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如果你能把四书五经读得像小说爽文一样津津有味，那么你的人生道路已经成功了一半了，越早学习经史子集，越早开悟。 《大学》是儒家的初学入德之门。儒学是官学、显学和国学的始点，是对做人、处事、治国的启迪。而《大学》就是这把打开儒学大门的钥匙。纵览四书五经，我们不难发现儒学为我们所展示的是人生的进修阶梯，张扬的是儒家的君子修德之学和治政之道。其中，它提出的“诚意正心”、“格物致知”、“止于至善”，“日日新”，是我们在两千年以来国学应用至今还在倡导的主观意识和行为准则。那么现在请跟随我们的音频循着这进修阶梯一步一个脚印，登堂入室，领略儒学经典的奥义，听到最后你会难以置信地发现，自己的人生历程就是在这儒学的进修阶梯上或近或远地展开着。 为了方便大家理解，我把原文和译文掉了个儿，打破原有秩序，按照译文、原文、注释、赏析四部分这样的顺序播读，希望听众小伙伴们能学起来稍稍容易一些，不至于一开头就被简练的古文给难住了。
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Signup to Generate a Pitch《大学》译文原文| 四书五经 | 政哲经典 is a society podcast hosted by 般若沐卓儿, with 44 episodes on record and a Required Pod Score of 80. PitchCentric scores this show on Booking Probability, Listen Score, and live audience signals refreshed every 24 hours.
般若沐卓儿 hosts 《大学》译文原文| 四书五经 | 政哲经典, a society show with 44 episodes published.
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Episode #43
<p >（1）老老：尊敬老人。前一个“老”字作动词，意思是把老人当作者人看待。<br>（2）长长：尊重长辈。前一个“长”字作动词，意思是把长辈当作长辈看待。<br>（3）恤：体恤，周济。孤，孤儿，古时候专指幼年丧失父亲的人。<br>（4）倍：通“背”，背弃。⑤絜（xie）矩之道：儒家伦理思想之一，指一言一行要有示范作用。絜，量度。矩，画直角或方形用的尺子，引申为法度，规则。<br>（6）乐只君子，民之父母，引自《诗经·小雅·南山有台》。乐（le），快乐，喜悦。只，语助词，<br>（7）“节彼南山……”：引自《诗经·小雅·节南山》。节，高大。岩岩，险峻的样子。师尹，太师尹氏，太师是周代的三公之一。尔，你。瞻，瞻仰，仰望。<br>（8）僇（lu）：通“戮”，杀戮。<br>（9）“殷之未丧师……”：引自《诗经，大雅·文王》。师，民众。配，符合。仪，宜。监，鉴戒。，峻，大。不易，指不容易保有。<br>（10）此：乃，才。<br>（11）争民施夺：争民，与民争利。施夺，施行劫夺。<br>（12）悖：逆。<br>（13）“《楚书》”句：《楚书》，楚昭王时史书。楚昭王派王孙圉（yu）出使晋国。晋国赵简子问楚国珍宝美玉现在怎么样了。王孙圉答道：楚国从来没有把美玉当作珍宝，只是把善人如观射父（人名）这样的大臣看作珍宝。事见《国语·楚语》。汉代刘向的《新序》中也有类似的记载。<br>（14）“舅犯”句：舅犯，晋文公重耳的舅舅狐偃，字子犯。亡人，流亡的人，指重耳。晋僖公四年十二月，晋献公因受骊姬的谗言，逼迫太子申生自缢而死。重耳避难逃亡在外在狄国时，晋献公逝世。秦穆公派人劝重耳归国掌政。重耳将此事告子犯，子犯以为不可，对重耳说了这几句话。事见《礼记·檀弓下》。<br>（15）《秦誓》：《尚书·周书》中的一篇。<br>（16）断断：真诚的样子。<br>（17）休休：宽宏大量。<br>（18）有容：能够容人。<br>（19）彦圣：指德才兼备。彦，美。圣，明。<br>（20）不啻（chi）：不但。<br>（21）媢（mao）疾：妒嫉。<br>（22）违，阻抑。<br>（23）俾：使。<br>（24）放流：流放。<br>（25）迸，即“屏”，驱逐。四夷，四方之夷。夷指古代东方的部族。<br>（26）中国，全国中心地区。与现代意义的“中国”一同意义不一样。<br>（27）命：东汉郑玄认为应该是“慢”字之误。慢即轻慢。<br>（28）拂：逆，违背。<br>（29）逮：及、到。夫（fu）：助词。<br>（30）骄泰：骄横放纵。<br>（31）发身：修身。发，发达，发起，<br>（32）府库：国家收藏财物的地方。<br>（33）孟献子：鲁国大夫，姓仲孙名蔑。<br>（34）畜，养。乘（Sheng）：指用四匹马拉的车。畜马乘是士人初作大夫官的待遇。<br>（35）察，关注。<br>（36）伐冰之家：指丧祭时能用冰保存遗体的人家。是卿大夫类大官的待遇。<br>（37）百乘之家，拥有一百辆车的人家，指有封地的诸侯王。<br>（39）聚敛之臣：搜刮钱财的家臣。聚，聚集。敛，征收。④长（zbong）国家：成为国家之长，指君王。<br>（40）无如之何：没有办法。<br></p>
Episode #42
<p >所谓平天下在治其国者，上老老而民兴孝，上长长而民兴悌，上恤孤而民不倍，是以君子有絜矩之道也。</p><p >所恶于上，毋以使下，所恶于下，毋以事上；所恶于前，毋以先后；所恶于后，毋以从前；所恶于右，毋以交于左；所恶于左，毋以交于右；此之谓絜矩之道。</p><p >《诗》云：“乐只君子，民之父母。”民之所好好之，民之所恶恶之，此之谓民之父母。《诗》云：“节彼南山，维石岩岩。赫赫师尹，民具尔瞻。”有国者不可以不慎，辟，则为天下僇矣。《诗》云：“殷之未丧师，克配上帝。仪鉴于殷，峻命不易。”道得众则得国，失众则失国。</p><p >是故君子先慎乎德。有德此有人，有人此有土，有土此有财，有财此有用。</p><p >德者本也，财者末也。外本内末，争民施夺。是故财聚则民散，财散则民聚。是故言悖而出者，亦悖而入；货悖而入者，亦悖而出。</p><p >《康诰》曰：“惟命不于常。”道善则得之，不善则失之矣。</p><p >《楚书》曰：“楚国无以为宝，惟善以为宝。”舅犯曰：“亡人无以为宝，仁亲以为宝。”</p><p >《秦誓》曰：“若有一介臣，断断兮无他技，其心休休焉，其如有容焉。人之有技，若己有之；人之彦圣，其心好之，不啻若自其口出。实能容之，以能保我子孙黎民，尚亦有利哉！人之有技，媢嫉以恶之；人之彦圣，而违之，俾不通：实不能容，以不能保我子孙黎民，亦曰殆哉！”唯仁人放流之，迸诸四夷，不与同中国。此谓唯仁人为能爱人，能恶人。见贤而不能举，举而不能先，命也；见不善而不能退，退而不能远，过也。好人之所恶，恶人之所好，是谓拂人之性，灾必逮夫身。是故君子有大道，必忠信以得之，骄泰以失之。</p><p >生财有大道，生之者众，食之者寡，为之者疾，用之者舒，则财恒足矣。仁者以财发身，不仁者以身发财。未有上好仁而下不好义者也，未有好义其事不终者也，未有府库财非其财者也。孟献子曰：“畜马乘不察于鸡豚，伐冰之家不畜牛羊，百乘之家不畜聚敛之臣。与其有聚敛之臣，宁有盗臣。”此谓国不以利为利，以义为利也。长国家而务财用者，必自小人矣。彼为善之，小人之使为国家，灾害并至。虽有善者，亦无如之何矣！此谓国不以利为利，以义为利也。</p><br>
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