作者：曾子
出版社：外语教学与研究出版社
格式: AZW3, DOCX, EPUB, MOBI, PDF, TXT
大学（大师经典文库）（汉英对照）试读：
孔经
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。
THE TEXT OF CONFUCIUS
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 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 completion. 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 empire, 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 empire was made tranquil and happy. From the emperor 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.
经一章，盖孔子之言，而曾子述之。其传十章，则曾子之意，而门人记之也。旧本颇有错简。今因程子所定而更考经文，别为序次如下。
The preceding chapter of classical text is in the words of Confucius, handed down by the philosopher Zeng. The ten chapters of explanation which follow contain the views of Zeng, and were recorded by his disciples. In the old copies of the work, there appeared considerable confusion in these, from the disarrangement of the tablets. But now availing myself of the decisions of the philosopher Cheng, and having examined anew the classical text, I have arranged it in order, as follows: —
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