大學-注音版-四書五經(jīng)

大學【導讀】《大學》，原是《小戴禮記》里一篇，舊說為曾子所作，實為秦漢時的儒家作品，這是中國古代討論教育理論的重要著作?！洞髮W》提出了“三綱領”和“八條目”，強調修己是治人的前提，修己的目的是為了治國平天下，說明治國平天下和個人道德修養(yǎng)的一致性?！洞髮W》開頭就說：“大學之道,在明明德,在親民，在止于至善?！边@就是后人所說的《大學》“三綱領”。所謂“明明德”，就是發(fā)揚光大人所固有的天賦的光明道德。所謂“在親民”，是指發(fā)揚了善性之后，即從事治民，治民要親愛人民。所謂“止于至善”，就是要求達到儒家封建倫理道德的至善境界。“為人君止于仁，為人臣止于敬，為人子止于孝,為人父止于慈,與國人交止于信”，這是《大學》提出的教育綱領和培養(yǎng)目標?！洞髮W》還說：“古之欲明明德于天下者，先治其國；欲治其國者,先齊其家；欲齊其家者,先修其身；欲修其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知；致知在格物?！备裎?、致知、誠意、正心、修身、齊家、治國、平天下,后世稱之為《大學》的“八條目”，這是實現(xiàn)“三綱領”的具體步驟?！鞍藯l目”的中心環(huán)節(jié)是修身，“自天子以至于庶人，壹是皆以修身為本”。對于培養(yǎng)目標和方法,《大學》反復強調的是個人的道德修養(yǎng)。經(jīng)北宋程顥、程頤竭力尊重，南宋朱熹又作《大學章句》，最終和《中庸》、《論語》、《孟子》并稱“四書”。宋、元以后，《大學》成為學校官定的教科書和科舉考試的必讀書，對古代教育產(chǎn)生了極大的影響。大學zai在zhi止yd于zhi至shan善。zhi知zhi止nengjingjingerhounengan能靜,靜而后能安erhounengdewuyouben而后能得。物有本suoxianhouzejindaoyi所先后,貝V近道矣guzhiyumingmingde古之欲明明德guozhiq^guozhe國欲治其國者,jiazhexanxnq^shen家者,先修其身qfxinzhengq^xinzhe其心欲正其心者q^yizhexanzhiq^zhi其意者,先致其知wugeerhouzhizhi物格而后知至chengerhoukinzhengxin意誠而后心正,心erhoujaq^jaq^er而后家齊,家齊而tianxiaping天下平OzitianVVziyizhiyd自天子以至于shenweibenq^benkjaner身為本。其本亂而suohouzheboerq^suo所;■■厚者薄,而其所dweizhibenciweizhi此謂知本,此謂知mingmingde德you有er而shi事,ding定hou后you有zai在,neng能zhong終qln親ding定慮shi始min民er而,,,hou后ti慮zhi知明er而,mo末明hou后an安,。ydtianxazhexianzhiq^于天下者,先治其xianq^q^jayUq^q^先齊其家欲齊其yUxiuq^shenzhexianzheng欲修其身者,先正xianchengq^yicheng,先誠其意欲誠zhizhizaigewu致知在格物Ozhizhierhouyicheng,知至而后意誠,zhengerhoushenxiushenxu正而后身修,身修houguozhiguozhierhou后國治,國治而后shurenyishijieyixu庶人,—一是皆以修mozhizhefouyiq^末治者,否矣其bozhehouweizhiyouye薄者厚,未之有也。zhizhiye之至也。suo所wei謂cheng誠q^其yi意zhe者,wu毋zi自qi欺ye也ru。如wu惡、e惡xiu臭,ru如hao好hao好se色,ci此zhi之wei謂zi自qie謙gu。故jun君z$子bi必shen慎q^其du獨ye也。xiao小ren人xan閑ju居wei為bu不shan善，wu無suo所bu不zhi至jian見jun君zi子er而hou后y5n厭ran然,yan掩q^bu其不shan善，er而zhu著q^其shan善。ren人zhi之shi視?Vji己,ru如jian見q^其feigan肺肝ran然，ze則he何yi、化益yi矣ci此wei謂cheng誠yu于zhong中xing形yu于woi外。gu故jun君zi子bi必shen慎q^其du獨ye也。ceng曾zi子yue曰?“sh^mu十目suo所shi視,sh^十shou手suo所zhi指,q^其yin嚴hu乎!?fu富runwu潤屋,de德run潤shen身,xin心guang廣ti體pan胖。gu故jun君zi子bichengq^必誠其yi意、。shi詩yun云zhan瞻ibi彼q^淇yu澳h'izhu\/it《》?“菉'竹猗yi猗y5u有fei斐jun君zi子,ruqierucuo如切如磋，ruzhuorumo如琢如磨；se瑟xi兮xian僩xi兮,he赫xi兮xuan喧xi兮you有fei斐jun君Vzi子，zhorg終bu不ke可xuan諠xi兮Oru如qie切ru如cuo磋zhe者dao道xjeye學也ru;如zhuo琢ru如mo磨zhe者,、zi自xiu修ye也se瑟xi兮xian僩xi兮zhe者，xdn恂li栗ye也he赫xi兮xuan喧xi兮zhe者,wei威y^儀ye也youfei有斐jun君Vzi子,zhOng終bu不ke可xuan諠xi兮zhe者,daoshengde道盛德zhi至shan善口,min民zhlbunQngwangye之不能忘也。shiyunwihaqianwargbuworg《詩》云：“於戲前王不忘

j^nVzixianq^xianerqLnq^qLnxiaorenleq^leer君子賢其賢而親其親，小人樂其樂而liqfliVciyimoshibuwdngye利其利,此以沒世不忘也。kdnggaoyuekemingdetai《康誥》曰?“克明德?！洞??\/jiayuegUshitanzhLmingmingdidan甲》曰?“顧諟天之明命?！兜鄣洹穣uekemingjUndejie、zimingye曰?“克明峻德。”皆自明也。tdngzhLpdnmingyuegourixLnri湯之《盤銘》曰：“茍日新，日rixLnyourixLnkanggaoyuezuo日新,又日新?！犊嫡a》曰?“作xlnminshLyuezhousuLjiubangq^新民?！对姟吩弧?周雖舊邦，其mingweixLnshigUjUnziwusuobuyOngq^??j^命惟新。是故君子無所不用不極。昶;yunbangjicpnwemtnjV_IVuozhi》云：“邦畿千里，惟民所止?！禨hLyunminmonhuangniaozhiyuquyuziyue詩》云?“緡蠻黃鳥,止于丘隅。子曰yuzhizhLq^suozhikeyirenerburu?“于止,知其所止，可以人而不如niaohushLyunmumuwenwingwujL鳥乎《詩》云“?穆穆文王，於緝XLjingzhiweirenjunzhiyurenweirenChen熙八、、敬止。為人君,止于仁為人臣，zhiyujingweirenVzizhiyuxiaoweirenfu止于敬為人子,止于孝為人父，zhiyuciyuguorenjiaozhiyuxin止于慈與國人交,止于信。VziyuetLngsOngwuyourenyebiye子曰?“聽訟,吾猶人也必也shiwusbnghuwuqingzhebudejinq^c^使無訟乎!無情者，不得盡其辭，

daweiminzhiciweizhibQn大畏民志。此謂知本。suoweixiushenzaizhengq^xinzheshenyousuofen所謂修身在正其心者：身有所忿zhizebideq^zheng\Z\Z1?、/I\I/yousuokongjizebide懥,貝U不得其正；有所恐懼，則不得q^zhengyousuohaolezebideq^zhengyousuo其正;有所好樂，則不得其正；有所youhuanzebideq^zhengxinbizaiyanshier憂串丿匕、,則不得其正。心不在焉，視而bijiantingerbiwensh^erbizhiq^weici不見,聽而不聞，食而不知其味。此weixiushenzaizhengqixin謂修身在正其心trsuo所wei謂q^齊q^其ja家zai在xn修q^其shen身zhe者：ren人zhi之q^其suoqlnaierpiyanzhiq^suojianwierpiyan所親愛而辟焉，之其所賤惡而辟焉，zhiq^suoweijingerpiyanzhiq^suoaijinerpi之其所畏敬而辟焉，之其所哀矜而辟yanzhiq^suoaoduoerpiyangihaoerzhiq^焉，之其所敖惰而辟焉。故好而知其wiwierzhiq^meizhetianxiaxanyigiyan惡，惡而知其美者，天下鮮矣。故諺youzhiyuerenmozhiq^zizhi、emozhiq^有之曰?“人莫知其子之惡，莫知其miaozhishuociweishenbixnbikeyiq^q^苗之碩。此謂身不修，不可以齊其jia家0suo所wei謂zhi治guo國bi必xan先q^齊q^其ja家zhe者：q^其ja家bi不IV??Xkejiaoerneng??Xjiaorenzhewdzhigijunzibi可教，而能教人者，無之。故君子不chujiaercheng??Xjiaoydguo出家，而成教于國。

xiao孝shizhangyezhe者,CL慈suo所zhe者yi以,shi事suo所jun君yi以ye也shiz使hong眾ti弟ye也zhe者O,1《suo所kang康yi以gao誥》事長也yuerubaochizixincheng1qiuzhisuibu曰?“如保赤子o心誠求之,雖不zhongbuyuanyiweiyouxueyangzierhouzheye中,不遠矣o未有學養(yǎng)子而后嫁者也Oyijarenyiguoxingrenyijarangyi——一家仁,——一國興仁——一家讓,——一guoxingrangyirentanliyiguozuoluanq^ji國興讓—一人貪戾,—一國作亂o其機ruciciweiyiyanfenshiyirendingguoyao如此o此謂—一言債事,—一人定國o堯shunshuaitianxiayirenermdncongzhi??/jiezhoushuaitian舜率天下以仁,而民從之桀紂率天xiayibaoermdncOngzhiq^suoingfanq^suohao下以暴,而民從之o其所令反其所好，ermdnbucOngshigujunziyouzhu?Vjierhouqiu而民不從o是故君子有諸己,而后求加renwu加?Vjierhoufeizhurensuocanghu諸人無諸己,而后非諸人o所藏乎shenbushuernengyuzhurenzheweizhiyouye身不恕,而能喻諸人者,未之有也Oguzhiguozaiqfq^ja故治國在齊其家Oshiyuntaozhiyaoyaoq^yezhen《詩》云?“桃之夭夭,其葉蓁zhenzhiziyuguiy^q^jareny^q^ja蓁o之子于歸,宜其家人o宜其家renerhoukeyi??Xjiaoguorenshiyun人,而后可以教國人o《詩》云?“xiongy^diy^xiongy^dierhoukeyi??Xjiao宜兄宜弟O宜兄宜弟,而后可以教guorenshiyunq^y^butezhengshi國人O《詩》云?“其儀不忒,正是

siguoqiweifuzixiongdizufaerhoumin四國?！逼錇楦缸有值茏惴?，而后民fazhiyeciweizhiguozaiqiqija法之也。此謂治國在齊其家。suoweipingtianxiazaizhiqiguozhe:shanglaolao所謂平天下在治其國者：上老老，erminxingxOoshangzhangzhangerminxingtishang1xu而民興孝上長長,而民興弟上恤guerminbubeishiV?—yijunziyouxie?Vjuzhidao孤,而民不倍。是以君子有絜矩之道suowuyishangwuVIVyishixiasuowuyuxia也。所惡于上,毋以使下;所惡于下，wiyishishangsuowuyuqianwuyixianhousuo毋以事上所惡于前,毋以先后所wuyihouwiyicOngqiansuowuyuyouwuyi惡于后，毋以從前;所惡于右毋以jiaoyizuosuowuyuzuowuyijiaoyuyouci交于左；所惡于左,毋以交于右。此zhiweixiejuzhidao之謂絜矩之道。shiyunlezhijunziminzhifu%《詩》云?“樂只君子，民之父rmuminzhisuohaohaozhi1rrdnzhisuowuwuzhi母?！泵裰煤弥裰鶒簮褐?，dzhiweiminzhifumushiyun??/jie垃nanshan此之謂民之父母。詩云?“節(jié)彼南山,weshiyanyanheheshiyinminjuerzhanyouguo維U-4U-4石巖巖。赫赫師尹,民具爾瞻。有國zhebUkeyibushenpizeweitianxiauyi者不可以不慎,辟則為天下戮矣。shiyunyinzhiweisangshikepei詩》云?“殷之未喪師,克配shangdiyijianyuyinjunmingbuyidaode上帝。儀監(jiān)于殷,峻命不易。道得zhongzedeguoshizhongzeshiguoshigujunzixian眾貝U得國,失眾則失國。是故君子先

shenhadeyoudeciyourenyourenciyoutu慎乎德。有德此有人，有人此有土，youtuVVclyoucaiyoucaiVVclyouyongdezheIVVbenye有土此有財,有財此有用O德者本也Ciizhemoyewaibenneimozheng1minshiduoshi財者末也。外本內末，爭民施奪。是guo5ijuzeminsancaisanzeminJushiguyan故財聚則民散財散則民聚O是故言beerchuzheyibeierruhuobeierruzhe悖而出者,亦悖而入；貨悖而入者，beierchu悖而出。kanggaoyueweimirg)buyichang《康誥》曰?“惟命不于常。daoshanzedezhibushanzeshizhiyichushu道善則得之,不善則失之矣。《楚書》yuechuguowiyiweibaoweishanyiweibao曰?“2楚國無以為寶，惟善以為寶。jiufanyuewangrenwiyiweibaorenqlnyiwei舅犯曰：“亡人無以為寶，仁親以為bOoqinshiyueruoyouyi??、Jiechen寶。”《秦誓》曰“?若有——一介臣，duanduanXLwiita?、Jiq^XinXuXuyanq^ruyou斷斷兮無他技其心休休焉，其如有rongyanrenzhiyou?、JiX"VruoJiyouzhirenzhiyan容焉。人之有技若己有之人之彥shengqiXinhaozhibuchiruoziq^kouchush^圣其心好之不啻若自其口出，寔nengrongzhiyinengbaowozisunminshangyiyou能容之，以能保我子孫黎民，尚亦有zairenzhiyou?、JimaoJ^yiwuzhirenzhi利哉!人之有技娼嫉以惡之人之yanshengerweizhi垃butongsh^bunengrongyi彥圣,而違之俾不通，寔不能容，以bunengbaowosunminyiyuedaizai不能保我子孫黎民，亦曰殆哉!?yi亦

tongzhongwei唯guo國ren仁Oren人ci此fang放wei謂lid流wei唯zhi之ren仁,ren人bing迸wei為zhu諸neng能si四X?ai愛y^夷ren人,,bu不neng能yu與wu惡同中renjianxianerbuneng?V?Verbunengxianming人o見賢而不能舉,舉而不能先,命jianbdshanerbun^ngtuituierbunengyuan也