Introduction
Xun Kuang (Chinese: 荀況; c. 310 – c. 235 BC, alt. c. 314 – c. 217 BC), also widely known as Xunzi(荀子), was a Chinese Confucian philosopher and writer who lived during the Warring States period and contributed to the Hundred Schools of Thought. A book known as the Xunzi is traditionally attributed to him. His works survive in an excellent condition, and were a major influence in forming the official state doctrines of the Han dynasty, but his influence waned during the Tang dynasty relative to that of Mencius.
Xun Kuang, Wikipedia
Xunzi, Exhortation to Learning (II)
《荀子·劝学篇》(II)
In the south, there is a bird called the “Mongoose”, which uses its feathers as its nest, and knits its nest with its feathers and ties it to the flower spike of a tender reed.
Yet when the wind blows the spike of the reed breaks, the nest falls and the eggs of the bird all fall apart.
It’s not that the nest isn’t woven, it’s that the nest shouldn’t be tied to the reeds.
南方有鸟焉，名曰蒙鸠，以羽为巢，而编之以发，系之苇苕，风至苕折，卵破子死。
巢非不完也，所系者然也。
There is a grass in the West that grows above the mountains, only four inches tall, but can look down on a hundred miles.
It is not because the grass can grow tall, but because it grows on top of the mountains.
西方有木焉，名曰射干，茎长四寸，生于高山之上，而临百仞之渊，木茎非能长也，所立者然也。
The grass that grows in the hemp field can stand up without support;
the white sand that gets mixed into the black soil can no longer turn white;
the root of the acacia is called aromatic ai, but once it is dipped into the stinking water, everyone shuns it: it is not that the ai itself is unpleasant, but that it has been soaked and stinks.
蓬生麻中，不扶而直；白沙在涅，与之俱黑。
兰槐之根是为芷，其渐之滫，君子不近，庶人不服。其质非不美也，所渐者然也。
Therefore, a gentleman should choose a good environment to live in and a moral person to make friends with, so that he can guard against bad behaviour and ensure that he can maintain integrity.
故君子居必择乡，游必就士，所以防邪辟而近中正也。
Everything happens for a reason, and the descent of glory and disgrace corresponds to virtue.
The flesh rots and gives birth to maggots, the fish withers and gives birth to worms, and slackness and negligence in forgetting the rules of being a man invites trouble.
The object is easy to break if it is too hard, easy to be bound if it is too soft.
物类之起，必有所始。荣辱之来，必象其德。
肉腐出虫，鱼枯生蠹。怠慢忘身，祸灾乃作。强自取柱，柔自取束。
Not being good with people will cause resentment;
dry firewood is flammable;
low-lying places would easily get wet;
grass and trees grow together;
wild beasts live in herds;
all things are gathered by class.
Therefore, when the target is set, it will be shot by arrows;
when the trees grow into a forest, it will be cut down by axes;
when the woods are lush and shady, birds will come to stay;
when the vinegar turns sour, mosquitoes will be attracted to it.
Therefore, words may cause trouble and actions may cause humiliation;
a gentleman should behave in a cautious manner.
邪秽在身，怨之所构。施薪若一，火就燥也，平地若一，水就湿也。草木畴生，禽兽群焉，物各从其类也。是故质的张，而弓矢至焉；林木茂，而斧斤至焉；树成荫，而众鸟息焉。醯酸，而蚋聚焉。
故言有招祸也，行有招辱也，君子慎其所立乎！
The accumulation of earth and stones becomes a high mountain from which the wind and rain rise;
the accumulation of water becomes an abyss from which the dragon arises;
the accumulation of good deeds becomes a noble morality, the spirit is raised, and the state of mind of a saint is thus created.
So there is no way to reach a thousand miles without accumulating a step and a half;
there is no way to converge into a river and a sea without accumulating a small stream.
积土成山，风雨兴焉；积水成渊，蛟龙生焉；积善成德，而神明自得，圣心备焉。
故不积蹞步，无以致千里；不积小流，无以成江海。
A stallion takes a leap could only reach less than ten paces;
a bad horse walks for ten days, and its success lies in not stopping.
If the carving stopped with a few strokes, the rotting wood would be hard to break.
If one keeps on carving, then the gold stone can also be carved successfully.
The earthworm has no sharp claws or teeth and strong sinews, but it can eat upward to the soil and drink downward to the underground spring, due to its single-mindedness.
The crab has six legs and two crab claws, but without burrows by the snake and eels, it has nowhere to hide, and this is because it is fickle.
骐骥一跃，不能十步；驽马十驾，功在不舍。
锲而舍之，朽木不折；锲而不舍，金石可镂。
螾无爪牙之利，筋骨之强，上食埃土，下饮黄泉，用心一也。
蟹八跪而二螯，非蛇蟺之穴，无可寄托者，用心躁也。
Therefore, without the will to study diligently, there will be no remarkable achievements in learning;
without the practice of hard work, there will be no great achievements in career.
Walking on a divergent path does not reach your destination.
One who serves two monarchs at the same time will not be tolerated by either side.
The eyes cannot see two things at the same time clearly or hear two sounds at the same time clearly. While the snake has no feet but can fly, the marmot has five skills but still can’t do that.
The Book of Songs says: “The cuckoo builds his nest in the mulberry tree, with his seven young children. Good gentlemen, behave exclusively and without prejudice. The will is as strong as a rock.” So the gentleman’s will is firm and dedicated.
是故无冥冥之志者，无昭昭之明；无惛惛之事者，无赫赫之功。
行衢道者不至，事两君者不容。
目不能两视而明，耳不能两听而聪。
螣蛇无足而飞，梧鼠五技而穷。
诗曰：“尸鸠在桑，其子七兮。淑人君子，其仪一兮。其仪一兮，心如结兮。”
故君子结于一也。
In ancient times, Hu Ba played Se (a traditional musical instrument), fish surfaced to listen, Bo Ya played the ancient zither, and the horses pulling the cart would stop to eat and listen.
So voices will not go unheard because they are faint, actions will not go unnoticed because they are hidden.
When the jewel is buried in a deep mountain, the grass and trees will be moist; when the pearl falls into the abyss, the cliff bank will not dry up.
Good deeds can be accumulated, but how can one accumulate goodness and become virtuous without it being widely recited?
昔者瓠巴鼓瑟，而流鱼出听；伯牙鼓琴，而六马仰秣。
故声无小而不闻，行无隐而不形。
玉在山而草木润，渊生珠而崖不枯。为善不积邪，安有不闻者乎！
Background Introduction
The Hundred Schools of Thought (Chinese: 諸子百家) were philosophies and schools that flourished from the 6th century to 221 B.C. during the Spring and Autumn period and the Warring States period of ancient China.
An era of great cultural and intellectual expansion in China, it was fraught with chaos and bloody battles, but it was also known as the Golden Age of Chinese philosophy because a broad range of thoughts and ideas were developed and discussed freely. This phenomenon has been called the Contention of a Hundred Schools of Thought (百家爭鳴/百家争鸣). The thoughts and ideas discussed and refined during this period have profoundly influenced lifestyles and social consciousness up to the present day in East Asian countries and the East Asian diaspora around the world. The intellectual society of this era was characterized by itinerant scholars, who were often employed by various state rulers as advisers on the methods of government, war, and diplomacy.
Related Updates | Traditional Chinese Culture
- Extract | Xunzi, Human Nature is Evil《荀子·性恶》(1)
- Extract | Xunzi, Exhortation to Self-cultivation 《荀子·修身》(I)
- Extract | Xunzi, Exhortation to Learning 《荀子·劝学》(III)
- Extract | Xunzi, Exhortation to Learning 《荀子·劝学》(II)
- Why am I posting extracts of ancient China?
Keep Wild and Carry On 
thank you
LikeLiked by 1 person