經典之所以稱為經典，是因為能經歷時代更迭與社會變遷而仍能不朽。經典的通俗化，一方面是由於普羅大眾的需求越來越受到重視；另一方面它也促進了文化傳播對象的普及化。經典是文化的核心，具有公共性的意義。然而在經典流傳的過程，為了兼顧不同層次受眾接受的能力，常將傳播形式作適當的改變，以保持其承載的最大意義與價值，從而打破了知識精英獨占與詮釋的權利。從文化發展的角度來看，知識普及率的提升，必然促使閱讀群體對於經典需求的擴大，同時也意味著經典的載體在內容與形式必須朝向通俗與實用發展。宋明時期的道德童蒙教材，即在這種氛圍下，將傳統的經典通過通俗化的過程，實現了知識與思想傳承的不朽性。本文擬藉唐代《新集文詞九經抄》、《太公家教》對經典通俗化融入童蒙教材的趨勢向下探索，將關注的視野擴展到宋明時期庶民的道德童蒙教材上，對《名賢集》、《小學》、《明心寶鑑》及《事林廣記》、《居家必用事類全集》、《文林妙錦萬寶全書》等日用類書中收錄童蒙教材之相關內容，在經典的通俗化的議題上作詳細的討論，並探討其反映的文化價值及影響。

Classics survive throughout times and social changes. The popularization of classics signifies the respecting for the need of general public and naturally the expansion of readership. This process oftentimes follows the growing availability of education. While the monopoly of the ＂intellegentia＂ weakens, the vehicle of the classics also tends to transform into more popular and practical forms. The morality textbooks in Song and Ming Dynasties are good examples which manifest the liveliness and the passing-on of knowledge and thoughts. This paper examines the tendency of popularization in elementary textbooks after ＂Xinji Wenci Jiujing Chao＂ and ＂Taigong Jiajiao＂ in the Tang Dynasty. It focuses on materials of the same nature in Song and Ming, which are taken from ＂Mingxian Ji, Xiaoxue, Mingxin Baojian＂ and common encyclopedias such as ＂Shilin Guanji, Jujia Biyong Shilei Quanji＂ and ＂Wenlin Miaojin Wanbao Quanshu＂. It dwells on the issue of popularization of classics and discusses the cultural values and influences reflected through the process.