學(xué)記加拼音版

1、WifaluxianqiushaiiangzUyiyUw6nbuzuyidonghong1、發(fā)慮憲，求善良，足以諛聞，不足以動眾。jiuxiant1yuanzuyidonzhongw6izuy1huaminjurz1ruyuhuamin就賢體遠，足以動眾，未足以化民，君子如欲化民ch6n®Uqibiyoxuehu成俗，其必由學(xué)乎！yubuzhuobuchenir6nbuxuebuzhidaoshigu2、玉不琢，不成器；人不學(xué)，不知道。是故gzhiw&nzhejidnguj5uminjid(xuew/eXianduimingyuenidn古之王者)建囹君民)教學(xué)為先。兌命曰：

2、念zhonshidianyuxueqicizhiw/eihu終始典于學(xué)。”其匕之謂乎！suiyoji®aofushibuzhiqizhiyesuiyoizhidao3、雖有嘉肴，弗食不知其旨也。雖有至道，fuxuebuzhiqishanyeshigxu(!rah6izhibilzujiafdhozhikun弗學(xué)不知其善也。是故學(xué)然后知不足，教然后知困。zh1buzurahonenifanyezhikunrahomenziqiantyegyue知不足，然后能自反也。知困,然后能自強也，敵曰：jia(xuexianzhan<yeduimingyuexuexuebanqicizhiw

3、/eihu教學(xué)相長也?！眱睹唬骸皩W(xué)半?！逼湄爸^乎！gzhijiazhejiayoshudangoixiangshuyouxuguy)ou4、古之教者，家有塾，黨有庠，術(shù)有序，國有xue學(xué)。binianruxuezhongiaikaxiaoyiniash11ijinbiazhi5、比年入學(xué)，中年考校。一年視離經(jīng)辨志；saniashijiny61equnwuniashiboxiqishiqiniashiluxuequ三年視敬業(yè)樂群；五年視博習(xí)親師；七年視論學(xué)取youw6zhixiachengjiuniazhileton(daqiand)1erbufanw6i友，謂之小成；九年知類通達，強立而

4、不反，謂zh1dachengfurahouzuyihu(niny1sujizheshuofueiyuazhehuai之大成。夫然后足以化民易俗，近者說服，而遠者懷zh1cidaxuezhidacyejiyueezishishuzhiqicizhiw/eihu之。此大學(xué)之道也。記日：“螃時術(shù)之?！逼湄爸^乎！daxueshijiaopibianjicaishijinddcyexiaoya6、大學(xué)始教)皮弁祭菜，示敬道也。宵雁yisanguaqishiyeruxu6gqi6sunqiyeyexiachuerw/ushou肄三，官其始也。入學(xué)鼓篋，孫其業(yè)也。夏楚二物，收q1weiyew6ibubus

5、hixueyouqizhiyeshiguaierfuyucunqi其威也。未卜，不視學(xué)，游其志也。時觀而弗語，存其x1nyeyozhetingerfdw6nxu6bulieden<yeciqizhejia(zhidd心也，幼者聽而弗問，學(xué)不隱等也。此七者，教之大lunyejiyuefaxuegudxiaishishixiaizhiqicizhiw/eihu倫也。記日：“信，官先事，士先志?！逼湄爸^乎！daxuezhijiaoyeshijiaobiyozhencyetuixibiyou7、大學(xué)之教也，時教必有正業(yè)，退息必有juxu6buxuecamidnbunengarxibnbuxue

6、boyibunenganshi居學(xué)，不學(xué)操緞。不能安弦；不學(xué)博依，不能安詩；buxuezafubunenganlibuxin<qiyibuneni|exuegjunzi不學(xué)雜服，不能安禮；不興其藝，不能樂學(xué)，故君子zh1yuxueyecanganxiuyanxiyanyoyanfuranguanqixue之于學(xué)也，藏焉，修焉，息焉，游焉。夫然，故安其學(xué)eiq1nq1sh1leqiyoueixiiqiddoshiyisuilishifuerbufandui而親其師，樂其友而信其道，是以雖離師輔而不反。兌mingyuejinsuiwushiminjuexiunaldiqicizhiw/eih

7、u命日：敬孫務(wù)時敏，厥修乃來。”其匕之謂乎！j1zhijia(zheshenqizhanbiduoqixuyanjiqishu8、今之教者，呻其占畢，多其訊言，及其數(shù)j1nerbuguqianshir6nbuyouqichengjia(r6nbujinqicaiqishi進而不顧其安，使人不由其誠，教人不盡其材。其施zhiyebeiqiqiuzhiyefofurGngy1nqixueerjiqishikuqi之也悖，其求之也佛，夫然，故隱其學(xué)而疾其師，苦其nanerbuzhiqiy1yesuizhon四fy6qiquzhib1sujia(zhibuxing難而不知其益也。雖終其業(yè)，其去之必速。

8、教之不刑，q1cizhiyouhu其此之由乎！daxuezhifaj1nyUw6ifazhiw6iyudan<qikezhiw6i9、大學(xué)之法，禁于未發(fā)之謂豫，當(dāng)其可之謂sh1bulinjjeeishizhiw/esunxiangguaieishazhiw6imocisizhe時，不陵節(jié)而施之謂孫，相觀而善之謂摩，此四者，jia(zhisucyox1n<ye教之所由興也。farahojinz6g66rbushengshiguBahoxue10、發(fā)然后禁，則格而不勝；時過然后學(xué)，zeq1nkuemachengzashi6rbusunzehudludnerbuxidduxueer則勤苦

9、而難成；雜施而不孫，則壞亂而不修，獨學(xué)而wuyouzegtouerguW6nydpen<niqishiydnpifeiqixueciliu無友，則孤陋而寡聞；燕朋逆其師，燕辟廢其學(xué)。此六zhejia(zhisuoyofeiye者，教之所由廢也。junzijizhijia<zhisudyoixingyoizhijia<zhisudyou11、君子既知教之所由興，又知教之所由feirahoukeyiw/ereshiyegjunzizhijiaoyuyeddoerfuqian廢，然后可以為人師也。故君子之教，喻也。道而弗牽，qiangerfdyikaierfudaddoerfuqi

10、anzeheqiangerfuyizeyi強而弗抑，開而弗達。道而弗牽則和，強而弗抑則易，kaierfudazesiheyiyisikew/eshdnyuyi開而弗達則思。和易以思)可謂善喻矣。xuezheyousishijia(zhebizhizhirezhixueyehuo12、學(xué)者有四失，教者必知之，人之學(xué)也，或sh1zeduohuoshizeguahuoshizeyihucshizezhicisizhexin失則多，或失則寡，或失則易，或失則止。此四者，心zhimotonyezhiqixinrah61n6njjuqishiyejiaoyezhechang之莫同也。知其心，然后能救其失也

11、。教也者，長shanejiuqishizheye善而救其失者也。shangzheshirenj1qishengshajia（zheshireij1qi13、善歌者使人繼其聲，善教者使人繼其zh1qiyaryeyueerdawei6izanghanpieryukew/eijizhiyi志）其言也）約而達,微而臧）罕譬而喻）可謂繼志矣。junzizhizhixuezhinanyieizhiqimeie?rahomeng14、君子知至學(xué)之難易，而知其美惡）然后能boyun6ns6yurahomenweshin6nw6shirah6m6nw6Chang博喻。能輯喻，然后能為師。能為師，然后能為長，n6

12、nw6Changr&ih6m6nw6jungshiyezhesuoyixuew/ejunye能為長，然后能為君。故師也者，所以學(xué)為君也。sh1gizeshibukebushenyejiyuesaw/anidaw/eiqishiqi是故擇師不可不慎也。記曰：四代唯其師?！逼鋍izhiw/eihu此之謂乎！faxuezhiddoyashiw/enanshiyardhoidazunddo15、凡學(xué)之道，嚴(yán)師為難，師嚴(yán)然后道尊，道zurahomnizhijinxueshigjuzhisuoyibuchenyuqicheizheer尊然后民知敬學(xué)。是故君之所以不臣于其臣者二：dan<qiw

13、/eshiz6fuchenyedan<qiw/eshiz6fuchenyedaxuezhi當(dāng)其為尸，則弗臣也；當(dāng)其為師，則弗臣也。大學(xué)之l1suizhaoyutianziwubemidnsuoyizushiye禮，雖詔于天子，無北面，所以尊師也。shaxuezheshiyi6rgoifeiy61c6ng6iyonzhibushdn16、善學(xué)者師逸而功倍，又從而庸之；不善xuezheshiqinergoifeginy6c6ng6lyudizhishdw/ezherdgojiganmu學(xué)者師勤而功?，又從而怨之。善問者，如攻堅木）xianq1yizhehouqijiemujiqijiuyex

14、ianshuoyijiebushan先其易者，后其節(jié)目。及其久也，相說以解，不善w6zhfdncishad&W6zheruzhuanqhongkozhiyixia（zhezexiao問者反此。善待問者如撞鐘，叩之以小者則小mingkoizhiy1dazhezedamingdaiqicongongrahojinqisheng鳴，叩之以大者則大鳴，待其從容，然后盡其聲Obushandaw/ezhefanc1c1jiej1xuezhiddoye不善答問者反此，此皆進學(xué)之道也。jiw/ezhixuebuzuyiw/er6shib1yeqitin（yuhul117、記問之學(xué)，不足以為人師，必也其

15、聽語乎。力bi!n6nw6nrahouyuzhiyuzhierbuzhisuishezhikeye不能問，然后語之。語之而不知，雖舍之可也。liancyezhizibixuew/eqiulianggozhlizibixuew/ei18、良冶之子，必學(xué)為裘；良弓之子，必學(xué)為j1shijidmazhefazhichezdimaqianjunzichayucisazhekey!箕；始駕馬者反之，車在馬前O君子察于此三者，可以yozhiyuxueyi有志于學(xué)矣。gzhixuezhebiwuchodeigtwudan<yuwusheng19、古之學(xué)者，比物丑類，鼓無當(dāng)于五聲，wushenfudebuheshuiwUdanyUwi!sew/usefudebuzhangxue五聲弗得不和；水無當(dāng)于五色，五色弗得不章；學(xué)wudan<yuw/uguanw/uguafhudebuzhishiwudan<yuw/ufww/ufufu無當(dāng)于五官，五