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1、daxue大学daxuezh1daozaimingminezaiqinminzaizhiyu大学之道，在明明德，在亲民，在止于zhishanzh1zhierhbuyoudingdingerhbunengingjingerhou至善。知止而后有定，定而后能静，静而后nengananerhbuengluluerhbuengdewuyoubenmo能安，安而后能虑，虑而后能得。物有本末，shiyouzhongshizh1suoxianhouzejindaoyi事有终始。知所先后，则近道矣。guzhiyumingrnngdeyutianxiazhexianzhiq1guoyu古之欲明明德于天下者，先治

2、其国。欲zhiqiguOhexianq1q1jiayuq1q1jiazhexianxiu治其国者，先齐其家。欲齐其家者，先修qishenyuxiuqishenzhexiazhengqixinyuzhengqixin其身。欲修其身者，先正其心。欲正其心zhexianhengqiyiyuchengqiyizhexianzhiqizhi者，先诚其意。欲诚其意者，先致其知。zhizhizaigewu致知在格物。wugeerhouzh1zhizh1zhierhouyichGgyich缶ger物格而后知至，知至而后意诚，意诚而houx1nhengxinzhengerhousheixiushenduerho

3、ujiaqi后心正，心正而后身修，身修而后家齐，jiaqerhouguozhiguozhierhoutianiaping家齐而后国治，国治而后天下平。zitianziy1zhiyushureny1shijiey1xiushenvei自天子以至于庶人，壹是皆以修身为benqbenluanermozhizhefouyiqsuohouzheboer本，其本乱而末治者否矣。其所厚者薄，而qsuobozhehouweizh1youyeciweizhlbenciweizh1其所薄者厚，未之有也。此谓知本，此谓知zhizhiye之至也。suoweich印gqiyizhewuziq1yeruwuechcu所谓

4、诚其意者，毋自欺也。如恶恶臭，ruhdohdosecizh1weiziqiangujunz1bishenqidu如好好色，此之谓自谦。故君子必慎其独yexiaorenxianjuweibushanwusuobuzhijianjunzier也。小人闲居为不善，无所不至，见君子而houyanranyanqbushanerzhuqshanrenzh1shijiru后厌然，掩其不善而著其善。人之视己，如jianqifeiganranzeheyiyiciweichengyuzhongxng见其肺肝然，则何益矣！此谓诚于中，形yuwaigujunzibishPnqiduyezangziyue于外，故君子必

5、慎其独也。曾子曰：shimusuoshishishousuozhiqyanhufurunwu“十目所视，十手所指，其严乎！”富润屋，derUnshenx1ngudigtipangujunzibichgqiyi德润身，心广体胖，故君子必诚其意。sh1yunzhanbiqyuluzhuy1y1youUei诗云：“瞻彼淇澳，菉竹猗猗。有斐junziruqierucuoruzhuorumosex1xianx1he君子，如切如磋，如琢如磨。瑟兮僴兮，赫x1xuanx1youfeijunzizhongbukexuanx1ruqie兮暄兮。有斐君子，终不可諠兮！”如“切rucuozhedaoxueyeruz

6、huorumozhezixiuye如磋”者，道学也。“如琢如磨”者，自修也sexixianxIzhexunliyehex1xuanx1zhe“瑟兮僴兮”者，恂慄也。“赫兮喧兮”者，dao道weiyiyeyouUeiiunzizhongbukexuanx1zhe威仪也。“有斐君子，终不可諠兮”者，gwshengdezhishanminzh1bunengangye盛德至善，民之不能忘也。sh1yunwuxiqiawangbuwangjunzixidnqi诗云：“于戏前王不忘！”君子贤其xianerq1nqiq1nxiaorenleqleerliqliciyimei贤而亲其亲，小人乐其乐而利其利，此

7、以没shibuwangye世不忘也。kanggaoyuekemingdedajiayue康诰曰：“克明德。”太大甲曰：gushitianzh1mingingdidianyuekemingUnde“顾湜天之明命。”帝典曰：“克明峻德。jiezimingye皆自明也。tangzh1panmingyuegourixinririxin汤之盘铭曰：“苟日新，日日新，yourixinkanggaoyuezuox1nminsh1又日新。”康诰曰：“作新民。”诗yuezhousuijiubangqimingweixinshiguj口nz1曰：“周虽旧邦，其命惟新。”是故君子wusuobuybngqiji无所不

8、用其极。shiyunbangjiqianliweiminsuozh1诗云：“邦畿千里，惟民所止。”shiyunminmanhuangniaozh1yuqiuyuz1yue诗云：“缗蛮黄鸟，止于丘隅。”子曰：yuzh1zhiqsuozh1key1renerburuniaohu“于止，知其所止。可以人而不如鸟乎？”shiyunmumuwenwangwujixijingzh1weiren诗云：“穆穆文王，于缉熙敬止！”为人junzhiyurenweireichenzh1yujingweirenz1zh1君，止于仁；为人臣，止于敬；为人子，止yuxiaoweirenfuzh1yuciyuguoreia

9、ozh1yuxin于孝；为人父，止于慈；与国人交，止于信。z1yuetingsongwuyouuenyebiyesh1wusong子曰：“听讼，吾犹人也。必也使无讼huwuqingzhebudejinqcidaweiminzhic1wei乎！”无情者不得尽其辞，大畏民志。此谓zhIben知本。suoweixiushenzaizhengqixinzheshenyousuofenzhize所谓修身在正其心者：身有所忿懥，则budeqizhengyousuokongjuzebudeqizhengyousuo不得其正；有所恐惧，则不得其正；有所haolezebudeqzhengyousuoyouhua

10、nzebudeq好乐，则不得其正；有所忧患，则不得其zhengxinbuzdyanshierbujiatmgerbuwenshi正。心不在焉，视而不见，听而不闻，食erbuzhiqwec1wexiushanzdzhengqixin而不知其味。此谓修身在正其心。suoweiqqjiazdixiuqshenzherenzhiqsuoqin所谓齐其家在修其身者：人之其所亲dierpiyanzhiqsuojianeerpiyanzhiqsuoweijing爱而辟焉，之其所贱恶而辟焉，之其所畏敬erpiyanzhiqisuoaijinerpiyanzhiqisuoaoduoer而辟焉，之其所哀矜而辟焉，

11、之其所敖惰而piyanguhaoerzhiqipwdezhiqm百zhetian辟焉。故好而知其恶，恶而知其美者，天xiaxiany1guyanyouzhiyuerenmozhiqiz1zhie下鲜矣。故谚有之曰：“人莫知其子之恶，mozhiqmiaozhishuoc1weishenbuxiubukey1qq莫知其苗之硕。”此谓身不修不可以齐其jia家。suoweizhiguobixianqiqjiazheqjiabukejiao所谓治国必先齐其家者，其家不可教mengaooenzhewuzh1gujunzibuchujiaerchengao而能教人者，无之，故君子不出家而成教yuguo于国。

12、xiaozhesuoyishijunyetizhesuoyishichang孝者，所以事君也；悌者，所以事长yecizhesuoyishizhongyekanggaoyueru也；慈者，所以使众也。康诰曰：“如baochizixinchegqiuzh1su1buzhongbuyuanyiweiyou保赤子。”心诚求之，虽不中不远矣。未有xueyangzierhoujiazheye学养子而后嫁者也。yijiareny1guoxingenyijiarangy1guoxingang一家仁，一国兴仁；一家让，一国兴让；y1rentanliy1guozuoluanqij1ruciciweiy1yan一人

13、贪戾，一国作乱。其机如此，此谓一言fenshiy1rendingguoyaoshunlutianxiayirenermin偾事，一人定国。尧、舜率天下以仁，而民congzh1jiezhoulutianxiayibaoermineongzh1qsuo从之。桀、纣率天下以暴，而民从之。其所linfdnqisuohaoerminbucongshigujunziyouzhuji令反其所好，而民不从。是故君子有诸己erhouqiuzhurenwuzhujierhouUeizhurensuocanghushen而后求诸人，无诸己而后非诸人。所藏乎身bushumengyuzhurenzheweizh1you

14、yeguzhiguozai不恕，而能喻诸人者，未之有也。故治国在qiqijia齐其家。sh1yuntaozh1yaoyaoqyezhenzhenzh1z1诗云：“桃之夭夭，其叶蓁蓁。之子yugu1yqjiarenyqjiarenerhoukey1jiao于归，宜其家人。”宜其家人，而后可以教guorensh1yunyxiongyidiyxiongyidi国人。诗云：“宜兄宜弟。”宜兄宜弟，erhoukey1jiaoguorensh1yunqybutu1而后可以教国人。诗云：“其仪不忒，zhengshisiguoqiweifuz1xiongdizufaerhouminfa正是四国。”其为父子兄弟

15、足法，而后民法zhiyec1weizhiguOzaiqiqjia之也。此谓治国在齐其家。suoweipinganxiazaizhiqguozheshangaolaoermin所谓平天下在治其国者，上老老而民xingiaoshanghanghangermineingtishangxuguerminbu兴孝，上长长而民兴悌，上恤孤而民不beishiy1junz1youxiejuzh1daoyesuowuyushang倍，是以君子有絜矩之道也。所恶于上，wuy1sh1xiasuowuyuxiawuy1shishangsuowuyu毋以使下；所恶于下，毋以事上；所恶于qianwuy1xianhousu

16、owuyuhouwuy1congqiansuowu前，毋以先后；所恶于后，毋以从前；所恶yuyouwuy1jiaoyuzuosuowuyuzuowuy1jiaoyuyou于右，毋以交于左；所恶于左，毋以交于右。c1zhiweixiejuzh1dao此之谓絜矩之道。sh1yunlezh1junz1minzh1fUmuminzh1诗云：“乐只君子，民之父母。”民之su0haohaozh1minzh1su0eezh1c1zh1weiminzh1所好好之，民之所恶恶之，此之谓民之fUmush1yunjieb1nanshanweishiyanyan父母。诗云：“节彼南山，维石岩岩。heheshiyinm

17、injuerzhanyouguozhebukey1bushPn赫赫师尹，民具尔瞻。”有国者不可以不慎，pizeweiwuxialuyi辟则为无下僇矣。shiyunyinzh1weisangsh1kepeishangdiy1诗云：“殷之未丧师，克配上帝。仪jianyuyinjunmingbuyidaodezhongzedeguosh1zhbng监于殷，峻命不易。”道得众则得国，失众zesh1guo则失国。shigujunzixiashenhudeyoudeciyourenyourenciyou是故君子先慎乎德。有德此有人，有人此有tuyoutuciyoucaiyoucaic1youyongdez

18、hebenye土，有土此有财，有财此有用。德者本也，caizhemoyewaibennPimozhengminsh1duoshigucai财者末也。外本内末，争民施夺。是故财juzeminsancaisanzeminjushiguyanbeierchuzhe聚则民散，财散则民聚。是故言悖而出者，yibeierruhuobeierruzheyibeierchu亦悖而入；货悖而入者，亦悖而出。kanggaoyueweimingbuyuchangdaoshanzede康诰曰：“惟命不于常。”道善则得zh1bushanzesh1zh1y1chushuyuechuguowu之，不善则失之矣。楚书曰：“楚

19、国无yiweibaoweishaiy1weibaojiufanyuewangrenwu以为宝，惟善以为宝。”舅犯曰：“亡人无y1weibaorenqiny1weibao以为宝，仁亲以为宝。”qnshiyueruoyduyigechenduanduaixiwutaji秦誓曰：“若有一个臣，断断兮无他技，qxinxiuxiuyanqruyourong/anrenzhiyoujiruoj1其心休休焉，其如有容焉。人之有技，若己youzhirenzhiyanshengqxinhaozhibuchiruoziq有之；人之彦圣，其心好之，不啻若自其kouchushnengronzjhiy1nengoaow

20、oz1suliminshang口出。实能容之，以能保我子孙黎民，尚yiyoulizairenzh1youjichangjiy1ezh1renzh1亦有利哉！人之有技，娼疾以恶之；人之yanshengerweizh1b1butongshibunengongy1buneng彦圣，而违之俾不通。实不能容，以不能baowoz1sunliminyiyuedaizai保我子孙黎民，亦曰殆哉！”weirenrenfangliuzh1bengzhusiyibuyutong唯仁人放流之，迸诸四夷，不与同zhongguoc1weiweirenrenweinengairennengwurenjiaxian中国。此谓

21、唯仁人为能爱人，能恶人。见贤erbunengjujuerbunengianmingyejianbushaner而不能举，举而不能先，命也；见不善而bunengtuituierbunenguanguoyehaorenzh1suoe不能退，退而不能远，过也。好人之所恶，erenzh1suohaoshiweifurenzhixingzaibidaifushen恶人之所好，是谓拂人之性，灾必逮夫身。shigujunziyoudadaobizhongxiy1dezh1jiaotaiy1sh1是故君子有大道，必忠信以得之，骄泰以失zh1之。shengcayoudadaoshengzh1zhezhongsh

22、zh1zheguawei生财有大道。生之者众，食之者寡，为zh1zhejiyongzh1zheshuzecaihengzuy1renzhey1cai之者疾，用之者舒，则财恒足矣。仁者以财fashenburenzhey1shenfacaiweiyoushanghaoenerxia发身，不仁者以身发财。未有上好仁而下buhaoyizheyeweiyduhaoyiqishibuzhongzheyewei不好义者也，未有好义其事不终者也，未youfukucaifeiqcaizheyemengianz1yuechuma有府库财非其财者也。孟献子曰：“畜马chengbuchayuj1tunfabingzh

23、1jiabuchuniuyang乘，不察于鸡豚；伐冰之家，不畜牛羊；baichengzh1jiabuchujulianzh1chenyuqyoujulianzh1百乘之家，不畜聚敛之臣。与其有聚敛之chenning/oudaochenc1weiguobuy1liweiliy1yi臣，宁有盗臣。”此谓国不以利为利，以义weiliyechangguojiaerwucaiyongzhebizixiaooeny1为利也。长国家而务财用者，必自小人矣。b1weishanzh1xiaoreizh1sh1weiguojiazaihabingzhisu1彼为善之，小人之使为国家，灾害并至；虽youshanzheyiwuruzh1hey1c1weiguobuy1liwei有善者，亦无如之何矣！此谓国不以利为liy1yiweiliye利，以义为利也。