1. 还有我们来说说三十而立。三十这个年纪，在今天，可能在都市里，在心里断乳期大大错后的时代，三十岁还被很多人称为男孩、女孩，那么人能在这个世界上有什么样的而立呢？一个"立"是什么样的担当呢？其实大家知道在哲学上，黑格尔曾经提出过一种"正、反、合"三个阶段，人最早所接受的教育，人的信念都是正的，我们在刚刚读小学的时候，甚至在小学以前，看了很多的童话，相信太阳是明亮的，花朵是娇红的，人心是善意的，世界是充满光芒的，王子和公主最终是可以在一起的，这个世界上没有忧伤。其实这就是正的阶段。但是长到十几岁时候就会出现我们经常说的小愤青，二十几岁刚刚步入社会，就会觉得这个社会一切都不尽人如意，会觉得成人世界对自己欺骗了，这个世界充满了丑陋、委琐，充满了很多卑鄙和欺诈，这个时候青春的成长有它特有的苍凉，人到了这个时候，人必然表现出一种反弹，就是我们经常说的逆返心理。那么走到三十岁，三十应该是人生"合"的阶段，就是觉得既不像十几岁时候觉得一切光明，也不像二十多岁时候觉得一切惨淡。三十岁而立，这种立字首先是内在的立，然后才是外在社会坐标给自己的一个符号。从内在的心灵独立来讲，什么样是好的学习？就是把一切学习用于自我，这是中国文化中要求的一种学习方式，人如何达到这样一种融合境界呢？中国人的学习有两种方式，一种是我注《六经》，另外一种是《六经》注我。

1. Let's talk about "thirty years old and settled" as well. At the age of thirty today, in cities, in an era where the psychological separation period is greatly delayed, thirty years old is still called a boy or a girl by many people. Then, what kind of "settled" can a person have in this world? What kind of responsibility does one "settled" embody? In fact, as everyone knows, in philosophy, Hegel once proposed a three-stage theory of "positive, negative, and synthesis." The earliest education a person receives and the beliefs they hold are all positive. When we were just in elementary school, or even before that, we read many fairy tales, believing that the sun is bright, flowers are red, people are kind, the world is full of light, and princes and princesses can eventually be together, and there is no sadness in this world. This is the positive stage. However, when we grow into our teens, we will often see "young radicals." When we are in our twenties and just entering society, we will feel that everything in society is not as it should be, that the adult world has deceived us, that the world is full of ugliness, triviality, and many despicable and fraudulent acts. At this time, the growth of youth has its unique melancholy. When people reach this point, they inevitably show a kind of rebound, which is what we often call the counter-current psychology. So, by the age of thirty, thirty should be the "synthesis" stage in life, meaning that one does not think everything is bright as in their teens, nor does one think everything is bleak as in their twenties. To be "settled" at thirty, the word "settled" first refers to an internal settlement, and then to a symbol given by the external social coordinate. In terms of the independence of the inner soul, what is good learning? It is to use all learning for oneself, which is a learning method required in Chinese culture. How can one achieve such a state of integration? There are two ways of learning for Chinese people: one is "I comment on the Six Classics," and the other is "the Six Classics comment on me."

2. 我曾经看到这样一个故事，说在有一座佛寺里，那么供着一个花岗岩雕刻的非常精致的佛像，每天有很多人到这里的膜拜，但是通往这座佛像的台阶是跟它采自同样一块山石的很多花岗岩，终于有一天，这些台阶变的不服气了，他们对那个佛像提出抗议，说你看我们本是兄弟，我们来自同一个山体，凭什么人们都踩着我去膜拜你？你有什么了不起啊？那个佛像就淡淡地对这些台阶们说了一句话，因为你们只经过了四刀就走上今天的这个岗位，而我是千刀万剐终于成佛。

2. I once saw a story that in a certain Buddhist temple, there was a very delicate statue of the Buddha carved from granite, and many people came to worship it every day. However, the steps leading to this statue were also made of the same granite from which it was carved. Finally, one day, these steps became dissatisfied and protested against the statue, saying, "Look, we are brothers; we come from the same mountain. Why do people trample on me to worship you? What makes you so special?" The statue replied to these steps with a casual remark, "Because you only went through four cuts to reach your current position, whereas I had to endure a thousand cuts and a thousand wounds to become a Buddha."

3. 下笔千言，离题万里——写了一大篇文章，但没有接触到主题。

3. A thousand words written, but a thousand miles off the topic — wrote a whole article without touching upon the subject.

4. 话音外："三十而立"是一句耳熟能详的一句话，几乎每个年轻人到了而立之年，都会问问自己，我立起来了吗？那么怎样才算立起来了，是否要有车，有房，或者有了一个什么样的职位就算立起来了呢？而立之年对于人的一生又有什么重要的变故呢？

4. Off-topic remark: "At thirty, one should be established" is a well-known saying. Almost every young person, when they reach the age of thirty, will ask themselves, "Have I established myself?" So, what does it mean to be established? Does it mean having a car, a house, or holding a certain position? What significant changes do the thirties bring to one's life?

5. 无可奈何花落去——对春花的凋落感到没有办法。形容留恋春景而又无法挽留的心情。后来泛指怀念已经消逝了的事物的惆怅心情。

5. "The flowers fall helplessly" — Expresses a feeling of helplessness towards the fading of spring flowers. It describes a sentiment of longing for the spring scenery yet unable to retain it. Later on, it is generally used to refer to the melancholic feeling of yearning for things that have already disappeared.

6. 由来大度士，不受流俗侵。

6. Originating from a great noble, he remains unassailed by the currents of the world.

7. 无源之水，无本之木——源：水源；本：树根。没有源头的水，没有根的树。比喻没有基础的事物。

7. Water without a source, wood without roots - source: water source; root: tree root. Water without a source, trees without roots. Metaphor for things without a foundation.

8. 吾十有五，而治于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十从心所欲，不逾矩。"北京师范大学教授于丹认为，这种人生的坐标是有代表性的，但也不是绝对的。其实人生有生理年龄，有心理年龄，有社会年龄，真正有效率的生命是让我们也许在二三十岁，就能够提前感悟到四五十岁的境界。那么"三十而立"立得是什么？"四十不惑"又不惑在何处？"五十知天命"中的天命指的是什么？什么又叫"六十而耳顺"呢？所谓的"七十从心所欲，不逾矩"，是不是就到了人生的最高境界了呢？孔子对人生境界的划分对我们现代人的意义何在？我们真正能理解这其中的含义吗？

8. At the age of fifteen, I began to study; at thirty, I established myself; at forty, I was no longer confused; at fifty, I understood my destiny; at sixty, I became compliant with others' opinions; at seventy, I could do as I pleased without exceeding the bounds. Professor Yu Dan of Beijing Normal University believes that this coordinate of life is representative, but not absolute. In fact, life has physiological age, psychological age, and social age. A truly efficient life is one that allows us to perhaps sense the realm of our forties and fifties even in our twenties and thirties. Then, what does "establishing oneself at thirty" mean? Where does the "no longer confused at forty" confusion lie? What does the "understanding one's destiny at fifty" refer to? What is the meaning of "compliant with others' opinions at sixty"? Is "doing as one pleases at seventy without exceeding the bounds" the highest level of life? What is the significance of Confucius' division of life's levels for us modern people? Can we truly understand the meaning of these concepts?

9. 下乔木入幽谷——从高树上下来，钻进幽深的坑谷里。比喻弃明从暗，或从良好的处境转入恶劣的处境。

9. Descending from tall trees into a secluded valley—coming down from high trees and crawling into a deep, secluded ravine. This metaphorically refers to giving up brightness for darkness, or transitioning from a good situation to a bad one.

10. 五月粜（tiào）新谷——五月里稻谷尚未熟，就预卖新谷。比喻十分贫穷。

10. Selling New Rice in May——It refers to selling new rice before it is ripe in May. This idiom比喻 (metaphorically) signifies extreme poverty.

11. 所以五十才能够知天命，也就是到这个时候，基本上可以做到"不怨天、不尤人了"，达到孔子的这种境界，这是一种内心的定力。其实在庄子《逍遥游》中，也有这样的一个表述，《逍遥游》中说，做到"且举世而誉之而不加劝，举世而非之而不加沮，定乎内外之分，辩乎荣辱之境，斯已矣。"这就够了。什么意思呢？"举世而誉之"全世界都在夸你的时候，在劝你的时候，让你往前走一步的时候，而不加劝，这个劝是劝勉的劝，就是自己再多走一步，在别人的鼓励和纵容下再多做一点，他说我不会。"举世而非之"就是全世界都在苛责你、都在非难你、都在说你做错了的时候，内心可以保持不沮丧，不加沮，这样才叫做订户内外之分。

11. Therefore, one can understand one's destiny at the age of fifty, which means that by this time, one can basically achieve the state of "not blaming heaven, not blaming others," reaching the level of Confucius, which is a kind of inner strength. In fact, in Zhuangzi's "The Journey to the West," there is also such an expression. "The Journey to the West" says, "And if the whole world praises you, do not seek more encouragement; if the whole world condemns you, do not become discouraged; be firm in distinguishing the inner from the outer, and differentiate between honor and disgrace, and that is enough." What does this mean? "When the whole world praises you" means that when the whole world is praising you, encouraging you, and urging you to take a step forward, and you do not seek more encouragement, this encouragement is the encouragement to urge on, meaning that even if you take another step, even if you do more with others' encouragement and tolerance, you say, "I won't." "When the whole world condemns you" refers to the situation where the whole world is criticizing you, finding fault with you, and saying you have done wrong, and yet you can maintain not to be discouraged, not to be discouraged, which is what it means to differentiate between the inner and the outer.

12. 小鹿触心头——形容因为害怕而心脏急剧地跳动。

12. The little deer touches the heart - a metaphor for the heart beating rapidly out of fear.

13. 宽宏大量是一种美德。

13. Generosity is a virtue.

14. 文武之道，一张一弛——文武：指周文王和周武王。意思是宽严相结合，是文王武王治理国家的方法。现用来比喻生活的松紧和工作的劳逸要合理安排。

14. The Way of both Literature and Martial Arts: a combination of relaxation and tension — "Literature" and "Martial Arts" refer to King Wen of Zhou and King Wu of Zhou. It means the combination of leniency and severity, which is the method of governance by King Wen and King Wu. It is now used to metaphorically describe the need to arrange the tension and relaxation of life and the balance between work and rest.

15. 闻名不如见面——只听名声不如见面更能了解。

15. Seeing is believing — meeting someone is better than just hearing about their reputation.

16. 无所措手足——手脚没有地方放。形容没有办法，不知如何是好。

16. At a loss what to do with one's hands and feet - Having no place to put one's hands and feet. It describes a situation where one is at a loss, not knowing what to do.

17. 卧榻之旁，岂容他人鼾睡——自己的床铺边，怎么能让别人呼呼睡大觉？比喻自己的势力范围或利益不容许别人侵占。

17. Where one lies, how can one permit others to snore—on one's own bed, how can one let others fall sound asleep? This is a metaphorical expression that suggests one's sphere of influence or interests should not be encroached upon by others.

18. 养兵千日，用兵一时——平时供养训练军队，以便到关键时刻用兵打仗。指平时积畜力量，在必要时一下用出来。

18. "Train soldiers for a thousand days, use them in a moment of need" — This means that soldiers should be fed and trained in peacetime so that they can be deployed for combat at critical moments. It refers to accumulating strength in ordinary times and utilizing it all at once when necessary.

19. 无毒不丈夫——要成就大事业必须手段毒辣，技高一筹。

19. No man without poison can be a true man of achievement - to accomplish great things, one must be cunning in means and excel in skills.

20. 恶人胆大，小人气大，君子量大。

20. The wicked are bold, the weak are fierce, and the noble are magnanimous.

21. 铜山西崩，洛钟东应——比喻重大事件彼此相互影响。

21. When the mountain in Tongshan collapses, the bell in Luoyang responds in the east – a metaphor for major events influencing each other.

22. 小不忍则乱大谋——小事不忍耐就会坏了大事。

22. "Not to endure the small will disrupt the great plan" — If one cannot endure the small things, it will spoil the big plan.

23. 孔子所说的这样一个人生历程的描述，也许对我们今天来讲也是不同里程碑上的一面镜子，照一照自己的心灵，是否已经立起来了，是否少了一些凝思，是否已经通了天地大道，是否已经包容悲悯去体谅他人，是否终于做到从心所欲。仅仅有这种关照还不够，因为人生苦短，在这样一个加速度的社会里让我们都等到七十年太晚了。其实人生有生理年龄，有心理年龄，有社会年龄，我们是有着多纬度的年龄，真正有效率的生命是让我们也许在二十岁，也许在三十岁，能够提前感悟到四十岁、五十岁的境界，也许当我们四十岁的时候已经可以做到随心所欲那样的镇定从容了。今天的社会给大家的压力太大了，但是一个人有效的建立内心价值系统，才能把这种压力变成一种生命反张力。

23. The description of this life journey that Confucius spoke of may also serve as a mirror at different milestones for us today, reflecting on our own souls to see if we have established ourselves, if we have lost some contemplation, if we have understood the great path of the universe, if we have embraced compassion to understand others, and if we have finally achieved the freedom to do as we wish. However, merely having this awareness is not enough, because life is short, and in such an accelerated society, waiting until we are seventy years old is too late. In fact, life has a physiological age, a psychological age, and a social age; we have multi-dimensional ages, and a truly efficient life is one that allows us to perhaps sense the realm of forty or fifty years old at the age of twenty or thirty, and perhaps by the time we are forty, we can achieve the composure and ease of doing as we wish. Today's society puts too much pressure on people, but only by effectively establishing an inner value system can one transform this pressure into a life-reversing tension.

24. 五十步笑百步——作战时后退了五十步的人讥笑后退了百步的人。

24. A hundred steps laughing at five steps — A person who retreated five steps during battle mocks another who retreated a hundred steps.

25. 唯宽可以容人，唯厚可以载物。

25. Only broadness can accommodate people, and only thickness can bear objects.

26. 古往今来光阴之叹是我们看到最多的感叹，这种感叹在《论语》里面也不列外，子在川上曰："逝者如斯夫"，这是大家都熟悉的一句话，这句话很含蓄，但是里面有多少沧桑？也就是说"人世几回伤往事，山行依旧枕江流。"也就是仓山不老，但是人心中很多悲怆古往今来川流不息。这就像著名的《春江花月夜》所发出的无端至的"江畔何人初见月，江月何年初照人，人生代代无穷己，江月年年只相似，不知江月待何人，但见长江送流水。"就在这样一种天地悠悠，江山有情，这样一种物蓄流转中，每一个人，一个渺小的人，一个转瞬即逝的生命，我们有什么样的人生规划呢？很多时候是苍茫的，有些一旦规划了，就会觉得舍弃了许多，会留下很多遗憾。

26. The sigh over the fleeting years throughout history is the most common exclamation we see, and this exclamation is not an exception in the "Analects of Confucius." As the saying goes in the text, "The flowing river carries away the past," which is a phrase that everyone is familiar with. This phrase is very implicit, but how much vicissitude is hidden within it? That is to say, "How many times in the world have past events caused sorrow, while the mountains still rest their heads on the flowing river." That is to say, the Cangshan Mountains are eternal, but within the hearts of many, there are countless ancient and poignant emotions that flow ceaselessly. This is like the famous "Spring River, Flowers, and the Night" that emits a senseless yet profound question: "Who first saw the moon by the riverbank, and when did the river moon first shine upon a person? Generations of people come and go, but the river moon remains the same year after year. Who does the river moon wait for? All we see is the endless flow of the Yangtze River." In such a vast and enduring world, with mountains that have feelings, and a constant flow of things, what kind of life plan do we have? Often, it is a vast and uncharted territory. Once we make a plan, we may feel that we have given up much and will leave behind many regrets.

27. 以大度兼容，则万物兼济。

27. With great tolerance and inclusiveness, all things can be brought together and cared for.

28. 度尽劫波兄弟在，相逢一笑泯恩仇。

28. Brothers who have endured all kinds of hardships meet, and a smile erases all grievances.

29. 遇方便时行方便，得饶人处且饶人。

29. Do good when it is convenient, and give others a break where possible.

30. 有容乃大，无欲则刚。

30. A person of great capacity is tolerant, and one without desires is strong.

31. 温良恭俭让——原意为温和善良恭敬节俭忍让这五种美德。这原是儒家提倡待人接物的准则。现也形容态度温和而缺乏斗争性。

31. Gentle, kind, respectful, modest, and yielding – the original meaning refers to these five virtues: gentleness, kindness, respectfulness, modesty, and yieldingness. This was originally the standard of behavior advocated by Confucianism for interacting with others. Now, it also describes a demeanor that is gentle and lacks contentiousness.

32. 项庄舞剑，意在沛公——项庄席间舞剑，企图刺杀刘邦。比喻说话和行动的真实意图别有所指。

32. Xiang Zhuang dancing a sword, his intention is aimed at Xiang Yu — Xiang Zhuang danced a sword at the banquet, attempting to assassinate Liu Bang. This idiom比喻 (metaphor) refers to the real intention behind one's words and actions being something else entirely.

33. 小巫见大巫——巫：旧时装神弄鬼替人祈祷为职业的人。原意是小巫见到大巫，法术无可施展。后比喻相形之下，一个远远比不上另一个。

33. Meeting a bigger fish in a small pond - "Witch" refers to an old-fashioned person who made a living by impersonating deities, playing tricks, and praying for others. The original meaning is that a small witch meets a big witch and finds that their magical abilities are ineffective. Later, it was used as a metaphor to indicate that one is far inferior to the other when compared.

34. 话音外：耳顺就是什么样的话都能听进去吗？但是在现实生活中，人常常可能遇到不顺心的事，听到不好听的话，甚至看到迫不得已的事，即使六十岁的老人之间也难免会发生争执，我们如何才能真正的做到耳顺呢？

34. Outside the voice: Does 'being willing to listen to any word' mean being able to accept any kind of talk? However, in real life, people often encounter things that go against their wishes, unpleasant words, or even things they are forced to endure. Even among people in their sixties, disputes can happen. How can we truly achieve the state of being willing to listen to any word?

35. 夏虫不可以语冰——不能和生长在夏天的虫谈论冰。比喻时间局限人的见识。也比喻人的见识短浅。

35. "The summer insect cannot talk about ice" — It is not possible to discuss ice with insects that grow in the summer. This idiom比喻时间限制人的见识，and also比喻人的见识短浅.

36. 气馁者自画，量狭者易盈。

36. Ones who are discouraged draw themselves, and those with narrowmindedness are prone to become complacent.

37. 一个伟大的人有两颗心：一颗心流血，一颗心宽容。

37. A great person has two hearts: one that bleeds and one that forgives.

38. 象煞有介事——指装模作样，活象真有那么一回事似的。

38. "Make a big show of it" — refers to acting in a pretentious manner, as if there really is something significant happening.

39. 就在孔子看着流水惊叹的同时，他又给他自己，给他的学生，给千年万代的后人提出了这样的描述，他说自己"吾十五而治于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十从心所欲，不逾矩。"这是一个粗劣的人生坐标，在这样一个坐标上会有几个阶段所要做的事情会特别特别强调出来。今天我们从头翻阅进去，看一看圣人所描绘的这条人生之道，对我们到底有多大的借鉴价值。其实人的一生不过是从光阴中借来的一段时光，岁月流淌过去，我们自己的这一段生命篆刻成什么模样，成为我们的不朽，成为我们的墓志名，每个人都有理由去描述他的一种理想，但是一切从社会化进程开始，从一个自然人，转化成有社会规则制约的人，这就是学习的起点。孔子的"十五治于学"这可以说他自己的一个起点，也是他给自己学生的一种要求。孔子自己经常说"我非生而知之者，好古，敏以求之者也。"没有人是生来就了解很多事情的，我不过是对古人所有经历的事情非常感兴趣，而且我能够孜孜以求，一直认真学习而已。所以孔夫子说像我这样的人呢，像我这样有仁义之心的并不缺少，但是像我这样好学习的人很少见。这就是他十五开始上学的心情。

39. While Confucius was marveling at the flowing water, he also proposed such a description for himself, his students, and the descendants of future generations. He said, "At the age of fifteen, I devoted myself to studying; at thirty, I established myself; at forty, I was no longer confused; at fifty, I understood my destiny; at sixty, I became open to all voices; at seventy, I did as I pleased, without exceeding the bounds." This is a rough map of life, where several stages and the tasks to be done in them are particularly emphasized. Today, let's turn the pages from the beginning and see the path of life that the sage described, and how much it can be a reference for us. In fact, a person's life is just a segment borrowed from time, and as the years flow by, the shape we carve into our own lives becomes our immortality, our epitaph. Everyone has a reason to describe their own ideal, but everything starts from the process of socialization, from a natural person transforming into one constrained by social rules, which is the starting point of learning. Confucius' "devoting myself to studying at the age of fifteen" can be said to be his own starting point and also a requirement he set for his students. Confucius himself often said, "I am not one who is born knowing everything; I am one who loves the ancient and diligently seeks knowledge." No one is born knowing many things. I am just very interested in all the experiences of the ancients and have been diligently studying. Therefore, Confucius said that people like me, who have a heart of benevolence and righteousness, are not rare, but people like me who love learning are rare. This is the reason he started school at the age of fifteen.

40. 稳坐钓鱼船——比喻不管发生什么变化，仍然沉着镇静。

40. Sit still on the fishing boat — a metaphor for remaining calm and composed regardless of any changes.

41. 什么是天命呢？孔子自己确实曾经说过，他说人生走到一定的时候，走到你自己求学、学习到了一定时候这么一个境界上，人是应该"下学而上达"，也就是说要能够了解什么是自己的天命。刚才我们已经说到了，在孔子的经典思想里面，一向是不主张谈"怪力而乱神"的，那么他又是怎样看待天命的呢？"不怨天，不尤人，下学而上达，知我者之天乎。"他说我从来不怨天、不尤人，即不抱怨说天命让我就这样了，也不向别人身上推卸责任，说是别人导致我这样了，我要学习的是达到上达，达到通天的道理，这里"知我者之天乎"是指天地大道的规则，让自己如何能够合乎大道。其实"不怨天、不尤人"是我们今天常说的话，就这样区区六个字容易吗？一个人如果做到这样的话，那就是硬生生的把很多你可以宣泄出去的抱怨、苛责都压在了自己的心里，如果你不再向他人推卸责任的时候，就意味着给自己少了很多开脱的理由，那么孔子说为什么可以做到这样呢？就是一个人内心的完善，自我的解读，合乎大道的追求，比你在社会上跟对别人的要求、对别人的苛责都要重要的多。孔子说："君子上达，小人下达"，只有小人才会在人际纠纷中不断地蜚短流长，只有小人总在琢磨说别人如何不利自己，而君子宁可在自己内心建立一个大道之约，所以这种大道就是他所说是"天命"。不见得要去做很多很多的技巧，这就是孔子所说的"不知命，无以为君子也；不知礼，无以为立也；不知言，无以知人也。"在这里说了"知命、知礼、知言"三个境界，其实人生的成长是倒着的，我们都是最先知道的是"知言"在与人言和读书中了解这个社会，这能够做到知人，知道他人怎么样。但是知人不能够担保你不尤人，你也会抱怨别人，因为每个人"尺有所短，寸有所长"长短之间就会出现磕磕碰碰。再下一个层次就是"知礼"，知礼之后，人就可以做到"立"了，也就是说人自我建立了，这种抱怨会少的多；更高的一个层次是"知命"，这个知命就是孔子所说的，作为君子建立了一个自循环的系统，他内心有一种淡定的力量去对抗外界，这就是知命。

41. What is destiny? Confucius himself once indeed said, "At a certain point in life, when you have reached a certain stage of seeking knowledge and learning, a person should 'ascend from the lower learning to the higher enlightenment,' which means that one should be able to understand what one's destiny is." As we have mentioned just now, in Confucius' classic thoughts, he has always been against talking about 'strange powers and chaotic spirits.' Then, how does he view destiny? "I do not complain about heaven, nor do I blame others, ascend from the lower learning to the higher enlightenment, is not the destiny that understands me?" He said that he never抱怨 heaven nor blame others, which means he does not complain that destiny has made him as he is, nor does he shift the blame to others, saying that others have caused him to be like this. What he wants to learn is to reach the higher enlightenment, the way to communicate with heaven. Here, "the destiny that understands me" refers to the rules of the great way of heaven and earth, and how one can conform to the great way. In fact, "not to complain about heaven and not to blame others" is something we often say today. Is it easy to do just with these six words? If a person can do this, it means that he is literally suppressing a lot of complaints and harsh criticisms that he could have vented internally. If you no longer shift the blame to others, it means that you have fewer excuses to justify yourself. So why does Confucius say that one can achieve this? It is because the perfection of one's inner self, the self-interpreting, and the pursuit of conformity to the great way are much more important than the demands and harsh criticisms you have towards others in society. Confucius said, "The noble man ascends, the inferior man descends." Only the inferior man will constantly spread slander in interpersonal disputes, only the inferior man always thinks about how others are not to his advantage. The noble man would rather establish a great way within himself. Therefore, this great way is what he calls "destiny." It does not necessarily mean to do a lot of tricks, which is what Confucius said, "Without understanding one's destiny, one cannot be a noble man; without understanding propriety, one cannot stand; without understanding speech, one cannot know others." Here, he mentioned the three levels of understanding destiny, propriety, and speech. In fact, the growth of life is in reverse. We all first know "understanding speech," through talking with others and reading books to understand this society, which enables us to know others and understand how they are. However, knowing others does not guarantee that you will not blame others, nor will you not complain about them, because each person has their strengths and weaknesses, and there will be bumps and collisions in the differences between them. The next level is "understanding propriety," after which a person can "stand," which means that the person has established himself, and there will be fewer complaints. The higher level is "understanding destiny," which is what Confucius said, where the noble man has established an autonomous system, and he has a calm power within him to resist the outside world, which is understanding destiny.

42. 今天我们知道是一个学习性的社会了，关于学习国际上有一个通行的标准说的好，什么样的学习是好的学习？是导致行为改变的学习。其实这颠覆了我们过去的标准，大家过去大家认为导致思维改变就是好的学习。比如说，一个观点、一个理论、哪怕一个道听途说的见闻，"入乎耳，发乎口"可以再去讲给别人，就是一种学习。但在今天只有导致一个人整个价值体系的重塑，行为方式变的更有效率、更便捷、更合乎社会要求，这才是一个好的学习。所以孔子的这种学习要求，早在2000多千年前，他所提出的就是一个简单的标准，"学以致用"。其实我们今天这个信息时代，可学的东西太多了，现在的孩子已经不是十五上学，比五岁早就开始学习了，但是都学了什么呢？有很多孩子能背圆周率，能背很多很多位，有很多孩子在客人面前能背长长的古诗，但是背圆周率对他的这一生真的就有用吗？今天的上学还有多少是孔子所说的那种为己之学能够学以致用，所以在一个信息时代，我们面临的是悲哀是信息的"过犹不及"，"过犹不及"这四个字也出自《论语》，《论语》其实认为所有好的东西都有它的度，与其贪多嚼不烂，把自己的脑子复制成一个电脑内存，还不如把有限的知识融会贯通，溶入自己的生命。我们现在可以说，学院的教育它是有一个规范长度的，但是长度是确定的，宽度是不定的，每个人在有限的时光里学到什么，也许孔子这样的一种学与思结合的方式会给我们一个非常好的启发，只有走过这样一段的光阴，这样的一个历练，逐渐逐渐地提升，有所感悟，才能抵达他所说的三十而立。

42. Today, we recognize that we live in a learning-oriented society. There is a universally accepted standard in the international community that states what constitutes good learning. What kind of learning is considered good? It is learning that leads to a change in behavior. In fact, this reverses our past standards, where we used to believe that learning that leads to a change in thinking is good. For example, a viewpoint, a theory, or even a hearsay, "entering through the ears and expressing through the mouth" can be shared with others, which is considered a form of learning. However, in today's world, only learning that leads to a person's entire value system being reshaped, making their way of acting more efficient, more convenient, and more in line with social requirements, is considered good learning. Therefore, Confucius' requirement for this kind of learning, which he proposed over 2,000 years ago, is a simple standard, "learning for application." In fact, in this information age, there is so much to learn. Today's children are not just starting school at the age of 15; they have already started learning at the age of 5. But what are they learning? Many children can recite the Pi number to many digits, and many can recite long ancient poems in front of guests. But does memorizing the Pi number really benefit them throughout their lives? How much of today's education is the kind of self-improvement learning that Confucius spoke of, which can be applied in practice? So, in an information age, we face the tragedy of "more is not better" when it comes to information. The phrase "more is not better" also comes from the "Analects." The "Analects" actually believes that everything good has its own degree. It is better to absorb a limited amount of knowledge thoroughly and integrate it into one's own life than to overload one's brain like a computer's memory. Now we can say that the education in colleges has a standardized length, but the length is certain, while the width is not. What each person learns in a limited amount of time may give us a very good enlightenment from Confucius' way of combining learning and thinking. Only by going through such a period of time, such an experience, gradually improving, and gaining insights, can one reach the point of "being established at thirty" as Confucius said.

43. 无可无不可——表示怎样办都行，没有一定的主见。

43. It doesn't matter either way — indicates that it's all right to do things any way, without a definite opinion or preference.

44. 宰相肚里能撑船。

44. The Prime Minister's belly can hold a boat.

45. 嬉笑怒骂，皆成文章——指不拘题材形式，任意发挥，皆成妙文。

45. Laughter, anger, and curses all become literature — this refers to the idea that regardless of the theme or form, one can freely express oneself and create exquisite writings.

46. 挟天子以令诸侯——挟制着皇帝，用皇帝的名义发号施令。现比喻用领导的名义按自己的意思去指挥别人。

46. To control the emperor and command the vassal states—holding the emperor as a tool to issue orders in his name. Now it is metaphorically used to describe the act of commanding others in the name of one's superior, according to one's own intentions.

47. 偷鸡不着蚀把米——俗语。鸡没有偷到，反而损失了一把米。比喻本想占便宜反而吃了亏。

47. "Steal a chicken and lose a grain of rice" - a proverb. The chicken wasn't stolen, but a grain of rice was lost instead. It比喻s someone who intended to gain an advantage but ended up losing instead.

48. 宽恕一个敌人要比宽恕一个朋友容易。

48. It is easier to forgive an enemy than a friend.

49. 话音外：孔子所说的知天命指的是什么？是人们常说命运、命运，命中有时终需有，命中无时莫强求。难道孔子认为到了五十岁就应该听天由命吗？于丹教授认为，五十而知天命决不是听天由命的意思，那么孔子所说的天命到底是什么意思呢？

49. Off-topic: What does Confucius mean by "knowing one's destiny"? Is it what people often say, "destiny, destiny; sometimes it's in the stars, and sometimes it's not; if it's not in the stars, don't force it"? Does Confucius believe that one should submit to fate at the age of fifty? Professor Yu Dan believes that "knowing one's destiny at fifty" does not mean submitting to fate. Then, what does Confucius mean by "destiny"?

50. 比喻自己跟别人有同样的缺点错误，只是程度上轻一些，却毫无自知之明地去讥笑别人。

50. Compare himself to others and admit that he has the same flaws and mistakes, albeit to a lesser extent, but mock others without any self-awareness.

51. 有一个谚语说的好，两朵云只有在同一的高度相遇才能生成雨。高了也不行，低了也不行，其实"耳顺"之人，就是不管这个云在5000米还是在500米，他总能体谅到在他的高度、他的位置和他的想法。

51. There is a proverb that goes, "Only two clouds at the same height can generate rain." It's not good if one is too high and the other too low. In fact, a person who is "easy to please" is someone who can always understand and empathize with the clouds, whether they are at 5,000 meters or 500 meters, based on their own height, position, and perspective.

52. 王顾左右而言他——指离开话题，回避难以答复的问题。

52. Wang glances to the left and right and talks about other things—referring to changing the subject and avoiding difficult questions to answer.

53. 能容小人，方成君子。

53. One must be able to tolerate the unrighteous to become a gentleman.

54. 先下手为强——在对手没有准备好的时候首先动手，取得主动地位。

54. Strike first and strike hard — act first before your opponent is ready to gain the initiative.

55. 英国的科学家公布过一个实验，这不是寓言，是一个真实存在的实验，他们为了试一试南瓜这样一个普普通通廉价的植物生命力能有多强就做了一个实验，在很多很多同时生长的小南瓜上加砝码，加的前提呢就是他承受的最大极限，既不要把它压碎了，也不要把它压的不在成长了，就在确保它在能长的前提下压最多的砝码，那么不同的南瓜压不同的砝码，只有一个南瓜压的最多，从一天几克、一天几十克、几百克，到一天几千克，直到这个南瓜跟别的南瓜毫无二质的长大，长成熟的时候，这个南瓜上面已经是压的几百斤的分量。最后的实验就是把这个南瓜和其他南瓜放在一起，大家试一试用刀刨下去是什么样的质地？当别的南瓜都手起刀落噗噗砸开的时候，这个南瓜刀下去弹开了，斧子下去也弹开了，最后这个南瓜是用电剧呲呲喀喀给锯开了，南瓜果肉的强度已经相当于一棵成年的树干。这是一个什么样的实验呢？这就是我们今天一个生命的实验。这就是我们现代人所处的外在环境与内在反张力最好的写照。在这样的压力下我们有理由不提前成熟吗？其实只争朝夕这句话用在今天再合适不过了，一万年太久，七十年也太久，学习《论语》，学习经典，所有古圣先贤的经验，最终只有一个真谛，就是使我们的生命，在这些智慧光芒照耀下，提升效率，缩短历程，让我们建立一个君子仁爱情怀，能够符合社会道义标准，不论是对于自己的心，还对于是社会的岗位，都作出来无愧的交代，让我们越早提前实现那种最高的人生境界越好。我讲圣贤的意义就在于千古之前以他简约的语言显出人生大道，看待后世子孙，或蒙昧的、或自觉的、或痛楚的、或欢欣的，一一去实现，建立起来自己的效率，正和起来一个民族的灵魂，让我们那种古典的精神力量，在现代的规则下，圆润的融合成为一种有效的成分，然后让我们每一个人真正建立起来有用的人生，大概这就是《论语》给我们的启示。

55. British scientists have published an experiment, which is not a fable but a real one. They conducted an experiment to test the vitality of pumpkin, a common and inexpensive plant, to see how strong it could be. They added weights to many small pumpkins that were growing at the same time, but only up to their maximum limit, neither breaking them nor stopping their growth. They ensured that they could still grow while adding the most weight. Different pumpkins were subjected to different weights, and only one pumpkin could bear the most weight, from a few grams to dozens of grams, hundreds of grams, and even kilograms a day, until this pumpkin grew to the same size and maturity as the others. By the time it was ripe, the pumpkin had already been weighted with hundreds of pounds. The final experiment was to place this pumpkin with the others and see what happened when they cut it open. While the other pumpkins were easily cut open, this pumpkin bounced back when cut with a knife and even with an axe, and in the end, it had to be cut with an electric saw. The strength of the pumpkin's flesh was equivalent to that of a mature tree trunk. What kind of experiment is this? This is the experiment of life that we are experiencing today. It is the best portrayal of the external environment and internal counter-tension of modern people. Under such pressure, do we have the right not to mature prematurely? In fact, the saying "a short time is more precious" is very fitting today; ten thousand years is too long, and seventy years is also too long. Learning from the Analects, learning from classics, and learning from the experiences of ancient sages and worthies, the ultimate truth is to improve our efficiency under the light of wisdom, shorten the journey, and build a noble and benevolent mindset that conforms to social moral standards. Whether it is for our hearts or for our social roles, we should make a worthy contribution. It is better to achieve the highest level of life as soon as possible. The significance of sages and worthies lies in their concise language revealing the great path of life thousands of years ago, looking at their descendants, whether they are ignorant, self-aware, suffering, or joyful, and realizing one by one, building their own efficiency, and harmonizing the soul of a nation. Let our classical spiritual strength, under modern rules, blend smoothly into an effective component, and then let each of us truly establish a meaningful life. This is probably the enlightenment we receive from the Analects.

56. 我注"六经"的方式读的很苦，需要皓首而穷经呢，把头发都读白了，把所有的书读完了，可以去批注了，了解了这一切。但是更高的一种境界叫做《六经》注我，真正好的学习是融会了所有的典籍以后，用来它诠释自己的生命。也就是说三十岁这个年纪，真正在中国古人的文化坐标中，他是一个心灵建立自信的年纪。它不在于很多外在事物形成对立，而形成一种融合和提升，就像泰山上的一幅楹联，"海到尽头天做岸，山登绝顶我为峰"这是中国人对于山川的一种感受，它讲的永远不是征服，而是山川对自我的提升，就像大海到了尽头，苍天为岸，没有边界，人生走到山峦的顶峰，并不是一种夸张地说我把高山踩在脚下，而是我自己成为山顶上一座峰峦。其实这就是"六经"注我的一种解读。所以三十而立应该说孔子一直在教学生是一种朴素的、简约的生活方式，很多东西不该操心的就不要操心了，把眼前做好。我们知道，孔子其实他对于神、鬼的东西不大提起的，这就是所谓"子不语怪力乱神"学生问到这些事情，他都采取一种回避的态度。曾经有他的学生去问鬼神，（话音外）"老师真的有鬼神吗？那些鬼啊、神啊究竟是怎么回事？""人间的事你还没有做好，所以就不要考虑鬼神的事了。"那么老师淡淡地告诉他说："未能事人，焉能事鬼？"人间的事你侍奉好了吗？你这种学习还是先朴素一点，从眼前开始，学会人际关系，别去考虑鬼神。后来又问了一个很玄的问题，（话音外）"老师，人总会死的，那么死人是怎么回事呢？""生的事你还没有弄明白，开吗又去提到死呢？"老师又淡淡地告诉他："未知生，焉知死？"。其实"未知生，焉知死？"这六个字对我们都是一个启发，就是在你初期学习的时候，先把我们生命中能够把握的东西尽可能地学习并且建立，不用超越年龄去考虑那些遥不可及或玄而又玄的东西。只有这样一点一点学起来，到了该立的年龄，才真正可以立起来。所以所谓"三十而立"我的理解并不是一种外在的社会坐标衡量你已经如何成功，而是内在的心灵标准，衡定你的生命是否开始有一种心灵的内省，并且从容不迫；开始对你做的事情有一种自信和一种坚定。我知道中国很多文人做的事情是不求功利目的的，柳宗元的诗说的好，叫作"独钓寒江雪"，我们想一想，在这样一个清冷的冬季，我们视野中的那个孤独的蓑立翁，他钓的是什么呢？没有人在冬天能够钓上鱼来，但是他是为了钓雪而去。这就是魏晋人所说，你去访朋问友，可以一夜跨越膳溪，翻山越水到了朋友的门前不敲门就返回了。为什么？我想念这个朋友，我乘兴而来，我到了，尽兴而返。也就是说超乎功利去做一件内心真正认定的事，这大概是一种立的标准，也就是自己认可了，我一生所为有什么样的准则。当这样的准则再流失过去，再走过十年，四十而不惑。

56. My way of reading the "Six Classics" was very bitter, it required the white hair of old age to exhaust the classics, to read all the books, and then go on to annotate them, to understand everything. But there is a higher level called "The Six Classics annotating me." The truly good learning is to integrate all the classics and use them to interpret one's own life. That is to say, at the age of thirty, in the cultural coordinates of ancient Chinese, it is an age when one builds up confidence in the soul. It does not lie in forming opposition to many external things, but in forming a fusion and an uplift, like the couplet on the Tai Mountain, "When the sea reaches the end, the sky becomes the shore; when I climb to the peak, I am the summit." This is the Chinese people's feeling for mountains and rivers, and it is never about conquest, but about the uplift of mountains and rivers to oneself, as when the sea reaches the end, the sky becomes the shore, with no boundaries. When life reaches the peak of the mountains, it is not an exaggeration to say that I am stepping on the high mountains, but rather that I myself have become a peak on the summit. In fact, this is a kind of interpretation of "The Six Classics annotating me." Therefore, to be established at the age of thirty, should be understood as Confucius always teaching students a simple, minimalist way of life. Many things should not be worried about, just do well what is in front of you. We know that Confucius did not mention much about gods and ghosts, which is what is called "Confucius does not speak of the strange, the powerful, the chaotic, and the divine." When students asked about these things, he always adopted an evasive attitude. Once a student of his asked about ghosts and spirits, (off-screen) "Teacher, are there really ghosts and spirits? What are these ghosts and spirits all about?" "You have not done well in human affairs, so don't think about the affairs of ghosts and spirits." Then the teacher calmly told him, "If you have not served people well, how can you serve ghosts?" Have you served human affairs well? Your learning should be simple first, start from what is in front of you, learn about interpersonal relationships, and don't think about ghosts and spirits. Later, he asked a very abstract question, (off-screen) "Teacher, people will always die, so what about the dead?" "You have not understood life, how can you mention death?" The teacher again calmly told him, "If you do not know life, how can you know death?" In fact, the six characters "If you do not know life, how can you know death?" are an inspiration to us, that is, in the initial stage of learning, we should first learn and establish as much as possible of what we can grasp in our lives, and do not go beyond our age to consider those distant or mystical things. Only in this way can we learn little by little, and when we reach the age to be established, we can truly stand up. So what is said to be "Established at the age of thirty" is not an external social coordinate to measure how successful you have become, but an internal spiritual standard, to measure whether your life has begun to have a spiritual introspection and be composed; to start having confidence and determination in what you do. I know that many Chinese scholars do things without seeking utilitarian purposes. Liu Zongyuan's poem says, "Fishing alone in the cold river snow," let's think about it, in such a cold winter, the lonely old man in the reeds in our field of vision, what is he fishing for? No one can catch fish in winter, but he goes fishing for the snow. This is what the people of the Wei and Jin dynasties said, when you visit friends, you can cross the Shanxi River and climb over mountains and rivers to your friend's door and return without knocking. Why? Because I miss this friend, I come with enthusiasm, and I return with satisfaction. That is to say, to do something that is truly recognized in the heart beyond utility, this is probably a standard for standing, that is, to recognize what kind of principles my life has. When such principles are lost in the past and ten years have passed, one is not perplexed at the age of forty.

57. 无何有之乡——无何有：即无有。原指什么都没有的地方，后指虚幻的境界。

57. "The Land of Non-Being - Wu He You: It means 'non-being'. Originally, it referred to a place where nothing exists, but later it came to denote an illusionary realm.