Source: Zhongyong - Chapter 20
Originally:
To learn broadly, to inquire in detail, to think prudently, to discern clearly, and to practise diligently. If you do not learn, you will not be able to learn; if you do not ask, you will not know; if you do not think, you will not be able to think, you will not be able to think; if you do not discern, you will not be able to discern, you will not be able to discern; if you do not act, you will not be able to act; if you do not act, you will not be able to act. A person can be, I hundred; people ten can be, I thousand. If you are able to do so, you will be clear in spite of your ignorance, and strong in spite of your softness.
Translation:
To learn widely, to inquire in detail about learning, to think carefully, to discern clearly, and to practise practically. If you don't learn, then you can't stop until you have learned;
If you don't ask for instruction, then you can't stop until you have thoroughly understood; if you don't think, then you can't stop until you have thought, then you can't stop until you have come up with some reason; if you don't discern, then you can't stop until you have discerned, then you can't stop until you have discerned and understood;
If you don't do, then you can't stop until you have done it, then you can't stop until you have done it perfectly. I am not a man of the world, but I am a man of the world. If others learn it once, I will learn it a hundred times; if others learn it ten times, I will learn it a thousand times.
If this method is truly practiced, even the foolish will surely become wise, and even the weak will surely become strong.
Expanded:
"Learning by erudition, questioning by scrutiny, thinking by prudence, discerning by clarity, and practicing with certainty" From "Zhongyong - Chapter 20". This is about several levels of learning, or several stages of progression. "Learning from the world" means that the first step in learning is to hunt widely and to cultivate an abundant and vigorous curiosity.
When curiosity is lost, the desire to learn dies with it, and erudition becomes impossible. "Bo" also implies generosity and tolerance. The only broad and tolerant, in order to be inclusive, so that learning has a global vision and open-minded, truly "the sea, tolerant", and then "love all, and pro-benevolence".
So erudition can be the first stage of learning. Beyond this stage, learning is a rootless tree, a source of water. The second stage is "questioning", in which one has to ask questions to the end and to doubt what one has learned.
After asking, but also through their own thought activities to carefully examine, analyze, otherwise the learning can not be used for their own, is "careful thought". The fourth stage is "clear defense". Learning is the more defense the more clear, not defense, the so-called "erudition" will be mixed, it is difficult to distinguish between the true and the false, the good and the bad.
"Practice" is the final stage of learning, that is, since learning, we must strive to practice what we have learned, so that the final implementation of what we have learned, to achieve "unity of knowledge and practice".
"Duk" means to be faithful, down-to-earth, single-minded and persistent. Only those who have a clear goal and a firm will can truly achieve "Dudu".
References:
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What is the meaning of "博学之审问之慎思之明辨之笃行之" ?
It means: to learn extensively, to inquire about learning in detail, to think prudently, to discern intelligently, and to act practically. Source: The Meanings of the Middle Ages, Chapter 20 Original Text: Learning with erudition, inquiring with scrutiny, thinking with prudence, discerning with clarity, and practicing with diligence. A person can be, his hundred; people ten can be, his thousand. If you are able to do this, you will be clear even though you are stupid, and you will be strong even though you are soft. Translation: Study widely, inquire in detail about what you have learned, think carefully, discern clearly, and act practically. If you don't learn, you can't stop until you have learned and understood; if you don't ask for instruction, you can't stop until you have thoroughly understood; if you don't think, you can't stop until you have thought and come up with some reasoning; if you don't discern, you can't stop until you have discerned and come to an understanding; if you don't do, you can't stop until you have done it and come to a complete fulfillment. If others learn it once, I will learn it a hundred times; if others learn it ten times, I will learn it a thousand times. If this method is really practiced, even the foolish will surely become wise, and even the weak will surely become strong. Expanded Information The compilation of the Book of Rites was carried out by Dai De, a Western Han ritualist, and his nephew Dai Sheng. The eighty-five articles selected by Dai De were originally called "The Records of the Rites of the Great Dai", but only thirty-nine articles remained in the Tang Dynasty. The forty-nine selected by Dai Sheng were called Xiaodai Ritual Records, which is the Ritual Records we see today. At the end of the Eastern Han Dynasty, Zheng Xuan, a famous scholar, made an excellent commentary on the Xiao Dai Ri Ji, which then became a popular text and gradually became a classic from a work of interpretation of the scriptures, and was listed as one of the "Nine Classics" in the Tang Dynasty, and among the "Thirteen Classics" in the Song Dynasty, becoming a must-read for scholars. The content of the Book of Rites is mainly to record and discuss the rites and rituals of the pre-Qin dynasties, explain the rituals, record the questions and answers between Confucius and his disciples, and describe the guidelines for cultivating one's moral character and acting as a human being. The content is broad and diverse, involving politics, law, morality, philosophy, history, rituals, literature, daily life, calendar, geography and many other aspects, all-encompassing, focusing on the political, philosophical and ethical thinking of the pre-Qin Confucianism, and it is an important source for the study of pre-Qin society.