《·》: | 故天將降大任於是人也,必先苦其心志,勞其筋骨,餓其體膚,空乏其身,行拂亂其所為,所以動心忍性,曾益其所不能。 |
Thus, when Heaven is about to confer a great office on any man, it first exercises his mind with suffering, and his sinews and bones with toil. It exposes his body to hunger, and subjects him to extreme poverty. It confounds his undertakings. By all these methods it stimulates his mind, hardens his nature, and supplies his incompetencies. |
《·》: | 帶下毋厭髀,上毋厭脅,當無骨者。 |
The sash was put on where there were no bones, so as not to interfere with the action of the thighs below or of the ribs above. |
《》: | 是以四疆之內各以其力來侵,攘肌及骨,而赧獨何以制秦乎? |
As a result, all within the four boundaries used their power to encroach upon each other, tearing apart flesh and bone. How could King Nan alone control the Qin? |
《·》: | 當王公大人之於此也,雖有骨肉之親,無故富貴、面目美好者,實知其不能也,不使之也,是何故? |
For these, the ruler would not employ his relatives, the rich without merit, and the good-looking, because he knew clearly they were incapable. He was afraid they would spoil the things to be attended to. |
《·》: | 此龜者,寧其死為留骨而貴乎,寧其生而曳尾於塗中乎? |
Was it better for the tortoise to die, and leave its shell to be thus honoured? Or would it have been better for it to live, and keep on dragging its tail through the mud? |
《》: | 是以聖人之治,虛其心,實其腹,弱其志,強其骨。 |
Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. |
《·》: | 若夫目好色,耳好聽,口好味,心好利,骨體膚理好愉佚,是皆生於人之情性者也。 |
《·》: | 言曰:「骨肉歸復於土,命也。」 |
《·》: | 奪民財食,高雕文刻鏤之觀,盡金玉骨象之工,窮白黑之變。 |
《·》: | 惡其人者,憎其骨餘。 |
《·》: | 親屬諫不待放者,骨肉無相去離之義也。 |
《·》: | 文王晝臥,夢人登城而呼己曰:「我東北陬之槁骨也,速以王禮葬我。」 |
《·》: | 留侯曰:「始上數在困急之中,幸用臣,今天下安定,以愛幼欲易太子骨肉間。」 |
《·》: | 成王非不仁厚於骨肉也,徒以不聰叡之故,助畔亂之人,幾喪周公之功,而墜文、武之業。 |
《·》: | 吳伐越,隳會稽,獲巨骨一節,專車焉。 |
《·》: | 皆踈骨肉而親便辟,薄知友而厚狗馬。 |
《·》: | 且命在初生,骨表著見。 |
《·》: | 次四,干言入骨,時貞。 |
《·》: | 眾口鑠金,積毀消骨,久矣其患之也 |
《·》: | 子思曰:「文王葬朽骨而天下知仁,商紂斫朝涉而天下稱暴。」 |
《·》: | |
《·》: | 故虐行則怨積,德布則功興,百姓以德附,骨肉以仁親,夫婦以義合,朋友以義信,君臣以義序,百官以義承,曾、閔以仁成大孝,伯姬以義建至貞,守國者以仁堅固,佐君者以義不傾,君以仁治,臣以義平,鄉黨以仁恂恂,朝廷以義便便,美女以貞顯其行,烈士以義彰其名,陽氣以仁生,陰節以義降,《鹿鳴》以仁求其群,《關雎》以義鳴其雄,《春秋》以仁義貶絕,《詩》以仁義存亡,《乾》、《坤》以仁和合,《八卦》以義相承,《書》以仁敘九族,君臣以義制忠,《禮》以仁盡節,樂以禮升降。 |
《》: | 今虛偽小人,本非骨肉,既無幸私之恩,又無祿仕之實,惻隱思慕,情何緣生,而群聚山陵,假名稱孝,行不掩心,義無所依。 |
《·》: | 鴝掇千日,化而為鳥,其名曰乾餘1骨。 |
《·》: | 中之得也,五藏寧,思慮平,筋骨勁強,耳目聰明。 |
《·》: | 封子積火自燒,而隨煙氣上下,視其灰燼,猶有其骨。 |
《》: | 強其骨。 |
《·》: | 夫君臣非有骨肉之親,正直之道可以得利,則臣盡力以事主。 |
《·》: | 骨肉可刑,親戚可滅,至法不可闕也。 |
《·》: | 功臣之家,皆爭發其積藏,出其資財,以予其遠近兄弟,以為未足,又收國中之貧病孤獨老不能自食之萌皆與得焉,故桓公推仁立義,功臣之家,兄弟相戚,骨肉相親,國無飢民。 |
《·》: | 身戮家殘,去其籍,發其墳墓,暴其骨於市,男女公於官。 |
《·》: | 所適如肢體相隨,骨節相救,天道自然,其巧無間。 |
《·》: | 非不能竭國麋民,虛府殫財,含珠鱗施,綸組節束,追送死也,以為窮民絕業而無益於槁骨腐肉也,故葬薶足以收斂蓋藏而已。 |
《·》: | 宋人易子而食之,析骨而爨之。 |
《·》: | 如舌之取蟠骨。 |
《·》: | 文公夫人,秦女也,為秦三囚將請曰:「繆公之怨此三人入於骨髓,願令此三人歸,令我君得自快烹之。」 |
《》: | 五年,春,公將如棠觀魚者,臧僖伯諫曰,凡物不足以講大事,其材不足以備器用,則君不舉焉,君將納民於軌物者也,故講事以度軌量謂之軌,取材以章物采謂之物,不軌不物,謂之亂政,亂政亟行,所以敗也,故春蒐,夏苗,秋獮,冬狩,皆於農隙以講事也,三年而治兵,入而振旅,歸而飲至,以數軍實昭文章,明貴賤,辨等列,順少長,習威儀也,鳥獸之肉,不登於俎,皮革,齒牙,骨角,毛,羽,不登於器,則公不射,古之制也。 |
《·》: | 信讒喜優,憎輔遠弼,聖人不出,忠臣解骨。 |
《》: | 今束雞豚妄投之,其折骨決皮,可立得也。 |
《》: | 且君王早朝晏罷,切齒銘骨,謀之二十餘年,豈不緣一朝之事耶? |
《》: | 子胥遯逃出走,唯大王可以歸骸骨者,惟大王哀之。 |