《·》: | 子曰:“吾十有五而志于学,三十而立,四十而不惑,五十而知天命,六十而耳顺,七十而从心所欲,不逾矩。” |
The Master said, "At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right." |
《·》: | 既得人爵,而弃其天爵,则惑之甚者也,终亦必亡而已矣。 |
And when they have obtained that, they throw away the other - their delusion is extreme. The issue is simply this, that they must lose that nobility of man as well. |
《·》: | 子曰:“上人疑则百姓惑,下难知则君长劳。” |
The Master said, "when the highest among men has doubts and perplexities, the common people go astray. When (the ministers) below him are difficult to be understood, the toil of the ruler is prolonged." |
《》: | 曰:“若是则周公惑,孔子贼。” |
Yangzi said: If this were so, then the Duke of Zhou and Confucius merely confused and harmed later generations. |
《·》: | 而言即相非,行即相反,于此乎后世之君子,皆疑惑乎二子者言也 |
But since they are disagreed in word and opposed in deed, people doubt the assertions of both. |
《·》: | 予恶乎知说生之非惑邪! |
How do I know that the love of life is not a delusion? |
《》: | 曲则全,枉则直,洼则盈,弊则新,少则得,多则惑。 |
The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray. |
《·》: | 奸不生则主不惑。 |
And if wickedness does not originate, the ruler will not be suspicious. |
《·》: | 不知三军之事,而同三军之政,则军士惑矣。 |
(2) By attempting to govern an army in the same way as he administers a kingdom, being ignorant of the conditions which obtain in an army. This causes restlessness in the soldier's minds. |
《·》: | 今废礼者,是弃表也,故民迷惑而陷祸患,此刑罚之所以繁也。 |
《·》: | 赐也惑,敢问何谓? |
《·》: | 曰:《春秋》之道,视人所惑,为立说以大明之。 |
《·》: | 行爽毁廉,然且弗舍,惑于利者也。 |
《》: | 喜怒异虑,惑也。 |
《·》: | 诸侯射麋者,示达远迷惑人也。 |
《·》: | 知善而弗行谓之狂,知恶而不改谓之惑,故夫狂与惑者,圣王之戒也,而君子之愧也。 |
《·》: | 行爽廉毁,然且不舍,惑于利者也。 |
《·》: | 盖人有大惑而不能自知者,舍有而思无也,舍易而求难也 |
《·》: | 今世则不然,乱其教,繁其刑,使民迷惑而陷焉,又从而制之,故刑弥繁而盗不胜也。 |
《·》: | 今商竞鬻无用之货、淫极侈之弊,以惑民取产,虽于淫商有得,然国计愈失矣。 |
《·》: | 传言宋景公出三善言,荧惑郤三舍,延年二十一载,是又虚也。 |
《·》: | 测曰,“迷目达腹”、外惑其内也。 |
《》: | 赵王彭祖、列侯让等议曰:“安废法,行邪僻,诈伪心,以乱天下,营惑百姓,背叛宗庙。” |
《·》: | 是故虽有本性,而加之以学,则无惑矣。 |
《·》: | 百姓上下睹利害之存乎己也,故肃恭其心,慎修其行,内不忒惑,外无异望,虑其暏去徼幸,无罪过不忧惧,请谒无所听,财赂无所用,则民志平矣。 |
《·》: | |
《·》: | 推古验今,所以不惑。 |
《·》: | 世俗以为自古而传之者为重,以今之作者为轻,淡于所见,甘于所闻,惑于外貌,失于中情。 |
《·》: | 咸知饰其面,不修其心,惑矣。 |
《·》: | 而欲恒其生,尽其终,惑于数也。 |
《·》: | 至神之极,见之不忒,匈乖不惑,务正一国。 |
《·》: | 视瞑瞑,立井而饮,耕田而食,不布施,不求德,高下不相倾,长短不相形,风齐于俗可随也,事周于能易为也,矜伪以惑世,轲行以迷众,圣人不以为俗。 |
《·》: | 关尹子曰:“均一物也,众人惑其名,见物、不见道。” |
《》: | 政曰:昔者鲁周公曰:吾闻之于政也,知善不行者谓之狂,知恶不改者谓之惑。 |
《》: | |
《·》: | 此十数人者,皆世之仁贤忠良有道术之士也,不幸而遇悖乱暗惑之主而死,然则虽贤圣不能逃死亡避戮辱者何也? |
《·》: | 其不明见,人惑之。 |
《·》: | 奸臣之败其主也,积渐积微,使主迷惑而不自知也。 |
《·》: | 夫五军五衢,敌人必惑,莫之所加。 |
《·》: | 七曰:伪方异伎,巫蛊左道,不祥之言,幻惑良民,王者必止之。 |
《·》: | 凡三军人戒分日,人禁不息,不可以分食,方其疑惑,可师可服。 |