知命不忧天，知己不忧人，十六自知之明，定数之下，万事皆安。

To know one's destiny is not to worry about heaven, to know oneself is not to worry about others, with sixteen years of self-knowledge, under the ordination of fate, all things are at peace.

1. 交拱之木 , 无把之枝 ; 寻常之沟 , 无吞舟鱼

1. The wood for an arch, branches without handles; A common trench, without fish that can swallow a boat.

2. 缪称 训 诗解 18正身邪息真情至贵

2. Misnomer - Instruction - Poetic Interpretation 18: Correct posture, improper breath, genuine feelings are truly precious.

3. 荀子始游学于齐国，曾在齐国首都临淄（今山东淄博市）的稷下学宫任祭酒。因遭谗而适楚国，任兰陵令。以后失官家居，著书立说，死后葬于兰陵。著名学者韩非、李斯均是他的学生。《荀子荣辱篇》全书是他和弟子们整理或记录他人言行的文字，但其观点与荀子的一贯主张是一致的。

3. Xunzi began his scholarly travels in the State of Qi, where he served as the president of the Jixia Academy in the capital Linzi (now located in Zibo City, Shandong Province). Due to intrigues, he was exiled to the State of Chu and served as the magistrate of Lanling. After losing his official position, he lived a life of retirement, writing and expressing his ideas. He was buried in Lanling after his death. The famous scholars Han Fei and Li Si were his students. The entire book "On Honor and耻辱" (Rongru) is a compilation or record of the words and deeds of himself and his disciples, but its views are consistent with Xunzi's consistent propositions.

4. 葶苈 愈张 , 用之不节 , 乃反为病 物多类之 ,

4. The herb Xanthium (sow thistle) is used to relieve distension, but if it is not used in moderation, it can反而导致疾病。There are many similar substances.

5. 骄溢之君无忠臣，口慧之人无必信。交拱之木，无把之枝；寻常之沟，无吞舟之鱼。根浅则末短，本伤则枝枯。福生于无为，患生于多欲，害生于弗备，秽生于弗耨。圣人为善若恐不及，备祸若恐不免。蒙尘而欲毋眯，涉水而欲无濡，不可得也。是故知己者不怨人，知命者不怨天。福由己发，祸由己生。

5. A proud ruler has no loyal ministers, and a clever talker has no unwavering trust. Trees with arched branches have no sturdy twigs; a common ditch has no whales swimming in it. If the roots are shallow, the branches will be short; if the root is damaged, the branches will wither. Happiness comes from doing nothing, trouble from excessive desires, harm from not being prepared, and filth from not being cleaned. Sages do good as if they fear they will not be enough, and prepare for misfortune as if they fear they will not be able to avoid it. It is impossible to avoid being dusty without being troubled and to wade through water without getting wet. Therefore, those who know themselves do not blame others, and those who understand their destiny do not blame heaven. Happiness originates from oneself, and misfortune arises from oneself.

6. 尝之无味 , 视之无形 , 不可传人 大戟去水 ,

6. Tasteless, invisible, impossible to convey; Daji for removing water.

7. 圣人不求誉，不辟诽，正身直行，众邪自息。今释正而追曲，倍是而从众，是与俗俪走，而内行无绳，故圣人反己而弗由也。道之有篇章形埒者，非至者也。尝之而无味，视之而无形，不可传于人。大戟去水，亭历愈张，用之不节，乃反为病。物多类之而非，唯圣人知其微。

7. The sage does not seek fame, nor does he avoid defamation. He straightens his own body and walks uprightly, and all evil things naturally cease. Now, one abandons righteousness and chases after evil, and follows the crowd, being akin to those who walk with the common crowd, yet lacking self-discipline within. Hence, the sage turns inward and does not follow this path. The Tao that has the form of books and rules is not the ultimate Tao. It is tasted and found to have no taste, seen and found to have no form, and cannot be passed on to others. The great aloe removes water, but when used excessively, it becomes a source of disease. Many things may appear similar but are not true; only the sage knows the subtleties.

8. 骄横霸道的君主不会有忠臣，信口开河乱许诺的人不会讲信用。缠绕而长的藤类树木长不出一握粗的枝干，狭小的水沟不会有能吞舟的大鱼。根浅的树木必然是长出短的树干；根如受伤则枝叶也就枯萎。福来自于无为，祸生于多欲；灾害来自无防备，荒芜是因为没除草。圣人为善行善唯恐赶不及、防备祸患唯恐避不开。灰尘蒙脸却不想眯眼，涉水过河又想不打湿脚，这种事是不可能的。所以有自知之明的人是不会胡乱埋怨人的，知天命者是不会胡乱埋怨天的。幸福由自己创造，灾祸是自己招惹。

8. A tyrannical and domineering ruler will not have loyal ministers, and a person who makes empty promises at will will not be trustworthy.藤类树木缠绕而长，却无法长出粗壮的枝干；狭窄的水沟中不可能有能吞舟的大鱼。根系浅薄的树木必定长出短小的树干；如果根系受到伤害，枝叶也会枯萎。福气来自于无为，而灾祸则源于贪婪；灾害源于没有防备，荒芜是因为没有除草。圣人行善唯恐做得不够，预防灾祸唯恐避之不及。灰尘蒙脸却不想眯眼，涉水过河却又不想湿了脚，这种事情是不可能的。因此，有自知之明的人不会随意责怪他人，懂得天命的人不会随意责怪天。幸福是自己创造的，灾祸是自己招来的。

9. 福由己发 , 祸由己生 圣不求誉 , 亦 不 避 诽 ,

9. Happiness originates from oneself, and misfortune is born of one's own actions. The sage does not seek fame, nor does he avoid defamation.

10. 有至寿而 , 非千岁也 原心 返 性 , 则贵 至 矣 ;

10. There are those who attain longevity, but not for a thousand years. If one returns to the original nature, then one is truly precious.

11. 弗备 生害 , 弗耨 生秽 圣人为善 , 若恐不及 ;

11. Not preparing the soil brings forth pests; not weeding brings forth filth. The sage does good, and fears he may not do enough.

12. 原本纯粹的道，如加上一些不必要的东西，使之有形迹可寻，就不算是最纯最好的道了。最纯粹的道是品尝起来清淡无味，看上去无形无象无迹，并且无法用言语传授给他人。

12. The original pure Tao, if some unnecessary elements are added to it, making it traceable and tangible, is no longer the purest and best Tao. The most pure Tao is tasteless and odorless, intangible and formless, and cannot be conveyed to others through words.

13. 根浅末短 , 本伤枝枯 无为 生 福 , 多欲 生患 ,

13. Root shallow and end short, the trunk is injured and withers; without action, there is happiness; with excessive desires, there arise troubles.

14. 而 其情 非 , 唯圣知微 其 善御者 , 不忘其马 ,

14. Yet the situation is not as it seems; only the wise can perceive the subtle nuances. The good ruler does not forget his horse.

15. 孟子创性善论，强调养性；荀子主性恶论，强调后天的学习。这些都说明他与嫡传的儒学有所不同。他还提出了人定胜天，反对宿命论，万物都循着自然规律运行变化等朴素唯物主义观点。

15. Mencius proposed the theory of inherent goodness, emphasizing the nurturing of one's nature; Xunzi advocated for the theory of inherent evil, emphasizing the importance of后天 learning. These differences demonstrate that he deviated from the orthodox Confucianism. He also put forward the idea that humans can overcome nature, opposing fatalism, and the belief that all things follow the laws of nature and undergo changes. These are simple materialist viewpoints.

16. 言无常是 , 行无常宜 , 其 小人也 ; 察于一事 ,

16. It is the nature of words to be ever-changing, and the nature of actions to be ever-adapting, which distinguishes the small-minded person; to focus on one thing,

17. 圣人是不追求赞誉，也不逃避非议诽谤，他立身正道，所以各种邪气无法兴起，奸邪自然平息。如果放弃正道而追求邪曲，背离正确而随波逐流，这就是与世俗同流合污，失去行为准则，所以圣人是返回原秉有的本性不随俗同流。

17. The sage does not seek praise nor does he evade criticism and defamation. He stands firm in the path of righteousness, so various evil influences cannot arise, and evil naturally subsides. If one abandons the path of righteousness and seeks evil, and deviates from the correct path to follow the潮流, this is to be in cahoots with the world, losing the principle of behavior. Therefore, the sage returns to his original nature and does not follow the crowd.

18. 通于一伎 , 其 中人也 ; 诚 兼覆盖 , 而并有之 ,

18. Unite with a skill, the person among them; genuinely cover both, and have them together.

19. 度伎能而 , 裁使之者 , 唯 圣 真情,情通宇内

19. Those who measure abilities and assign roles, are solely guided by the sacred and true feelings, which connect with the universe.

20. 故知己者 , 不怨人 也,其 知命者 , 不怨天 也

20. Therefore, the person who knows himself does not blame others, and the person who knows his destiny does not blame heaven.

21. 荀子是一位儒学大师，在吸收法家学说的同时发展了儒家思想。他尊王道，也称霸力；崇礼义，又讲法治；在“法先王”的同时，又主张“法后王”。

21. Xunzi was a great master of Confucianism, who, while absorbing legalist ideas, also developed Confucian thought. He respected the king's way and also mentioned霸力 (hegemonic power); he valued propriety and righteousness, and also advocated for the rule of law; while adhering to the principle of "following the law of the former kings," he also advocated for "following the law of the latter kings."

22. 大戟草可消除水肿、 葶苈 草能消除肿胀，但如果使用不加节制，反而会加重病情。世界上的事物有很多是看上去相似，而实际上则不同，这些只有圣人才能分辨出其中的细微差别。

22. The Euphorbia lathyrus can relieve edema, and the Desmodium styracifolium can reduce swelling, but if used without moderation, it may instead worsen the condition. There are many things in the world that appear similar but are actually different; only sages can discern the subtle differences among them.

23. 大凡爱争斗的人，一定认为自己是正确的，而对方是不正确的。如果自己的确是正确的，对方的确是错误的，那么自己就是君子，对方就是小人了。凭着君子的德行去跟小人互相伤害，而不考虑自己的名誉，也不考虑亲友们所受的伤害，更不考虑国君，这不是太过分了吗

23. Generally speaking, those who love to quarrel always believe that they are right and the other person is wrong. If one is indeed correct and the other person is indeed wrong, then one is a gentleman and the other is a scoundrel. To harm each other with the virtue of a gentleman without considering one's own reputation, nor the injuries suffered by one's relatives and friends, nor the ruler of the country, is this not too extreme?

24. 道之 其 有 , 篇章形埒 , 非至 道 也 至道也者,

24. The way, when it has its forms and patterns, is not the ultimate Way. The ultimate Way is that which...

25. 骄溢之君 , 无忠臣 也, 口慧之人 , 无必信 也

25. A proud ruler has no loyal ministers, and a clever speaker has no one who can be absolutely trusted.

26. 能爱利之 , 天下可从 弗爱弗利 , 亲子叛父

26. If one can love what is beneficial, the world can be followed. If one does not love what is beneficial, the children may betray their father.

27. 出处：出自战国时期荀子的《荀子·荣辱篇》。

27. Source: From the "Rongru Chapter" of Xunzi's "Xunzi" during the Warring States period.

28. 圣人 备祸 , 若恐不免 蒙尘而眯 , 涉水而濡

28. The sage prepares for misfortune, as if fearing he might not be able to avoid being covered in dust and having sand in his eyes, or wading through water and getting wet.

29. 说话没准，行为反复无常，这是小人；能明察事理，精通某种技艺，这算中等之人；兼容覆盖一切，无所不能，并能度量人的才能后决定如何运用的人，才称得上是圣人。

29. A person whose words are uncertain and whose behavior is capricious is a small man; one who can discern the essence of matters and is proficient in a certain skill is considered a person of moderate ability; but only one who can encompass everything, be all-powerful, and measure people's abilities to decide how to utilize them can be called a sage.

30. 善于驾御的人心中不会没有马的印记，善于射箭的人是十分注重弓弩的，善于为人君的人是不会忘记他的臣民的。诚心诚意地爱护臣民，并且为他们谋利益，那么天下人就会归顺追随。如果既无爱心又无利益，就是亲生儿子也要背叛他的父亲。

30. A person skilled in riding cannot forget the marks of the horse on his heart; a person skilled in archery is very attentive to his bow and arrows; and a person skilled in being a ruler will not forget his subjects. If one sincerely loves their subjects and works for their benefit, then all people will submit and follow. If there is neither love nor benefit, even one's own son will betray his father.

31. 其 善射者 , 不忘其弩 , 善为人上 , 不忘其下

31. A good archer never forgets his bow, a good leader never forgets those under him.

32. 与俗俪走 , 内行无绳 , 故圣反己 , 而弗由也

32. Accompany the world in commonality, the insider has no cord, so the sage turns back to himself, and does not follow others.

33. 天底下有最珍贵的东西，但它绝对不是权势和地位；有最大的财富，但它不是指宝石、金子；有最长寿的，但不是说活到一千岁；回归本性道体，就是最尊贵的，适情知足就是最富有的，明白生死之分就是最长寿的。

33. There is the most precious thing under the sky, but it is not power and status; there is the greatest wealth, but it does not refer to gems and gold; there is the longest-lived, but not living to a thousand years old; returning to the nature of the Tao is the most dignified, being content with what one has is the most wealthy, and understanding the distinction between life and death is the longest-lived.

34. 善御者不忘其马，善射者不忘其弩，善为人上者不忘其下。诚能爱而利之，天下可从也。弗爱弗利，亲子叛父。天下有至贵而非势位也，有至富而非金玉也，有至寿而非千岁也。原心反性，则贵矣；适情知足，则富矣；明死生之分，则寿矣。言无常是，行无常宜者，小人也；察于一事，通于一伎者，中人也；兼覆盖而并有之，度伎能而裁使之者，圣人也。

34. A skilled horseman never forgets his horse, a skilled archer never forgets his bow, and a good leader never forgets those under him. If one can truly love and benefit them, the people of the world can be led. If one does not love and does not benefit, even parents may betray their own children. The world has the most precious things that are not power and position, the most wealthy things that are not gold and jade, and the most longevity that is not a thousand years. To return to the original nature, one attains nobility; to fulfill desires with contentment, one becomes rich; to understand the distinction between life and death, one attains longevity. Those who do not hold constant what is right, nor act constantly in accordance with what is appropriate, are the mean. Those who excel in one thing, master one skill, are the average people. Those who have a comprehensive view and possess multiple abilities, and who assess skills and allocate tasks accordingly, are the wise.