[Original]
。 If you are good in your body, you will be good at yourself, and if you are not good in yourself, you will be evil in yourself. Therefore whoever is not me, my teacher, I am the one who deserves, my friend is, and whoever deceives me is my thief. Therefore, the gentleman is a teacher and a friend, so that he hates his thief. On the contrary, the villain is: he who causes chaos and the wicked is not himself, he is virtuous and self-conscious and desires others, his heart is like a tiger and a wolf, he acts like a beast, and the wicked are his own thieves. The "poem" says: "The sorrow of the sycophants (3) and the sorrow of the hole (5)." If you plan to do it, you will be in violation, and if you are not in a plan, you will be in accordance with it. That's right.
【Translation】
When we see the good deeds of others, we will definitely think that this good deed is worthy of cultivation and will preserve this good deed for ourselves. When we see bad behavior, we will inevitably reflect on ourselves with fear. If the good deeds are in oneself, one will be firmly self-loving, and if the bad deeds are in oneself, one will definitely think that they are disasters and they will be disgusted by these bad deeds. Therefore, the one who rightly points out my mistakes is my teacher, the one who rightly points out that I am right is my friend, and the one who flatters me is a thief who harms me. Therefore, the gentleman respects his teacher and is close to his friends, but he is very disgusted with thieves. Lovers of kindness and will not be satisfied, and when they are admonished, they can warn themselves, even if they want not to improve, is it possible? The villain, on the contrary, is very confused and disgusted with others pointing out his wrongness. I am very incompetent and want others to say that I am capable. His mind is like that of a tiger and a wolf, and his behavior is like that of a beast, but he is disgusted by others saying that he is a thief. Is it possible to be close to those who flatter, to alienate those who admonish, to amend one's own words as ridicule, and to regard the most loyal as thieves, even if they want not to perish? Those who plan well are all disobeyed, and those who plan badly are all followed. "That's it, these villains.
[Interpretation]
Xunzi wants people to reflect on their current self as a way of self-cultivation. I want to do self-cultivation work on the rights and wrongs of others against me. That is, to know how to reflect on oneself in relation to the good and evil of others. Modern urbanites attach great importance to the reputation of others, and this is the root of a good name. Can we treat other people's reputation with the attitude of Xunzi?
[Notes]
① 愀（qiǎo）然：忧惧。
(2) 菑: through "disaster", disaster.
(3) Suction: "Suck and suck", suck.
④ 呰呰：通“訾訾”，诋毁。
(5) Hole: Very.
[Original]
Bian (1) the degree of goodness, to cure qi and maintain health, then after Peng Zu (2), to self-cultivation and self-improvement (3), then with Yaoyu. It is suitable for the time, and it is beneficial to deal with the poor, and the letter is also. Whatever is used with blood, will, and anxiety is governed by etiquette, and if it is not by etiquette, it is erected (4); food, drink, clothing, dwelling, and movement are governed by etiquette and moderation, and if it is not etiquette, it is touched by illness; appearance, attitude, advance and retreat, and tendency, by etiquette, it is elegant, and if it is not etiquette, it is solid, secluded, and mediocre. "Poetry" says: "Etiquette (5) degrees, laughter and laughter." That's right.
【Translation】
If you achieve the Dharma of complete goodness, you can govern the body's qi and maintain health, and even live long enough to be second only to Peng Zu. If you use self-cultivation to improve yourself, you can be comparable to the holy king Yaoyu. It is suitable for understanding the current situation, and it is conducive to being poor, and I believe it is a courtesy. Whoever uses the body, blood, will, and thoughts, and acts according to propriety and righteousness, he can govern and attain, and if he does not act according to propriety, he will be disobedient and lazy. Food, clothing, daily life, and movement and behavior, if they are all done according to etiquette, they can be harmonious and modest, but if they are not acted by etiquette, they will fall ill and get sick. Appearance, attitude, advance and retreat, walking, walking from etiquette and righteousness is elegant, and walking without etiquette and righteousness is ugly, desolate, vulgar and rude. Therefore, people cannot live without courtesy, things cannot be completed without courtesy, and the country cannot be peaceful without courtesy. The Book of Songs says: "If propriety and righteousness are in accordance with the law, you can be fully laughed." That's what it means.
[Interpretation]
Xunzi believes that the way to cure qi and maintain health is nothing more than to make one's blood, ambition, wisdom, diet, clothes, residence, movement, appearance, attitude, advance and retreat, and tendencies all conform to etiquette and correct themselves, which is obviously a set of intensive self-cultivation work. Therefore, Xunzi said that learning is not only knowledge, but self-cultivation work to be practiced. It can be seen that etiquette is not for others to see, but for self-cultivation.
[Notes]
(1) Bian: through "through".
(2) Peng Zu: A long-lived man in ancient times, legend has it that he lived for 800 years.
(3) Strong: Another "name".
④ 勃：通“悖”。 提：通“偍”，舒缓。 僈：同“慢”。
(5) Graduation: Exhausted.
[Original]
Those who are good at their ancestors are called teaching, those who are good at people are said to be obedient, those who are not good at ancestors are said to be flattering, and those who are not good at people are said to be obscenity. Yes and yes is not the knowledge of non-predication, non-yes and no-yes is the foolishness. Hurt the good and slander, harm the good and say thief. It means yes, not straight. Stealing goods is called stealing, concealing is called fraud, and it is easy to say. Fun is indefinite and impermanent. Poly renounces righteousness and is called a thief. Hear more and say Bo, less hear and say shallow. It is more common to say idle (1), and less to see ugly. It is difficult to enter, and it is easy to forget and leak. Less is said to be ruled, and more is chaotic (2).
【Translation】
Guiding people with good deeds is called teaching, and living in harmony with others with good deeds is called harmony. Using bad guidance is called flattery, and using bad things to support people is called sycophancy. Those who are right are in favor and those who are wrong are opposed, and those who oppose what is right and those who are wrong are called foolish. Slander of a virtuous person is called slander, and framing a virtuous person is called a thief. What is right is right, and what is wrong is wrong, which is called integrity. Stealing property is called a thief, hiding is called fraud, and casual nonsense is called absurdity. The uncertainty of the trade-off is called impermanence. Abandoning propriety and righteousness in order to preserve profits is called the ultimate thief. Hearing more is called knowledge, and hearing less is called shallowness. More knowledge is called broadness, and less knowledge is called ugliness. Difficulty in moving forward is called slowness, and easy forgetting is called omission. Doing less and being organized is called governance, and doing more and being chaotic is called being chaotic.
[Interpretation]
Xunzi said that when people use good and bad to treat people, there is a difference between teaching, obedience, flattery, and obscenity to people, and there are different attitudes towards good and bad people, and there is a distinction between knowledge, foolishness, slander, thief, straightness, deceit, and birth. These are the distinction between morality and immorality at a higher level.
[Notes]
① 闲：同“僩”，宽大广博。
(2) 秏: Same as "眊", unconscious and unknown.
[Original]
The art of controlling qi and nourishing the heart: if the blood is strong, then the softness is reconciled; when the knowledge is deepening (1), then one is easy to be good; if the courage is fierce, it is supplemented by the way; if it is convenient (2), it is necessary to stop the movement; if it is narrow and small, it is broad; if it is damp, heavy, and greedy, it is resistant (3) it is high ambition; if the mediocre people are scattered, it will rob it with teachers and friends; if it is neglectful (4) it is abandoned, it will be a disaster if it is burned (5); and if it is foolish (6), it will be combined with etiquette and pleasure, and it will be used to think. All the techniques of controlling qi and nourishing the heart, don't be courteous, don't get a teacher, don't be a good god. The husband is said to be the art of curing qi and nourishing the heart.
【Translation】
The way to control the qi of the body and cultivate the human heart is to soften it with a harmonious attitude if the flesh is strong. He who thinks deeply, assimilates him with simple kindness. He who is brave and violent will assist him with obedience. He who moves quickly and quickly restrains him by being still in motion. If he is narrow-minded and has little energy, he will use a large amount of energy to expand him. And he who is lowly, slow, and greedy for profit, exalts him with great ambition. If he is mediocre and careless, his mentors will discipline him. and he that hath neglected and frivolous and self-abandoned, let him make him understand with calamity. He who is dull, simple, dignified and restrained, he shall match him with ritual music, and make him accessible with thought. There is no more direct way to control the qi of the body and cultivate the human heart than to start with etiquette, nothing is more important than getting a teacher, and there is no more wonderful than loving etiquette and righteousness. This is called the method of controlling the qi of the body and cultivating the human heart.
[Interpretation]
Xunzi also said that the art of curing qi and cultivating the heart is to change the temperament, and it is best to learn from etiquette and teachers.
[Notes]
① 知：通“智”。 渐：通“潜”。
(2) Qi to give convenience: both mean agile and fast.
(3) Anti-Resistance: Improve.
(4) יהוה (piào), יהוה, יהוה.
(5) 炤: 通 "昭", obvious.
(6) 悫(what):意为谨慎、诚实。
[Original]
Cultivation of ambition is arrogant and wealthy, morality is heavy and princes are light, and introspection is light on external things. It is said: "The gentleman serves things, and the villain serves things." "That's it. Work hard and feel at ease, for it; less profit but more righteousness, for it; things are chaotic and get through, it is better to be poor and obedient. Therefore, good farmers do not plough for water and drought, good men do not fold (1) not the market, and gentlemen do not neglect poverty and morality.
【Translation】
If you cultivate the will of a good person, you will be able to be proud of the rich. If you pay attention to morality, you can despise kings and princes. Being able to self-reflect internally makes me feel that external objects are very unimportant. The ancient book says: "A gentleman is servant of things, and a villain is servitude of things." That's what it means. It is better to do what is tired of the body but the heart is happy, to do what has little benefit but more righteousness, and to serve the prince of chaos and be enlightened, than to serve the ruler of poverty and follow the virtues. Therefore, a good farmer will not stop plowing because of drought or flood, a good merchant will not stop buying and selling because of a loss, and a scholar and a gentleman will not neglect his way because of poverty.
[Notes]
(1) Discount: loss. Read: Sell.
[Interpretation]
Xunzi believes that a gentleman can despise external things, wealth, and fame, that is, he must work hard to cultivate his will and attach importance to morality.
"Xiu" is the meaning of "beauty and goodness"; "proud" and "light" are obviously used as antonyms here, and they are both adjectives used as verbs (the so-called "intentional and verbal usage": what or how to regard objects and receptors in the mind); "and" in the sentence "introspection" is equivalent to "then"; "Tong" and "Shun" are antonyms here, and they should correspondingly mean "fame" and "morality"; I don't know what the basis for this title is "a person with ambition, morality, and learning", but it is estimated that there will be no big mistake, because this name is not a proper name, but it should refer to the person in the "intersection" of "scholar" and "gentleman". It's just that I think that this title doesn't need to be translated, and it's better to copy it. Because the content is so good and very well written, I suggest that the reader only read it, not translate it, but read it aloud again and again until he can recite it word for word.
2.6 Respectful and faithful, courteous and loving people, rampant in the world, although the four are difficult, people are not expensive; The body is stubborn and stubborn, the art is smooth and the ink is fine and dirty, rampant in the world, although it reaches the Quartet, no one is cheap; the hard things are stealing Confucianism and turning away, and the things of happiness are redeemed but not bent, and the disobedience is not discouraged, and the service is not recorded, and the world is rampant, although it reaches the Quartet, no one will give up.
【Translation】
The body is respectful and the heart is faithful, and the feelings are lovers who follow etiquette and righteousness, and they are rampant in the world, although they will be besieged by the Yi tribe in all directions, but no one does not respect him. When encountering hard things, he will be the first to do them, and when he encounters pleasures, he can give them to others, he is dignified and cautious, he is cautious and understands etiquette and righteousness, and he is rampant in the world, although he will be besieged by the Yi tribe of the four directions, but no one does not trust him. The body is arrogant and stubborn and the heart is cunning, and the spirit is chaotic and filthy and obedient to prudence and Mozi, and he is rampant in the world, although he is prominent in all directions, no one does not despise him. When he encounters something of toil, he is lazy and turns away from it, and when he encounters pleasure, he fights for it without turning around, and he is wicked and not prudent, and indulges his desires without restraint, and runs rampant in the world, and although he is known in all directions, no one does not forsake him.
[Notes]
(1) Technique: "Description" and follow.
(2) Persistence: It should be "potential", strategy, and by extension, cunning.
(3) Shunmo: Shun should be "cautious", referring to prudence, Taoist thinkers during the Warring States period. Ink, Mozi.
④ 儒：通“懦”，怕事，懒惰。
(5) She: Good eloquence. Dui: Tong "sharp", sharp, but also good eloquence.
(6) Pi: through "secluded", evil. Violation: Evil.
⑦ 程役：通“逞欲”。 录：检束。
[Interpretation]
If you are courteous in your physical appearance and heart, you will be able to walk in all corners of the world.
1. This is a comparison of two kinds of people with opposite moral character, saying that people with good moral character are respected and trusted by all people in the world, and people with bad moral character are not despised and disgusted by people in the world. Obviously, Xunzi presupposes that ordinary people and ordinary people must be virtuous. At that time, this presupposition seemed to be a universally accepted axiom, but I would like to ask: Why are there still people who do not act according to it? Don't they want people to respect and trust? Also, does this axiom have to be premised on "human nature is inherently good"? Doesn't Xunzi's theory of sexual evil contradict this presupposition?—— "Trapped in the Four Yis" means "trapped in the four Yis", and "Yi" refers to the surrounding ethnic minority areas, where the level of civilization was relatively low at that time, so the "Chinese people" often used to say "even the Yi people understand a certain truth" to affirm the fundamentality and universality of the truth.
2. The whole paragraph is a four-condition compound sentence, the first and third sentences have the same structure, the second and fourth sentences have the same structure, and the content is just the opposite, and the battle is very neat, so that you can best grasp the meaning of the word and the meaning of the text through the relationship between "antiphon" and "antisense". From this, it can be seen that "body" is a verb (when there is "action" as the subject, omitted), "embodying" righteousness, "art" is borrowed as "statement", "follow" righteousness ("Book of Five Sons": "Describe the ring of Dayu to compose a song. "Rampant in the world" means "all over the world" ("horizontal", far-reaching), the "pity" in "duan and honest faith" is the meaning of "prudence", and the "detention" in the sentence of "strict and detailed" should be regarded as a conjunction, and its object should be "etiquette and righteousness", which is omitted; "auspicious" is equivalent to "detailed examination and careful examination", which refers to the ability to carefully analyze and distinguish whether specific behaviors are in accordance with etiquette and righteousness. "Valuable" and "Ren" are respectively "respect" and "trust". - Understand this, the first half of the paragraph will be able to understand very correctly, and the meaning of the second half will be able to be deduced and figured out, but it should also be noted: "deceit" and "benevolence" are opposites, this "persistence" is probably the mistake of the word "potential" (take the king's quotation), and the meaning of "strategy" is extended to "cunning", that is, only take care of the opportunity to act, and do not pay attention to the principle of human ethics; "Shunmo" is the mistake of "cautious (to) Mo (Zhai)", which is the name of the two representative figures who oppose the way of benevolence and righteousness, to make "benevolence and righteousness" The antonym shows the flexibility of the people and Xunzi at that time without losing the principle of "just words". "Jing", "Confucianism", "Dui", "Pi", and "Cheng" are borrowed as "love", "cowardice", "sharp", "secluded", and "recklessness": the ancients often wrote "to recognize the sound but not to recognize the words, and to recognize the side but not to recognize the whole word".
3. There is a potential contradiction in this paragraph: the first half of the paragraph presupposes that everyone can identify the moral noble and respect and trust them, and the second half presupposes that everyone can identify the moral inferior and despise and dislike them?—— However, I also think that this does not indicate that Xunzi's thinking is confused, but only that the ancient Chinese did not pay much attention to the logic of speaking, and the principle of "just saying something" also contains the requirement of "just get the meaning to it, don't drill the horns", so this text is nothing more than to express such a point of view with such a statement: fundamentally speaking, good people will not suffer, and bad people will not succeed. What is the contradiction in this meaning?
[Original]
The gentleman's pursuit of profit is also slight, its far-reaching harm is also early, its avoidance of humiliation is also afraid, and its reasoning is also brave. The gentleman is poor and ambitious, rich and respectful, An Yan (1) is not lazy in blood, tired but not withered, angry but not happy. The gentleman is poor and ambitious, and he is benevolent, rich and respectful, and kills (2) the power, An Yan is not lazy, and he is reasonable, he is tired and his appearance is not dry, and he is good (3). The book says: "There is no (4) to do well, and follow the way of the king." Nothing evil, follow the king's way. This is the ability of a gentleman to overcome his selfish desires with righteousness.
【Translation】
A gentleman's pursuit of profit will be neglected, but he will stay away from harm very early. A gentleman avoids shame in fear, but he is brave in practicing propriety. A gentleman is ambitious even if he is poor, he is physically respectful even if he is rich, he is not lazy even if he is comfortable, his countenance does not dry up even if he is tired, he does not deprive others too much even when he is angry, and he does not give too much to others even if he is happy. A gentleman is poor and ambitious, because he respects benevolence, because he is rich and respectful, because he wants to weaken his power, he is comfortable and his flesh does not fade because he chooses to follow reason, his face does not dry up because he is tired, he does not deprive himself of elegance, he is angry and does not deprive himself too much, and he does not give too much joy, that is, propriety prevails over selfish desires. The Book of Shang says, "Do not have personal hobbies, but follow the ways of the holy king." Do not have personal disgust, but follow the path of the holy king. This means that a gentleman can overcome his desires with righteousness.
[Interpretation]
At the end of the "Self-cultivation Chapter", it is said that the gentleman is poor and ambitious, rich and respectful, comfortable and not lazy, tired and not withered, which shows that the gentleman's respect for benevolence and righteousness reduces the power of killing, and defeats selfish desires with righteousness. This is the virtue achieved by a gentleman's self-cultivation efforts, which is manifested in the objective society. It can be seen that what Xunzi said is not only the inner cultivation of individuals, but also the performance of objective society, but not the pursuit of power, fame, and wealth, which is different from the value of achievement that modern society focuses on.
[Notes]
(1) Yan: through the "feast", comfortable.
(2) Kill: Reduce.
(3) Delivery: It should be written as "Wen", elegant.
(4) None: No, no.
2.9 Although the way is long, it cannot be done, and although the thing is small, it cannot be done. He is also a person who has a lot of time, and his people are not far away.
This is to follow the above conclusion, and to make a big conclusion from the "aspect of being a person", and to make a big emotion. - "Long days" means laziness and not wanting to make progress, and "not far from others" actually means "must be behind others"; The word "the" can be used to indicate a hypothetical relationship, or it can be used to express speculation, so that the sentence has a less certain tone, and here the two "the" words are used together, which seems to have both meanings.
2.10 If you do the law well, you will be a scholar, if you are determined and dedicated, you will be a gentleman, and if you are clear and inexhaustible, you will be a saint. If people are unable to do so, they will be in a state of affairs, if there is a law but have no ambition for their righteousness, then they will be in a canal, and if they follow the law, they will be like it deeply, and then they will be gentle.
1. Literally, this is to define "scholars", "gentlemen" and "saints" according to the level of people's understanding of the "law" and the degree to which their behavior reflects its spiritual essence, but in fact, it is to explain that the "degree of freedom" of the individual, that is, the spiritual realm, is correspondingly improved with the profundity of the understanding of social norms and the improvement of the consciousness of compliance with the implementation, and at the same time, it also shows the difference in the level and level of human individual development. Because there is no need to define the three types of people such as "scholars", this article is a self-cultivation article, what should be explained is how people should improve their personality level, and Xunzi takes "Longli" as the basic way and standard. These few sentences are not easy to translate, but it is important to understand these points: "doing good law" is only to recognize that the ritual law is a good thing and is willing to follow it, and "being determined to be determined" means that you are determined to have a strong ambition and only want your behavior to reflect the requirements of the ritual law ("body" has "embodied" righteousness), which is of course "one level higher" than the former; Qi Ming is inexhaustible" means that there is a very comprehensive and thorough understanding of the etiquette (the "Qi" of "Qi Ming" is the meaning of "complete"), but the behavior is not satisfied with the complete compliance with the etiquette ("exhaustion", exhaustion, stop), so this is a higher level. Note: Xunzi gave such a definition to a sage based on Confucius's idea that a sage is a person who "gives to the people and can help others", so this "inexhaustible" refers not only to "self-cultivation", that is, not only "dedication to the body", but also to "help the people" requirements. The sage in the Confucian mind is the unity of the highest morality and the greatest merit.
2. The words "伥伥然" and "ququ ran " in the last three sentences are generally understood as "confused and overwhelmed" and "feeling left and right and at a loss", which is probably good, because in the case of being completely unable to follow, or having a law but not being sure of the understanding of the law, people's mentality and performance are exactly like this. The last sentence is to say that there is a law, and people not only understand the law and obey it, but also because they have a deep understanding of it, so that they can flexibly use it in any special situation without violating its spiritual essence. This is exactly the state and realm of Confucius who "does what he wants without exceeding the rules". ——The three "ΧΧ Ran" may not be the original saying, but the creation of Xunzi, so we have to comprehend it according to the context and the meaning of the text, and we can't interpret the meaning of the text by virtue of their original meaning.
2.11 Those who bow are upright, and those who are teachers are upright. Rudeness, how can we be upright? Without a teacher, I know what is the etiquette? Etiquette is the courtesy, it is the courtesy, it is the courtesy, and the teacher is the cloud, it is the knowledge of the teacher. Love and etiquette, if you know the teacher, you are a saint. Therefore, if it is incivil, it is impossible, and if it is not a teacher, it is without a teacher. It is not a teacher of the law and is good for oneself, for example, it is like blindly distinguishing colors, deaf distinguishing sounds, and doing nothing. Therefore, those who learn are also rituals, and teachers are those who are righteous and self-sufficient. "Poetry" cloud: "I don't know if I don't know, follow the emperor's rules." That's right.
1. "Positive body" is easy to understand, which means to correct people's morality and clarify people's identity ("body" has identity and righteousness, and can be used to refer to people's virtue, such as "Yanzi Spring and Autumn": "Calling the body in place, the calculation can determine Lu.") What does "proper etiquette" mean? As can be seen from the following text, it refers to the correct exposition of the principle of etiquette, and at the same time, it also explains how people must behave in order to conform to the etiquette law. Therefore, to say, "Without a teacher, I know what etiquette is?" and "etiquette" means to act as prescribed by the etiquette law, that is, to act in accordance with etiquette absolutely, which shows that as a subject, the person's emotional orientation is to act in accordance with the etiquette law ("affection and peace etiquette"), that is, "affection and peace (in) etiquette". "Knowing the teacher" means that intellectually, that is, in understanding, always obeying the teacher's teachings ("if" has obedience), so "the teacher is cloudy" is "knowing the teacher". Why is it that "if you are a teacher and a teacher, you are a saint"? This does not seem to be completely consistent with the definition of a saint given in the previous paragraph. In this regard, my understanding is that this "teacher" refers to "those who are sufficient for righteousness", so the person who "is courteous and courteous" and "knows (wise) if the teacher" may in fact be the person who is "clear and inexhaustible" mentioned in the previous paragraph, that is, "the person who is righteous and self-sufficient" explained later, so the two statements are not contradictory; since the focus here is only on "his behavior completely embodies the spirit of etiquette", that is, the level of "the act itself", there is no need to emphasize the utilitarian value it brings to others, that is, the aspect of its result, so it is not in the middle of the paragraph and inexhaustible". In other words, the definition of a saint here is only to emphasize that if you want to cultivate yourself, you must not be "not a teacher", and not to state the goal of self-cultivation.
2. The word "therefore" leads to the above inference, which is easy to understand, but it should be noted that "not" is a transitive verb here, "violating" the meaning, "none" is "ignoring" the meaning, "not the teacher" is the meaning of "not taking the teacher and the law as yes (correct)", that is, the word "is" is also used as an ordinary substantive verb (the antonym of "not"); "It is also to say that there is nothing else to do but talk and act recklessly." The most important thing to pay attention to is the word "Yi". This character has meanings such as "law" and "model" ("Mozi Tianzhi": "If you take this as the law and set this as the ceremony, you will measure the benevolence and unkindness of the princes and princes and doctors of the world, for example, it is black and white. "Xunzi Zheng Treatise": "The above, the lower one." Therefore, "righteousness" should refer to the absolutely unmistakable standard of etiquette, so "those who take the righteousness as a person and are self-assured" are undoubtedly "those who do what they want without exceeding the rules", and they are naturally worthy of being teachers. - The sentence "Therefore, those who learn also the etiquette and law" cannot be taken literally, but it should be said that "learning is to learn the etiquette and law", that is, the word "learning" is omitted before "etiquette". The quoted poem is from "Poetry, Daya, Emperor", which some people translate as: "It seems that you don't understand and don't know, follow God's laws." ”