1. 生于忧患而死于安乐也。

1. To be born into adversity and die in comfort.

2. 兽相食，且人恶之，为民父母，行政不免於率兽而食人，恶在其为民父母也。

2. Beasts feed on each other, and humans detest it. As the parents of the people, if one administers, they cannot escape the act of leading beasts to feed on people. What is so bad about being the parents of the people?

3. 恻隐之心，仁之端也；羞恶之心，义之端也；辞让之心，礼之端也；是非之心，智之端也。

3. Compassion is the beginning of benevolence; the sense of shame and disgust is the beginning of righteousness; the sense of modesty and deference is the beginning of propriety; the sense of right and wrong is the beginning of wisdom.

4. 仁之胜不仁也，犹水胜火。今之为仁者，犹以一杯水救一车薪之火也；不熄，则谓之水不胜火，此又与于不仁之甚者也，亦终必亡而已矣。

4. Compassion triumphs over cruelty, just as water overcomes fire. Today's practitioners of compassion are like using a cup of water to extinguish a cartload of burning wood; if the fire does not熄, they claim that water is not superior to fire, which is even more in line with the extreme of cruelty. Ultimately, they too must perish.

5. 君之视臣如手足，则臣视君如腹心;君之视臣如犬马，则臣视君如国人;君之视臣如土芥，则臣视君如寇仇。

5. If a ruler regards his ministers as his own hands and feet, his ministers will regard the ruler as their own heart and soul; if a ruler regards his ministers as dogs and horses, his ministers will regard the ruler as a fellow citizen; if a ruler regards his ministers as dirt and grass, his ministers will regard the ruler as an enemy.

6. 说诗者，不以文害辞，不以辞害志。以意逆志，是为得之。

6. A poet does not let the text mislead the meaning of the words, nor does he let the words mislead the intention. To understand the intention through the meaning, this is to grasp the essence.

7. 君子有三乐，而王天下不与存焉。父母俱在，兄弟无故，一乐也；仰不愧于天，俯不怍于人，二乐也；得天下英才而教育之，三乐也。?>

7. A gentleman has three joys, and the joy of ruling over the world is not included among them. When both parents are alive and there are no misfortunes among his brothers and sisters, that is one joy; looking up, he does not feel ashamed before heaven, and looking down, he does not feel guilty before people, that is the second joy; finding talented individuals from all over the world and educating them, that is the third joy.

8. ◇行之而不著焉，习矣而不察焉，终身由之而不知其道者，众也。

8. ◇ Those who act without discernment, who habitually do not notice, and who live their entire lives without understanding the path they follow, are the majority.

9. 王之好乐甚，则齐国其庶几乎。

9. If King Wang has a great fondness for music, then the state of Qi will be on the brink of prosperity.

10. 惟仁者宜在高位。不仁而在高位，是播其恶于众也。

10. Only the benevolent should occupy high positions. To be unbenevolent and hold a high position is to spread one's wickedness among the people.

11. 《孟子》富贵不能*,贫贱不能移,威武不能屈。

11. Mencius said, "Riches and honors cannot corrupt, poverty and lowliness cannot change, and strength and might cannot subdue."

12. 天将降大任于斯人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身，行拂乱其所为也，所以动心忍性，增益其所不能

12. The heavens shall bestow great responsibilities upon such a person, but first they must suffer their hearts and minds, exhaust their strength, starve their bodies, and empty their resources. They shall disrupt their actions as well, in order to stir their hearts, toughen their temperaments, and improve their abilities.

13. 孟子退自齐梁，述尧舜之道而着作焉，此大贤拟圣而作者也。

13. Mencius retreated from the states of Qi and Liang, expounded on the teachings of Yao and Shun, and wrote about them. This is a great virtuous person who emulates the sage and writes.

14. 五亩之宅，树之以桑，五十者可以衣帛矣。鸡豚狗彘之畜，无失其时，七十者可以食肉矣。百亩之田，勿夺其时，数口之家可以无饥矣。谨庠序之教，申之以孝悌之义，颁白者不负戴于道路矣。

14. If a house of five mu is planted with mulberry trees, a person at the age of fifty can weave their own silk clothes. Raising chickens, pigs, and dogs, if done at the right time, a person at the age of seventy can enjoy meat. With a hundred mu of farmland, if it is not harvested at the wrong time, a family of several members can avoid hunger. By taking care of the schools and emphasizing the virtues of filial piety and respect for the elder, those who are white-haired will not have to carry loads on their backs and heads as they travel on the roads.

15. 王无罪岁，斯天下之民至焉。

15. If the King is blameless and just, then the people of the entire world will gather here.

16. 省刑罚，薄税敛，深耕易耨。

16. Reduce the severity of punishments, lighten the tax burden, and deeply plow and cultivate the fields.

17. ◇寡助之至，亲戚畔之，多助之至，天下顺之。

17. ◇ When help is at its most meager, relatives and kin turn against you; when help is abundant, the entire world is aligned with you.

18. 定天下者，在乎仁政为一者也。

18. The one who sets the world in order, it lies in the rule of benevolence.

19. 君子莫大乎与人为善。

19. The greatest virtue of a gentleman is to do good to others.

20. 则天下归之，以政伤民，民乐其亡，以梃服强，仁与不仁也。

20. If the world submits to it, it is because the people are delighted with their own demise due to the damage caused by politics. If it subdues the strong with clubs, it is a matter of whether it is benevolent or not.

21. 於是则慕仲尼，周流忧世，遂以儒道游於诸侯，思济斯民。然由不肯枉尺直寻，时君咸谓之迂阔於事，终莫能听纳其说。

21. Therefore, he admired Confucius, wandered around worrying about the world, and traveled among the feudal lords with Confucianism, hoping to help these people. However, because he refused to compromise on principle, the contemporary rulers all considered him to be impractical and remote from reality, and none of them were able to accept and adopt his ideas.

22. 王如知此不足以相笑，王之政犹此也，王虽有移民转粟之善政，其好战残民与邻国同，而独望民之多，何异於五十步笑百步者乎。

22. If King Wang knows this is not enough to laugh at others, then his governance is similar to this. Even though King Wang has good policies for relocating people and transferring grain, he is still as war-loving and harmful to his people as neighboring countries. Yet he only hopes for a larger population. Is this not akin to someone who is 50 steps behind laughing at someone 100 steps behind?

23. 谨庠序之教，申之以孝悌之义，颁白者不负戴於道路矣。

23. Uphold the traditional education of the schools, emphasizing the virtues of filial piety and respect for the elder brothers, and those who distribute it will not fail to be respected and honored on the roads.

24. 如千乘夺取万乘，百乘夺取千乘，然後为饱足也。

24. If a state with a thousand chariots seizes a state with ten thousand chariots, and a state with a hundred chariots seizes a state with a thousand chariots, then they will be satisfied.

25. 存乎人者，莫良于眸子。眸子不能掩其恶。胸中正则眸子了焉；胸中不正则眸子眊焉。听其言也，观其眸子，人焉瘦哉？

25. In human nature, nothing is better than the eyes. The eyes cannot conceal their evil. When the heart is upright, the eyes are clear; when the heart is not upright, the eyes are dim. Listen to their words, observe their eyes, how can a person be obscure?

26. 孟子曰臧氏之子焉能使予不遇哉！旨意合同，若此者众。

26. Mencius said, "How could the son of the Zang family make me not meet with them? The meaning is in agreement, and there are many like this."

27. 天降下民，作之君，作之师，惟曰其助上帝宠之。

27. The heavens bestow upon the people their ruler and their teacher, solely to assist God in His favor towards them.

28. 王知夫苗乎？七、八月之间旱，则苗稿矣，天油然作云，沛然下雨，则苗氵孛然兴之矣。其如是，孰能御之。

28. Do you understand the situation of the seedlings, Master Wang? If there is a drought between the seventh and eighth months, the seedlings will wither. But if heaven suddenly produces clouds and generously rains, the seedlings will thrive again. In such a situation, who can control it?

29. 始作俑者，其无後乎。

29. The one who first started the practice, does he not have descendants?

30. 君仁，莫不仁;君义，莫不义;君正，莫不正。

30. If the ruler is benevolent, everyone will be benevolent; if the ruler is righteous, everyone will be righteous; if the ruler is upright, everyone will be upright.

31. 富贵不能*，贫贱不能移，威武不能屈，此之谓大丈夫。

31. Riches and honor cannot corrupt him, poverty and lowliness cannot sway him, power and might cannot bend him; this is what is called a great man.

32. 明君制民之产，必使仰足以事父母，俯足以畜妻子，乐岁终身饱，凶年免于死亡。

32. A wise ruler governs the people's property so that they are able to support their parents above and rear their wives and children below, ensuring they are well-fed throughout the good years and saved from death in the bad years.

33. 三里之城，七里之郭，环而攻之而不胜。夫环而攻之，必有得天时者矣，然而不胜者，是天时不如地利也。

33. Within a city three Li in circumference and a surrounding defense seven Li in circumference, the enemy surrounds and attacks but is unable to conquer. When an enemy surrounds and attacks, there must be someone who has gained the favor of the heavens. However, if they are still unable to conquer, it is because the favor of the heavens is not as advantageous as the terrain.

34. ◇得道者多助，失道者寡助。寡助之至，亲戚畔之;多助之至，天下顺之。

34. ◇ Those who follow the right path have many helpers, while those who deviate from it have few. When help is at its lowest, even relatives desert them; when help is abundant, the whole world follows.

35. 庖有肥肉，厩有肥马，民有饥色，野有饿殍，此率兽而食人也。

35. The kitchen has fatty meat, the stable has fat horses, the people have hungry looks, and there are starved bodies in the fields. This is akin to leading beasts to eat humans.

36. 君子有三乐，而王天下不与存焉。父母俱在，兄弟无故，一乐也;仰不愧于天，俯不怍于人，二乐也;得天下英才而教育之，三乐也。

36. There are three joys for a gentleman, and being the ruler of the world is not one of them. Having both parents alive and no cause for concern among brothers and sisters, this is the first joy; feeling no shame when looking up to the sky and no awkwardness when looking down upon people, this is the second joy; and the third joy is to acquire talented individuals from the world and educate them.

37. 得道者多助，失道者寡助。解释：能行“仁政”的君王，帮助支持他的人就多，不施行“仁政”的君主，支持帮助他的人就少。

37. Those who follow the right path receive abundant assistance, while those who deviate from it have few helpers. Explanation: A king who governs with benevolent policies will have many people supporting and aiding him, whereas a king who does not govern with benevolence will have fewer people supporting and aiding him.

38. 君子之所以教者五：有如时雨化之者，有成德者，有达财者，有答问者，有私淑艾者。此五者，君子之所以教也。

38. The five ways in which a gentleman teaches are as follows: there are those who educate like timely rain transforming the soil, those who cultivate virtue, those who acquire wealth, those who answer questions, and those who are privately admired. These five are the ways in which a gentleman teaches.

39. 杨子取为我，拔一毛而利天下，不为也。墨子兼爱，摩顶放踵利天下，为之。

39. Yang Zi takes himself as the center, and would not pull out a single hair for the benefit of the world. Mo Zi practices universal love, and is willing to sacrifice his head and feet for the benefit of the world, so he does it.

40. 五亩之宅，树之以桑，五十者可以衣帛矣。

40. A house of five mu, planted with mulberry trees, will enable a person of fifty years to have enough silk for clothing.

41. 穷则独善其身，达则兼济天下。

41. When in poverty, cultivate oneself; when in prosperity, benefit the world.

42. 填然鼓之，兵刃既接，弃甲曳兵而走，或百步而後止，或五十步而後止。以五十步笑百步，则何如？

42. Clanging the drums and the weapons clash, some abandon their armor and drag their weapons in retreat, stopping after perhaps a hundred steps, while others after fifty. If one laughs at a hundred steps after stopping from fifty, then what?

43. 人无廉耻，王法难治。解释：如果人人不懂廉耻，国家就不能治理好。

43. If people have no sense of shame and modesty, it is difficult to govern the country. Explanation: If everyone lacks a sense of shame and modesty, it becomes impossible to effectively govern the nation.

44. 天子不仁，不保四海;诸侯不仁，不保社稷;卿大夫不仁，不保宗庙;士庶人不仁，不保四体。

44. If the Son of Heaven is not benevolent, he cannot protect the四海 (the empire); if the feudal lords are not benevolent, they cannot protect the state; if the ministers and nobles are not benevolent, they cannot protect the ancestral temples; if the commoners are not benevolent, they cannot protect their own bodies and limbs.

45. 惟有贤者然後乃得乐此耳。谓修尧舜之道，国家安宁，故得有此以为乐也。不贤之人，亡国破家，虽有此，亦为人所夺，故不得以为乐也。

45. Only the wise can truly enjoy this. It is said that by cultivating the ways of Yao and Shun, the country can achieve peace and stability, and thus one can take this as joy. However, for the unwise, if the country perishes and the family is broken, even if they have this, it can still be taken away by others, so they cannot take it as joy.

46. 孟子言未有心存乎仁而遗弃其亲者，亦未有存义而後去其君者。

46. Mencius said, "There has never been a person who, while cherishing benevolence, abandons their parents, nor has there ever been a person who, while cherishing righteousness, leaves their ruler."

47. 权然后知轻重，度然后知长短，物皆然，心为甚。

47. Only after gaining power can one know the weight and importance; only after measuring can one know the length and shortness. This is true for all things, but even more so for the heart.

48. 地方百里而可以王。

48. A kingdom can be established over a territory of one hundred miles.

49. 乐民之乐者，民亦乐其乐；忧民之忧者，民亦忧其忧。乐以天下，忧以天下，然而不王者，未之有也。

49. Those who take pleasure in the people's joy will also be joyous in their joy; those who share the people's sorrows will also be sorrowful in their sorrows. To take joy in the world and to take sorrow in the world, yet not to be a benevolent ruler, has never been known.

50. 虽有天下易生之物，一日暴之，十日寒之，未有能生者也。

50. Even though there are things in the world that are easy to grow, if they are exposed to the sun for one day and then chilled for ten days, none of them will be able to grow.

51. 质胜文则野，文胜质则史。解释：文采多于质朴，就流于虚伪、浮夸。质朴胜过了文饰就会粗野，文饰胜过了质朴就会虚浮。

51. Quality prevails over eloquence and eloquence prevails over quality. Explanation: When eloquence exceeds simplicity, it tends to become insincere and exaggerated. When simplicity overpowers embellishment, it becomes rustic. When embellishment overpowers simplicity, it becomes superficial.

52. 老吾老以及人之老；幼吾幼以及人之幼。

52. Respect the elderly as you would your own parents; cherish the young as you would your own children.

53. 有为者辟若掘井，掘井九轫而不及泉，犹为弃井也。

53. The diligent are like those who dig a well; if they dig for nine years and do not reach the spring, it is still an abandoned well.

54. 富贵不能淫，贫贱不能移，威武不能屈。

54. Wealth and status cannot corrupt, poverty and humility cannot shift, power and might cannot bend.

55. 今王与百姓同乐，则王矣。

55. If the present king shares in the joy of the people, then he is a king.

56. 故天将降大任于斯人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，增益其所不能。

56. Therefore, when heaven bestows great responsibilities upon a person, it must first subject them to hardships of the heart and mind, strain their muscles and bones, starve their bodies, and leave them destitute, disturbing their actions, in order to stir their hearts and endure their temperaments, and to enhance their abilities that they cannot possess.

57. 彼夺其民时，使不得耕耨以养其父母，父母冻饿，兄弟妻子离散。彼陷溺其民，王往而征之，夫谁与王敌。

57. He deprives his people of their time, so they cannot cultivate the land to support their parents. Their parents suffer from cold and hunger, and their brothers, wives, and children are scattered. He leads his people to the brink of destruction. When the king goes to subdue them, who will dare to stand against the king?

58. 不违农时，谷不可胜食也;数罟不入洿池，鱼鳖不可胜食也;斧斤以时入山林，材木不可胜用也。谷与鱼鳖不可胜食，材木不可胜用，是使民养生丧死无憾。

58. Not to violate the farming season, then the grains cannot be consumed to excess; not to let the fine nets into the marshes, then fish and turtles cannot be consumed to excess; to use axes and hammers at the proper time in the mountains and forests, then the timber cannot be used up. When grains and fish and turtles are not consumed to excess, and timber is not used up, it is such policies that ensure the people have no regrets in life and death.

59. 父子有亲，君臣有交，夫妇有别，长幼有序，朋友有信。

59. Father and son have affection, ruler and subject have mutual relations, husband and wife have their respective roles, the young and the old have their respective positions, and friends have trust.

60. 人之相识，贵在相知，人之相知，贵在知心。

60. The value of knowing a person lies in understanding them, and the value of understanding a person lies in knowing their heart.

61. ◇夫人必自侮，然后人侮之;家必自毁，而后人毁之;国必自伐，而后人伐之。

61. ◇ A wife must first humiliate herself before others can humiliate her; a household must first destroy itself before others can destroy it; a nation must first boast before others can attack it.

62. 《孟子译注》故天降大任于是人也，必先苦心志，劳其筋骨，饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，曾益其所不能。

62. The Commentary on the Analects of Mencius states, "Thus, when heaven bestows a great responsibility upon a person, it first tests their resolve, strains their muscles and bones, starves their bodies, and empties their spirit, causing disorder in their actions, in order to stir their hearts, toughen their character, and enhance their abilities beyond their own limitations."

63. 臣闻郊关之内，有囿方四十里，杀其麋鹿者如杀人之罪。

63. I have heard that within the outer suburbs, there is a park that measures forty li in area, and anyone who kills a deer or a roe there is guilty of a crime as serious as killing a person.

64. 穷困便独善其身，得志便兼善天下。

64. When one is impoverished, he tends to take care of himself alone; when he achieves success, he seeks to benefit the world.

65. 其交也以道，以接也以礼。

65. They interact with each other according to the Way, and they connect with each other through etiquette.

66. 狗彘食人食而不知检，涂有饿莩而不知发。

66. Pigs and dogs eat human flesh and are unaware of the need for inspection; there are starving people around and they are unaware of the need to distribute food.

67. 有风人之托物，二雅之正言，可谓直而不倨，曲而不屈，命世亚圣之大才者也。

67. With the embodiment of literary elegance and the precise expressions of the 'Two Elegant Books,' it can be said to be straightforward without arrogance, and flexible without yielding, a great talent who is comparable to a paragon in the world.

68. 谨庠序之教，申之以孝悌之义，颁白者不负戴于道路矣!

68. Take seriously the education in schools, and emphasize the virtues of filial piety and respect for the elder, then those who are educated will not carry heavy loads or burden themselves unnecessarily on the roads!

69. ◇故天将降大任于是人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，曾益其所不能。

69. △ Therefore, when heaven is to bestow a great responsibility upon a person, it must first afflict their heart and mind, weary their muscles and bones, starve their bodies, and impoverish them, and disrupt their actions, in order to stir their hearts and endurance, and to enhance what they are unable to do.