1. 欲审曲直，莫如引绳，欲审是非，莫如引名。

1. To determine what is right or wrong, it is best to draw a line; to determine what is true or false, it is best to refer to names.

2. 承天意以从事，任德教而不任刑。

2. Obey the will of heaven in all endeavors, and prioritize moral education over punishment.

3. 董仲舒(公元前179年-前104年)，西汉广川(河北景县广川镇大董故庄村)人，思想家、政治家、教育家，唯心主义哲学家和今文经学大师。汉景帝时任博士，讲授《公羊春秋》。汉武帝元光元年(前134)，武帝下诏征求治国方略，董仲舒在著名的《举贤良对策》中系统地提出了“天人感应”、“大一统”学说和“诸不在六艺之科、孔子之术者，皆绝其道，勿使并进。”、“推明孔氏 抑黜百家”的主张为武帝所采纳，使儒学成为中国社会正统思想，影响长达二千多年。其学以儒家宗法思想为中心，杂以阴阳五行说，把神权、君权、父权、夫权贯穿在一起，形成帝制神学体系。他提出了天人感应、三纲五常等重要儒家理论。其后，董仲舒任江都易王刘非国相10年;元朔四年(前125)，任胶西王刘端国相，4年后辞职回家，著书写作。这以后，朝廷每有大事商议，皇帝即会下令使者和廷尉前去董家问他的建议，表明董仲舒仍受武帝尊重。董仲舒一生历经四朝，度过了西汉王朝的极盛时期，公元前104年病故，享年约75岁。死后得武帝眷顾，被赐葬于长安下马陵。

3. Dong Zhongshu (179 BC - 104 BC), from Guangchuan, Guangxi (now part of Jingxian County, Hebei Province, China), was a philosopher, politician, and educator, known as an idealist philosopher and a master of the contemporary textual school of Confucian classics. During the reign of Emperor Jing of Han, he served as a Doctor, teaching the Spring and Autumn Annals of Gongyang. In the first year of the Yuan Guang era of Emperor Wu of Han (134 BC), Emperor Wu issued an edict seeking strategies for governing the state. In his famous "Answering the Proposal for the Recommendation of Talented Individuals," Dong Zhongshu systematically proposed the concepts of "the interaction between heaven and man," "the great unity," and "all those who do not study the six arts or Confucian teachings should be banned from pursuing their paths, and should not be allowed to coexist." His proposals were adopted by Emperor Wu, making Confucianism the mainstream thought in Chinese society, influencing it for over two thousand years. His teachings centered on Confucian patriarchal thought, mixed with the theory of the Five Elements and the theory of Yin and Yang, integrating divine power, imperial power, paternal power, and husbandly power into an imperial theological system. He proposed important Confucian theories such as the interaction between heaven and man and the Three Principles of the Rites and Five Constants. After that, Dong Zhongshu served as the Prime Minister of King Liu Fei of Jiangdu for ten years; in the fourth year of Yuan Shuo (125 BC), he served as the Prime Minister of King Liu Duan of Jiaxi, and resigned and returned home four years later to write books. After this, whenever there were major state affairs to discuss, the emperor would order messengers and officials to go to the Dong family to seek his advice, indicating that Dong Zhongshu was still respected by Emperor Wu. Dong Zhongshu lived through four dynasties and experienced the peak period of the Western Han Dynasty. He died in 104 BC at the age of about 75. After his death, he was favored by Emperor Wu and was granted a burial site at the Xia Maling of Chang'an.

4. 命者天之令也，性者生之质也，情者人之欲也，或夭或寿或仁或鄙，陶冶而成之，不能粹美，有治乱之所在故不齐也，故尧舜行德则民仁寿，桀纣行暴则民鄙夭。夫上之化下，下之从上犹泥之在钧，唯甄者之所为，犹金之在镕，唯冶者之所铸。

4. The "mandate" is the command of heaven, the "nature" is the essence of life, the "passions" are the desires of humans. Whether someone is destined to have a short life or a long one, to be benevolent or mean, is shaped by nurturing. It cannot be pure and perfect, as there are factors of order and chaos, and thus it is not uniform. Therefore, when Yao and Shun practiced virtue, the people were benevolent and lived long lives; when Jie and Zhou practiced tyranny, the people were mean and had short lives. The influence of the superior on the inferior, and the inferior's obedience to the superior, is like clay in the hands of a potter, solely determined by the potter's actions. It is like metal in the furnace, solely shaped by the blacksmith's casting.

5. 自古以来未尝有以乱济乱，大败天下之民如秦者也，其遗毒余烈至今未灭，使习俗薄恶人民嚣顽，抵冒殊扞，孰烂如此之甚者也，孔子曰：腐朽之木不可雕也，粪土之墙不可圬也。

5. There has never been anyone like Qin, who brought chaos to the world and defeated the people as thoroughly as he did, and whose lingering effects and poison still have not been eradicated. This has led to the deterioration of customs and the degeneration of the people, who are rebellious and stubborn, resisting and defiant, to such an extent. Confucius said: "Decayed wood cannot be carved, and dung walls cannot be whitewashed."

6. 父不父则子不子，君不君则臣不臣。

6. If a father is not a father, then a son is not a son; if a ruler is not a ruler, then a subject is not a subject.

7. 命者天之令也，性者生之质也，情者人之欲也。

7. The "ming" (destiny) is the command of heaven, the "xing" (nature) is the essence of life, and the "qing" (emotion) is the desire of humans.

8. 是故善为师者，既美其道，有慎其行。

8. Therefore, a good teacher not only beautifies his teachings but also exercises caution in his actions.

9. 教化立而奸那皆止者，其堤防完也；教化废而好邪并出，刑罚不能胜者，其堤防坏也。古之王者明于此，是故南面而治天下，莫不以教化为大务。

9. When civilization is established and evil is suppressed, it is because the dykes are intact; when civilization is abandoned and both good and evil emerge, and punishment cannot suffice, it is because the dykes have been destroyed. Ancient kings were clear about this, which is why when they faced south to rule the world, none did not regard civilization as a major concern.

10. 性者，天质之朴也；善者，王教之化也。

10. Sex is the primitive nature of the heavens; goodness is the transformation of the king's education.

11. 师帅不贤，则主德不宣，恩泽不流。

11. If the teacher is not virtuous, the sovereign's virtue will not be manifest, and benevolence will not flow.

12. 至于中春之月，阳在正东，阴在正西，谓之春分。春分者，阴阳相半也，故昼夜均而寒暑平。

12. As for the mid-spring month, the Yang is at the exact east, and the Yin is at the exact west, which is called the Spring Equinox. The Spring Equinox signifies the equal division of Yin and Yang, hence day and night are of equal length, and the cold and heat are balanced.

13. 古之天下，亦今之天下；今之天下，亦古之天下；天不变道亦不变。

13. The world of ancient times is also the world of today; the world of today is also the world of ancient times; the heavens do not change, and the Tao (way) does not change either.

14. 天之道，有序而时，有度而节。循天之道以养其身，谓之道也。

14. The Tao of heaven is orderly and timely, measured and regulated. To follow the Tao of heaven to cultivate one's body is called the Way.

15. 善无小而不举，恶无小而不去。

15. Virtue is not too small to be cultivated, and evil is not too small to be eliminated.

16. 人之受命于天也，取仁于天而仁也。

16. A person receives their destiny from heaven; taking benevolence from heaven, they manifest benevolence.

17. 夫德不足以亲近，而文不足以来远，而断之以战伐为之者，此固春秋之所甚疾已，皆非义也。

17. It is not enough for virtue to bring proximity, nor is it sufficient for culture to bring distance. To decide matters through warfare and violence is something that the Spring and Autumn Annals severely condemn, as all of these actions are not just.

18. 身之有性情也，若天之有阴阳也。?>

18. The body has its temperament and emotions, just as the sky has its yin and yang.

19. 仁者所爱人类也，智者所以除其害也。

19. The benevolent love humanity, while the wise seek to eliminate their harm.

20. 薄赋敛，省徭役，以宽民力。

20. Lighten the tax burden, reduce corvee labor, to ease the people's strength.

21. 琴瑟不调，甚者必解而更张之。

21. If the qin (zither) and se (lute) are out of tune, in extreme cases they must be taken apart and re-tuned.

22. 仁之法，在爱人，不在爱我；义之法，在正我，不在正人。

22. The principle of benevolence is about loving others, not about loving myself; the principle of righteousness is about correcting myself, not about correcting others.

23. 性比于禾，善比于米；米出禾中，而禾未可全为米也；善出性中，而性末石全为善也。

23. Sex is compared to grain, and goodness is compared to rice; rice comes from grain, but not all grain can be turned into rice; goodness comes from one's nature, but not all nature can be transformed into complete goodness.

24. 气之清者为精，人之清者为贤，治身者以积精为宝，治国者以积贤为道。

24. The purest of the qi is essence, the purest of people are the wise, those who govern themselves regard the accumulation of essence as their treasure, and those who govern the state regard the accumulation of the wise as their path.

25. 常玉不琢，不成文章；君子不学，不成其德。

25. If jade is not carved, it cannot become a masterpiece; if a gentleman does not study, he cannot cultivate his virtues.

26. 君为臣纲，父为子纲，夫为妻纲。

26. The ruler is the model for the subject, the father is the model for the son, and the husband is the model for the wife.

27. 夫天亦有所分予，予之齿者去其角，傅其翼者两其足，是所受大者不得取小也。

27. The heavens also have their way of distributing, when they give a person teeth, they take away their horns; when they give a person wings, they double their feet. This means that those who receive more should not seek less.

28. 言出于己，不可塞也；行发于身，不可掩也。

28. Words that come from oneself cannot be sealed up; actions that originate from one's own body cannot be concealed.

29. 事各顺于名，名各顺于天，天人之际，合而为一。

29. All things are in harmony with their names, and names are in harmony with the heavens. The relationship between heaven and man is one and the same.

30. 道之大原出于天，天不变，道亦不变。

30. The origin of the great Dao comes from heaven, and as long as heaven does not change, the Dao also does not change.

31. 质朴之谓性，性非教化不成。

31. The essence of nature is simplicity, and nature cannot be cultivated without education.

32. 事在勉强而矣，勉强求学则见闻广而智力明，勉强修养，则德日起而大有功。

32. It is all about effort and perseverance. Striving to learn broadens one's knowledge and sharpens intelligence, while striving to cultivate oneself leads to the gradual growth of virtue and brings about significant benefits.

33. 治身者以积精为宝，治国者以积贤为道。

33. One who governs himself regards accumulated energy as his treasure, while one who governs the state regards accumulated virtue as his way.

34. 窃譬之琴瑟不调，甚者必解而更张之，乃可鼓也。

34. By analogy, if the zither and lute are out of tune, in the extreme case, they must be disassembled and re-tuned before they can be played.

35. 君子不隐其短，不知则问，不能则学。

35. A gentleman does not conceal his shortcomings; if he does not know, he asks; if he cannot do it, he learns.

36. 能使万民往之，而得天下之群者，无敌于天下。

36. One who can attract the people from all over the world and unite them, will be unmatched in the world.

37. 董仲舒作为汉武帝时代新的儒家学派的创建者，吸取了先秦孔孟儒家思想为主的邹鲁文化思想，同时也吸取了燕齐方士的阴阳家思想和以刑名家思想为主的三晋文化思想。新儒学思想已由一个学派的思想而发展演变为全国性的封建统治思想。尤其是他的君权神授理论和“三纲五常”说，对后世影响最为深刻。它使中国人民长期禁锢于神权政治和封建伦理政治之下。但是，由于西汉时期，封建社会正处于蓬勃兴盛阶段，董仲舒创建的儒学思想体系，总体上说，基本符合时代的需要，对当时社会的发展起着某些促进作用。

37. Dong Zhongshu, as the founder of the new Confucian school during the era of Emperor Wu of Han, absorbed the intellectual thoughts of the Qi and Lu cultures centered on the Confucian and Mencius thoughts of the Warring States period, as well as the Yinyang thoughts of the Yan and Qi immortals and the Jin culture thoughts mainly based on the thoughts of the Legalist school. The new Confucian thought has evolved from the ideas of a school to a national feudal ruling ideology. Especially his theory of divine mandate of the emperor and the "Three Bonds and Five Constants" have had the most profound impact on later generations. It kept the Chinese people in long-term bondage under theocracy and feudal ethical politics. However, due to the flourishing stage of the feudal society during the Western Han period, the Confucian thought system created by Dong Zhongshu, on the whole, basically met the needs of the times and played a certain role in promoting the development of the society at that time.

38. 正其义不计其利，明其道不计其功。

38. To pursue what is right without considering personal gain, to clarify the path without seeking personal recognition.

39. 众少成多，积小致拒，故圣人莫不以掩致明，以微致显。

39. From few to many, from small to great, hence the wise never fail to achieve brightness through concealment and prominence through subtlety.

40. 名生于真，非其真弗以为名。

40. A name is born of the true; it is not named for anything other than its true essence.

41. 善为师者，既美其道，有慎其行。

41. A good teacher not only beautifies their teachings but also carefully conducts their actions.

42. 屈民而伸君，屈君而伸天。

42. Bend the people to elevate the ruler, and bend the ruler to elevate heaven.