《大学》完整拼音版之欧阳引擎创编

1、欧阳引擎(2021.01.01)da xue zhldao zai ming ming de zai qin min zai zhi yu zhi 大学之道：在明明德，在亲民，在止于至 shan zhi zhi e r hou you ding dingerhounengjing jingerhou 善。知止而后有定，定而后能静，静而后 nengan anerhounenglti ltierhounengde wuyoubenmo 能安，安而后能虑，虑而后能得。物有本末，shiyouzhongshi zhlsuoxianhou zejindaoyi 事有终始知所先后则近道矣。guzhiyu m

2、ing ming deyutianxiazhe xianzhi qiguo 古之欲明明德于天下者，先治其国；yuzhiqfguozhe xianqiqijia yuqiqijiazhe xiaiixiuqishen 欲治其国者，先齐其家，欲齐其家者，先修其身；yuxiuqf shenzhe xianzheng qixin yu zheng qixinzhe xian 欲修其身者，先正其心；欲正其心者，先cheng qiyi yu cheng qi yi zhe xian zhi q 1 zhi zhi zhi zai ge 诚其意；欲诚其意者，先致其知；致知在格wu wugeerhduzhiz

3、hi zhizhierhouy 1 cheng yichengerhou 物。物格而后知至，知至而后意诚，意诚而后xinzheng xinzheng erhou shenxiu sheiixiuer houjiaqi jiaqi 心正，心正而后身修，身修而后家弈，家弈erhouguozhi guozhiertianxiaping 而后国治，国治而天下平。zitianzi yizhiyushuren yi shlj iey ixiushenweiben 自天子以至于庶人，壹是皆以修身为本,qibenluanermdzhizhefouyi其本乱而末治者否矣。qisudhouzhebo erqisu

4、obozhehdu weizhlyouye ciweizhi 其所厚者薄，而其所薄者厚，未之有也。此谓知ben ciweizhizhlzhiye本，此谓知之至也。suoweicheng q 1 y 1 zhe wuziqiye ruwu e xiu ruhaohao 所谓诚其意者，毋自欺也。如毋恶臭，如好好se c izhiweiziqiegujunz i b i shenq fduye色，此之谓自谦（慄）。故君子必慎其独也。xiaorenxianjuweibushan wusuobuzhi jianjunzi 小人闲居为不善，无所不至，见君子 hduyanran yanqibushan er

5、zhuqishan renzhishij i rujian 后厌然，掩其不善，而著其善。人之视已如见 qifeiganran zeheylyi ciweichengyu zhong xfngyuwai 其肺肝然，则何益矣？此谓诚 于中，形 于外。gujun zi bishenq fduye故君子必慎其独也。zeng ziyiieshimu suoshi shishousuozhi qiyan曾子日：“十目所视，十手所指，其严hu fu runwu de run shen xmguang t i pan gujun zi bi 乎！”富润屋，德润身，心广体胖。故君子必chengqiyi诚其意。s

6、 h I yun zhanbiqiyu luzhuyiyi youfeijunzi ruqie 诗云：“瞻彼淇澳，泰竹猗猗；有斐君子，如切ru cuo ru zhuoru mo sexixianxi hexixuanxi youfeijun 如磋，如琢如磨；瑟兮澗兮，赫兮暄兮；有斐君 zi zhongbukexuanxi ruqierucuozhe daoxueye ruzhuo 子，终不可暄兮厂如切如磋者，道学也；如琢rumozhe zixiuye sexixianxizhe xun 11 ye hexixuanxi 如磨者，自修也；瑟兮倘兮者，恂慄也；赫兮暄兮 zhe wei yi ye

7、you feijun z i zhong bu ke xuan xi zhe dao 者，威仪也。有斐君子，终不可暄兮者，道 shengdezhishan minzhlbunengwangye盛德至善，民之不能忘也。shi yun wti hu qianwangbuwang诗云：“於（呜）戏（呼）前王不忘！”junzixianqixianerqmqiqm xiaorenleqileerlIqil 1 ciyimd 君子贤其贤而亲其亲，/J人乐其乐而利其利，此以没 shibuwangye kanggao yiie kemingde taijiayiie gu 世不忘也。康诰日：“克明德。”太甲日

8、：“顾 shitianzhiming ming di dianyiie ke mingjunde jie zi 是天之明命。帝典日：“克明峻德。皆自minqye明也。tangzhi panming汤之盘铭yiie gourixin 日：苟日新,rir lxln your ixin 日日新，又日新kang gao yiie zuoxinminO康诰日：“作新民s h I yun诗云zhousuijiiibang“周虽旧邦，qimingweixin shi 其命惟新。是gujunziwusuobuyong qi ji 故君子无所不用其极。shi yunbang j 1 qian 1 i wei m

9、in suo zhi诗云：“邦畿千里，惟民所止。” s h I yun minmanhuangniao zhiyuqiuyu 诗云：“民蛮黄鸟，止于丘隅。”ziyiie yuzhi zhlqisuozhi keyirenerburuniaohu 子日：于止，知其所止，可以人而不如鸟乎？”shi yun mumuwenwang wti qixijingzhi诗云：“穆穆文王，於（乌）缉熙敬止！” weirenjun zhiyuren weirenchen zhiyujing weirenzi 为人君，止于仁；为人臣，止于敬；为人子， zhiyuxiao weirenfu zhiyuci yugu

10、orenjiao zhiyuxin 止于孝；为人父，止于慈；与国人交，止于信。z I yiieting song wu you ren ye blye shi wu song子日：“听讼，吾犹人也；必也使无讼hu wu qing zhe bu de jin qi ci da wei min zhi c i wei zhi 乎！无情者，不得尽其辞，大畏民志。此谓知 ben本。suo weixiushenzaizhengq lxinzhe shenyousuofenzhi zebu 所谓修身在正其心者：身有所忿慷，则不 deqi zheng you suo kongju ze budeqi zhe

11、ng you suo hao 得其正；有所恐惧，则不得其正；有所好 le zebudeqizheng yousuoyouhuan zebudeqizheng xm 乐，则不得其正；有所忧患，则不得其正。心 buzaiyan shierbujian tingerbuwen shierbuzhiq fwei c i 不在焉，视而不见，听而不闻，食而不知其味。此 weixiushenzaizhengq lxln谓修身在正其心。suo wei qi qijia zai xiu q 1 slien zhe ren zhi q 1 suo qin ai er pi 所谓齐齐家在修其身者：人之其所亲爱而辟

12、yan zhiqisuoj ianwu erpiyan zhiqisuoweijing（僻）焉，之其所贱恶而辟（僻）焉，之其所畏敬erpiyan zhi q 1 suo aijl n 6 r p iyan zhi q 1 suo ao而辟（僻）焉，之其所哀矜而辟（僻）焉，之其所敖 duderpiyan guhaoerzhiqi e wuerzhiqimei（傲）惰而辟（僻）焉。故好而知其恶，恶而知其美 zhe tianxiaxianyi guyanyouzhlyuerenmozhlqi zi zhi eqij ia bukejiao er nengj iao 其家不可教，而能教者，天下鲜矣。故

13、谚有之曰：“人莫知其子之恶， mdzhTqimiaozhlshud ciweishenbuxiu bukeyi qi qijia 莫知其苗之硕。吐匕谓身不修.不可以齐其家。suoweizhiguobi xianqi qijia zhe 所谓治国必先齐其家者,renzhe wuzhl gfyunzibuchujia erchengjiaoyuguo 人者.无之。故君子不出家，而成教于国。xiao zhe suo yi shijun ye tizhe suo yi shi孝者，所以事君也；弟（悌）者，所以事zhangye ci zhe suoyi shizhongye长也；慈者，所以使众也。kan

14、ggao yiie rubaochi zi xinchengqiuzhi sui康诰日：“如保赤子。”心诚求之，虽buzhong buyiianyi weiyouxueyang zi erhoujiazheye 不中，不远矣。未有学养子而后嫁者也。yi j ia ren yi guo xing ren yi j ia rang yi guo xmg 家仁，一国 兴仁；一家让，一国 兴rang yijiatan 11 yiguozudluan qi ji ru ci ci wei yi yanfen 让；一家贪戾，一国作乱，其机如此。此谓一言愤shi yirendingguo 事，一人定国。ya

15、o shunshuaitianxia yi ren er min cong zhi jie zhou 尧舜率天下以仁，而民从之；桀纣shuaitianxiayibao ermincongzhl qi suollng fan qi suohao 率天下以暴，而民从之。其所令反其所好，erminbucong 而民不从。shigiyunziyouzhuji erhduqiuzhuren wuzhuji erhou 是故君子有诸己而后求诸人，无诸己而后er neng yu zhuren zhe wei 而能喻诸人者，未feizhuren suocanghushenbushu 非诸人。所藏乎身不恕,zh

16、lyouye guzhiguozai qi qij ia 之有也。故治国在齐其家。shi yun taozhiyaoyao 诗云：“桃之天qf ye zhenzhen zhi zi yu夭，其叶藁藁。之子于erhdukeyijiaoguoren 而后可以教国人。gui qijiaren yi qijiaren 归，宜其家人。宜其家人,shi yunyi xiong yi diyi xiong yi di erhoukeyi诗云：“宜兄宜弟。”宜兄宜弟，而后可以jiaoquoren教国人。shi yun qi yi bu te zheng shi si guo qi wei fu zi诗云：“其

17、仪不忒，正是四国。”其为父子xiong di zu fa er houmin fa zhlye ci weizhiguozaiqi qij ia 兄弟足法，而后民法之也。此谓治国在齐其家。suoweipingtianxiazaizhiqiguozhe所谓平天下在治其国者：shang laolao er minxlng上老老而民兴shang xugu erxiao shang zhang zhang er mm xlng ti恤孤而长而民兴弟（悌）。上minbubei民不倍（背）。shi yijun zi y oux i e j u zhld aoy e 是以君子有絮矩之道也。suo wu yu

18、 shang wu yi shixia suo wuyuxia wu yi shi 所恶于 上，毋以使下；所恶于下，毋以事shang suo wu yuqian wu yi xian hou suo wu yu hou wu yi 上；所恶于前，毋以先后；所恶于后，毋以congqian suowuyuydu wuyijiaoyuziid suowuyuziio wu 从 前；所恶于右，毋以交于左；所恶于左，毋yijiaoyuyou ci zhiweixiejuzhidao 以交于右。此之谓絮矩知道。shi yun le zhijunzi minzhlfumumm zhi suo hao hao

19、诗云：“乐只君子，民之父母。”民之所好好zhi minzhisuowuwuzhT ci zhiwei mi nzhi fu mu之，民之所恶恶之，此之谓民之父母。shi yunjie bi nan shan wei shi yan yan he he shi诗云：“节彼南LB ,维石岩岩。赫赫诗yin minju erzhan youguozhebukeyi bushen pize尹，民具尔瞻。有国 者不可以不慎，辟（僻）则weitianxia lu yi为天下傷（戮）矣。shi yun诗云yijianyin zhi wei sang shi ke pei shang di 丧师，克配上帝。仪

20、yuyin（鉴）于殷.junmingbuyi峻命不易。daodezhongzedeguo shlzhong 道得众则得国，失众zeshlguo 则失国。shlgujun zi xianshenhude youde ci youren youren ci 杲故君子先慎乎德。有德此有人，有人此 youtu youcai ci youyong dezhebenye caizhemdye wai 有土，有财此有用。德者本也，财者末也。外benneimo zheng min shlduo shigucaiju zeminsan caisanze本内末，争民施夺。是故财聚则民散，财散则minju shi

21、guy an bei er chuzhe yi beierru huobeierruzhe 民聚。杲故言悖而出者，亦悖而入；货悖而入者，yibeierchu亦悖而出。kanggao yiie weimingbuyuchang daoshanzede康诰日：“惟命不于常。”道善则得zhl bushanzeshlzhlyi之，不善则失之矣。chtishu yiie chuguo wu yi weibao weishanyiwei 楚书日：“楚国无以为宝，惟善以为bao宝。jiufanyiie wangrenwuyi weibao renqlnweibao舅犯日：“亡人无以为宝，仁亲为宝。”qins

22、hi yiie ruoyouyljiechen duanduanxl wuta j 1 秦誓日：“若有一介臣，断断兮，无他技， qixmxiuxiuyan qiruydurongyan renzliiyouji rudji you 其心休休焉，其如有容焉。人之有技，若己有zhl renzhlyansheng qixmhaozhi buchiruozi qikouchu 之；人之彦 圣，其心好之；不啻若自其出， shi nengrongzhl yinengbaowozi sun If mm shang yi s （实）能容之，以能保我子孙黎民，尚亦you 11 zai renzhiyouji m

23、ao ji yiwuzhi renzhiyansheng 有利哉！人之有技，娼疾以恶之，人之彦圣，er wei zhl bi bu tong shibu neng rong yi bu nengbao zi而违之俾不通。蹇（实）不能容，以不能保子sun If mm yi yiiedaizai孙黎民，亦日殆哉厂wei ren ren fang liu zhl bingzhu si yi bu yti唯仁人放流之，迸（屏）诸四夷，不与tong zhong guo ci wei wei ren ren wei neng ai ren neng wu 同 中 国。此谓“唯仁人为能爱人，能恶ren ji

24、anxian er buneng ju juerbunengxian mingye jian 人二见贤而不能举，举而不能先，命也；见bushanerbunengtui tuierbunengyuan gudye haorenzhisuo 不善而不能退，退而不能远，过也。好人之所wu wurenzhisuohao shi wei fu ren zhixing zaibi dai恶，恶人之所好，是谓拂人之性，蕾（灾）必逮ftishen夫身。shigfyunzi youdadao bi zhongxinyi dezhi jiaotaiyi shlzhi 是故君子有大道.必忠信以得之.骄泰以失之。sheng cai youdadao she