| | 酒诫: |
抱朴子曰：目之所好，不可从也。耳之所乐，不可不慎也。鼻之所喜，不可任也。口之所嗜，不可随也。心之所欲，不可恣也。故惑目者必逸容鲜藻也。惑耳者必妍音淫声也。惑鼻者必芷蕙芥馥也。惑口者必珍羞嘉旨也。惑心者必势利功名也。五者毕惑，则或承之祸，为身患者，不亦信哉。 |
| | Baopu Zi said: What one's eyes desire cannot be followed. What one's ears enjoy must not be treated carelessly . What one's nose likes cannot be indulged in. What one's mouth craves cannot be followed blindly. What the mind desires cannot be indulged freely. Therefore, what dazzles the eyes are surely luxurious appearances and bright colors. What deceives the ears are surely beautiful but licentious sounds. What deceives the nose are surely fragrances of zhi, hui, jie, and fu. What deceives the mouth are surely rare delicacies and excellent flavors. What deceives the mind are surely power, profit, achievements, and fame. When all five of these have led one astray, then perhaps the resulting calamity will befall him, becoming a sufferer for his own body; is this not indeed true?
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| | 酒诫: |
是以其抑情也。剧乎堤防之备决，其御性也。过乎腐辔之乘奔，故能内保永年，外免舋累也。 |
| | Therefore, it is necessary to restrain emotions. It is as urgent as preparing strong embankments to prevent a breach; thus, one must guard against the nature's impulses. It is even more important than holding tightly to rotten reins while riding a galloping horse; thus, one can internally preserve longevity and externally avoid troubles and burdens.
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| | 酒诫: |
夫酒醴之近味，生病之毒物，无豪锋之细益，有丘山之巨损，君子以之败德，小人以之速罪，耽之惑之，尠不及祸，世之士人，亦知其然，既莫能绝，又不肯节，纵口心之近欲，轻召灾之根原，似热肠之恣冷，虽适己而身危，小大乱丧，亦罔非酒。 |
| | Alcoholic drinks, though seemingly delicious, are in fact toxic substances that cause illness. They offer no insignificant benefits but bring great harm like hills and mountains. Virtuous men lose their virtue because of them; petty people hasten their crimes through them. Those who indulge in and become obsessed with alcohol rarely escape disaster. Scholars of the world also know this to be true, yet few can completely abstain, nor are they willing to moderate themselves. They give way to immediate desires of mouth and mind, carelessly inviting the roots of calamity. It is like a warm heart indulging recklessly in coldness; although it may seem pleasant for oneself, one's body becomes endangered. Whether great or small, chaos and ruin—none can be said not to involve alcohol.
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| | 酒诫: |
然而俗人是酣是湎，其初筵也。抑抑济济，言希容整，咏湛露之厌厌，歌在镐之恺乐，举万寿之觞，诵温克之义，日未移晷，体轻耳热，流离海螺之器并用，满酌罚馀之令遂急，醉而不出，拔辖投井。 |
| | Yet common people indulge in drinking heartily at the beginning of a banquet. They behave modestly and orderly at first, their words few yet composed. They recite verses praising the abundant dew of Zhanlu, sing songs celebrating joyous feasts in Hao, raise cups to wish ten thousand years of longevity, and quote the meaning of restraint and composure. Before long has passed, their bodies feel light and ears grow hot; shells and glassy vessels are used together for drinking, and orders for full refills and penalties become urgent. Drunkenness deepens, yet they refuse to leave, even going so far as to pull out the carriage's axle pin and throw it into a well.
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| | 酒诫: |
于是口涌鼻溢，濡首及乱，屡舞仙仙，舍其座迁，载号载呶，如沸如羹，或争辞尚胜，或哑哑独笑，或无对而谈，或呕吐机筵，或颠蹶梁倡，或冠脱带解。 |
| | At this point, their mouths overflow and noses drip; they become so drunk that they lose control. They dance repeatedly in a dazed manner, leaving their seats to move about. Some shout and clamor loudly, like boiling soup. Some argue over who is superior, while others laugh silently alone. Some talk without anyone to respond, or vomit onto the banquet table. Others stumble into beams , or fall among the entertainers; some even drop their hats and loosen their sashes.
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| | 酒诫: |
贞良者流华督之顾盼，怯愞者效庆忌之蕃捷，迟重者蓬转而波扰，整肃者鹿踊而鱼跃，口讷于寒暑者，皆抚掌以谐声，谦卑而不竞者，悉裨瞻以高交，廉耻之仪毁，而荒错之疢发，闒茸之性露，而傲狠之态出。 |
| | Those who are upright and virtuous mimic the glances of Huadu, while timid individuals imitate the agility of Qingji. Those slow in movement spin like tumbleweed caught in waves; those who were once composed now leap about like deer or fish leaping from water. Even those who are usually reserved and hesitant to speak now clap their hands in rhythm with the music. Those who were humble and uncompetitive now raise their heads proudly, seeking high company. The rituals of modesty and shame are destroyed, giving rise to confusion and illness; the timid nature is revealed, while arrogant and fierce attitudes emerge.
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| | 酒诫: |
精浊神乱，臧否颠倒，或奔车走马，赴坑谷而不惮，以九折之阪为蚁封也。或登危蹋颓，虽堕坠而不觉，以吕梁之渊为牛迹也。或肆忿于器物，或酌醟于妻子，加枉酷于臣仆，用剡锋乎六畜，炽火烈于室庐，迁威怒于路人，加暴害于士友，亵严主以夷戮者有矣。犯凶人而受困者有矣。 |
| | Their spirits become muddled, and their minds confused; the good and bad are turned upside down. Some rush about like galloping horses or racing chariots, rushing into pits and valleys without fear, regarding a steep slope with nine turns as no more dangerous than an anthill. Or they climb precarious places and tread on crumbling ground, yet even if they fall, they are unaware; they regard the deep waters of Luliang as no more dangerous than a cow's hoofprint. Some vent their anger on objects; others, instead of drinking moderately , become drunk and abuse their wives. They impose cruel punishment on servants and use sharp weapons against livestock. Fires blaze in their homes, and they transfer their wrath to passersby or inflict violence upon friends. There have even been cases where they humiliate and kill the master of the house with impunity. There are those who offend a powerful person and suffer hardship as a result.
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| | 酒诫: |
言虽尚辞，烦而叛理，拜伏徒多，劳而非敬，臣子失礼于君亲之前，幼贱悖慢于老宿之座，谓清谈为诋詈，以忠告为侵己，于是白刃抽而忘思难之虑，棒杖奋而罔顾乎先后，构洒之雠血，招大辟之祸。 |
| | Their words, though filled with rhetoric, are complicated and contrary to reason. Bowing and kneeling occur frequently but in vain, as they tire without showing respect. Subjects and children lose their manners before the sovereign or parents; the young and lowly show disrespect at the seat of elders. They regard sincere conversation as slander and take earnest advice as an attack on themselves. Thus, blades are drawn without thinking about future dangers, sticks and canes are brandished regardless of consequences, leading to bloodshed among enemies and inviting grave punishment.
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| | 酒诫: |
以少陵长，则邻党加重责矣。辱人父兄，则子弟将推刃矣。发人所讳，则壮士不能堪矣。计数深刻，则醒者不能恕矣。起衆患于须臾，结百疴于膏盲，奔驷不能追既往之悔，思改而无自反之蹊，盖知者所深防，而庸人所不免也。其为祸败，不可胜载。 |
| | When the young defy the old, then neighbors will impose heavier blame upon them. To insult someone's father or elder brother means that the person's younger family members will retaliate with blades. To mention what others wish to keep hidden is something even a strong man cannot endure. If one's calculations are overly meticulous, then even those who are awake and clear-minded will be unable to forgive it. In a moment, one may provoke numerous troubles and accumulate countless afflictions in the depths of the body. Even four galloping horses cannot retrieve past regrets; when one wishes to reform, there is no path back. This is something the wise deeply guard against, yet it is an unavoidable pitfall for ordinary people. The disasters and failures caused by this are too numerous to record.
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| | 酒诫: |
然而欢集莫之或释，举白盈耳，不论能否，料沥溜于小馀，以稽迟为轻己，倾筐注于所敬，殷勤变而成薄，劝之不持，督之不尽，恶色丑音，所由而发也。 |
| | Yet, when joyous gatherings occur, no one dares to refuse; cups are raised and fill the ears. Whether capable or not, people pour out their last drops of wine into small remaining portions, regarding hesitation as a sign of disrespect. They pour generous amounts for those they respect, but sincerity turns into superficiality. Encouragement is ineffective, and urging does not lead to completion. Thus arise ugly expressions and harsh words.
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| | 酒诫: |
夫风经府藏，使人忽欢，或遇斯疾，莫不忧惧，吞苦忍痛，欲其速愈，至于醉之病性，何异于兹，而独居密以逃风，不能割情以节酒，若畏酒如畏风，憎醉如憎病，则荒沉之咎塞，而流连之失止矣。夫风之为病，犹展攻治，酒之为变，在乎呼噏，及其闷乱，若存若亡，视泰山如弹丸，见沧海如盘盂，仰哗天堕，俯呼地陷，卧待虎狼，投井赴火而不谓恶也。夫用身之如此，亦安能惜敬恭之礼，护喜怒之失哉。 |
| | When the wind enters the internal organs, it causes people to suddenly feel happy. If one encounters such an illness, no one fails to worry and fear; they swallow bitterness and endure pain, hoping for a swift recovery. As for the "disease" of drunkenness—how is this different? Yet people alone hide secretly from the wind but cannot cut off their emotions to moderate drinking. If only they feared alcohol as they fear the wind, and hated drunkenness as they hate illness, then the faults of indulgence would be prevented, and the losses caused by lingering over wine would cease. The illness caused by the wind can still be treated with effort. However, the changes brought about by alcohol depend on one's breathing and thoughts. When drunkenness reaches a state of confusion, it seems to exist yet not exist; Mount Tai appears as small as a ball, and the East Sea looks like a basin or bowl. One may cry out that the sky is falling down above and the earth collapsing beneath, lie down waiting for tigers and wolves, jump into wells or run toward fire without considering them evil. When one treats their body in such a way, how can they possibly cherish the rites of respect and humility or protect themselves from losing control over joy and anger?
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| | 酒诫: |
昔仪狄既疏，大禹以兴，糟丘酒池，辛，癸以亡，丰侯得罪，以戴樽衔杯，景升荒坏，以三雅之爵，赵武之失衆，子反之诛戮，灌夫之灭族，季布之疏斥，子建之免退，徐邈之禁言，皆是物也。世人之好之乐之者甚多，而戒之畏之者至少，彼衆我寡，良箴安施，且愿君子节之而已。 |
| | In the past, when Yidi first brewed wine, Dayu became alarmed. The mounds of lees and pools of wine led Xin and King Kui to their downfall. Feng Hou incurred punishment for carrying a cup in his mouth; Jing Sheng fell into decadence through drinking from three kinds of cups. Zhao Wu lost the support of the people, and Zifan was executed. Guan Fu had his entire clan destroyed, Jibu was dismissed and exiled, Zijian was demoted, Xumiao was forbidden to speak—all these were caused by this very thing: alcohol. There are many in the world who love and enjoy alcohol, but few warn against or fear it. With so many on one side and so few on the other, how can good advice take effect? I only hope that virtuous men will moderate their drinking.
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| | 疾谬: |
抱朴子曰：世故继有，礼教斯颓，敬让莫崇，傲慢成俗，畴类饮会，或蹲或踞，暑夏之月，露首袒体，盛务唯在樗蒲弹碁，所论极于声色之间，举足不离绮襦纨袴之侧，游步不去势利酒客之门，不闻清言讲道之言，专以丑辞嘲弄为先，以如此者为高远，以不尔者为呆野。 |
| | Baopuzi said: The affairs of the world continue to follow one another, and rites and moral instruction have thus declined. Reverence and courtesy are not honored; arrogance and impertinence have become customary. When people of similar status gather for drinking, they sit either squatting or with their legs spread apart. In hot summer months, they expose their heads and bodies. Their main preoccupation is playing cu pu [a game] and tanshi [another game], and the topics they discuss are limited to matters of music, beauty, and sensual pleasures. They never step away from the side of luxurious silk robes and fine cloth trousers; their footsteps never leave the doors of those who seek power, profit, or wine. One does not hear words of pure speech or discussions on the Dao. Instead, they specialize in using vulgar language to mock and ridicule others, regarding such behavior as lofty and refined, while considering anyone who does not act this way as dull and uncultured.
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| | 疾谬: |
于是驰逐之庸民，偶俗之近人，慕之者犹宵虫之赴明烛，学之者犹轻毛之应飙风，嘲戏之言，或上及祖考，或下逮妇女，往者务其深焉。报者恐不重焉。唱之者不虑见答之后患，和之者耻于言轻之不塞，以不应者为拙劣，以先止者为负败，如此、交恶之辞，焉得嘿哉。 |
| | Thus, the mediocre people who chase after worldly pleasures and those who are merely conventional in their ways, admire such behavior as moths flying toward a bright candle at night, or light feathers responding to a sudden gust of wind. Their mocking words may even reach up to one's ancestors or down to women; this has become an obsession for many. Those who respond are afraid that their censure will not be taken seriously. Those who start the taunts do not consider the consequences of being answered later; those who follow suit are ashamed that their words lack weight and cannot be refuted. They regard those who refuse to respond as clumsy and inferior, and they see those who stop first as defeated. Under such circumstances, how can one remain silent in the face of hostile words?
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| | 疾谬: |
其有才思者之为之也。犹善于依因机会，言微理举，雅而可笑，中而不伤，若夫疏拙者之为之也。则枉曲直凑，使人愕然，妍之与蚩，其于宜绝，岂唯无益而已哉。 |
| | Those with talent and insight act accordingly. They are good at taking advantage of opportunities, speaking subtly yet making valid points; their words are elegant and amusing, hitting the mark without causing harm. As for those who are clumsy and lacking in skill, when they do this— they twist right and wrong into a jumble, causing people to be startled. The difference between beauty and ugliness should clearly be rejected; it is not merely of no benefit but something worse.
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| | 疾谬: |
乃有使酒之客，及于难侵之性，不能堪之，拂衣拔棘，而手足相及，丑言加于所尊，欢心变而成雠，绝交坏厚，构隙致祸，以杯螺相掷者有矣。以阴私相讦者有矣。昔陈灵之被矢，灌氏之泯族，匪降自天，口实为之，枢机之发，荣辱之主，三缄之戒，岂欺我哉。 |
| | There are even guests who become belligerent when drinking, and those with a nature that is easily provoked. Unable to endure the provocation, they rise in anger, pull up thorns, and come to blows; disgraceful words are directed at respected individuals, joy turns into enmity, friendships are broken, trust is destroyed, disputes arise leading to disaster—there have even been cases where cups were thrown at each other. There have also been those who expose others' private secrets and scandals. In the past, Chen Ling was struck by arrows, and the entire clan of the Guan family perished; these were not calamities sent from heaven but rather consequences of careless speech. The utterance of a single word can be the turning point between honor and disgrace. How could the warning to keep one's mouth closed three times before speaking possibly deceive us?
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| | 疾谬: |
激电不能追既往之失辞，班输不能磨斯言之既玷，虽不能三思而吐情谈，犹可息谑调以杜祸萌也。然而迷谬者无自见之明，触情者讳逆耳之规，恢美而无直亮之针艾，羣惑而无指南以自反，谄媚小人，欢笑以赞善，面从之徒，拊节以称功，益使惑者不觉其非，自谓有端晏之捷，过人之辨，而不寤斯乃招患之旌，召害之符也。岂徒减其方策之令问，亏其没世之德音而已哉。 |
| | Even a flash of lightning cannot retrieve lost words from the past, and no amount of effort can erase already defiled speech. Although one may not be able to reflect three times before expressing feelings freely, it is still possible to stop jesting and banter in order to prevent the budding of disaster. However, those who are confused and mistaken lack the clarity to see their own faults; those driven by emotion avoid advice that is hard to hear. They seek praise for superficial beauty without receiving the honest and upright guidance of a skilled physician or healer. In confusion, they have no compass to guide them back to self-reflection. Flattering villains, they laughingly commend what is good; sycophantic followers clap in rhythm to praise their achievements. This only causes those who are misled to remain unaware of their errors, believing themselves to possess exceptional insight and surpassing discernment, without realizing that this is actually a banner inviting misfortune and an omen calling for harm. This is not merely diminishing their reputation as wise strategists or damaging the virtuous legacy they leave behind in death.
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| | 疾谬: |
然敢为此者，非必笃顾也。率多冠盖之后，势援之门，素颇力行善事，以窃虚名，名既粗立，本情便放，或假财色以交权豪，或因时运以叨荣位，或以婚姻而成贵戚，故并毁誉以合威柄，器盈志溢，态发病出，党成交广，道通步高，清论所不能复制，绳墨所不能复弹，遂成鹰头之蝇，庙垣之鼠。 |
| | Yet those who dare to act this way are not necessarily people of deep concern. Most are descendants of high-ranking officials or from families with powerful connections. They have long been known for performing good deeds to gain a false reputation. Once this reputation is roughly established, their true nature emerges freely; some use wealth and beauty to associate with powerful figures, others take advantage of favorable circumstances to attain positions of honor, still others become noble relatives through marriage. Thus, they manipulate praise and blame to consolidate power. With full cups and overflowing ambition, their behavior becomes pathological. They form factions, expand their networks, and rise in status, beyond the reach of moral discourse or the constraints of conventional standards. Eventually, they become like flies with eagle heads and rats within temple walls—symbols of corruption and disgrace.
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| | 疾谬: |
所未及者，则低眉扫地以奉望之，其下者，作威作福以鞚御之，故胜己者则不得闻，闻亦阳不知也。减己者则不敢言，言亦不能禁也。 |
| | Those who are not yet on their level must bow low and scrape the ground in deference. As for those beneath them, they wield power arbitrarily to dominate and control others. Therefore, when someone superior surpasses them, it is as if they do not hear of it; even if they do hear, they pretend not to know. Those who are inferior dare not speak out, and even if they do speak, their words cannot be suppressed.
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| | 刺骄: |
盖劳谦虚己，则附之者衆，骄慢倨傲，则去之者多矣。附之者衆，则安之徵也。去之者多，则危之诊也。 |
| | If Gai Lao humbles himself and is modest, then many will attach themselves to him; if he is arrogant and haughty, then many will leave him. When many attach themselves to him, it is a sign of stability. When many leave him, it is an indication of danger.
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| | 刺骄: |
存亡之机，于是乎在，轻而为之，不亦蔽哉。自尊重之道，乃在乎以贵下贱，卑以自牧也。非此之谓也。乃衰薄之弊俗，膏盲之废疾，安共为之可悲者也。不修善事，即为恶人，无事于大，则为小人，纣为无道，见称独夫，仲尼陪臣，谓为素王，即君子不在乎富贵矣。今为犯礼之行，而不喜闻遄死之讥，是负豕而憎人说其臭，投泥而讳人言其污也。 |
| | The key to survival or destruction lies here; treating such matters lightly is not also being blinded? The way of self-respect lies in humbling oneself by showing deference to those of lower status, and maintaining humility as a means of self-cultivation. This is not what it refers to. It is the corrupt custom of decline and superficiality, the incurable disease of apathy; how tragic it is that they act together! If one does not cultivate good deeds, he becomes an evil person; if one is indifferent to great matters, then he becomes a petty man. King Zhou was without virtue and was called a tyrant alone; Confucius, as an attendant minister, was referred to as the plain king. Thus, a gentleman does not place importance on wealth or rank. Now, to commit acts that violate propriety and yet not be pleased when hearing the mockery of a hasty death is like carrying a pig but resenting others for mentioning its stench, or throwing something into mud while avoiding others' mention of its dirtiness.
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| | 刺骄: |
夫节士不能使人敬之，而志不可夺也。不能使人不憎之，而道不可屈也。不能令人不辱之，而荣在我也。不能令人不摈之，而操之不可改也。故分定计决，劝沮不能干，乐天知命，忧惧不能入，困瘁而益坚，穷否而不悔，诚能用心如此者，亦安肯草靡萍浮，效礼之所弃者之所为哉。 |
| | A man of integrity cannot make others respect him, yet his will remains unshakable. He cannot prevent others from hating him, but his principles remain unbent. He cannot stop people from humiliating him, yet honor lies within himself. He cannot prevent others from rejecting him, but his conduct remains unaltered. Therefore, when one's resolve is firm and decision made, encouragement or discouragement cannot sway him; accepting heaven's will and knowing his fate, worries and fears cannot intrude. Though weary and worn, he becomes more resolute; though in adversity, he does not regret. If a person truly dedicates himself in this manner, how could he possibly bow like grass before the wind or drift like a floating duckweed, imitating the actions of those abandoned by propriety?
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| | 刺骄: |
俗之伤破人伦，剧于寇贼之来，不能经久，其所损坏，一时而已，若夫贵门子孙，及在位之士，不惜典刑，而皆科头袒体，踞见宾客，毁辱天官，又移染庸民，后生晚出，见彼或已经清资，或叨窃虚名，而躬自为之，则凡夫便谓立身当世，莫此之为美也。夫守礼防者苦且难，而其人多穷贱焉。恣骄放者乐且易，而为者皆速达焉。于是俗人莫不委此而就彼矣。 |
| | The harm caused by vulgar customs to human relationships is more severe than that of bandits and thieves. Such damage cannot endure for long; its destruction lasts only a short time. However, if the descendants of noble families and officials in power do not cherish established laws and precedents , but instead all appear with disheveled hair and bare bodies, sitting disrespectfully before guests, disgracing heavenly offices, and further spreading to common people, then young men who later emerge, seeing that some among them have already acquired a reputation for purity or have fraudulently seized empty titles while personally engaging in such behavior, will lead ordinary people to believe that establishing one's position in the world could not be more beautiful than this. Observing propriety and guarding against impropriety is arduous and difficult, yet those who do so are often poor and lowly. Indulging in arrogance and unrestrained behavior is pleasant and easy, and those who act thus all quickly attain success. Thus, people of vulgar mind do not fail to abandon this for the other.
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| | 刺骄: |
世间或有少无清白之操业，长以买官而富贵，或亦其所知足以自饰也。其党与足以相引也。而无行之子。便指以为证曰：彼纵清恣欲，而不妨其赫奕矣。此整身履道，而不免于贫贱矣。而不知荣显者有幸，而顿沦者不遇，皆不由其行也。 |
| | In the world, there are those who from a young age lack pure and upright conduct or profession, yet grow rich and noble by buying official positions; perhaps their knowledge is sufficient to decorate themselves. Their associates are sufficient to support one another. Yet there are sons without virtue. They readily cite them as evidence, saying: "He may indulge in desires and yet remain undiminished in his brilliance." This is the case of a person who maintains personal integrity and walks the righteous path, yet cannot escape poverty and low status. Yet they do not realize that those who gain honor and distinction are fortunate, while those who suddenly fall into misfortune lack opportunity; these outcomes are not determined by their conduct.
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| | 博喻: |
抱朴子曰：民财匮矣。而求不已，下力极矣。而役不休，欲怨叹之不生，规其宁之惟永，犹断根以续枝，剜背以裨腹，刻目以广明，割耳以开聪也。 |
| | Baopu Zi said: The people's wealth is exhausted. Yet demands continue unceasingly, and the lower classes are utterly drained of strength. Yet corvée labor does not cease. To hope that resentment and sighs will not arise, to plan for perpetual peace, is like cutting the roots in order to prolong the branches, carving one's back to benefit the belly, engraving one's eyes to broaden vision, or amputating one's ears to enhance hearing.
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| | 博喻: |
抱朴子曰：法无一定，而慕权宜之随时，功不倍前，而好屡变以偶俗，犹剸高马以适卑车，削跗踝以就褊履，断长剑以赴短鞞，剖尺璧以纳促匣也。 |
| | Baopu Zi said: Laws have no fixed standard, yet they are fond of expedients that change with the times; achievements do not surpass previous ones, yet people prefer frequent changes to suit popular trends. This is like cutting down a tall horse to fit a low cart, shaving off the ankles and soles to accommodate narrow shoes, shortening a long sword to match a small scabbard, or breaking an inch-long jade disc to fit into a cramped box.
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| | 博喻: |
抱朴子曰：禁令不明，而严刑以静乱，庙算不精，而穷兵以侵邻，犹钐禾以计蝗虫，伐木以杀蛣蝎，减食以中蚤虱，撤舍以逐雀鼠也。 |
| | Baopu Zi said: When prohibitions and decrees are unclear, yet severe punishments are imposed to quell disorder; when temple strategies are not well planned, yet military force is exhausted to invade neighboring states—this is like plucking grain to count locusts, cutting down trees to kill centipedes , reducing food to poison bedbugs and lice, or tearing down houses to chase sparrows and rats.
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