[Original]
Those who are frugal (1) are also victims of people, and those who are frugal are also the five soldiers. Although there is a spear thorn, it is better to be frugal. Therefore, kind words with others are warmer than cloth, and hurtful words are deeper than spears. Therefore, the thin (3) land is not allowed to be performed, and the land is not disturbed, and the danger (4) is not enough, and everything is said. The giant Tu will let (5), and the small Tu will die, although the desire is not careful, if the cloud does not make.
【Translation】
Pride and contempt are a disservice to man, and being respectful and humble can get rid of the scourge of war. Although there are sharp thorns of Ge and spear, they are not as good as respect and modesty. Therefore words of kindness are warmer than cloth and garments, and words of harm are pierced deeper than spears and halberds. Therefore, in the majestic earth, they cannot set foot on it, not because the earth is unstable and dangerous, but because of improper speech. There are also large roads that are crowded, and small roads are dangerous, so even if you don't want to be careful, it seems that you can't be cautious.
[Interpretation]
The question in the "Essay on Honor and Disgrace" is: How should I deal with the honor and disgrace that others have against me, but I have honor and disgrace in the world? But before talking about this issue, I should first point out how I should give others a reputation for right and wrong. The correct attitude is: to give people kind words is equivalent to sending warmth, and to say hurtful words is equivalent to stabbing others. It can be seen that the issue of reputation and honor has a great impact on people.
[Notes]
① 憍：通“骄”，自高自大。 泄：通“媟”，轻慢。
(2) 偋: through the "screen", remove.
(3) Thin: majestic.
(4) Danger: High.
⑤ 涂：通“途”。 让：通“攘”，拥挤。
3. The fighter, the one who forgets his body, the one who forgets his relatives, and the one who forgets his king: he does his anger and loses his body for life, and then forgets his body for it; Forgetting one's body, forgetting one's relatives, and forgetting one's king is what the criminal law does not give up, and what the holy king does not do. The milk dog does not touch the tiger, the milk dog does not travel far, and does not forget its relatives. People are also people who forget their bodies, forget their relatives, and forget their kings, they are people, and they are not as good as dogs.
【Translation】
Those who fight, forget their bodies, forget their loved ones, forget their monarchs. Sending out a moment of anger and losing a lifelong body, but still doing it, is forgetting your body. Your family will be destroyed immediately, and your relatives will not be spared from being killed, but what you still have to do is to forget your relatives. The monarch hates strife, which is vigorously forbidden by the rule of law, but to do it anyway is to forget his own monarch. As far as self-concern is concerned, it is forgetting one's own body, as far as the family is concerned, it is forgetting one's relatives, and as far as the superior is concerned, it is forgetting the monarch, which the criminal law will not give up and the holy king will not tolerate. Nursing sows do not come into contact with tigers, and nursing do not travel far away, just do not forget their loved ones. And people, in terms of self-worry, forget their own bodies, as far as the family is concerned, forget their relatives, as far as the superiors are concerned, forget their own monarchs, these people are not as good as pigs and dogs.
[Interpretation]
Xunzi thinks that people think they are right, and they are humiliated because they confuse right and wrong. People are obsessed with themselves and fight against others, but they are villains, and pigs and dogs are not as good. Fighting for oneself is not a gentleman's behavior, it is just an animal impulse, and a gentleman is not proud of it.
1. The gist of this section is: "Fighter" is a person who forgets himself, his relatives, and the king, so he is a person who is not tolerated by the criminal law ("she" leads to "pardon"), is infertile by the monarch, and is inferior to a pig or a dog. Judging from the article, this passage is difficult to read, well-organized, and catchy to read, and it is a passage in "Xunzi" that is easy to read, understand, and easy to memorize. ——After a quick glance at the full text, you will immediately realize that the "fighter" at the beginning does not refer to a "fighter", let alone a "fighter", but refers to a person who has lost his reason and likes to fight with others senselessly.
2. There are two things worth noting. The first is the sentence "forget oneself". "Forgetfulness" is used simultaneously with "inner forgetting" and "upper forgetting", and both "inner" and "upper" indicate "where it is", and "sorrow" should be the same. From this, it can be seen that the meaning of this sentence must be that he forgets his identity ("body" has the meaning of "identity" and "morality") when faced with a problem that he should be worried about and should be carefully engaged in, so it is actually said that he has lost his character and lowered his status without considering whether his actions have lost his character. Some commentators believe that this "worry" is a mistake in the word "xia", obviously because they do not know the meaning of the word "worry"; some people translate the word "body" as "body", which is to make sense of the text. The second is the grammatical relationship between the components of the last sentence. According to my understanding, this is a conditional compound sentence, the "person also" in the head is the subject of the main clause, the next three "forgotten word sentences" are all clauses that express the condition, and the words after the word "then" are the predicates that act as the main clause together: far away from the subject, so add the word "is a person" and explain "it is this kind of person"; "Here" is a pronoun, and "this" means "person", which is used as a compound reference for "person", and "was" means that there is a contrast here, and it also contains "lian...... are not ......"; The word "zhi" only serves as a Teton, so that the listener can have an expectation of the rest of the text. - "Yan Zi Chunqiu: The Inner Chapter Asks Twenty": "If you are in place, you can determine your luck." The word "body" sometimes refers to identity, moral character, and ability; "The Biography of Mu Tianzi": "Compared with three years, it will be restored to the wilderness." The word "and" is the meaning of "this", which shows that the word "and" can indeed be used as a demonstrative pronoun.
3. This passage reminds people of Confucius's answer to "Ziyou asks about filial piety": "Today's filial piety is said to be able to raise." As for dogs and horses, they can all be raised, and if they are disrespectful, why should they be different?" ("The Analects of the Government"), and Mencius's "Lei Ren Yu": "Without a father and without a king, they are beasts." Therefore, Xunzi, like Confucius and Mencius, also regarded morality as the essence of human beings, and similarly attributed human morality to consciously abiding by human ethics, especially loyalty and filial piety. Therefore, his ethical doctrine, generally speaking, Confucian ethics, should be classified as the so-called "ethics of responsibility".
4. Whoever fights will be self-righteous and take others as wrong. Self-sincerity is also, people are not sincere, they are their own gentlemen and people are villains, and the gentleman and the villain are harming each other, worrying about forgetting their bodies, forgetting their relatives inside, and forgetting their kings. If there is a fight among people, why not? If I want to belong, I will be mad, sick, and evil, but I will not be punished, and the holy king will punish him. The birds, rats, birds and beasts that I want to belong to are not allowed, and their forms are human, and their likes and dislikes are the same. Why am people fighting? I am very ugly.
1. The words before "are people" are to first say that the "fighters" are always self-righteous and take people as wrong, and then point out: if their assessment of themselves and people is in line with reality (expressed in two "sincerity" words), then their "fighting" is to consciously harm the villain as a gentleman, and the mistake is too big: the word "is" after the word "then" is to carry on the meaning of the above and affirm it, which is equivalent to "so seeming" and "so said". - It should also be noted that: (1) the three sentences of "forgetting words" have the meaning of "as a gentleman is still like this"; (2) the "phase" of "cannibalism" here indicates the actions of one party to the other, not the meaning of "mutual", therefore, the preceding word "and" is a preposition, which is equivalent to "right, to", not the meaning of "and"; (3) the "pass" of "too much" is a noun, and the meaning of fault.
2. If "it is a human being" is to continue to criticize the "fighter" from the other side: the "fighter" is likened to "using the ligo produced by the fox father to cut the cow" ("fox father" is a place name, famous for the production of sharp weapons), and then make four comments. - The four "will" characters are equivalent to "if".
3. Finally, the question of "how can people fight" is to raise the "pass" of "fighter" to the height of human nature to observe and discuss, in order to lead to a deeper understanding. But Xunzi did not draw conclusions, only pointed out that the two specious explanations he had come up with could not be established, and finally said: Why is this? I am really strange, and I am ashamed that I have not been able to give the correct answer. - The two "then" mean "I immediately feel that something is wrong" (the word "then" can mean that the occurrence of two things is very close to each other, such as "winter goes and spring comes"), both "genus" are equivalent to "attributed", and the function of both "and" words is to make the sentence with "besides...... The meaning of "...... "the holy king and the punishment of them" means that "besides, the holy king does not think so, but still punishes them" (implying that the reason for the "unacceptable" that he thinks of is not this one), and "his form and person" should be understood in this way. "And they have many likes and dislikes" means that "they are no different from others in other likes and dislikes." Note: Most commentators literally translate the sentence "I am very ugly" as "I think this kind of behavior is very ugly", and the "Dictionary of Common Words in Ancient Chinese" even uses this sentence as an example, identifying the word "ugly" in it as the meaning of "hate". Although consciously also "follow the word" ("ugly" has the meaning of "shame" and "shame", it can also refer to strange things, and when the latter meaning is used as a verb, it is to say "right...... I feel confused and strange"), and according to my understanding, it shows a certain "style and bearing" of Xunzi as a thinker, but I am still a little unsure.
5. There are brave people who are dogs, brave people who are thieves, brave people who are villains, and brave people who are gentlemen. Fighting for food, shameless, not knowing right and wrong, not refuting death and injury, not afraid of the strong, arrogant only the view of food, is the courage of the dog. For the sake of profit, fighting for goods and money, without resignation, bold and ruthless, fierce and greedy, arrogant and mercenary, is the courage of Jia thief. Light death and violence, it is the courage of the villain. Where righteousness lies, do not lean into power, ignore its interests, the whole country and do not change its eyes, and insist on righteousness without recklessness, which is the courage of a gentleman.
1. This passage literally talks about the four kinds of bravery, but in fact it divides people into four levels; on the surface, it is divided according to the performance of "bravery", but in the bones, it is measured by the standard of moral level. The reason why the "sudden" turn to the question of bravery is that the performance of the "fighter" discussed above is fundamentally about how people's moral level affects people's behavior patterns, that is, the form of bravery. - The virtue of bravery involves all human behavior, that is, any human behavior can be evaluated from the perspective of "courage or not". Therefore, this section continues the topic of the previous section.
2. The word "者" at the end of the first four sentences is easily mistaken for the "character structure" formed with the word "brave" in front of it, but it is actually a modal word used at the end, and removing it does not affect the meaning of the sentence at all: so these four sentences are a list of four kinds of "brave", not that there are four kinds of "brave". In addition, it should be noted that "diet" should refer to material interests in general; "Righteousness" means "to seek merit"; "Where righteousness lies" is the conditional clause, that is, those sentences that speak of the courage of a gentleman, and its structure is as follows: "As long as it is where righteousness lies, then it ...... Moreover...... This is the bravery of a gentleman." -- "Keeping the whole country apart from it" means that he will not do anything to change his views and attitudes even if he is given compensation by an entire country; "Repeating death without being resolute" means that even if he is on the verge of death many times, he must adhere to the principle of righteousness and never give in (this "weight" is the "weight" of "repetition"; 桡 "is the meaning of "yielding")
3. This passage reminds me that Zhuangzi also talked about four kinds of bravery: "The man who does not avoid the dragon when he travels in the water is also the courage of the fisherman, the one who does not avoid the tiger when he travels on land, the courage of the hunter, the courage of the martyr who hands over the white blade and sees death as if he were alive, the courage of the martyr, the life of the poor, the time when he knows the knowledge, the one who is not afraid in the face of great difficulties, and the courage of the saint." ("Zhuangzi Qiushui Chapter") reminds me even more that Jing Chun said in front of Mencius: "Gongsun Yan and Zhang Yi are not sincere husbands? After Mencius pointed out that this is the fallacy of people who do not know how to be polite, he put forward his view of the "great husband", which is actually the definition of "brave", that is, the famous "Mencius Three Sentences": "The rich and the rich cannot be lewd, the poor and the lowly cannot be moved, and the mighty cannot be bent, which is called the great husband." Obviously, the three philosophers, Xunzi, Zhuangzi, and Mencius, have fundamentally the same and almost indistinguishable views on bravery. I think this shows that in the eyes of the Chinese, that is, in realizing that the essence of human beings and animals lies in the moral nation, they are consciously demanding the use of "morality" In the hearts of those who have proved that they have risen from the animal kingdom, bravery is simply a general representation of virtue, and human bravery does not consist of having no fear of external things, but of not succumbing to one's purely animal desires. This is the deepest essence of bravery as a human virtue, Xunzi, as well as Zhuangzi, Mencius, etc., but in excellent language, accurately, vividly and vividly express the essential prescriptiveness of bravery.
6. Those who are in trouble, the fish of the floating sun, if they think about the water in the sand, they will not be caught, and if they want to be cautious in trouble, they will not be beneficial. Those who know themselves do not complain about others, those who know their fate do not complain about heaven, those who complain about others are poor, and those who complain about heaven have no ambition. Isn't it a detour to lose oneself and the other is the opposite?
1. Perch is a white minnow, which likes to float on the surface of the water and bask in the sun. From this, it can be seen that "鉣於沙" means "stranded on the beach" ("鉣" is used as "阹", referring to the cattle and sheep pens made in the valley), and "no catch" means "unattainable". The structure of the sentence "hanging" is the same as the previous sentence, that is, it is the same as the previous sentence "fighting", which should be based on "people" as the topic and subject (the word "people" can be added in the front), so it is to say: people, who are already in calamity, and then ask themselves to be cautious, it will be useless and useless. -- "Poor" here refers to the situation of finally falling into the end of the road; "ambition" and "knowledge"; The word "in" can be added after the word "zhi" in "the person who loses oneself, the person who is opposed", and the word "anti" should mean "to ask".
2. The main thrust of this passage undoubtedly falls on the last two sentences, so it reminds me of a statement of Confucius: "A gentleman seeks for himself, and a villain seeks for others." I even think that Xunzi said this passage, which is a play on Confucius's point of view, because this passage is continued on the topic of bravery, and one of the contents of bravery is to be responsible for one's own words and deeds, and not to be overly entrusted to others, so after he talked about the nature of bravery, he thought of Confucius's view of seeking oneself and seeking others, so he played it as a supplement to the previous discussion, which is very in line with the logic of thinking and argumentation.
3. The two sentences in this passage, "Those who know themselves do not complain about others, and those who know their fate do not complain about heaven", also remind people of Confucius's sigh of "not complaining about heaven, not caring for others", I am afraid that it is also the meaning of Confucius. What does Xunzi's "life" mean in his heart? The chapter "Correct Name" gives a clear definition: "Sexual injury is called illness, and temperance is called life." "Encounter" is generally understood as "encountering by chance", which has no basis for exegesis, and from the fact that it is the same as "sexual injury", it is obviously a subject-verb structure, so I believe that it means "temperance has been hindered" ("encounter" has the meaning of resisting and restraining, and here is the passive voice). It turns out that in Xunzi's view, it is necessary to act morally, which can be decided by man himself, and it is precisely where man's virtue lies, and neither others nor "heaven" can stop it; as for whether or not the moral goal can be realized, it depends on the objective conditions, and it is the person who is the subject of the act cannot decide by himself, and moral behavior cannot achieve the goal due to the objective situation, and even backfires and falls short, which is common and helpless. This is "life". Therefore, a self-conscious person, a truly moral person, does not complain about others or God in the face of his own failures. This is the true and profound meaning of the two sentences "those who know themselves do not complain about others, and those who know their fate do not complain about heaven", which is exactly the thought of Confucius and the proposition of Confucianism.
7. The great division of honor and disgrace, the constant body of safety and danger: the first righteousness and then the benefit of the glory, the first benefit and then the righteousness of the humiliation; the glory is always through, the humiliation is often poor; the general is often the control of people, and the poor are often controlled by others, which is the great division of honor and disgrace. Those who are comfortable are often Amway, those who are fierce are often harmful, those who are Amway are always happy, those who are harmful are often worried, those who are happy are always long-lived, and those who are worried often die: it is the normal body of safety and danger.
【Translation】
The biggest difference between honor and shame, as far as the ordinary situation of safety and danger is concerned, the practice of propriety and righteousness first and then advantage is honor. It is a shame to seek advantage first and then practice propriety and righteousness. Those who have honor are always eminent, and those who are disgraced are often poor. The powerful are often the ones who control others, and the poor are often the ones who are under the control of others. This is an important difference between honor and disgrace. Talented and prudent people are often safe and profitable, and debauchery and fierce people are often dangerous and harmful. People who are safe and profitable are often happy and relaxed, and people who are in danger and in danger are often worried about danger. Happy and relaxed people often live long, and those who worry about danger often die young. This is a normal situation where safety is at stake.
[Interpretation]
What a gentleman pursues is the courage to do polite and righteous deeds, and this courage is to seek for himself, not for others. If you do it first and then beneficial, it is honor, and if you seek advantage first and then do polite and righteous behavior, it is shame. This is the inner honor and disgrace of people, this is the honor and disgrace that Xunzi attaches importance to, and the external honor and disgrace in the general world is not what Xunzi pays attention to. But don't we all attach great importance to external honor and disgrace, and always ignore inner honor and disgrace?
1. "Oita" means "fundamental difference", and "normal body" means "main performance" ("body", embodiment also). Note that in the six sentences that talk about the difference between honor and disgrace, the first two "character structures" do not refer to people, but to things, that is, the way of behavior: "the first righteousness and then the benefit of the glory" means that when dealing with people, "righteousness" is always considered first, and then "benefit" is thought of, and "doing so" is glorious. The latter sentence can be understood in this way. The next four "Χ" are all human beings. If you don't analyze it in this way, you think that the first two also refer to people, which does not echo the first two sentences, and the context is not connected: the front is to say "honor and disgrace", and it is not good to use "honor and disgrace" to echo. Therefore, "the honorable" should not be translated literally as "the glorious person", but should be translated as "the one who always puts righteousness before profit" according to the definition given above for "honor". The meanings of "tong" and "poor" should be grasped with the help of the "mutual treatment relationship" between the two; "control people" and "control people" can be understood as Xunzi's concept of social division of labor, just like Mencius's "governing people" and "governing people", so it is best translated as "managing people" and "being managed by people".
2. At the beginning of "material and sorrowful", it is to talk about "the normal body of safety and danger": "material" is "talented", "material and prudent" refers to talented and cautious people, but here it actually refers to people with both talent and morality; "ruthless" and "material" are opposed, and "harm" and "Amway" are opposed, so the sentence of "ruthless" should be to say: "people who have no talent but act recklessly and arrogantly are often in a situation of danger and danger" ("dang" has the meaning of "empty and slim", here it is treated with "material", and it refers to "no talent"); "Sorrow" undoubtedly means "happy, happy" and "sorrowful, frightened" respectively. - "easy" has the meaning of "easy, easy", used to describe people's mood, that is, "relaxed and happy", "Poetry, Xiaoya, He Rensi" has the sentence "my heart is easy"; "risk" is the opposite of this meaning of "easy", of course, it also refers to people's mood, and danger is always frightening, so I translate the word "risk" as "frightened". -- When the "Great Chinese Dictionary" teaches "danger" as "danger", I am really surprised and regretful that the editor is careless with this sentence.
3. Talking about bravery, honor, and disgrace are all about moral issues, why do we intervene here to talk about the issue of "safety and danger"? This is to be explained by the question I raised after the first section of the explanation: It turns out that in Xunzi's heart, people's moral consciousness and people's concept of safety and danger are inseparable, and he believes that fundamentally speaking, from the perspective of human development, morality is an instrumental thing, and people should talk about morality, in the final analysis, for the sake of "safety" and "benefit", and to avoid "danger" and "harm". Therefore, he does not shy away from the question of the positive return that moral behavior must give to the subject. - The last two sentences of this section are a "naked" display of this thought.
8. The husband is born to steam the people, so he takes it. Ambition to cultivate, virtue to be thick, wisdom to be clear, is the reason why the Son of Heaven takes the world. When the government decrees and laws are taken, listen to the public, and the upper can obey the order of the Son of Heaven, and the lower can protect the people, which is the reason why the princes take the country. Zhi Xing Xiu, the official rule, the upper can go up, the lower can keep their jobs, is the reason why the scholar takes the field. Follow the law, measurement, punishment, and books, do not know its meaning, abide by its number, and do not dare to profit or lose, and pass it on from father to son, so as to wait for the prince (although the three generations are dead, the law still exists), it is the reason why the officials and hundreds of officials take the rank also. Filial piety is the reason why the Shu people are warmed and fed, and live forever to avoid torture and killing. Disguise heresies, write treacherous words, rely on things, pottery, birth, suddenness, theft, scorching, fierceness, cowardice, violence, and stealing life to turn against the troubled times, which is the reason why the traitor takes danger, humiliation, death, and punishment;
1. "Born to steam the people", which appeared twice in the "Book of Songs" (once "steamed" as "boiled"), the word "steamed" is generally taught "many", so "steaming people" is "common people". "Take" here refers to what is obtained or encountered, and the precedent of "there is a reason" means that each person's "taking" has its own specific reason or way. Therefore, the following will talk about what each of the six types of people, from the Son of Heaven to the common people and the traitors, is "taken" and the reasons and methods, but the emphasis is on explaining the reasons and methods, and what is "taken", just for the needs of speaking, and stating it as facts.
2. "Ambition to cultivate, virtue to be thick, wisdom to be clear", three of which are "to" and "to"; "Cultivation" and "thickness" and "brightness" go hand in hand, which is the meaning of "beauty and goodness" ("Chu Ci Lisao": "The old man is about to die, and I am afraid that the name of the cultivation will not stand); "Zhiyi" is equivalent to the "thought" mentioned today. Xunzi's understanding and discussion of the reason why the Son of Heaven took the world shows that he completely accepted the traditional concept of "the emperor has no relatives, but virtue is the auxiliary", and did not make a breakthrough. But this was the general concept of people at that time, and this was not just a kind of "Son of Heaven - leader worship" complex, not only conscious or subconscious "sycophant consciousness", from the perspective of the formation of history, in fact, it also contains or even more contains the requirements and expectations for the leader = the person in power: you must work hard to "serve the people", otherwise, that is, if you become lacking in morality, the emperor will not "assist" you, you will have to step down!
3. Next, the reasons and methods for "taking" from the princes and other five types of people ("so take it") are easy to understand, but it is only necessary to pay attention to: (1) "law, time, and justice" should be held simultaneously, and the meaning of "not violating the law", "being timely", and "upholding justice" should be "not illegal", "timely", and "upholding justice"; Also, at that time, the word "state" referred to the territories that the Son of Heaven had given to the princes, that is, "vassal states." (2) "Cultivating one's will and exercising one's own rules" means that one's thoughts and deeds are good, and holding an official position can enable oneself to achieve "governance" in the area under one's management ("governance" is the opposite of "chaos"). (3) "Criminal law and map" refers to the criminal law and map household registration; "do not know the meaning of it" is a conditional adverbial clause in the last four sentences, which is equivalent to saying "even if you do not know the meaning, you must ......"; Therefore, although three generations are dead, the law still exists" is an "insertive component", so I put it in parentheses. "Lu rank" means "Yu Lu": "rank" can be used as a synonym for "Lu". (4) "Filial piety and filial piety" are the four virtues ("brother" is the same as "悌"), "Zhilu Jili" means "to work hard, willing to work hard (from the meaning of "hurry" in the word "disease" can be derived from the meaning of "make fast" or "quickly engaged"); "Dunbi its career" means to "expand its cause and protect it" ("Dun" has the meaning of "many, rich", here is used as a verb; "than" through "shelter", "protection" meaning); "longevity" is synonymous with "life", the meaning of "live". (5) Finally, a few words about adulterers can be translated as follows: whitewashing evil doctrines, glorifying treacherous remarks, doing strange and absurd things ("leaning" and "strange"), and swaggering, forcible and robbing, debauchery, arrogance and cruelty, by virtue of which in the troubled society to survive stealthily, is the cause of all adulterers always going to danger, shame, death, and punishment. ——The "difficult words" in this are actually "remote words", and the average reader doesn't have to care about it, so I won't explain it. The last four sentences are obviously snake feet, and I think it was a reader's annotation to the word "danger", which was later mixed into the original text.
9. The ability of material nature, the gentleman and the villain; the good honor and disgrace, the good and the bad, are the same as the gentleman and the villain; if they seek the way, it is different. The villain is also a person who wants to believe in himself for the sake of his birth, wants to be loved by others for deceit, and wants to be good for himself and beasts; it is difficult to know what he thinks, it is difficult to be safe in action, and it is difficult to stand up; if he succeeds, he will not be able to do what he likes, and he will encounter what he is evil. Therefore, a gentleman believes in himself, and also wants others to believe in himself, to be loyal, but also to want others to be close to himself, to correct the rule of discernment, and also wants others to be good to himself, to think about it is easy to know, to do it easily, and to persevere in it. (Therefore, if you are poor, you will not hide it, and if you are poor, you will be bright, and you will die and be famous.) The villain did not stretch his neck and raised his heels and said: "Knowing the nature of the material, it is inherently a sage!" The husband does not know that it is no different from himself. Then the gentleman is wrong, and the villain is wrong. Therefore, if you look at the knowledge of the villain, it is enough to know that he has more than enough to do for the gentleman. For example, the more people are safe, the more people are safe, the more people are safe, and the gentlemen are safe;
【Translation】
Materials, nature, wisdom, and ability, gentlemen and villains also possess them. Lovers of honor, disgust of shame, lovers of profit, and disgust of disasters are the same as gentlemen and villains. But they pursued a different path. The villain is quick to say absurd things and wants others to believe in him, quick to commit fraud and wants others to be close to him, and he acts like a beast and wants others to be kind to him. It's hard to have wisdom with such thoughts, it's hard to feel at ease with this kind of behavior, and it's hard to establish such perseverance. After completing the deed, he may not necessarily get what he likes, but he will definitely meet what he hates. The gentleman practices honesty and wants others to believe in himself, the gentleman practices loyalty and wants others to be close to him, and the gentleman cultivates integrity and governs affairs, and also wants others to treat themselves well. Such thoughts are easy to have wisdom, such actions are easy to reassure, and such perseverance is easy to establish. After completing the practice, he will definitely get what he likes, and he will definitely not encounter what he hates. Therefore, the poverty of a gentleman will not be hidden, the manifestation will shine brightly, and the body will die and the reputation will be more glorious. The villain did not stretch his neck and tiptoe and wished: "My wisdom, thoughts, materials, and nature must be better than others." "The villain doesn't know that the gentleman is no different from himself, but the gentleman is right, and the villain is wrong. Therefore, observing the wisdom and talent of the villain is enough to know that his wisdom and talent are more than enough to do the actions of a gentleman. It seems that the people of the Yue country are content with the Yue country, the people of the Chu country are content with the Chu country, and the gentleman is content with the elegance of etiquette and righteousness. It's not that wisdom, talent, material, and nature make people like this, but that there are differences in measures and customs.
[Interpretation]
Xunzi believes that people's desire for honor and disgrace is innate. Both are born, i.e. gentlemen and villains are the same. But the difference between a gentleman and a villain is not in the number of desires for good and honor, disgrace and disgrace, but in whether the desires are in line with the Tao, etiquette and righteousness, and whether they are justified. The difference between a gentleman and a villain is not in good honor and disgrace, but in whether the honor and benefits obtained are in accordance with propriety and righteousness.
[Notes]
(1) Knowledge: "Wisdom".
(2) Identification: "Handling" and governance.
(3) Note: Vote. Wrong: "measure", arrangement.
(4) Which: "cooked".
1. This section lists several differences between a gentleman and a villain, but it is intended to show that this is not rooted in the difference between the two "talents" ("material, nature, knowledge, and ability" actually refers to the "qualifications and talents" mentioned today), but the way and principle of using "talent" are different, that is, the "way" is different, and at the beginning, it is recognized and declared that "the nature of the material knows the ability, and the gentleman and the villain are the same". This is the basic viewpoint of Confucianism, and Confucius said long ago: "Wealth and nobility are what people want; Poverty and cheapness are the evil of man, and if they do not follow their way, they will not be able to get it. There is no doubt that this meaning is contained in these words. Therefore, it shows Xunzi's inheritance and development of Confucius. ——The first three sentences say "one also, the same also, and the difference", which is to put forward a point of view and a topic, and the "if" in it is a conjunction here, indicating "another matter", which is equivalent to "as for".
2. If you use "villain" to lead it, it is a "monograph" on villains; The reason why we do not use the word "gentleman" is not to compare the gentleman with the villain, but to set it up as "a person who opposes the way of the villain", and it is precisely to emphasize and highlight this point. It can be seen from this that although this section affirms that there is no difference between the gentleman's and villain's "temperament and knowledge", it is not to call on people not to underestimate the villain, but to remind the gentleman: if you want to distinguish yourself from the villain, you must work "morality", not limited to improving your talents. - A few sentences on villains are easy to understand: "disease" can be translated as "strenuous effort"; "To be born" means to do absurd things; the seven "zhi" characters only play the role of increasing syllables; "considering, acting, and holding" refer to considering problems, behaviors, and ideological propositions in turn ("holding" refers to the views held), so "difficult to know, difficult to be safe, and difficult to stand" must mean that it is difficult to appear wise, difficult to be safe and stable, and difficult to be truly established. "If you succeed, you will not be what they want, and you will meet what they are evil" means that the result is not to get the benefits they want, but to encounter what they hate ("success" means "fulfillment" of righteousness, so it can be used to refer to "the result of doing"; "Here, it means range, tendency).
3. The words about the gentleman introduced by the word "therefore" correspond to the words of the villain above, sentence by sentence, so "faith" actually means that it is never "for the birthday", "loyalty" means that it is never "for deception", "correction and discrimination" and "the behavior of animals and animals" are self-generalized to the characteristics of the behavior of the gentleman (real man), so it means "acting according to the requirements of beauty, goodness, governance, and discrimination" ("zheng" also has the meaning of "good"; "discrimination" refers to "the distinction of humans and birds", that is, consciously distinguishing oneself from animals); three"And also want" is equivalent to "therefore also hope", and the word "and" no longer means "but".
4. The next few sentences from the word "yes" to "therefore", instead of continuing to talk about the difference between a gentleman and a villain, I leave the above topic a little and comment on the gentleman alone, which is the so-called "insertion" in grammar, so I put it in parentheses. -- "If they are poor, they will not hide" means that even if they have no aspirations, their good name will not be obliterated (this "poor" is treated with "da"); "fame and whiteness" means that their reputation is more prominent; "wish to say" is equal to "say with envy"; Inherently sage?" can be translated as: they are already stronger than others (this "sage" is a verb-object structure)? The word "husband" in the sentence "fu does not know" is a pronoun, which is equivalent to "they"; The word "then" is still an indication of the scope and trend, which is equivalent to "only" and "is". The "note" of "wrong note" is the meaning of "putting", "wrong" (the same as "measures") is the meaning of "placement", and its self-evident object (suffering) is "material knowledge", so it refers to the way people use their own "material knowledge", that is, the so-called behavioral orientation, which is generally translated as "measures" or "manners", which is extremely inaccurate.
5. The last few sentences of the word "therefore" are issued in response to the difference between the gentleman and the villain mentioned above, and draw conclusions from them. "Familiar" means "familiar", "thoughtful" "familiar"; Some people interpret it as "more than enough", the text is barely understandable, and the righteousness is unacceptable, because Xunzi cannot think that the innate quality of the villain must be better than that of the gentleman. For example, the words drawn from the word "for example" are to say: the gentleman does not act according to the way of the villain, but "Anya", which is just like "the more people are safe, the more Chu people are safe", it is not due to the innate "knowledge and ability", but also because their control over their own "mistakes" and "customs" is different from that of villains ("section" has a controlling meaning). This ending is apparently intended to echo the topic of this section. ——These words naturally remind people of Confucius's assertion that "sex is similar, and Xi is far away", but it obviously injects a new meaning: what kind of person a person becomes is determined by himself, and it is his "accumulated habits", that is, the accumulation and "condensation" of "mistakes", that is, that he has created himself. Again, what does "Anya" mean? What does "custom" mean? If you want to go yourself, I will only say one point: It is generally believed that since "Yue and Chu" refer to the Yue and Chu countries, "Ya" means "the Central Plains."
12. The life of a human being, a solid villain: without a teacher and without a teacher, then the mercenary will see the ear. The life of a person is a small person, and in the troubled times, the chaos is chaotic, the small is heavy, and the chaos is chaotic. If a gentleman is not in power, there is no reason to open his inner strength. Now it is the mouth and stomach of people, and it is safe to know etiquette and righteousness, and it is safe to know that it is honest and shameful, and it is full of rural areas. If a person has no teacher and is unable to do so, his heart is right. Nowadays, if people have not tasted the sorghum of rice and sorghum in their lives, but they have seen the dregs of weeds and chaff, they will be enough to be here; and those who have come to the country with the stalk of rice and sorghum will look at it with astonishment and say: "What is strange about this?" Nowadays, with the way of the husband and the king, the unity of benevolence and righteousness, to live in groups, to sustain each other, to decorate with each other, to calm the evil? Those who are ugly will also be a public disaster in the world, and a great disaster will be a great harm to people. Therefore, it is said: The benevolent person is good to inform people. If it is informed, it is good, and yttrium is heavy, then the husband is Russian, the ugly is Russian, and the foolish is also known. If it doesn't work, then the soup and the martial arts will be in the upper part of the country, and the soup and the martial arts will be damaged, and the world will be governed by the world. If so, isn't it true that human affection can be like this, and can be like that?
1. "The life of a human being is a solid villain", this "villain" does not contain moral evaluation, and is a neutral word that purely states the actual situation, because this sentence is actually an expression of a hypothetical proposition, which is equivalent to saying: If people are not socially educated, but only act according to their natural nature, they cannot talk about virtue and virtue, and their behavior is not different from today's "villain". Xunzi may not have taken this into account when he said this, but what he really wants to state here is only that if people are not educated and let live "freely", they will only grow into "villains" and will not become moral people; This view is undoubtedly correct and profound, and it contains, or we can discover a fundamental idea from it: it is man's "social existence" that creates man's social consciousness, and the individual is the product of society, that is, the "aggregate" composed of him and others. ——There is a book that says that the word "sheng" in "the life of a human being, a solid villain" is "the same sex, referring to nature". I don't think so.
2. The whole paragraph before "today is the mouth of the people" is just an expanded expression of the first sentence, and the meaning is clear, but it must also be noted: the two words "then", the former is an adverb within the scope of the table, which can be omitted, and the latter is a conjunction that indicates the causal relationship; The word "wherein" can only be used to train "and"), which can be omitted, and some commentators translate it as "because", the mistake is too big; the "de" and "encounter" in the sentence "encounter troubled times, get chaotic customs" are synonyms, and both mean "encountered". What is a little more difficult to talk about is the sentence "If the gentleman is not in power, there is no reason to open the inside": "potential" refers to the position and status of people, and "Lin" is to look down from a high place, because "zhi" refers to "little people", so "Linzhi" should mean "to educate them"; the latter sentence, that is, the main sentence of the whole master-slave sentence, is based on "villain", so the whole sentence is to say: if there is no gentleman to educate them with a certain status, they will not be able to open up to accept new ideas (the word "non" should be placed at the beginning of the sentence; "inside" is accepted”）。
3. From "today is the mouth and stomach of people", to "then its heart is its mouth and belly" to the end of a few sentences, obviously can be deleted, I suspect that it is a derivative text, but it makes sense to keep it, because it is not easy to understand, I want to explain it in detail. (1) The word "present" on the head is a hypothetical conjunction, which is equivalent to "if"; "Mouth" means "satisfying the desires of the mouth and the stomach", because the word "zhi" means "to...... To go" means ;" "is" here is an adverb that denotes range, equivalent to "just, merely", used to limit the word "of", but mentioned (or misplaced to) the front. Therefore, this sentence should be translated as: If man only seeks to eat and drink. (2) The next three words "An" are based on the above assumptions, saying: How can you understand that...... The "corner" is a joint structure ("corner" is a corner meaning, and "product" has an aggregate meaning), so it is used to refer to the principle of the relationship between the local and the global. (3) The word "also" at the beginning of the next sentence is an adverb, which is equivalent to "only, but", and the whole sentence is to say: but know how to chew food slowly and eat fragrantly ("呥呥" is the same as "Ranran", "噍" means "chew", so I believe that "呥呥噍" refers to the appearance of people chewing slowly when tasting food; "xiang" is also "芗", which refers to the aroma of cereals). (4) The last sentence is obviously a summary and explanation of the meaning of the above, saying: Because if a person does not have the teachings of a teacher and is not bound by the legal system, he will only think about eating and drinking in his heart; - My explanation is quite reasonable, and it can better understand the context, right?
4. The following passage from "today to man" to "now to husband" is to make another assumption: if people are born without seeing "rice sorghum", and have been eating "weeds and dregs" to live, they will definitely think that it is the best thing in the world, and then they will be surprised when they see someone coming with "soaking rice sorghum", and after smelling, tasting, and eating it feels very good ("" and "suspicion"), they don't want to "abandon one and take the other". This statement is undoubtedly good, and most people will imagine it this way, but for a thinker like Xunzi, do you still want to say that he is based on an extremely profound thought, that is: people's desires are not fixed after being formed congenitally, but after birth, they will continue to "be stimulated" to new desires, and after people form a society, this "stimulus" is inevitable and will increase day by day, so people's needs are "socially" Development can only be satisfied by society, and this is the fundamental difference between human beings and animals in general, because the "desires = needs" of animals are determined and unchanging, for example, the "needs" of today's sparrows are different from the "needs" of sparrows thousands of years ago?
5. My above analysis probably did not elevate Xunzi, because the question he asked next was: So (today), to help people live in groups, in the hope that they will "support, decorate, and settle each other", should we use "the way of the first king, the unity of benevolence and righteousness", or should we use the "way of the Ji and the plant"? These two roads are extremely different ("it is Xiangxian", "county" is "hanging"), not only ("several straights" is equivalent to "not enough") the difference between "digging rice and rice" and "dregs and chaff"! This question obviously presupposes that it is inevitable that the elite of mankind will help ("xiang" has the meaning of "assisting" and "helping") the majority of "sentient beings" to form a society and enter a state of civilization, and the question is only which idea to use as a guide, and this presupposition is the "profound thought" I pointed out above. This presupposition clearly implies the idea that human beings entered into civilization by the teachings and guidance of natural prophets, i.e., saints. This is undoubtedly a manifestation of Xunzi's and other thinkers' "naïve idealism" at that time. Note: Here he mentions "the way of Xia Ji" and "the way of the ancestors", which does not mean that he thinks that "the way of Xia Ji" has also been a realistic "option", he is just using this way of speaking to express the meaning of "will you take another and opposite path".
6. After proposing which "Tao and unification" should be used to "phase" people who do not know how to be polite and righteous and only want to satisfy their appetites, Xunzi did not give an answer, but once again raised the question of "However, everyone is outnumbered for this reason, why is this?" My understanding is: Since the answer to that question is self-evident (of course, "the way of the first king, the unity of benevolence and righteousness") should be used), I omitted to say it, so the next words, that is, this question raised again, is to undertake, The purpose of the unstated answer is to elicit an answer to the question, so that we can proceed to the end of the text and comment on the "ugly". ——The assertion that "those who are ugly are also the public disasters of the world, and the great disasters of people" is the real theme and topic of this article. This naturally provides a theoretical basis for the "benevolent informant", so he immediately used "so said" to introduce the words that later commend the role of the benevolent.
7. There are many "difficult words" in the words after "Therefore", let me first transcribe Mr. Zhang Jue's four notes: "Mi: obedience (Yang Liang said)." 儇 (read Xuan): "Shuo Wen": '儇, Hui. '鈆 (along): through 'along', follow. With: to. Add a few more: the word "is" at the beginning of the sentence is a pronoun, and the object of "line" is advanced for emphasis; "if it is" is equivalent to "the reason here"; the word "love" in the last sentence can be used to teach "nature, essence", and "Russian and" can be translated as "soon"; The word "and" of "can be with" and the word "such as" after it is synonymous here, that is, it also means "such as, like". - With that, you should be able to read it, right? I won't say anything.
13. Human affection: food, desire to have a slaughter, clothing, desire to have embroidery, line, want to have a horse, and want to be rich in the surplus wealth of the husband, but the poor years are not satisfied; it is the affection of people. In the life of today's people, they know that there are chickens, dogs, pigs, cattle and sheep, but they dare not have wine and meat in their food; they dare not have silk in their clothes; they have baskets and baskets, but they dare not have horses. It's not that you don't want to, and you don't think about it for a long time and you are afraid that you won't be able to continue, so it's also. Therefore, he spared on his desires, restrained and stored for the sake of succession, and after his own long-term considerations, he was almost not very good? It is not exempt from freezing and starvation, and the dry scoop is also barren in the ravine. The way of the husband and the king, the unity of benevolence and righteousness, the distinction between "poems", "books", "rites" and "music"! Therefore, it is said: The short silk should not draw the spring of the deep well, and those who know a few cannot compare with the words of the saints. The distinction between "poems", "books", "rites" and "music" is not known to mediocre people. Therefore, it is said: One can be used again, some can be long, wide and can be understood, consideration can be peaceful, anti-inspection and Yu can be good; The one who intends it is evil!
【Translation】
It is normal for people to want to eat delicious food, to wear clothes embroidered with patterns, to travel to have carriages and horses, and to accumulate surplus wealth, but to feel that they do not know and are inadequate. Now people's life only knows that they raise chickens, dogs and pigs, and cattle and sheep, but they usually dare not eat wine and meat, have more money, have barns and cellars, but do not dare to wear silk cloth. Thrifty people have a basket of collections, but they dare not have carriages and horses when traveling. Why? Aren't they unwanted, or are they afraid that they will not be able to continue after a long period of worry? So they use sparingly, controlling their desires, and reining in their savings and storing them for future use. Isn't it very good that this is a long-term concern for oneself? Now the shallow people who have been so frugal and have too much food to spare, and who do not care about it, will soon run out and become poor. This is the reason why they inevitably have to freeze and starve, and become corpses in the ravine with scoops and cloth bags. What's more, what we are talking about now is the way of the ancestors, the tradition of benevolence and righteousness, and the righteousness of the Book of Songs, the Book of Songs, the Book of Rites, and the Book of Music. The way of the first kings is to make great considerations for the world, and to preserve them for eternity for the sake of the people of the world. The way of the ancestors has been passed down for a long time, with profound accumulation, and the merits are grand and far away, and it is impossible to know the gentlemen who have cultivated this way without following and familiarizing themselves with it. Therefore, the short rope cannot absorb the spring water in the deep well, and if you do not know the important meaning, you will not be able to understand the words of the sage. The righteousness of the Book of Songs, the Book of Songs, the Book of Rites, and the Book of Music is not known to mediocre people. Therefore, if you understand one way, you can understand the second, if you understand it, you can last a long time, if you expand this way, you can connect with others, if you think about this way, you can feel at ease, and if you return to follow the way of the ancestors, the more you will love it. It is beneficial to use it to govern lust, so that fame is honor, it is used to get along with the masses to be harmonious, and it can be satisfied when it is used to be alone, and happiness is like that!
[Interpretation]
Xunzi said that a gentleman seeks honor, not for himself, but to keep in mind the way of the previous kings and the unity of benevolence and righteousness. For the long-term consideration of the people of the world, preserve the eternal life. This is the greatest honor, and this is to ask the gentleman to get rid of his self-interest first. In this sense, the gentleman only sees the honor of etiquette and righteousness, and has no meaning of self-interest at all, which is the highest meaning of Xunzi's honor and disgrace. Looking at the current politicians, many of them only think about their own fame and power, and they have lost the way of the ancestors and the unity of benevolence and righteousness, which is not the way of a gentleman.
[Notes]
(1) 囷(qūn):谷仓. 窌(g):地窖.
② 屈：竭尽。 安：语助词。
(3) Barren: through "gizzard", corpse.
(4) Points: righteousness.
(5) Wen: through "Yun".
(6) Yao: Tong "Yao".
(7) Who: "familiar", familiar.
(8) 绠(ɡěnɡ):短绳.
⑨ 鈆：通“沿”，遵从。 俞：通“愈”。
1. This section is not very interesting, and it is not easy to read. The first few sentences say that one of the manifestations of human nature is that they not only want to eat and dress well, but also want to have some reserves and become rich. In order to emphasize, he added a sentence after finishing speaking: "It is human affection." By understanding and discussing "human feelings" in this way, Xunzi regards the "collective unconscious" of most people at a specific historical stage and under social conditions as a universal and permanent human nature. This is wrong. -- This "however" is worth noting: although it can be translated as "however", at that time, the sentence was read as "yet," that is, the word "then" was used first to affirm the meaning of the above words, and then the word "and" was used to make a turn on this "ran";
2. The sentences from "the life of this person" to "good" are to use the "human feelings" mentioned above to explain the performance of "today's people" (in which the word "life" is the meaning of "life, survival"), and it also means that "human feelings" have not changed so far. - The "fang" of "Fang Zhi" is equivalent to "even"; Yu Dao Cloth", Yang Liang said: "Knives and cloths are all money"; 囷 and "窌" are barns and cellars; "covenanters" should refer to people who are more frugal; and the word "few not" is a "compressed expression", which is expanded to mean "due to...... How can you not ......" means "several" means to suppress one's desires; the last sentence can be translated as: Wouldn't it be nice to plan for one's own long-term life and take care of one's future life as soon as possible?
3, "The genus of the present husband's stealing life and knowing shallow...... Husband ...... These sentences are a criticism of the shallow generation of contemporary people who do not understand the truth of "thinking about the future for a long time", and have no deep meaning. - The two words "husband" are both verbal particles; "zeng" is equivalent to "nai" and "actually"; This "is the pre-object of "I don't know"; "too extravagant" means too wasteful; the "Qu" of "Qu An" reads "absolutely", "exhausted, exhausted", and "An" is a verbal particle, which is equivalent to "ran"; This is the reason why they were not exempt from cold and starvation, so they had to beg with a ladle and cloth bag, and finally became starving ghosts who died in the ravine ("dry" borrowed from ""). Note: "Husband...... "The distinction is to say that "they did not know this", so "the husband" is equal to "they don't even understand this, let alone ......"; The "division" of "division" and the "genus" of "genus" are both meanings of "genus".
4. "The world is solid...... , Mo Zhi can know also", just said to the front, "Husband...... "As an explanation, it has little to do with the main thrust of this section, so I have put it in parentheses as an insertion. But also to explain: the subject of the first sentence "Pi" refers to the "way of the first king" mentioned above; the "solid" of "consolidating the world" is the meaning of "stability" ("Chinese Lu Yushang": "Jin Shibo wants to consolidate the princes. "Consideration" means "planning", which can be translated here as "truth"; the following words are to comment on and praise the principle from three aspects: circulation, content, and influence: "flow" refers to the origin, "warm" leads to "yun", and "gong" is merit; the word "sheng" may be missing from the word "矣", and "yao" leads to "yao". The last sentence can be translated as: A gentleman who is not obedient to it, proficient in it, learning it, and pursuing it cannot understand it ("孰" is the same as "familiar", and there should be a word "shun" in front of it; "Xiu" means "study and study"; for "is" to "practice" righteousness).
5. The first few sentences of "Therefore Said" are not strange to show that ordinary people do not understand the way of the ancestors: "绠" is a well rope, and "those who know a little" refer to people whose knowledge has not yet reached the highest level ("several" is "exhausted" righteousness), and "and" should mean "to participate in the discussion"; The nine sentences can be roughly translated as follows: knowing one of them, you will know the second; once you master it, you can use it for a long time; by extension, it will have the effect of touching the kind of bypass; as long as you think about it often, you can keep it safe; if you follow it repeatedly, you will yearn for it more ("鈆" is the same as "along", "follow" righteousness; "yu" is the same as "healing") It is used to regulate the mentality, and it will feel smooth everywhere, and it is used to seek fame and glory, and it is used to treat people and things, and it will be harmonious, and it is used to be alone, and it will be comfortable and always live happily. At the end, "the intention is evil" is a kind sentence, which means "according to what I think, it is probably like this!" - the word "music" in the sentence "to be alone is enough to be happy", some people decide that it belongs to the latter sentence, because this makes the four "then" words and sentences consistent, I think that it is a convention to have one or two more words than the last sentence of the sentence, and let the word "music" belong to the previous sentence, the upper and lower sentences are better explained, so I decided to read this sentence.