| Chinese Text Project | |
| Simplified Chinese version |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "夜以继日" Matched:16. |
| Total 16 paragraphs. Page 1 of 2. Jump to page 1 2 |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《离娄下 - Li Lou II》 | Books referencing 《离娄下》 Library Resources |
| 48 | 离娄下: | 孟子曰：“禹恶旨酒而好善言。汤执中，立贤无方。文王视民如伤，望道而未之见。武王不泄迩，不忘远。周公思兼三王，以施四事；其有不合者，仰而思之，夜以继日；幸而得之，坐以待旦。” |
| Li Lou II: | Mencius said, 'Yu hated the pleasant wine, and loved good words. Tang held fast the Mean, and employed men of talents and virtue without regard to where they came from. King Wen looked on the people as he would on a man who was wounded, and he looked towards the right path as if he could not see it. King Wu did not slight the near, and did not forget the distant. The duke of Zhou desired to unite in himself the virtues of those kings, those founders of the three dynasties, that he might display in his practice the four things which they did. If he saw any thing in them not suited to his time, he looked up and thought about it, from daytime into the night, and when he was fortunate enough to master the difficulty, he sat waiting for the morning.' |
《道家 - Daoism》 | Related resources |
《庄子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《庄子》 Library Resources Source Related resources |
《外篇 - Outer Chapters》 | Library Resources |
《至乐 - Perfect Enjoyment》 | English translation: James Legge [?] | Books referencing 《至乐》 Library Resources |
| 1 | 至乐: | 天下有至乐无有哉？有可以活身者无有哉？今奚为奚据？奚避奚处？奚就奚去？奚乐奚恶？ |
| Perfect Enjoyment: | Under the sky is perfect enjoyment to be found or not? Are there any who can preserve themselves alive or not? If there be, what do they do? What do they maintain? What do they avoid? What do they attend to? Where do they resort to? Where do they keep from? What do they delight in? What do they dislike? | |
| 夫天下之所尊者，富贵寿善也；所乐者，身安、厚味、美服、好色、音声也；所下者，贫贱夭恶也；所苦者，身不得安逸，口不得厚味，形不得美服，目不得好色，耳不得音声；若不得者，则大忧以惧。其为形也亦愚哉！ | ||
| What the world honours is riches, dignities, lonevity, and being deemed able. What it delights in is rest for the body, rich flavours, fine garments, beautiful colours, and pleasant music. What it looks down on are poverty and mean condition, short life and being deemed feeble. What men consider bitter experiences are that their bodies do not get rest and ease, that their mouths do not get food of rich flavour, that their persons are not finely clothed, that their eyes do not see beautiful colours, and that their ears do not listen to pleasant music. If they do not got these things, they are very sorrowful, and go on to be troubled with fears. Their thoughts are all about the body - are they not silly? | ||
| 夫富者，苦身疾作，多积财而不得尽用，其为形也亦外矣。夫贵者，夜以继日，思虑善否，其为形也亦疏矣。人之生也，与忧俱生，寿者惛惛，久忧不死，何苦也！其为形也亦远矣。烈士为天下见善矣，未足以活身。吾未知善之诚善邪，诚不善邪？若以为善矣，不足活身；以为不善矣，足以活人。故曰：“忠谏不听，蹲循勿争。”故夫子胥争之以残其形，不争，名亦不成。诚有善无有哉？今俗之所为与其所乐，吾又未知乐之果乐邪，果不乐邪？吾观夫俗之所乐，举群趣者，誙誙然如将不得已，而皆曰乐者，吾未之乐也，亦未之不乐也。果有乐无有哉？吾以无为诚乐矣，又俗之所大苦也。故曰：“至乐无乐，至誉无誉。” | ||
| Now the rich embitter their lives by their incessant labours; they accumulate more wealth than they can use: while they act thus for the body, they make it external to themselves. Those who seek for honours carry their pursuit of them from the day into the night, full of anxiety about their methods whether they are skilful or not: while they act thus for the body they treat it as if it were indifferent to them. The birth of man is at the same time the birth of his sorrow; and if he live long he becomes more and more stupid, and the longer is his anxiety that he may not die; how great is his bitterness!-- while he thus acts for his body, it is for a distant result. Meritorious officers are regarded by the world as good; but (their goodness) is not sufficient to keep their persons alive. I do not know whether the goodness ascribed to them be really good or really not good. If indeed it be considered good, it is not sufficient to preserve their persons alive; if it be deemed not good, it is sufficient to preserve other men alive. Hence it is said, 'When faithful remonstrances are not listened to, (the remonstrant) should sit still, let (his ruler) take his course, and not strive with him.' Therefore when Zi-xu strove with (his ruler), he brought on himself the mutilation of his body. If he had not so striven, he would not have acquired his fame: was such (goodness) really good or was it not? As to what the common people now do, and what they find their enjoyment in, I do not know whether the enjoyment be really enjoyment or really not. I see them in their pursuit of it following after all their aims as if with the determination of death, and as if they could not stop in their course; but what they call enjoyment would not be so to me, while yet I do not say that there is no enjoyment in it. Is there indeed such enjoyment, or is there not? I consider doing nothing (to obtain it) to be the great enjoyment, while ordinarily people consider it to be a great evil. Hence it is said, 'Perfect enjoyment is to be without enjoyment; the highest praise is to be without praise.' | ||
| 天下是非果未可定也。虽然，无为可以定是非。至乐活身，唯无为几存。请尝试言之。天无为以之清，地无为以之宁，故两无为相合，万物皆化。芒乎芴乎，而无从出乎！芴乎芒乎，而无有象乎！万物职职，皆从无为殖。故曰：“天地无为也，而无不为也。”人也，孰能得无为哉！ | ||
| The right and the wrong (on this point of enjoyment) cannot indeed be determined according to (the view of) the world; nevertheless, this doing nothing (to obtain it) may determine the right and the wrong. Since perfect enjoyment is (held to be) the keeping the body alive, it is only by this doing nothing that that end is likely to be secured. Allow me to try and explain this (more fully): Heaven does nothing, and thence comes its serenity; Earth does nothing, and thence comes its rest. By the union of these two inactivities, all things are produced. How vast and imperceptible is the process!-- they seem to come from nowhere! How imperceptible and vast!-- there is no visible image of it! All things in all their variety grow from this Inaction. Hence it is said, 'Heaven and Earth do nothing, and yet there is nothing that they do not do.' But what man is there that can attain to this inaction? |
《杂家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《原道训》 | Books referencing 《原道训》 Library Resources Related resources |
| 18 | 原道训: | 夫建钟鼓，列管弦，席旃茵，傅旄象，耳听朝歌北鄙靡靡之乐，齐靡曼之色，陈酒行觞，夜以继日，强弩弋高鸟，走犬逐狡兔，此其为乐也。炎炎赫赫，怵然若有所诱慕，解车休马，罢酒彻乐，而心忽然，若有所丧，怅然若有所亡也。是何则？不以内乐外，而以外乐内。乐作而喜，曲终而悲。悲喜转而相生，精神乱营，不得须臾平。察其所以，不得其形，而日以伤生，失其得者也。是故内不得于中，禀授于外而以自饰也。不浸于肌肤，不浃于骨髓，不留于心志，不滞于五藏。故从外入者，无主于中，不止；从中出者，无应于外，不行。故听善言便计，虽愚者知说之；称至德高行，虽不肖者知慕之。说之者众，而用之者鲜；慕之者多，而行之者寡。所以然者何也？不能反诸性也。夫内不开于中而强学问者，不入于耳而不著于心，此何以异于聋者之歌也！效人为之而无以自乐也。声出于口，则越而散矣。夫心者，五藏之主也，所以制使四支，流行血气，驰骋于是非之境，而出入于百事之门户者也。是故不得于心，而有经天下之气，是犹无耳而欲调钟鼓，无目而欲喜文章也。亦必不胜其任矣！ |
《史书 - Histories》 | Related resources |
《史记 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史记》 Library Resources Source Related resources |
《列传》 | Books referencing 《列传》 Library Resources |
《吴王濞列传》 | Library Resources |
| 9 | 吴王濞列... : | 孝景帝三年正月甲子，初起兵于广陵。西涉淮，因并楚兵。发使遗诸侯书曰：“吴王刘濞敬问胶西王、胶东王、灾川王、济南王、赵王、楚王、淮南王、衡山王、庐江王、故长沙王子：幸教寡人！以汉有贼臣，无功天下，侵夺诸侯地，使吏劾系讯治，以僇辱之为故，不以诸侯人君礼遇刘氏骨肉，绝先帝功臣，进任奸宄，诖乱天下，欲危社稷。陛下多病志失，不能省察。欲举兵诛之，谨闻教。敝国虽狭，地方三千里；人虽少，精兵可具五十万。寡人素事南越三十馀年，其王君皆不辞分其卒以随寡人，又可得三十馀万。寡人虽不肖，愿以身从诸王。越直长沙者，因王子定长沙以北，西走蜀、汉中。告越、楚王、淮南三王，与寡人西面；齐诸王与赵王定河闲、河内，或入临晋关，或与寡人会雒阳；燕王、赵王固与胡王有约，燕王北定代、云中，抟胡众入萧关，走长安，匡正天子，以安高庙。愿王勉之。楚元王子、淮南三王或不沐洗十馀年，怨入骨髓，欲一有所出之久矣，寡人未得诸王之意，未敢听。今诸王茍能存亡继绝，振弱伐暴，以安刘氏，社稷之所愿也。敝国虽贫，寡人节衣食之用，积金钱，强兵革，聚谷食，夜以继日，三十馀年矣。凡为此，愿诸王勉用之。能斩捕大将者，赐金五千斤，封万户；列将，三千斤，封五千户；裨将，二千斤，封二千户；二千石，千斤，封千户；千石，五百斤，封五百户：皆为列侯。其以军若城邑降者，卒万人，邑万户，如得大将；人户五千，如得列将；人户三千，如得裨将；人户千，如得二千石；其小吏皆以差次受爵金。佗封赐皆倍军法。其有故爵邑者，更益勿因。愿诸王明以令士大夫，弗敢欺也。寡人金钱在天下者往往而有，非必取于吴，诸王日夜用之弗能尽。有当赐者告寡人，寡人且往遗之。敬以闻。” |
《汲郑列传》 | Library Resources |
| 16 | 汲郑列传: | 郑庄以任侠自喜，脱张羽于缌声闻梁楚之闲。孝景时，为太子舍人。每五日洗沐，常置驿马安诸郊，存诸故人，请谢宾客，夜以继日，至其明旦，常恐不遍。庄好黄老之言，其慕长者如恐不见。年少官薄，然其游知交皆其大父行，天下有名之士也。武帝立，庄稍迁为鲁中尉、济南太守、江都相，至九卿为右内史。以武安侯魏其时议，贬秩为詹事，迁为大农令。 |
《盐铁论 - Yan Tie Lun》 | [Western Han] 81 BC-9 Huan Kuan | Books referencing 《盐铁论》 Library Resources |
《卷六》 | Library Resources |
《散不足》 | Books referencing 《散不足》 Library Resources |
| 16 | 散不足: | “古者，庶人春夏耕耘，秋冬收藏，昏晨力作，夜以继日。《诗》云：‘昼尔于茅，宵尔索綯，亟其乘屋，其始播百谷。’非膢腊不休息，非祭祀无酒肉。今宾昏酒食，接连相因，析酲什半，弃事相随，虑无乏日。 |
《汉书 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《汉书》 Library Resources |
《传》 | Library Resources |
《荆燕吴传》 | Library Resources |
| 17 | 荆燕吴传: | 孝景前三年正月甲子，初起兵于广陵。西涉淮，因并楚兵。发使遗诸侯书曰：“吴王刘濞敬问胶西王、胶东王、灾川王、济南王、赵王、楚王、淮南王、衡山王、庐江王、故长沙王子：幸教！以汉有贼臣错，无功天下，侵夺诸侯之地，使吏劾系讯治，以侵辱之为故，不以诸侯人君礼遇刘氏骨肉，绝先帝功臣，进任奸人，诳乱天下，欲危社稷。陛下多病志逸，不能省察。欲举兵诛之，谨闻教。敝国虽狭，地方三千里；人民虽少，精兵可具五十万。寡人素事南越三十馀年，其王诸君皆不辞分其兵以随寡人，又可得三十万。寡人虽不肖，愿以身从诸王。南越直长沙者，因王子定长沙以北，西走蜀、汉中。告越、楚王、淮南三王，与寡人西面；齐诸王与赵王定河间、河内，或入临晋关，或与寡人会雒阳；燕王、赵王故与胡王有约，燕王北定代、云中，转胡众入萧关，走长安，匡正天下，以安高庙。愿王勉之。楚元王子、淮南三王或不沐洗十馀年，怨入骨髓，欲壹有所出久矣，寡人未得诸王之意，未敢听。今诸王苟能存亡继绝，振弱伐暴，以安刘氏，社稷所愿也。吴国虽贫，寡人节衣食用，积金钱，修兵革，聚粮食，夜以继日，三十馀年矣。凡皆为此，愿诸王勉之。能斩捕大将者，赐金五千斤，封万户；列将，三千斤，封五千户；裨将，二千斤，封二千户；二千石，千斤，封千户：皆为列侯。其以军若城邑降者，卒万人，邑万户，如得大将；人户五千，如得列将；人户三千，如得裨将；人户千，如得二千石；其小吏皆以差次受爵金。它封赐皆倍军法。其有故爵邑者，更益勿因。愿诸王明以令士大夫，不敢欺也。寡人金钱在天下者往往而有，非必取于吴，诸王日夜用之不能尽。有当赐者告寡人，寡人且往遗之。敬以闻。” |
《张冯汲郑传》 | Library Resources |
| 33 | 张冯汲郑... : | 当时以任侠自喜，脱张羽于厄，声闻梁楚间。孝景时，为太子舍人。每五日洗沐，常置驿马长安诸郊，请谢宾客，夜以继日，至明旦，常恐不遍。当时好黄老言，其慕长者，如恐不称。自见年少官薄，然其知友皆大父行，天下有名之士也。 |
《前汉纪 - Qian Han Ji》 | [Eastern Han] 198-200 | Books referencing 《前汉纪》 Library Resources |
《孝景皇帝纪》 | Library Resources |
| 4 | 孝景皇帝... : | 三年冬十月。胶东下密人年七十馀生角。角有毛。本志曰。老人。吴王象也。年七十七。国象也。人不当生角。犹诸侯不当举兵向京师。七国将反之应也。十有一月。白项鸟与黑项鸟共斗楚国苦县。白项鸟不胜。堕泗水中死者过半。十有二月。吴城门自倾。大船自覆。本志以为金沴木也。吴地以船为家。天戒若曰国家将倾覆矣。春正月。淮阳王正殿灾。吴王濞。胶西王卬。楚王戊。赵王遂。济南王辟光。淄川王贤。胶东王熊渠。皆谋反。初上为太子时。吴王太子入朝。与上博。争道无礼于上。上以博局掷之而死。送丧至吴。吴王怒曰。天下一家。何必来葬。复遣还长安。后称疾不朝。阴怀逆谋。时齐人邹阳。淮阴人枚乘。皆游吴。乘谏曰。夫以一缕之丝。系千钧之重。上悬无极之高。下垂不测之深。虽至愚之人。犹知其绝矣。以君所为。危于累卵。难于上天。若变所为。易于反掌。安于太山。今欲极天命之寿。弊无穷之乐。终万乘之权。不出反掌之易。以居太山之安。而欲乘累卵之危。走上天之难。此愚臣之所大惑也。阳亦数谏吴王不听。乘阳皆去游梁。晁错说上曰。吴王骄恣。阴有逆谋。今削之亦反。不削亦反。削之其反疾而祸小。不削则其反迟而祸大。于是楚赵有罪先削。吴王恐祸及身。己为使者自见胶西王。合谋发使。约诸侯七国同谋。南使南越。北连匈奴。吴王下令国中曰。寡人年六十二。身自将。小儿年十四。亦为士卒先。诸君年上与寡人同。下与小儿等。皆发。移书郡国曰。汉贼臣晁错。侵夺诸侯地。陛下多疾志逸。不能省察。欲举兵诛之。敝国虽小。精兵可得五十万人。南越分其卒半。以随寡人。寡人又得三十万。赵王固与胡王有约。寡人节衣食。积金钱。修甲兵。聚粮食。夜以继日。至今三十馀年。寡人金钱布天下。诸侯王日用之不能尽。今人有能得大将者。赐金五千斤。封邑万户。以城邑降者。封万户。若率万人降者。如大将军科。他皆以差受爵。吴楚反书上闻。晁错议欲令上自将兵。身留居守。计未定。错素与袁盎有纳。错言盎前为吴相。宜知王谋。而蔽匿不言。使至于是。欲请治盎。计未定。盎密闻之。乃夜因告窦婴求见上。言吴所以反故。错方与上调兵食。上问盎。盎对曰。吴王无能为也。上曰。吴王即山铸钱。煮海为盐。诱天下豪杰。白头举事。何以言吴无能为也。盎对曰。吴王铜盐之利则有之。安得豪杰而诱之。吴王若得豪杰。亦将转而为义。则不反矣。吴之所诱者。无赖子弟。亡命铸钱奸人。故相诱以反。错曰。盎荚之善。上问计将安出。盎曰。愿屏左右。上屏人。独错在。盎曰。臣所言。人臣不得知。乃屏错。错趋避东厢。意甚恨。盎对曰。吴楚言晁错擅削诸侯地。故先共诛错。复其故地而罢兵。今计独有斩错。发使使吴楚七国。赦其罪。复其故地。则兵可无血刃而俱罢。上默然良久。遂从其计。斩错东市。拜盎为太常使。使至吴。吴王曰。吾欲为东帝矣。即劫盎使为将。盎不听。使一都尉以五百人围守盎。欲杀之。初。盎为吴相时。从吏私盗奸盎侍婢。吏惧走。而盎驰自追之。遂以侍婢及侍儿赐之。及见拘。从吏适在守盎。位为司马。乃夜与盎俱亡而还。枚乘献书谏吴王曰。昔秦西距胡戎之难。北备榆中之关。南距羌笮之塞。东当六国之锋。六国乘信陵之籍。明苏秦之要。荆轲之威。并力一心以备秦。然卒灭六国而并天下。何则。地利不同。而民轻重不等也。今汉据全秦之地。兼六国之众。修戎狄之义。而南朝羌笮。此其地与秦地相什而民相百。大王所明知也。今夫佞谀之臣。不论骨肉之义。民之轻重。国之大小。以为吴祸。此臣所以为大王患也。夫举吴兵以资于汉。譬犹蝇蚋之附群牛。腐肉之齿利剑。锋刃始接。则无事矣。天下闻吴率失职诸候。责先帝之遗诏。今汉亲诛其三公以谢前过。是大王之威。加于天下。而功越于汤武矣。夫吴有诸侯之位。而实富于天子。有隐匿之名。而居过于中国。此臣之所为大王乐也。今大王还兵疾归。可十得其半。不然。汉知吴有吞天下之心。赫然加怒。羽林黄头。循江而下。袭大王之都。虏东海之地。绝吴饷道。梁王饰车骑。习战射。积粟固守以逼荥阳。待吴之饥。大王虽欲反都。亦不得已。今大王去千里之国。而制于十里之内。张韩之将北地。弓高宿卫左右。兵不得下壁。军不得休息。臣窃哀之。吴王不听。二月辛巳朔日有食之。邯郸有狗与豕交。本志以为赵王勃乱失类。外交匈奴。似犬豕之行也。绛侯周勃子亚夫为太尉。将三十六军击吴楚。窦婴为大将军。赐金五十斤。婴陈金庑下。军吏过。辄令取为用。金无人家者。婴屯兵荥阳。曲周侯郦寄击赵。将军栾布击齐。太尉至霸上。赵涉以布衣遮道。说太尉曰。吴楚闻将军出兵。必置伏兵奸人于崤渑厄塞之闲。且兵事尚神密。将军何不从此右关去。趣蓝田。出武关。指洛阳。不过差一二日。直入武库。击还鸣鼓。诸侯闻之。以将军从天降而下也。亚夫从之。已而使之搜崤渑闲。果得吴伏兵。乃请涉为护军。亚夫既至洛阳。见剧孟。喜曰。七国举事而不用孟。吾知其无能为也。孟者洛阳人。为任侠。行似鲁朱家。亚夫问故父客邓都尉。计策安出。对曰。吴楚兵锐甚。难与争锋。莫若引兵东北壁昌邑。以梁委吴。吴必尽锐攻之。将军深沟高垒勿与战。使轻兵绝淮泗之口。断吴饷道。使吴梁相弊而粮食竭。以全制其虚。吴必破矣。从之。吴攻梁。梁王急。请救亚夫。亚夫不往。梁王上书请救。上诏亚夫救梁王。亚夫不奉诏。坚壁昌邑。而使其淮泗口兵绝吴饷道。楚乏粮挑战。亚夫终不出。夜军中惊。而内相攻击。扰乱至于帐下。亚夫坚卧不起。有顷乃自定矣。吴夜攻营壁东南。亚夫使为备西北。吴精兵果奔西北不得入。吴楚既饥乏。乃引兵去。亚夫出精兵追击。大破之。是时弓高侯韩颓当为将军。击吴楚功冠诸侯。吴王弃军。与壮军数千人亡走江南。保丹徒。遂□□三月吴楚平。越人斩吴王头以降。吴之围梁也。梁将张羽韩安国距之。羽能力战。安国能持重。故吴兵不能进。楚王戊军大败。自杀。戊初与吴通谋。大中大夫申公白公谏不听。胥靡之。衣赭衣。杵臼舂于市。初。鲁有穆生及申公白公。皆与元王俱学诗于浮丘伯。浮丘伯者。荀卿门人也。元王常礼此三人。穆生不饮酒。常为设醴。及王戊一朝失不设醴。穆生将去。申公白公。止之曰。不为先王乎。穆生曰。先王之礼吾三人者。为道之存也。今而忽之。是亡道。亡道之君。胡可与久处。易称知几其神乎。不去。楚人将钳我于市。遂谢病而去。申公白公独留。故及于难。胶东胶西济南淄川赵王皆伏诛。徙广川王为赵王。初七国反连齐。齐王城守。留济南胶东淄川三国兵共围齐。齐王使路中大夫使于天子。天子令还报齐坚守。路中大夫还。三国将劫而与之盟。令反其言曰。吴已破汉矣。大夫既许。至城下。望见齐王。言汉发兵百万。使太尉击破吴楚。方引兵救。齐必坚守。三国之兵杀之。齐被围急。阴与三国约。未定。会路中大夫至。复坚守。汉将闻齐初有谋。欲击齐。齐王将闾惧自杀。上以齐迫胁非其罪。乃立其太子寿为王。济北王志亦初与诸侯通谋。后乃坚守。闻齐王自杀而得立嗣。志亦欲自杀。齐人公孙蠼止之。因为说齐梁王曰。夫济北之地。东接疆齐。南当吴越。北胁燕赵。此四分五裂之国。权不足以自守。势不足以捍寇。虽坠犹失也。言于吴非其正计也。昔郑祭仲许宋人立公子突。以全其君。春秋贤之。为其以生易死。以存易亡。向使济北先见情实。则吴必先屠济北。招燕赵而总之。如此。山东之从结而无纳矣。今吴楚之王。练诸侯之兵。驱徒众而与天子争衡。济北独厉节坚守不下。使吴失据而无助。跬行而独进。瓦解土崩。败而无救者。未必非济北之力。以区区之济北。而与诸侯争疆。是犹羔犊而捍虎狼也。守职志不挠。可谓诚一矣。功议如此。尚见疑于上。愿大王详思惟之。梁孝王悦。驰以闻。济北王得不坐。徙封于淄川。徙衡山王为济北王。吴之反也。衡山王勃坚守无二心。故諡曰贞王。徙庐江王赐为衡山王。初吴楚使至淮南。王欲发兵应之。其相曰。主必应之。臣愿为将。王属之兵。相因守城而距吴楚。会汉救兵至。故淮南王得以完全。初晁错改制削诸侯地。错父从颍川来。谏止之。错曰。不然。社稷不安。父曰。刘氏安矣。晁氏危矣。遂归去之。曰吾不忍见祸及其身。乃服药而死。后十馀日吴楚反。晁氏族矣。初谒者仆射邓公。以校尉击吴楚。还。上书言军事。上问吴楚反。闻晁错死。兵罢否。对曰。吴楚为谋数十年。发怒削地。以诛错为名。其意不在错也。且晁错患诸侯疆大。故请削之。以安京师。万世之利。计画始行。卒受大戮。内杜忠臣之口。外为诸侯复雠。臣窃为陛下不取也。上喟然长息曰。公言善。吾亦恨之。夏六月。立元王子平陆侯礼为楚王。续元王后。初诸侯得自除吏。御史大夫已下官属。拟于天子。国家唯置丞相黄金印。自吴楚反之后。夺诸侯权。为置二千石。去丞相曰相银印。其后唯得衣食租税而已。贫或乘牛车。时栾布有功封歙侯。为燕相。有治迹。民为之立生祠。立皇子湍为胶西王。胜为中山王。赐民爵一级。徙淮南王馀为鲁王。徙汝南王非为江都王。王故吴国也。非年十五。有才气。吴之反也。非上书请击吴。上赐非将军印。吴破。以军功封。赐天子旌旗。 |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《艺文类聚》 | [Tang] 624 | Library Resources |
《卷三十三》 | Library Resources |
《人部十七》 | Library Resources |
《游侠》 | Library Resources |
| 5 | 游侠: |
《汉书》曰：战国合纵连衡，力政争强，繇是列国公子，魏有信陵，赵有平原，齐有孟尝，楚有春申，皆藉王公之势，竞为游侠，鸡鸣狗吠，无不宾礼，而谈者以四豪而称首。 又曰：季布为任侠，有名，项籍使将兵，数窘汉王，项籍灭，高祖购求布千金，敢匿罪三族，布匿濮阳周氏，乃髡钳布衣褐，置广柳车中，并与其家僮数十人，之鲁朱家所卖之，朱家心知其季布也。买置田舍，乃之洛阳。见汝阴侯滕公说曰：季布何罪，臣各为其主用职耳，项氏臣岂可尽诛也。今上始得天下，而以私怨求一人，何示不广也。且以季布之贤，汉求之急，如此，此不北走胡，南走越耳，大忌壮士以资敌国，此伍子胥所以鞭荆王之墓也。君何不从容为上言之，滕公心知朱家大侠，意布匿其所，乃许诺，侍闲，果言如朱家指，上乃赦布。 又曰：季布弟季心，气盖关中遇人谨恭，为任侠，方数千里，士争为死，尝杀人亡吴，从爰丝匿，长事爰丝，弟畜灌夫籍福之属，少年多待之，籍其名以行，当是时，季布以信闻关中。 又：郑当时为任侠自喜，孝景时，为太子舍人，每五日洗沐，常置驿马长安诸郊，请谢宾客，夜以继日，至明旦，常恐不遍，其知友皆天下有名之士也。 又曰：丞相公孙贺子敬声，以皇后姊子骄奢，擅用北军钱千九百万，发觉下狱，是时诏捕阳陵朱安世，不能得，上求之急，贺自请逐捕安世，以赎敬声罪，上许之，后果获安世，安世者，京师大侠也。闻贺欲以赎子。笑曰：丞相祸及宗矣。南山之竹，不足受我辞，斜谷之木，不足为我械，安世从狱中告敬声与阳石公主私通，及使巫祭祠，当道埋偶人，祝诅有恶言，下有司案验，贺父子死狱中。 又曰：灌夫，为人刚直使酒，不好面谀权贵，势在己右者，必陵之，在左者，愈贫贱，尤益礼敬，稠人广众，荐宠下辈，士以此多归之。 又曰：剧孟，以侠显，吴楚反时，条侯为太尉，乘传东，将至河南，得剧孟。喜曰：吴楚举大事，而不求剧孟，吾知其无能为已，天下骚动，大将得之，若一敌国，剧孟行大类朱家，及孟母死，自远方送丧，盖千乘，及孟死，家无十金之财。 又曰：郭解，河内轵人，任侠，孝文时诛死，解为人静悍，不饮酒，所杀甚众，以躯借友报仇，自喜为侠，解姊子见杀，解使人微知贼处，贼窘自归，具以实告。解曰：公杀之当，吾儿不直，遂放其贼，诸公闻之，皆多解之义，益附焉。解出入，人皆避，有一人独箕踞视之，解问其姓名，客欲杀之。解曰：居邑屋不见敬，是吾德不修也。彼何罪。 又曰：万章与中书令石显相善，显坐专权擅势，免官故郡，留其床席器物，直数百万，欲以与章，章不受，宾客或问其故。章叹曰：章以布衣见哀于石君，石君家破，不能有以安也。受其财物，此为石氏之祸，万氏反福耶，诸公以是称之。又曰：娄护，字君卿，是时王氏方盛，宾客盈门，五侯兄弟，争名其客，各有所厚，唯护尽入其门，咸得其欢心，结士大夫，无所不倾，其交长者，尤见亲敬，众以是服之，与谷永俱为五侯上客。长安号曰：谷子云之笔札，娄君卿之唇舌，母死，送葬者致车二三千两。闾里歌之曰：五侯治丧娄君卿，时成都侯商为大司马卫将军，欲候护。其主簿谏曰：将军至尊，不宜入闾巷，商不听，遂往至护家，久住移时。 |
| Total 16 paragraphs. Page 1 of 2. Jump to page 1 2 |
|---|