在浩瀚的宇宙中，星辰闪烁，生命如尘埃般渺小。然而，在这无尽的宇宙角落，存天理，灭人欲，人类渴望探索未知，追寻生命的意义。

In the vast universe, stars twinkle, and life is as tiny as dust. However, in the endless corners of the universe, there exists the principle of heaven, and desires of humans are extinguished. Humans long to explore the unknown and pursue the meaning of life.

1. 存天理灭人欲的含义是，人们应该遵循天理，消灭自己的欲望。这里的“天理”指的是宇宙的规律和道德准则，而“人欲”则指的是个人的私欲和贪欲。朱熹认为，人们只有通过内心的修炼和外在的实践，才能达到“存天理灭人欲”的境界。

1. The meaning of "keeping the heavenly principle and extinguishing human desires" is that people should follow the heavenly principle and extinguish their own desires. Here, "the heavenly principle" refers to the laws and moral standards of the universe, while "human desires" refer to personal desires and greed. Zhu Xi believed that only through inner cultivation and external practice can people achieve the state of "keeping the heavenly principle and extinguishing human desires."

2. 古人说：“贪如火，不遏则燎原。欲如水，不遏则滔天。”

2. The ancients said: "Greed is like fire, if not restrained, it will spread like wildfire. Desire is like water, if not restrained, it will overflow and engulf everything."

3. 饱腹是人的基本需求，但如果你总是惦记着更好的爽口食物，那就有悖于天道。你非得去吃果子狸，飞天蝙蝠，穿山甲，眼镜蛇，那就无异于用舒服的方式去自杀。

3. Satiety is a basic human need, but if you are always thinking about better delicious foods, it goes against the laws of nature. If you must eat civet, flying foxes, pangolins, and眼镜snake, then it is no different from committing suicide in a comfortable manner.

4. 我想用一首《道人歌》作答：

4. I would like to answer with a song called "Taoist Song":

5. 而人就不一样。但正因如此，我们更要知敬畏，懂收敛。有节制的，合法的性交，是人的基本需求，但如果去邪淫，去纵欲，就是对天道的不敬。你不敬天道，老天就要收你。

5. Humans are different. But precisely because of this, we should be even more reverent and self-disciplined. Sex within the bounds of moderation and legality is a basic human need, but if one indulges in unnatural lust or excess, it shows a lack of respect for the Tao (the way or natural order). If you do not show respect for the Tao, heaven will take you back.

6. 如果说这位厦门大学哲学系的乐爱国先生是一位中年或老年人，倒是可以被原谅的，因为他们那一代恐怕也就那样了但如果他尚且是一个年轻人，那么又如何不是未来中国学术发展的莫大悲哀！仅以此引起疗救的注意。

6. If it can be forgiven that Mr. Leopold, a professor in the Philosophy Department of Xiamen University, is a middle-aged or elderly man, for their generation may have only been able to achieve that much, but if he is still a young person, then is it not a great tragedy for the future development of Chinese academia! I only hope this will draw attention to the need for remedies.

7. 白云黄鹤道人家，一琴一剑一杯茶。羽衣常带烟霞色，不染人间桃李花。

7. The residence of Bai Yun and the Yellow Crane Path, one lute, one sword, and a cup of tea. The robes are always dyed with the colors of smoke and mist, unsoiled by the blossoms of peach and plum in the human world.

8. 佛教把“人欲”看成“三毒”，对僧尼的第一要求就是“持戒”。戒色，戒荤腥，戒一切对身外之物的贪婪。

8. Buddhism regards "desires of the human mind" as "three poisons," and the first requirement for monks and nuns is to "abide by the precepts." This includes abstaining from sexual desires, from consuming meat and fish, and from all forms of greed for material possessions beyond one's body.

9. 高中念书时，见到“存天理，灭人欲”这六个字就非常反感，认为这是朱熹在一本正经地胡说八道。

9. During my high school years, whenever I saw the phrase "preserve the heaven's principle, extinguish human desires," I felt very hostile towards it, thinking that Zhu Xi was just making a serious mess of things.

10. 王阳明的心学思想不仅对中国传统文化产生了深远的影响，而且对东亚文化也产生了重要的影响。他的思想被广泛地应用于教育、政治、经济、文化等多个领域，成为了东亚文化的重要组成部分。

10. Wang Yangming's Neo-Confucian thought has not only had a profound impact on traditional Chinese culture but also has exerted a significant influence on East Asian culture. His ideas have been widely applied in various fields such as education, politics, economics, and culture, becoming an integral part of East Asian culture.

11. “天理”是公，是大善，是人的仁爱之心。“人欲” 是私，是小恶，是人的自私之情。“存天理”就是存善，追寻天理，循道而行。“灭人欲”就是去恶，克己省身，修身养性。

11. "Tianli" (the law of heaven) is justice, great kindness, and the compassionate heart of humans. "Renyu" (human desires) is selfishness, small evil, and the self-centered emotions of humans. "Preserving Tianli" means preserving goodness, pursuing the law of heaven, and walking the path of righteousness. "Extinguishing Renyu" means overcoming evil, cultivating self-discipline, and nurturing one's moral and spiritual修养.

12. 此何言？而朱熹之所谓“存天理、灭人欲”果真如是说哉！所谓的“理论上的缺陷”到底是属于人家朱熹还是我们自己？谁告诉你人家把天理、人欲二者对立起来了？而且这一无端的说法本身如何不与你前文对人家的引述自相矛盾？而所谓“天理存则人欲亡，天理胜则人欲灭”到底是什么意思？怎么“就有可能把属于社会伦理的‘天理’看作独立于人之外的存在”？更重要的是，又是哪个师傅教的你“天理”就是或“属于社会伦理”抑或既已“属于社会伦理”，那么难道还可以被称之为“天理”吗？你难道可以认为或以为“社会”就是“天”而“天”就是“社会”不成？至于说“在社会还没有制定出合法的程序来确立‘天理’的内容”更不啻于在说所谓“天理”乃是由社会“制定”的而且还是依照所谓的“合法的程序”制定的“内容”而这岂不是在说天理就行同或等同于法律了吗？苏格拉底早就明确指出法律是人制定的，既如此，那么它就不是或不再是真理并因此而至少说法律不是而且也不能甚或不可能就是一切！因而这种认识也肤浅、太幼稚或者说太小儿科了，怎么可以拿到《光明日报》上公开发表；也许正惟如此，它才可以在这张报纸上发表吧？再说到所谓“天理”的内容“被任意赋予各种规定”如何干朱熹本人的事？如何怪得了朱熹本人而不是从任意赋予者身上找原因？就像是说后来的“儒分为

12. What is this saying? Is it truly what Zhu Xi meant by "preserve the principle of heaven and extinguish human desires"? What exactly is meant by the "theoretical defects" — do they belong to Zhu Xi or to us? Who told you that Zhu Xi opposed the principle of heaven and human desires to each other? Moreover, how does this unfounded claim not contradict the quotations you made about him earlier? What does it mean when it is said that "when the principle of heaven is present, human desires disappear; when the principle of heaven prevails, human desires are extinguished"? How can the "principle of heaven," which is part of social ethics, be considered an independent existence outside of humans? More importantly, who taught you that the "principle of heaven" is or belongs to social ethics, or that having already belonged to social ethics, it can still be called the "principle of heaven"? Can you possibly think or believe that "society" is "heaven" and "heaven" is "society"? As for the claim that "since society has not yet established a legal procedure to determine the content of the principle of heaven," is it not equivalent to saying that the so-called "principle of heaven" is a "content" that society "establishes" and does so according to the so-called "legal procedures" — isn't this saying that the principle of heaven is the same as or equivalent to law? Socrates had long pointed out that laws are made by humans, and if that is the case, then they are not or are no longer truth, and at least, laws are not and cannot be everything! Therefore, this understanding is superficial, very naive, or too childlike, how can it be published in an open manner in the "Guangming Daily"? Perhaps it is precisely because of this that it can be published in that newspaper. As for the claim that the content of the so-called "principle of heaven" is "assigned arbitrarily," how does this concern Zhu Xi himself? How can you blame Zhu Xi himself rather than finding the cause among the arbitrary assigners? It's as if to say that later, the "Confucianism" split...

13. 纵欲很爽，但短暂地爽了之后，是漫长的疾病折磨，甚至飞来横祸。它的代价是你万万承受不起的。

13. Indulgence feels great, but after the brief pleasure, it is a long period of suffering from illness, even a sudden disaster might strike. The cost of it is something you can never afford.

14. 曾仕强教授说，上天给了人极大的自由，所有我们更要懂得节制自己的欲望，努力修行，回报上天的厚待。

Prof. Zeng Shizhong said, heaven has given humans great freedom, so we should even more understand the importance of self-restraint in our desires, strive to cultivate ourselves, and repay heaven's benevolence.

15. 再说食欲。自然界动物的食物是有种类、区域和数量的限制的，而人不一样。只要你经济能力到位，什么都可以弄来给你吃，但吃多了真的就对你好吗？

15. To talk about appetite. The food of animals in nature is limited by species, region, and quantity, but humans are different. As long as your economic capacity is in place, anything can be brought for you to eat, but is it really good for you to eat too much?

16. 人生而静，天之性也；感于物而动，性之欲也。物至知知，然后好恶形焉。好恶无节于内，知诱于外，不能反躬，天理灭矣！夫物之感人无穷而人之好恶无节，则是物至而人化物也。人化物也者，灭天理而穷人欲者也。于是有悖逆诈伪之心，有*泆作乱之事。是故强者胁弱，众者暴寡，知者诈愚，勇者苦怯，疾病不养，老幼孤独不得其所。此大乱之道也。是故先王之制礼乐，人为之节。衰麻哭泣所以节丧纪也，钟鼓干戚所以和安乐也，昏姻冠笄所以别男女也，射乡食飨所以正交接也。礼节民心、乐和民声、政以行之、刑以防之，礼乐刑政四达而不悖，则王道备矣！

16. Human nature is inherently tranquil; it is the nature bestowed by heaven. When affected by external things, it moves; this movement is the desire of the nature. When things arrive, knowledge arises; then good and bad are manifested. If good and bad are not regulated internally, and knowledge is seduced externally, one cannot turn back and introspect, and the natural order is destroyed! When things constantly affect people and their good and bad inclinations are unbridled, it is as if people are transformed by things. To be transformed by things is to extinguish the natural order and to exhaust one's desires. As a result, there is a heart of rebellion and deceit, and there are chaotic and disorderly deeds. Therefore, the strong oppress the weak, the many tyrannize the few, the wise deceive the foolish, the brave suffer the timid, the sick are not cared for, and the old, young, and lonely do not find their place. This is the path to great chaos. Therefore, the wise ancestors established rites and music to regulate human behavior. Wearing mourning clothes and weeping are for the observance of funerals; the sounds of bells, drums, and weapons are for harmony and joy; marriage and the wearing of hairpins are for distinguishing between men and women; archery, village feasts, and banquets are for the proper conduct of social interactions. Rites regulate the people's hearts, music harmonizes their voices, policies are implemented to enforce them, and penalties are used to prevent transgressions. When rites, music, law, and governance are all implemented and do not contradict each other, then the royal path is complete!

17. 学会放下多余的欲望，减少生命的负累，简单朴素，清心寡欲，才能身心自在，健康长寿。

17. Learn to let go of excessive desires, reduce the burdens of life, live simply and modestly, be calm and have few desires, only then can one be at ease in body and mind, and enjoy good health and longevity.

18. 《道德经·第十二章》说：缤纷的色彩，使人眼花缭乱；嘈杂的音调，使人听觉失灵；丰盛的美食，使人味觉迟钝；纵情狩猎，使人心情放荡发狂；稀有的器物，使人行为不轨。因此，圣人但求吃饱肚子而不追逐声色之娱，所以摒弃物欲的诱惑而吸收有利于身心自由的东西。

Chapter 12 of the Tao Te Ching states: The dazzling array of colors makes the eyes confused; the clamorous sounds impair the ears; sumptuous food dulls the taste buds; unrestrained hunting leads to wild and extravagant moods; rare objects lead to unprincipled behavior. Therefore, the sage seeks only to satisfy his hunger and not to chase after the pleasures of the senses. Hence, he rejects the allure of material desires and absorbs what is beneficial for the freedom of the body and mind.

19. 由此可以看出来，追求自己正常需要的东西，叫天理。而贪婪的那部分，叫人欲。

19. It can be seen from this that pursuing what one normally needs is called the "heavenly principle." While the greedy part is called "human desire."

20. 一个人活到了极致，都是存天理，灭人欲。

20. A person who has lived to the fullest is one who upholds the principles of heaven and extinguishes the desires of humans.

21. 存天理灭人欲思想在中国古代社会中有着广泛的影响。一方面，它强调了人的社会责任和道德义务，要求人们以社会利益为重，克制自己的私欲，这有助于维护社会的稳定和和谐。另一方面，存天理灭人欲也强调了个人的内心修养和自我控制，有助于提高个人的道德水平和精神境界。

21. The thought of upholding the heavenly principle and extinguishing human desires had a widespread influence in ancient Chinese society. On one hand, it emphasized the social responsibilities and moral obligations of individuals, requiring people to prioritize social interests, curb their own desires, which helps maintain social stability and harmony. On the other hand, upholding the heavenly principle and extinguishing human desires also emphasizes personal inner修养 and self-control, which contributes to improving an individual's moral level and spiritual realm.

22. 佛经说：“生死疲劳，从贪欲起。少欲无为，身心自在。”

22. The Buddhist scriptures say: "The fatigue of birth and death originates from greed. With less desire and non-action, the body and mind are free and easy."

23. 此外，儒学始于孔子，其中最核心的问题，是等级。以社会管理而言，社会分工必然导致等级；以人的本质而言，天赋人权是平等的。儒学 争论总容易成两个极端，根源就在于等级观和为王者立说。

23. Moreover, Confucianism originated with Confucius, and its most core issue is hierarchy. In terms of social management, social division of labor inevitably leads to hierarchy; in terms of human nature, natural human rights are equal. Confucian debates often tend to become two extremes, and the root cause lies in the concept of hierarchy and the argumentation for the ruler.

24. 像一群修行的道人一样，弹琴、舞剑、品茶，穿着朴素的衣服，不追求名利，不染指世俗，超然自得，怡然自乐。

24. Like a group of meditating Taoists, they play the guqin, dance with swords, and appreciate tea. Wearing simple clothes, they do not pursue fame and fortune, stay away from the secular world, enjoy a tranquil and contented life, and take pleasure in their own solitude.

25. 简单的说，“存天理”就是向善，“灭人欲” 就是去恶。通俗的理解朱熹的“存天理、灭人欲”就是要防范个人欲望的过度膨胀，追寻维护社会、道德、政风和民风的和谐与美好。

25. Simply put, "keeping the heavenly principle" means cultivating benevolence, and "extinguishing human desires" means eliminating evil. A popular understanding of Zhu Xi's "keeping the heavenly principle and extinguishing human desires" is to prevent the excessive expansion of personal desires and to pursue the harmony and beauty of society, morality, political climate, and folk customs.

26. 《朱子语类》中记载朱熹的话：“饮食，天理也，山珍海味，人欲也，夫妻，天理也，三妻四妾，人欲也。”

26. As recorded in the "Collected Sayings of Zhu Xi," Zhu Xi said, "Eating and drinking are the way of nature; delicacies from mountains and seas are desires. Marriage is the way of nature; having three wives and four concubines is desire."

27. 存天理灭人欲是中国古代哲学中的一个重要概念，它强调人们应该遵守道德规范，克制自己的欲望，以实现内心的平静和外在的和谐。这一概念在朱熹的理学思想中得到了进一步发展，成为中国古代哲学的一个重要流派。

27. The concept of "upholding the Heavenly Principle and extinguishing human desires" is an important idea in ancient Chinese philosophy, emphasizing that people should adhere to moral norms, control their desires, and achieve inner peace and outer harmony. This concept was further developed in Zhu Xi's Neo-Confucian thought, becoming an important school of thought in ancient Chinese philosophy.

28. 存天理灭人欲的意思是保存心中的天理，消灭人的欲望，其有关内容如下：

28. The meaning of "存天理灭人欲" is to preserve the heavenly principle within the heart and extinguish human desires. The relevant content is as follows:

29. 存天理，灭人欲，让自己多点健康，多点寿命，多点快乐，多点自在，不好吗？

29. Isn't it good to uphold the principle of heaven, suppress human desires, and gain more health, longevity, happiness, and freedom for oneself?

30. 综上，“存天理，灭人欲”，实际上是有其一定的积极意义，不容全盘否定。

30. In summary, the idea of "preserving the natural order and extinguishing human desires" actually holds certain positive significance and should not be fully negated.

31. 朱熹“存天理、灭人欲”在理论上的缺陷，是把天理与人欲对立起来,所谓“天理存则人欲亡，人欲胜则天理灭”。这就有可能把属于社会伦理的“天理”看作独立于人之外的存在，在社会还没有制定出合法的程序来确立“天理”的内容时，而被任意赋予各种规定，从而造成如清代戴震所说的“以理杀人”。当然，这并不是朱熹提出“存天理、灭人欲”所希望看到的。

31. The theoretical defect of Zhu Xi's "preserve the Tao of heaven and extinguish human desires" is that it sets up an opposition between the Tao of heaven and human desires, as if "when the Tao of heaven is present, human desires vanish; and when human desires prevail, the Tao of heaven is extinguished." This could lead to viewing the Tao of heaven, which belongs to social ethics, as an independent existence outside of humanity. When society has not yet established a legitimate procedure to determine the content of the Tao of heaven, it can be arbitrarily assigned various definitions, thereby causing what Dai Zhen of the Qing Dynasty referred to as "killing people with reason." Of course, this is not what Zhu Xi intended when he proposed "preserve the Tao of heaven and extinguish human desires."

32. 比如，我们先说色欲。我们以为动物交配很随意，想来就来。其实不然，上天是有规定的，动物一年只能交配一次，二次或者三次。时间不到，不能交配。错过时间，也不能交配。

32. For example, let's talk about sexual desire. We think that animals mate arbitrarily, as they please. But actually, it's not the case. The heavens have their rules, and animals can only mate once a year, either twice or thrice. If the time is not right, they cannot mate. If they miss the time, they also cannot mate.

33. 所谓：爽口食多偏作病，快心事过恐生殃。

33. It is said: Eating too much delicious food can lead to illness, and overindulging in happy things may bring about disaster.

34. 王阳明的心学思想主要包括“心即理”、“致良知”和“知行合一”等。他认为，人的本心就是天理，人的本心外化出来就是万物之理。人的本心是善良的，是充满良知的，只有通过不断修养，才能使良知更充分地表现出来。

34. Wang Yangming's Neo-Confucian thought mainly includes concepts such as "the mind is the principle," "attaining one's良知," and "the unity of knowledge and action." He believed that the innate nature of human beings is the natural principle, and the externalization of this innate nature is the principle of all things. The innate nature of human beings is kind and filled with良知. Only through continuous cultivation can one fully manifest one's良知.

35. 何为修行，就是想办法摆脱欲望的束缚和消耗，充实自己的心灵和智慧，把自己变得更好，让生命更圆满。

35. What is cultivation? It is to find ways to break free from the bondage and consumption of desires, to enrich one's soul and wisdom, to become better oneself, and to make life more complete.

36. 人的欲望是没有止境的，是不断膨胀的，如果你不懂得制止它，它就会泛滥成灾，害人害己。

36. Human desires have no limits and are constantly expanding. If you do not know how to curb them, they will overflow and cause disasters, harming both others and yourself.

37. 衣食住行无忧，简单朴素的生活，乐观豁达的心境，才是生命的最高境界。

37. Being free from worries about food, clothing, shelter, and transportation, leading a simple and modest life, and having an optimistic and open-minded mindset are the highest境界 of life.

38. 吃饭，是天理，而想要吃山珍海味就是人欲；一夫一妻，是天理，而想要妻妾成群的就是人欲了。

38. Eating is a natural law, but desiring to eat delicacies from mountains and seas is human desire; being monogamous is a natural law, but desiring to have a harem of concubines is human desire.

39. 王阳明的思想也受到了一些批评。一些人认为他的思想过于强调主观感受和个人经验，缺乏客观性和科学性。此外，他的思想在实践中也存在着一些问题，例如在政治实践中，他的思想被一些人利用为个人私利服务，导致了不良的后果。

39. Wang Yangming's thoughts have also been subject to some criticism. Some people believe that his thoughts overemphasize subjective feelings and personal experiences, lacking objectivity and scientificity. Moreover, there are also some issues in his thoughts in practice, for example, in political practice, his thoughts were exploited by some people for personal gains, leading to adverse consequences.

40. 极致的人生是什么？

40. What is the ultimate life?

41. 程颢：“吾学虽有所受，‘天理’二字却是自家体贴出来的。”程朱的天理，与《礼记》的天理，有继承，也有区别的。否则，程颐不会炫耀是自家体贴出来的。

41. Cheng Hao: "Although my learning comes from others, the two characters 'Tian Li' (Heavenly Principle) were truly understood by myself." Cheng Zhu's concept of 'Tian Li' has both inheritance and distinctions from that in the 'Record of Rites'. Otherwise, Cheng Yi would not have boasted about understanding it by himself.

42. 试想，如果不戒，整天想着吃饭做爱，追名逐利，互相攀比，那还怎么修行呢？

42. Imagine, if one does not renounce (the desires), constantly thinking about eating, making love, pursuing fame and wealth, and engaging in comparison with others, how can one practice and cultivate the spiritual path?