禮記·學記 The Record of Learning (from the Book of Rites) Anonymous Confucian scholars 佚名 (late Warring States to early Han) Qin–Han · c. 3rd–2nd century BCE Cold Library · Open Stacks · S-002007 · https://coldlibrary.com/s/002007 Rights: Classical Chinese text of the Warring States or early Han; public domain everywhere. Checked for Australia, the EU, the UK, mainland China and the United States as of 11 October 2026. Guidance, not legal advice. Source: Wikisource, https://zh.wikisource.org/wiki/禮記/學記 (retrieved 2026-10-11) English translation: Claude (an AI), 2026 · CC0 1.0 Generated 2026-10-14 from https://coldlibrary.com/en/open-stacks/record-of-learning ---- 發慮憲，求善良，足以謏聞，不足以動衆。就賢體遠，足以動衆，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，教學爲先。兑命曰：「念終始典于學。」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。兑命曰：「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，近者説服而遠者懷之。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。宵雅肄三，官其始也。入學鼓篋，孫其業也。夏、楚二物，收其威也。未卜禘不視學，游其志也。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。故君子之於學也，藏焉，脩焉，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。兑命曰：「敬孫務時敏，厥脩乃來。」其此之謂乎！ 今之教者，呻其佔畢，多其訊，言及于數，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，則壞亂而不脩；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，然後可以爲人師也。 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，能博喻然後能爲師，能爲師然後能爲長，能爲長然後能爲君。故師也者，所以學爲君也，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，嚴師爲難。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：當其爲尸，則弗臣也；當其爲師，則弗臣也。大學之禮，雖詔於天子，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，相説以解；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，不足以爲人師，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，必學爲裘。良弓之子，必學爲箕。始駕馬者反之，車在馬前。君子察於此三者，可以有志於學矣。 古之學者，比物醜類。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，可以有志於本矣。三王之祭川也，皆先河而後海，或源也，或委也，此之謂務本。 ---- 发虑宪，求善良，足以𫍲闻，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。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：「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，则扞格而不胜；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。 故君子之教喻也，道而弗牵，强而弗抑，开而弗达。道而弗牵则和，强而弗抑则易，开而弗达则思。和、易以思，可谓善喻矣。学者有四失，教者必知之。人之学也，或失则多，或失则寡，或失则易，或失则止。此四者，心之莫同也。知其心，然后能救其失也。教也者，长善而救其失者也。善歌者使人继其声，善教者使人继其志。其言也约而达，微而臧，罕譬而喻，可谓继志矣。 君子知至学之难易，而知其美恶，然后能博喻，能博喻然后能为师，能为师然后能为长，能为长然后能为君。故师也者，所以学为君也，是故择师不可不慎也。记曰：「三王、四代唯其师。」此之谓乎！ 凡学之道，严师为难。师严然后道尊，道尊然后民知敬学。是故君之所不臣于其臣者二：当其为尸，则弗臣也；当其为师，则弗臣也。大学之礼，虽诏于天子，无北面，所以尊师也。善学者，师逸而功倍，又从而庸之；不善学者，师勤而功半，又从而怨之。善问者如攻坚木，先其易者，后其节目，及其久也，相说以解；不善问者反此。善待问者如撞钟，叩之以小者则小鸣，叩之以大者则大鸣，待其从容，然后尽其声；不善答问者反此。此皆进学之道也。 记问之学，不足以为人师，必也其听语乎！力不能问，然后语之。语之而不知，虽舍之可也。良冶之子，必学为裘。良弓之子，必学为箕。始驾马者反之，车在马前。君子察于此三者，可以有志于学矣。 古之学者，比物丑类。鼓，无当于五声，五声弗得不和；水，无当于五色，五色弗得不章；学，无当于五官，五官弗得不治；师，无当于五服，五服弗得不亲。君子曰：「大德不官，大道不器，大信不约，大时不齐。」察于此四者，可以有志于本矣。三王之祭川也，皆先河而后海，或源也，或委也，此之谓务本。 ---- English translation by Claude (an AI) To think carefully and follow the law, to seek out the good and the able: this is enough to win a small reputation, but not enough to move the many. To go to the worthy and draw close to those far away: this is enough to move the many, but not yet enough to transform the people. If a gentleman wishes to transform the people and shape their customs, it must surely be through learning. Jade that is not carved does not become a vessel; a person who does not learn does not know the Way. So the kings of old, in founding states and ruling the people, put teaching and learning first. The Charge to Yue says: "From beginning to end, keep your mind on learning." Is this not what it means? Though there be fine food, if you do not eat it you will not know its taste. Though there be the highest Way, if you do not learn it you will not know its goodness. So it is only by learning that you know your shortcomings, and only by teaching that you know your difficulties. Knowing your shortcomings, you can turn back and examine yourself; knowing your difficulties, you can strengthen yourself. So it is said: teaching and learning help each other grow. The Charge to Yue says: "Teaching is half of learning." Is this not what it means? In ancient times, for teaching there was a school in each household, an academy in each district, a college in each region and a university in each state. Students entered every year and were examined every other year. In the first year they were tested on parsing the classics and on the direction of their aims. In the third year, on whether they were serious in their work and happy in company. In the fifth year, on whether they studied widely and were close to their teachers. In the seventh year, on whether they could discuss learning and choose their friends: this was called the lesser completion. In the ninth year, when they understood things by their kinds, reached through to everything, stood firm and did not fall back, this was called the great completion. Only then were they able to transform the people and change their customs, so that those near at hand were won over and those far away were drawn to them. This is the way of the great learning. The record says: "The young ant is always at its work." Is this not what it means? When the great learning first begins its teaching, people in white deerskin caps make offerings of vegetables, to show reverence for the Way. The first three songs of the Lesser Odes are practised, to set the students on the path of service from the start. On entering, the drum is beaten and the book boxes are opened, so that they approach their work with humility. The thorn and the cane are kept, to hold them in awe. The inspection does not take place until after the great summer sacrifice has been divined, so that their aims have room to grow. Students are watched but not lectured, so that their hearts are kept alert. The young listen and do not ask questions, so that no one skips a stage. These seven are the great principles of teaching. The record says: "In all learning, the official begins with his duties, the scholar with his aims." Is this not what it means? The teaching of the great learning follows the seasons. There must be regular studies for the lessons, and for the times of rest there must be things to do at home. In learning, if you do not practise the strings, you cannot be at ease with the zither. If you do not practise wide comparisons, you cannot be at ease with the Songs. If you do not learn the various kinds of dress, you cannot be at ease with the rites. If you do not take pleasure in the arts, you cannot enjoy learning. So the gentleman, in his learning, keeps it within him, cultivates it, rests in it and roams in it. Being so, he is at peace in his learning and close to his teacher, enjoys his friends and trusts his Way. And so, even when he leaves his teachers and companions, he does not turn back. The Charge to Yue says: "Be humble, work at it, be prompt at all times, and your cultivation will come." Is this not what it means? Teachers nowadays drone through their texts and pile on questions, and talk of numbers. They push ahead without caring whether the students are ready, do not lead people by what is true in them, and do not bring out all their abilities. What they give is perverse, and what they ask for is contrary. And so the students come to hide from their learning and resent their teachers, find it bitter and hard and do not see its benefit. Though they finish their course, they soon let it go. That teaching does not succeed: is this not the reason? The method of the great learning is this. To prevent things before they arise is called foresight. To teach at the right moment is called timeliness. Not to go beyond what the student can manage is called proper order. To let students learn from watching one another is called rubbing together. These four are what make teaching flourish. To forbid only after something has arisen is to meet resistance that cannot be overcome. To learn only after the time has passed is to labour with little result. To teach in a jumble without order is to bring confusion without progress. To learn alone without friends is to be narrow and to hear little. Low companions turn you against your teacher; low pleasures make you neglect your learning. These six are what make teaching fail. Only when a gentleman knows what makes teaching flourish and what makes it fail can he be a teacher of others. So the gentleman, in teaching, leads and does not drag; encourages and does not press; opens the way and does not take the student to the end of it. Leading without dragging makes for harmony; encouraging without pressing makes things easy; opening the way without going to the end makes the student think. Harmony, ease, and thought: this can be called good teaching. Learners have four faults, and the teacher must know them. In learning, some fail by taking on too much, some by too little, some by finding it too easy, some by stopping. These four come from differences of mind. Only by knowing the mind can one remedy the fault. Teaching means helping the good to grow and remedying the faults. A good singer makes others carry on the song; a good teacher makes others carry on the purpose. His words are brief yet reach far, subtle yet fine, with few examples yet clear: this can be called carrying on the purpose. When a gentleman knows what is hard and what is easy in coming to learning, and knows what is good and bad in his students, then he can teach in many ways. When he can teach in many ways, he can be a teacher. When he can be a teacher, he can be a leader. When he can be a leader, he can be a ruler. So to be a teacher is to learn to be a ruler, and so a teacher must be chosen with care. The record says: "The three kings and the four dynasties all depended on their teachers." Is this not what it means? In the way of learning, the hardest thing is to honour the teacher. When the teacher is honoured, the Way is respected; when the Way is respected, the people know to revere learning. So there are two occasions on which a ruler does not treat a subject as a subject: when he acts as the impersonator of the dead at a sacrifice, and when he is the ruler's teacher. By the rites of the great learning, even when instructing the Son of Heaven, the teacher does not face north as a subject would: this is how the teacher is honoured. A good learner makes the teacher's work easy and doubles the result, and then gives the teacher the credit. A poor learner makes the teacher toil and halves the result, and then blames the teacher for it. A good questioner is like someone cutting hard wood: he starts with the easy parts and leaves the knots for later, and in time the knots loosen and fall away of themselves. A poor questioner does the opposite. One who is good at answering questions is like a bell being struck: strike it lightly and it rings lightly; strike it hard and it rings loudly; wait for it to settle, and it gives its full sound. One who is poor at answering does the opposite. These are all ways of advancing in learning. Learning that only memorises in order to answer questions is not enough to make a teacher. A teacher must listen to what is said. Only when a student cannot frame a question should he be told; and if he is told and still does not understand, it is all right to leave it for a time. The son of a good smith is sure to learn to make fur garments; the son of a good bowmaker is sure to learn to make winnowing baskets. One who first trains a horse does the opposite of the usual, and puts the cart before the horse. A gentleman who looks into these three things can set his heart on learning. Learners of old compared things and grouped them by kind. The drum belongs to none of the five notes, yet without it the five notes are not in harmony. Water belongs to none of the five colours, yet without it the five colours do not shine. Learning belongs to none of the five offices, yet without it the five offices are not well run. The teacher belongs to none of the five degrees of kinship, yet without a teacher the five degrees are not close. The gentleman says: "Great virtue is not confined to one office; the great Way is not a vessel for one use; great good faith needs no contract; the great seasons are not all the same." One who looks into these four things can set his heart on the root. When the three kings sacrificed to the rivers, they always honoured the Yellow River before the sea: one is the source, the other where it gathers. This is called attending to the root.