《中庸》拼音版

《中庸》全篇dIyizhmg第一章timmingzhiw6xingluxingzhiweiddoxiuddozhiw百jidoddoye天命之谓性；率性之谓道；修道之谓教。道也zhebukexuyuliyekelifdddoye者不可须臾离也；可离，非道也。shigujunzijieshmhuqisuobudukdigjuhuqisuobuw岔是故君子戒慎乎其所不睹，恐惧乎其所不闻。mojidhuyinmbxidihuwdgujunzishenqiduye莫见乎隐，莫显乎微。故君子慎其独也。inumlezhiw6fmw6zhizhmgfm印jiezhmgjie喜、怒、哀、乐之未发，谓之中。发而皆中节，w6zhihezhoigyezhetimxidzhiddbSnyeheyezhetim谓之和。中也者，天下之大本也。和也者，天dzhidaddoyezhizhanghetimdiw6ymwdwuyuyai下之达道也。致中和，天地位焉，万物育焉。yOdiyizhaigzisishusuochuazhiyiyiliyashSumingddD右第一章，子思述所传之意，以立言。首明道zhibeyuachuyutimerbukeyiqshtib6yujie之本原出于天，而不可易；其实体备于己，而bukeliciyanctnydigxingchazhiyaozhangydnsh6igshenganghudzhi不可离。次言存养省察之要。终言圣神功化之jgdyuxuezheyucifdiqiuzhushenezidezhiyiqu极。盖欲学者于此，反求诸身而自得之，以去w6wdyOuzhisiechangqibenrazhishdydngshisuow6yipim未外诱之私，而充其本然之善。杨氏所谓一篇zhitiydoshiyeqxidshizhmggdzisiyinfuzizhiyayi之体要是也。其下十章盖子思引夫子之言，以zhangcizhmgzhiyi终此章之义。di6zhmg第二章zhengniyuejmz1zhmgymgxiaor岔fMzhmgymgjmz1仲尼曰：“君子，中庸；小人，反中庸。君子zhizhongymgyejmz1ershizhmgxiaorenzhizhmgyegyexiaoren之中庸也，君子而时中。小人之中庸也，小人erwujidmye而无忌惮也。”dis①zhmgz1yuezhmgymgqizhiy1huminxiOnnegjiuy1第三章：子曰：“中庸其至矣乎！民鲜能久矣。”disizhdig第四章z1yueddozhibuxingyewozhizhiy1zh1zheguozh1子曰：“道之不行也，我知之矣：知者过之；yuzhebujiyedaozhibumingyewozhizhiy1xi印zheguo愚者不及也。道之不明也，我知之矣：贤者过xiOnnegzhiw百鲜能知味zhibuxiaozhebujyer^imobuyinshiye之；不肖者不及也。人莫不饮食也ye也。”diwuzhdigz1yue第五章：子曰：daoqbuxingy1fu“道其不行矣夫。”diliuzhdigz1yue第六章：子曰：shinqdazhiyeyushunhgdweny1hao“舜其大知也与！舜好问以好chaey印yineery印gshdzhqliOgdudiyOngqizhmgyumin察迩言。隐恶而扬善。执其两端，用其中于民qsiy1wdshunhu其斯以为舜乎！”diqizhdg第七章z1yuerejieyueyuzhiquerndzhuguhuOxidnjing子曰：”人皆曰‘予知’，驱而纳诸罟擭陷阱zhizhangemOzhizhipiyerdnjieyueyuzhizehu之中，而莫之知辟也。人皆曰‘予知’，择乎zhangyangebuneigqiyueshduye中庸，而不能期月守也。”d1bazhagziyue第八章：子曰：huizhiwereyezehuzhangyangde“回之为人也：择乎中庸，得yishmzequ印qu印fuying一善，则拳拳服膺，dijiuzhmg第九章ziyuetimnxiaguojia子曰：“天下国家，erfushizhiyi而弗失之矣。”ejmyejuelukeciye可均也；爵禄，可辞也；bcirenkedgoyezhegymgbukenengye白刃，可蹈也；中庸不可能也。”d1shizhaig第十章ziluweqiengziyuen印fmgzhiqiCgyubefangzhiqiengyu子路问强。子曰，“南方之强与，北方之强与，y1erqiengyumbrduyijiabubdowudenCnfangzhiqiengye抑而强与？寞柔以教，不报无道，南方之强也。jmzijuzhirejingesiebuycnbefangzhiqiengye君子居之。衽金革，死而不厌，北方之强也。eqidngzhejuzhigujunziheebuliuqiengzjiaozhangl1而强者居之。故君子和而不流；强哉矫。中立ebuyiqiengzjiaoguoydudaobubiensdymqiengz^jiao而不倚；强哉矫。国有道，不变塞焉；强哉矫。guowuddozh1sibubidqiengzjiao国无道，至死不变；强哉矫。”d1shiy1zhang第十一章ziyuesuyinxinggucihbush1ycushuyawufuwezhi子曰：“素隐，行怪，后世有述焉：吾弗为之yijunzizmddoexingbentuefewufunegyiyi矣。君子遵道而行，半涂而废：吾弗能已矣。jmziyihuzhangyanggansh1bujidzhiebuhuiweshegzheneng君子依乎中庸。遯世不见知而不悔：唯圣者能zhi之d1shierzhang第十二章jmzizhidCof百yinfufuzhiyu君子之道，费而隐。夫妇之愚，jiqizhiyesuishengrenyiydusuobuzhiyon及其至也，虽圣人亦有所不知焉keyincngxingyonjiqzhiyesuishegr缶keyiyuzhiyon可以与之焉，fufuzhibuxico。夫妇之不肖,yiydusuosuobun岔g可以能行焉，及其至也，虽圣人亦有所所不能y①tiondizhidayer缶yduydusuOhongujunziyuda焉。天地之大也，人犹有所憾。故君子语大，tioxiambnengzciyonyuxiodtimxiambnengpoyonshiyUn天下莫能载焉，语小，天下莫能破焉。诗云：yuonfdlitionyuyueyuyuonydnqishCgxiachayejun“鸢飞戾天；鱼跃于渊。”言其上下察也。君zizhidOdzOdduonhufufujiqzhiyechahutimdi子之道，造端乎夫妇；及其至也，察乎天地。yodisherzhongzisizhiyongOyishaimJngshduzhogdabu右第十二章，子思之言，盖以申明首章，道不kelizhiyiyeqxiabozhongzayinkdngzizhiydyiming可离之意也。其下八章，杂引孔子之言以明zhi之。dishsmzhmg第十三章ziyueddobuyudr岔r^izhiwdddoeyuCreibukeyiwe子曰：“道不远人。人之为道而远人，不可以为ddoshiyUnfakefakeqzebuyudzhkeyi道。诗云：‘伐柯伐柯，其则不远。’执柯以fakenidshizhiyduyiweyuCgujuziyirenzhiren伐柯，睨而视之。犹以为远。故君子以人治人，gCerzhizhangshuweddobuyuCishizhujiebuyuOnyiwu改而止。忠恕违道不远。施诸己而不愿，亦勿shiyurenjunzizhiddosiqiuwenengyiyonsuoqiuhuzi施于人。君子之道四，丘未能一焉：所求乎子，yishifuwenengyesuoqiuhuchenyishijunwenengye以事父，未能也；所求乎臣，以事君，未能也；suoqiuhudiyishixiangwenengyesuoqiuhupengyduxion所求乎弟，以事兄，未能也；所求乎朋友，先shizhiwenengye施之，未能也。zubugdibumi峦yangdezhixingyegydnzhijinyousuobu庸德之行，庸言之谨；有所不yduyubugdijin足，不敢不勉；有馀，不感尽ydnjunzihubuzdozdoe言。君子胡不慥慥尔。”dishisizhmg第十四章juzisuqiweextigbuyucnhuqiwd君子素其位而行，不愿乎其外ycnguxing言顾行，xinggu行顾xinghu素富贵，行乎dixinghuyidisufugu1fuguishupinjicnxinghupinjimsuyi富贵；数贫贱，行乎贫贱；素夷狄，行乎夷狄；suhumnenxinghuhudnenjunziwubaebuzideyaizd素患难，行乎患难。君子无八而不自得焉。在shengwebulingxidzdxidwebuyucnshdgzhengjiebuqiu上位，不陵下；在下位，不援上；正己而不求yurenzewuyudishdigbuyudtianxidbuydure于人。则无怨上不怨天，下不尤人yiyiqimingxidorenxtigxiMyijigdxinziyue易以俟命，小人行险以徼辛。子曰：juzishizhuzhenggufdqiuzhuqishe君子。失诸正鹄，反求诸其身。”dishiwuzhang第十五章juzizhidcdpiruxingyudbiziepirudeggebizibe君子之道，辟如行远必自迩，辟如登高必自卑。gujtnziju故君子居sheyous1hu“射有似乎shiyueqizihaoheruguseqinxiangdijixihe诗曰：“妻子好合，如鼓瑟琴。兄弟既翕，和Ieqiedanyieshijialeeqi13ngziyuefu乐且耽。宜尔室家，乐尔妻帑。”子曰：“父muqishinyihu母其顺矣乎。”dishiliuzhang第十六章ziyueguishenzh1w百deqishEgy1hushizh1erfujim子曰：“鬼神之为德其盛矣乎。视之而弗见；tingzhierfuwent1wuebukeyish1ti①xiazh1renq听之而弗闻；体物而不可遗。使天下之人，齐mJngshdigfuy1chengjisiydngydnghuruzaqishmgruza明盛服，以承祭祀。洋洋乎，如在其上，如在qzuoyOush1yueshenzh1ges1bukedus1shSnke其左右。诗曰：‘神之格思，不可度思，矧可shes1fuwezh1xidnchengzh1bukeydiruc1fu射思？'夫微之显。诚之不可揜，如此夫。”dishq1zhmg第十七章z1yueshfnqidaxidoyeyudeweshdngrenzmwetimz1子曰：“舜其大孝也与！德为圣人，尊为天子，fuyOsihdizh1ndzmgmidoxidngzh1z1sunbaozh1gudade富有四海之内。宗庙飨之，子孙保之。故大德，bideqwebideqlubideqmingbideqshcu必得其位，必得其禄，必得其名，必得其寿。gutiaizh1shengwubiyinqccieduyaiguzcizhep6zh1qingbaoycumingzh1。保佑命之，自gu'故故天之生物必因其材而笃焉。故栽者培之，倾zhefuzh1sh1yue者覆之。诗曰：jialejmz1xiOnximlingdeyimin嘉乐君子，宪宪令德，宜民zitimshenzh1yirenshduluyutia天申之y1wengji以王季为父，wuwengzudndaweng武王缵大王、宜人。受禄于天dadezhebishcuming大德者必受命。dishbazhaig第十丿八章z1yuewuyouzheqwewenwenghu子曰：“无忧者，其惟文王乎y1wuwengwez1fuzuozh1z1shuzh1以武王为子。父作之，子述之wegjiwenwegzh1xuy1rdigy1eyOutiaxiashenbush1王季、文王之绪。壹戎衣，而有天下。身不失tiaxiazh1xidnmingzuwetimz1fuydusihdizh1idzmgmiao天下之显名。尊为天子。富有四海之内。宗庙xidngzhiz1senbaozh1wuw印gmbshdumingzhougangchengwenwuzh1飨之。子孙保之。武王末受命，周公成文武之dezhuiwdigdaw印gjish^igsiximgongy1ti①z1zh1l1si德。追王大、王季，上祀先公以天子之礼。斯I1yeddhuzhuhduddfujshishurenfuweddfu礼也，达乎诸侯大夫，及士庶人。父为大夫，z1weshizdngy1ddfujiy1shifuweshiz1wedd子为士；葬以大夫，祭以士。父为士，子为大fuzdigy1shijiy1ddfuq1zh1sdngddhuddfu夫；葬以士，祭以大夫。期之丧，达乎大夫；smnidzh1sdngddhutimz1fumuzh1sdgwuguijidnyi三年之丧，达乎天子；父母之丧，无贵贱，一ye也。”dishjiuzhmg第十九章z1yuewuwdgzhougongqiddxidoy1hufuxidozhe子曰：“武王、周公，其达孝矣乎。夫孝者，shdnjirenzh1zhishdshurenzh1shizheyechunqiuxiuqzu善继人之志，善述人之事者也。春秋，修其祖midochenqizongqisheqchdngy1jimqishshzmgmidozh1庙，陈其宗器，设其裳衣，荐其时食。宗庙之l1suoy1xuzhemuyexujuesuoy1bicnguijicnyexu礼，所以序昭穆也。序爵，所以辨贵贱也。序shisuoy1bicnxicnyeluchduxidweishengsuoy1ddjicnye事，所以辨贤也。旅酬下为上，所以达贱也。ydmdosuoy1xuch1yejidnqiwexmgqil1zduqile燕毛所以序齿也。践其位，行其礼，奏其乐，jingqisuozudqsuoqmshis1rushisheigshiwdngrushi敬其所尊，爱其所亲，事死如事生，事亡如事cuxidozh1zhiyejiooshezh1l1suoy1shishdngdiyezmg存，孝之至也。郊社之礼，所以事上帝也。宗micozhilisuoy1sihuqixioiyeminghujiaoshezh1l1dm庙之礼，所以祀乎其先也。明乎郊社之礼，禘ch印gzhiyizhiguoqrushizhuzhdnghu尝之义，治国其如示诸掌乎。”diershizhong第二十章agmgwezhengz1yuew岔wuzh1zhengbuzCfangceq哀公问政。子曰：“文武之政，布在方策。其r岔cuzeqzhdigjuqr岔wdng人存，则其政举；其人亡，fuzhengyezhe夫政也者，xiusheyidao修身以道。yizhezeqzhdigx1redami则其政息。人道敏zheng政，re人。reydidaominshu地道敏树qurenyishen取人以身puluyeguwezhegzC蒲卢也。故为政在xiudayir6nr6nzhezmxidnw6daqn尊贤为大。亲zCxiawebuhuo修道以仁。仁者，qinqinw6dayizheyiye人也，亲亲为大。义者，宜也，qinzh1shazuxidnzh1denglisuoshengye亲之杀，尊贤之等，礼所生也。在下位，不获hushagminbukede6zhiyigujmzibukeyibuxiu乎上，民不可得而治矣。故君子，不可以不修shens1xiushenbukeyibushiqins1shiqinbukeyi身。思修身，不可以不事亲。思事亲，不可以buzh1r6ns1zh1rebukeyibuzh1ti①不知人。思知人，不可以不知天。”tiaxiazh1daddowusuoyixingzh1zhesayuejunch6nye天下之达道五，所以行之者三，曰:君臣也、fuziyefufuyekundiyepegyOuzh1jiayewuzhe父子也、夫妇也、昆弟也、朋友之交也。五者，tiaxiazh1daddoyezh1reyOngsanzhetianxiazh1dade天下之达道也。知、仁、勇三者，天下之达德yesuoyixingzh1zheyiyehuoshengezh1zh1huoxueezh1也。所以行之者一也。或生而知之；或学而知zh1huokinezh1zh1jiqzh1zh1yiyehuoan&xing之；或困而知之：及其知之，一也。或安而行zhihublierxJigzhIhuomidiqiMg広xJigzhIj1q1ch岔ggmg之；或利而行之；或勉强而行之：及其成功，一也。z1yuehaoxuejinhuzhilixingjinhur岔zhichijinhu子曰：“好学近乎知。力行近乎仁。知耻近乎ydigzhisisoizhezezhisuoy1xiushenzhisuoy1xiushen勇。知斯三者，则知所以修身。知所以修身，zezhisuoy1zhirezhisuoy1zhirenzezhisuoy1zhitioxia则知所以治人。知所以治人，则知所以治天下guojioy1国家矣。”f岔wetimxiaguojioydujiujingyuexiushenyezunxi印ye凡为天下国家有九经，曰：修身也、尊贤也、qnqinyejingdacheye11qtnchenyez1shuminyeld亲亲也、敬大臣也、体群臣也、子庶民也、来bagmgyerduyuanrenyehudzhuhduyexiushezedeli百工也、柔远人也、怀诸侯也。修身，则道立。ztnxidzebuhuoqinqinzezhufukmdibuyuajingda尊贤，则不惑。亲亲，则诸父昆弟不怨。敬大chenzebuxuat1qtnchenzeshizhibdot1zhbngz1shumin臣,则不眩。体群臣，则士之报体重。子庶民，zeb“xingqudldbdgmgzecdybngzurduyudirenzesi则百姓劝。来百工，则财用足。柔远人，则四fmgguizhihudzhuhduzetianxiaweizhi方归之。怀诸侯，则天下畏之。q1mingshegfufe11budbgsuoy1xiushenyequchdnyuase齐明盛服，非体不动：所以修身也。去谗远色，jiahuoeguidesuoy1quaxidnyezmq1wezhengq1lu贱货而贵德，所以劝贤也。尊其位，重其禄，tdngq1hdowusuoy1quaqinqinyeguaishdngresh1suoy1quOn同其好恶，所以劝亲亲也。官盛任使，所以劝dacheyezhoigxinzhenglusuoy1quashiyesh1sh1boli峦大臣也。忠信重禄，所以劝士也。时使薄敛，suoy1quabaxingyerishengyueshijibingchengshisuoy1qudn所以劝百姓也。日省月试，既禀称事，所以劝bcigmgyescngwdigyingldjiashm&guaibunengsuoy1rduyudiren百工也。送往迎来，嘉善而矜不能所以柔远人yejijueshijuf6gudzhilumchiw百chdopiny1sh1也。继绝世，举废国，治乱持危，朝聘以时，hduwdigeboldisuoy1hudzh口hduyefonwetianxiaguojiaydu厚往而薄来，所以怀诸侯也。凡为天下国家有jiujingsuoy1xtigzh1zheyiye九经，所以行之者一也。fdnshiyuzelibuyuzef6ydnqidndingzebuhe凡事，豫则立，不豫则废。言前定，则不跆。shiqidndingzebukuxingqidndingzebujiuddoqidnding事前定，则不困。行前定，则不疚。道前定，zebuqidng则不穷。zcixiaw6buhuohushdngminbukedeezhiy1huohushagydu在下位不获乎上,民不可得而治矣。获乎上有ddobuxinhupegydubuhuohushcngy1xinhupengyduydudao道：不信乎朋友，不获乎上矣。信乎朋友有道：bushinhuqinbuxinhupegyduy1shunhuqmyduddofCzhe不顺乎亲，不信乎朋友矣。顺乎亲有道：反者shenbuchegbushunhuqny1chengshenyoudaobuminghushcn身不诚，不顺乎亲矣。诚身有道：不明乎善，bucheghusheny1不诚乎身矣。chengzhetianzh1daoyechegzh1zherenzh1ddoyechengzhe诚者，天之道也。诚之者，人之道也。诚者，bumiCierzhmgbus1erdecmgrdngzhangddoshdngreyechegzh1不勉而中不思而得：从容中道，圣人也。诚之zhezeshaeguzh1zhizheye者,择善而固执之者也。boxuezh1shenw6zh1sh6nsizh1mingbianzh1duxingzh1ydu博学之，审问之，慎思之明辨之，笃行之。有fuxuexuezh1funengfucuoyeydufuw6nw6nzh1fuzh1弗学，学之弗能，弗措也。有弗问，问之弗知，fucuoyeyoufus1s1zh1fudefucuoyeydufubiOn弗措也。有弗思，思之弗得，弗措也。有弗辨，bidnzhifumingfucuoyeyOfuxingxtigzhifudufucuo辨之弗明，弗措也。有弗行，行之弗笃，弗措renshinengzhij1qidnzhi人十能之，己千之。suirdubiqidigyerenyinegzhijibcizhi也。人一能之，己百之。guonengciddoyi果能此道矣，虽愚必明，虽柔必强diershiyizhdigzich岔gmtigweizhixingzimingchdigw6zhijido第二十一章：自诚明，谓之性；自明诚谓之教chengzemngyimingzechegyiyOudi6rshiyizhdig诚则明矣；明则诚矣。右第二十一章。shdngzhdngfuzitidnddoreddzhiyieliycnye上章，夫子天道人道之意，而立言也。y1f峦futuimingxidshierzhdigjiez1sizhiyd下十二章，皆子思之言，yi:、、八意、。diershierzhdig第二十二章weti①xidzhichengwenegjinqixing唯天下至诚为能尽其性。zisicheng子思承ziciyi自此以cizhdigzhi以反覆推明此章之zhixingnegjinrenzhixingzenengjinwuzhixing之性。能尽人之性，则能尽物之性。xingzekey1zdti①dizhihudyu性，则可以赞天地之化育zekey1yutidndicdy1则可以与天地参矣。diershisanzhdigqicizhiqu第二十三章：其次致曲。ndngjinqixingzendgjinrdn能尽其性，则能尽人ndgjinwuzhi能尽物之keyizdntidndizhihudyu。可以赞天地之化育,qunengyduch岔g曲能友诚xingzezhuzhuzemngmingzedOngdOngzebidn形则著。著则明。明则动。动则变。weti①xidzhichengweneghud唯天下至诚为能化。diershisizhdigzhichengzhiddkey1qionzhi第二十四章：至诚之道可以前知。biyOzhexidngguojidjidgwdngbiyduydoniechegzexing诚则形。bidzehud变则化。jidjidngxing国家将兴，jidnhushiguiguo必有祯祥；国家将亡，必有妖孽。见乎蓍龟，denghusi11huofujiangzhishdnbixianzhizhibushdnbi动乎四体。祸福将至，善必先知之；不善，必xianzhizhiguzhichengrushen先知之。故至诚如神。dieshwuzhang第二十五章chengzhezichengyeedaoziddoyechengzhewuzhizhongshi诚者自成也，而道自道也。诚者，物之终始。shigujunzichengzhiwdguichengzhef0zicheng是故君子诚之为贵。诚者，非自成suoyichegwuyechengjirenyechengwuzhiye所以成物也。成己仁也。成物知也。hewdndzhidaoye合外内之道也buchengwuwu不诚无物jiey1ye己而已也gushcuozhiyye故时措之宜也。性之德也,dieshliuzhang第二十六章guzhichegwuxi故至诚无息。yoyudn悠远,wuye物也。bohexingzhideyezebohd则博厚jiuzezhi久则徵。徵则悠远zegaoming博厚，则高明。博厚，所以载youjiusuoyichengwuyezhizeyouyudnhdubuxizejiu不息则久,bohcusuoy1fuwuyegaomingyoujiuwujiang高明，配天。悠久，无疆erzhanggaomingp百tim高明,所以覆物也。悠久，所以成物也pddi博厚，配地zhebujidnezhangbuddigebidwuweechengzeqi则其ming者，不见而章，不动而变，无为而成。tiadizhidaokeyiyOnejinyeqw6wubuer天地之道，可一言而尽也。其为物不贰，shoigwubuce生物不测。天地之道，博也、厚也、高也、明yegeyetiandizhidaoboyehcuye_Vyouyejiuyejinfutiansizhaozhaozhiduojiqwu也、悠也、久也。今夫天斯昭昭之多，及其无qiOngyeriyuPxingchexiyanwMwufuyanjinfudiyicuo穷也，日月星辰系焉，万物覆焉。今夫地一撮tuzhiduojqgudnghOuzdihuayueebuzhcngzhdihehdiebu土之多，及其广厚载华岳而不重，振河海而不xiewdnwuzciymjinfusheyijumshizhiduojiqigudigda泄，万物载焉。今夫山一卷石之多，及其广大，cdmushdigzhiqinshdujuzhibcozdngxingyaijinfushu1yi草木生之，禽兽居之，宝藏兴焉。今夫水，一shdozhiduojiqbuceyu印tuojiaol印gyubie勺之多，及其不测，鼋、鼍、蛟、龙、鱼、鳖shengyahuocdzhyai生焉，货财殖焉。shiyuw6tianzhimingyumubuy1gciyuetiazhi诗云：“维天之命，于穆不已。”盖曰：“天之suoy1wdtianyeyuhubuxi峦w岔wdngzhidezhichtngC所以为天也。于乎不显，文王之德之纯。”盖yuewdnwdngzhisuoy1wewdyechUnyibuy1曰:“文王之所以为文也。纯亦不已。”dieshqizhang第二十七章dazashegrdnzhidaoy岔gydnghufayuwcnwujujiyutian大哉圣人之道！洋洋乎，发育万物，峻极于天。yoyodazal1yisanbdwdysaqi①dCqrdehouxing优优大哉，礼仪三百威仪三千。待其人而後行。guyuegdubuzhidezhiddobuningyangujuz1ztn故曰：“苟不至德，至道不凝焉。”故君子尊dexingerdCowenxuezhigudigdadjinjingwejigaoming德性，而道问学,致广大,而尽精微，极高明,eddozhongyongwenguezhixindtnhduy1chOngl1shigu而道中庸。温故，而知新，敦厚以崇礼。是故jushagbujiawexiabube居上不骄，为下不倍guowudaoqmozuy1rOng国无道，其默足以容guoydudaoqydnzuy1xing国有道，其言足以兴；shiyuejimingqiezhey1诗曰：“既明且哲，以bdqisheqcizhiwdyu保其身。”其此之谓与？didshibazhaig第二十八章ziyueyuerhaoziyengjim印hdozizhuonsheighujinzh1子曰：“愚而好自用，贱而好字专。生乎今之shifaguzhiddoruc1zhezO世，反古之道。如此者灾及其身警枇。”fetioz1buyil1buzhidubukaow缶jintimxidche非天子不议礼，不制度，不考文。今天下，车t^iggu1shutdigweixingtdngltnsuiySuqiw百gduwuqide同轨，书同文，行同伦。虽有其位，苟无其德，bugOnzuol1leyonsuiycuqidegduwuqiw百yibugOn不敢作礼乐焉。虽有其德，苟无其位，亦不敢zuol1leyon作礼乐焉。z1yuewushuoxidl1q1buzuzh1yewuxueyinI1子曰：“吾说夏礼，杞不足徵也。吾学殷礼，yCsengctnyaiwuxuezhoul1jinyOngzhiwucdngzhou有宋存焉。吾学周礼，今用之。吾从周。”diesh1jiuzhang第二十九章wmgtiaxidydusanzhengyanq1guaguoy1hushdngyaizhesuishdn王天下有三重焉，其寡过矣乎！上焉者虽善，wuzh1wuzh1buxinbuximinfuc印gxidyanzhesui无徵。无徵，不信。不信，民弗从。下焉者虽shdnbuzunbuzrnbuxinbuxinminfuc印ggujun善，不尊。不尊，不信。不信，民弗从。故君z1zhiddobenzhushenzh1zhushuminkaozhusawdngebumido子之道，本诸身，徵诸庶民。考诸三王而不缪，jidnzhutiandiebubezhizhugu1sheewuy1bOshiy1q1建诸天地而不悖。质诸鬼神而无疑。百世以俟shengreebugdnzhigu1sheerwuy1zhitianyebshiy1圣人而不感。质鬼神而无疑，知天也。百世以q1shegreebugdnzhirenyeshigujunz1dengeshiweti①俟圣人而不感，知人也。是故君子动而世为天xidddoxingeshiwetianxidfay印eshiwetiaxidzeyudn下道，行而世为天下法，言而世为天下则。远zhizeyduwdngjinzhizebuydnshiyuezdb1wu之，则有望；近之，贝V不厌。诗曰：“在彼无ezciciwusheshuj1suyey1ydigzhegyujmz1恶，在此无射；庶几夙夜，以永终誉。”君子weyduburuci印zaoyduyuyutimxiczheye未有不如此，而蚤有誉于天下者也。dIsmshizhmg第三十章zhengnizushuyaoshinxienzhoigwenwulutimshixicxishuitu仲尼祖述尧舜，宪章文武。律天时，下袭水土。p1rutimdizhiwubuchzawubufuchdupirusishzhi辟如天地之无不持载，无不覆帱。辟如四时之cuoxingruriyuezhidcimingwcwubingyuerbuximghCdc错行，如日月之代明。万物并育而不相害。道bingxingerbuximgbexiaodechuoliudCdecitimdizhisuo并行而不相悖。小德川流；大德。此天地之所yiwedCye以为大也。disoshyizhmg第三十一章wetioxiCzhishengwenengcangmingruizhizuyiydulinye唯天下至圣，为能聪、明、睿知、足以有临也；kumyuweirduzuyiydurdgyefoqianggog宽、裕、温、柔、足以有容也；发、强、冈H、yizuyiyduzhiyeqizhuogzhangzhdigzuyiydujing毅、足以有执也；齐、庄、中、正、足以有敬yewenlimichazuyiydubieyepuboyum也；文、理、密、察、足以有别也。溥博，渊quanershchuzhipuborutioyuaiqudnruyuaijicnem!n泉，而时出之。溥博如天；渊泉如渊。见而民mobujingyanerminmobuxinxingerminmobushuoshiyi莫不敬；言而民莫不信；行而民莫不说。是以shmgmingyangyihuzhangguoshijimam0zhauchesuozhireli声名洋溢乎中国，施及蛮貊。舟车所至，人力suotangtiozhisuofudizhisuozariyuesuozhCoshuoglu所通，天之所覆，地之所载，日月所照，霜露suoduifayduxieqizhem0buzmqinguyuepetio所队：凡有血气者莫不尊亲。故曰：“配天”。dismshierzhoig第三十二章w百tioxiazhichengw6n岔gjmgltntioxiazh1dajmglitimxiazh1唯天下至诚,为能经纶天下之大经，立天下之dab和zh1timdizh1huayufuymydusuoyizhmzhmqir岔大本，知天地之化育。夫焉有所倚？盹盹其仁！yumyumqyuohdohdoqtimgdubugucaigmingshdigzh1datio渊渊其渊！浩浩其天！苟不固聪明圣知，达天dezheqshun盹zh1zh1德者，其孰能知之？disoshsaizhaig第三十三章sh1yuey1jinshdngjieqw6nzh1zhuyegujmzi诗曰：“衣锦尚絅，”恶其文之著也。故君子zh1dachuranerizhogxiodr6nzh1daoderaeriwang之道，闇然而日章；小人之道，的然而日亡。jmzizh1daodaebuyanjiO6w6nwenelizh1yu君子之道，淡而不厌、简而文、温而理。知远zh1jinzh1fegzh1zizh1wezh1xi3nkeyurudeyi之近，知风之自，知微之显。可与入德矣。sh1yuqiansu1fuyiyikdngzh1zhoogujunzinexing诗云：“潜虽伏矣，亦孔之昭。”故君子内省bujiuwueyuzhijmzizh1suobukejzheqw6r6n不疚，无恶于志。君子之所不可及者，其唯人zh1suobujimhu之所不见乎。sh1yuximgzaeshishdngbukuiyuwuldugujmzi诗云：“相在尔室，尚不愧于屋漏。”故君子budcngejingbuydiexin不动而敬，不言而信。sh1yuezcujiOwuydnshmiyduzhengshigujmzibu诗曰：“奏假无言，时靡有争。”是故君子不sh3ngeminquOnbunueminweyuzhengyue赏而民劝，不怒而民威于鈇钺。shiyuebuxidnwddebcipiqixingzhishigujmz1诗曰：“不显惟德，百辟其刑之。”是故君子dugoigetimxiap!ng笃恭而天下平。shiytnyuhummingdebudashengy1sez1yue诗云：“予怀明德，不大声以色。”子曰：shengsezhiyuy1huaminmbye“声色之于以化民，末也。shiyudetingrumdomaoyduySulUshdngtimzhizd诗云：‘德輶如毛。’毛犹有伦。‘上天之载，wushengwuchbuzhiy1无声无臭。'至矣。”ybdisaishisaizhmgz1siyinqidnzhoigjizhizhiydnfdqiuq右第三十三章。子思因前章极致之言，反求其befuzixiaxuewdj1j1duzhishituierycnzhiy1xUzhi本；复自下学为己谨独之事推而言之，以驯致hudugoigetimxiapingzhishdigybzdnqmidozhiyuyushengwu乎笃恭而天下平之盛。又赞其妙，至于于声无chbuehbuy1yaigcijuyipiazhiy8eyueyonzhiq臭，而后已焉。盖举一篇之要，而约言之。其fdfudingningshirezhiyizhishenqiey1xuezheqkebu反复丁宁示人之意，至深切矣。学者，其可不jinxihu尽心乎？