5 十三經備註
《周易》
《周易》本是占筮書。
v 古代人對於自然和社會現象的客觀情況和規律極其缺乏認識，因之產生不少迷信活動－卜和筮。
v 卜用烏龜腹甲或者牛胛骨，自清代末期在河南安陽殷墟 (商代首都舊址) 發現大量卜辭以來，為研究中國殷商史提供了第一手實物資料。
v 西周以後又用蓍草卜卦，叫占筮。《周易》這部書就是提供占筮者用的。《周易》就是今天的《易經》，簡稱《易》。
v 蓍草是民間通稱的蚰蜒草或者鋸齒草，用它的莖作占筮工具。大概用蓍草莖五十根，又抽去一根，得四十九根，分別數它們的數目，把它們分為幾份，這叫做「揲」，然後成卦。揲數次，由原先的卦看變卦，最後參考占筮書來預測吉凶。
《周易》內容
v 最基本的東西是「陰」「陽」兩個符號號，「－」是「陽」，「﹣﹣」是「陰」
v 兩個符號連疊三層組成八卦；
(乾)、 (坤)、 (坎)、 (震)、ˉ (巽)、 (離)、 (艮)、 (兌)
v 八個卦互相重疊組成六十四卦
《尚書》
從《書》到《書經》
v 最古的史書，屬於最早的幾個王朝夏商周等的歷史文獻匯編
v 「尚」是上代的意思，「書」是歷史簡冊
v 尊稱為《書經》
《今文尚書》、《古文尚書》、《偽古文尚書》
v 漢代的這部經書，是由秦博士伏生藏在屋壁裡躲過秦的焚書和楚漢戰亂才傳下來的。從屋壁裡取出時，竹簡又斷爛了不少，經過拼湊整理，只存得二十八篇
v 伏生用這二十八篇在齊魯之間傳授門徒，門徒中經過數傳後，形成了西漢《尚書》學三家：歐陽氏學，大夏侯氏學，小夏侯氏學。
《詩經》
v 中國古代詩歌發展的過程，很清楚地說明了歷代的新意樂都來自民間，詩歌的起源是和音樂分不開的
v 所收作品上起西周初年 (公元前十一世紀)，下至編輯成書的春秋中期 (前六世紀)，前後經歷約五百年
v 保存到現在的作有三百零五篇，大部分是各地的民歌，一小部分是貴族的作品
v 《詩經》原稱《詩》或「詩三百」，到戰國時期莊子 (約前三六九年－前二八六年)
的著作中才記載著《詩》是儒家「六經」之一
《周禮》
v 談政治制度的書 (記述三百多種職官的職務)
v 漢初時，名為《周官》，將《周官》之名改稱《周禮》，蓋始於劉歆
v 自鄭玄兼注《周禮》、《儀禮》、《禮記》遂為三禮之一
《儀禮》
v 中國歷代王朝很重視禮制。每個王朝更物色禮學專家制定禮儀，因禮制可鞏固等級制度，維護階級對立的社會秩序
v 從殷周到清代有一糸列禮儀制度
v 《儀禮》記的是冠、婚、喪、祭、飲、射、燕、聘、覲的具體儀式
《禮記》
v 內容側重於闡明禮的作用和意義
v 漢末《禮記》獨立成書，到唐代開始取得經典的地位
《春秋》
v 「春秋」是各國國史的通名
v 《春秋》是魯國史書的專名
v 現存的《春秋》從魯隱公敘起，隱公父親惠公以上的魯國歷史原始記載己經完全亡佚
《公羊傳》和《穀梁傳》
v 《春秋公羊傳》和《春秋穀梁傳》，不是史書，也談不上文學價值，一般人可以不讀。但研究中國經學史、政治思想史、學術史，卻不可不讀
《論語》
v 記載孔子言語行事的書，也記載著孔子少數學生的言語行事
《孝經》
v 純講「孝道」，被歷代皇帝重視，用以勸老百姓，由「孝」以勸「忠」
v 僅一千七百九十九字，分為十八章
《爾雅》
v 十三經裡較特殊的典籍。六朝人稱之為「詩書之襟帶」
v 爾：昵也 (近也)；雅：義也 (正也)
v 現存的《爾雅》共有十九篇，將各種故訓按義分類
《孟子》
v 記述孟軻言行以及他和當時人或門弟子互相問答的書
大學The Great Learning
子程子曰： "《大學》，孔氏之遺書，而初學人德之門也。" 於今可見古人為學次第者，獨賴此篇之存，而《論》《孟》次之，學者必由是而學焉，則庶乎其不差矣。
My master, the philosopher Cheng, says－ "The Great Learning is a book
left by Confucius, and forms the gate by which first learners enter into virtue.
That we can now perceive the order in which the ancients pursued their learning,
is solely owing to the preservation of this work, the Analects and Mencius
coming after it. Learners must commence their course with this and then it
may be hoped they will be kept from error."
孔經
大學之道，在明明德，在親民，在止於至善。知止而後有定，定而後能靜，靜而後能安，安而後能慮，慮而後能得，物有本末，事有終始，知所先後，則近道矣。古之欲明明德於天下者，先修其身；欲修其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知；致知在格物。物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。自天子以至於庶人，壹是皆以修身為。其本亂而末治者否矣。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 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
every thing 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.