutreal cultivation of the shallow Scholar. If anyone comes to you and asks youabout unseemly things, do not answer; Come and complain of unseemliness, andask not; Talk in your presence of illegal things, do not participate; Don'targue with those who are savage and quarrelsome. Therefore, it must be in linewith the way of etiquette and justice, to give reception; He who does not conformto the way of etiquette and righteousness shuns him; Therefore, to those whoare respectful and polite, the purpose of conversation with them; The contentof discourse to those who speak well; Only with a sincere attitude can wediscuss the profound meaning of Tao. Therefore, with cannot talk with theconversation, that is called impetuous; With can talk with not to talk of thatcall snub; Talking casually without seeing the other person's response iscalled blindness. Therefore, the gentleman should not be impetuous, nor shouldhe be neglectful, nor should he be blind, and should treat carefully eachperson who comes to ask for advice. "The Book of Songs" said:"Not impetuous and neglectful, is the son of Heaven praise. That's the point.If one arrow out of a hundred misses the target, it is not considered a goodshot; Driving a thousand miles of road, only half a step and failed to finish,this is not good driving; Of course, it is not good to learn if you cannotmaster the ethical norms and stick to the principles of benevolence andrighteousness. It is a matter that needs concentration. They are the commonpeople of the market, who come and go; Jie, Zhou, and Tuo were just suchpeople. To fully grasp the knowledge learned, can be regarded as a scholar. Agentleman knows that learning is not perfect if it is not perfect, so he readsa group of books in order to understand, to understand by thinking andexploring, to practice by imitating good teachers and helpful friends, to getrid of his wrong habits and temperament to maintain maintenance. If your eyesare not right, you do not want to see; if your ears are not right, you do notwant to hear; if your mouth is not right, you do not want to speak; if yourheart is not right, you do not want to think. To reach the ideal situation ofbeing completely absorbed in learning, just like having good eyes, good ears,good mouth, good taste, covet the world in mind. If so, then, in front of thelust for power, there will be no evil thoughts, numbers will not yield, theworld of all things can not shake faith. This is true in life, and it is truein death. This is called virtue and integrity. Virtue and integrity lead toperseverance, and perseverance leads to randomness. To be steadfast and randomis to be mature and perfect. Then the heaven reveals its light, the earth itsimmensity, the gentleman's value lies in the perfection of his virtue.