1. 怪兽见到狸猫，竟缩成普通老鼠大小，然后被狸猫吃掉了。

1. When the monster saw the weasel, it shrank to the size of a common mouse and was then eaten by the weasel.

2. 老吾老，以及人之老；幼吾幼，以及人之幼。（孟子）

2. Respect your own elders, and also respect the elders of others; cherish your own children, and also cherish the children of others. (Mencius)

3. 人老志不衰。

3. The old may age, but their aspirations never wane.

4. 世无老而不学之理。

4. There is no principle in the world that one should not learn as one gets older.

5. 门神老了不捉鬼。

5. The guardian gods grow old and no longer catch ghosts.

6. 子心硬如石，母心软如水。

6. The son's heart is as hard as stone, and the mother's heart is as soft as water.

7. 买尽天下物，难得子孙贤。

7. To purchase all the world's goods is hard, but to have virtuous descendants is even more rare.

8. 有一个大臣，他的老父亲到了六十岁，但他不忍心活埋自己的父亲，就在家里建了一间密室，把父亲藏在其中。

8. There was a minister whose elderly father reached the age of sixty. However, he could not bear to bury his father alive, so he built a secret room in his home and hid his father there.

9. 英国的科学家公布过一个实验，这不是寓言，是一个真实存在的实验，他们为了试一试南瓜这样一个普普通通廉价的植物生命力能有多强就做了一个实验，在很多很多同时生长的小南瓜上加砝码，加的前提呢就是他承受的最大极限，既不要把它压碎了，也不要把它压的不在成长了，就在确保它在能长的前提下压最多的砝码，那么不同的南瓜压不同的砝码，只有一个南瓜压的最多，从一天几克、一天几十克、几百克，到一天几千克，直到这个南瓜跟别的南瓜毫无二质的长大，长成熟的时候，这个南瓜上面已经是压的几百斤的分量。最后的实验就是把这个南瓜和其他南瓜放在一起，大家试一试用刀刨下去是什么样的质地？当别的南瓜都手起刀落噗噗砸开的时候，这个南瓜刀下去弹开了，斧子下去也弹开了，最后这个南瓜是用电剧呲呲喀喀给锯开了，南瓜果肉的强度已经相当于一棵成年的树干。这是一个什么样的实验呢？这就是我们今天一个生命的实验。这就是我们现代人所处的外在环境与内在反张力最好的写照。在这样的压力下我们有理由不提前成熟吗？其实只争朝夕这句话用在今天再合适不过了，一万年太久，七十年也太久，学习《论语》，学习经典，所有古圣先贤的经验，最终只有一个真谛，就是使我们的生命，在这些智慧光芒照耀下，提升效率，缩短历程，让我们建立一个君子仁爱情怀，能够符合社会道义标准，不论是对于自己的心，还对于是社会的岗位，都作出来无愧的交代，让我们越早提前实现那种最高的人生境界越好。我讲圣贤的意义就在于千古之前以他简约的语言显出人生大道，看待后世子孙，或蒙昧的、或自觉的、或痛楚的、或欢欣的，一一去实现，建立起来自己的效率，正和起来一个民族的灵魂，让我们那种古典的精神力量，在现代的规则下，圆润的融合成为一种有效的成分，然后让我们每一个人真正建立起来有用的人生，大概这就是《论语》给我们的启示。

9. British scientists have announced an experiment, which is not a fable but a real one. They conducted an experiment to test the vitality of pumpkin, a common and inexpensive plant, to see how strong it could be. They added weights to many small pumpkins growing at the same time, the premise being that the weights should not break the pumpkins or hinder their growth. They only wanted to add as much weight as the pumpkins could bear without breaking. Different pumpkins were subjected to different weights, and only one pumpkin could bear the most weight, from a few grams a day to dozens, hundreds, and even thousands of grams a day, until this pumpkin grew as large and mature as the others. When this pumpkin reached maturity, it was already carrying hundreds of pounds of weight. The final experiment was to place this pumpkin with the others and see what kind of texture it had when cut with a knife. When the other pumpkins were easily cut open, this pumpkin反弹了刀锋，斧头也无法砍开，最后只能用电锯锯开，南瓜果肉的强度已经相当于一棵成年树木。 What kind of experiment is this? This is a life experiment we have today. This is the best illustration of the external environment and internal tension we face in modern society. Under such pressure, do we have a reason not to mature early? In fact, the saying "Time is of the essence" is very appropriate today; ten thousand years is too long, and seventy years is also too long. Studying the Analects of Confucius, studying classics, and all the experiences of ancient sages and worthies, ultimately boils down to one truth: to enhance the efficiency of our lives under the illumination of these wise teachings, shorten our journey, and cultivate a noble, benevolent, and loving spirit that conforms to social moral standards. Whether it is for our own hearts or for our social roles, we should make a worthy contribution. It is better to achieve the highest level of life as soon as possible. The significance of sages lies in their concise language that reveals the great path of life, and their attitude towards their descendants, whether they are ignorant, self-aware, suffering, or joyful, to achieve one's own efficiency and harmony the soul of a nation. Let our classical spiritual strength, under modern rules, blend smoothly into an effective component, and then allow each of us to truly establish a meaningful life. This is probably the enlightenment we receive from the Analects of Confucius.

10. 而柔弱圆融、低调内敛、懂得退让的人，却总能得到保全，笑到最后。

10. However, those who are gentle, harmonious, unassuming, and know how to make concessions can always preserve their safety and end up laughing last.

11. 世间物多是如此，牙齿坚硬先脱落，舌头柔软跟到老，正如《道德经》所言：坚强者死之徒，柔弱者生之徒。

11. Many things in the world are like this: the teeth, being hard, fall out first, while the tongue, being soft, stays until old age. As the Tao Te Ching says: The strong are the companions of death, while the weak are the companions of life.

12. 首领终于明白：原以为人老了就没用了，看来老人的阅历和知识大有用处。于是下令废除了那道荒唐的法令。

12. The leader finally realized: Originally, I thought that once people get old, they become useless, but it seems that the experiences and knowledge of the elderly are extremely valuable. Therefore, he ordered the abolition of that absurd decree.

13. 其实一个人要想做到耳顺，是要自己先要做到自己无比辽阔，可以遇合不同的高度，而不是刻舟求剑、守株待兔，让自己的标准坚持在某一个地方。其实用这样的观点来解释"中庸"也许更为恰当。"中庸"其实是学习所有外在知识之后，得到内心的陶冶与熔铸。这种陶冶熔铸就好象是我们小学或者中学时经常做的物理实验，老师给我们一个铅笔，一个圆分成七等份，涂上七种颜色，戳在那个笔上一转，出现的是白色。这种白色是绚烂之极之后，其实这就是一种外在天地之理在自己内心的融合，达到这样的一个境界后，才能达到孔子所说的，年到七十从心所欲而不逾矩。

13. In fact, to achieve the state of being able to listen to everything, one must first broaden their own horizons, capable of encountering different levels, rather than seeking the sword in the boat or waiting for the fox to dig the hole, letting their standards persist in a single place. Perhaps using this perspective to explain "the golden mean" is more appropriate. "The golden mean" is actually the internal refinement and fusion after learning all external knowledge. This refining and fusion is akin to the physics experiments we often did in elementary or middle school, where the teacher gave us a pencil, divided a circle into seven equal parts, painted them with seven colors, and when we twisted the pencil, white appeared. This white is the result of the most splendid display, which is actually the fusion of the outer principles of the universe within one's own heart. After reaching such a level, one can achieve what Confucius said: "At the age of seventy, one can do as one wishes without exceeding the bounds."

14. ●寄言燕雀莫相唣，自有云霄万里高（唐·高适）

14. ● Tell the sparrow and the swallows not to chide each other, for they have their own skies as high as ten thousand miles (Tang Dynasty, Gao Shi)

15. 孔子所说的这样一个人生历程的描述，也许对我们今天来讲也是不同里程碑上的一面镜子，照一照自己的心灵，是否已经立起来了，是否少了一些凝思，是否已经通了天地大道，是否已经包容悲悯去体谅他人，是否终于做到从心所欲。仅仅有这种关照还不够，因为人生苦短，在这样一个加速度的社会里让我们都等到七十年太晚了。其实人生有生理年龄，有心理年龄，有社会年龄，我们是有着多纬度的年龄，真正有效率的生命是让我们也许在二十岁，也许在三十岁，能够提前感悟到四十岁、五十岁的境界，也许当我们四十岁的时候已经可以做到随心所欲那样的镇定从容了。今天的社会给大家的压力太大了，但是一个人有效的建立内心价值系统，才能把这种压力变成一种生命反张力。

15. The description of this life journey that Confucius spoke of may also serve as a mirror at different milestones for us today, reflecting on our own souls to see if we have established ourselves, if we have lost some contemplation, if we have truly understood the great Tao of the universe, if we have embraced compassion to understand others, and if we have finally achieved the freedom to do as we wish from the heart. However, mere contemplation is not enough, because life is short, and waiting until the age of seventy in such an accelerated society is too late. In fact, life has physiological age, psychological age, and social age; we have multidimensional ages, and the truly effective life is one that allows us to perhaps sense the realm of forty or fifty years old at the age of twenty or thirty, and perhaps when we are forty, we can already achieve the composure and ease of doing as we wish from the heart. Today's society places too much pressure on people, but only by effectively establishing an inner value system can one transform this pressure into a life-giving tension.

16. 但也不是所有的谚语，都在当今这社会适用，就比如50不盖房，60不种树，这句话放在现今就不一定有道理，原因下面和大家讲下：

16. But not all proverbs are applicable in today's society. For example, the saying "Don't build a house at the age of 50, and don't plant trees at the age of 60" may not necessarily make sense in today's context. The reasons will be explained to everyone below:

17. 所以我们看到的孔子所描述人生的境界，越到后来越强调内心，越到后来越从容和缓，在这从容之前，其实要经历多少千锤百炼，甚至于千刀万剐，只有了解一个这样的外在过程，才能稳健地建树自己的内心。

17. Therefore, the level of life described by Confucius that we see, becomes increasingly emphasized on the inner self as it progresses, and increasingly calm and serene. Before this serenity, one actually needs to go through countless trials by fire and even being hacked to pieces a thousand times. Only by understanding such an external process can one solidly establish their inner self.

18. 有钱常思无钱日，无病莫忘有病时。

18. When rich, always think of the days of being poor; when free from illness, never forget the times when you were sick.

19. 气气恼恼成了病，快快活活活了命。

19. Being easily irked turns into illness, while being cheerful and lively extends life.

20. 古往今来光阴之叹是我们看到最多的感叹，这种感叹在《论语》里面也不列外，子在川上曰："逝者如斯夫"，这是大家都熟悉的一句话，这句话很含蓄，但是里面有多少沧桑？也就是说"人世几回伤往事，山行依旧枕江流。"也就是仓山不老，但是人心中很多悲怆古往今来川流不息。这就像著名的《春江花月夜》所发出的无端至的"江畔何人初见月，江月何年初照人，人生代代无穷己，江月年年只相似，不知江月待何人，但见长江送流水。"就在这样一种天地悠悠，江山有情，这样一种物蓄流转中，每一个人，一个渺小的人，一个转瞬即逝的生命，我们有什么样的人生规划呢？很多时候是苍茫的，有些一旦规划了，就会觉得舍弃了许多，会留下很多遗憾。

20. The lament for the fleeting nature of time throughout history and the present is the most common form of exclamation that we encounter. This sentiment is not excluded from the "Analects of Confucius," where it is said, "How fleeting are those who pass by." This is a phrase that everyone is familiar with. It is implicit but carries how much vicissitude? In other words, "How many times have the past been wounded in the world, while the mountains still rest their heads on the flowing river." That is to say, the Cangshan Mountains are eternal, but within the hearts of many, there is a profound melancholy that flows ceaselessly through time. This is like the famous "Night on the Spring River with the Moon in Full Bloom" that发出 a senseless exclamation: "Who first saw the moon by the riverbank? When did the river moon first illuminate a person? Generations of people come and go endlessly, while the river moon remains the same year after year. Who does the river moon wait for? All we see is the Yangtze River sending away the flowing water." In such a vast world, with mountains that have feelings, and in such a cycle of material transformation, what kind of life plan do we, as individuals, have? Often, it is vast and overwhelming. Sometimes, once we have planned, we feel that we have given up a lot, leaving many regrets.

21. 所以，做老实人、常吃小亏也未必是坏事，善良的力量、柔弱的力量，有时最为高明!

21. Therefore, being an honest person and often suffering small losses may not necessarily be a bad thing. The power of kindness, the power of gentleness, can sometimes be the most astute!

22. 有志不在年高，无志空活百岁。

22. It's not the age that matters, but the ambition. Without ambition, living a hundred years is just a waste.

23. ●志之所向，金石为开，谁能御之？（清·曾国藩）

23. ● Wherever the will of a person goes, even gold and jade can be opened; who can resist it? (Qing Dynasty · Zeng Guofan)

24. 回答者：chao8402 - 助理 三级 2-

24. Respondent: chao8402 - Assistant Level 3

25. 其实关于惑这个概念，我们在《论语》的不同场合看见过阐述，所谓"仁者不忧，智者不惑，勇者不惧"。内心怎么样才能真正不惶惑这需要大智慧。从而立到不惑，这是人生最好的光阴，其实我们在三十岁以前是用加法生活的，就是不断地从这个世界上收集他的资格，他的学习经验、财富、情感、名誉这一切都是用加法的，其实物质的东西越多，人是越容易迷惑的。怎么样能到四十不惑呢？这就是三十岁以后就开始要用减法生活，就是不是你心灵真正需要的东西学会舍去。其实我们内心就像一栋新房子，人刚刚搬进去的时候，都想要把所有的家具和装饰摆在里面，当最后这个家摆的像胡同一样时，发现没有地方放自己了，这就被东西奴役了，而且学会减法，就是把那些不想交的朋友舍掉了，不想做的事情可以拒绝了，甚至不想挣的钱不受那个委屈了，当敢于舍去的时候，人才接近真正不惑的状态。什么叫做不惑？就是人面对很多世界给你的不公正啊、打击啊、缺憾啊、不再孜孜以求追问为什么不公平，而是在这样一个坐标上迅速建立自己应有的位置。现代哲学家冯友兰先生有这样一句话："阐旧邦以辅新命,极高明而道中庸"中庸之道其实极尽高明之后，也就是中国古人所说的绚烂之极而归于平淡，真正有过极度的璀璨，在你二十的时候，三十岁的时候，曾经奋发扬厉过，那么走过"不惑"的时候才表现为这样一种淡定而从容。其实人在三四十岁的时候，刚好是要用在为社会所用的时候，那么再接下来走到五十岁，有一个意味深长的词叫做知天命。

25. In fact, we have seen the elaboration of the concept of "doubt" in different contexts of the Analects, as in the saying, "The benevolent are not anxious, the wise are not confused, and the brave are not afraid." How to truly achieve a state of not being confused requires great wisdom. To reach a state of not being confused is the best time in life. In fact, before the age of thirty, we live life by adding, constantly accumulating qualifications, learning experiences, wealth, emotions, and reputation from the world, all of which are added. In fact, the more material things one has, the more easily one can be confused. How can one reach a state of not being confused by the age of forty? This is where one starts to live life by subtraction after the age of thirty, which means learning to let go of things that are not truly needed by your soul. In fact, our inner selves are like a newly built house; when people first move in, they want to put all the furniture and decorations inside. When the house is finally cluttered like a lane, one finds there is no space for oneself, and one is enslaved by things. Learning to subtract means letting go of friends one doesn't want to make, rejecting things one doesn't want to do, even refusing money that brings委屈, and when one dares to let go, one approaches the state of truly not being confused. What is not being confused? It is when a person, facing the unfairness, setbacks, and deficiencies that the world gives them, no longer seeks to question why it is unfair, but instead quickly establishes their rightful position on such a coordinate. The modern philosopher Mr. Feng Youlan once said, "To expound on the old to assist in the new, to be extremely wise yet adhere to the mean." The path of the mean, after reaching the peak of wisdom, is actually what the ancient Chinese referred to as the brilliance of the most splendid things returning to simplicity. If one has truly experienced extreme brilliance in their twenties and thirties, when they were energetic and vigorous, then going through the period of 'not being confused' shows such a composed and relaxed demeanor. In fact, when people are in their thirties and forties, it is exactly the time when they should be contributing to society. As they move on to fifty, there is a meaningful word called "knowing one's fate."

26. 老去心情随日减，远来书信隔年间。

26. As the years go by, the feeling of aging diminishes, and distant letters come only once a year.

27. 而农村老人并没有什么收入的来源，如果还是按这句话的意思去遵守，未免有些消极悲观了。像是我曾经听有人说：他爸也是农村的50多岁就退休回家，不想再外出做活了，要求他儿女每个月每个人固定要给他多少家用钱。虽然说儿子赡养老人是天经地义，但50岁就要求儿女给他们养老，未免太过于懒了吧？

27. However, rural elderly people have no source of income, and it would be too negative and pessimistic to adhere to this statement. Like I once heard someone say: His father was also from the countryside and retired back home at around 50 years old, not wanting to work outside anymore, and demanded that his children give him a fixed amount of pocket money each month. Although it is natural and right for children to support their elderly parents, it seems a bit too lazy to expect children to take care of their parents at the age of 50.

28. 而由于为恶所造成的脚下根基的动摇以及自身“资源”的破坏，将令他们最终丧失大利和长远之利，甚至招来惨败。

28. However, due to the instability of their foundational roots caused by doing evil and the destruction of their own "resources," they will ultimately lose both short-term and long-term benefits, and even face惨败.

29. 腹中难装火，眼里难藏针。

29. It's hard to contain fire in the belly, and it's difficult to hide a needle in the eye.

30. 人老珠黄不值钱。

30. An old person's pearl is not valuable.

31. 话音外：耳顺就是什么样的话都能听进去吗？但是在现实生活中，人常常可能遇到不顺心的事，听到不好听的话，甚至看到迫不得已的事，即使六十岁的老人之间也难免会发生争执，我们如何才能真正的做到耳顺呢？

31. Off-topic question: Does being "easy to please" mean that one can endure any unpleasant words? However, in real life, people often encounter things that go against their will, hear unpleasant words, or witness situations they are forced to endure. Even among people who are sixty years old, disputes can still occur. How can we truly achieve the state of being "easy to please"?

32. 60岁在当今这年代，并不算很老，现在种树的技术，也相对以前有很大的提升。如果当地有好的资源，像是一些果树的名优产地，60岁老人完全可以再去种果树。比如我们当地的枇杷农，有不少种的人，年龄都是60岁以上的人在忙碌，现在果树可以通过嫁接、扦插的方式，可以提早结果。而且现在有些果园也可以用机械化进行代替，在等待收获，和劳力的付出上，已经有着很大的改观。

32. At 60 years old, in today's era, it is not considered very old. The technology for planting trees has also improved significantly compared to the past. If there are good local resources, such as areas known for their high-quality fruit trees, elderly people aged 60 can still go ahead and plant fruit trees. For example, in our local area, there are many people growing loquat trees, and most of them are over 60 years old who are busy with their work. Now, fruit trees can bear fruit earlier through grafting and cutting methods. Moreover, some orchards can also be replaced by mechanization, which has greatly improved both the waiting time for harvest and the labor input.

33. 这个大臣担心自己的安危，想要远走他乡，又担心一番折腾，自己的父亲会暴露出来，于是愁得吃不下饭、睡不好觉。

33. This minister was worried about his own safety and wanted to flee to a distant land, but he also feared that his father would be exposed after all the trouble, so he was so worried that he couldn't eat or sleep well.

34. 还有我们来说说三十而立。三十这个年纪，在今天，可能在都市里，在心里断乳期大大错后的时代，三十岁还被很多人称为男孩、女孩，那么人能在这个世界上有什么样的而立呢？一个"立"是什么样的担当呢？其实大家知道在哲学上，黑格尔曾经提出过一种"正、反、合"三个阶段，人最早所接受的教育，人的信念都是正的，我们在刚刚读小学的时候，甚至在小学以前，看了很多的童话，相信太阳是明亮的，花朵是娇红的，人心是善意的，世界是充满光芒的，王子和公主最终是可以在一起的，这个世界上没有忧伤。其实这就是正的阶段。但是长到十几岁时候就会出现我们经常说的小愤青，二十几岁刚刚步入社会，就会觉得这个社会一切都不尽人如意，会觉得成人世界对自己欺骗了，这个世界充满了丑陋、委琐，充满了很多卑鄙和欺诈，这个时候青春的成长有它特有的苍凉，人到了这个时候，人必然表现出一种反弹，就是我们经常说的逆返心理。那么走到三十岁，三十应该是人生"合"的阶段，就是觉得既不像十几岁时候觉得一切光明，也不像二十多岁时候觉得一切惨淡。三十岁而立，这种立字首先是内在的立，然后才是外在社会坐标给自己的一个符号。从内在的心灵独立来讲，什么样是好的学习？就是把一切学习用于自我，这是中国文化中要求的一种学习方式，人如何达到这样一种融合境界呢？中国人的学习有两种方式，一种是我注《六经》，另外一种是《六经》注我。

34. Let's talk about the concept of "thirty years of establishment." At the age of thirty, in today's society, especially in the urban areas where the period of psychological weaning is greatly delayed, many people are still called boys or girls. So, what kind of establishment can a person have in this world at the age of thirty? What kind of responsibility does a "standing" represent? In fact, as everyone knows, in philosophy, Hegel once proposed a three-stage model of "positive, negative, and synthesis." The education that people receive earliest and their beliefs are all positive. When we were in elementary school, or even before that, we read many fairy tales, believing that the sun is bright, flowers are beautiful, people are kind, and the world is full of light. Princes and princesses can eventually be together, and there is no sadness in this world. This is the positive stage. However, when we grow into our teens, we often encounter the so-called "young rebels." When we are in our twenties and just entering society, we may feel that everything in this society is not as we expected, and we may feel deceived by the adult world. The world is filled with ugliness, squalor, and a lot of cunning and deceit. At this time, the growth of youth has its unique melancholy. When people reach this stage, they inevitably show a kind of rebound, which we often call the counterpsychological reaction. So, when we reach the age of thirty, it should be the stage of "synthesis" in life, that is, neither as optimistic as when we were in our teens, nor as desolate as when we were in our twenties. To establish oneself at the age of thirty, the "standing" here first refers to the internal establishment, and then to the symbol given by the external social coordinates. In terms of the independence of the inner soul, what is good learning? It is to use all learning for oneself, which is a learning method required by Chinese culture. How can people achieve such a state of integration? There are two ways of learning for Chinese people: one is "I interpret the Six Classics," and the other is "the Six Classics interpret me."

35. 对父母养育之恩的报答，也是对人类劳动的尊重。（俗语）

35. Repaying the parents for their nurturing is also a show of respect for human labor. (Proverb)

36. 这句话蕴含着深刻的哲理。犁头坚硬无比，泥土柔软无骨，犁和泥土相对，泥土自然不堪一击。

36. This sentence contains profound philosophy. The plowshare is as hard as nails, while the soil is soft and boneless. When the plow is compared to the soil, the soil naturally cannot withstand a single blow.

37. 儿不嫌母丑，狗不嫌家贫。

37. A child does not despise its mother for her ugliness, and a dog does not leave its home for its poverty.

38. 父老奔波无孝子，要知贤母看儿衣。

38. Elders toil and there are no filial sons; one should know that a wise mother inspects her child's clothes.

39. 俗话说：“久病床前无孝子。”血浓于水且有生养之恩的至亲尚且无法忍受这种没有“好处”的艰苦，更何况是原本你不认识我、我不认识你的两个男女。

39. As the saying goes, "There are no filial sons by the sickbed of a long illness." Even a blood relation who owes us the favor of nurturing cannot bear such hardship without "any benefit," let alone two men and women who originally didn't know each other.