1. 是谓是，非谓非，曰直。

1. This is called being what it is, not calling what is not as if it were, and it is said to be straightforward.

2. 恭敬，礼也；谦和，乐也；谨慎，利也；斗怒，害也。

2. Respect is the essence of propriety; gentleness, the essence of joy; caution, the essence of profit; anger, the essence of harm.

3. 匹夫不可以不慎取友。友者，所以相有也。

3. A common man cannot be negligent in choosing friends. Friends are those who complement each other.

4. 道虽迩，不行不至。事虽小，不为不成。——《荀子·修身》

4. The road may be far, but it will not arrive if not walked. The matter may be small, but it will not be accomplished if not done. — From Xunzi's "Rexin" (On Self-Cultivation)

5. 礼者，断长续短，损有余，益不足，达爱敬之文，而滋成行义之美也。

5. Etiquette is about adjusting the long to the short, reducing the excess, and supplementing the insufficient, in order to express the virtues of love and respect, and to cultivate the beauty of righteousness.

6. 先义而后利者荣，先荣而后义者辱。荣者常通，辱者常穷。

6. Those who prioritize righteousness over profit are honored, while those who prioritize profit over righteousness are disgraced. The honored are often prosperous, and the disgraced are often poor.

7. 不知戒，后必有，恨后遂过不肯悔，谗夫多进。

7. Not knowing the戒, there will be consequences afterward. Hating the past and not willing to repent, the envious often advance.

8. 禽兽有知而无义，人有气、有生、有知，亦且有义，故最为天下贵也。

8. Beasts have knowledge but no righteousness; humans have vitality, life, and knowledge, and also have righteousness, which is why they are the most esteemed by all under heaven.

9. 小人其未得也，则忧不得；既已得之，又恐慌失之。是以有终身之忧，无一日之乐。

9. The mean person worries about not obtaining what they want; once they have obtained it, they are afraid of losing it. Therefore, they have lifelong worries and no joy in any single day.

10. 积土而为山，乘之而后高，积水而为海，积之而后深。故圣者众之所积也。 —— 荀子经典语录

10. Accumulate soil to form a mountain, ride on it and it will become higher; accumulate water to form a sea, accumulate it and it will become deeper. Therefore, the sage is the accumulation of the multitude. —— A classical quotation by Xunzi

11. 知贤之谓明，辅贤之谓能。勉之强之，其福必长。

11. Recognizing the wise is called wisdom, aiding the wise is called ability. Strive and strengthen, and the blessings will surely endure.

12. 知而好问，然后能才。

12. Only by knowing and loving to ask questions can one acquire talent.

13. 君子之学也以美其身，小人之学也以为禽犊。

13. The learning of a gentleman is to beautify himself, while the learning of a small man is to serve as a sacrifice.

14. 见其可欲也，则不虑其可恶也者，见其可利也，则不顾及可害也者。是以动则必陷，为则必辱，是偏伤之患也。

14. When one sees what is desirable, one does not consider its undesirability; when one sees what is beneficial, one does not take into account its potential harm. Therefore, when one acts, one is bound to fall into trouble, and when one engages in action, one is certain to be humiliated. This is a problem of being overly one-sided.

15. 小人其未得也，则忧不得；既已得之，又恐慌失之。是以有终身之忧，无一日之乐。?>

15. When the little man has not yet obtained it, he worries about not getting it; once he has obtained it, he panics about losing it. Therefore, he has lifelong worries but no daily joy.

16. 田野荒而仓廪实，百姓虚而府库满，夫是之谓国蹶。——《荀子·富国》

16. The fields are barren while the granaries are full, the people are impoverished while the treasuries are overflowing. This is what is called the decline of a state. —— From "Conversations on Wealth" by Xunzi

17. 务本节用财无极。——《荀子·成相篇》 —— 荀子

17. Strive to spend money frugally and wisely。——From the Chapter "Cheng Xiang" of the Book "Xunzi" —— Xunzi

18. 有兼听之明，而无奋矜之容；有兼覆之厚，而无伐德之色。

18. Possessing the wisdom to listen to both sides without showing an air of arrogance; having the generosity to cover all without showing off one's virtue.

19. 君子赠人以言，庶人赠人以财。

19. A gentleman gives gifts in words, while a commoner gives gifts in money.

20. 论德而定次，量能而授官。

20. Determine the order by virtue, and grant offices according to ability.

21. 以善先人者，谓之教。

21. To lead others with goodness is called education.

22. 其持之有故，其言之成理。

22. He has good reasons for his position, and his arguments are well-founded.

23. 大天而思之，孰与物畜而制之？从天而颂之，孰与制天命而用之。

23. To think about the vast sky and ponder over it, is it not better than treating it as a creature and subjugating it? To praise it according to the will of heaven, is it not better than controlling the fate of heaven and utilizing it?

24. 非我而当者，吾师也；是我而当者。吾友也；谄谀我者，吾贼也。

24. Whosoever corrects me with truthfulness, that person is my teacher; whosoever affirms me with truthfulness, that person is my friend; and whosoever flatters me, that person is my enemy.

25. 跬步而不休，跛鳖千里；累土而不辍，丘山崇成。

丘山崇成。 25. Step by step without stopping, a lame turtle can travel a thousand miles; heap soil bit by bit without ceasing, and a mountain will be formed.

26. 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。——《荀子·劝学篇》

26. Accumulating soil forms a mountain, and with the rise of wind and rain, it comes to life; accumulating water forms a deep pool, and from it, dragons are born. Accumulating good deeds forms virtue, and one attains divine wisdom, the sacred heart is prepared. — From the "Exhortation to Learning" chapter of Xunzi

27. 得百姓之力者富，得百姓之死者强，得百姓之誉者荣。

27. He who gains the strength of the people is wealthy, he who gains the loyalty of the people is strong, and he who gains the praise of the people is honored.

28. 目不能两视而明，耳不能两听而聪。

28. The eyes cannot see two things clearly at the same time, nor can the ears listen to two sounds distinctly at the same time.

29. 人无礼则不生，事无礼则不成，国无礼则不宁。

29. Without propriety, there is no birth of a person; without propriety, there is no success in a matter; without propriety, there is no peace in a nation.

30. 不登高山，不知天之高也；不临深溪，不知地之厚也。

30. If one does not climb high mountains, one cannot know the height of the sky; if one does not stand at the edge of a deep ravine, one cannot know the depth of the earth.

31. 礼者，人道之极也。 —— 荀子名言

31. Ceremonial propriety is the ultimate expression of humaneness. — A famous saying by Xunzi

32. 志忍私，然后能公；行忍性情，然后能修。

32. Only after enduring personal desires can one achieve public virtue; only after enduring one's own temperament can one perfect oneself.

33. 积土而为山，乘之而后高，积水而为海，积之而后深。故圣者众之所积也。

33. Accumulate soil to form a mountain, ride on it to become higher; accumulate water to form a sea, accumulate it to become deeper. Therefore, the wise are the accumulation of the multitude.

34. 故明主必谨养其和，节其流，开其源，而时斟酌焉。

34. Therefore, a wise ruler must carefully nurture harmony, regulate the flow, open up its sources, and periodically weigh and adjust it.

35. 乱则国危，治则国安。

35. Anarchy brings danger to the country, while order ensures its security.

36. 祸之所由生也，生自纤纤也。

36. The origin of disaster is born from the finest of things.

37. 无德不贵，无能不官，无功不赏，无罪不罚。

37. Virtue is not honored, ability is not recognized, achievement is not rewarded, and guilt is not punished.

38. 国将兴，必贵师而重傅；国将衰，必轻师而贱傅。

38. A nation that is to rise will necessarily hold teachers in high esteem and value their mentors; a nation that is to decline will inevitably undervalue teachers and belittle their mentors.

39. 君子曰：学不可以已。青，取之于蓝，而青于蓝。——《荀子·劝学》

39. The gentleman says: Learning should never cease. The color blue is derived from indigo, yet it is bluer than indigo. — From Xunzi's "Exhortation to Learning"

40. 望时而待之，孰与应时而使之。

40. To wait for the time and act accordingly, how does this compare to acting in response to the time?

41. 君子博学而日参省乎己，则智明而行无过矣。

41. A gentleman who is widely learned and daily examines himself will be wise and discerning, and his actions will not be flawed.

42. 骐骥一跃，不能十步；驽马十驾，功在不舍。

42. A swift horse can jump only ten steps at a time; a slow horse can cover ten spans with continuous effort. The success lies in not giving up.

43. 青，取之于蓝，而胜于蓝。

43. The green is derived from the blue, yet it surpasses the blue itself.

44. 虽有戈矛之刺，不如恭俭之利也。

44. Even with the sharpness of spears and spears, it is not as beneficial as modesty and frugality.

45. 不知戒，后必有，恨后遂过不肯悔，谗夫多进。——《荀子·成相》

45. Not knowing the need for caution, trouble will inevitably arise; regretting later, one refuses to repent, and slanderers abound. — From Xunzi's "Cheng Xiang"

46. 道虽迩，不行不至；事虽小，不为不成。——荀子

46. The road may be near, but it will not come if you do not walk; a task may be small, but it will not be completed if you do not act. — Xunzi

47. 君子之学也，人乎耳。箸乎心。

47. The learning of a gentleman is to listen with the ears and to absorb it with the heart.

48. 君子敬其在己者，而不慕其在天者，是以日进也。

48. A gentleman respects what is within his control, and does not aspire for what is beyond his control. This is why he continues to make progress each day.

49. 仁义礼善之于人也，辟之若货财粟米之于家也。

49. Benevolence, righteousness, propriety, and goodness to people are akin to wealth, grain, and rice in a household.

50. 刑称罪则治，不称罪则乱。

50. If the punishment fits the crime, there is order; if not, there is chaos.

51. 礼，所以正身也；师，所以正礼也。

51. Etiquette is used to cultivate oneself; a teacher is used to cultivate etiquette.

52. 友者，所以相有也；道不同，何以相有也。

52. Friends are the reason for the existence of mutual relations; if the paths are different, then how can there be mutual relations?

53. 天不为人之器寒也，辍冬；地不为人之恶辽远也．辍广；君子不为小之匈匈也，辍行。——《荀子·天论》

53. The heavens do not stop for the cold that affects people, so they do not cease in winter; the earth does not stop for the distant evil of people, so it does not narrow; a gentleman does not stop his journey because of the trivial clamor around him. — From Xunzi's Treatise on Heaven

54. 声无小而不闻，行无隐而不形。

54. Sound is not so faint as to be inaudible, and actions are not so concealed as to be unseen.

55. 口能言之，身能行之，国宝也；口不能言，身能行之，国器也；……治国者敬其宝，爱其器。

55. One who can speak and also act accordingly is a national treasure; one who cannot speak but can act accordingly is a national instrument; ... Those who govern should respect their treasures and cherish their instruments.

56. 天能生物，不能辨物也。地能载人，不能治人也。宇中万物，生人之属，待圣人然后分也。

56. Tian Neng (Heaven's Energy) can produce life but cannot distinguish between things. The earth can bear people but cannot govern them. All things in the universe that belong to the category of living beings await the sage to differentiate them.

57. 与人善言，暖于布帛；伤人之言，深于矛戟。

57. Kind words to others are warmer than the finest cloth; hurtful words are deeper than spears and javelins.

58. 劳苦之事则争先，饶乐之事则能让。——《荀子·修身》

58. He takes the lead in laborious tasks, and yields in enjoyable ones. — From Xunzi's "On Cultivation of the Mind"

59. 兵要在乎善附民而已。

59. The essence of military strategy is to win the hearts and minds of the people.

60. 目不能两视而明，耳不能两听而聪。——《荀子·劝学》

60. The eyes cannot see two things clearly at the same time, nor can the ears hear two things distinctly at the same time. — From Xunzi's Encouragement to Learn

61. 人之于文学也，犹玉之于琢磨也。

61. As for humans to literature, it is akin to jade being polished.

62. 赠人以言，重于金石珠玉；劝人以言，美于黼黻文章；听人以言，乐于钟鼓琴瑟。

62. Giving words to others is more valuable than gold, jade, and pearls; encouraging others with words is more beautiful than elegant robes and embroidery; listening to others' words brings joy like the sound of bells, drums, and zithers.

63. 玉在山而草木润，渊生珠而崖不枯。——《荀子·劝学》

63. Jade stored in the mountain makes the grass and trees luxuriant; pearls formed in the deep make the cliffs unwithered. — From Xunzi's "Exhortation to Learning"

64. 君子崇人之德，扬人之美，非谄谀也。

64. A gentleman respects others' virtues and promotes others' merits; it is not flattery.

65. 肉腐出虫，鱼枯生蠹。

65. When meat decays, worms emerge; when fish dry up, woodworms appear.

66. 声乐之入人也深，其化人也速。

66. The influence of vocal music is profound and its transformation of people is swift.

67. 凡流言、流说、流事、流谋、流誉、流诉，不官而衡至者，君子慎之。

67. All rumors, tales, stories, plots, reputations, and complaints that come without official channels, the gentleman should be cautious of them.

68. 凡百事之成也，必在敬之；其败也，必在慢之。

68. The success of all things lies in respect; their failure lies in negligence.

69. 饥而欲食，寒而欲暖。劳而欲息，好利而恶害，是人之所生而有也。

69. When hungry, one desires to eat; when cold, one desires warmth. When tired, one desires rest; and desiring benefits while hating harm, these are things that are naturally present in human beings.

70. 人有气有生有知亦且有义，故最为天下贵也。

70. Humans have breath, life, and consciousness, and they also possess morality, which is why they are the most valuable in the world.

71. 怒不过夺，喜不过予。

71. Anger does not take what it cannot seize, joy does not give what it cannot give.

72. 与人善言，暖于布帛；伤人之言，深于矛戟。——《荀子·荣辱》

72. Kind words to others are more warming than silk or cotton; hurtful words can be deeper than spears or halberds. — From Xunzi's Rongru (On荣辱)

73. 以治气养生，则后彭祖；以修身自名，则配尧舜。

73. By governing the Qi (vital energy) to cultivate health, one can live as long as Peng Zu; by cultivating oneself and achieving distinction, one can be matched with Yao and Shun.

74. 自知者不怨人，知命者不怨天；怨人者穷，怨天者无志。

74. One who knows himself does not blame others, and one who knows his destiny does not blame heaven; those who blame others are impoverished, and those who blame heaven lack ambition.

75. 形相虽恶，而心术善，无害为君子也。

75. Although the appearance may be ugly, if the heart and intentions are good, it does no harm to be a gentleman.

76. 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。

76. Accumulated soil forms a mountain, and with the rise of winds and rains, it is so; accumulated water forms a deep pool, and with it, the dragon is born. Accumulated good deeds form virtue, and divine intelligence comes naturally, with the sage's heart being fully prepared.

77. 尊严而惮，可以为师。

77. One who respects and reveres the dignity of others can be a teacher.

78. 流丸止于瓯臾，流言止于知者。

78. Rolling balls come to rest in the bowl, and rumors come to an end with the wise.

79. 人知贵生乐安而弃礼义，辟之是犹欲寿而刎颈也。——荀子

79. People know that enjoying a peaceful life is valuable and abandon propriety and righteousness. To illustrate, this is like wanting to live a long life but cutting off one's own neck. — Xunzi

80. 言而当，知也；默而当，亦知也。——《荀子·非十二子》

80. To speak appropriately is wisdom; to remain silent appropriately is also wisdom. — From Xunzi's "Discourse Against the Twelve Schools"

81. 良农不为水旱不耕。

81. A good farmer does not stop farming due to drought or flood.

82. 其持之有故，其言之成理。——《荀子·非十二子》

82. He has a reason for his stance, and his arguments are well-founded. —— From Xunzi's "Discussion of Twelve Unorthodox Philosophers"

83. 人知贵生乐安而弃礼义，辟之是犹欲寿而刎颈也。

83. People know that it is pleasant to live a peaceful life and abandon propriety and righteousness. To illustrate, it is as if one wants to live a long life but cuts their own throat.