古文大学拼音版

1、da xue zhi dao zai mi n鲫 ngdezdi qin mi n zai zhi yd zhi shan大学之道，在明明德，在亲民，在止于至善。zhi zhi er houyoud i ng d ing er houn en j ing j ing er houneng an an er hou知止而后有定，定而后能静，静而后能安，安而后nengl u l u er hounengde wu you t)en mo shi youzhon中hi zhi suoxi an 能虑，虑而后能得。物有本末，事有终始，知所先hou ze j indao y 1后，则近道矣。C|u zh

2、i yu min 唧n gde yu ti anxi a zhie xi anzhi qi guo yu zhi q i guo 古之欲明明德于天下者，先治其国；欲治其国zhe xianqi qi ji a yu qi qi ji a zhie xi anxi u qi shen yu xi u qi shen者，先齐其家；欲齐其家者，先修其身；欲修其身zhe xi anzhiengq i x i n yu zhengqi xi nzhie xi archen gq i y i yu chengqi者，先正其心；欲正其心者，先诚其意；欲诚其y 1 zhe xi anzhi qi zhi zhi

3、 zhi zai ge wu意者，先致其知；致知在格物。wu ge er h ou zhi i zhi zhi zhi er h ou y i ch eng y i ch eng er h oux i n物格而后知至，知至而后意诚，意诚而后心zhengxinzheng erhoushienxi ushenxi uer houji acqiji aqierhou guo正，心正而后身修，身修而后家齐，家齐而后国zhi guo zhi er h outi anxi aping z i ti an z 1 y 1 zhi yu shiu r en y i shi ji e治，国治而后天下平。自天子以

4、至于庶人，一是皆y I xi u shenwei ben q i benlu an er mb zhi zhie f ou y i q i suo hou zine以修身为本。其本乱而末治者，否矣；其所厚者b6 er qi suo b6 zhe hou wei zhi you ye ci wei zhi ben ci wei zhi薄，而其所薄者厚，未之有也。此谓知本。此谓知zhi zhi ye之至也。suo w6i chengq i yi zhe wd z i qi ye r u vi/u e xi u r u hao所谓诚其意者，毋自欺也。如恶恶臭，如好hao se ci zhi wei

5、zi qi e g uj un z 1 bi sh6nqi du ye xi aor enxi anj u好色，此之谓自谦。故君子必慎其独也。小人闲居wei b)u sh an w suo b)u zhi ji anj un z 1 er h ouy an r an y an qi b)u sh an为不善，无所不至；见君子而后厌然，掩其不善，er zhu qi sh an r en zhi shi j 1 ru ji an q i f ei g an r an ze hie y i y 1 ci而著其善。人之视己，如见其肺肝然，则何益矣此wei chiengyu zhong x ingyu

6、wai g uj un z 1 bi shenqi dlu ye zengzi谓诚于中，形于外。故君子必慎其独也。曾子各 4i瑞i牛羊京菽 立超学!”量!直，die runshien xinguangt 1 pan g uj un z 1 bi ch6ngqi yi德润身，心广体胖。故君子必诚其意。shi yunzhan bi qi yu l u zhu y i y i youf ei j un诗云：“瞻彼淇澳，箓竹猗猗；有斐君zI r u qi e r u cuo r u zhu5 r u m5 se x i xi an xi hie x i xuan xi子，如切如磋，如琢如磨；瑟兮倜兮，

7、赫兮喧兮；着差茬号,z线朱哥修多。" i福如濯署修孽山；r u zhu6 r u mo zine z i xi u ye se x i xi anx i zhie xun l i ye hie xi如琢如磨者，自修山；瑟兮倜兮者，恂，麋山；赫兮xuan x i zhe wi y i ye youf ei j un z 1 zhongt)u ke xuan xi zhe dao喧兮者，威仪也；有斐君子，终不可谖兮者，道shengdle zhi shan minzhi t)u nen郎angye盛德至善。民之不能忘也。shi yunwq huqi anwangt)u wangjunzi

8、xi an诗云：”於呜戏呼！前王不忘。”君子贤qi xi an er q in qiqinxi aor en l6qil e er l icqil i ci y 1 mbshit)u其贤而亲其亲，小人乐其乐而利其利，此以波世不wangye忘也k an 困 do yueke m in gdet ai ji a yueg ushii ti an康诰曰：“克明德。"太甲曰：“顾靛天zhi mi nm ngdi di anyujeke ming un deji e z i mingye之明命。”帝典曰：“克明峻德。”皆自明也。t an gzhi p anrni ng yuieg buri x

9、 i n r i r i x i n y ou r i汤之盘铭曰：“苟日新，日日新，又日x 1 nkan虫ao yuie zujo x in mi nshi yue zhousui i新。”康诰曰：“作新民。”诗曰：“周虽ji d bang qi mi n州ei xinshi g uj un z 1 w/u suio t)u yongq i j i旧邦，其命维新。”是故君子无所不用其极。shi yunbangj i qi an l 1 wei min sub zhishi诗云：“邦畿千里，惟民所止。”诗yun mianmanhiuanni ao zhi yu qi u yu z 1 yuie

10、yu zhi zhi云：“缗蛮黄鸟，止于丘隅。”子曰：“于止，知qi sub zhi ke y 1 r en er t)u r u ni ao hushi y un mu mu wen其所止，可以人而不如鸟乎”诗云：“穆穆文wang wu qi xi j ingzhi wei renj un zhi yu ren wei r enchen zhi王，於缉熙敬止。”为人君，止于仁；为人臣，止yu j 1 ng wei r en zi zhi yu xi ao wei r en f u zhi yu ci yu giuo r en于敬；为人子，止于孝；为人父，止于慈；与国人ji ao zhi yu

11、 xin交，止手信。z i yuetins 6ng wd y ou r en yebi ye shi wu son ghiu子日：“听讼，吾犹人也；必也使无讼乎！”W q in <zhe b)u de j i n q i ci da we i mi nzhici wei zhi b en无情者，不得尽其辞，大畏民志。此谓知本。suio wei xi u shenzdi zhengq i x in zhe shenyou suio f enzhi ze t)u de所谓修身在正其心者：身有所忿慎，则不得qi zh eng y ou suo k on gj u ze t)u de qi zh

12、 en g y ou suio h ao l e ze t)u其正；有所恐惧，则不得其正；有所好乐，则不de qi zh engy ou suo y ouhiu anzet)udeqi zh en gx i n t)uz aiy anshi得其正；有所忧患，则不得其正。心不在焉，视er t)u ji an t inger t)u wen shi er t)u zhi q i weic 1 wei xi u shenzai zheng而不见，听而不闻，食而不知其味。此谓修身在正q i x i n其心suo wei qi qi ji a zai xi u qi shenzhe r enzhii q

13、 i suo qi n ai er pi所谓齐其家在修其身者：人之其所亲爱而辟y anzhiqisuo jian wuerpiy anzhiq i suo w ei jinger piy an zhiqi焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其suo ai j iner piyanzhiq i suoao duoerpi y anguhiaoer zhiqi所哀矜而辟焉，之其所敖惰而辟焉，故好而知其ewu er zhi qi m!i zhe ti anxi axi an y ig uyanyouzhii yuer en恶，恶而知其美者，天下鲜矣。故谚有之日：“人mb zhi qi z i

14、zhi e mo zhi qi miaozhii shubci wei shen t)u xi u t)u ke莫知其子之恶，莫知其苗之硕。”此谓身不修不可y 1 q i q i ji a以齐其家。suo wei zhi guo bi xi anqi qi ji a zhe qi ji a t)u k6 ji ao er neng所谓治国必先齐其家者：其家不可教，而能ji aor en zhe W zhi g uj un z 1 b)u chiu ji a er chen ji do yd guo教人者，无之。故君子不出家而成教于国。xi aozhie suo y 1 shi j un ye

15、t i zhe suo y 1 shi zhangy e ci孝者，所以事君也；弟者，所以事长也；慈zhe suo y 1 shi zh on gye k an gg aoyuer u b 60chi z 1x inch eng者，所以使众也。康诰曰：“如保赤子。”心诚qi u zhi sui bu zhi6ng t)u yuan y 1 wei youxue yan gz 1 er hou ji a zhe ye求之，虽不中，不远矣。未有学养子而后嫁者也。y 1 ji a r en y i guox i n夕 6n y i ji a r ang y i guo x i ng dng y i

16、r en 一家仁，一国兴仁；一家让，一国兴让；一人詈最。窗花1定Lo叠虽靛匕。Qi二詈篇蚩,。犬d in gguo y aoshi unshu aiti anxi a y i r en er mi nc on gzhi ji 6 zh oushua iti anxi a定国。尧舜率天下以仁，而民从之。桀纣率天下y I bao 6rmincongzhi q i suo l ingf an q i suo hao 6rmin t)u c6ng shi 以暴，而民从之。其所令反其所好，而民不从。是 成曾学着普工 而修荣嘉又 疑蛆,希常罪善N。 suo canghu shen t)u shu er n

17、engyu zhu r enzhe wei zhi you ye g uzhi guo 所藏乎身不恕，而能喻诸人者，未之有也。故治国 zai qi qi ji a 在齐其家。shi yunt aozhi yaoyao qi ye zhenzhen zhi z i yu诗云：“视之吴夫，其叶秦秦。之子手gui y i q i ji a r 6ny i q i ji a r en er hou ke y i ji aoguo r en归，宜其家人。”宜其家人，而后可以教国人。shi yuny i xi ongy i diy i xi ongy i di6rhou k:e y i ji do诗云：“

18、宜兄宜弟。"宜兄宜弟，而后可以教guo r en shi y unqi y i bu t e zhe n ehi s i gu6qi w6 i f u国人。诗云：”其仪不忒，正是四国。”其为父zI xi ongdi zu f a er hou mi n f a zhii ye ci wei zhi guo zdi qi qi ji a子兄弟足法，而后民法之也。此谓治国在齐其家。suo w6ipi ndji anxi a zdi zhi qi guo zhe shangl aol ao 6rminxi ng所谓平天下在治其国者：上老老，而民兴xi ao shanhanqhang er

19、mi nxingt i shangxu gu er min t)u bei shi y i孝；上长长，而民兴弟；上恤孤而民不倍。是以j un z I you xi e j u zhi dao ye suo wu yu shang wu y i shi xi a suo wu yu君子有票矩之道也。所恶于上，毋以使下；所恶于xi a wu y i shi shang suo wu y u qi an wu y i xi anhiou suo wu yu hou下，毋以事上；所恶于前，毋以先后；所恶于后，w y i conqi an suo wu yu you wu y i ji ao yu zu

20、o suo wu yu zuo wu毋以从前；所恶于右，毋以交于左；所恶于左，毋yI ji aoyu you ci zhi wei xi e j u zhi dao以交于右。此之谓桌矩之道。shi yunl e zhi j un z i mi nzhi f u mlmi nzhi suo诗云：“乐只君子，民之父母。”民之所h doh ao zhi m i n zhi suo wu wu zhici zhi w ei m inzhi f u rrtishi好好之，民之所恶恶之，此之谓民之父母。诗y unji e bi n anshi an we i shi y any an hie hie sh

21、i y i n m in j u er云：“节彼南山，维石岩岩，赫赫师尹，民具尔zhanyou gu6 zhe t)u k6 y i t)u shen p i ze wei ti anxi a l u y i瞻。”有国者不可以不慎，辟则为天下修矣。shi yuny in zhi wei s angshi ke pei shangd i y i ji anyu诗云：“殷之未丧师，克配上帝。仪监于y 1 n j unrni ngt)u y idao die zhongze die guo shi zhongze shi guo殷，峻命不易。”道得众则得国，失众则失国。shi g uj un z i

22、 xi ansh en hiu de y ou die ci y ou r en y 6ur6nci y ou t u y ou是故君子先慎乎德。有德此有人，有人此有土，有t u c i you cai you cai c i youy6ng de zhie ben ye cai zhe mo ye wai土此有财，有财此有用。德者本也，财者末也。外ben nei mo zhenin shi dub shi g ucai j u ze min san cai san ze min本内末，争民施夺。是故财聚则民散，财散则民j u shig uy an beier chu zhiey ibeier

23、r uhuo beierr u zhey i聚。是故言悖而出者，亦悖而入；货悖而入者，亦bei er chu悖而出。kanggao yuewei mingt)u yu changdaoshanze die(11)康诰日：“惟命不于常。”道善则得zhi t)u shan ze shi zhi y i chu shiu yue chiu guo wu y i wei bao wei之，不善则失之矣。楚书日：“楚国无以为宝，惟shan y i wei bao ji u f an yue wangr en w/u y i wei t>ao r enq in y i wei善以为宝。”舅犯日：“亡

24、人无以为宝，仁亲以为b aoq i n shi yueru o y ou y i ji e ch e n dudndudnxi w/u t a j i宝。”秦誓日：“若有一介臣，断断兮无他技，q 1 x 1 nxi u xi u y an qi r u your ongyan r enzhii y ou j i ruo j i ybu zhi其心休休焉，其如有容焉。人之有技，若己有之；r en zhi y anshi eng qi x inh dozhi bu chi ru o z i qi k ou chu shi n en g6ng人之彦圣，其心好之；不啻若自其口出，蹇能容zhi y i

25、n en 8 ao wo z i s un l i m i n sh an gyi y ou l i z ai r en zhi y ou j i之，以能保我子孙黎民。尚亦有利哉！人之有技，mi o j i y iwd zhir enzhu y dnsh enger w eizhiibit)u t ongshit)une ng娼嫉以恶之；人之彦圣，而违之俾不通，蹇不能r 6ng y i b)u nen8ao wo z i sun l i mi n y i yue dai zai容，以不能保我子孙黎民，亦日殆哉！”w ei r en r enf an cji u zhi i b in gzhu

26、s i y ib)u yu t on zh on gguo ci唯仁人放流之，迸诸四夷，不与同中国。此wei wei r en r en w ei ne ng ai r en n en gwu r en ji anxi an er bu n en gj u j u er谓唯仁人为能爱人，能恶人。见贤而不能举，举而t)u nen<xi an mi ngye ji an t)u shan er t)u nengtu i tu i er t)u nencyuan guo不能先，命也；见不善而不能退，退而不能远，过ye h ao r en zhi suo wu wu r enzhii suo h ao shi wei fu renzhi x i ng z ai也。好人之所恶，恶人之所好，是谓拂人之性。菌bi dai f u shienshigdjunziyou dla daobizhon灾 in yidezhijiaot ai必逮夫身。是故君子有大道，必忠信以得之，骄泰yI shi zhi以失之。sh en gc ai y ou dla d ao sh en 字hi zhie zh 6ng shi