1.化性起偽/huà xìnɡ qǐ wěi

Transform Intrinsic Evil Nature to Develop Acquired Nature of Goodness

改變?nèi)说谋拘缘膼憾d起人為的善。偽：人為?！盎云饌巍笔擒髯釉凇靶詯骸闭摶A(chǔ)上提出的一種道德教化的主張。荀子認為，人天生的本性中包含著對外物的欲求。如果放縱本性中的欲望，就會導(dǎo)致人與人之間的紛爭，社會將陷入混亂。因此，需要通過后天的教化，在恰當安頓人的欲望的同時，確立起對道德、禮法的認同與遵守。

This term means changing element of evil in one’s intrinsic nature and developing acquired nature of goodness. This ethical principle is put forward by Xunzi based on his belief that human nature is evil. Xunzi believes that the desire for external things is an intrinsic part of human nature. Unrestrained pursuit of such desire leads to rivalry between people and throws society into chaos. Therefore，it is imperative to rein in human desire and make people accept and observe rites and laws.

引例 Citations：

◎不可學(xué)、不可事而在人者謂之性，可學(xué)而能、可事而成之在人者謂之偽，是性、偽之分也。(《荀子·性惡》)

(不可以通過學(xué)習(xí)、從事而為人所具備的，稱之為“性”；可以通過學(xué)習(xí)、從事而為人所具備的，稱之為“偽”，這是“性”和“偽”的分別。)

Attributes that people have and that cannot be gained by learning and practice are called intrinsic nature. Abilities learned or mastered through practice are called acquired nature. Such is the difference between intrinsic nature and acquired nature. (Xunzi)

◎故圣人化性而起偽，偽起而生禮義，禮義生而制法度。(《荀子·性惡》)

(因此圣人改變?nèi)说谋拘缘膼憾d起人為的善，人為的善興起而產(chǎn)生了禮義，禮義產(chǎn)生而后制定法度。)

Thus，what the sage does is to transform the evil element in people’s intrinsic nature and develop acquired nature of goodness. The acquired nature of goodness gives rise to rites and ethical standards，which in turn give birth to laws. (Xunzi)

2.安貧樂道/ānpín-lèdào

Be Content with a Simple but Virtuous Life

安于貧困而樂于守道。在孔子與儒家看來，對于道義的學(xué)習(xí)與執(zhí)守，并不是出于任何功利目的，而是發(fā)自內(nèi)心的認同，是畢生追求的最高目標。因此，以道義為最高準則的人，不會以違背道義的方式去追求富貴，即便在物質(zhì)生活上陷于貧困，也能夠以執(zhí)守道義為樂。

When leading a poor life，one should still stick to moral principles. Confucius and Confucian scholars believe that it is not for fame and wealth that one should observe moral principles. Rather，such observance comes from one’s heart and represents his lifetime pursuit. So those who are guided by high moral standards will never seek wealth and fame at the expense of justice，and they can live up to such standards even when they live in poverty.

引例 Citations：

◎子曰：“賢哉，回也！一簞食，一瓢飲，在陋巷，人不堪其憂，回也不改其樂。賢哉，回也！”(《論語·雍也》)

(孔子說：“顏回真是有賢德啊！一筐飯食，一瓢飲水，居住在簡陋的巷子里，別人都忍受不了這種憂苦，顏回卻不改變自有的快樂。顏回真是有賢德?。　?

Confucius said：“Virtuous indeed is Yanhui! He has simple meals，just drinks cold water，and lives in a humble alley. While others would find such living unbearable，Yanhui remains cheerful. What a virtuous man!” (TheAnalects)

◎子貢曰：“貧而無諂，富而無驕，何如？”子曰：“可也。未若貧而樂，富而好禮者也?！?《論語·學(xué)而》)

(子貢說：“貧窮而不諂媚，富有而不驕縱，怎么樣？”孔子說：“可以了。但不如貧窮而樂于道，富有而喜好禮。”)

Zigong said：“One does not fawn on others when being poor；one is not arrogant when being rich. How do you find such quality?” Confucius said：“Good! But it is even better to be poor and upright and to be rich and courteous.” (TheAnalects)

3.坐忘/zuòwànɡ

Forget the Difference and Opposition between Self and the Universe

道家指破除自我與事物之間分別與對立的一種方式?！白币徽f出自《莊子·大宗師》，書中借由孔子與顏回的對話闡述“坐忘”之義。莊子認為，人世中的各種名分、規(guī)范，造成了自我與事物之間的分別與對立，構(gòu)成了對人的限制。人應(yīng)該忘記這些名分、規(guī)范，進而忘記自己形體的存在與智力的運用，打破彼我之間的界限，從而擺脫外物的限制與影響，這便是“坐忘”。

The term refers to a Daoist way of breaking away from the difference and opposition between one’s self and the universe. It comes from the bookZhuangzi，which elaborates its meaning in a dialogue between Confucius and Yan Hui. In Zhuangzi’s view，status and etiquette norms in the human world caused divisions and antagonisms and hence created constraints on people. One should forget status and norms and furthermore forget one’s own physical existence and intellect to cast off the differences between one’s self and the universe and thus be free from the constraints and influence of external factors.

引例 Citation：

◎曰：“回坐忘矣?！敝倌狨砣辉唬骸昂沃^坐忘？”顏回曰：“墮肢體，黜聰明，離形去智，同于大通，此謂坐忘?！?《莊子·大宗師》)

(顏回說：“我坐忘了?！笨鬃芋@奇地說：“什么叫坐忘？”顏回說：“不著意于自己的肢體，放棄自己的視聽，超脫形體，摒除心智，與萬物融通一體，這就是‘坐忘’。”)

Yan Hui said，“I forget.” Startled，Confucius asked，“What do you mean by forgetting?” Yan Hui answered，“Pay no attention to my body and give up what I hear and see，leave the physical form，get rid of what occupies my mind，and become one with the universe. This is what I call forgetting the difference and opposition between myself and the universe.” (Zhuangzi)

4.親親/qīnqīn

Affection for One’s Kin

愛親人，尤其是愛父母?！坝H親”既指一種自然的情感，同時也指這種情感在言行上的表現(xiàn)。儒家主張，應(yīng)將對父母、對親人的親愛之情，推及他人，使之成為仁德的基礎(chǔ)。但是，過度的“親親”，會導(dǎo)致行事上的偏私。因此，儒家提出了以“義”克服“親親”可能存在的局限。

This term refers to love for one’s kin and particularly for one’s parents. It is a natural affection，and it also refers to the way in which such feeling is expressed. Confucianism holds that such a love should also be extended to others so that it will foster public virtue. Excessive affection for one’s kin，however，can lead to favoritism in one’s conduct. So righteousness is proposed by Confucianism as a means to curb excessive love for one’s kin.

引例 Citations：

◎親親，仁也；敬長，義也。無他，達之天下也。(《孟子·盡心上》)

(親愛父母，是仁；尊敬兄長，是義。行善沒有其他要求，就是將親親、敬長推之于天下之人。)

To love one’s parents is benevolent；to hold one’s elder brothers in reverence is righteous. Fostering virtue requires nothing but extending one’s love for his kin to all the people in the world. (Mencius)

◎仁者人也，親親為大；義者宜也，尊賢為大。親親之殺(shài)，尊賢之等，禮所生也。(《禮記·中庸》)

(仁是人天生的本性，以親親為最重要的表現(xiàn)；義是行事合宜，以尊賢為最重要的表現(xiàn)。親親要有親疏遠近的不同，尊賢也要有差等，因此就產(chǎn)生了禮。)

Benevolence is the nature of man，which finds expression in one’s love for his kin. Righteousness means doing the right thing on right occasions，which finds expression in one’s respect for virtuous and visionary people. Love for one’s kin and others should be extended in order of closeness of different relations，and the same should apply to respect to the virtuous and visionary people. This gives rise to rites. (TheBookofRites)

5.妙悟/miàowù

Subtle Insight

一種特定情境下形成的心理體驗狀態(tài)，在精神自由放松的狀態(tài)下，直接領(lǐng)會、感知美，然后呈現(xiàn)于詩歌作品中，從而使詩歌整體的美感超越具體的語言文字，達到極高的審美層次。它能夠在瞬間的心理體驗中，達到物我兩忘的境界，領(lǐng)悟詩歌的本質(zhì)和永恒的精神之美。在佛、道、玄三家的義理中，“妙”指思維方面的精微玄奧，而“悟”則是一種體驗式的、不依賴邏輯推理的認識方式。禪宗提倡通過禪修來達到本心清凈、空靈清澈的精神境界，這種境界與文藝審美的精神境界有著密切的聯(lián)系。南宋嚴羽《滄浪詩話》借用禪宗的思想，對“妙悟”在詩歌創(chuàng)作中的特征與功用作了充分的闡發(fā)，開創(chuàng)以禪喻詩的先河，影響較大?！懊钗颉币灿绊懥酥袊糯睦L畫與書法。

This term refers to an inner experience one gains under special circumstances. When the mind is so relaxed and peaceful，it allows one to develop an intimate appreciation and understanding of beauty and then express it in a poem. The beauty of the poem thus inspired transcends words and creates an intense aesthetic experience. Subtle insight enables the reader to appreciate the essence and lasting beauty of a poem by creating a spontaneous experience so engrossing that one becomes oblivious to both himself and the outside world. According to Buddhist，Daoist，and Metaphysical principles，“subtle” refers to the minute and profound nature of thinking，whereas “insight” is an intensely personal experience derived not from logical reasoning. Chan Buddhism promotes meditation as a way to return to the mind’s original tranquility and thus achieve a clear and simple state of mind. Such a state of mind comes from literary and artistic experience. InCanglang’sCriticismofPoetry，literary critic Yan Yu of the Southern Song Dynasty dealt extensively with the function and features of subtle insight in poetry writing by drawing on Chan philosophy. This book is the first one to apply Chan terms to critical writing on poetry and has thus gained great influence. The concept of subtle insight has also influenced traditional painting and calligraphy in China.

引例 Citations：

◎凝神遐想，妙悟自然，物我兩忘，離形去智。(張彥遠《歷代名畫記》卷二)

(凝聚心神，自由暢想，對自然之美的體悟達到絕妙境地，忘記了外在世界，也忘記了自身，脫離形體的束縛，拋棄知識的局限。)

By concentrating one’s mind and freeing one’s thoughts，one can reach such a fascinating state in appreciating the beauty of nature as to become oblivious to the outside world and one’s own self，totally free from the constraints of physical forms and limitations of knowledge. (Zhang Yanyuan：NotesonPastFamousPaintings)

◎大抵禪道惟在妙悟，詩道亦在妙悟。且孟襄陽學(xué)力下韓退之遠甚，而其詩獨出退之之上者，一味妙悟而已。(嚴羽《滄浪詩話·詩辨》)

(一般說來禪修最重要的原則是妙悟，作詩最重要的原則也是妙悟。比如孟浩然的學(xué)問才力遠遠比不上韓愈，但是孟浩然的詩卻比韓愈水平高，就是因為他一心妙悟。)

Generally speaking，the most important principle of meditation is to achieve subtle insight，and this is the most important principle underlying poetry writing as well. For example，while Meng Haoran is no equal to Han Yu in terms of knowledge and talent，his poems surpass those of Han Yu because he is able to create subtle insight. (Yan Yu：Canglang’sCriticismofPoetry)

6.本色/běnsè

Bense(Original Character)

原義指本來的顏色，引申指本來的樣子、面貌。作為文學(xué)批評術(shù)語，主要有三種含義：其一，指符合文體規(guī)定的藝術(shù)特色和風(fēng)貌；其二，指符合作家藝術(shù)個性的特色和風(fēng)貌；其三，指作品中真率自然地貼近生活原貌、表達自己真實思想或感情的風(fēng)格。本色不僅是對作者的要求，也是對作品的要求。宋代文論中，本色多用于評述文體的特性；明清文論中，本色多指詩人作家的個性風(fēng)格，也用來倡導(dǎo)不加雕飾地貼近生活原貌的創(chuàng)作風(fēng)格?！氨旧背Ｅc“當行”連用，相當于“本真”，往往與道家自然之道的思想相聯(lián)系，用來反對過分雕琢的創(chuàng)作態(tài)度與作品風(fēng)格。

The term originally referred to true colors and has been extended to mean true appearance. As a term of literary critique，bense(本色) has three meanings：(1) the artistic style and literary features that are compatible with a given genre；(2) the style and literary features that remain true to the writer’s individual character；and (3) the style that makes it possible for the writing to remain true to the author’s own experience and that gives truthful expression to his thoughts and feelings.Benseis not only a requirement for the writer but also for his works. In the literary criticism of the Song Dynasty，bensewas often used to describe and evaluate the special qualities of different genres. In the literary criticism of the Ming and Qing dynasties，benseusually referred to the individual style of poets and writers and also those styles of writing that remained true to life experience and eschewed literary embellishment.Benseis often used together withdanghang(當行) to mean “original and genuine”；it is often associated with the Dao of nature in classical Daoist philosophy，in opposition to the attitude and styles that stress literary embellishment.

引例 Citations：

◎退之以文為詩，子瞻以詩為詞，如教坊雷大使之舞，雖極天下之工，要非本色。(陳師道《后山詩話》)

(韓愈以寫文章的方法來寫詩，蘇軾以寫詩的方法來寫詞，就像教坊里的藝人雷大使跳女子舞蹈，雖然技巧高明無比，但并不符合詩詞的本色。)

Poems written by Han Yu read like essays andcilyrics by Su Shi read like poems. This is like Master Dancer Lei of the Song Palace Music School performing dances choreographed for women. Although they were good writers，what they wrote was incompatible with the original characters of the genres. (Chen Shidao：Houshan’sUnderstandingofPoetry)

◎近來覺得詩文之事只是直寫胸臆，如諺語詩所謂開口見喉嚨者。使后人讀之，如真見其面目，瑜瑕俱不容掩，所謂本色。此為上乘文字。(唐順之《與洪方洲書》)

(最近覺得寫詩作文只需要直接寫出心中所想，就像俗語所說的“開口看見喉嚨”。讓后人讀到這樣的作品，就能看到作者的真面目，優(yōu)點、缺點都不掩飾，這就是本色。能體現(xiàn)本色的作品才是最好的文字。)

Recently I have come to realize that in writing poetry or prose，all that is needed is to write what I have in mind. This is like the Chinese saying，“When you open the mouth，others can see your throat.” When readers read such works，they will come to know what the author is actually like. Without hiding either strengths or weaknesses，the author makes his true character fully apparent. The writing that best embodies the author’s original character is most desirable. (Tang Shunzhi：LettertoHongFangzhou)

◎世事莫不有本色，有相色。本色，猶言正身也；相色，替身也。(徐渭《〈西廂〉序》)

(世上之事莫不有本色，有相色。本色，好比說是本來之我；而相色，好比替身。)

Everything in the world has its true appearance and its surrogate. True appearance is what I am，while a surrogate is a substitute. (Xu Wei：Foreword toRomanceoftheWestChamber)

7.開物成務(wù)/kāiwù-chénɡwù

Understand Things and Succeed in One’s Endeavors

揭示事物的真相并據(jù)以做成事情?！伴_物”即揭開事物真相，弄清事物的內(nèi)在聯(lián)系和規(guī)律；“成務(wù)”即根據(jù)事物的內(nèi)在聯(lián)系和規(guī)律，確定適當方法，把事情做好做成。這是古人從《周易》的變化規(guī)律及社會功用中所悟出的認識世界、改造世界、服務(wù)自身的思想方法和行動綱領(lǐng)，蘊含著樸素的科學(xué)精神。

This term means to find out the truth of things，and act accordingly to succeed in what one does.Kaiwu(開物) means to reveal the truth of things and understand their intrinsic relations and rules.Chengwu(成務(wù)) means to use proper methods to do things successfully according to their intrinsic relations and rules. This was a perception and guide to action that the ancient Chinese learned fromTheBookofChangesand everyday life，which they used to understand the world，change the world，and serve themselves. This concept represents a fundamental principle of social science.

引例 Citation：

◎夫《易》，開物成務(wù)，冒天下之道，如斯而已者也。(《周易·系辭上》)

(《周易》這本書，旨在揭示萬物真相，確定行事原則并做好事情，總括天下萬物的基本法則，如此而已。)

TheBookofChangesaims to reveal the truth of all things on earth，point out how to handle affairs，and do them right. It covers the basic rules governing all things on earth. (TheBookofChanges)

8.大道至簡/dàdào-zhìjiǎn

Great Truth in Simple Words

越普遍、越根本的道理、原則或方法其實越是淺易簡便?！按蟮馈敝傅氖亲匀?、社會的普遍法則以及人們對待自然、治理社會的根本原則，“簡”即淺易、簡明、簡便。它用于治國理政及社會管理等方面，主要有兩層含義：其一，越普遍、越根本的道理就應(yīng)該越簡明淺易，便于人們掌握并付諸實施；其二，“大道”并不是遠離人世的某種高高在上的原理，它的道理、功用就蘊含在人們的倫常日用之中。只要透過紛繁的表層現(xiàn)象，尋流討源，就可以抓住事物的本質(zhì)和規(guī)律，以簡馭繁。

The most popular and most fundamental truths，principles，and methodologies tend to be expressed in simple words and are easy to understand.Dadao(大道) means great truth，or universally applicable laws governing nature and society，or the fundamental principles for people to follow in treating nature and governing society. The Chinese characterjian(簡) means simple，concise，and easy. The term is often used to describe the governance of a state and management of society. It has two primary meanings. First，it means that the most popular and fundamental truths should be expressed in simple words so that ordinary people can easily understand and put them into practice. Second，dadaois not something separate and far away from reality. Rather，it is a practical ethical principle which is easy for people to follow in their daily lives. As long as one sees through the seemingly complicated superficialities and traces the source of things，one will be able to grasp the fundamental truths，discover the basic rules，and comprehend them in spite of the complexity.

引例 Citations：

◎博文約禮，由至著入至簡，故可使不得叛而去。(張載《正蒙·中正》)

(博通文獻知識，用禮約束自己，由最顯明之處入手而達到最簡單易行的境地，就可使自己不背離中正之道。)

He is able to keep himself to the right path if he has an excellent command of extensive literary knowledge，constrains himself with ritual propriety，and starts from the most obvious point to arrive at the most convenient situation. (Zhang Zai：EnlightenmentThroughConfucianTeachings)

◎蓋道至易至簡、至近至平?！史蛉沼糜蛊剑私圆恢錇榈?。(楊簡《慈湖詩傳》卷六)

(大抵道最淺易也最簡便、最切近也最平?！腕w現(xiàn)在人們每天的尋常生活之中，但人們都不知道這就是道。)

All great truths are most plain and easy to understand and most common in people’s everyday life... as such，people do not think them as truths. (Yang Jian：Cihu’sCommentaryonTheBookofSongs)

◎《易》之所以廣大者，以其能變通也；所以變通者，陰陽二物而已；所以為陰陽者，至易而不難知，至簡而不難能也。(項安世《周易玩辭》卷十三)

(《周易》之所以廣大無邊，是因為它的變化無窮；《周易》之所以變化無窮，是因為有陰陽二氣罷了；之所以歸為陰陽二氣，是因為陰陽最淺易而不難知曉，最簡便而不難做到。)

TheBookofChangesis boundless and limitless，through the ever changing nature it offers. The reason whyTheBookofChangesoffers infinite changes is attributable to the two kinds ofqi：yinandyang. The reason why everything can be traced to the two kinds ofqi，yinandyang，is that the theory ofyinandyangis easy to understand and implement. (Xiang Anshi：ExpoundingtheTheoriesofTheBookofChanges)