《·》: | 故天将降大任于是人也,必先苦其心志,劳其筋骨,饿其体肤,空乏其身,行拂乱其所为,所以动心忍性,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. |
《·》: | 带下毋厌髀,上毋厌胁,当无骨者。 |
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. |
《》: | 是以四疆之内各以其力来侵,攘肌及骨,而赧独何以制秦乎? |
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? |
《·》: | 当王公大人之于此也,虽有骨肉之亲,无故富贵、面目美好者,实知其不能也,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. |
《·》: | 此龟者,宁其死为留骨而贵乎,宁其生而曳尾于涂中乎? |
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? |
《》: | 是以圣人之治,虚其心,实其腹,弱其志,强其骨。 |
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,耳好听,口好味,心好利,骨体肤理好愉佚,是皆生于人之情性者也。 |
《·》: | 言曰:“骨肉归复于土,命也。” |
《·》: | 夺民财食,高雕文刻镂之观,尽金玉骨象之工,穷白黑之变。 |
《·》: | 恶其人者,憎其骨馀。 |
《·》: | 亲属谏不待放者,骨肉无相去离之义也。 |
《·》: | 文王昼卧,梦人登城而呼己曰:“我东北陬之槁骨也,速以王礼葬我。” |
《·》: | 留侯曰:“始上数在困急之中,幸用臣,今天下安定,以爱幼欲易太子骨肉间。” |
《·》: | 成王非不仁厚于骨肉也,徒以不聪睿之故,助畔乱之人,几丧周公之功,而坠文、武之业。 |
《·》: | 吴伐越,隳会稽,获巨骨一节,专车焉。 |
《·》: | 皆踈骨肉而亲便辟,薄知友而厚狗马。 |
《·》: | 且命在初生,骨表著见。 |
《·》: | 次四,干言入骨,时贞。 |
《·》: | 众口铄金,积毁消骨,久矣其患之也 |
《·》: | 子思曰:“文王葬朽骨而天下知仁,商纣斫朝涉而天下称暴。” |
《·》: | |
《·》: | 故虐行则怨积,德布则功兴,百姓以德附,骨肉以仁亲,夫妇以义合,朋友以义信,君臣以义序,百官以义承,曾、闵以仁成大孝,伯姬以义建至贞,守国者以仁坚固,佐君者以义不倾,君以仁治,臣以义平,乡党以仁恂恂,朝廷以义便便,美女以贞显其行,烈士以义彰其名,阳气以仁生,阴节以义降,《鹿鸣》以仁求其群,《关雎》以义鸣其雄,《春秋》以仁义贬绝,《诗》以仁义存亡,《乾》、《坤》以仁和合,《八卦》以义相承,《书》以仁叙九族,君臣以义制忠,《礼》以仁尽节,乐以礼升降。 |
《》: | 今虚伪小人,本非骨肉,既无幸私之恩,又无禄仕之实,恻隐思慕,情何缘生,而群聚山陵,假名称孝,行不掩心,义无所依。 |
《·》: | 鸲掇千日,化而为鸟,其名曰乾馀1骨。 |
《·》: | 中之得也,五藏宁,思虑平,筋骨劲强,耳目聪明。 |
《·》: | 封子积火自烧,而随烟气上下,视其灰烬,犹有其骨。 |
《》: | 强其骨。 |
《·》: | 夫君臣非有骨肉之亲,正直之道可以得利,则臣尽力以事主。 |
《·》: | 骨肉可刑,亲戚可灭,至法不可阙也。 |
《·》: | 功臣之家,皆争发其积藏,出其资财,以予其远近兄弟,以为未足,又收国中之贫病孤独老不能自食之萌皆与得焉,故桓公推仁立义,功臣之家,兄弟相戚,骨肉相亲,国无饥民。 |
《·》: | 身戮家残,去其籍,发其坟墓,暴其骨于市,男女公于官。 |
《·》: | 所适如肢体相随,骨节相救,天道自然,其巧无间。 |
《·》: | 非不能竭国麋民,虚府殚财,含珠鳞施,纶组节束,追送死也,以为穷民绝业而无益于槁骨腐肉也,故葬薶足以收敛盖藏而已。 |
《·》: | 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,为秦三囚将请曰:“缪公之怨此三人入于骨髓,愿令此三人归,令我君得自快烹之。” |
《》: | 五年,春,公将如棠观鱼者,臧僖伯谏曰,凡物不足以讲大事,其材不足以备器用,则君不举焉,君将纳民于轨物者也,故讲事以度轨量谓之轨,取材以章物采谓之物,不轨不物,谓之乱政,乱政亟行,所以败也,故春蒐,夏苗,秋獮,冬狩,皆于农隙以讲事也,三年而治兵,入而振旅,归而饮至,以数军实昭文章,明贵贱,辨等列,顺少长,习威仪也,鸟兽之肉,不登于俎,皮革,齿牙,骨角,毛,羽,不登于器,则公不射,古之制也。 |
《·》: | 信谗喜优,憎辅远弼,圣人不出,忠臣解骨。 |
《》: | 今束鸡豚妄投之,其折骨决皮,可立得也。 |
《》: | 且君王早朝晏罢,切齿铭骨,谋之二十馀年,岂不缘一朝之事耶? |
《》: | 子胥遯逃出走,唯大王可以归骸骨者,惟大王哀之。 |