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| Condition 1: References "必先苦其心志" Matched:2. |
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《先秦兩漢 - 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 |
《告子下 - Gaozi II》 | Library Resources |
| 35 | 告子下: | 孟子曰：「舜發於畎畝之中，傅說舉於版築之閒，膠鬲舉於魚鹽之中，管夷吾舉於士，孫叔敖舉於海，百里奚舉於市。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。人恒過，然後能改；困於心，衡於慮，而後作；徵於色，發於聲，而後喻。入則無法家拂士，出則無敵國外患者，國恒亡。然後知生於憂患而死於安樂也。」 |
| Gaozi II: | Mencius said, 'Shun rose from among the channelled fields. Fu Yue was called to office from the midst of his building frames; Jiao Ge from his fish and salt; Guan Yi Wu from the hands of his gaoler; Sun Shu Ao from his hiding by the sea-shore; and Bai Li Xi from the market-place. 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. Men for the most part err, and are afterwards able to reform. They are distressed in mind and perplexed in their thoughts, and then they arise to vigorous reformation. When things have been evidenced in men's looks, and set forth in their words, then they understand them. If a prince have not about his court families attached to the laws and worthy counsellors, and if abroad there are not hostile States or other external calamities, his kingdom will generally come to ruin. From these things we see how life springs from sorrow and calamity, and death from ease and pleasure.' |
《中論 - Zhong Lun》 | [Eastern Han (25 - 220)] Xu Gan | Books referencing 《中論》 Library Resources |
《貴言》 | Library Resources |
| 1 | 貴言: | 君子必貴其言。貴其言則尊其身，尊其身則重其道，重其道所以立其教。言費則身賤，身賤則道輕，道輕則教廢。故君子非其人則弗與之言，若與之言，必以其方。農夫則以稼穡，百工則以技巧，商賈則以貴賤，府史則以官守，大夫及士則以法制，儒生則以學業。故《易》曰：「艮其輔，言有序。」不失事、中之謂也。若夫父慈子孝，姑愛婦順，兄友弟恭，夫敬妻聽，朋友必信，師長必教，有司日月慮知乎州閭矣。雖庸人則亦循循然與之言此，可也；過此而往，則不可也。故君子之與人言也，使辭足以達其知慮之所至，事足以合其性情之所安，弗過其任而強牽制也。苟過其任而強牽制，則將昏瞀委滯，而遂疑君子以為欺我也，不則曰「無聞知」矣。非故也。明偏而示之以幽，弗能照也；聽寡而告之以微，弗能察也；斯所資於造化者也。雖曰無訟，其如之何？故孔子曰：「可與言而不與之言，失人；不可與言而與之言，失言。知者不失人，亦不失言。」夫君子之於言也，所致貴也，雖有夏后之璜，商湯之駟，弗與易也。今以施諸俗士，以為志誣而弗貴聽也，不亦辱己而傷道乎！是以君子將與人語大本之源，而談性、義之極者，必先度其心志，本其器量，視其銳氣，察其墮衰，然後唱焉以觀其和，導焉以觀其隨。隨、和之徵發乎音聲，形乎視聽，著乎顏色，動乎身體，然後可以發而步遠，功察而治微；於是乎闓張以致之，因來以進之，審諭以明之，雜稱以廣之，立準以正之，疏煩以理之。疾而勿迫，徐而勿失，雜而勿結，放而勿逸，欲其自得之也。故大禹善治水，而君子善導人；導人必因其性，治水必因其勢；是以功無敗而言無棄也。 |
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