荀子劝学双语版
荀子《劝学》原文及翻译
劝学荀子〔先秦〕君子曰：学不可以已。
译：君子说：学习是不可以停止的。
青，取之于蓝，而青于蓝；冰，水为之，而寒于水。
木直中(zhòng)绳，輮(róu)以为轮，其曲中规。
虽有（通“又”）槁[gǎo]暴(pù)，不复挺者，輮(róu)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（通“智”）而行无过矣。
译：靛青是从蓝草里提取的，可是比蓝草的颜色更深；冰是水凝结而成的，却比水还要寒冷。
木材直得符合拉直的墨线，用煣的工艺把它制成车轮，那么木材的弯度就合乎圆的标准了。
即使又被风吹日晒而干枯了，木材也不会再挺直，是因为经过加工使它成为这样的。
所以木材用墨线量过再经斧锯加工就能取直，刀剑在磨刀石上磨过就能变得锋利，君子广博地学习并且每天检验反省自己，那么他就会智慧明达而且行为没有过失了。
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(hán，同“邗”，古国名)越夷貉(mò，通“貊”，中国古代居住在东北部的民族)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（通“供”）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。
译：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。
《诗经》上说：“你这个君子啊，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。
”精神修养没有比受道德熏陶感染更大了，福分没有比无灾无祸更长远了。
吾尝终日而思矣，不如须臾之所学也；吾尝跂(qǐ)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。
荀子《劝学》的译文
荀子《劝学》的译文 君子说：学习是不能停止的。
靛青是从蓝草中提取出的，可是比蓝草的颜色 更深；冰是水凝结而成的，但比水更冷。
木材直得符合拉直的墨线，用火烤得它 弯曲成车轮，它的弧度可以符合于圆规。
即使再枯干了，也不会挺直，这是用人 力烘烤使它弯曲成这样的。
所以木材经墨线量过，就可以使它变直，金属作的刀 斧放到磨石上去磨，就会变得锋利，君子广泛地学习，并且天天检查自己，就会 智慧明达，行为没有过错。
我曾经整天冥思默想，却不如片刻工夫学的东西多；我曾经踮起脚跟眺望， 却不如登上高处见得广阔。
登上高处招手，手臂并没有加长，但人们在远处也能 看见；顺着风向呼喊，声音并没有增强，但听的人却特别清楚。
借助车马的人， 脚并不比别人走得快，但能达到千里之外；借助船只的人，并不会游泳，却能横 渡江河。
君子的本性和一般人并没有什么不同，只是善于凭借外物罢了。
堆积土石成了高山，风雨就会在那里兴起；汇集水流成为深渊，蛟龙就会在 那里生长； 积累善行养成美德， 精神、 智慧就会得到发展， 圣人的思想就具备了。
所以不一步步积累，就不可能远达千里之外；不汇集涓涓细流，就不可能汇成江 海。
骏马跳跃一次，不能超过十步；劣马拉车走十天的路程，它的成功在于不停 地前进。
如果刻一下就停下，朽木刻不断；不停地刻下去，金属和石头也可以雕 刻。
蚯蚓没有锋利的爪牙， 强健的筋骨， 但它上吃地面的泥土， 下饮地底的泉水， 是因为用心专一的缘故；螃蟹有六条腿和两个大夹，但没有蛇或鳝鱼的洞穴，它 就没有藏身的地方，是因为用心浮躁的缘故。
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《劝学》原文及译文
《劝学》原文及译文《劝学》是战国时期思想家、文学家荀子创作的一篇论说文，是《荀子》一书的首篇。
这篇文章系统地论述了学习的理论和方法，强调了学习的重要性。
以下是《劝学》的原文及译文。
原文：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，輮以为轮，其曲中规。
虽有槁暴，不复挺者，輮使之然也。
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。
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。
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。
译文：君子说：学习是不可以停止的。
靛青是从蓝草里提取的，可是比蓝草的颜色更深；冰是水凝结而成的，却比水还要寒冷。
木材直得符合拉直的墨线，用煣的工艺把它制成车轮，那么木材的弯度就合乎圆的标准了。
即使又被风吹日晒而干枯了，木材也不会再挺直，是因为经过加工使它成为这样的。
所以木材用墨线量过再经辅具加工就能取直，刀剑在磨刀石上磨过就能变得锋利，君子广博地学习并且每天检验反省自己，那么他就会智慧明达而且行为没有过失了。
我曾经整天思索，却不如片刻学到的知识多；我曾经踮起脚远望，却不如登到高处看得广阔。
登到高处招手，胳膊没有加长，可是别人在远处也能看见；顺着风呼叫，声音没有变得洪亮，可是听的人在远处也能听得很清楚。
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，并不是善于游泳，却能够横渡江河。
君子的资质秉性跟一般人没有不同，只是君子善于借助外物罢了。
《劝学》原文及译文
《劝学》原文及译文《劝学》是战国时期思想家、文学家荀子创作的一篇论说文，是《荀子》一书的首篇。
原文：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，輮以为轮，其曲中规。
虽有槁暴，不复挺者，輮使之然也。
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。
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。
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。
译文：君子说：学习是不可以停止的。
靛青是从蓝草里提取的，可是比蓝草的颜色更深；冰是水凝结而成的，却比水还要寒冷。
木材直得符合拉直的墨线，用煣的工艺把它制成车轮，那么木材的弯度就合乎圆的标准了。
即使又被风吹日晒而干枯了，木材也不会再挺直，是因为经过加工，使它成为这样的。
所以木材用墨线量过再经辅具加工就能取直，刀剑等金属制品在磨刀石上磨过就能变得锋利，君子广泛地学习，而且每天检查反省自己，那么他就会聪明机智，而行为就不会有过错了。
我曾经整天思索，却不如片刻学到的知识多；我曾经踮起脚远望，却不如登到高处看得广阔。
登到高处招手，胳膊没有加长，可是别人在远处也能看见；顺着风呼叫，声音没有变得洪亮，可是听的人在远处也能听得很清楚。
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，并不是善于游泳，却能够横渡江河。
君子的资质秉性跟一般人没有不同，只是君子善于借助外物罢了。
堆积土石成了高山，风雨从这里兴起；汇积水流成为深渊，蛟龙从这儿产生；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。
《劝学》完整版+注音+译文
qu àn xué pi ān劝 学 篇荀x ún 子z ǐ约公元前313年－公元前238年，名m íng 况ku àng，字卿q īng ，战国后期赵国人君jūn 子zǐ曰yuē：学xué不bù可kě以yǐ已yǐ。
青qīng ，取qǔ之zhī于yú蓝lán 而ér 青qīng 于yú蓝lán ；冰bīng ，水shuǐ为wéi 之zhī而ér 寒hán 于yú水shuǐ。
木mù直zhí中zhōng 绳shéng ，輮róu （左zuǒ应yìng 为wéi “车chē”，原yuán 字zì已yǐ废fèi 除chú）以yǐ为wéi 轮lún ，其qí曲qǔ中zhōng 规guī。
虽suī有yǒu 槁gǎo 暴bào ，不bú复fù挺tǐng 者zhě，輮róu 使shǐ之zhī然rán 也yě。
故gù木mù受shòu 绳shéng 则zé直zhí，金jīn 就jiù砺lì则zé利lì，君子jūnzǐ博学bóxué而ér 日rì参cān 省shěng 乎hū己jǐ，则zé知zhī明míng 而ér 行háng 无wú过guò矣yǐ。
故gù不bù登高dēnggāo 山shān ，不知bùzhī天tiān 之zhī高gāo 也yě；不bù临lín 深shēn 溪xī，不知bùzhī地dì之zhī厚hòu 也yě；不bù闻wén 先王xiānwáng 之zhī遗言yíyán ，不知bùzhī学问xuéwèn 之zhī大dà也yě。
荀子《劝学》朗诵原文
荀子《劝学》朗诵原文《劝学》是《荀子》一书的首篇，又名《劝学篇》。
整理的荀子《劝学》朗诵原文，希望大家喜欢。
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，輮(煣)以为轮，其曲中规。
虽有(又)槁暴(曝)，不复挺者，輮(煣)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。
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(xìng)非异也，善假于物也。
南方有鸟焉，名曰蒙***，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。
酰酸，而蚋聚焉。
故言有招祸也，行有招辱也，君子慎其所立乎!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。
高一《劝学》原文及翻译
高一《劝学》原文及翻译高一《劝学》原文及翻译《劝学》文言文是中国古代的一种书面语言组成的文章，主要包括以先秦时期的口语为基础而形成的书面语。
下面我们为大家带来高一文言文《劝学》原文及翻译，仅供参考，希望能够帮到大家！原文：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，輮(róu)以为轮，其曲中规。
虽有(yòu)槁暴(pù)，不复挺者，輮使之然也。
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。
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(xìng)非异也，善假于物也。
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。
《劝学》译文：有道德品行的人说：学习是不可以停止的。
靛青，是从蓝草里提取出来的，但是比蓝草的颜色更深;冰，是由水凝结而成的，但却比水还要寒冷。
木材笔直得可以符合拉直的墨线，如果用火烤把它弯曲成车轮，那么木材的弯度(就)符合圆规的标准了，假如又被风吹日晒而干枯了，它也不会再挺直，是因为经过加工，所以使它成为这样的。
因此木材用墨线量过，再经过辅具加工就能取直，刀剑等金属制品在磨刀石上磨过也就能变得锋利了，君子广泛地学习，而且每天检查并反省自己，那么他就会变得聪明机智，而行为就不会有过错了。
我以前整天地思考，却没有片刻学习的收获大;我曾经提起脚后跟眺望远方，却不如登上高处看的更为广阔。
登上高处招手，手臂并没加长，但是人们在远处也可以看见;顺着风向呼喊，声音并没增强，但是听的人却听得更清楚。
荀子劝学篇全文及翻译
荀子劝学篇全文及翻译荀子劝学篇全文及翻译《劝学》是《荀子》一书的首篇。
又名《劝学篇》。
劝学，就是鼓励学习。
具体怎么样的呢，我们来看看下文。
原文君子曰：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，輮（左应为“车”，原字已废除）以为轮，其曲中规。
虽有槁暴，不复挺者，輮使之然也。
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。
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。
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！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。
劝学中英文对照
劝学中英文对照Education is a fundamental aspect of human development, shaping individuals and societies alike. In the pursuit of knowledge and wisdom, the concept of "Quanxue," or "Exhortation to Learning," has been a guiding principle in both Chinese and Western traditions. This essay aims to explore the similarities and differences between the Chinese and English perspectives on the importance of education and the act of learning.The Chinese concept of "Quanxue" finds its roots in the teachings of Confucius, a renowned philosopher and educator who lived during the Spring and Autumn period (722-481 BCE). Confucius believed that the cultivation of virtue and the acquisition of knowledge were essential for the individual and the society as a whole. He emphasized the importance of self-cultivation, moral development, and the fulfillment of one's social responsibilities. In his work "The Great Learning," Confucius outlined a systematic approach to personal and societal transformation, with education at its core.The essence of "Quanxue" can be summarized in the famousConfucian saying, "The essence of knowledge is, having it, to apply it; not having it, to confess your ignorance." This statement underscores the importance of not only acquiring knowledge but also the ability to put it into practice. Confucius believed that true learning was not merely the accumulation of facts, but the cultivation of wisdom and the ability to make informed decisions that benefit both the individual and the community.In the Western tradition, the concept of education and the exhortation to learning can be traced back to the ancient Greek philosophers, particularly Plato and Aristotle. Plato's renowned work, "The Republic," delves into the role of education in the development of an ideal society. Plato believed that education should not only impart knowledge but also cultivate the virtues and moral character of the individual. He envisioned a system of education that would produce citizens capable of contributing to the greater good of the state.Aristotle, on the other hand, emphasized the importance of practical wisdom and the application of knowledge in real-life situations. He believed that education should not only focus on the acquisition of theoretical knowledge but also on the development of practical skills and the ability to make sound judgments. Aristotle's concept of "Phronesis," or practical wisdom, is akin to the Confucian idea of applying knowledge to real-world situations.The Western tradition of education has also been heavily influenced by the Judeo-Christian heritage, particularly the emphasis on the pursuit of knowledge as a means of understanding the divine and one's role in the world. The Bible, for instance, encourages the acquisition of wisdom and the cultivation of a thirst for knowledge, as exemplified in the Book of Proverbs: "Get wisdom, get understanding; do not forget my words or turn away from them."In both the Chinese and Western traditions, the act of learning is not merely a means to an end, but a lifelong journey of personal and societal transformation. The "Quanxue" concept in China and the Western emphasis on the pursuit of knowledge and practical wisdom share a common thread: the belief that education is essential for the development of the individual and the betterment of society.However, there are also notable differences between the Chinese and Western approaches to education. The Chinese tradition, rooted in Confucianism, places a stronger emphasis on the social and moral aspects of learning, with the ultimate goal of cultivating virtuous individuals who can fulfill their societal responsibilities. In contrast, the Western tradition, influenced by the ancient Greek philosophers and the Judeo-Christian heritage, tends to have a more individualistic approach, focusing on the pursuit of knowledge and the development of practical wisdom for personal and professionaladvancement.Moreover, the Chinese tradition of "Quanxue" often emphasizes the importance of respect for authority, hierarchy, and the social order, whereas the Western tradition places a greater emphasis on critical thinking, individual autonomy, and the questioning of established norms.Despite these differences, both the Chinese and Western traditions share a common understanding of the transformative power of education and the importance of the pursuit of knowledge. In an increasingly globalized world, the cross-pollination of ideas and the mutual understanding of these diverse perspectives on education can lead to a richer and more comprehensive approach to learning and personal growth.In conclusion, the concept of "Quanxue" in Chinese tradition and the Western emphasis on the pursuit of knowledge and practical wisdom share a common foundation: the belief that education is essential for the development of the individual and the betterment of society. By exploring the nuances and differences between these two traditions, we can gain a deeper appreciation for the multifaceted nature of education and its role in shaping our personal and collective futures.。
英语作文介绍荀子的劝学文章
荀子《劝学》的英译与阐释The essay "Exhortation to Study" by Xunzi is a timeless piece of literature that embodies the essence of Confucian thought on education and personal growth. This essay, through its profound wisdom and incisive insights, has inspired countless scholars and learners throughout theages to pursue knowledge diligently and strive for personal perfection.At the heart of Xunzi's argument is the belief that learning is fundamental to human progress and transformation. He asserts that knowledge is not innate but must be acquired through diligent effort and continuous practice. This view contrasts sharply with the then-prevailing concept that wisdom was a birthright of theelite, emphasizing instead the role of individualinitiative and perseverance in intellectual development.In his essay, Xunzi employs a range of rhetorical devices, including analogies, parallels, and contrasts, to illustrate the importance of learning. He compares the acquisition of knowledge to the grinding of a sword, emphasizing the need for constant sharpening and refinement.Similarly, he likens learning to the cultivation of plants, requiring patience, nurturing, and time to bloom. These comparisons not only make his arguments more accessible but also lend them a profound and poetic quality.Moreover, Xunzi underscores the interconnectedness of learning and moral development. He argues that knowledge and virtue are mutually reinforcing, with learning serving as the foundation for ethical growth. By acquiring knowledge, one not only expands their intellectual horizons but also cultivates a deeper understanding of moral principles and the ability to apply them in practical situations.The essay also addresses the challenges and obstacles that may hinder the learning process. Xunzi acknowledges that learning can be difficult and often requires overcoming inertia and resisting temptations. However, he maintains that with perseverance and dedication, these challenges can be overcome, and the rewards of learning are well worth the effort.In translating "Exhortation to Study" into English, it is crucial to capture the essence of Xunzi's argumentswhile preserving the elegance and depth of his original language. This task requires a delicate balance between fidelity to the source text and adaptability to the target language, ensuring that the translated work retains the same level of philosophical depth and literary beauty as the original.In conclusion, Xunzi's "Exhortation to Study" is a timeless testament to the power of learning and the transformative potential of knowledge. Through his incisive insights and profound wisdom, Xunzi reminds us that learning is not just a means of acquiring facts and skills but also a journey of personal growth and ethical development. His essay continues to inspire and guide learners across the globe, serving as a beacon of intellectual and moral enlightenment in the modern world. **荀子《劝学》的英译与阐释**荀子所著的《劝学》一文，是一篇体现儒家教育思想和个人成长观的不朽之作。
荀子劝学原文全文及译文
荀子劝学原文全文及译文【原文1】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，輮以为轮，其曲中规，虽有槁暴，不复挺者，輮使之然也。
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。
【译解】君子告诫求学的人：求学的中途是不能停下前进的脚步的。
像青这种原料，是从蓝草中提取出来的，却比蓝草更青；冰是水凝结而成的，却比水更寒冷；木头经过墨线变直，也可以设计成圆圆的轮子，曲折也是符合规矩，即使反复曝晒，也不再变形，设计让它变成这样了。
所以木头经过墨线，就能变直；金属做的工具经过磨刀石，就能变锋利；君子懂得多，还每天在实践中验证，那他就会让学到的东西，变得真明白，做事就不会犯错了。
所以说没有登过高山，就没有对天之高的真实感受；没有亲临深溪，就没有对地之厚的真实感受；没有听过先王说过的话，就不会明白先王的学问达到的高度与深度。
干、越、夷、貉的后代，刚出生时发出的声音并没有什么不同，但长大后差异就很大了，那是因为教育训练的不同造成的结果。
正如《诗》中说：“那些君子们啊，永远都没有好好安息。
要他们好好安息在自己的地方，除非是人人正直，因为他们只要知道有不好之事发生，就会努力地维护天下的福祉。
”一个人追求的最高境界莫过于化道为用，最大的幸福莫过于没有灾祸。
【原文2】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。
荀子》劝学原文及译文
荀子》劝学原文及译文君子说：“研究不能停止。
青色从蓝色而来，但比蓝色更为青翠；冰由水而成，但比水更为寒冷。
木杆直接，用绳子绕成车轮，车轮弯曲，但规则中有曲线，即使有枯萎，也可以再次挺立。
因此，木杆被绳子绕起来就变得笔直，金属被磨砺就变得锋利。
君子广泛研究，并且每天自我反省，就能知道正确的事情并且不会做错。
因此，如果不登高山，就不知道天有多高；不站在深谷，就不知道地有多厚；不听先王的遗言，就不知道学问的重要性。
干、越、夷、貉之子，出生时同声，长大后各有不同的俗，是因为他们接受了不同的教育。
诗中说：“哦，君子啊，不要停止前进。
保持你的位置，好像你是正直的。
神听到了，你将获得好运。
”神最伟大的是道德，福气最长久的是没有灾难。
我曾经整天思考，但还不如一会儿研究。
我曾经跳跃着望着，但还不如登高远眺。
登高并挥手臂，它们并没有变长，但能看到更远的地方；顺着风喊叫，声音并没有变快，但能让别人听得更清楚。
借用马和车，它们并没有优足，但能行千里；借用船和桨，它们并不会游泳，但能穿越江河。
君子和普通人生来并没有不同，但他们善于利用周围的事物。
南方有一种鸟，叫做蒙鸠，用羽毛做巢，然后用发编织，系在芦苇和葦草上，当风吹来时，芦苇就会折断，蛋也会破裂，小鸟就死了。
巢并不是不完整，但所系的东西不可靠。
西方有一种树，叫射干，茎长四寸，生长在高山上，面对深渊，但树干并不能长得更高，只能生长在那里。
蒲草中长出蓬草，不用支撑也能直立；白沙中混杂着黑沙。
XXX变成XXX，渐渐地污染了它的周围，君子不接近，庶民也不服从。
这些事物本身并不丑陋，但它们的环境让它们变得如此。
因此，君子必须选择居住的地方，必须找到合适的人，以防止邪恶并接近中庸之道。
所有物品都有一个开始。
荣耀和耻辱是根据其品德而来的。
肉腐会生虫子，鱼枯会生虫蛀。
懒惰和忘记自己的身份会带来祸害。
如果强迫拿柱子，就会受到伤害；如果柔软地拿束，就会得到保护。
如果身上有邪恶，就会被怨恨。
荀子的劝学原文和译文
荀子的劝学一章，原文如下：
人皆有不足，学术无穷。
少壮不能穷其志，老耄不能溯其源。
固当与天地为久，与日月为永，而器物不足以存其身，安可以废学而无术乎？故且学且立，不求其成，犹以告身。
译文如下：
人人都有缺点，而学问却是无穷的。
年轻时未能达成心愿，老年时已不能探知事物的本源。
即便我们与天地同在永恒，与日月同在不朽，但器物不足以保全自己的生命，怎么能够放弃学问而没有一定的技能呢？因此，我们应该一边学习一边行动，不必苛求学有所成，但要让学问对自己有所裨益。
劝学重要段落英文翻译
Chapter One: An Exhortation to LearningThe gentleman says: Learning must never stop. Blue dye is gotten from the indigo plant, and yet it is bluer than the plant. Ice comes from water, andyet it is colder than water. Through steaming and bending, you can makewood straight as a plumb line into a wheel. And after its curve conformsto the compass, even when parched under the sun it will not becomestraight again, because the steaming and bending have made it a certainway. Likewise, when wood comes under the ink-line, it becomes straight,and when metal is brought to the whetstone, it becomes sharp. The gentleman learns broadly and examines himself thrice daily, and then hisknowledge is clear and his conduct is without fault.And so if you do not climb a high mountain, you will not know theheight of Heaven. If you do not approach a deep ravine, you will not knowthe depth of the earth. If you do not hear the words passed down from the former kings, you will not know the magnificence of learning. The childrenof the Han, Yue, Yi, and Mo peoples all cry with the same sound atbirth, but when grown they have different customs, because teaching makes them be this way. . . .I once spent the whole day pondering, but it wasn’t as good as a moment’s worth of le arning. I once stood on my toes to look far away, but it wasn’tas good as the broad view from a high place. If you climb to a high placeand wave, you have not lengthened your arms, but you can be seen from farther away. If you shout from upwind, you have not made your voice stronger, but you can be heard more clearly. One who makes use of a chariot and horses has not thereby improved his feet, but he can now go a thousandli. One who makes use of a boat and oars has not thereby become ableto swim, but he can now cross rivers and streams. The gentleman is not different from others by birth. Rather, he is good at making use of things. . . .If you accumulate enough earth to form a mountain, then wind and rainwill arise from it. If you accumulate enough water to form a deep pool,then dragons will come to live in it. If you accumulate enough goodness to achieve Virtue, then you will naturally attain to spiritlike powers and enlightenment, and the heart of a sage is complete therein.And so,If you do not accumulate little steps,You will have no way to go a thousand li.If you do not accumulate small streams,You will have no way to form river or sea.Even the famous horse Qi Ji could not go more than ten paces in asingle leap, but with ten days of riding even an old nag can equal him,because accomplishment rests in not giving up. If you start carving andgive up, you won’t even be able to break rotten wood, but if you start carving and don’t give up, then you can engrave even metal and stone. The earthwo rm does not have sharp teeth and claws, nor does it have strong bonesand muscles. Yet, above, it eats of the earth, and below, it drinks from the Yellow Springs, because it acts with single-mindedness. In contrast, thecrab has six legs and two pincers. Yet were it not for the abandoned holesof water-snakes and eels, it would have no place to lodge, because it is frenetic-minded.。
荀子劝学双语版
荀子-劝学篇-英文版荀子Hsun-TzuTranslated by Burton Watson劝学篇第一ENCOURAGING, LEARNING (SECTION 1)君子曰：学不可以已。
青、取之於蓝，而青於蓝；冰、水为之，而寒於水。
木直中绳，輮以为轮，其曲中规，虽有槁暴，不复挺者，輮使之然也。
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。
The gentleman says: Learning should never cease. Blue comes from the indigo plant but is bluer than the plant itself. Ice is made of water but is colder than water ever is…. If the gentleman studies widely and each day examines himself, his wisdom will become clear and his conduct be without fault.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。
」神莫大於化道，福莫长於无祸。
If you do not climb a high mountain, you will not comprehend the highness of the heavens; if you do not look down into a deep valley, you will not know the depth of the earth; and if you do not hear the words handed down from the ancient kings, you will not understand the greatness of learning. Children born among the Han or Yüeh people of the south and among the Mo barbarians of the north cry with the same voice at birth, but as they grow older they follow different customs. Education causes them to differ. The Odes says: Oh, you gentlemen, do not be constantly at ease and rest! Quietly respectful in your posts, love those who are correct and upright And the gods will hearken to youAnd aid you with great blessing.1There is no greater godliness2 than to transform yourself with the Way, no greater blessing than to escape misfortune.吾尝终日而思矣，不如须臾之所学也。
荀子中英文对照
荀子中英文对照以下是《荀子》劝学篇的中英文对照内容供参考：中文：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，輮以为轮，其曲中规，虽有槁暴，不复挺者，輮使之然也。
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。
英文：Man of noble character says, “Learning is no end.” Indigo is extracted from the blue, yet darker than blue. Ice is congealed from water, but is colder than water. The limber is so straight that it matches the straightened sline. When burnt and curved to a cartwheel, it is able to be the standard of the dividers. Now that it has been shaped well by processing, it will never be straightened, even though it were dried and withered by wind and the sun. Accordingly, limber can be straightened after being measured by the sline and processed by some supplementary work. Likewise, metals will be sharpened after being polished on the knife stone/hone. Hence, if a man of noble character studies extensively and profoundly and reflects on himself every day, he will become wise and reasonable and successful, behaving perfectly.中文：吾尝终日而思矣，不如须臾之所学也。
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荀子-劝学篇-英文版荀子Hsun-TzuTranslated by Burton Watson劝学篇第一ENCOURAGING, LEARNING (SECTION 1)君子曰：学不可以已。
青、取之於蓝，而青於蓝；冰、水为之，而寒於水。
木直中绳，輮以为轮，其曲中规，虽有槁暴，不复挺者，輮使之然也。
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。
The gentleman says: Learning should never cease. Blue comes from the indigo plant but is bluer than the plant itself. Ice is made of water but is colder than water ever is…. If the gentleman studies widely and each day examines himself, his wisdom will become clear and his conduct be without fault.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。
」神莫大於化道，福莫长於无祸。
If you do not climb a high mountain, you will not comprehend the highness of the heavens; if you do not look down into a deep valley, you will not know the depth of the earth; and if you do not hear the words handed down from the ancient kings, you will not understand the greatness of learning. Children born among the Han or Yüeh people of the south and among the Mo barbarians of the north cry with the same voice at birth, but as they grow older they follow different customs. Education causes them to differ. The Odes says: Oh, you gentlemen, do not be constantly at ease and rest! Quietly respectful in your posts, love those who are correct and upright And the gods will hearken to youAnd aid you with great blessing.1There is no greater godliness2 than to transform yourself with the Way, no greater blessing than to escape misfortune.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，善假於物也。
I once tried spending the whole day in thought, but I found it of less value than a moment of study.3 I once tried standing on tiptoe and gazing into the distance, but I found I could see much farther by climbing to a high place. If you climb to a high place and wave to someone, it is not as though your arm were any longer than usual, and yet people can see. you from much farther away. If you shout down the wind, it is not as though your voice were any stronger than usual, and yet people can hear you much more clearly. Those who make use of carriages or horses may not be any faster walkers than anyone else, and yet they are able to travel a thousand li. Those who make use of boats may not know how to swim, and yet they manage to get across rivers. The gentleman is by birth no different from any other man; it is just that he is good at making use of things.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，生於高山之上，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。
In the south there is a bird called the meng dove. It makes a nest out of feathers woven together with hair and suspends it from the tips of the reeds. But when the wind comes, the reeds break, the eggs are smashed, and the baby birds killed. It is not that the nest itself is faulty; the fault is in the thing it is attached to. In the west there is a tree called the yeh-kan. Its trunk is no more than four inches tall and it grows on top of the high mountains, from whence it looks down into valleys a hundred fathoms deep. It is not a long trunk which afford the tree such a view, but simply the place where it stands. If pigweed grows up in the midst of hemp, it will stand up straight without propping. If white sand is mixed with mud, it too will turn black.4 The root of a certain orchid is the source of the perfume called chih; but if the root were to be soaked in urine, then no gentleman would go near it and no commoner would consent to wear it. It is not that the root itself is of an unpleasant quality; it is the fault of the thing it has been soaked in. Therefore a gentleman will take care in selecting the community he intends to live in, and will choose men of breeding for his companions. In this way he wards off evil and meanness, and draws close to fairness and right.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，禽兽群居，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。
醯酸而蟥聚焉。
故言有招祸也，行有招辱也，君子慎其所立乎！Every phenomenon that appears must have a cause. The glory or shame that come to a man are no more than the image of his virtue. Meat when it rots breeds worms; fish that is old and dry brings forth maggots. When a man is careless and lazy and forgets himself, that is when disaster occurs. The strong naturally bear up under weight; the weak naturally end up bound.5 Evil and corruption in oneself invite the anger of others. If you lay sticks of identical shape on a fire, the flames will seek out the driest ones; if you level the ground to an equal smoothness, water will still seek out the dampest spot. Trees of the same species grow together; birds and beasts gather in herds; for all things follow after their own kind. Where a target is hung up, arrows will find their way to it; where the forest trees grow thickest, the axes will enter. When a tree is tall and shady, birds will flock to roost in it; when vinegar turns sour, gnats will collect around it. So there are words that invite disaster and actions that call down shame. A gentleman must be careful where he takes his stand.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。