1. 一个常常看别人缺点的人，自己本身就不够好，因为他没有时间检讨他自己。

1. A person who often sees others' shortcomings is not good enough themselves, because they don't have time to examine their own shortcomings.

2. 作者怎样阐述什么叫“敬”如何论述怎样才能做到“敬业”

2. How does the author explain what "respect" means and how does he discuss how to achieve "dedication to one's profession"?

3. 不要因为众生的愚疑，而带来了自己的烦恼。不要因为众生的无知，而痛苦了你自己。

3. Do not bring your own烦恼 because of the ignorance of the multitude. Do not suffer yourself because of the ignorance of the multitude.

4. 种下一个善念，收获一种良知；种下一种良知，收获一种道德；种下一种道德，收获一种习惯；种下一种习惯，收获一种性格；种下一种性格，收获一个人生。

4. Sow a good thought, reap a sense of conscience; sow a sense of conscience, reap a morality; sow a morality, reap a habit; sow a habit, reap a character; sow a character, reap a life.

5. 诸佛法身，湛然不动犹如虚空，如虚空故，所以遍满一切，以便满故，所以空即无量，无量即空。

5. The Buddha's physical body is serene and motionless, like the void. Since it is like the void, it is thus omnipresent. Because it is full, the void is boundless, and boundlessness is the void.

6. 当你的错误显露时，可不要发脾气，别以为任性或吵闹，可以隐藏或克服你的缺点。

6. When your mistakes are exposed, do not lose your temper. Do not think that being stubborn or quarrelsome can hide or overcome your shortcomings.

7. 学佛第一个观念，永远不去看众生的过错。你看众生的过错，你永远污染你自己，你根本不可能修行。

7. The first concept in Buddhism is to never look at the faults of others. If you look at the faults of others, you will forever pollute yourself, and you will never be able to practice or cultivate.

8. 财色于人。人之不舍。譬如刀刃有蜜。不足一餐之美。小儿舔之。则有割舌之患。

8. Riches and pleasures are to people. People cannot let go of them. It's like there is honey on the edge of a knife. It's not enough to satisfy a meal's worth of taste. If a child licks it, they might suffer from cutting their tongue.

9. －－文章开头先交代题目的来源，用意在于说明题目虽然来源于古籍《礼记》和《老子》里的两句话，但跟原文语句的本意不同，是“断章取义”造出来的。这样交代既可避免听者把题目和《礼记》、《老子》里面语句的原意混同了，又可显示出论述的科学性，讲演的趣味性；同时，提出题目来由，也便于揭示全篇的论述要点，使听者对讲演的纲目有一个大致的认识。

9. At the beginning of the article, the origin of the topic is introduced, with the purpose of explaining that although the topic is derived from two sentences in the ancient texts "The Book of Rites" and "Laozi," it differs from the original meaning of the sentences. This introduction aims to prevent the audience from confusing the meaning of the topic with the original meaning of the sentences in "The Book of Rites" and "Laozi," and also to demonstrate the scientific nature and the entertaining aspects of the discussion. At the same time, by stating the origin of the topic, it also facilitates the revelation of the key points of the entire article, allowing the audience to have a general understanding of the outline of the speech.

10. 有求于人才会去找朋友，很快就没有朋友。如果你愿意要朋友，先做别人的朋友。不要让帮助你自消沉中振作的朋友失望。朋友是了解你并尊重你的人。友谊需要经常表达才能长存，友谊是看出朋友的缺点却不张扬。

10. One only seeks friends when in need, and then they quickly lose them. If you want to have friends, first be a friend to others. Don't disappoint friends who help you rise from despair. Friends are those who understand and respect you. Friendship needs to be expressed frequently to endure, and friendship is about seeing a friend's flaws without making a big deal of them.

11. 论证条理清晰，论据生动有力。这篇讲演词开头提出了论题，中间主体部分分两层论述敬业和乐业的重要，末尾总结全篇。条理很清晰。证明论点的过程，举了多种论据：有生活中的实例，有古代、外国著作中的事例，有作者亲身经历中卓有成效的经验，还有古人的流传至今的名言警句等。这些论据的精选运用，使讲演词具体、生动，富有说服力。

11. The argument is clear and the evidence is vivid and forceful. The speech begins with the proposition, the main body of which is divided into two layers to discuss the importance of dedication and joy in work, and concludes with a summary of the entire speech. The structure is very clear. The process of proving the thesis includes various types of evidence: examples from daily life, cases from ancient and foreign works, effective experiences from the author's own experiences, and famous sayings and proverbs from the ancients that have been passed down to this day. The selective use of these pieces of evidence makes the speech specific, vivid, and persuasive.

12. 9月，政变发生，梁启超逃亡日本，一度与孙中山为首的革命派有过接触。在日期间，先后创办《清议报》和《新民丛报》，鼓吹改良，反对革命。同时也大量介绍西方社会政治学说，在当时的知识分子中影响很大。

12. In September, a coup took place, and Liang Qichao fled to Japan, where he once had contact with the revolutionary camp led by Sun Yat-sen. During his stay in Japan, he founded "The Qingyi Newspaper" and "The New People's Collection," advocating for reform and opposing revolution. At the same time, he extensively introduced Western social and political theories, which had a significant impact on the intellectuals of that time.

13. 可以一出而振人之厄，一言而解人之纷，此亦不必过为退避也，但因以为利，则市道矣。

13. It is possible to alleviate people's distress with a single act and resolve disputes with a word, but there is no need to excessively retreat from such endeavors. However, if one seeks to profit from it, then it becomes a market practice.

14. 以物物物，则物可物；以物物非物，则物非物。物不得名之功，名不得物之实，名物不实，是以物无物也。

14. If one treats things as things, then they can be things; but if one treats things as non-things, then they are non-things. Things cannot achieve the merit of names, and names cannot embody the essence of things. When names and things are not aligned, it is because there are no things in things.

15. 于此土声色诸境，作地狱想、苦海想、火宅想。诸宝物作苦具想。饮食衣服，如脓血铁皮想。

15. In this land of various sounds and colors, imagine it as a hell, a sea of suffering, and a fiery mansion. Treat all precious objects as instruments of suffering. Consider food and drink, clothing, as pus, blood, and iron scales.

16. 夸奖我们，赞叹我们的，这都不是名师。会讲我们，指示我们的，这才是善知识，有了他们我们才会进步。

16. Praise us and admire us, these are not great teachers. Those who critique us and guide us are the true good friends; with them, we will make progress.

17. 我生平最受用的有两句话：一是“责任心”，二是“趣味”。我自己常常力求这两句话之实现与调和，又常常把这两句话向我的朋友强聒不舍。今天所讲，敬业即是责任心，乐业即是趣味。我深信人类合理的生活应该如此，我望诸君和我一同受用！

17. The two most beneficial sayings in my life are: "Sense of responsibility" and "interest." I often strive to realize and harmonize these two sayings for myself, and I often insist on sharing these two sayings with my friends. Today, I would like to say that dedication to one's work is responsibility, and enjoying one's work is interest. I deeply believe that this should be the reasonable way of life for humans, and I hope that you all can enjoy it with me!

18. 命由己造，相由心生，世间万物皆是化相，心不动，万物皆不动，心不变，万物皆不变。

18. The destiny is shaped by oneself, the appearance is born from the heart. All things in the world are transformations of appearances. If the heart does not move, all things remain motionless. If the heart does not change, all things remain unaltered.

19. 幸赖善缘得闻法要，此千生万劫转凡成圣之时。尚复徘徊歧路，乍前乍却，则更历千生万劫，亦如是而止耳！况辗转沦陷，更有不可知者哉？

19. Grateful for the good karma that has led to the hearing of the essential teachings, this is the time when, after countless eons, one transforms from a commoner to a sage. If one still wanders on the path of doubt, hesitatingly advancing and retreating, then one will have to go through countless eons again, and it will end just like that! Moreover, if one is caught in a downward spiral, there are even more unknowns!

20. 强聒不舍：聒：声音吵闹 舍：舍弃 形容别人不愿意听，还絮絮叨叨说个不停。

20. Persist in Making Noise: "聒" refers to noisy or吵闹 sounds, and "舍" means to abandon or to stop. It describes a situation where someone keeps talking endlessly despite the other person's unwillingness to listen.

21. 一切烦恼业障本来空寂，一切因果皆如梦幻，无三界可出，无菩提可求。人与非人，性相平等，大道虚旷，绝思绝虑。

21. All烦恼 and karma are originally empty and silent. All causation is as fleeting as a dream, there is no realm to be released from, no enlightenment to be sought. Beings, whether human or not, are equal in nature and form. The Great Way is vast and open, beyond thought and concern.

22. 坐亦禅，行亦禅，一花一世界，一叶一如来，春来花自青，秋至叶飘零，无穷般若心自在，语默动静体自然。

22. Sit in Zen, walk in Zen, one flower is a world, one leaf is a Buddha. Spring comes and flowers turn green by themselves, autumn arrives and leaves fall freely. The boundless wisdom heart is at ease, speaking or remaining silent, still or in motion, embodying the naturalness of the universe.

23. 第二要乐业。“做工好苦呀！”这种叹气的声音，无论何人都会常在口边流露出来。但我要问他：“做工苦，难道不做工就不苦吗？”今日大热天气，我在这里喊破喉咙来讲，诸君扯直耳朵来听，有些人看着我们好苦；翻过来，倘若我们去赌钱去吃酒，还不是一样在淘神费力？难道又不苦？须知苦乐全在主观的心，不在客观的事。人生从出胎的那一秒钟起到绝气的那一秒钟止，除了睡觉以外，总不能把四肢、五官都搁起不用。只要一用，不是淘神，便是费力，劳苦总是免不掉的。会打算盘的人，只有从劳苦中找出快乐来。我想天下第一等苦人，莫过于无业游民，终日闲游浪荡，不知把自己的身子和心子摆在哪里才好，他们的日子真难过。第二等苦人，便是厌恶自己本业的人，这件事分明不能不做，却满肚子里不愿意做。不愿意做逃得了吗？到底不能。结果还是皱着眉头，哭丧着脸去做。这不是专门自己替自己开玩笑吗？我老实告诉你一句话：“凡职业都是有趣味的，只要你肯继续做下去，趣味自然会发生。”为什么呢？第一，因为凡一件职业，总有许多层累、曲折，倘能身入其中，看它变化、进展的状态，最为亲切有味。第

23. The second is to take pleasure in one's work. The sighing sound of "Working is so hard!" is something that everyone often utters. But I would ask him, "If working is hard, isn't not working also hard?" On this hot summer day, I am here shouting my voice hoarse to speak, and you, my friends, are stretching your ears to listen. Some people see us as suffering greatly; conversely, if we were to gamble or drink, wouldn't that also be a waste of energy and effort? Isn't that also hard? You must know that the bitterness and joy are all in the subjective mind, not in the objective things. From the moment of birth to the moment of death, except for sleep, one cannot put aside the use of one's limbs and senses. As soon as they are used, it is either a waste of energy or effort, and labor and hardship are inevitable. The person who can keep accounts is the one who can find joy in the midst of labor. I think the most bitter people in the world are the unemployed, who wander aimlessly all day, not knowing where to place their bodies and hearts, and their days are truly difficult. The second most bitter people are those who dislike their own professions, where it is clearly necessary to do this work, but they are full of unwillingness. Can you escape from not wanting to do it? In the end, you can't. The result is to go through life with a frown and a sad face. Isn't this just making fun of oneself? I'll tell you one honest thing: "Every profession is interesting, as long as you are willing to continue doing it, the interest will naturally arise." Why? First, because every profession has many layers and twists and turns. If you can immerse yourself in it, observing its changing and progressing state is the most intimate and enjoyable. The first...

24. 第七段论述怎样才能做到“敬业”，先引用《庄子》中的语句并作阐述，再举木匠做成一张好桌子和当政治家的建设成一个共和国家，挑粪的把马桶收拾得干净，和当军人的打胜一支压境的敌军这两组例子，说明无论做什么都要“丝毫不肯分心到事外”(即“敬业”)。接着从反面论述“一个人对于自己的职业不敬”的害处，指出“敬业主义，于人生最为必要，又于人生最为有利”，并引用庄子、孔子的名言，进一步强调敬业的重要。举例和引用的自然结合使文章的说理立于不败之地。

24. The seventh paragraph discusses how to achieve "devotion to one's calling," first quoting and explaining a sentence from the Zhuangzi, and then using the examples of a carpenter making a fine table, a statesman building a republic, a cleaner keeping a toilet clean, and a soldier defeating an invading enemy force. These pairs of examples illustrate that "one should not be distracted to anything outside the task at hand" (i.e., "devotion to one's calling") regardless of what one does. Next, it negatively argues the dangers of "not respecting one's own profession," pointing out that "devotion to one's calling is the most necessary and the most beneficial to life." It also quotes famous sayings from Zhuangzi and Confucius to further emphasize the importance of devotion. The natural combination of examples and quotes makes the argument in the article unassailable.

25. 第三部分(第9段)：总结全篇，勉励人敬业乐业。

25. Part Three (Paragraph 9): Summarize the entire article and encourage people to be dedicated and happy in their work.

26. 你不必和因果争吵，因果从来就不会误人。你也不必和命运争吵，命运它是最公平的审判官。

26. You do not need to argue with causality; causality never misleads. You also do not need to argue with destiny; destiny is the fairest judge.

27. 自性本来不生也，本来不生即是本来不动。生灭即指无明，意谓自性中本无无明，说有无明，由于妄见耳。

27. The nature itself is not born, and not being born is essentially the same as being inherently motionless. The arising and ceasing refer to ignorance, meaning that there is no ignorance inherent in the nature. The talk of ignorance arises only from delusory perception.

28. 你目前所拥有的都将随着你的死亡而成为他人的，那为何不现在就布施给真正需要的人呢？

28. All that you currently possess will become someone else's upon your death, so why not give it away now to those who truly need it?

29. 语言通俗浅显，准确周密，概括有力。全篇讲演用简明的短句，很少用长句；多用口语，明白如话，一听就懂；引用古代文句时，注重化深为浅。同时文中多次用了设问句和反问句，引用不少古代名言警句，又自己提炼了许多精辟的警句，都使语言显得概括有力。

29. The language is通俗and straightforward, accurate and meticulous, and concise and forceful. The entire speech is composed of concise short sentences, with few long sentences; it is mostly spoken language, clear and easy to understand, and can be grasped at a single hearing; when ancient literary sentences are quoted, attention is paid to making the profound into the shallow. At the same time, the text frequently uses rhetorical questions and interrogative sentences, quotes many ancient famous sayings and proverbs, and also extracts many profound sayings by itself, all of which make the language seem concise and forceful.

30. 那只是昙花一现，用来蒙蔽世俗的眼，没有什麽美可以抵过一颗纯净仁爱的心，我把它赐给每一个女子，可有人让她蒙上了灰。

30. That was just a fleeting moment, used to blind the eyes of the world. There is nothing more beautiful than a pure and loving heart. I have bestowed it upon every woman, but has anyone allowed dust to cover it?

31. 其中中心论点：但我确信“敬业乐业”四个字，是人类生活的不二法门。

31. The central argument is: But I am convinced that the four characters "devotion to one's profession and joy in one's work" are the only gateway to human life.

32. 起见生心，分别执著便有情尘烦恼、扰攘、若以利根勇猛身心直下，修到一念不生之处，即是本来面目。

32. Originating from the arising of thoughts, attachment to distinctions leads to the dust of emotional烦恼, turmoil, and disturbances. If one possesses a strong and resolute mind and body, and directly cultivates to the point where a single thought does not arise, that is the original face.

33. ，近代思想家，戊戌维新运动领袖之一。字卓如，号任公，别号饮冰室主人、饮冰子、哀时客、中国之新民等。广东新会人。

33. A modern thinker and one of the leaders of the Wuxu Reform Movement. His characters were Zhuoru, his titles included Ren Gong, Master of the Drink-Ice Room, Drink-Ice Child, Lamenting the Times Guest, and New Citizen of China, etc. He was from Xinhui, Guangdong.

34. 课文共九段，总体结构是“总一分一总”式：开头总起全篇；然后分别论述敬业和乐业，两个分论点平行并列；最后总结全篇。条理清晰，纲举目张。全文可分为三个部分。

34. The text consists of nine paragraphs with a general structure of "summary - detail - summary": the beginning provides an overview of the entire text; then it separately discusses the concepts of "dedication to one's profession" and "enjoyment in one's work," with the two main points presented in parallel and side by side; finally, it summarizes the entire text. The logic is clear and the outline is complete. The text can be divided into three parts.

35. 怎样才能把一种劳作做到圆满呢？惟一的秘诀就是忠实，忠实从心理上发出来的便是敬。《庄子》记佝偻丈人承蜩的故事，说道：“虽天地之大，万物之多，而惟吾蜩翼之知。”凡做一件事，便把这件事看作我的生命，无论别的什么好处，到底不肯牺牲我现做的事来和他交换。我信得过我当木匠的做成一张好桌子，和你们当政治家的建设成一个共和国家同一价值；我信得过我当挑粪的把马桶收拾得干净，和你们当军人的打胜一支压境的敌军同一价值。大家同是替社会做事，你不必羡慕我，我不必羡慕你。怕的是我这件事做得不妥当，便对不起这一天里头所吃的饭。所以我做这事的时候，丝毫不肯分心到事外。曾文正说：“坐这山，望那山，一事无成。”一个人对于自己的职业不敬，从学理方面说，便亵渎职业之神圣；从事实方面说，一定把事情做糟了，结果自己害自己。所以敬业主义，于人生最为必要，又于人生最为有利。庄子说：“用志不分，乃凝于神。”孔子说：“素其位而行，不愿乎其外。”所说的敬业，不外这些道理。

35. How can one achieve perfection in their work? The only secret is fidelity, and fidelity that emanates from the heart is reverence. The Zhuangzi records the story of the hunchbacked elder catching cicadas, saying: "Although the heavens and earth are vast, and there are countless things, yet it is only my knowledge of the cicada's wings." In doing anything, one should treat it as if it were one's own life; no matter what other benefits may be offered, one should never sacrifice the work at hand to exchange it. I believe that making a good table as a carpenter is as valuable as building a republic as a politician; I believe that cleaning a toilet as a night soil carrier is as valuable as defeating an enemy army as a soldier. We are all working for society, so there is no need for you to envy me, nor for me to envy you. What we should fear is that if I do not do this work properly, it would be a shame for the meal I have eaten that day. Therefore, when I am doing this work, I do not allow any distractions from the task at hand. Zeng Guofan said: "Sitting on this mountain, looking at that mountain, and achieving nothing." If a person does not show respect for their profession, from a theoretical perspective, it is an affront to the sacredness of the profession; from a practical perspective, it is bound to make a mess of things, ultimately harming oneself. Therefore, the spirit of dedication is most necessary and most beneficial in life. Zhuangzi said: "Concentrating one's willpower without distraction, one can focus their spirit." Confucius said: "Perform one's duties according to one's position, and do not desire what is beyond." The dedication they speak of is no more than these principles.

36. 当主敬存诚，于二六时中，不使有一念虚浮怠忽之相，及与世人酬酢，唯以忠恕为怀，则一切时，一切处，恶念自无从而起。

36. When one reverently maintains sincerity, throughout the 24 hours of the day, not allowing even a single fleeting thought of laziness or neglect to arise, and when interacting with people, always keeping loyalty and forgiveness in mind, then at all times and in all places, evil thoughts will naturally have no opportunity to arise.

37. 业障深重的人，一天到晚都在看别人的过失与缺点，真正修行的人，从不会去看别人的过失与缺点。每一种创伤，都是一种成熟。?>

37. People burdened by karmic obstacles spend their days constantly looking at others' faults and shortcomings. True practitioners of the path never look at others' faults and shortcomings. Every wound is a kind of maturity.

38. 念佛人心清净，净心念佛净心听；心即佛兮佛即心，成佛无非心净定。

38. A devotee's mind is pure, purifying the mind while chanting the Buddha's name and listening with a pure heart; if the mind is the Buddha, the Buddha is the mind. Enlightenment is simply the serene purity of the mind.

39. 与一切境，无依无住，无有分别，明见法界，广大安立，了诸世间及一切法，平等无二。

39. In all conditions, without attachment or abiding, without discrimination, clearly seeing the Dharma realm, vastly established, understanding all worlds and all phenomena as equal and without duality.

40. 与任何人接触时，要常常问自己，我有什么对他有用？使他得益。如果我不能以个人的道德学问和修持的力量，来使人受益，就等于欠了一份债。

40. Whenever interacting with anyone, always ask yourself, "What can I do to be useful to him? How can I benefit him?" If I am unable to benefit others through my personal moral knowledge and the power of my cultivation, it is as if I have incurred a debt.

41. 仇恨永远不能化解仇恨，只有慈悲才能化解仇恨，这是永恒的至理。

41. Hatred can never resolve hatred; only compassion can resolve it, which is an eternal truth.

42. 在你贫穷的时候，那你就用身体去布施，譬如说扫地、洒水、搬东西等，这也是一种布施。

42. When you are poor, you can offer alms with your body, for example, by sweeping, watering, moving things, etc., which is also a form of alms-giving.

43. 人可以违背因果，别人可以害我们，打我们，毁谤我们。可是我们不能因此而憎恨别人，为什么？我们一定要保有一颗完整的本性和一颗清净的心。

43. People can go against causality, and others can harm us, beat us, and defame us. However, we cannot therefore hate others. Why? We must always maintain a complete nature and a pure heart.

44. 此事如青天白日，皎然清净，不变不动，无减无增，各各当人日用应缘处。头头上明，物物上显，取之不得，舍之常存，荡荡无碍，了了空虚。

44. This matter is as clear as bright day, pure and tranquil, unchanging and unmoving, neither diminished nor increased, manifesting in everyone's daily interactions and circumstances. It shines from every angle, becomes apparent in every thing, cannot be possessed, and remains constantly present, boundless and unobstructed, and clear and empty.

45. 将事而能弭，遇事而能捄，既事而能挽，此之谓达权。此之谓才。未事而知其来，始事而要其终，定事而要其变，此之谓长虑，此之谓识。

45. To be able to prevent a matter before it arises, to rescue a situation when it occurs, and to retrieve a situation after it has happened, this is called adapting to circumstances wisely. This is called talent. To anticipate the arrival of a matter before it happens, to ensure its outcome at the beginning of its occurrence, and to anticipate its changes when it is settled, this is called having long-term foresight, and this is called insight.

46. 觅物者苦求而不得，或视之而不见。他日无事于觅也，乃得之。非物有趋避，目眩急求也。天下之事，每得于从容，而失之急遽。

46. The seeker diligently searches but cannot find what they are looking for, or they overlook it even when they see it. On another day, when they are not in a hurry to find anything, they happen to come across it. It is not that the object has a tendency to avoid or be sought after; it is due to the confusion and urgency of the seeker's gaze. In the world, things are often gained through calmness and lost through haste.

47. 第一部分(第1段)：提出问题，揭示全篇论述中心——敬业和乐业。

47. Part One (Paragraph 1): Presents the question, revealing the central theme of the entire discourse—devotion and joy in one's profession.

48. 人生在世如身处荆棘之中，心不动，人不妄动，不动则不伤；如心动则人妄动，伤其身痛其骨，于是体会到世间诸般痛苦。

48. Life is like being in a thorny forest. If the heart remains still, the person will not act recklessly; if it remains still, there will be no injury. But if the heart moves, the person will act recklessly, hurting their body and bones, and then they will experience all kinds of suffering in the world.

49. 佛陀从不勉强别人去做他不喜欢的事情，佛陀只是告诉众生，何者是善？何者是恶？善恶还是要自己去选择，生命还是要自己去掌握。

49. The Buddha never forces others to do things they dislike. The Buddha simply informs the众生 (all sentient beings) about what is good and what is evil. Whether to choose good or evil is still up to one's own decision, and life still needs to be grasped by oneself.

50. 1915年底，护国战争在云南爆发。1916年，梁启超赴两广地区参加反袁斗争。袁世凯死后，梁启超出任段祺瑞北洋政府财政总长兼盐务总署督办。9月，孙中山发动护法战争。11月，段内阁被迫下台，梁启超也随之辞职，从此退出政坛。

50. At the end of 1915, the War of Defense of the Nation broke out in Yunnan. In 1916, Liang Qichao went to the Guangdong and Guangxi regions to participate in the anti-Yuan struggle. After Yuan Shikai's death, Liang Qichao was appointed as the Minister of Finance and Supervisor of the Salt Administration in the Beiyang Government of General Duan Qirui. In September, Sun Yat-sen launched the War of Defense of the Law. In November, the Duan cabinet was forced to step down, and Liang Qichao resigned with it, thus retiring from the political stage.

51. 笑着面对，不去埋怨。悠然，随心，随性，随缘。注定让一生改变的，只在百年后，那一朵花开的时间。

51. Face life with a smile and do not complain. Be at ease, follow your heart, follow your nature, and follow fate. What is destined to change an entire lifetime happens only in the time it takes for one flower to bloom in a hundred years.

52. 这篇演讲在论证上的最大特点，就是大量引用经典、格言。儒家的《礼记》《论语》、孔子、朱熹、曾国藩，道家的《老子》《庄子》，佛家的百丈禅师，都被作者拿来论证自己的观点。

52. The most distinctive feature of this speech in terms of argumentation is the extensive citation of classics and proverbs. Confucian classics such as the "Book of Rites" and "The Analects", Confucius, Zhu Xi, and Zeng Guofan; Taoist classics like the "Tao Te Ching" and "Zhuangzi"; as well as the teachings of the Buddhist master Baizhang, have all been used by the author to support their own viewpoints.

53. 人只是怕当局，当局者之十，不足以旁观者之五。智臣以得失而昏也，胆气以得失而奋也。只没了得失心，则声气舒展，此心与旁观者一般，何事不济？

53. People are only afraid of the authorities; for every ten people involved in the authorities, there are only five who can stand by and observe. The wise ministers become confused by gains and losses, and their courage is stirred by gains and losses. If one only loses the heart for gains and losses, then one's spirit becomes relaxed and expansive. This state of mind is the same as that of an observer; what difficulty can't be overcome?

54. 1918年底，梁启超赴欧，了解到西方社会的许多问题和弊端。回国之后即宣扬西方文明已经破产，主张光大传统文化，用东方的“固有文明”来“拯救世界”。

54. At the end of 1918, Liang Qichao traveled to Europe and learned about many problems and ills in Western society. Upon returning to China, he propagated that Western civilization had collapsed, advocating for the promotion of traditional culture and using the "inalienable civilization" of the East to "save the world."

55. 我这题目，是把《礼记》里头“敬业乐群”和老子里头“安其居，乐其业”那两句话，断章取义造出来的。我所说的是否与《礼记》《老子》原意相合，不必深求；但我确信“敬业乐业”四个字，是人类生活的不二法门。

55. The title I have chosen is a creation based on the phrase "devotion to one's work and joy in the company of others" from the "Book of Rites," and "be at ease in one's home, take delight in one's work" from the "Tao Te Ching." Whether what I have said aligns with the original intentions of the "Book of Rites" and the "Tao Te Ching" is not something that needs to be deeply pursued; but I am firmly convinced that the four characters "devotion to one's work and joy in one's work" are the only true path to human life.