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,那么近道矣.C|u z

2、hi 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 zh

3、i 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

4、以至于庶人,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 c 1 zhi we

5、i 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,那么何益矣此wei chiengyu zhong x ing

6、yu 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 bl 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

7、兮倜兮,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 wangju

8、nzi 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?日：“克明德.太甲日：“顾靛天zhi mi nm ngdi di anyujeke ming un deji e z i mingye之明命.帝典日：“克明峻德.皆自明也.t an gzhi p anrni ng yuieg buri x i

9、 n r i r i x i n y ou r i汤之?盘铭?日：“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?日：“作新民.?诗?日：“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 y

10、uie yu zhi zhi云：“缗蛮黄鸟,止于丘隅.子日：“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

11、 yu xin交,止手信.z i yuetins 6ng wd y ou r en yebi ye shi wu son ghiu子曰：“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 enzhize t)u de所谓修身在正其心者：身有所忿慎,那么不得qi zh engy ou suo k on gj uzet)ude qizh en

12、 gy ou suioh ao l ezet)u其正；有所恐惧,那么不得其正；有所好乐,那么不de qi zh engy ou suo y ouhiu anzet)ude qizh en gx i n t)uz aiy anshi得其正；有所忧患,那么不得其正.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 i s

13、uo qi n ai er pi所谓齐其家在修其身者：人之其所亲爱而辟y anzhi qisuo jian wuerpi y anzhi q isuo w ei jinger piy anzhiqi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 duoer piy ang uhiaoerzhi qi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.故谚有之曰：“人mb zhi qi z i zh

14、i 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 t i

15、 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.康诰日：“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 r en

16、 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 nengy

17、u 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：“宜

18、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 yeci 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 mi

19、 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 ansuo wuyu youwuy i jiao yuzuosuo wuy

20、u zuowu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 shi y i n

21、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,辟那么为天下修矣.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.道得众那么得国,失众那么失国.shi g uj un z I xi a

22、nsh 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.是故财聚那么民散,财散那么民j u shig uy an beier chu zhiey ibeierr u

23、huo 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?曰：“惟命不于常.道善那么得zhi t)u shan ze shi zhi y i chu shiu yue chiu guo wu y i wei bao wei之,不善那么失之矣.楚书曰：“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.舅犯曰：“亡人

24、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."秦誓曰：“假设有一介臣,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,假设己有之；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；不啻假设自其口出,蹇能容z

25、hi y i 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,亦曰殆哉！w ei r en r enf an cji u zhi i b in

26、 gzhu 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 shien shi gdjunzi you dla dao bi zhon灾 in yi de zhi ji aot 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 sh