책읽기, 북튜버, 도서, 독서, 낭송, 낭독, 한문, 한자, 한글번역, 관상, 한의학, 본초, 한약, 동양고전, 제자백가, 유학, 도교, 유교, 춘추전국시대, 고전공부, ... https://www.youtube.com/watch?v=OuYqz-f1PMM

책읽기, 북튜버, 도서, 독서, 낭송, 낭독, 한문, 한자, 한글번역, 관상, 한의학, 본초, 한약, 동양고전, 제자백가, 유학, 도교, 유교, 춘추전국시대, 고전공부, ... https://www.youtube.com/watch?v=u7KIC-0YAac

2-5 曰：「不動心有道乎？」 Chou asked, 'Is there any way to an unperturbed mind?' 2-6 曰：「有。北宮黝之養勇也，不膚撓，不目逃，思以一豪挫於人，若撻之於市朝。不受於褐寬博，亦不受於萬乘之君。視刺萬乘之君，若刺褐夫。無嚴諸侯。惡聲至，必反之。孟施舍之所養勇也，曰：『視不勝猶勝也。量敵而後進，慮勝而後會，是畏三軍者也。舍豈能爲必勝哉？能無懼而已矣。』孟施舍似曾子，北宮黝似子夏。夫二子之勇，未知其孰賢，然而孟施舍守約也。昔者曾子謂子襄曰：『子好勇乎？吾嘗聞大勇於夫子矣：自反而不縮，雖褐寬博，吾不惴焉；自反而縮，雖千萬人，吾往矣。』孟施舍之守氣，又不如曾子之守約也。」 The answer was, 'Yes. Bei Gong You had this way of nourishing his valour: He did not flinch from any strokes at his body. He did not turn his eyes aside from any thrusts at them. He considered that the slightest push from any one was the same as if he were beaten before the crowds in the market-place, and that what he would not receive from a common man in his loose large garments of hair, neither should he receive from a prince of ten thousand chariots. He viewed stabbing a prince of ten thousand chariots just as stabbing a fellow dressed in cloth of hair. He feared not any of all the princes. A bad word addressed to him be always returned. Meng Shi She had this way of nourishing his valour: He said, "I look upon not conquering and conquering in the same way. To measure the enemy and then advance; to calculate the chances of victory and then engage - this is to stand in awe of the opposing force. How can I make certain of conquering? I can only rise superior to all fear." Meng Shi She resembled the philosopher Zeng. Bei Gong You resembled Zi Xia. I do not know to the valour of which of the two the superiority should be ascribed, but yet Meng Shi She attended to what was of the greater importance. Formerly, the philosopher Zeng said to Zi Xiang, "Do you love valour? I heard an account of great valour from the Master. It speaks thus: 'If, on self-examination, I find that I am not upright, shall I not be in fear even of a poor man in his loose garments of hair-cloth? If, on self-examination, I find that I am upright, I will go forward against thousands and tens of thousands.' Yet, what Meng Shi She maintained, being merely his physical energy, was after all inferior to what the philosopher Zeng maintained, which was indeed of the most importance.' 2-7 曰：「敢問夫子之不動心，與告子之不動心，可得聞與？」 Gong Sun Chou said, 'May I venture to ask an explanation from you, Master, of how you maintain an unperturbed mind, and how the philosopher Gao does the same?' 2-8 「告子曰：『不得於言，勿求於心；不得於心，勿求於氣。』不得於心，勿求於氣，可；不得於言，勿求於心，不可。夫志，氣之帥也；氣，體之充也。夫志至焉，氣次焉。故曰：『持其志，無暴其氣。』」 Mencius answered, 'Gao says, "What is not attained in words is not to be sought for in the mind; what produces dissatisfaction in the mind, is not to be helped by passion-effort." This last, when there is unrest in the mind, not to seek for relief from passion-effort, may be conceded. But not to seek in the mind for what is not attained in words cannot be conceded. The will is the leader of the passion-nature. The passion-nature pervades and animates the body. The will is first and chief, and the passion-nature is subordinate to it. Therefore I say, Maintain firm the will, and do no violence to the passion-nature.' 2-9 「既曰『志至焉，氣次焉』，又曰『持其志無暴其氣』者，何也？」 Chou observed, 'Since you say "The will is chief, and the passion-nature is subordinate," how do you also say, "Maintain firm the will, and do no violence to the passion-nature?"' 2-10 曰：「志壹則動氣，氣壹則動志也。今夫蹶者趨者，是氣也，而反動其心。」 Mencius replied, 'When it is the will alone which is active, it moves the passion-nature. When it is the passion-nature alone which is active, it moves the will. For instance now, in the case of a man falling or running, that is from the passion-nature, and yet it moves the mind.' 2-11 「敢問夫子惡乎長？」 'I venture to ask,' said Chou again, 'wherein you, Master, surpass Gao.' 2-12 曰：「我知言，我善養吾浩然之氣。」 Mencius told him, 'I understand words. I am skilful in nourishing my vast, flowing passion-nature.' 2-13 「敢問何謂浩然之氣？」 Chou pursued, 'I venture to ask what you mean by your vast, flowing passion-nature!' 2-14 曰：「難言也。其爲氣也，至大至剛，以直養而無害，則塞于天地之閒。其爲氣也，配義與道；無是，餒也。是集義所生者，非義襲而取之也。行有不慊於心，則餒矣。我故曰，告子未嘗知義，以其外之也。必有事焉而勿正，心勿忘，勿助長也。無若宋人然：宋人有閔其苗之不長而揠之者，芒芒然歸。謂其人曰：『今日病矣，予助苗長矣。』其子趨而往視之，苗則槁矣。天下之不助苗長者寡矣。以爲無益而舍之者，不耘苗者也；助之長者，揠苗者也。非徒無益，而又害之。」 ... https://www.youtube.com/watch?v=wncSjcnrfX4

... https://www.youtube.com/watch?v=jgrOfqAzLEs