原文
梁孝子
梁孝子名煌皙，别号生洲，东莞人。其所为孝，率本中庸，无有奇诡绝人之行。惟母病刲股，稍为人之所难，然而刲股非古也，或以为天伦之间，有市心焉。而孝子以为亲之遗体，固后于亲者也。亲疾苟瘳，夫亦何所爱焉。性之所至，身斯至之而已矣。孝子尝患背痈，痛楚垂死，谓其弟曰：吾行矣，人死固如是乎。吾左足大趾，初一点寒如雪冰，渐渐延及五趾。由下而上至胫膝，右足亦然。乃指其脐曰，寒至此，中气当绝矣。其弟曰：古人言，死生之际，正宜用力。孝子闭目须臾，乃曰：无可用力。但念老母在堂，情不能割，中心焚如，不觉火从脐起，脐中之热，直驱两足之寒。其母趋至，孝子遂力疾起，曰：儿无恙，寒气退尽，两足仍温矣。已而病如脱，痈亦旋愈。噫嘻。斯乃孝子性之所至也。盖性冷则身不可得而热也，故生而若死，性热则身不可得而冷也，故死而复生，不忍舍其亲以死，斯不死矣。肱可刲也，痈可生也，而不可以死也。其斯以为孝子之孝也。孝子大母没，水浆不入口，杖乃能行，父没亦如之，母没哀恸过伤，里人为之罢舂，未期而卒。
白话
中文
梁孝子名叫煌皙，别号生洲，是东莞人。他所做的孝行，大都遵循中庸之道，没有特别奇异、超出常人的行为。只有在母亲生病时割下自己大腿的肉（给母亲入药），这稍微是常人难以做到的。然而，割股疗亲并非古礼，有人认为在至亲之间这样做，带有（邀名或求报的）功利之心。但梁孝子认为，身体是父母给的，本来就比父母次要。如果能让父母的病痊愈，那又有什么舍不得（自己身体）的呢？这是真性情的流露，身体也就跟着这样做了罢了。梁孝子曾经患上背痈，痛苦不堪，濒临死亡，他对弟弟说：“我就要死了，人死原来是这样的吗？我的左脚大拇指，开始有一点像冰雪一样寒冷，渐渐蔓延到五个脚趾。寒气从下往上到了小腿和膝盖，右脚也是这样。”于是指着自己的肚脐说：“寒气到了这里，（我体内的）中气大概就要断绝了。”他弟弟说：“古人说，在生死关头，正应该努力坚持。”梁孝子闭上眼睛一会儿，才说：“没有力气可以用了。只是想到老母亲还在世，这份感情实在割舍不下，心中像火烧一样难受，不自觉地感到一股热气从肚脐升起，肚脐中的热力，直接驱散了两脚的寒气。”他母亲赶来，梁孝子便挣扎着勉力起身，说：“儿子没事了，寒气全退了，两脚又暖和了。”之后病好像脱落一样好了，背痈也很快痊愈了。唉！这就是孝子的真性情所达到的境界啊。大概是天性冷漠，身体就无法发热，所以活着也如同死了；天性炽热（充满孝心），身体就不会变冷，所以即使濒死也能复生。因为不忍心抛下母亲而死，所以他就没有死。手臂（大腿）可以割，毒疮可以生，却不可以死（因为孝心支撑）。这就是梁孝子的孝行啊。梁孝子的祖母去世时，他（悲伤得）水和稀饭都咽不下，需要拄着拐杖才能行走；父亲去世时也是这样。母亲去世时，他过度悲伤哀号，（甚至影响到）乡邻都为他停止了舂米（以示同情或哀悼），结果没到规定的服丧期满就去世了。
英文
The Filial Son Liang was named Huangxi, also known by the style name Shengzhou, and was a native of Dongguan. His acts of filial piety generally followed the path of moderation (Zhongyong), without particularly strange or extraordinary deeds. The only exception was cutting flesh from his own thigh (to be used as medicine for his mother) when she was ill, which was somewhat difficult for ordinary people to do. However, cutting one's flesh to heal a parent was not an ancient custom, and some believed that doing so within the closest family relationship carried a utilitarian motive (seeking fame or reward). But the Filial Son believed that the body, inherited from one's parents, was inherently secondary to the parents themselves. If it could cure his parent's illness, what was there to cherish (about his own body)? It was simply an expression of his true nature, and his body acted accordingly.
The Filial Son once suffered from a carbuncle on his back, was in agony, and near death. He said to his younger brother, "I am about to die. Is this what death is like? My left big toe initially felt a spot as cold as snow and ice, which gradually spread to all five toes. The coldness moved upwards from the foot to the shin and knee, and the right foot was the same." He then pointed to his navel and said, "When the cold reaches here, my central vital energy (qi) will likely be cut off." His brother said, "The ancients said that at the critical moment between life and death, one should strive hard." The Filial Son closed his eyes for a moment, then said, "I have no strength left to exert. But thinking of my elderly mother still living, I cannot sever this emotional tie. My heart feels as if it's burning. Unconsciously, I felt a surge of heat rise from my navel, and the heat from my navel directly expelled the coldness from both my feet." His mother rushed over, and the Filial Son struggled to get up, saying, "Your son is fine. The coldness has completely retreated, and both feet are warm again." Afterwards, the illness vanished as if shed, and the carbuncle also healed quickly.
Alas! This is what the Filial Son's true nature achieved. Perhaps if one's nature is cold, the body cannot become warm, thus one is as good as dead even while alive; if one's nature is fervent (full of filial piety), the body cannot become cold, thus one can return to life even when near death. Because he could not bear to abandon his mother by dying, he did not die. The arm (thigh) could be cut, the carbuncle could develop, but he could not die (because his filial piety sustained him). This is considered the filial piety of the Filial Son Liang.
When the Filial Son's paternal grandmother died, he was so grief-stricken that he could not swallow water or congee and needed a cane to walk. It was the same when his father died. When his mother died, his grief and wailing were so excessive that the neighbors stopped pounding rice (as a sign of sympathy or mourning). He died before the prescribed mourning period ended.
文化解读/分析
这则记述呈现了另一种形式的“孝”，与前述“广州二孝子”的壮烈殉身不同，梁煌皙的孝行被描述为更贴近“中庸”，但其中亦包含“割股疗亲”这一在当时也存在争议的行为。
- “中庸”与“割股”的张力：文章开篇强调梁煌皙的孝行“率本中庸”，似乎意在将其与极端行为区分开。然而，“割股疗亲”本身就是一种非常规甚至被质疑（“非古”、“有市心”）的行为。作者通过记录梁煌皙自身的辩解——“亲之遗体，固后于亲者也”，将此行为合理化为孝子真性情的自然流露，强调了在儒家伦理中，父母的生命远重于子女的身体发肤。
- 孝与身心感应：故事的核心在于梁煌皙濒死时的神奇康复。这并非简单的医学记录，而是对“孝”的精神力量足以影响生理状态的信念的体现。濒死之际，“念老母在堂，情不能割”成为激发他生命潜能的关键。内心“焚如”的强烈情感被描绘为能够产生生理热能（“火从脐起”），驱散象征死亡的“寒气”。这反映了传统文化中“精诚所至，金石为开”的观念，认为极致的孝心具有超越生死的力量。作者明确指出“斯乃孝子性之所至也”，将康复归因于其孝子“性热”的内在本质。
- 孝与生命观：“性冷则身不可得而热也...性热则身不可得而冷也”的论述，将孝心（性热）直接等同于生命力，反之（性冷）则等同于死寂。这是一种将道德品质与生命力紧密捆绑的观念。“不忍舍其亲以死，斯不死矣”更是点明，对父母的牵挂和责任感，构成了他活下去的根本动力和原因。
- 哀伤与死亡：梁煌皙最终因母亲去世后“哀恸过伤”而“未期而卒”，这与他之前凭借孝心战胜疾病形成了对比，也呼应了儒家“哀毁骨立”的丧葬礼仪要求，尽管这种过度哀伤可能损害自身。他的死亡再次被视为其至孝的证明，表明他对父母的依恋和悲痛超越了其生理承受能力。乡邻“为之罢舂”则显示了社区对此类孝行的认同和尊重。
总而言之，梁煌皙的故事通过看似“中庸”的孝行、割股的争议、神奇的康复以及最终的哀伤致死，多维度地展现了传统孝道观念的复杂性及其在社会中的深刻影响。它强调了孝不仅是行为规范，更是一种能影响身心、甚至超越生死的内在精神力量。
关键词
梁孝子, 梁煌皙, 生洲, 东莞, 广东新语, 屈大均, 孝道, 中庸, 割股疗亲, 刲股, 背痈, 身心感应, 精神力量, 儒家思想, 丧葬礼仪, 哀毁骨立, 岭南文化, 民俗, 伦理观念