<p class="ql-block"><b style="font-size:22px;">修身</b></p><p class="ql-block"><b style="font-size:22px;">Self-cultivation</b></p><p class="ql-block"><br></p><p class="ql-block"><u style="font-size:20px;"> 見善，修然必以自存也；見不善，愀然必以自省也。善在身，介然必以自好也；不善在身，菑然必以自惡也。故非我而當(dāng)者，吾師也；是我而當(dāng)者，吾友也；諂諛我者，吾賊也。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> When one sees good, one must cultivate it and preserve it; when one sees evil, one must be sad and reflect on oneself. When good is in oneself, one must be pleased with it; when evil is in oneself, one must be resentful of it. Therefore, those who are right, not me, are my teachers; those who are right, myself, are my friends; those who flatter me are my enemies.</b></p><p class="ql-block"><br></p><p class="ql-block"><u style="font-size:20px;"> 故君子隆師而親友，以致惡其賊。好善無厭，受諫而能誡，雖欲無進(jìn)，得乎哉？小人反是，致亂而惡人之非己也，致不肖而欲人之賢己也，心如虎狼、行如禽獸而又惡人之賊己也。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> Therefore, a gentleman honors his teacher and cherishes his friends, so that he hates his enemies. He is insatiable in his love for good, accepts advice and can take warning. Even if he wants to make no progress, is he able to do so? The villain is the opposite. He causes chaos and hates those who are not like him. He is unworthy and wants others to think he is virtuous. He has a heart like a tiger or a wolf, acts like an animal, and hates those who are his enemies.</b></p><p class="ql-block"><br></p><p class="ql-block"><u style="font-size:20px;"> 諂諛者親，諫爭(zhēng)者疏，修正為笑，至忠為賊，雖欲無滅亡，得乎哉？《詩(shī)》曰：“噏噏呰呰，亦孔之哀。謀之其臧，則具是違；謀之不臧，則具是依。”此之謂也。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> Flatterers are loved, while those who remonstrate with them are alienated. Correction is laughed at, while utmost loyalty is considered a traitor. Even if one wishes to avoid destruction, can one achieve it? The Book of Songs says, "The sound of humming and humming is also a sorrowful sign. If the plan is sound, then all will oppose it; if the plan is not sound, then all will follow it." This is what it means.</b></p> <p class="ql-block"><u style="font-size:20px;"> 扁善之度，以治氣養(yǎng)生則后彭祖，以修身自名則配堯、禹。宜于時(shí)通，利以處窮，禮信是也。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> Bian Shan's measure, in regulating qi and maintaining health, is second only to Peng Zu, and in cultivating self-cultivation, he is comparable to Yao and Yu. Suitable for communicating with the times, beneficial for dealing with poverty, is the principle of propriety and trustworthiness.</b></p><p class="ql-block"><br></p><p class="ql-block"><u style="font-size:20px;"> 凡用血?dú)?、志意、知慮，由禮則治通，不由禮則勃亂提僈；食飲、衣服、居處、動(dòng)靜，由禮則和節(jié)，不由禮則觸陷生疾；容貌、態(tài)度、進(jìn)退、趨行，由禮則雅，不由禮則夷固僻違，庸眾而野。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> When using blood, energy, will, and knowledge, if it is according to propriety, then they will be orderly and smooth; if it is not, then they will be disorderly and rude; when eating, drinking, dressing, living, moving and being still, if it is according to propriety, then they will be harmonious and moderate; if it is not, then they will be prone to trouble and illness; when it comes to appearance, attitude, advance and retreat, and movement, if it is according to propriety, then they will be elegant; if it is not, then they will be rude, eccentric, mediocre, and wild.</b></p><p class="ql-block"><br></p><p class="ql-block"><u style="font-size:20px;"> 故人無禮則不生，事無禮則不成，國(guó)家無禮則不寧。《詩(shī)》曰：“禮儀卒度，笑語卒獲?！贝酥^也。以善先人者謂之教，以善和人者謂之順；以不善先人者謂之諂，以不善和人者謂之諛。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> Therefore, without courtesy, people cannot survive, without courtesy, things cannot be accomplished, and without courtesy, the state cannot be at peace. The Book of Songs says, "Etiquette is finally achieved, and laughter is finally gained." This is what it means. To teach others with kindness is called teaching, and to reconcile with others with kindness is called obedience. To teach others with unkindness is called flattery, and to reconcile with others with unkindness is called flattery.</b></p><p class="ql-block"><br></p><p class="ql-block"><u style="font-size:20px;"> 是是、非非謂之知，非是、是非謂之愚。傷良曰讒，害良曰賊。是謂是，非謂非曰直。竊貨曰盜，匿行曰詐，易言曰誕。趣舍無定謂之無常。保利棄義謂之至賊。多聞曰博，少聞曰淺。多見曰閑，少見曰陋。難進(jìn)曰偍，易忘曰漏。少而理曰治，多而亂曰秏。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> To say yes and no is to be wise, to say no and no is to be foolish. To harm the good is to be slanderous, to harm the good is to be a thief. To say yes is right and no is wrong is to be honest. To steal goods is to be a thief, to conceal one's actions is to be a fraud, and to speak easily is to be absurd. To have no fixed interests is to be fickle. To cherish profit and abandon righteousness is to be the ultimate thief. To know much is to be broad-minded, to know little is to be shallow. To see much is to be idle, to see little is to be ignorant. To be difficult to make progress is to be dull, to be easily forgetful is to be leaky. To manage little is to be well-governed, to cause chaos by much is to be wasted.</b></p><p class="ql-block"><br></p><p class="ql-block"><br></p> <p class="ql-block"><u style="font-size:20px;"> 治氣養(yǎng)心之術(shù)：血?dú)鈩倧?qiáng)，則柔之以調(diào)和；知慮漸深，則一之以易良；勇膽猛戾，則輔之以道順；齊給便利，則節(jié)之以動(dòng)止；狹隘褊小，則廓之以廣大；卑濕重遲貪利，則抗之以高志；庸眾駑散，則刦之以師友；怠慢僄棄，則炤之以禍災(zāi)；愚款端愨，則合之以禮樂，通之以思索。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> The art of regulating qi and nourishing the heart: if the blood and qi are strong, soften them with harmony; if the knowledge and thoughts gradually deepen, unify them with ease; if they are brave and fierce, assist them with the way of following; if they are easy and convenient, regulate their movements; if they are narrow-minded, expand them with breadth; if they are humble, heavy, slow and greedy for profit, resist them with high aspirations; if they are mediocre and scattered, guide them with teachers and friends; if they are lazy and idle, illuminate them with disasters; if they are foolish, kind and honest, unite them with rituals and music, and connect them with thinking.</b></p><p class="ql-block"><br></p><p class="ql-block"><u style="font-size:20px;"> 凡治氣養(yǎng)心之術(shù)，莫徑由禮，莫要得師，莫神一好。夫是之謂治氣養(yǎng)心之術(shù)也。</u></p><p class="ql-block"><br></p><p class="ql-block"><b style="font-size:20px;"> In all techniques for regulating qi and nourishing the mind, there is no need to rely solely on rituals, no need to find a teacher, and no need to be obsessed with one thing. This is what is called the technique for regulating qi and nourishing the mind.</b></p> <p class="ql-block"><b style="font-size:20px;"><u> 荀子（約公元前316年—約公元前237年至公元前235年），名況，被尊稱為荀卿，又稱孫卿，中國(guó)戰(zhàn)國(guó)時(shí)代儒家學(xué)者和思想家，趙國(guó)人，曾擔(dān)任齊國(guó)稷下學(xué)宮祭酒、楚國(guó)蘭陵令，到趙國(guó)、秦國(guó)游說諸侯，宣揚(yáng)儒學(xué)和傳授六經(jīng)，批評(píng)子思、孟子等其他儒者及墨家、道家等其他學(xué)派，有韓非、李斯等弟子，著作后世編為《荀子》一書。作為先秦儒家代表人物，與孔子、孟子合稱孔孟荀。</u></b></p><p class="ql-block"> </p><p class="ql-block"><b style="font-size:20px;"> (c. 316 BC – c. 237–235 BC), also known by his given name Kuang and revered as Xunqing (Sun Qing), was a Confucian scholar and thinker during the Warring States Period in China. A native of the State of Zhao, he served as the chief academic officer of the Jixia Academy in the State of Qi and the prefect of Lanling in the State of Chu. He traveled to the states of Zhao and Qin to lobby the princes, promoting Confucianism and teaching the Six Classics. He criticized other Confucian scholars such as Zisi and Mencius, as well as other schools of thought such as Mohism and Taoism. He had disciples such as Han Fei and Li Si. His writings were later compiled into the book Xunzi. As a representative figure of pre-Qin Confucianism, he is collectively known as Kongmengxun (Kong, Meng, and Xunzi) along with Confucius and Mencius.</b></p>