如履薄冰

ㄖㄨˊ ㄌㄩˇ ㄅㄛˊ ㄅㄧㄥ

/ʐu³⁵ ly²¹⁴⁻²¹ pu̯ɔ³⁵ piŋ⁵⁵/

/jyː²¹ lei̯¹³ pɔːk̚² pɪŋ⁵⁵/

/ʐu³⁵ ly²¹⁴⁻²¹ pu̯ɔ³⁵ piŋ⁵⁵/

/jyː²¹ lei̯¹³ pɔːk̚² pɪŋ⁵⁵/

(figurative) to be very careful; to act with extreme caution


白駒過隙

CJKV/code

Sino-Xenic (白駒過隙):
* → Korean: 백구과극(白駒過隙) (baekgugwageuk)
* → Vietnamese: bạch câu quá khích (白駒過隙)

Japanese: 白駒(はっく)隙(げき)を過(す)ぐ (hakku geki o sugu)

ㄅㄞˊ ㄐㄩ ㄍㄨㄛˋ ㄒㄧˋ

/paɪ̯³⁵ t͡ɕy⁵⁵ ku̯ɔ⁵¹⁻⁵³ ɕi⁵¹/

/paːk̚² kʰɵy̯⁵⁵ kʷɔː³³ kʷʰɪk̚⁵/

/paɪ̯³⁵ t͡ɕy⁵⁵ ku̯ɔ⁵¹⁻⁵³ ɕi⁵¹/

/paːk̚² kʰɵy̯⁵⁵ kʷɔː³³ kʷʰɪk̚⁵/

From Zhuangzi:
:
人生天地之間，若白駒之過郤，忽然而已。 [Classical Chinese, trad.]人生天地之间，若白驹之过郤，忽然而已。 [Classical Chinese, simp.]
From: Zhuangzi, circa 3ʳᵈ – 2ⁿᵈ centuries BCE
Rénshēng tiāndì zhī jiān, ruò báijū zhī guò xì, hūrán ér yǐ. [Pinyin]
That human beings live between heaven and earth is similar to a white colt's bolting past a crevice; it is but an instant.

zh-x

人生 天地 之 間，若 白駒 之 過 郤，忽然 而 已。

(the amount of time it takes for) a white colt to pass by a crevice

swiftness of the lapse of time; fleeting of time; in the twinkling of an eye


孟母三遷

ㄇㄥˋ ㄇㄨˇ ㄙㄢ ㄑㄧㄢ

мэнмусаньцянь

/mɤŋ⁵¹ mu²¹⁴⁻²¹ sän⁵⁵ t͡ɕʰi̯ɛn⁵⁵/

/maːŋ²² mou̯¹³ saːm⁵⁵ t͡sʰiːn⁵⁵/

/mɤŋ⁵¹ mu²¹⁴⁻²¹ sän⁵⁵ t͡ɕʰi̯ɛn⁵⁵/

/maːŋ²² mou̯¹³ saːm⁵⁵ t͡sʰiːn⁵⁵/

From Biographies of Exemplary Women:
*
鄒孟軻之母也。號孟母。其舍近墓。孟子之少也，嬉遊為墓間之事，踴躍築埋。孟母曰：「此非吾所以居處子也。」乃去舍市傍。其嬉戲為賈人衒賣之事。孟母又曰：「此非吾所以居處子也。」復徙舍學宮之傍。其嬉遊乃設俎豆揖讓進退。孟母曰：「真可以居吾子矣。」遂居及。孟子長，學六藝，卒成大儒之名。 [Classical Chinese, trad.]邹孟轲之母也。号孟母。其舍近墓。孟子之少也，嬉游为墓间之事，踊跃筑埋。孟母曰：「此非吾所以居处子也。」乃去舍市傍。其嬉戏为贾人衒卖之事。孟母又曰：「此非吾所以居处子也。」复徙舍学宫之傍。其嬉游乃设俎豆揖让进退。孟母曰：「真可以居吾子矣。」遂居及。孟子长，学六艺，卒成大儒之名。 [Classical Chinese, simp.]
From: The Biographies of Exemplary Women, 2ⁿᵈ century BCE
Zōu Mèng Kē zhī mǔ yě. Hào mèngmǔ. Qí shè jìn mù. Mèngzǐ zhī shào yě, xīyóu wéi mùjiān zhī shì, yǒngyuè zhùmái. Mèngmǔ yuē: “Cǐ fēi wú suǒyǐ jū chùzǐ yě.” Nǎi qù shè shìbàng. Qí xīxì wéi gǔrén xuàn mài zhī shì. Mèngmǔ yòu yuē: “Cǐ fēi wú suǒyǐ jū chùzǐ yě.” Fù xǐ shè xuégōng zhī bàng. Qí xīyóu nǎi shè zǔdòu yīràng jìntuì. Mèngmǔ yuē: “Zhēn kěyǐ jū wúzǐ yǐ.” Suì jū jí. Mèngzǐ cháng, xué liùyì, zú chéng dàrú zhī míng. [Pinyin]
The Mother of Meng Ke of Zou is called Mother Meng. When Mencius was little, they dwelt next to a graveyard; he played at performing funeral rites between the graves and eagerly pounding earth into tombs; Mother Meng said: "This is not the place to stay and raise my child." Then they moved to dwell next to the market, he played at displaying and selling wares as the merchants did; Mother Meng again said: "This is not the place to stay and raise my child." Again they moved next to a school, he played at arranging sacrifical altars and sacrificial vessels, greeting, yielding, advancing, and withdrawing; Mother Meng said: "Truly, my child can stay here". And they ended up staying there. Mencius grew up, learnt the Six Arts, and became a famous and great scholar.

鄒 ^孟 ^軻 之 母 也。號 孟母。其 舍 近 墓。^孟子 之 少 也，嬉遊 為{wéi} 墓-間 之 事，踴躍 築-埋。孟母 曰：「此 非 吾 所以 居 處子 也。」乃 去 舍 市-傍。其 嬉戲 為{wéi} 賈-人 衒 賣 之 事。孟母 又 曰：「此 非 吾 所以 居 處子 也。」復 徙 舍 學-宮 之 傍。其 嬉遊 乃 設 俎-豆 揖讓 進退。孟母 曰：「真 可以 居 吾子 矣。」遂 居 及。孟子 長，學 六藝，卒 成 大-儒 之 名。

The mother ofMencius changed her abode three times (to avoid bad influence on her son).

(of parents) to be concerned with their children's growth

Biographies of Exemplary Women
Mencius
Mencius#Mother
Six Arts
Zou (state)


刻舟求劍

ja-r

こく%しゅう%きゅう%けん

CJKV/code

こく%しゅう%きゅう%けん

Sino-Xenic (刻舟求劍):
* → Japanese: 刻(こく)舟(しゅう)求(きゅう)剣(けん) (kokushūkyūken)
* → Korean: 각주구검(刻舟求劍) (gakjugugeom)
* → Vietnamese: khắc chu cầu kiếm (刻舟求劍)

CJKV

こく%しゅう%きゅう%けん

ja-r

ふね に きざみて けん を もとむ

→ Japanese: (calque) 舟(ふね)に刻(きざ)みて剣(けん)を求(もと)む (fune ni kizamite ken o motomu)

ㄎㄜˋ ㄓㄡ ㄑㄧㄡˊ ㄐㄧㄢˋ

кэчжоуцюцзянь

/kʰɤ⁵¹ ʈ͡ʂoʊ̯⁵⁵ t͡ɕʰi̯oʊ̯³⁵ t͡ɕi̯ɛn⁵¹/

/hɐk̚⁵ t͡sɐu̯⁵⁵ kʰɐu̯²¹ kiːm³³/

/kʰɤ⁵¹ ʈ͡ʂoʊ̯⁵⁵ t͡ɕʰi̯oʊ̯³⁵ t͡ɕi̯ɛn⁵¹/

/hɐk̚⁵ t͡sɐu̯⁵⁵ kʰɐu̯²¹ kiːm³³/

From a story in Master Lü's Spring and Autumn Annals:
:
楚人有涉江者，其劍自舟中墜於水。遽契其舟，曰：是吾劍之所從墜。舟止，從其所契者入水求之。舟已行矣，而劍不行。求劍若此，不亦惑乎。 [Classical Chinese, trad.]楚人有涉江者，其剑自舟中坠于水。遽契其舟，曰：是吾剑之所从坠。舟止，从其所契者入水求之。舟已行矣，而剑不行。求剑若此，不亦惑乎。 [Classical Chinese, simp.]
From: Lü Buwei, Master Lü's Spring and Autumn Annals, 239 BCE
Chǔ rén yǒu shè jiāng zhě, qí jiàn zì zhōu zhōng zhuì yú shuǐ. Jù qì qí zhōu, yuē: shì wú jiàn zhī suǒ cóng zhuì. Zhōu zhǐ, cóng qí suǒ qì zhě rù shuǐ qiú zhī. Zhōu yǐ xíng yǐ, ér jiàn bù xíng. Qiú jiàn ruò cǐ, bù yì huò hū. [Pinyin]
There was a man from the state of Chu who was crossing a river. His sword fell from the boat into the river. He quickly made a notch on the boat saying, "This is the place where my sword fell in. When the boat stops, I will go into the water and search for my sword from the spot where I made the notch." The boat was already moving, but the sword had not moved. Is it not stupid to search for the sword in this manner?

zh-x

楚 人 有 涉 江 者，其 劍 自 舟 中 墜 於 水。遽 契 其 舟，曰：是 吾 劍 之 所 從 墜。舟 止，從 其 所 契 者 入 水 求 之。舟 已 行 矣，而 劍 不 行。求 劍 若 此，不 亦 惑 乎。

似你這樣尋根究底，便是刻舟求劍，膠柱鼓瑟了。 [Written Vernacular Chinese, trad.]
似你这样寻根究底，便是刻舟求剑，胶柱鼓瑟了。 [Written Vernacular Chinese, simp.]

From: c. 1791, Anonymous, Dream of the Red Chamber, Chapter 120 (紅樓夢/第120回)

It seems as though this kind of thorough investigation that you are conducting is like notching a moving boat in order to mark where your sword dropped into the river, you are being inflexible.

Sì nǐ zhèyàng xúngēnjiūdǐ, biànshì kèzhōuqiújiàn, jiāozhùgǔsè le. [Pinyin]

文學藝術工作者必須正視我國當前迅速變化的實際，來考察我們過去用慣了的文藝理論，而不能刻舟求劍。 [MSC, trad.]
文学艺术工作者必须正视我国当前迅速变化的实际，来考察我们过去用惯了的文艺理论，而不能刻舟求剑。 [MSC, simp.]

From: c. 1900 - 1995: Xia Yan, Unite and advance through liberation thought (解放思想團結前進)

Workers in the literary arts must squarely face the reality of the rapid changes currently taking place within our country when considering the wellworn theories of the past about literature and art, and must not stubbornly cling to tradition.

Wénxué yìshù gōngzuòzhě bìxū zhèngshì wǒguó dāngqián xùnsù biànhuà de shíjì, lái kǎochá wǒmen guòqù yòng guàn le de wényì lǐlùn, ér bùnéng kèzhōuqiújiàn. [Pinyin]

to not know how to adapt to changed conditions; to rigidly cling to an idea or approach without considering the reality of a situation; to stubbornly cling to tradition


皇天后土

ㄏㄨㄤˊ ㄊㄧㄢ ㄏㄡˋ ㄊㄨˇ

хуантяньхоуту

/xu̯ɑŋ³⁵ tʰi̯ɛn⁵⁵ xoʊ̯⁵¹ tʰu²¹⁴⁻²¹⁽⁴⁾/

/wɔːŋ²¹ tʰiːn⁵⁵ hɐu̯²² tʰou̯³⁵/

/*[ɢ]ʷˤaŋ l̥ˤi[n]|l̥ˤi[n] ɢˤ(r)oʔ tʰˤaʔ/

/*ɡʷaːŋ qʰl'iːn ɡoːʔ|ɡoːs l̥ʰaːʔ/

/xu̯ɑŋ³⁵ tʰi̯ɛn⁵⁵ xoʊ̯⁵¹ tʰu²¹⁴⁻²¹⁽⁴⁾/

/wɔːŋ²¹ tʰiːn⁵⁵ hɐu̯²² tʰou̯³⁵/

/*ɡʷaːŋ qʰl'iːn ɡoːʔ|ɡoːs l̥ʰaːʔ/


東道主

/tʊŋ⁵⁵ tɑʊ̯⁵¹ ʈ͡ʂu²¹⁴⁻²¹⁽⁴⁾/

/tʊŋ⁵⁵ tou̯²² t͡syː³⁵/

/tɔŋ³³ tɔ²² t͡su⁵⁵⁴/

/tɔŋ⁴⁴⁻³³ to³³⁻¹¹ t͡su⁵³/

/tɔŋ⁴⁴⁻²² to²²⁻²¹ t͡su⁵³/

/tɔŋ⁴⁴⁻³³ tɤ³³⁻²¹ t͡su⁴¹/

/tʊŋ⁵⁵ tɑʊ̯⁵¹ ʈ͡ʂu²¹⁴⁻²¹⁽⁴⁾/

/tʊŋ⁵⁵ tou̯²² t͡syː³⁵/

/tɔŋ³³ tɔ²² t͡su⁵⁵⁴/

/tɔŋ⁴⁴⁻³³ to³³⁻¹¹ t͡su⁵³/

/tɔŋ⁴⁴⁻²² to²²⁻²¹ t͡su⁵³/

/tɔŋ⁴⁴⁻³³ tɤ³³⁻²¹ t͡su⁴¹/

Attested in Zuo Zhuan (circa 4th century B.C.E.), in the entry for the 30th year of Duke Xi's reign (《左傳·僖公三十年》):
若捨鄭以為東道主，行李之往來，共其乏困，君亦無所害。 [Classical Chinese, trad.]若舍郑以为东道主，行李之往来，共其乏困，君亦无所害。 [Classical Chinese, simp.]
From: Commentary of Zuo, c. 4ᵗʰ century BCE
Ruò shě Zhèng yǐwéi dōngdàozhǔ, xínglǐ zhī wǎnglái, gòng qí fákùn, jūn yì wú suǒ hài. [Pinyin]
If you would spare Zheng as a host of the eastern roads, we are willing to provide hospitability and aid to your eastbound diplomatic missions. There could be no harm to you in this.
Uttered by Zhu Zhiwu (燭之武), a Zheng courtier, during his negotiation with the Count Mu of Qin (秦穆公) who was laying siege to the state of Zheng. Later used idiomatically as a generic term for a host.

4th century <small class='ce-date'>B.C.E.</small>

若 捨{shě} ^鄭 以為{wéi} 東道主，行李 之 往來，共 其 乏困，君 亦 無 所 害。

萬國爭推東道主 [MSC, trad.]
万国争推东道主 [MSC, simp.]

From: c. 1890, 黃遵憲 (Huang Zunxian), 〈蘇彝士河〉 ("Suez Canal")

host (person who receives or entertains other people as guests)


兢兢業業

ㄐㄧㄥ ㄐㄧㄥ ㄧㄝˋ ㄧㄝˋ

/t͡ɕiŋ⁵⁵ t͡ɕiŋ⁵⁵ jɛ⁵¹⁻⁵³ jɛ⁵¹/

/kɪŋ⁵⁵ kɪŋ⁵⁵ jiːp̚² jiːp̚²/

/t͡ɕiŋ⁵⁵ t͡ɕiŋ⁵⁵ jɛ⁵¹⁻⁵³ jɛ⁵¹/

/kɪŋ⁵⁵ kɪŋ⁵⁵ jiːp̚² jiːp̚²/

From the Book of Documents (《尚書·皐陶謨》):
:
無教逸欲。有邦兢兢業業，一日二日萬幾。 [Classical Chinese, trad.]无教逸欲。有邦兢兢业业，一日二日万几。 [Classical Chinese, simp.]
From: The Book of Documents, circa 4ᵗʰ – 3ʳᵈ century BCE, translated based on James Legge's version
Wú jiào yì yù. Yǒu bāng jīngjīng yèyè, yīrì èrrì wànjī. [Pinyin]
Let not (the Son of Heaven) set to the holders of states the example of indolence or dissoluteness. Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things.

無 教 逸 欲。有 邦 兢兢.業業，一日 二日 萬幾{jī}。

(ideophonic) cautious and conscientious; diligent and attentive


輕於鴻毛

lighter (and less significant) than a wild goose feather

ㄑㄧㄥ ㄩˊ ㄏㄨㄥˊ ㄇㄠˊ

цинъюйхунмао

/t͡ɕʰiŋ⁵⁵ y³⁵ xʊŋ³⁵ mɑʊ̯³⁵/

khjieng|khjiengH 'jo|'u huwng|huwngX maw|mawH

/*kʰeŋ|kʰeŋs qaː|qa ɡoːŋ|ɡoːŋʔ maːw|maːws/

/t͡ɕʰiŋ⁵⁵ y³⁵ xʊŋ³⁵ mɑʊ̯³⁵/

not worth a brass farthing
not worth a brass farthing

(derogatory, figuratively) to be worthless (or trashy, valueless, not worth a brass farthing, good for nothing, of no worth)


談何容易

n-g

rhetorical construct signifying emphasis in the negative

ㄊㄢˊ ㄏㄜˊ ㄖㄨㄥˊ ㄧˋ

/tʰän³⁵ xɤ³⁵ ʐʊŋ³⁵ i⁵¹/

/tʰaːm²¹ hɔː²¹ jʊŋ²¹ jiː²²/

/tʰän³⁵ xɤ³⁵ ʐʊŋ³⁵ i⁵¹/

/tʰaːm²¹ hɔː²¹ jʊŋ²¹ jiː²²/

先生曰：「於戲，可乎哉？可乎哉？談何容易！」 [Classical Chinese, trad.]
先生曰：「於戏，可乎哉？可乎哉？谈何容易！」 [Classical Chinese, simp.]

From: The Book of Han, circa 1ˢᵗ century CE

"Alas! May I? I may not! Speeches to one's superior — those easily given will never be accepted!" said Mister Nobody.

Xiānshēng yuē: “Wūhū, kě hū zāi? Kě hū zāi? Tán héróng yì!” [Pinyin]

賈生有言：「懇言則辭淺而不入，深言則逆耳而失指。」故曰：「談何容易。」 [Classical Chinese, trad.]
贾生有言：「恳言则辞浅而不入，深言则逆耳而失指。」故曰：「谈何容易。」 [Classical Chinese, simp.]

From: p. 73 BCE, Huan Kuan (桓寬) (editor). Discourses on Salt and Iron (《鹽鐵論》).

Jia Yi said: "Cordial speech tends to be superficial and fails to make an impact, but a penetrating comment grates on the ear and fails to deliver." Hence the saying, "no place for speech made at ease."

Gǔshēng yǒu yán: “Kěnyán zé cíqiǎn ér bùrù, shēnyán zé nì'ěr ér shīzhǐ.” Gù yuē: “Tán héróng yì.” [Pinyin]

(chiefly obsolete) it is no easy matter to give good advice (especially to one's superior); to speak is difficult


朝朝暮暮

ㄓㄠ ㄓㄠ ㄇㄨˋ ㄇㄨˋ

чжаочжаомуму

/ʈ͡ʂɑʊ̯⁵⁵ ʈ͡ʂɑʊ̯⁵⁵ mu⁵¹⁻⁵³ mu⁵¹/

/t͡siːu̯⁵⁵ t͡siːu̯⁵⁵ mou̯²² mou̯²²/

/ʈ͡ʂɑʊ̯⁵⁵ ʈ͡ʂɑʊ̯⁵⁵ mu⁵¹⁻⁵³ mu⁵¹/

/t͡siːu̯⁵⁵ t͡siːu̯⁵⁵ mou̯²² mou̯²²/

妾在巫山之陽，高丘之阻，旦為朝雲，暮為行雨。朝朝暮暮，陽臺之下。 [Classical Chinese, trad.]
妾在巫山之阳，高丘之阻，旦为朝云，暮为行雨。朝朝暮暮，阳台之下。 [Classical Chinese, simp.]

From: c. 3rd century BCE, Song Yu (宋玉), At the Tower of Gaotang (《高唐賦》)

I am by the sun-kissed slopes of Mount Wu, and the steep footpath through the rugged land.I am the luminous clouds at sunrise, and the strolling shower of eventide.Day after day, night by another night, I am here by this Tower of the Sun.

Qiè zài Wūshān zhīyáng, gāoqiū zhīzǔ, dànwéi zhāoyún, mùwéi xíngyǔ. Zhāozhāo mùmù, yángtái zhīxià. [Pinyin]

兩情若是久長時，又豈在朝朝暮暮。 [Ci, trad.]
两情若是久长时，又岂在朝朝暮暮。 [Ci, simp.]

From: c. 11th century, Qin Guan, 《鵲橋仙·七夕》

If love between both sides lasts sempiternally, then would (staying together) every day and night be the point?

Liǎngqíng ruòshì jiǔcháng shí, yòu qǐzài zhāozhāomùmù. [Pinyin]

from dawn to dusk; all the time; day after day


因地制宜

ㄧㄣ ㄉㄧˋ ㄓˋ ㄧˊ

/in⁵⁵ ti⁵¹⁻⁵³ ʈ͡ʂʐ̩⁵¹ i³⁵/

/jɐn⁵⁵ tei̯²² t͡sɐi̯³³ jiː²¹/

/iŋ³³⁻²³ ti¹¹ t͡si²¹³⁻⁵⁵ ŋi⁵⁵/

/in⁵⁵ ti⁵¹⁻⁵³ ʈ͡ʂʐ̩⁵¹ i³⁵/

/jɐn⁵⁵ tei̯²² t͡sɐi̯³³ jiː²¹/

/iŋ³³⁻²³ ti¹¹ t͡si²¹³⁻⁵⁵ ŋi⁵⁵/

to formulate strategies according to local conditions


夙興夜寐

ㄙㄨˋ ㄒㄧㄥ ㄧㄝˋ ㄇㄟˋ

/su⁵¹ ɕiŋ⁵⁵ jɛ⁵¹⁻⁵³ meɪ̯⁵¹/

/sʊk̚⁵ hɪŋ⁵⁵ jɛː²² mei̯²²/

/su⁵¹ ɕiŋ⁵⁵ jɛ⁵¹⁻⁵³ meɪ̯⁵¹/

/sʊk̚⁵ hɪŋ⁵⁵ jɛː²² mei̯²²/

From the Classic of Poetry, poem 58 (《詩經·衞風·氓》):
:
三歲為婦，靡室勞矣。
夙興夜寐，靡有朝矣。 [Pre-Classical Chinese, trad.]三岁为妇，靡室劳矣。
夙兴夜寐，靡有朝矣。 [Pre-Classical Chinese, simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Sān suì wéi fù, mǐ shì láo yǐ.
Sù xīng yè mèi, mǐ yǒu zhāo yǐ. [Pinyin]
For three years I was your wife, And thought nothing of my toil in your house.
I rose early and went to sleep late, Not intermitting my labours for a morning.

zh-x

三 歲 為{wéi} 婦，靡 室 勞 矣。
@夙.興{xīng}.夜.寐，靡 有 朝{zhāo} 矣。

[…]沒有夙興夜寐的程序員，中國互聯網產業無法實現「彎道超車」，成就一個又一個估值過億的企業；[…] [MSC, trad.]
[…]没有夙兴夜寐的程序员，中国互联网产业无法实现「弯道超车」，成就一个又一个估值过亿的企业；[…] [MSC, simp.]
[…] méiyǒu sùxìngyèmèi de chéngxùyuán, zhōngguó hùliánwǎng chǎnyè wúfǎ shíxiàn “wāndào chāochē”, chéngjiù yīge yòu yīge gūzhí guò yì de qǐyè; […] [Pinyin]
@[…] Weren’t there programmers working hard all day long, China’s Internet industries would never “overtake on the bend”, evolving into billions-valued enterprises one after one. @[…]

From: 2019 April 29, 仲青平 (Zhong Qingping), 《向所有奋斗中的劳动者致敬》, in China Youth Daily, page 1

burn the candle at both ends
burn the candle at both ends

to work hard night and day; to burn the candle at both ends


安土重遷

ㄢ ㄊㄨˇ ㄓㄨㄥˋ ㄑㄧㄢ

аньтучжунцянь

/ˀän⁵⁵ tʰu²¹⁴⁻²¹ ʈ͡ʂʊŋ⁵¹ t͡ɕʰi̯ɛn⁵⁵/

/ɔːn⁵⁵ tʰou̯³⁵ t͡sʊŋ²² t͡sʰiːn⁵⁵/

/on²⁴ tʰu³¹ t͡sʰuŋ⁵⁵ t͡sʰi̯en²⁴/

/ˀän⁵⁵ tʰu²¹⁴⁻²¹ ʈ͡ʂʊŋ⁵¹ t͡ɕʰi̯ɛn⁵⁵/

/ɔːn⁵⁵ tʰou̯³⁵ t͡sʊŋ²² t͡sʰiːn⁵⁵/

/on²⁴ tʰu³¹ t͡sʰuŋ⁵⁵ t͡sʰi̯en²⁴/

安土重遷，黎民之性；骨肉相附，人情所願也。 [Classical Chinese, trad.]
安土重迁，黎民之性；骨肉相附，人情所愿也。 [Classical Chinese, simp.]

Āntǔzhòngqiān, límín zhī xìng; gǔròu xiàng fù, rénqíng suǒ yuàn yě. [Pinyin]

to hate to leave one's native land or where one has lived long; to love one's homeland and not wish to leave it


樑上君子

ㄌㄧㄤˊ ㄕㄤˋ ㄐㄩㄣ ㄗˇ

ляншанцзюньцзы

/li̯ɑŋ³⁵ ʂɑŋ⁵¹ t͡ɕyn⁵⁵ t͡sz̩²¹⁴⁻²¹⁽⁴⁾/

/lœːŋ²¹ sœːŋ²² kʷɐn⁵⁵ t͡siː³⁵/

/liɔŋ²³⁻³³ siɔŋ³³⁻²¹ kun⁴⁴⁻³³ t͡su⁴¹/

/liɔŋ²⁴⁻²² siɔŋ²²⁻²¹ kun⁴⁴⁻²² t͡su⁵³/

/liɔŋ²⁴⁻¹¹ siɔŋ³³⁻¹¹ kun⁴⁴⁻³³ t͡su⁵³/

/liɔŋ²³⁻³³ siaŋ³³⁻²¹ kun⁴⁴⁻³³ t͡su⁴¹/

/li̯ɑŋ³⁵ ʂɑŋ⁵¹ t͡ɕyn⁵⁵ t͡sz̩²¹⁴⁻²¹⁽⁴⁾/

/lœːŋ²¹ sœːŋ²² kʷɐn⁵⁵ t͡siː³⁵/

/liɔŋ²³⁻³³ siɔŋ³³⁻²¹ kun⁴⁴⁻³³ t͡su⁴¹/

/liɔŋ²⁴⁻²² siɔŋ²²⁻²¹ kun⁴⁴⁻²² t͡su⁵³/

/liɔŋ²⁴⁻¹¹ siɔŋ³³⁻¹¹ kun⁴⁴⁻³³ t͡su⁵³/

/liɔŋ²³⁻³³ siaŋ³³⁻²¹ kun⁴⁴⁻³³ t͡su⁴¹/

From a story in the Book of the Later Han.


窈窕淑女

ㄧㄠˇ ㄊㄧㄠˇ ㄕㄨ ㄋㄩˇ

ㄧㄠˇ ㄊㄧㄠˇ ㄕㄨˊ ㄋㄩˇ

/jɑʊ̯²¹⁴⁻³⁵ tʰi̯ɑʊ̯²¹⁴⁻²¹ ʂu⁵⁵ ny²¹⁴⁻²¹⁽⁴⁾/

/jɑʊ̯²¹⁴⁻³⁵ tʰi̯ɑʊ̯²¹⁴⁻²¹ ʂu³⁵ ny²¹⁴⁻²¹⁽⁴⁾/

/miːu̯¹³ tʰiːu̯¹³ sʊk̚² nɵy̯¹³/

/jiːu̯³⁵ tʰiːu̯¹³ sʊk̚² nɵy̯¹³/

/iau⁵²⁻³⁵ tʰiau⁵²⁻³⁵ sok̚²⁻⁴ nɯŋ⁵²⁻²¹/

/miːu̯¹³ tʰiːu̯¹³ sʊk̚² nɵy̯¹³/

/jiːu̯³⁵ tʰiːu̯¹³ sʊk̚² nɵy̯¹³/

/iau⁵²⁻³⁵ tʰiau⁵²⁻³⁵ sok̚²⁻⁴ nɯŋ⁵²⁻²¹/

From the Classic of Poetry, poem 1 (《詩經·周南·關雎》):
:
窈窕淑女，君子好逑。 [Pre-Classical Chinese, trad. and simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Yǎotiǎo shūnǚ, jūnzǐ hǎoqiú. [Pinyin]
The modest, retiring, virtuous, young lady:
For our prince a good mate she.

lang

(《詩經·周南·關雎》)

(《詩經·周南·關雎》)

zh-x

窈窕.淑女，君子 好逑。

因為在前邊領路的那位窈窕淑女明明很從容地就走過去了 [MSC, trad.]
因为在前边领路的那位窈窕淑女明明很从容地就走过去了 [MSC, simp.]

Because obviously that virtuous and beautiful girl who led the way ahead had walked past very calmly

Yīnwèi zài qiánbiān lǐnglù de nàwèi yǎotiǎoshūnǚ míngmíng hěn cóngróng de jiù zǒu guoqu le [Pinyin]


血氣方剛

ㄒㄩㄝˋ ㄑㄧˋ ㄈㄤ ㄍㄤ

ㄒㄩㄝˇ ㄑㄧˋ ㄈㄤ ㄍㄤ

ㄒㄧㄝˇ ㄑㄧˋ ㄈㄤ ㄍㄤ

/ɕy̯ɛ⁵¹⁻⁵³ t͡ɕʰi⁵¹ fɑŋ⁵⁵ kɑŋ⁵⁵/

/ɕy̯ɛ²¹⁴⁻²¹ t͡ɕʰi⁵¹ fɑŋ⁵⁵ kɑŋ⁵⁵/

/ɕi̯ɛ²¹⁴⁻²¹ t͡ɕʰi⁵¹ fɑŋ⁵⁵ kɑŋ⁵⁵/

/hyːt̚³ hei̯³³ fɔːŋ⁵⁵ kɔːŋ⁵⁵/

/ɕy̯ɛ⁵¹⁻⁵³ t͡ɕʰi⁵¹ fɑŋ⁵⁵ kɑŋ⁵⁵/

/ɕy̯ɛ²¹⁴⁻²¹ t͡ɕʰi⁵¹ fɑŋ⁵⁵ kɑŋ⁵⁵/

/ɕi̯ɛ²¹⁴⁻²¹ t͡ɕʰi⁵¹ fɑŋ⁵⁵ kɑŋ⁵⁵/

/hyːt̚³ hei̯³³ fɔːŋ⁵⁵ kɔːŋ⁵⁵/

From the Analects, Book 16 (《論語·季氏》):
:
孔子曰：「君子有三戒：少之時，血氣未定，戒之在色；及其壯也，血氣方剛，戒之在鬭；及其老也，血氣既衰，戒之在得。」 [Classical Chinese, trad.]孔子曰：「君子有三戒：少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之在斗；及其老也，血气既衰，戒之在得。」 [Classical Chinese, simp.]
From: The Analects of Confucius, c. 475 – 221 BCE, translated based on James Legge's version
Kǒng Zǐ yuē: “Jūnzǐ yǒu sān jiè: shào zhī shí, xuèqì wèi dìng, jiè zhī zài sè; jí qí zhuàng yě, xuèqì fāng gāng, jiè zhī zài dòu; jí qí lǎo yě, xuèqì jì shuāi, jiè zhī zài dé.” [Pinyin]
Confucius said, "There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness."

^孔.^子 曰：「君子 有 三 戒：少 之 時，血氣 未 定，戒 之 在 色；及 其 壯 也，血氣.方.剛，戒 之 在 鬭{dòu}；及 其 老 也，血氣 既 衰，戒 之 在 得。」

(usually of youth) hot-blooded; full of vigour; buoyant and impetuous


相濡以沫

ㄒㄧㄤ ㄖㄨˊ ㄧˇ ㄇㄛˋ

/ɕi̯ɑŋ⁵⁵ ʐu³⁵ i²¹⁴⁻²¹ mu̯ɔ⁵¹/

/sœːŋ⁵⁵ jyː²¹ jiː¹³ muːt̚²/

/ɕi̯ɑŋ⁵⁵ ʐu³⁵ i²¹⁴⁻²¹ mu̯ɔ⁵¹/

/sœːŋ⁵⁵ jyː²¹ jiː¹³ muːt̚²/

From Zhuangzi [ca. 3rd – 2nd centuries BCE]:
:
泉涸，魚相與處於陸，相呴以溼，相濡以沫，不如相忘於江湖。 [Classical Chinese, trad.]泉涸，鱼相与处于陆，相呴以湿，相濡以沫，不如相忘于江湖。 [Classical Chinese, simp.]
From: Zhuangzi, circa 3ʳᵈ – 2ⁿᵈ centuries BCE
Quán hé, yú xiāngyǔ chǔ yú lù, xiāng xǔ yǐ shī, xiāng rú yǐ mò, bùrú xiāngwàng yú jiānghú. [Pinyin]
When the springs are dried up, the fishes collect together on the land. Than that they should moisten one another there by the damp about them, and keep one another wet by their slime, it would be better for them to forget one another in the rivers and lakes.

defdate

ca. 3rd – 2nd centuries <small class='ce-date'>BCE</small>

zh-x

泉 涸，魚 相{xiāng}與 處{chǔ} 於 陸，相{xiāng} 呴 以 溼，相{xiāng}.濡.以.沫，不如 相{xiāng}-忘 於 江湖。

(figurative, of a loving couple) to accompany each other through times of prosperity and hardships till the end of time


曠日持久

ㄎㄨㄤˋ ㄖˋ ㄔˊ ㄐㄧㄡˇ

/kʰu̯ɑŋ⁵¹⁻⁵³ ʐ̩⁵¹ ʈ͡ʂʰʐ̩³⁵ t͡ɕi̯oʊ̯²¹⁴⁻²¹⁽⁴⁾/

/kʷʰɔːŋ³³ jɐt̚² t͡sʰiː²¹ kɐu̯³⁵/

/kʷʰɔːŋ³³ jɐt̚² t͡sʰiː²¹ kɐu̯³⁵/

有好獵者，曠日持久而不得獸。 [Classical Chinese, trad.]
有好猎者，旷日持久而不得兽。 [Classical Chinese, simp.]

From: Lü Buwei, Master Lü's Spring and Autumn Annals, 239 BCE

There was a man fond of hunting who was not able to catch game for a long time.

Yǒu hào liè zhě, kuàngrìchíjiǔ ér bùdé shòu. [Pinyin]


暴虎馮河

ㄅㄠˋ ㄏㄨˇ ㄆㄧㄥˊ ㄏㄜˊ

/pɑʊ̯⁵¹ xu²¹⁴⁻²¹ pʰiŋ³⁵ xɤ³⁵/

/pɑʊ̯⁵¹ xu²¹⁴⁻²¹ pʰiŋ³⁵ xɤ³⁵/

The earliest reference was attested in the Classic of Poetry, poem 195 (《詩經·小雅·小旻》), in the negative :
:
不敢暴虎，不敢馮河。 [Pre-Classical Chinese, trad.]不敢暴虎，不敢冯河。 [Pre-Classical Chinese, simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Bùgǎn bàohǔ, bùgǎn pínghé. [Pinyin]
They dare not without weapons attack a tiger;
They dare not without a boat cross the He.
The literal meaning was also commented upon in the Erya, likely quoting from Kong Anguo's commentary on the Analects.

lang

(《詩經·小雅·小旻》)

(《詩經·小雅·小旻》)

zh-x

不敢 @暴虎，不敢 @馮{píng}河。

to fight tiger bare-handed and wade rivers

暴虎馮河，死而無悔者，吾不與也。 [Classical Chinese, trad.]
暴虎冯河，死而无悔者，吾不与也。 [Classical Chinese, simp.]

From: The Analects of Confucius, c. 475 – 221 BCE, translated based on James Legge's version

He who will unarmed attack a tiger, or cross a river without a boat, dying without any regret, I would not have act with me.

Bàohǔpínghé, sǐ ér wúhuǐ zhě, wú bù yǔ yě. [Pinyin]

Analects
Classic of Poetry
Erya
Kong Anguo


金城湯池

CJKV/code

Sino-Xenic (金城湯池):
* → Japanese: 金(きん)城(じょう)湯(とう)池(ち) (kinjōtōchi)

[[[city]] with]metal walls and boiling moat

ㄐㄧㄣ ㄔㄥˊ ㄊㄤ ㄔˊ

цзиньчэнтанчи

/t͡ɕin⁵⁵ ʈ͡ʂʰɤŋ³⁵ tʰɑŋ⁵⁵ ʈ͡ʂʰʐ̩³⁵/

/kɐm⁵⁵ sɪŋ²¹ tʰɔːŋ⁵⁵ t͡sʰiː²¹/

/*k(r)[ə]m [d]eŋ l̥aŋ|l̥ˤaŋ|r̥ˤaŋ Cə.lraj/

/*krɯm djeŋ l̥ʰaːŋ|l̥ʰaːŋs|hljaŋ l'aːl|l'al/

/t͡ɕin⁵⁵ ʈ͡ʂʰɤŋ³⁵ tʰɑŋ⁵⁵ ʈ͡ʂʰʐ̩³⁵/

/kɐm⁵⁵ sɪŋ²¹ tʰɔːŋ⁵⁵ t͡sʰiː²¹/


百年之後

ㄅㄞˇ ㄋㄧㄢˊ ㄓ ㄏㄡˋ

байняньчжихоу

/paɪ̯²¹⁴⁻²¹ ni̯ɛn³⁵ ʈ͡ʂʐ̩⁵⁵ xoʊ̯⁵¹/

/paːk̚³ niːn²¹ t͡siː⁵⁵ hɐu̯²²/

/*pˤrak C.nˤi[ŋ] tə [ɢ]ˤ(r)oʔ|[ɢ]ˤ(r)oʔ-s/

/paɪ̯²¹⁴⁻²¹ ni̯ɛn³⁵ ʈ͡ʂʐ̩⁵⁵ xoʊ̯⁵¹/

/paːk̚³ niːn²¹ t͡siː⁵⁵ hɐu̯²²/

为存者立庙，使视其先人。魂而有灵，吾百年之后何恨哉！ [Classical Chinese, simp.]
From: 202, Cao Cao, 軍譙令
Wèi cún zhě lì miào, shǐ shì qí xiānrén. Hún ér yǒu líng, wú bǎi nián zhīhòu hé hèn zāi! [Pinyin]

為存者立廟，使視其先人。魂而有靈，吾百年之後何恨哉！ [Classical Chinese, trad.]

I built the temple for the survivors so that they can pay their respects to their ancestors. If the souls know this, what would I regret after hundred years?

(euphemistic) after somebody's death; when somebody has passed away


樂不可支

ㄌㄜˋ ㄅㄨˋ ㄎㄜˇ ㄓ

/lɤ⁵¹⁻⁵³ pu⁵¹ kʰɤ²¹⁴⁻²¹ ʈ͡ʂʐ̩⁵⁵/

/lɔːk̚² pɐt̚⁵ hɔː³⁵ t͡siː⁵⁵/

/lɤ⁵¹⁻⁵³ pu⁵¹ kʰɤ²¹⁴⁻²¹ ʈ͡ʂʐ̩⁵⁵/

/lɔːk̚² pɐt̚⁵ hɔː³⁵ t͡siː⁵⁵/

次二：樂不可支，辰於天。測曰：樂不可支，以時歲也。 [Classical Chinese, trad.]
次二：乐不可支，辰于天。测曰：乐不可支，以时岁也。 [Classical Chinese, simp.]

From: Yang Xiong, The Canon of Supreme Mystery, 2 BCE

Cì èr: lèbùkězhī, chén yú tiān. Cè yuē: lèbùkězhī, yǐ shí suì yě. [Pinyin]

百姓歌曰：「桑無附枝，麥穗兩岐。張君為政，樂不可支。」 [Literary Chinese, trad.]
百姓歌曰：「桑无附枝，麦穗两岐。张君为政，乐不可支。」 [Literary Chinese, simp.]

From: The Book of the Later Han, circa 5ᵗʰ century CE

Bǎixìng gē yuē: “Sāng wú fù zhī, màisuì liǎng qí. Zhāng jūn wèizhèng, lèbùkězhī.” [Pinyin]


一家之言

/i⁵⁵⁻⁵¹ t͡ɕi̯ä⁵⁵ ʈ͡ʂʐ̩⁵⁵ jɛn³⁵/

/jɐt̚⁵ kaː⁵⁵ t͡siː⁵⁵ jiːn²¹/

/i⁵⁵⁻⁵¹ t͡ɕi̯ä⁵⁵ ʈ͡ʂʐ̩⁵⁵ jɛn³⁵/

/jɐt̚⁵ kaː⁵⁵ t͡siː⁵⁵ jiːn²¹/

(often humble) one's own thought, opinion, interpretation, etc. (implying bias, incompleteness, etc.)


撥亂反正

ㄅㄛ ㄌㄨㄢˋ ㄈㄢˇ ㄓㄥˋ

болуаньфаньчжэн

/pu̯ɔ⁵⁵ lu̯än⁵¹ fän²¹⁴⁻²¹ ʈ͡ʂɤŋ⁵¹/

/puːt̚² lyːn²² faːn³⁵ t͡sɪŋ³³/

/pu̯ɔ⁵⁵ lu̯än⁵¹ fän²¹⁴⁻²¹ ʈ͡ʂɤŋ⁵¹/

/puːt̚² lyːn²² faːn³⁵ t͡sɪŋ³³/

From the Commentary of Gongyang:
君子曷為為《春秋》？撥亂世，反諸正，莫近諸《春秋》。 [Classical Chinese, trad.]君子曷为为《春秋》？拨乱世，反诸正，莫近诸《春秋》。 [Classical Chinese, simp.]
From: Commentary of Gongyang, c. 206 BCE– 9 CE
Jūnzǐ héwèi wéi “Chūnqiū”? Bō luànshì, fǎn zhū zhèng, mò jìn zhū “Chūnqiū”. [Pinyin]
For what (purpose) did the Noble One compose the Spring and Autumn Annals? To repair a chaotic world and redress it in goodness and justice — there is no other way closer to (achieving this ideal) than (the meanings contained in the words of) the Spring and Autumn.
The character 撥 in this phrase is traditionally glossed as 治 (zhì, “to impose order; to govern/manage; to repair/cure; etc.”) — for instance by He Xiu (何休, 129–182 CE) and Yan Shigu (顏師古, 581–645 CE) — whereas 亂 is interpreted as "disordered; chaotic; upside-down". Alternatively (and rarely), 亂 is used as a verb that means "to apply order; to arrange; to manage", and is considered a synonym of 撥 here.

zh-x

君子 曷-為{wèi} 為{wéi} 《^春秋》？撥 亂世，反 諸 正，莫 近 諸 《^春秋》。

zh-m

漢興，撥亂反正，日不暇給，猶命叔孫通制禮儀，以正君臣之位。 [Classical Chinese, trad.]
汉兴，拨乱反正，日不暇给，犹命叔孙通制礼仪，以正君臣之位。 [Classical Chinese, simp.]

In the early days since Han arose, (the imperial government) was thoroughly immersed in the business of righting the wrongs (of Qin and the wars that followed) as if there were never enough hours in each day, yet it was still able to commission Shusun Tong with the creation of court ceremonies, in order that the monarch and the subjects could find themselves in their rightful places.

Hàn xìng, bōluànfǎnzhèng, rì bù xiá jǐ, yóu mìng Shūsūn Tōng zhì lǐyí, yǐ zhèng jūnchén zhī wèi. [Pinyin]

to bring order out of chaos; to set right what have been thrown into disorder; to restore justice

Commentary of Gongyang
Spring and Autumn Annals
Yan Shigu
zh:何休


大義滅親

ㄉㄚˋ ㄧˋ ㄇㄧㄝˋ ㄑㄧㄣ

/tä⁵¹⁻⁵³ i⁵¹⁻⁵³ mi̯ɛ⁵¹ t͡ɕʰin⁵⁵/

/taːi̯²² jiː²² miːt̚² t͡sʰɐn⁵⁵/

/*lˤat-s|lˤa[t]-s ŋ(r)aj-s [m]et [tsʰ]i[n]/

/tä⁵¹⁻⁵³ i⁵¹⁻⁵³ mi̯ɛ⁵¹ t͡ɕʰin⁵⁵/

/taːi̯²² jiː²² miːt̚² t͡sʰɐn⁵⁵/

From Zuo Zhuan. Zhou Yu (w:zh:州吁) had murdered his brother, Duke Huan of Wey (w:zh:衛桓公), and taken his place. But he could not gain the favor of the people of Wey. Shi Que (w:zh:石碏), an officer loyal to the state, devised a scheme and had the usurper killed. Shi Que's son Shi Hou was a close associate of Zhou Yu, so Shi Que had his son killed as well. The people praised his act (《左傳·隱公四年》):
:
君子曰：「石碏，純臣也，惡州籲而厚與焉。『大義滅親』，其是之謂乎！」 [Classical Chinese, trad.]君子曰：「石碏，纯臣也，恶州吁而厚与焉。『大义灭亲』，其是之谓乎！」 [Classical Chinese, simp.]
From: Commentary of Zuo, c. 4ᵗʰ century BCE, translated based on James Legge's version
Jūnzǐ yuē: “Shí Què, chún chén yě, wù Zhōu Yù ér Hòu yǔ yān. ‘dàyì miè qīn’, qí shì zhī wèi hū!” [Pinyin]
A superior man may say, "Shi Que was a minister without blemish. He hated Zhou Yu, with whom his own son Hou was art and part; — and did he not so afford an illustration of the saying that great righteousness is supreme over the affections?"

zh-x

君子 曰：「@石.^碏，純 臣 也，惡{wù} @^州.^籲 而 @^厚 與 焉。『大義.滅.親』，其 是 之 謂 乎！」

to place righteousness before family; to be ready to punish one's own family if justice demands it


如臨深淵

ㄖㄨˊ ㄌㄧㄣˊ ㄕㄣ ㄩㄢ

жулиньшэньюань

/ʐu³⁵ lin³⁵ ʂən⁵⁵ ɥɛn⁵⁵/

/jyː³⁵ lɐm²¹ sɐm⁵⁵ jyːn⁵⁵/

/ʐu³⁵ lin³⁵ ʂən⁵⁵ ɥɛn⁵⁵/

/jyː³⁵ lɐm²¹ sɐm⁵⁵ jyːn⁵⁵/


戰戰兢兢

ja-r

せん%せん%きょう%きょう

CJKV/code

せん%せん%きょう%きょう

Sino-Xenic (戰戰兢兢):
* → Japanese: 戦(せん)々(せん)恐(きょう)々(きょう) (sensenkyōkyō)
* → Korean: 전전긍긍(戰戰兢兢) (jeonjeon'geunggeung)

CJKV

せん%せん%きょう%きょう

ㄓㄢˋ ㄓㄢˋ ㄐㄧㄥ ㄐㄧㄥ

чжаньчжаньцзинцзин

/ʈ͡ʂän⁵¹⁻⁵³ ʈ͡ʂän⁵¹ t͡ɕiŋ⁵⁵ t͡ɕiŋ⁵⁵/

/t͡siːn³³ t͡siːn³³ kɪŋ⁵⁵ kɪŋ⁵⁵/

/ʈ͡ʂän⁵¹⁻⁵³ ʈ͡ʂän⁵¹ t͡ɕiŋ⁵⁵ t͡ɕiŋ⁵⁵/

/t͡siːn³³ t͡siːn³³ kɪŋ⁵⁵ kɪŋ⁵⁵/

From the Classic of Poetry, poem 195 (《詩經·小雅·小旻》):
:
戰戰兢兢，如臨深淵，如履薄冰。 [Pre-Classical Chinese, trad.]战战兢兢，如临深渊，如履薄冰。 [Pre-Classical Chinese, simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Zhànzhàn jīngjīng, rú lín shēnyuān, rú lǚ bóbīng. [Pinyin]
We should be apprehensive and careful,
As if we were on the brink of a deep gulf,
As if we were treading on thin ice.

lang

(《詩經·小雅·小旻》)

(《詩經·小雅·小旻》)

zh-x

戰戰.兢兢，如.臨.深淵，如.履.薄冰。

(ideophonic) trembling with fear; apprehensive and careful; fearful and cautious


生死存亡

ㄕㄥ ㄙˇ ㄘㄨㄣˊ ㄨㄤˊ

шэнсыцуньван

/ʂɤŋ⁵⁵ sz̩²¹⁴⁻²¹ t͡sʰu̯ən³⁵ wɑŋ³⁵/

/sɐŋ⁵⁵ sei̯³⁵ t͡sʰyːn²¹ mɔːŋ²¹/

/ʂɤŋ⁵⁵ sz̩²¹⁴⁻²¹ t͡sʰu̯ən³⁵ wɑŋ³⁵/

/sɐŋ⁵⁵ sei̯³⁵ t͡sʰyːn²¹ mɔːŋ²¹/

生死存亡的關頭／生死存亡的关头

matter of life and death
matter of life and death

matter of life and death; critical moment


仰之彌高

ㄧㄤˇ ㄓ ㄇㄧˊ ㄍㄠ

/jɑŋ²¹⁴⁻²¹ ʈ͡ʂʐ̩⁵⁵ mi³⁵ kɑʊ̯⁵⁵/

/jɑŋ²¹⁴⁻²¹ ʈ͡ʂʐ̩⁵⁵ mi³⁵ kɑʊ̯⁵⁵/

From the Analects, Book 9 (《論語·子罕》):
:
顏淵喟然歎曰「仰之彌高，鑽之彌堅，瞻之在前，忽焉在後！…… [Classical Chinese, trad.]颜渊喟然叹曰「仰之弥高，钻之弥坚，瞻之在前，忽焉在后！…… [Classical Chinese, simp.]
From: The Analects of Confucius, c. 475 – 221 BCE, translated based on James Legge's version
Yán Yuān kuìrán tàn yuē “yǎng zhī mí gāo, zuān zhī mí jiān, zhān zhī zài qián, hū yān zài hòu!...... [Pinyin]
Yan Yuan, in admiration of the Master's doctrines, sighed and said, "I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind.…

^@顏 ^@淵 喟然 歎 曰「仰.之.彌.高，鑽{zuān} 之 彌 堅，瞻 之 在 前，忽 焉 在 後！……

the more looked up at, the higher it seems


懷璧其罪

ㄏㄨㄞˊ ㄅㄧˋ ㄑㄧˊ ㄗㄨㄟˋ

хуайбицицзуй

/xu̯aɪ̯³⁵ pi⁵¹ t͡ɕʰi³⁵ t͡su̯eɪ̯⁵¹/

/waːi̯²¹ pɪk̚⁵ kʰei̯²¹ t͡sɵy̯²²/

/xu̯aɪ̯³⁵ pi⁵¹ t͡ɕʰi³⁵ t͡su̯eɪ̯⁵¹/

/waːi̯²¹ pɪk̚⁵ kʰei̯²¹ t͡sɵy̯²²/

From Zuo Zhuan (《左傳·桓公十年》):
:
初，虞叔有玉，虞公求旃。弗獻。既而悔之。曰：「周諺有之：『匹夫無罪，懷璧其罪。』吾焉用此，其以賈害也？」乃獻。 [Classical Chinese, trad.]初，虞叔有玉，虞公求旃。弗献。既而悔之。曰：「周谚有之：『匹夫无罪，怀璧其罪。』吾焉用此，其以贾害也？」乃献。 [Classical Chinese, simp.]
From: Commentary of Zuo, c. 4ᵗʰ century BCE, translated based on James Legge's version
Chū, Yú Shū yǒu yù, Yú Gōng qiú zhān. Fú xiàn. Jì ér huǐ zhī. Yuē: “Zhōu yàn yǒu zhī: ‘Pǐfū wú zuì, huái bì qí zuì.’ Wú yān yòng cǐ, qí yǐ gǔ hài yě?” Nǎi xiàn. [Pinyin]
The 3rd brother of the duke of Yu had a valuable piece of jade, which the duke asked of him. He refused it, but afterwards repented, saying, "There is the proverb in Zhou, 'A man may have no crime; — that he keeps his bi is his crime.' This jade is of no use to me; — shall I buy my hurt with it?" He then presented it to the duke.

初，^虞 ^叔 有 玉，^虞 ^公 求 旃。弗 獻。既 而 悔 之。曰：「周 諺 有 之：『匹夫 無 罪，懷.璧.其.罪。』吾 焉 用 此，其 以 賈 害 也？」乃 獻。

to get into trouble on account of a cherished item, fig. A person's talent will arouse the envy of others.


一言以蔽之

desc

→ Japanese: 一言以って之を蔽う (ichigen motte kore o ōu) (calque)

ㄧ ㄧㄢˊ ㄧˇ ㄅㄧˋ ㄓ

yīyán yǐ bì zhī [Phonetic:yìyán yǐ bì zhī]

иянь и би чжи

/i⁵⁵⁻⁵¹ jɛn³⁵ i²¹⁴⁻²¹ pi⁵¹ ʈ͡ʂʐ̩⁵⁵/

/jɐt̚⁵ jiːn²¹ jiː¹³ pɐi̯³³ t͡siː⁵⁵/

/i⁵⁵⁻⁵¹ jɛn³⁵ i²¹⁴⁻²¹ pi⁵¹ ʈ͡ʂʐ̩⁵⁵/

/jɐt̚⁵ jiːn²¹ jiː¹³ pɐi̯³³ t͡siː⁵⁵/

From the Analects, Book 2 (《論語·爲政》):
:
子曰：「詩三百，一言以蔽之，曰『思無邪』。」 [Classical Chinese, trad.]子曰：「诗三百，一言以蔽之，曰『思无邪』。」 [Classical Chinese, simp.]
From: The Analects of Confucius, c. 475 – 221 BCE, translated based on James Legge's version
Zǐyuē: “Shī sānbǎi, yīyán yǐ bì zhī, yuē ‘sīwúxié’.” [Pinyin]
The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence — 'Having no depraved thoughts.'"

zh-x

^子曰：「^詩 三百，一言.以.蔽.之，曰『思無邪』。」


道聽塗說

CJKV/code

Sino-Xenic (道聽塗說):
* → Japanese: 道(どう)聴(ちょう)塗(と)説(せつ) (dōchōtosetsu)
* → Korean: 도청도설(道聽塗說) (docheongdoseol)

ㄉㄠˋ ㄊㄧㄥ ㄊㄨˊ ㄕㄨㄛ

/tɑʊ̯⁵¹ tʰiŋ⁵⁵ tʰu³⁵ ʂu̯ɔ⁵⁵/

/tou̯²² tʰɪŋ³³ tʰou̯²¹ syːt̚³/

/tou̯²² tʰɪŋ⁵⁵ tʰou̯²¹ syːt̚³/

/tɑʊ̯⁵¹ tʰiŋ⁵⁵ tʰu³⁵ ʂu̯ɔ⁵⁵/

/tou̯²² tʰɪŋ³³ tʰou̯²¹ syːt̚³/

/tou̯²² tʰɪŋ⁵⁵ tʰou̯²¹ syːt̚³/

From the Analects, Book 17 (《論語·陽貨》):
:
子曰：「道聽而塗說，德之棄也。」 [Classical Chinese, trad.]子曰：「道听而涂说，德之弃也。」 [Classical Chinese, simp.]
From: The Analects of Confucius, c. 475 – 221 BCE, translated based on James Legge's version
Zǐyuē: “Dào tīng ér tú shuō, dé zhī qì yě.” [Pinyin]
The Master said, "To tell, as we go along, what we have heard on the way, is to cast away our virtue."

zh-x

^子曰：「@道.聽 而 @塗.說，德 之 棄 也。」

道听涂说
道聽涂說
道聽途說
道聽途説/道听途说

to tell, as one go along, what they have heard on the way

世上最可笑的是那些「知識裡手」，有了道聽塗說的一知半解，便自封為「天下第一」，適足見其不自量而已。 [MSC, trad.]
世上最可笑的是那些「知识里手」，有了道听涂说的一知半解，便自封为「天下第一」，适足见其不自量而已。 [MSC, simp.]

From: 1937, 毛澤東 (Mao Zedong), 《實踐論》 (On Practice), 《毛澤東選集》. English translation based on the Foreign Languages Press edition

The most ridiculous person in the world is the “know all” who picks up a smattering of hearsay knowledge and proclaims themselves “the world's Number One authority”; this merely shows that they have not taken a proper measure of themselves.

Shìshàng zuì kěxiào de shì nàxiē “zhīshi lǐshǒu”, yǒu le dàotīngtúshuō de yīzhībànjiě, biàn zìfēng wéi “tiānxiàdìyī”, shì zújiàn qí bùzìliàng éryǐ. [Pinyin]


繩之以法

ㄕㄥˊ ㄓ ㄧˇ ㄈㄚˇ

/ʂɤŋ³⁵ ʈ͡ʂʐ̩⁵⁵ i²¹⁴⁻³⁵ fä²¹⁴⁻²¹⁽⁴⁾/

/sɪŋ²¹ t͡siː⁵⁵ jiː¹³ faːt̚³/

/t͡sin²⁴⁻²² t͡si⁴⁴⁻²² i⁵³⁻⁴⁴ huat̚³²/

/t͡sin²⁴⁻²² t͡si³³ i⁵⁵⁴⁻²⁴ huat̚⁵/

/t͡sin¹³⁻²² t͡si⁴⁴⁻²² i⁵³⁻⁴⁴ huat̚³²/

/t͡sin²⁴⁻¹¹ t͡si⁴⁴⁻³³ i⁵³⁻⁴⁴ huat̚³²/

/t͡sin²³⁻³³ t͡si⁴⁴⁻³³ i⁴¹⁻⁴⁴ huat̚³²/

/ʂɤŋ³⁵ ʈ͡ʂʐ̩⁵⁵ i²¹⁴⁻³⁵ fä²¹⁴⁻²¹⁽⁴⁾/

/sɪŋ²¹ t͡siː⁵⁵ jiː¹³ faːt̚³/

/t͡sin²⁴⁻²² t͡si⁴⁴⁻²² i⁵³⁻⁴⁴ huat̚³²/

/t͡sin²⁴⁻²² t͡si³³ i⁵⁵⁴⁻²⁴ huat̚⁵/

/t͡sin¹³⁻²² t͡si⁴⁴⁻²² i⁵³⁻⁴⁴ huat̚³²/

/t͡sin²⁴⁻¹¹ t͡si⁴⁴⁻³³ i⁵³⁻⁴⁴ huat̚³²/

/t͡sin²³⁻³³ t͡si⁴⁴⁻³³ i⁴¹⁻⁴⁴ huat̚³²/

to punish according to law; to bring to justice


從心所欲

ㄘㄨㄥˊ ㄒㄧㄣ ㄙㄨㄛˇ ㄩˋ

/t͡sʰʊŋ³⁵ ɕin⁵⁵ su̯ɔ²¹⁴⁻²¹ y⁵¹/

/t͡sʰʊŋ²¹ sɐm⁵⁵ sɔː³⁵ jʊk̚²/

/t͡sʰʊŋ³⁵ ɕin⁵⁵ su̯ɔ²¹⁴⁻²¹ y⁵¹/

/t͡sʰʊŋ²¹ sɐm⁵⁵ sɔː³⁵ jʊk̚²/

From the Analects, Book 2 (《論語·爲政》):
:
子曰：「吾十有五而志于學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。」 [Classical Chinese, trad.]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。」 [Classical Chinese, simp.]
From: The Analects of Confucius, c. 475 – 221 BCE, translated based on James Legge's version
Zǐyuē: “Wú shí yòu wǔ ér zhì yú xué, sānshí ér lì, sìshí ér bùhuò, wǔshí ér zhī tiānmìng, liùshí ér ěr shùn, qīshí ér cóng xīn suǒ yù, bù yújǔ.” [Pinyin]
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.

^子曰：「吾 十 有{yòu} 五 而 志 于 學，三十.而.立，四十 而 不惑，五十 而 知 天命，六十 而 耳 順，七十 而 從.心.所.欲，不 踰矩。」

to follow what one's heart desires; to do as one likes; to act at one's pleasure


憂心忡忡

ㄧㄡ ㄒㄧㄣ ㄔㄨㄥ ㄔㄨㄥ

/joʊ̯⁵⁵ ɕin⁵⁵ ʈ͡ʂʰʊŋ⁵⁵ ʈ͡ʂʰʊŋ⁵⁵/

/jɐu̯⁵⁵ sɐm⁵⁵ t͡sʰʊŋ⁵⁵ t͡sʰʊŋ⁵⁵/

/joʊ̯⁵⁵ ɕin⁵⁵ ʈ͡ʂʰʊŋ⁵⁵ ʈ͡ʂʰʊŋ⁵⁵/

/jɐu̯⁵⁵ sɐm⁵⁵ t͡sʰʊŋ⁵⁵ t͡sʰʊŋ⁵⁵/

Occurred a few times in the Classic of Poetry, for example, in poem 14 (《詩經·召南·草蟲》):
:
喓喓草蟲，趯趯阜螽。
未見君子，憂心忡忡。 [Pre-Classical Chinese, trad.]喓喓草虫，趯趯阜螽。
未见君子，忧心忡忡。 [Pre-Classical Chinese, simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Yāoyāo cǎochóng, yuèyuè fùzhōng.
Wèi jiàn jūnzǐ, yōuxīn chōngchōng. [Pinyin]
Yao-yao went the grass-insects, And the hoppers sprang about.
While I do not see my lord, My sorrowful heart is agitated.

lang

(《詩經·召南·草蟲》)

(《詩經·召南·草蟲》)

zh-x

喓{yāo}-喓{yāo} 草蟲，趯{yuè}-趯{yuè} 阜螽。
未 見 君子，憂心.忡忡。


匪夷所思

ㄈㄟˇ ㄧˊ ㄙㄨㄛˇ ㄙ

/feɪ̯²¹⁴⁻²¹ i³⁵ su̯ɔ²¹⁴⁻²¹ sz̩⁵⁵/

/fei̯³⁵ jiː²¹ sɔː³⁵ siː⁵⁵/

húiⁿ î só sṳ

/hũĩ⁵²⁻³⁵ i⁵⁵⁻¹¹ so⁵²⁻³⁵ sɯ³³/

/feɪ̯²¹⁴⁻²¹ i³⁵ su̯ɔ²¹⁴⁻²¹ sz̩⁵⁵/

/fei̯³⁵ jiː²¹ sɔː³⁵ siː⁵⁵/

/hũĩ⁵²⁻³⁵ i⁵⁵⁻¹¹ so⁵²⁻³⁵ sɯ³³/

From I Ching, Hexagram 59 (《易经·渙卦》):
:
六四：渙其群，元吉。渙有丘，匪夷所思。 [Pre-Classical Chinese, trad.]六四：涣其群，元吉。涣有丘，匪夷所思。 [Pre-Classical Chinese, simp.]
From: I Ching, 11ᵗʰ – 8ᵗʰ century BCE, translated based on James Legge's version
Liù sì: huàn qí qún, yuán jí. Huàn yǒu qiū, fěi yí suǒ sī. [Pinyin]
The fourth SIX, divided, shows its subject scattering the (different) parties (in the state); which leads to great good fortune. From the dispersion (he collects again good men standing out, a crowd) like a mound, which is what ordinary men would not have thought of.

六 四：渙 其 群，元 吉。渙 有 丘，匪.夷.所.思。

not what an ordinary person can imagine; unimaginable; unusual; fantastic

List of hexagrams of the I Ching#Hexagram 59


萬壽無疆

ㄨㄢˋ ㄕㄡˋ ㄨˊ ㄐㄧㄤ

ваньшоууцзян

/wän⁵¹⁻⁵³ ʂoʊ̯⁵¹ u³⁵ t͡ɕi̯ɑŋ⁵⁵/

/maːn²² sɐu̯²² mou̯²¹ kœːŋ⁵⁵/

/wän⁵¹⁻⁵³ ʂoʊ̯⁵¹ u³⁵ t͡ɕi̯ɑŋ⁵⁵/

/maːn²² sɐu̯²² mou̯²¹ kœːŋ⁵⁵/

Occurred several times in the Classic of Poetry, for example, in poem 154 (《詩經·豳風·七月》):
:
躋彼公堂，稱彼兕觥，萬壽無疆。 [Pre-Classical Chinese, trad.]跻彼公堂，称彼兕觥，万寿无疆。 [Pre-Classical Chinese, simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Jī bǐ gōngtáng, chēng bǐ sì gōng, wànshòu wújiāng. [Pinyin]
And go to the hall of our prince,
There raise the cup of rhinoceros horn,
And wish him long life, that he may live for ever.

lang

(《詩經·豳風·七月》)

(《詩經·豳風·七月》)

zh-x

躋 彼 公堂，稱 彼 兕 觥，萬壽.無疆。

祝毛主席萬壽無疆 [MSC, trad.]
祝毛主席万寿无疆 [MSC, simp.]


一顰一笑

ㄧ ㄆㄧㄣˊ ㄧ ㄒㄧㄠˋ

/i⁵⁵⁻⁵¹ pʰin³⁵ i⁵⁵⁻³⁵ ɕi̯ɑʊ̯⁵¹/

/jɐt̚⁵ pʰɐn²¹ jɐt̚⁵ siːu̯³³/

/i⁵⁵⁻⁵¹ pʰin³⁵ i⁵⁵⁻³⁵ ɕi̯ɑʊ̯⁵¹/

/jɐt̚⁵ pʰɐn²¹ jɐt̚⁵ siːu̯³³/

every frown and smile; every facial expression


暴殄天物

ㄅㄠˋ ㄊㄧㄢˇ ㄊㄧㄢ ㄨˋ

баотяньтяньу

/pɑʊ̯⁵¹ tʰi̯ɛn²¹⁴⁻²¹ tʰi̯ɛn⁵⁵ u⁵¹/

/pou̯²² tʰiːn¹³ tʰiːn⁵⁵ mɐt̚²/

/*[b]ˤawk-s [d]ˤə[n]ʔ l̥ˤi[n]|l̥ˤi[n] C.mut/

/pɑʊ̯⁵¹ tʰi̯ɛn²¹⁴⁻²¹ tʰi̯ɛn⁵⁵ u⁵¹/

/pou̯²² tʰiːn¹³ tʰiːn⁵⁵ mɐt̚²/

今商王受無道，暴殄天物，害虐烝民。 [Classical Chinese, trad.]
今商王受无道，暴殄天物，害虐烝民。 [Classical Chinese, simp.]

From: The Book of Documents, circa 7ᵗʰ – 4ᵗʰ centuries BCE, translated based on James Legge's version

Shou, the present king of Shang, is without principle, cruel and destructive to the creatures of Heaven, injurious and tyrannical to the multitudes of the people.

Jīn Shāngwáng Shòu wúdào, bàotiǎntiānwù, hàinüè zhēngmín. [Pinyin]

(rare) to cruelly destroy nature's creatures

to recklessly waste natural products (or things in general)


與人為善

ㄩˇ ㄖㄣˊ ㄨㄟˊ ㄕㄢˋ

юйжэньвэйшань

/y²¹⁴⁻²¹ ʐən³⁵ weɪ̯³⁵ ʂän⁵¹/

/jyː¹³ jɐn²¹ wɐi̯²¹ siːn²²/

/y²¹⁴⁻²¹ ʐən³⁵ weɪ̯³⁵ ʂän⁵¹/

/jyː¹³ jɐn²¹ wɐi̯²¹ siːn²²/

(literary) to do good with others; to help people practise virtue


嗟來之食

ㄐㄧㄝ ㄌㄞˊ ㄓ ㄕˊ

/t͡ɕi̯ɛ⁵⁵ laɪ̯³⁵ ʈ͡ʂʐ̩⁵⁵ ʂʐ̩³⁵/

/t͡sɛː⁵⁵ lɔːi̯²¹ t͡siː⁵⁵ sɪk̚²/

/t͡ɕi̯ɛ⁵⁵ laɪ̯³⁵ ʈ͡ʂʐ̩⁵⁵ ʂʐ̩³⁵/

/t͡sɛː⁵⁵ lɔːi̯²¹ t͡siː⁵⁵ sɪk̚²/

From the Book of Rites, Book 4 (《禮記·檀弓下》):
:
齊大饑，黔敖為食於路，以待餓者而食之。有餓者蒙袂輯屨，貿貿然來。黔敖左奉食，右執飲，曰：「嗟！來食。」揚其目而視之，曰：「予唯不食嗟來之食，以至於斯也。」從而謝焉；終不食而死。曾子聞之曰：「微歟！其嗟也可去，其謝也可食。」 [Classical Chinese, trad.]齐大饥，黔敖为食于路，以待饿者而食之。有饿者蒙袂辑屦，贸贸然来。黔敖左奉食，右执饮，曰：「嗟！来食。」扬其目而视之，曰：「予唯不食嗟来之食，以至于斯也。」从而谢焉；终不食而死。曾子闻之曰：「微欤！其嗟也可去，其谢也可食。」 [Classical Chinese, simp.]
From: The Book of Rites, c. 4ᵗʰ – 2ⁿᵈ century BCE, translated based on James Legge's version
Qí dàjī, Qián Áo wéi shí yú lù, yǐ dài èzhě ér shí zhī. Yǒu èzhě méng mèi jí jù, màomàorán lái. Qián Áo zuǒ fèng shí, yòu zhí yǐn, yuē: “Jiē! Lái shí.” Yáng qí mù ér shì zhī, yuē: “Yǔ wéi bù shí jiē lái zhī shí, yǐzhìyú sī yě.” Cóng ér xiè yān; zhōng bù shí ér sǐ. Zēngzǐ wén zhī yuē: “Wēi yú! Qí jiē yě kě qù, qí xiè yě kě shí.” [Pinyin]
During a great dearth in Qi, Qian Ao had food prepared on the road to wait for the starving people, and supplied them food. (One day), there came a famished fellow, and it looked like he could hardly see, his face covered with his sleeves, and his feet dragging together. Qian Ao, with some food in his left hand and with some drinks in right hand, said to him, "Alas! Come and eat!" The fellow stared at him and said, "It was because I did not eat 'alas come here's' food, that I am now in this state." Qian Ao immediately apologised for his words, but the man after all did not take the food and died. Zengzi heard about it and said, "Are you kidding me? If Qian Ao expressed his pity, the fellow should just get away. But since he had apologised, the fellow should have eaten the food."

齊 大-饑，@^黔 @^敖 為{wéi} 食 於 路，以 待 餓-者 而 食 之。有 餓-者 蒙 袂 輯 屨，貿-貿-然 來。@^黔 @^敖 左 奉 食，右 執 飲，曰：「嗟！來 食。」揚 其 目 而 視 之，曰：「予 唯 不 食 嗟.來.之.食，以至於 斯 也。」從 而 謝 焉；終 不 食 而 死。@曾{Zēng}子 聞 之 曰：「微 歟！其 嗟 也 可 去，其 謝 也 可 食。」

food handed out in contempt; contemptuous handout


為富不仁

ㄨㄟˊ ㄈㄨˋ ㄅㄨˋ ㄖㄣˊ

/weɪ̯³⁵ fu⁵¹⁻⁵³ pu⁵¹ ʐən³⁵/

/wɐi̯²¹ fuː³³ pɐt̚⁵ jɐn²¹/

/weɪ̯³⁵ fu⁵¹⁻⁵³ pu⁵¹ ʐən³⁵/

/wɐi̯²¹ fuː³³ pɐt̚⁵ jɐn²¹/

From Mencius (《孟子·滕文公上》):
陽虎曰：「為富不仁矣，為仁不富矣。」 [Classical Chinese, trad.]阳虎曰：「为富不仁矣，为仁不富矣。」 [Classical Chinese, simp.]
From: Mencius, c. 4ᵗʰ century BCE, translated based on James Legge's version
Yáng Hǔ yuē: “Wéi fù bù rén yǐ, wéi rén bù fù yǐ.” [Pinyin]
Yang Hu said, "He who seeks to be rich will not be benevolent. He who wishes to be benevolent will not be rich."

@^陽.^虎 曰：「為{Wéi}.富.不.仁 矣，為{wéi} 仁 不 富 矣。」

他們有點罵人了，罵洋人叫「洋鬼子」，罵軍閥叫「搶錢司令」，罵土豪劣紳叫「為富不仁」。 [MSC, trad.]
他们有点骂人了，骂洋人叫「洋鬼子」，骂军阀叫「抢钱司令」，骂土豪劣绅叫「为富不仁」。 [MSC, simp.]

From: 1925, 毛澤東 (Mao Zedong), 《中國社會各階級的分析》 (Analysis of the Classes in Chinese Society), 《毛澤東選集》. English translation based on the Foreign Languages Press edition

They become rather abusive, denouncing the foreigners as “foreign devils”, the warlords as “robber generals” and the local tyrants and evil gentry as “the heartless rich”.

Tāmen yǒudiǎn màrén le, mà yángrén jiào “yángguǐzi”, mà jūnfá jiào “qiǎngqián sīlìng”, mà tǔháo lièshēn jiào “wéifùbùrén”. [Pinyin]

to be rich and cruel; to be rich and heartless


聊以卒歲

ㄌㄧㄠˊ ㄧˇ ㄗㄨˊ ㄙㄨㄟˋ

/li̯ɑʊ̯³⁵ i²¹⁴⁻²¹ t͡su³⁵ su̯eɪ̯⁵¹/

/li̯ɑʊ̯³⁵ i²¹⁴⁻²¹ t͡su³⁵ su̯eɪ̯⁵¹/

不足部分，可以種雜糧、撈魚蝦、飼雞豕，或出賣一部分勞動力，勉強維持生活，於艱難竭蹶之中，存聊以卒歲之想。 [MSC, trad.]
不足部分，可以种杂粮、捞鱼虾、饲鸡豕，或出卖一部分劳动力，勉强维持生活，于艰难竭蹶之中，存聊以卒岁之想。 [MSC, simp.]

To make up their deficit they cultivate side crops, catch fish or shrimps, raise poultry or pigs, or sell part of their labour power, and thus eke out a living, hoping in the midst of hardship and destitution to tide over the year.

Bùzú bùfen, kěyǐ zhòng záliáng, lāo yúxiā, sì jī shǐ, huò chūmài yībùfen láodònglì, miǎnqiǎng wéichí shēnghuó, yú jiānnánjiéjué zhī zhōng, cún liáoyǐzúsuì zhī xiǎng. [Pinyin]

(literary) to tide over the year; to scrape a living


街談巷議

ㄐㄧㄝ ㄊㄢˊ ㄒㄧㄤˋ ㄧˋ

цзетаньсянъи

/t͡ɕi̯ɛ⁵⁵ tʰän³⁵ ɕi̯ɑŋ⁵¹⁻⁵³ i⁵¹/

/kaːi̯⁵⁵ tʰaːm²¹ hɔːŋ²² jiː¹³/

/t͡ɕi̯ɛ⁵⁵ tʰän³⁵ ɕi̯ɑŋ⁵¹⁻⁵³ i⁵¹/

/kaːi̯⁵⁵ tʰaːm²¹ hɔːŋ²² jiː¹³/

我初到長沙時，會到各方面的人，聽到許多的街談巷議。 [MSC, trad.]
我初到长沙时，会到各方面的人，听到许多的街谈巷议。 [MSC, simp.]

From: 1927, 毛澤東 (Mao Zedong), 《湖南農民運動考察報告》 (Report on an Investigation of the Peasant Movement in Hunan), 《毛澤東選集》. English translation based on the Foreign Languages Press edition

Soon after my arrival in Changsha, I met all sorts of people and picked up a good deal of gossip.

Wǒ chū dào Chángshā shí, huì dào gè fāngmiàn de rén, tīng dào xǔduō de jiētánxiàngyì. [Pinyin]


道不拾遺

ㄉㄠˋ ㄅㄨˋ ㄕˊ ㄧˊ

/tɑʊ̯⁵¹⁻⁵³ pu⁵¹ ʂʐ̩³⁵ i³⁵/

/tou̯²² pɐt̚⁵ sɐp̚² wɐi̯²¹/

/tɑʊ̯⁵¹⁻⁵³ pu⁵¹ ʂʐ̩³⁵ i³⁵/

/tou̯²² pɐt̚⁵ sɐp̚² wɐi̯²¹/

有些地方真個道不拾遺，夜不閉戶。 [MSC, trad.]
有些地方真个道不拾遗，夜不闭户。 [MSC, simp.]

In some places it is literally true that people do not take any articles left by the wayside and that doors are not bolted at night.

Yǒuxiē dìfāng zhēngè dàobùshíyí, yèbùbìhù. [Pinyin]

路不拾遺 路不拾遺#Chinese

路不拾遗 路不拾遗#Chinese

Synonym of 路不拾遺／路不拾遗 (lùbùshíyí, “no one pockets lost property on the road”)


唯命是聽

ㄨㄟˊ ㄇㄧㄥˋ ㄕˋ ㄊㄧㄥ

/weɪ̯³⁵ miŋ⁵¹⁻⁵³ ʂʐ̩⁵¹ tʰiŋ⁵⁵/

/weɪ̯³⁵ miŋ⁵¹⁻⁵³ ʂʐ̩⁵¹ tʰiŋ⁵⁵/

在這樣的會議裡，各民眾團體的意見影響縣長，縣長總是唯命是聽。 [MSC, trad.]
在这样的会议里，各民众团体的意见影响县长，县长总是唯命是听。 [MSC, simp.]

At such council meetings the magistrate is influenced by the views of the public organizations and invariably does their bidding.

Zài zhèyàng de huìyì lǐ, gè mínzhòng tuántǐ de yìjiàn yǐngxiǎng xiànzhǎng, xiànzhǎng zǒngshì wéimìngshìtīng. [Pinyin]

唯命是從 唯命是從#Chinese

唯命是从 唯命是从#Chinese

Synonym of 唯命是從／唯命是从 (wéimìngshìcóng, “to follow orders as if one's life depended on it; to do what one is told without fail”)


唯命是從

ㄨㄟˊ ㄇㄧㄥˋ ㄕˋ ㄘㄨㄥˊ

/weɪ̯³⁵ miŋ⁵¹⁻⁵³ ʂʐ̩⁵¹ t͡sʰʊŋ³⁵/

/wɐi̯²¹ mɪŋ²² siː²² t͡sʰʊŋ²¹/

/weɪ̯³⁵ miŋ⁵¹⁻⁵³ ʂʐ̩⁵¹ t͡sʰʊŋ³⁵/

/wɐi̯²¹ mɪŋ²² siː²² t͡sʰʊŋ²¹/

to follow orders as if one's life depended on it; to do what one is told without fail


以怨報德

ㄧˇ ㄩㄢˋ ㄅㄠˋ ㄉㄜˊ

/i²¹⁴⁻²¹ ɥɛn⁵¹⁻⁵³ pɑʊ̯⁵¹ tɤ³⁵/

/jiː¹³ jyːn³³ pou̯³³ tɐk̚⁵/

/i²¹⁴⁻²¹ ɥɛn⁵¹⁻⁵³ pɑʊ̯⁵¹ tɤ³⁵/

/jiː¹³ jyːn³³ pou̯³³ tɐk̚⁵/

子曰：「以德報怨，則寬身之仁也；以怨報德，則刑戮之民也。」 [Classical Chinese, trad.]
子曰：「以德报怨，则宽身之仁也；以怨报德，则刑戮之民也。」 [Classical Chinese, simp.]

From: The Book of Rites, c. 4ᵗʰ – 2ⁿᵈ century BCE, translated based on James Legge's version

The Master said, ‘They who return kindness for injury are such as have a regard for their own persons. They who return injury for kindness are men to be punished and put to death.’

Zǐ yuē: “Yǐ dé bào yuàn, zé kuānshēn zhī rén yě; yǐ yuàn bào dé, zé xínglù zhī mín yě.” [Pinyin]

bite the hand that feeds one
bite the hand that feeds one

to return evil for good; to return injury for kindness; to bite the hand that feeds one


以德報怨

ㄧˇ ㄉㄜˊ ㄅㄠˋ ㄩㄢˋ

/i²¹⁴⁻²¹ tɤ³⁵ pɑʊ̯⁵¹⁻⁵³ ɥɛn⁵¹/

/jiː¹³ tɐk̚⁵ pou̯³³ jyːn³³/

/i²¹⁴⁻²¹ tɤ³⁵ pɑʊ̯⁵¹⁻⁵³ ɥɛn⁵¹/

/jiː¹³ tɐk̚⁵ pou̯³³ jyːn³³/

From the Analects, Book 14 (《論語·憲問》):
:
或曰：「以德報怨，何如？」子曰：「何以報德？以直報怨，以德報德。」 [Classical Chinese, trad.]或曰：「以德报怨，何如？」子曰：「何以报德？以直报怨，以德报德。」 [Classical Chinese, simp.]
From: The Analects of Confucius, c. 475 – 221 BCE, translated based on James Legge's version
Huòyuē: “Yǐ dé bào yuàn, hérú?” Zǐ yuē: “Héyǐ bàodé? Yǐ zhí bào yuàn, yǐ dé bào dé.” [Pinyin]
Some one said, "What do you say concerning the principle that injury should be recompensed with kindness?" The Master said, "With what then will you recompense kindness? Recompense injury with justice, and recompense kindness with kindness."

或曰：「以.德.報.怨，何如？」子 曰：「何以 報德？以.直.報.怨，以.德.報.德。」

to return good for evil; to return kindness for injury


富商大賈

ㄈㄨˋ ㄕㄤ ㄉㄚˋ ㄍㄨˇ

/fu⁵¹ ʂɑŋ⁵⁵ tä⁵¹ ku²¹⁴⁻²¹⁽⁴⁾/

/fuː³³ sœːŋ⁵⁵ taːi̯²² kuː³⁵/

/fu⁵¹ ʂɑŋ⁵⁵ tä⁵¹ ku²¹⁴⁻²¹⁽⁴⁾/

/fuː³³ sœːŋ⁵⁵ taːi̯²² kuː³⁵/


百戰百勝

CJKV/code

Sino-Xenic (百戰百勝):
* → Japanese: 百戦百勝(ひゃくせんひゃくしょう) (hyakusenhyakushō)
* → Korean: 백전백승(百戰百勝) (baekjeonbaekseung)
* → Vietnamese: bách chiến bách thắng (百戰百勝)

ㄅㄞˇ ㄓㄢˋ ㄅㄞˇ ㄕㄥˋ

байчжаньбайшэн

/paɪ̯²¹⁴⁻²¹ ʈ͡ʂän⁵¹ paɪ̯²¹⁴⁻²¹ ʂɤŋ⁵¹/

/paːk̚³ t͡siːn³³ paːk̚³ sɪŋ³³/

/piɪk̚³²⁻⁴ t͡siɛn¹¹⁻⁵³ piɪk̚³²⁻⁴ siɪŋ¹¹/

/piɪk̚³²⁻⁴ t͡siɛn²¹⁻⁴¹ piɪk̚³²⁻⁴ siɪŋ²¹/

/peʔ²⁻⁴ t͡siaŋ²¹³⁻⁵⁵ peʔ²⁻⁴ seŋ²¹³/

/paɪ̯²¹⁴⁻²¹ ʈ͡ʂän⁵¹ paɪ̯²¹⁴⁻²¹ ʂɤŋ⁵¹/

/paːk̚³ t͡siːn³³ paːk̚³ sɪŋ³³/

/peʔ²⁻⁴ t͡siaŋ²¹³⁻⁵⁵ peʔ²⁻⁴ seŋ²¹³/

From The Art of War:
:
是故百戰百勝，非善之善者也；不戰而屈人之兵，善之善者也。 [Classical Chinese, trad.]是故百战百胜，非善之善者也；不战而屈人之兵，善之善者也。 [Classical Chinese, simp.]
From: The Art of War, circa 5ᵗʰ century BCE
Shìgù bǎizhànbǎishèng, fēi shàn zhī shàn zhě yě; bù zhàn ér qū rén zhī bīng, shàn zhī shàn zhě yě. [Pinyin]
Hence to fight and conquer in all your battles is not supreme excellence; supreme excellence consists in breaking the enemy's resistance without fighting.
Alternatively, from Guanzi:
:
是故以眾擊寡，以治擊亂，以富擊貧，以能擊不能，以教卒練士擊敺眾白徒，故十戰十勝，百戰百勝。 [Classical Chinese, trad.]是故以众击寡，以治击乱，以富击贫，以能击不能，以教卒练士击驱众白徒，故十战十胜，百战百胜。 [Classical Chinese, simp.]
From: Guanzi, 5ᵗʰ century BCE to 220 CE
Shìgù yǐ zhòng jī guǎ, yǐ zhì jī luàn, yǐ fù jī pín, yǐ néng jī bùnéng, yǐ jiàozú liànshì jī qūzhòng báitú, gù shí zhàn shí shèng, bǎizhànbǎishèng. [Pinyin]
The reason for this is that the many should be used to attack the few, the well organized to attack the disorganized, the well equipped to attack the poorly equipped, the able to attack the incompetent, well-instructed troops and trained knights to attack impressed hordes and untrained conscripts. As a result, in ten battles there will be ten victories; in a hundred battles, a hundred victories.

zh-x

是故 百戰百勝，非 善 之 善 者 也；不.戰.而.屈.人.之.兵，善 之 善 者 也。

是故 以 眾 擊 寡，以 治 擊 亂，以 富 擊 貧，以 能 擊 不能，以 教卒 練士 擊 敺眾 白徒，故 十 戰 十 勝，百戰百勝。

to fight a hundred battles and win a hundred victories

to win every battle; to be ever-victorious


投畀豺虎

ㄊㄡˊ ㄅㄧˋ ㄔㄞˊ ㄏㄨˇ

/tʰoʊ̯³⁵ pi⁵¹ ʈ͡ʂʰaɪ̯³⁵ xu²¹⁴⁻²¹⁽⁴⁾/

/tʰoʊ̯³⁵ pi⁵¹ ʈ͡ʂʰaɪ̯³⁵ xu²¹⁴⁻²¹⁽⁴⁾/

From Shijing:
:
取彼譖人，投畀豺虎。 [Pre-Classical Chinese, trad.]取彼谮人，投畀豺虎。 [Pre-Classical Chinese, simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Qǔ bǐ zènrén, tóu bì cháihǔ. [Pinyin]
I would take those slanderers,
And throw them to dholes and tigers.

取 彼 譖人，投.畀.豺虎。

to be deeply resentful against evildoers (especially slanderers)


匹夫之勇

ㄆㄧˇ ㄈㄨ ㄓ ㄩㄥˇ

/pʰi²¹⁴⁻²¹ fu⁵⁵ ʈ͡ʂʐ̩⁵⁵ jʊŋ²¹⁴⁻²¹⁽⁴⁾/

/pʰɐt̚⁵ fuː⁵⁵ t͡siː⁵⁵ jʊŋ¹³/

/pʰi²¹⁴⁻²¹ fu⁵⁵ ʈ͡ʂʐ̩⁵⁵ jʊŋ²¹⁴⁻²¹⁽⁴⁾/

/pʰɐt̚⁵ fuː⁵⁵ t͡siː⁵⁵ jʊŋ¹³/

From Mencius (《孟子·梁惠王下》):
:
對曰：「王請無好小勇。夫撫劍疾視曰：『彼惡敢當我哉！』此匹夫之勇，敵一人者也。王請大之！ [Classical Chinese, trad.]对曰：「王请无好小勇。夫抚剑疾视曰：『彼恶敢当我哉！』此匹夫之勇，敌一人者也。王请大之！ [Classical Chinese, simp.]
From: Mencius, c. 4ᵗʰ century BCE, translated based on James Legge's version
Duì yuē: “Wáng qǐng wú hǎo xiǎo yǒng. Fú fǔjiàn jíshì yuē: ‘Bǐ wū gǎn dāng wǒ zāi!’ Cǐ pǐfū zhī yǒng, dí yīrén zhě yě. Wáng qǐng dà zhī! [Pinyin]
"I beg your Majesty," was the reply, "not to love small valour. If a man brandishes his sword, looks fiercely, and says, 'How dare he withstand me?' - this is the valour of a common man, who can be the opponent only of a single individual. I beg your Majesty to greaten it."

對 曰：「王 請 無 好 小 勇。夫{fú} 撫劍 疾視 曰：『彼 惡{wū} 敢 當 我 哉！』此 匹夫.之.勇，敵 一人 者 也。王 請 大 之！

顏良，文醜，匹夫之勇，一戰可擒。 [Written Vernacular Chinese, trad.]
颜良，文丑，匹夫之勇，一战可擒。 [Written Vernacular Chinese, simp.]

From: Romance of the Three Kingdoms, circa 14ᵗʰ century CE

Yan Liang and Wen Chou have but foolhardiness. They can be handled with one battle.

Yán Liáng, Wén Chǒu, pǐfūzhīyǒng, yīzhàn kěqín. [Pinyin]

foolhardiness; courage without wisdom or prudence


視死如歸

ㄕˋ ㄙˇ ㄖㄨˊ ㄍㄨㄟ

/ʂʐ̩⁵¹ sz̩²¹⁴⁻²¹ ʐu³⁵ ku̯eɪ̯⁵⁵/

/siː²² sei̯³⁵ jyː²¹ kʷɐi̯⁵⁵/

/si²⁴²⁻⁵³ ⁽ˢ⁻⁾ly³³⁽⁻²¹⁾ y⁵³⁻⁵⁵ ⁽ᵏ⁻⁾ui⁵⁵/

/*ɡljilʔ|ɡljils|ɢljils hljiʔ nja|njas klul/

/ʂʐ̩⁵¹ sz̩²¹⁴⁻²¹ ʐu³⁵ ku̯eɪ̯⁵⁵/

/siː²² sei̯³⁵ jyː²¹ kʷɐi̯⁵⁵/

是故君子以義死難，視死如歸；生而辱不如死而榮。 [Classical Chinese, trad.]
是故君子以义死难，视死如归；生而辱不如死而荣。 [Classical Chinese, simp.]

From: The Records of the Grand Historian, by Sima Qian, c. 91 BCE

Therefore a junzi, being at one with righteousness, embraces death in the face of calamity, and regards death as homecoming. To live a life of humiliation is worse than suffering death with honour.

Shìgù jūnzǐ yǐ yì sǐ nàn, shìsǐrúguī; shēng ér rǔ bùrú sǐ ér róng. [Pinyin]

to be courageous and not fear death; to not fear sacrificing oneself for a greater cause


離心離德

ㄌㄧˊ ㄒㄧㄣ ㄌㄧˊ ㄉㄜˊ

/li³⁵ ɕin⁵⁵ li³⁵ tɤ³⁵/

/lei̯²¹ sɐm⁵⁵ lei̯²¹ tɐk̚⁵/

/li³⁵ ɕin⁵⁵ li³⁵ tɤ³⁵/

/lei̯²¹ sɐm⁵⁵ lei̯²¹ tɐk̚⁵/

受有億兆夷人，離心離德。予有亂臣十人，同心同德。 [Classical Chinese, trad.]
受有亿兆夷人，离心离德。予有乱臣十人，同心同德。 [Classical Chinese, simp.]

From: The Book of Documents, circa 4ᵗʰ – 3ʳᵈ century BCE, translated based on James Legge's version

Shou has hundreds of thousands and millions of ordinary men, divided in heart and, divided in practice; I have of ministers, able to govern, ten men, one in heart and one in practice.

Shòu yǒu yìzhào yírén, líxīnlídé. Yǔ yǒu luànchén shí rén, tóngxīntóngdé. [Pinyin]

按照政治標準來說，一切利於抗日和團結的，鼓勵群眾同心同德的，反對倒退、促成進步的東西，便都是好的；而一切不利於抗日和團結的，鼓動群眾離心離德的，反對進步、拉著人們倒退的東西，便都是壞的。 [MSC, trad.]
按照政治标准来说，一切利于抗日和团结的，鼓励群众同心同德的，反对倒退、促成进步的东西，便都是好的；而一切不利于抗日和团结的，鼓动群众离心离德的，反对进步、拉着人们倒退的东西，便都是坏的。 [MSC, simp.]

From: 1942, 毛澤東 (Mao Zedong), 《在延安文藝座談會上的講話》 (Talks at the Yenan Forum on Literature and Art), 《毛澤東選集》. English translation based on the Foreign Languages Press edition

According to the political criterion, everything is good that is helpful to unity and resistance to Japan, that encourages the masses to be of one heart and one mind, that opposes retrogression and promotes progress; on the other hand, everything is bad that is detrimental to unity and resistance to Japan, foments dissension and discord among the masses and opposes progress and drags people back.

Ànzhào zhèngzhì biāozhǔn lái shuō, yīqiè lìyú kàngrì hé tuánjié de, gǔlì qúnzhòng tóngxīntóngdé de, fǎnduì dàotuì, cùchéng jìnbù de dōngxi, biàn dōu shì hǎo de; ér yīqiè bù lìyú kàngrì hé tuánjié de, gǔdòng qúnzhòng líxīnlídé de, fǎnduì jìnbù, lāzhe rénmen dàotuì de dōngxi, biàn dōu shì huài de. [Pinyin]


同年而語

ㄊㄨㄥˊ ㄋㄧㄢˊ ㄦˊ ㄩˇ

/tʰʊŋ³⁵ ni̯ɛn³⁵ ˀɤɻ³⁵ y²¹⁴⁻²¹⁽⁴⁾/

/tʰʊŋ²¹ niːn²¹ jiː²¹ jyː¹³/

/tʰʊŋ³⁵ ni̯ɛn³⁵ ˀɤɻ³⁵ y²¹⁴⁻²¹⁽⁴⁾/

/tʰʊŋ²¹ niːn²¹ jiː²¹ jyː¹³/


彈丸之地

ㄉㄢˋ ㄨㄢˊ ㄓ ㄉㄧˋ

даньваньчжиди

/tän⁵¹ wän³⁵ ʈ͡ʂʐ̩⁵⁵ ti⁵¹/

/tän⁵¹ wän³⁵ ʈ͡ʂʐ̩⁵⁵ ti⁵¹/

香港這片彈丸之地，竟然住了七百萬人。 [MSC, trad.]
香港这片弹丸之地，竟然住了七百万人。 [MSC, simp.]

There is a shocking population of 7 million in a tiny place like Hong Kong.

Xiānggǎng zhè piàn dànwánzhīdì, jìngrán zhù le qībǎiwàn rén. [Pinyin]

此彈丸之地，猶不予也。 [Classical Chinese, trad.]
此弹丸之地，犹不予也。 [Classical Chinese, simp.]

From: Zhanguo Ce, circa 5ᵗʰ – 3ʳᵈ centuries BCE


尸位素餐

CJKV/code

Sino-Xenic (尸位素餐):
* → Japanese: 尸(し)位(い)素(そ)餐(さん) (shīsosan)

ㄕ ㄨㄟˋ ㄙㄨˋ ㄘㄢ

/ʂʐ̩⁵⁵ weɪ̯⁵¹⁻⁵³ su⁵¹ t͡sʰän⁵⁵/

/siː⁵⁵ wɐi̯²² sou̯³³ t͡sʰaːn⁵⁵/

/si⁵⁵⁻⁵³ ui²⁴²⁽⁻²¹⁾ ⁽ˢ⁻⁾lu²¹³⁻⁵⁵ ^((t͡sʰ-))ʒuaŋ⁵⁵/

/si³³⁻²³ ui¹¹ su²¹³⁻⁵⁵ t͡sʰaŋ³³/

/ʂʐ̩⁵⁵ weɪ̯⁵¹⁻⁵³ su⁵¹ t͡sʰän⁵⁵/

/siː⁵⁵ wɐi̯²² sou̯³³ t͡sʰaːn⁵⁵/

/si³³⁻²³ ui¹¹ su²¹³⁻⁵⁵ t͡sʰaŋ³³/

今朝廷大臣，上不能匡主，下亡以益民，皆尸位素餐。 [Classical Chinese, trad. and simp.]
From: The Book of Han, circa 1ˢᵗ century CE
Jīn cháotíng dàchén, shàng bù néng kuāngzhǔ, xià wú yǐ yìmín, jiē shīwèisùcān. [Pinyin]
Now in the royal court, ministers who can't assist the emperor or benefit the people all hold their positions and live without doing anything.

zh-x

今 朝廷 大臣，上 不.能 匡-主，下 亡{wú} 以 益-民，皆 尸位素餐。

為什麼元好問要說「當官避事平生恥」？習總書記為什麼又要說「為官避事平生恥」呢？因為在我們中國人看來啊，在其位就得謀其政，一個人要是尸位素餐的話，本身就是為人不齒的一件事。 [MSC, trad.]
为什么元好问要说「当官避事平生耻」？习总书记为什么又要说「为官避事平生耻」呢？因为在我们中国人看来啊，在其位就得谋其政，一个人要是尸位素餐的话，本身就是为人不齿的一件事。 [MSC, simp.]

From: 2021 February 21, 《为官避事平生耻》 (text), in 《平“语”近人——习近平喜欢的典故》, season 2, episode 4, CCTV-1, spoken by Meng Man, 5:59 from the start

Wèishénme Yuán Hàowèn yào shuō “dāngguān bìshì píngshēng chǐ”? Xí zǒngshūjì wèishénme yòu yào shuō “wéi guān bìshì píngshēng chǐ” ne? Yīnwèi zài wǒmen zhōngguórén kànlái a, zài qí wèi jiù děi móu qí zhèng, yīge rén yàoshì shīwèisùcān dehuà, běnshēn jiùshì wéi rén bùchǐ de yī jiàn shì. [Pinyin]

(derogatory or humble) hold one's position and live without doing anything


深謀遠慮

ㄕㄣ ㄇㄡˊ ㄩㄢˇ ㄌㄩˋ

шэньмоуюаньлюй

/ʂən⁵⁵ moʊ̯³⁵ ɥɛn²¹⁴⁻²¹ ly⁵¹/

/sɐm⁵⁵ mɐu̯²¹ jyːn¹³ lɵy̯²²/

/ʂən⁵⁵ moʊ̯³⁵ ɥɛn²¹⁴⁻²¹ ly⁵¹/

/sɐm⁵⁵ mɐu̯²¹ jyːn¹³ lɵy̯²²/

to think deeply and plan carefully; to be circumspect and farsighted


處心積慮

ㄔㄨˇ ㄒㄧㄣ ㄐㄧ ㄌㄩˋ

чусиньцзилюй

/ʈ͡ʂʰu²¹⁴⁻²¹ ɕin⁵⁵ t͡ɕi⁵⁵ ly⁵¹/

/t͡sʰyː³⁵ sɐm⁵⁵ t͡sɪk̚⁵ lɵy̯²²/

/t͡sʰyː¹³ sɐm⁵⁵ t͡sɪk̚⁵ lɵy̯²²/

/t͡sʰu⁵²⁻³⁵ sim³³⁻²³ t͡seʔ²⁻⁴ lɯ³⁵/

/ʈ͡ʂʰu²¹⁴⁻²¹ ɕin⁵⁵ t͡ɕi⁵⁵ ly⁵¹/

/t͡sʰyː³⁵ sɐm⁵⁵ t͡sɪk̚⁵ lɵy̯²²/

/t͡sʰyː¹³ sɐm⁵⁵ t͡sɪk̚⁵ lɵy̯²²/

/t͡sʰu⁵²⁻³⁵ sim³³⁻²³ t͡seʔ²⁻⁴ lɯ³⁵/

From Guliang Zhuan:
:
何甚乎鄭伯？甚鄭伯之處心積慮，成於殺也。 [Classical Chinese, trad.]何甚乎郑伯？甚郑伯之处心积虑，成于杀也。 [Classical Chinese, simp.]
From: Commentary of Guliang, circa 206 BCE– 9 CE
Hé shèn hū Zhèng Bó? Shèn Zhèng Bó zhī chùxīnjīlǜ, chéng yú shā yě. [Pinyin]
Why [criticize] the Liege of Zheng to a greater extent? To a greater extent, because the Liege of Zheng conspired [against his brother], culminating in [his brother's] killing.

何 甚 乎 ^鄭 ^伯？甚 ^鄭 ^伯 之 處心積慮，成 於 殺 也。

Why 􂀿criticize􂁀 the Liege of Zheng to a greater extent? To a greater extent, because the Liege of Zheng conspired 􂀿against his brother􂁀, culminating in 􂀿his brother's􂁀 killing.


專心致志

ㄓㄨㄢ ㄒㄧㄣ ㄓˋ ㄓˋ

чжуаньсиньчжичжи

čžuanʹsinʹčžičži

/ʈ͡ʂu̯än⁵⁵ ɕin⁵⁵ ʈ͡ʂʐ̩⁵¹⁻⁵³ ʈ͡ʂʐ̩⁵¹/

/t͡syːn⁵⁵ sɐm⁵⁵ t͡siː³³ t͡siː³³/

/ʈ͡ʂu̯än⁵⁵ ɕin⁵⁵ ʈ͡ʂʐ̩⁵¹⁻⁵³ ʈ͡ʂʐ̩⁵¹/

/t͡syːn⁵⁵ sɐm⁵⁵ t͡siː³³ t͡siː³³/

From Mencius (《孟子·告子上》):
:
今夫弈之為數，小數也；不專心致志，則不得也。弈秋，通國之善弈者也。使弈秋誨二人弈，其一人專心致志，惟弈秋之為聽。一人雖聽之，一心以為有鴻鵠將至，思援弓繳而射之，雖與之俱學，弗若之矣。為是其智弗若與？曰：「非然也。」 [Classical Chinese, trad.]今夫弈之为数，小数也；不专心致志，则不得也。弈秋，通国之善弈者也。使弈秋诲二人弈，其一人专心致志，惟弈秋之为听。一人虽听之，一心以为有鸿鹄将至，思援弓缴而射之，虽与之俱学，弗若之矣。为是其智弗若与？曰：「非然也。」 [Classical Chinese, simp.]
From: Mencius, c. 4ᵗʰ century BCE, translated based on James Legge's version
Jīnfú yì zhī wéi shù, xiǎo shù yě; bù zhuānxīn zhìzhì, zé bùdé yě. Yìqiū, tōngguó zhī shàn yì zhě yě. Shǐ Yìqiū huì èrrén yì, qí yīrén zhuānxīn zhìzhì, wéi Yìqiū zhī wéi tīng. Yīrén suī tīng zhī, yīxīn yǐwèi yǒu hónghú jiāng zhì, sī yuán gōngzhuó ér shè zhī, suī yǔ zhī jù xué, fú ruò zhī yǐ. Wéishì qí zhì fú ruò yú? Yuē: “Fēi rán yě.” [Pinyin]
Now chess-playing is but a small art, but without his whole mind being given, and his will bent to it, a man cannot succeed at it. Yi Qiu is the best chess-player in all the kingdom. Suppose he is teaching two men to play. The one gives to the subject his whole mind and bends to it all his will, doing nothing but listening to Yi Qiu. Another one, although he seems to be listening to him, has his whole mind running on a swan which he thinks is approaching, and wishes to bend his bow, adjust the string to the arrow, and shoot it. Although he is learning along with another one, he does not come up to him. Why? Because he isn't as intelligent as another one? Not so.

今夫{fú} 弈 之 為{wéi} 數，小 數 也；不 專心.致志，則 不得 也。@^弈秋，通國 之 善 弈 者 也。使 @^弈秋 誨 二人 弈，其 一人 專心.致志，惟 @^弈秋 之 為{wéi} 聽。一人 雖 聽 之，一心 以為 有 鴻鵠 將 至，思 援 弓繳{zhuó} 而 射 之，雖 與 之 俱 學，弗 若 之 矣。為{wéi}是 其 智 弗 若 與{yú}？曰：「非 然 也。」

to be wholly focused; with single-hearted devotion


尸祿素餐

ㄕ ㄌㄨˋ ㄙㄨˋ ㄘㄢ

/ʂʐ̩⁵⁵ lu⁵¹⁻⁵³ su⁵¹ t͡sʰän⁵⁵/

/siː⁵⁵ lʊk̚² sou̯³³ t͡sʰaːn⁵⁵/

/ʂʐ̩⁵⁵ lu⁵¹⁻⁵³ su⁵¹ t͡sʰän⁵⁵/

/siː⁵⁵ lʊk̚² sou̯³³ t͡sʰaːn⁵⁵/

尸位素餐 尸位素餐#Chinese

(derogatory or humble) Synonym of 尸位素餐 (shīwèisùcān)


尸利素餐

ㄕ ㄌㄧˋ ㄙㄨˋ ㄘㄢ

/ʂʐ̩⁵⁵ li⁵¹⁻⁵³ su⁵¹ t͡sʰän⁵⁵/

/siː⁵⁵ lei̯²² sou̯³³ t͡sʰaːn⁵⁵/

/ʂʐ̩⁵⁵ li⁵¹⁻⁵³ su⁵¹ t͡sʰän⁵⁵/

/siː⁵⁵ lei̯²² sou̯³³ t͡sʰaːn⁵⁵/

尸位素餐 尸位素餐#Chinese


瑰意琦行

ㄍㄨㄟ ㄧˋ ㄑㄧˊ ㄒㄧㄥˊ

/ku̯eɪ̯⁵⁵ i⁵¹ t͡ɕʰi³⁵ ɕiŋ³⁵/

/ku̯eɪ̯⁵⁵ i⁵¹ t͡ɕʰi³⁵ ɕiŋ³⁵/


刎頸之交

CJKV/code

Sino-Xenic (刎頸之交):
* → Korean: 문경지교(刎頸之交) (mun'gyeongjigyo)

desc

→ Japanese: 刎頸の交わり (funkei no majiwari) (calque)

ㄨㄣˇ ㄐㄧㄥˇ ㄓ ㄐㄧㄠ

вэньцзинчжицзяо

/wən²¹⁴⁻³⁵ t͡ɕiŋ²¹⁴⁻²¹ ʈ͡ʂʐ̩⁵⁵ t͡ɕi̯ɑʊ̯⁵⁵/

/mɐn¹³ kɛːŋ³⁵ t͡siː⁵⁵ kaːu̯⁵⁵/

/mɐn¹³ kɛːŋ³⁵ t͡siː⁵⁵ kaːu̯⁵⁵/

Figuratively, a solid friendship of no regret even if one is to be beheaded for the other, from the Biography of Lian Po and Lin Xiangru in the Records of the Grand Historian (《史記·廉頗藺相如列傳》).
:
既罷歸國，以相如功大，拜為上卿，位在廉頗之右。廉頗曰：「我為趙將，有攻城野戰之大功，而藺相如徒以口舌為勞，而位居我上，且相如素賤人，吾羞，不忍為之下。」宣言曰：「我見相如，必辱之。」相如聞，不肯與會。相如每朝時，常稱病，不欲與廉頗爭列。已而相如出，望見廉頗，相如引車避匿。於是舍人相與諫曰：「臣所以去親戚而事君者，徒慕君之高義也。今君與廉頗同列，廉君宣惡言而君畏匿之，恐懼殊甚，且庸人尚羞之，況於將相乎！臣等不肖，請辭去。」藺相如固止之，曰：「公之視廉將軍孰與秦王？」曰：「不若也。」相如曰：「夫以秦王之威，而相如廷叱之，辱其群臣，相如雖駑，獨畏廉將軍哉？顧吾念之，彊秦之所以不敢加兵於趙者，徒以吾兩人在也。今兩虎共鬥，其勢不俱生。吾所以為此者，以先國家之急而後私讎也。」廉頗聞之，肉袒負荊，因賓客至藺相如門謝罪。曰：「鄙賤之人，不知將軍寬之至此也。」卒相與驩，為刎頸之交。 [Classical Chinese, trad.]既罢归国，以相如功大，拜为上卿，位在廉颇之右。廉颇曰：「我为赵将，有攻城野战之大功，而蔺相如徒以口舌为劳，而位居我上，且相如素贱人，吾羞，不忍为之下。」宣言曰：「我见相如，必辱之。」相如闻，不肯与会。相如每朝时，常称病，不欲与廉颇争列。已而相如出，望见廉颇，相如引车避匿。于是舍人相与谏曰：「臣所以去亲戚而事君者，徒慕君之高义也。今君与廉颇同列，廉君宣恶言而君畏匿之，恐惧殊甚，且庸人尚羞之，况于将相乎！臣等不肖，请辞去。」蔺相如固止之，曰：「公之视廉将军孰与秦王？」曰：「不若也。」相如曰：「夫以秦王之威，而相如廷叱之，辱其群臣，相如虽驽，独畏廉将军哉？顾吾念之，强秦之所以不敢加兵于赵者，徒以吾两人在也。今两虎共斗，其势不俱生。吾所以为此者，以先国家之急而后私雠也。」廉颇闻之，肉袒负荆，因宾客至蔺相如门谢罪。曰：「鄙贱之人，不知将军宽之至此也。」卒相与欢，为刎颈之交。 [Classical Chinese, simp.]
From: The Records of the Grand Historian, by Sima Qian, c. 91 BCE
Jì bà guī guó, yǐ Xiàng rú gōng dà, bài wèi shàngqīng, wèi zài Lián Pō zhī yòu. Lián Pō yuē: “Wǒ wèi Zhàojiāng, yǒu gōngchéng yězhàn zhī dàgōng, ér Lìn Xiàngrú tú yǐ kǒushé wèi láo, ér wèi jū wǒ shàng, qiě Xiàngrú sù jiànrén, wú xiū, bù rěn wèi zhī xià.” Xuānyán yuē: “Wǒ jiàn Xiàngrú, bì rǔ zhī.” Xiàngrú wén, bù kěn yǔ huì. Xiàngrú měi cháo shí, cháng chēng bìng, bù yù yǔ Lián Pō zhēng liè. Yǐ'ér Xiàngrú chū, wàngjiàn Lián Pō, Xiàngrú yǐn chē bìnì. Yú shì shèrén xiàngyǔ jiàn yuē: “Chén suǒyǐ qù qīnqī ér shì jūn zhě, tú mù jūn zhī gāoyì yě. Jīn jūn yǔ Lián Pō tóng liè, Lián jūn xuān èyán ér jūn wèinì zhī, kǒngjù shū shèn, qiě yōngrén shàng xiū zhī, kuàng yú jiāngxiàng hū! Chén děng bùxiào, qǐng cíqù.” Lìn Xiàngrú gù zhǐzhī, yuē: “Gōng zhī shì Lián jiāngjūn shú yǔ Qínwáng?” Yuē: “Bùruò yě.” Xiàngrú yuē: “Fú yǐ Qínwáng zhī wēi, ér Xiàngrú tíngchì zhī, rǔ qí qúnchén, Xiàngrú suī nú, dú wèi Lián jiāngjūn zāi? Gù wú niàn zhī, qiáng Qín zhīsuǒyǐ bùgǎn jiā bīng yú Zhào zhě, tú yǐ wú liǎng rén zài yě. Jīn liǎnghǔ gòngdòu, qí shì bù jù shēng. Wú suǒyǐ wéi cǐ zhě, yǐ xiān guójiā zhī jí ér hòu sīchóu yě.” Lián Pō wén zhī, ròutǎn fù jīng, yīn bīnkè zhì Lìn Xiàngrú mén xièzuì. Yuē: “Bǐjiàn zhī rén, bù zhī jiāngjūn kuān zhī zhìcǐ yě.” Zú xiāngyǔ huān, wèi wěnjǐngzhījiāo. [Pinyin]
They were already over and returned to the country; because of his achievement was great, Xiangru was appointed as a high-ranking official, and his rank was higher than Lian Po. Lian Po said: "I have become a general of Zhao, have some great achievements of siege and field battle; still, Lin Xiangru is above me by just achieving a feat by the conversation, and Xiangru was originally a lowly person; I am ashamed and can't bear to be under him." He declared: "When I see Xiangru, I'll be sure to humiliate him." Xiangru heard that and then he was reluctant to meet him. Every time Xiangru went to the court, he described himself as ill, and he didn't want to fight for the rank with Lian Po. Before long, Xiangru went out and observed Lian Po, and Xiangru hid by pulling the car. At that time, his servants remonstrated him together to say: "My lord, the reason why I left from my relatives to serve you is just because I admire your respectable personality. Now you have become in the same order with Lian Po; when Lord Lian stated bad words, you hid for fear of this, and awed too much; even mediocre people would be ashamed for that, and for generals and ministers, much more so! We are dishonorable; let us take our leave." Lin Xiangru insisted that they stay, saying "In your estimation, is General Lian more considerable than the king of Qin?" They said: "No, he isn't." Xiangru said: "Even under the intimidation of the king of Qin, I scolded him in his court and humiliated his men; though I am dull, should I be afraid of General Lian? What I am keenly aware is this, that the only reason why the mighty Qin dare not threaten Zhao with war is the presence of Lian and me. We are two tigers who cannot both survive a conflict with each other. The reason why I do that [not to hold a grudge against Lian] is to put the national emergency above my personal resentment." On hearing of that, Lian Po stripped his clothes off, bore a flogging rod, and came to Lin Xiangru's home via a retainer to apologize, "This mean and lowly person didn't know that you, general, is generous to this much." Finally, they got along with each other and vowed a friendship till death.

lang

《史記·廉頗藺相如列傳》

《史記·廉頗藺相如列傳》

zh-x

既 罷 歸.國，以 ^相 如 功 大，拜 為 上卿，位 在 ^廉 ^頗 之 右。^廉 ^頗 曰：「我 為 ^趙-將，有 攻城 野戰 之 大功，而 ^藺 ^相-如 徒 以 口舌 為 勞，而 位 居 我 上，且 ^相-如 素 賤人，吾 羞，不 忍 為 之 下。」宣言 曰：「我 見 ^相-如，必 辱 之。」^相-如 聞，不 肯 與 會。^相-如 每 朝 時，常 稱 病，不 欲 與 ^廉 ^頗 爭 列。已而 ^相-如 出，望見 ^廉 ^頗，^相-如 引 車 避匿。於 是 舍人 相與 諫 曰：「臣 所以 去 親戚 而 事 君 者，徒 慕 君 之 高義 也。今 君 與 ^廉 ^頗 同 列，^廉 君 宣 惡言 而 君 畏-匿 之，恐懼 殊 甚，且 庸人 尚 羞 之，況 於 將-相 乎！臣 等 不肖，請 辭去。」^藺 ^相{xiàng}-如 固 止-之，曰：「公 之 視 ^廉 將軍 孰 與{yǔ} ^秦-王？」曰：「不若 也。」^相{xiàng}-如 曰：「夫{fú} 以 ^秦-王 之 威，而 ^相-如 廷-叱 之，辱 其 群臣，^相-如 雖 駑，獨 畏 ^廉 將軍 哉？顧 吾 念 之，彊 ^秦 之所以 不敢 加.兵 於 ^趙 者，徒 以 吾 兩 人 在 也。今 兩-虎 共-鬥，其 勢 不 俱 生。吾 所以 為{wéi} 此 者，以 先 國家 之 急 而 後 私讎 也。」^廉 ^頗 聞 之，肉袒 負.荊，因 賓客 至 ^藺 ^相{xiàng}-如 門 謝罪。曰：「鄙賤 之 人，不 知 將軍 寬 之 至-此 也。」卒 相{xiāng}與 驩，為 刎頸之交。

They were already over and returned to the country; because of his achievement was great, Xiangru was appointed as a high-ranking official, and his rank was higher than Lian Po. Lian Po said: "I have become a general of Zhao, have some great achievements of siege and field battle; still, Lin Xiangru is above me by just achieving a feat by the conversation, and Xiangru was originally a lowly person; I am ashamed and can't bear to be under him." He declared: "When I see Xiangru, I'll be sure to humiliate him." Xiangru heard that and then he was reluctant to meet him. Every time Xiangru went to the court, he described himself as ill, and he didn't want to fight for the rank with Lian Po. Before long, Xiangru went out and observed Lian Po, and Xiangru hid by pulling the car. At that time, his servants remonstrated him together to say: "My lord, the reason why I left from my relatives to serve you is just because I admire your respectable personality. Now you have become in the same order with Lian Po; when Lord Lian stated bad words, you hid for fear of this, and awed too much; even mediocre people would be ashamed for that, and for generals and ministers, much more so! We are dishonorable; let us take our leave." Lin Xiangru insisted that they stay, saying "In your estimation, is General Lian more considerable than the king of Qin?" They said: "No, he isn't." Xiangru said: "Even under the intimidation of the king of Qin, I scolded him in his court and humiliated his men; though I am dull, should I be afraid of General Lian? What I am keenly aware is this, that the only reason why the mighty Qin dare not threaten Zhao with war is the presence of Lian and me. We are two tigers who cannot both survive a conflict with each other. The reason why I do that 􂀿not to hold a grudge against Lian􂁀 is to put the national emergency above my personal resentment." On hearing of that, Lian Po stripped his clothes off, bore a flogging rod, and came to Lin Xiangru's home via a retainer to apologize, "This mean and lowly person didn't know that you, general, is generous to this much." Finally, they got along with each other and vowed a friendship till death.

friendship of decapitation; throat-slashing friends

friends sworn to death; eternal friends; best friends who can face hardships together

Lian Po
Lin Xiangru
Qin (state)
Records of the Grand Historian
Zhao (state)


高山仰止

ㄍㄠ ㄕㄢ ㄧㄤˇ ㄓˇ

гаошаньянчжи

/kɑʊ̯⁵⁵ ʂän⁵⁵ jɑŋ²¹⁴⁻³⁵ ʈ͡ʂʐ̩²¹⁴⁻²¹⁽⁴⁾/

/kou̯⁵⁵ saːn⁵⁵ jœːŋ¹³ t͡siː³⁵/

/kɑʊ̯⁵⁵ ʂän⁵⁵ jɑŋ²¹⁴⁻³⁵ ʈ͡ʂʐ̩²¹⁴⁻²¹⁽⁴⁾/

/kou̯⁵⁵ saːn⁵⁵ jœːŋ¹³ t͡siː³⁵/

From the Classic of Poetry, poem 218 (《詩經·小雅·車舝》):
:
高山仰止，景行行止。 [Pre-Classical Chinese, trad. and simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Gāoshān yǎng zhǐ, jǐngxíng xíng zhǐ. [Pinyin]
The high hill is looked up to; The great road is easy to be travelled on.

lang

(《詩經·小雅·車舝》)

(《詩經·小雅·車舝》)

zh-x

高山.仰.止，景行 行 止。

to admire and venerate (someone great and noble)


雲譎波詭

ㄩㄣˊ ㄐㄩㄝˊ ㄅㄛ ㄍㄨㄟˇ

юньцзюэбогуй

/yn³⁵ t͡ɕy̯ɛ³⁵ pu̯ɔ⁵⁵ ku̯eɪ̯²¹⁴⁻²¹⁽⁴⁾/

/wɐn²¹ kʰyːt̚³ pɔː⁵⁵ kʷɐi̯³⁵/

/yn³⁵ t͡ɕy̯ɛ³⁵ pu̯ɔ⁵⁵ ku̯eɪ̯²¹⁴⁻²¹⁽⁴⁾/

/wɐn²¹ kʰyːt̚³ pɔː⁵⁵ kʷɐi̯³⁵/

to be unpredictable and ever-changing; to be highly changeable


日居月諸

ㄖˋ ㄐㄧ ㄩㄝˋ ㄓㄨ

ㄖˋ ㄐㄩ ㄩㄝˋ ㄓㄨ

жи цзи юэ чжу

/ʐ̩⁵¹ t͡ɕi⁵⁵ ɥɛ⁵¹ ʈ͡ʂu⁵⁵/

жи цзюй юэ чжу

/ʐ̩⁵¹ t͡ɕy⁵⁵ ɥɛ⁵¹ ʈ͡ʂu⁵⁵/

/jɐt̚² kei̯⁵⁵ jyːt̚² t͡syː⁵⁵/

/jɐt̚² kɵy̯⁵⁵ jyːt̚² t͡syː⁵⁵/

/lit̚²⁴⁻² ki³³ ɡuat̚²⁴⁻² t͡sɯ³³/

/lit̚⁴⁻³² ki⁴⁴ ɡuat̚⁴⁻³² t͡su⁴⁴/

/d͡zit̚¹²¹⁻²¹ ki⁴⁴ ɡuat̚¹²¹⁻²¹ t͡su⁴⁴/

/ʐ̩⁵¹ t͡ɕi⁵⁵ ɥɛ⁵¹ ʈ͡ʂu⁵⁵/

/ʐ̩⁵¹ t͡ɕy⁵⁵ ɥɛ⁵¹ ʈ͡ʂu⁵⁵/

/jɐt̚² kei̯⁵⁵ jyːt̚² t͡syː⁵⁵/

/jɐt̚² kɵy̯⁵⁵ jyːt̚² t͡syː⁵⁵/

/lit̚²⁴⁻² ki³³ ɡuat̚²⁴⁻² t͡sɯ³³/

/lit̚⁴⁻³² ki⁴⁴ ɡuat̚⁴⁻³² t͡su⁴⁴/

/d͡zit̚¹²¹⁻²¹ ki⁴⁴ ɡuat̚¹²¹⁻²¹ t͡su⁴⁴/

From Shijing, Odes Of Bei, "Sun and Moon":
日居月諸、照臨下土。
乃如之人兮、逝不古處。
胡能有定、寧不我顧。 [Pre-Classical Chinese, trad.]日居月诸、照临下土。
乃如之人兮、逝不古处。
胡能有定、宁不我顾。 [Pre-Classical Chinese, simp.]
From: The Classic of Poetry, c. 11ᵗʰ – 7ᵗʰ centuries BCE, translated based on James Legge's version
Rìjīyuèzhū, zhàolín xiàtǔ.
Nǎirú zhī rén xī, shì bù gǔchù.
Hú néng yǒu dìng, nìng bù wǒ gù. [Pinyin]
O sun; O moon, which enlighten this lower earth!
Here is the man, who treats me not according to the ancient rule.
How can he get his mind settled? Would he then not regard me?

日居{jī}月諸 、 照臨 下土。
乃如 之 人 兮 、 逝 不 古處。
胡 能 有 定 、 寧{nìng} 不 我 顧。

(literary) time flies quickly, time is inexorable