《大學》完整拼音版

1、文案大全文案大全大學ae1aai大學之道ae1aai大學之道:在明/Xiea明德，在XVX1a1uia親民，在止于至善V/X11eoo知止而后有/Xiieo/Xiieo定，定而后i靜nun/e育Dcl女，q安nun/e育TOC o 1-5 h z/X/./X/Xeoeuueoeeuoeoi而后能慮，慮而后能得。物有本末，事一5/5/有終始，知所先后，則近道矣。u1umingmingeutianxiaei古之欲明明德于天下者，先/、/z、/110Hlioea11alii治其國；欲治其國者，先齊其家，欲齊/7/71aeauieuuieea其家者，先修其身；欲修其身者，先/-7-/e11ue11ea

2、ei正其心；欲正其心者，先誠其意；、/ZX/uelieai1i1ae欲誠其意者，先致其知；致知在格wuwugeerhouz1hzihzh1ziherhouyicehngyi物。物格而后知至，知至而后意誠,意eehoux1ne1eehoushenu誠而后心正，心正而后身修，euehouaiaeooiu身修而后家齊，家齊而后國治，國TOC o 1-5 h z/Xieiai治而天下平。itiinziyizhiydshurenyiiei自天子以至于庶人，壹是皆以|/7X/X77Vxiusheneeieaeoieoi修身為本，其本亂而末治者否矣。IXII/I/X7iohouzheboeioboeoeio

3、其所厚者薄，而其所薄者厚，未之有yeciweizhbenciweizhzhzihye也。此謂知本，此謂知之至也。/7/、一v/oeeiieuiieu所謂誠其意者，毋自欺也。如wuexiuuhaoaei1eiqie毋惡臭，如好好色，此之謂自謙（慊）。TOC o 1-5 h z、一Vuuiieiue故君子必慎其獨也。xiaorenxianjuebushanwusuObuzhi小人閑居為不善，無所不至，ajunzihOuyanaabushaneUi見君子后厭然，掩其不善，而著其X/XV/Xzz/ae11111aleiaee善。人之視己，如見其肺肝然，則何VV/XViiieeuoiuaujunzi益矣

4、？此謂誠于中，形于外。故君子ieiue必慎其獨也。V4777zengieluoiiooi曾子曰：“十目所視，十手所指，iauuuueueiaia其嚴乎！”富潤屋，德潤身，心廣體胖。TOC o 1-5 h z、一V/uui1e11故君子必誠其意。/V/iuaiiyuuuiio詩云：“瞻彼淇澳，菉竹猗猗；有ejunziueuououoeia斐口君口子口，口口切口如口磋，如口琢口如口磨；瑟口兮口倜口TOC o 1-5 h z一一7_7-ieiaioeuiouea兮，赫兮暄兮；有斐君子，終不可暄xiruqeirucouzhedaoxueyeruzhourumozhe兮！”如切如磋者，道學也；如琢如磨者

5、，-V-V/Vz1xuiyesexixainxizehxunl1yehexixuanxi自修口也；瑟口兮口倜兮口者恂口懶也；赫口兮口暄兮口777Veweiyyeoeuioueai/e育ae忘也。者，威儀也。有斐君子，終不可/e育ae忘也。X/Xzheaee1aliu者，道盛德至善，民之不shiyunwuhuqianwangbu詩云:“於（嗚）戲（呼）前王不TOC o 1-5 h zwanguixianqixianeqinqiqinxiaorenle忘！”君子賢其賢而親其親，小人樂/I/VVXXIqlee111iimo1uaekang其樂而利其利，此以沒世不忘也?？礸aekemingdetaij

6、iayuegush1tianzhi誥曰：“克明德?！碧自唬骸邦櫴翘熘甿ngmlngdldianyuekemngjUndejiez1mng明命。”帝典曰：“克明峻德?！苯宰悦鱵e也。aiaeoiiiiio湯之盤銘曰：“茍日新，日日新，又TOC o 1-5 h z日新?！眓kanggaezuoxnmin康誥曰：“作新民。”/uoualie詩云：“周雖舊邦，其命惟iuuiwusuobUyongqiji新。”是故君子無所不用其極。/V/7Vua1aleioi詩云：“邦畿千里，惟民所止?！盪idhuangniaolUuUaio鳥aio鳥ieuiioikeyieeuu子曰：于止，知其所止，可以人而不如h

7、u乎？”shyunmumuwenwangwuqxjinTOC o 1-5 h z詩云：“穆穆文王，於（烏）緝熙敬zihweirenjunzihyurenweirencehnzihyujing止！”為人君，止于仁；為人臣，止于敬；weireniiuaweirenuiuiugo為人子，止于孝；為人父，止于慈；與國renjiaozhiyuxin人交，止于信。V.X/Vziyuetngsongwuyourenyebiyesih子曰：“聽訟，吾猶人也；必也使uouwuqngebudeiiiaei無訟乎！無情者，不得盡其辭，大畏民ihciweizhben志。此謂知本。suoweixiushsuoweixi

8、ushenZ所謂修身在ehn身eiie正其心者777ehngyousoukonguj正；有所恐懼，777ehngyousoukonguj正；有所恐懼，ooeiebudei有口所口忿慎，則口不口得口其口/II/7/|/、/ebudeeo0aleeue則不得其正；有所好樂，則不得其77X/II/Xeooozebudeeiuz正；有所憂患，則不得其正。心不在aieuZ焉，視而不見，/aieuZ焉，視而不見，V/eieueaeiiehnzeh身者：enehnzeh身者：en人suoweiiiaZUi所謂齊齊家在修其/iioqinzeia110awu之其所親愛而辟（僻）焉，之其所賤惡/eiaiioeie

9、iai而辟（僻）焉，之其所畏敬而辟（僻）焉，之/ioajineia110ao其所哀矜而辟（僻）焉，之其所敖（傲）惰eiaguhZoezhiqewuezhiqmei而辟（僻）焉。故好而知其惡，惡而知其美zhetianxiZxianyiguyZnyouzhiyuerenmozhi者，天下鮮矣。故諺有之曰：“人莫知qzizhiemozhiqmiaozhishuociweishen其子之惡，莫知其苗之碩?！贝酥^身buxiubukeyiqqjia不修，不可以齊其家。suoweizhigobixianqiqijiazheqijiabu所謂治國必先齊其家者，其家不kejiaoenengjiaorenzhew

10、uzhigujunzibuchu可教，而能教人者，無之。故君子不出jiaerchengjiaoyuguo家，而成教于國。xiaozhesuoyishijunyetizhesuoyi孝者，所以事君也；弟（悌）者，所以shizhangyecizhesuoyishizhongyeTOC o 1-5 h z事長也；慈者，所以使眾也。kanggayuerubaochizixinchengqiu康誥曰：“如保赤子?！毙恼\求zhisuibuzhongbuyuanyiweiyouxueyangzier之，雖不中，不遠矣。未有學養(yǎng)子而houjiazheye后嫁者也。yijiarenyiguoxingrenyij

11、iarangyiguoTOC o 1-5 h z一家仁，一國興仁；一家讓，一國xingrangyijiatanliyigozuoluanqjiruci興讓；一家貪戾，一國作亂，其機如此。ciweiyiyanfenshiyirendinggo此謂一言僨事，一人定國。yaoshunshuaitianxiayirenemncongzhi堯舜率天下以仁，而民從之；jiezhoushuaitianxiayibaoemncongzhiqsuo桀紂率天下以暴，而民從之。其所lingfanqisuOhaoemnbucong令反其所好，而民不從。shigujunziyouzhujierhouqiuzhurenw

12、u是故君子有諸己而后求諸人，無zhujiehoufeizhurensuocanghushenbushue諸己而后非諸人。所藏乎身不恕，而nengyUzhUrenzheweizhiyouyeguzhigozaiqi能喻諸人者，未之有也。故治國在齊qjia其家。shiyuntaozhiyaoyaoqyezhenzhenzhi詩云：“桃之夭夭，其葉蓁蓁。之ziyugiqjiarenyqjiarenehoukeyi子口于口歸，宜口其口家口人?！币丝谄淇诩铱谌?，而口后口可以口jiaoguoren教國人。shiyunyxiongydiyxiongydie詩云：“宜兄宜弟?！币诵忠说?，而houkeyijia

13、oguoren后可以教國人。shiyunqybutezhengshisigoqwei詩云：“其儀不忒，正是四國?！逼錇閒uzixiongdizufaehoumnfazhiyeciweizhi父子兄弟足法，而后民法之也。此謂治gozaiqqjia國在齊其家。suoweipngtianxiazaizhiqgozhe所謂平天下在治其國者：TOC o 1-5 h zshanglaolaoemnxingxiaoshangzhangzhange上老老而民興孝，上長長而mnxingtishangxuguemnbubeishi民興弟（悌）。上恤孤而民不倍（背）。是VV7/VI-Iyijunziyouxieju

14、zhidaoye以君子有絜矩之道也。suowuydshangwuyishixiasuowuydxia所惡于上，毋以使下；所惡于下，wuyishishangsuowuyuqianwuyixianhousuo毋以事上；所惡于前，毋以先后；所wuyuhouwuyic6ngqiansuowuyuyouwuyijiao惡于后，毋以從前；所惡于右，毋以交yuzuosuowuyuzuowuyijiaoyuyoucizhiwei于左；所惡于左，毋以交于右。此之謂xiejuzhidao絜矩知道。shiyunlezhijunziminzhifumumin詩云：“樂只君子，民之父母。”民zhisuohaohaozh

15、imnzhisuowuwuzhicizhi之所好好之，民之所惡惡之，此之weimnzhifumu謂民之父母。shiyunjiebinanshanweishyanyanhe詩云：“節(jié)彼南山，維石巖巖。赫heshiimnjuezhanyoug6zhebukeyibu赫詩尹，民具爾瞻?！庇袊卟豢梢圆籹henpizeweitianxialuyi慎，辟（僻）則為天下僇（戮）矣。shiyunyinzhiweisangshikepeishang詩云：“殷之未喪師，克配上diyjianyuyinjunmingbuyidaodezhong帝。儀監(jiān)（鑒）于殷，峻命不易。”道得眾zedegu6shizhongze

16、shigu6則得國，失眾則失國。shigujunzixianshenhudeyoudeciyouren是故君子先慎乎德。有德此有人，yourenciyoutuyoucaiciyouyongdezheben有人此有土，有財此有用。德者本yecaizhemoyewaibenneimozhengminshiduo也，財者末也。外本內(nèi)末，爭民施奪。shigucaijuzeminsancaisanzeminjushigu是故財聚則民散，財散則民聚。是故yanbeiechuzheyibeieruhuobeieruzheyi言悖而出者，亦悖而入；貨悖而入者，亦beierchu悖而出。TOC o 1-5 h

17、zkanggaeweimingbuydchangdao康誥曰：“惟命不于常?！钡纒hanzedezhibdshanzeshizhiyi善則得之，不善則失之矣。chushuyuechugowdyiweibaoweishan楚書曰：“楚國無以為寶，惟善yiweibao以為寶。”jiufanyuewangrenwdyiweibaorenqin舅犯曰：“亡人無以為寶，仁親weibao為寶。”nqnshiyueruoyouyijiechenduanduan秦誓曰：“若有一介臣,斷斷xiwdtajiqixinxiuxiuyanqirdyourongyan兮，無他技，其心休休焉，其如有容焉。renzhiyo

18、ujiruojiyouzhirenzhiyanshengq人之有技，若己有之；人之彥圣，其xinhaozhibuchiruoziqikouchushineng心好之；不啻若自其口出，富（實）能rongzhiyinengbaowozisunliminagyi容之，以能保我子孫黎民，尚亦youlizairenzhiyoujimdojiyiwuzhirenzhi有利哉！人之有技，娼疾以惡之，人之yanshengeweizhibibutongshibunengrong彥圣，而違之俾不通。富（實）不能容，yibunengbaozisunlmnyiyuedaizai以不能保子孫黎民，亦曰殆哉！”weire

19、nrenfangliuzhibingzhusiy唯仁人放流之，迸（屏）諸四夷，buyutongzhonggociweiweirenrenweinenga不與同中國。此謂“唯仁人為能愛rennengwurenjianxianebunengjujuebuneng人，能惡人”。見賢而不能舉，舉而不能xian先，ming命yejianbushanexian先，ming命yejianbushanebunengtui也；見不善而不能退，tuierbu退而不neng臺匕能yuan遠，guoyehaorenzhisuowuwurenzhisuo過也。好人之所惡，惡人之所haoshiweifurenzhixing好，是謂拂人之性，zaibidaifushen蓄（災）必逮夫身。shi是gujunziyoudadao故君子有大道，bizhong必忠xinyidezhi信以得之，jiaotaiyishi驕泰以失zhi之。sheng生caiyoudadao財有大道，sheng生zhi之zhezhong者眾，shzhi食之zhegaweizhizhejy