《大学》注音版

-PAGE\*MERGEFORMAT#-daxuezhidaozaimfngmfngdezaiqinm^n大学之道，在明明德，在亲民，zaizhTyuzhishanzhizhierhouyoudingdingerhou在止于至善。知止而后有定，定而后nengjingjingerhounengananerhouneng山山台匕能静，静而后台匕能安，安而后台匕能虑，虑erhounengdewuyoubenmoshiyouzhongshizhi而后台匕能得。物有本末，事有终始，知suoxianhouzejindaoyi所先后，则近道矣。guzhiyumfngmhngdeyutianxiazhexianzhiq^古之欲明明德于天下者，先治其guoyuzhiqfguozhexianq^q^jiayuq^q^国；欲治其国者，先齐其家；欲齐其jiazhexianxiuqfshenyuxiuq^shenzhexianzheng家者，先修其身；欲修其身者，先正qfxinyuzhengq^xinzhexianchengq^yiyucheng其心；欲正其心者，先诚其意；欲诚qfyizhexianzhiq^zhizhizhizaigewu其意者，先致其知；致知在格物。wugeerhouzhizhizhizhierhouyicheng物格而后知至，知至而后意诚，yichengerhouxinzhengxinzhengerhoushenxiushenxiu意诚而后心正，心正而后身修，身修erhoujiaqfjiaq^erhouguozhiguozhierhou而后家齐，家齐而后国治，国治而后tianxiaphng天下平。zitianziyizhiyushurenyishijieyixiu自天子以至于庶人，是皆以修shenweibenqfbenluanermozhizhefouyiq^身为本。其本乱而末治者，否矣；其suohouzheboerq^suobozhehouweizhTyouye所厚者薄，而其所薄者厚，未之有也cTweizhTbencTweizhTzhTzhiye此谓知本，此谓知之至也。suoweichengqiyizhewuziqiyeruwu所谓诚其意者，毋自欺也。如恶exiuruhcohaosecizhiweiziqiegujun恶臭，如好好色，此之谓自谦。故君bishenqiduyexiaorenxianjuweibushcnwu子必慎其独也。小人闲居为不善，无suobuzhijicnjunierhouycnranyanq^bushcn所不至；见君子而后厌然，掩其不善erzhu而shcnrenzhishiirujicnq^feiganran而著其善。人之视己，如见其肺肝然zeheyiyiciweichengyuzhongxingyuwcigu则何益矣？此谓诚于中，形于外。故junbishenqiduyecengyueshimusuo君子必慎其独也。曾子曰■：“十目所shish^shousuozhiyanhufurunwu视，十手所指，其严乎！”富润屋，derunshenxinguangtipangujunbichengq^yi德润身，心广体胖。故君子必诚其意suoweixiushenzcizhengq^xinzheshenyousuofen所谓修身在正其心者■：身有所忿zhizebudeqizhengyousuokongjuzebude愎，则不得其正；有所恐惧，则不得qizhengyousuohaolezebudezhengyousuo其正；有所好乐，则不得其正；有所youhucinzebudeq^zhengxinbuzciyanshier忧患，则不得其正。心不在焉，视而bujicntingerbuwenshierbuzhiq^weici不见，听而不闻，食而不知其味。此weixiushenzcizhengqixin谓修身在正其心。suo所wei谓qi齐qi其jid家zai在xiu修q^其shen身zhe者：ren人zhi之其suoqinaierpiydnzhiqisuojianwuerpiydn所亲爱而辟焉，之其所贱恶而辟焉，zhiqisuoweijingerpiydnzhiq^suodijinerpi之其所畏敬而辟焉，之其所哀矜而辟ydnzhiqisuoaoduoerpiydnguhaoerzhiq^焉，之其所敖惰而辟焉。故好而知其喻wuerzhiqimeizhetidnxiaXiCnyiguyan恶，恶而知其美者，天下鲜矣。故谚youzhiyuerenmozhiq^zhiemozhi有之曰■：“人莫知其子之恶，莫知其midozhishuociweishenbuxiubukeyiq^q^苗之硕。”此谓身不修，不可以齐其jid家。suoweizhiguobixidnq^q^jidzheq^jidbu所谓治国必先齐其家者■：其家不kejiaoernengjiaorenzhewuzhigujunbu可教，而台匕能教人者，无之。故君子不chujiderchengjiaoyuguo出家，而成教于国。xiaozhesuoyishijunyetizhesuoyi孝者，所以事君也；弟者，所以shizhangyec^zhesuoyishizhongye事长也；慈者，所以使众也。yijidrenyiguoxingrenyijidrangyi家仁，国兴仁；家让，guoxingrangyirentdnliyiguozuoluanq^ji国兴让；人贪戾，国作乱。其机ruciciweiyiydnfenshiyirendingguoydo如此。此谓言偾事，人定国。尧shunshuaitidnxiayirenernincongzhijiezhoushuaitidn舜率天下以仁，而民从之；桀纣率天xiayibaoermincongzhiqisuolingfanqisuohao下以暴，而民从之。其所令反其所好ermtnbucongshigujunyouzhuierhouqiu而民不从。是故君子有诸己，而后求zhurenwi1zhuierhoufeizhurensuocanghu诸人；无诸己，而后非诸人。所藏乎shenbushuernengyuzhurenzheweizhiyouye身不恕，而台匕能喻诸人者，未之有也。guzhiguozaiqiqijia故治国在齐其家。suoweipingtianxiazaizhiqiguozheshanglaolao所谓平天下在治其国者■：上老老ermtnxingxiaoshangzhangzhangermtnxingtishangxu而民兴孝；上长长，而民兴弟；上恤guerminbubeishiyijunyouxiejuzhidao孤，而民不倍。是以君子有絜矩之道yesuowuyi1shangwuyishixiasuowuyuxia也。所恶于上，毋以使下；所恶于下wi1yishishangsuowuyuqianwuyixianhousuo毋以事上；所恶于前，毋以先后；所wuyi1houwi1yicongqiansuowuyuyouwuyi恶于后，毋以从前；所恶于右，毋以jiaoyi1zuosuowuyi1zuowuyijiaoyuyouci交于左；所恶于左，毋以交于右。此zhi脸ixie■7juzhidao之谓絜矩之道。weirenrenfangliuzhibTngzhusiyibuyu唯仁人放流之，迸诸四夷，不与tongzhongguociweiweirenrenweinengairennengwu同中国。此谓唯仁人为台匕能爱人，台匕能恶renjianxianerbunengjujuerbunengxianming人。见贤而不台匕能举，举而不台匕能先，命yejianbushanerbunengtuituierbunengyuan也；见不善而不台匕能退，退而不台匕能远，guoyehaorenzhisuowuwurenzhisuohaoshi过也。好人之所恶，恶人之所好，是weifurenzhixingzaibidaifushenshigujunzi谓拂人之性，蓄必逮夫身。是故君子youdadaobizhongxinyidezhijiaotaiyishizhi有大道，必忠信以得之，骄泰以失之。shengcaiyoudadaoshengzhizhezhongshdzhizhe生财有大道■：生之者众，食之者guaweizhizhejjyongzhizheshuzecaihengzu寡，为之者疾，用之者舒，则财恒足yirenzheyicaifashenburenzheyishenfacai矣。仁者以财发身，不仁者以身发财。weiyoushanghaorenerxiabuhaoyizheyeweiyou未有上好仁，而下不好义者也；未有haoyishibuzhongzheyeweiyoufukucai好义，其事不终者也；未有府库财，feiqicaizheyemengxianziyuexumasheng非其财者也。孟献子曰■：“畜马乘，buchayujitunfabingzhijiabuxuniuyang不察于鸡豚；伐冰之家，不畜牛羊；baishengzhijiabuxujulianzhichenyuyouju百乘之家，不畜聚敛之臣；与其有聚lianzhichenningyoudaochenciweiguobuyili敛之臣，宁有盗臣。此谓国不以利weiliyiyiweiliyezhangguojiaerwucaiyong为利，以义为利也。长国家而务财用zhebizixiaorenyibiweishanzhixiaorenzhi者，必自小人矣，彼为善之。小人之shiweiguojiazaihaibingzhisuiyoushanzheyi使为国家，蓄害并至，虽有善者，亦wi1ruzhiheyiciweiguobuyiliweiliyi无如之何矣。此谓国不以利为利，以yiweiliye义为利也。