大学拼音版

?大学拼音版q1qijiayuq1q1jiazhe齐其家；欲齐其家者，xianxiuqishai先修其身；zheigq1xinzhexiachengqiyi正其心者，先诚其意;chengqiyizhe诚其意者，xianzhiqizhi先致其知；zhizhi致知《大学》全文拼音版xue学daxuezhidaozdmingmingdezciqmmmzcizh1yuzhishcnzhizh1①大学之道，在明明德，在亲民，在止于至善。知止ehduycudingdingehounengingjing&hduneg①merhduncnglulu而后有定，定而后能静，静而后能安，安而后能虑，虑&hdunengdewDyCbenmoshiycuzhcnash1zhisuoxioihdzejidaoy1而后能得。物有本末，事有终始，知所先后，则近道矣。guzhiyummgmingdeyutioixiazhexiaizhiq1guoyuzhiq1guozhexioi古之欲明明德于天下者，先治其国；欲治其国者，先yuxiuqishenzhexianzhengqixin欲修其身者，先正其心;zCgewu在格物xmzhengwuge&hduzhizhizhizhiehouyichengyicheng&hduxinzheg:物格而后知至，知至而后意诚，意诚而后心正，心正ehdushaixiu,,而后身修，身修而后家齐，家shaixiuehOujiaqiercugudzhi二Bi治guozhiehdutiaxia国治而后天下jzitianz1y1zhiyushurenyishijiey1xiushenweben(平。自天子以至于庶人，一是皆以修身为本。其本乱而末岩矣；其所厚者薄，而其所薄者厚，未之「有也。此谓pj]gzhizhe治者，zitianziyizhiyushuenq1benludemoqisu出duzheboeqisuobozhdnduweizhiyOuyezhiben(知本。此谓知之至也C1wezhizhizhiyeI。—，…一—一ruhaohdose②所谓诚其意者，毋自欺也。如恶恶臭，如好好色，suoweichengqiyizheruwuexiuc1zhiweziqiegqunz1bishenq1duyexidorenxidnjuwebushenwusuo此之谓自谦。故君子必慎其独也。小人闲居为不善，无所buzhijicnjmz1ehcuyenr印ydiq1bushcnezhuq1shdnrenzhishij1不至；见君子而后厌然,掩其不善，而著其善。人之视己，rujidnq1feiganr岔zeheyiy1c1weichengyuzhcngxingyuwCgqan如见其肺肝然，则何益矣？此谓诚于中，形于外。故君zibishEqiduyeshishousuozh1qiydnhu十手所指，其严乎!z1b1shenqiduyezengz1yueshimusuosh1子必慎其独也。曾子曰：“十目所视，gqunz1b1chengqiy1。故君子必诚其意。zengz1yuexmguangt1furUnwuderUshen:富润屋，德润身，心Tzhaib1qiyush1③《诗zhaib1qiyuluzhuy1y1yofejunzl:“瞻彼淇澳，菉竹猗猗；有斐君子，如yQjfejunz1,sex1xCix1“，切如磋，如琢如磨；瑟兮僴兮，赫兮喧兮；有斐君子，终qierucuoruzhuorumohex1xuaix1zhcngbukexuanx1不可諠兮,丿z1xiu如切如磋者,道学也；如琢如磨者，自修ruqierucuozhedooxueyeruzhuorumozhe…yyeycufeijtnz1瑟兮僴兮者，恂慄也；赫兮喧兮者，威仪也；有斐君子，minzh1bunengwcngye民之不能忘也。sexixiaix1zhhex1xuanx1zhezhongbukexuaix1zhedOsheigdezhishcn终不可諠兮者，道盛德至善sh1④《诗》云：yunqicnwcngbuwcng“於呜戏呼！前王不忘，jmz1xidiqi君子贤其xiaorenleqile&l1qil1xicneqinqiqinxiaorenleqiie&l1qil1贤而亲其亲，小人乐其乐而利其利，C1y1mosh1buwCgye此以沒世不忘也。kmgcoyuekemmgdetCijiayuegush1ianzhimingm1g《康鏗》曰：“克明德。”太甲曰：“顾諟天之明命。”d1dianyue帝典曰:kemingjUnde“克明峻德rz1mingye自明也yuezudxmmin曰：“作新民paimingt01gzh1pcnming汤之《盘铭》r1x1n日新，日日新，r1r1xinyour1x1n又日新kan《康sh。”《诗sh1gujanz1wusuobu是故君子无所不yue“》曰：“?。gqJzhousuijiubogqimlngwexin周虽旧邦，其命维新。”sh1yun⑤《诗》云:yunwdmmsuozh1omicnmcnhucngniaozh1yuqiuyu“缗蛮黄鸟，止于丘隅y1ren&buruniaohu以人而不如鸟乎？”《bangj1qiail1“邦畿千里，惟民所止z1yueyuzh1子曰：“十」shyun《诗》云:yunzh1qsuozh1sh1yun》云：zh1qsuozh1ke于止，知其所止，可mumuwenwdngwuq1xijingzh1“穆穆文王，於缉熙敬止weirenjonzh1yuren为人君，止于仁；为人臣,fuzh1yuc父,止于慈；zh1yuci“，-“wer印于敬；为人子，止于孝；为人yuguorenjiaozh1yuxin与国人交，止于信weranchenzh1yujingweranz1zh1yuxiaoziyue子曰：“听tinqscng一'»__「bude；必也使无讼乎！”无情者，不得b1yeshiwusmghuw門冲gzhedaweminzh1c1wezhibenj1qic尽其辞，大畏民志。此谓知本sucw吕xiush密zdzh引qqixinzhgshenycusuof的zhizebudeqi所谓修身在正其心者：身有所忿懥，则不得其zhengyOusuckcngjuzebudeqizh缶gycusuchaolezebudeqizh引g正；有所恐惧，则不得其正；有所好乐，则不得其正；ydusuoycuhuazebudeqizhengxinbuzdymshi&bujidntingebuwen有所忧患，则不得其正。心不在焉，视而不见，听而不闻，shebuzhiqwec1weixiushenzcizheigqixin食而不知其味。此谓修身在正其心。sudweqiqjiazdxiuqishenzherSnzhiqisudqinCepiymzhiqi所谓齐其家在修其身者：人之其所亲爱而辟焉,之其sucjiCwuepiymzhiqisubwejingepiy①zhiqisucSjiepiyanzhi所贱恶而辟焉,之其所畏敬而辟焉,之其所哀矜而辟焉,之qisucOoduoepiyangOico&zhiqwuezhiqimgzhetianxiaxidiy1其所敖惰而辟焉，故好而知其恶，恶而知其美者，天下鲜矣。guanyCuzhiyuerenmozhiqiz1zhiemOzhiqimiaozhishuoc1we故谚有之曰：“人莫知其子之恶，莫知其苗之硕。”此谓shenbuxiubukey1qqjia身不修不可以齐其家。sucwezhiguobixianqiqjiazheqjiabukejicoenengiaorenzhe所谓治国必先齐其家者：其家不可教，而能教人者，wuzhigujmz1buchujiaechenaiicoyuguo无之。故君子不出家而成教于国。xiaozhe孝者，sucy1shiionye所以事君也;tizhesucy1shizhangyeczhesucy1sh1弟者，所以事长也；慈者，所以使zhOngyekanggaoyuerubaochiz1xinchengqiuzhisuibuzhOgbu众也。康诰曰：“如保赤子。”心诚求之，虽不中，不yuany1weiycuxueyangz1ehoujiazheye远矣。未有学养子而后嫁者也。yijiar印yiguoxingenyijiarangyigudxingangyirentaliyi一家仁,一国兴仁；一家让，一国兴让；一人贪戾,一guczucluanqjiruc1国作乱。其机如此c1weyiydifenshi此谓一言债事，yirendingu.d一人定国。ycoshtnshuatian尧舜率天xiay1reemincdnazhi下以仁，而民从之zhOshuatianxiay1baoemincdnazhi纣率天下以暴，而民从之qisuc其所Iindfdiqisubhdominbuccngshigqmziydzh口j1&hcuquzhur缶wu令反其所好，而民不从。是故君子有诸己，而后求诸人；无zhujiShCufeizhur印suocenghushmbushu&nengyuzhurcnzheweizhiyou诸己,而后非诸人。所藏乎身不恕，而能喻诸人者，未之有sh1yuntezhiyeyeqiyezhenzhenzh1z1yugu1yqijia《诗》云：“桃之夭夭，其叶蓁蓁。之子于归，宜其家reyqjiarenShCukeyljidoguoresh1ytnyiximgyi人。”宜其家人，而后可以教国人。《诗》云：“宜兄宜diyximgyd1ShCkey1jiaoguorensh1ytnqiybute弟。”宜兄宜弟，而后可以教国人。《诗》云：“其仪不忒，zhengshlsiguOqweifuz1xicngd1zufdShCuminfdzh1yec1weizh1正是四国。”其为父子兄弟足法，而后民法之也。此谓治guo玄q1_qjjia国在齐其冢suowepingmxiaz6zh1qiguczheshmgldoIdoSmmxindxiodshdng所谓平天下在治其国者：上老老，而民兴孝；上zhan字hdngSmmx1ngt1shcngxuguSminbubesh1y1junz1youxiSjuzh1长长，而民兴弟；上恤孤而民不倍。是以君子有絜矩之dcoyesuowuyushcngwuy1shIxiasuowuyuxiawuy1shishcngsuowu道也。所恶于上，毋以使下；所恶于下，毋以事上；所恶yuqicnwuy1xianhCusuowuyuhduwuy1cC©icnsuowuyuyCuwuy1于前，毋以先后；所恶于后，毋以从前；所恶于右，毋以jiaoyuzuosuowuyuzuowuy1jiaoyuyCuc1zhiweixiSjuzhiddo交于左；所恶于左,毋以交于右。此之谓絜矩之道。sh1ytnIezhiitnz1minzh1fumumSnzhisuohdohdzh1《诗》云：“乐只君子，民之父母。”民之所好好之，minzhisuowuwuzh1c1zhiweminzh1fumush1yunjiSb1ncnshan民之所恶恶之，此之谓民之父母。《诗》云：“节彼南山，weishiycnycnheheshiyin维石岩岩，赫赫师尹，mmjuerzhai民具尔瞻youguozhebukey1bushen有国者不可以不慎pizewetioixialuy1辟则为天下僇矣shiyjn《诗》云：yinzhiwesdiashikepeshaad1yijicnyuyin殷之未丧师，克配上帝。仪监于殷，mingbuy1dcodezhcngzedeguoshizhmgzeshiguosh1gujunz1xianshen命不易。”道得众则得国，失众则失国。是故君子先慎hudeyodeciyourcnyOjrcnciyOtuydtuciyducCyoucdiciyouycng乎德。有德此有人，有人此有土，有土此有财，有财此有用dezhdD91yeccizhemoyewCb&in^mbzhaigminshiduosh1guccijuzebeeruhuobe&悖而入；货悖而德者本也，财者末也。外本内末，争民施夺。是故财聚则minsa民散,cdisenzeminjush1gu/Cibei&chuzhe财散则民聚。是故言悖而出者，ruzhey1beechu入者，亦悖而出kaggaoyue(11)《康鶴》曰wem1gbuyuchcng“惟命不于常‘dcoshazedezhi”道善则得之，weshay1webao惟善以为宝。”qinshiyueruoyou秦誓曰：“若有shcngy1youl1zarenzhiyduj1尚亦有利哉！人之有技，y1wuzhirenzhiycnsheng以恶之；人之彦圣,ewezh1b1butangsh1bun印grcng而违之俾不通，寔不能容，bushazeshizhiy1chushuyuechuguowuy1webao不善则失之矣。楚书曰：“楚盲无以为宝，jiufayuewcgrewuy1wdbaoreqiy1webao舅犯曰：“亡人无以为宝，仁亲以为宝。”y1jiecheduaduaxiwutaj1q1xixuxiuyaq1ruydurogyarezhi一介臣，断断兮无他技，其心休休焉,其如有容寃。人之yduj1ruoj1ydjzhirezhiycnshengq1xinhOzhibuch订uoz1q1kdjchu有技,若己有之；人之彦圣，其心好之；不啻若自其口出,sh1nangoazhiy1ncndDaowoz1sml1min寔能容之，以能保我子孙黎民bunegoaowoz1sun11miny1yuedazO不能保我子孙黎民，亦曰殆哉!wcircnrenfcngliuzh1bingzhus1yibuyutcngzhoigguoc1weiweir缶ren唯仁人放流之，迸诸四夷，不与同中询。此谓唯仁人wCnCgCrC为能爱人,ncngwurenjicnxidnCbunengjuiu&bunCgxim能恶人。见贤而不能举,举而不能先，min命jimbushcnCbunen见不善而不能皆点粹嚨罂过6也，退而不能远，haorCizhisuowu好人之所恶，wurCi恶人zhisuohaoshiweifurcnzhixingzab1ddfushan之所好，是谓拂人之性。菑必逮夫身。sh1gqtnz1ycudadco是故君子有大道,b1zhangx1ny1dezh1必忠信以得之，tcy1shizhi泰以失之。shengcdyoudcdcoshengzhizhezhdngshizhizheguawCzh1(12)生财有大道：生之者众；食之者寡，为之gzhizheshuzCcdhCngzuy1rCizhey1cdfashan之者舒，则财恒足矣。仁者以财发身，不仁者以weiycushcngicoren身发财。未有上好仁者疾Jshenfacdr3nzhey1cdfashaiburCnzhey1enbuzhangzheyeCxicbuhcoy1zheyeweiyOhcoy1「,而下不好义者也；未有好义，其事m6gxicnziyuexumabuzhangzheyewdiyoufukucd不终者也；未有府库财，非其财者也。孟」献子曰：“畜马buchdyuj1tunfdbingzh1jia〜一一丿乘，不察于鸡豚；伐冰之家，不畜牛羊；百乘之家xujulianzhichcn畜聚敛之臣；l1weil1y1y“利为利，以义为利也b1wCshcnzhishengbuchdyuj1tUnyuqiyOujuli01zhichcnxiaorCnzhishiwCguojia彼为善之。小人之使为国家。ruzh1hCy1如之何矣buxuniuy、dngbash6gzh1jiac1wegucbuy1此谓国不以1n1ngdudeachcn其有聚敛之臣，宁有盜臣hangguojiaCwuedy^ngzhe长肯家而务财用者，必自小人矣，zahcibin菑害并b1z1xiaorCn家suiycushdnzhe''~,虽有善者，亦无c1wdguobuy111wC11y1y1wCl1ye此谓国不以利为利，以义为利也