1. “万事适可而止，无过无不及。”-《孟子》这句话强调了在各种事物中都要适度，不要过度或不足。

1. "All things should be done in moderation; neither too much nor too little." - This saying from the Mencius emphasizes that moderation should be maintained in all things, neither excessive nor insufficient.

2. 万物并育而不相害，道并行而不相悖。小德川流，大德敦化。此天地之所以为大也。 译：万物同时生长而不相妨害，日月运行四时更替彼此不相违背。小的德行，好比河川分流，川流不息，大的德行，如敦厚化育，根深叶茂，无穷无尽。这就是天地之所以伟大的道理。

2. All things grow together without harming each other, and the Tao progresses in harmony without conflict. Small virtues flow like rivers, continuous and endless, while great virtues nourish and cultivate deeply, with roots firmly established and leaves flourishing, without bounds. This is the reason why the heavens and earth are so great.

3. 天下之达道五，所以行之者三。曰：君臣也，父子也，夫妇也，昆弟也，朋友之交也。五者，天下之达道也。知、仁、勇，三者，天下之达德也；所以行之者，一也。 译：天下所共同遵守的大道有五种，当其力行实践时则分为三种。我们说：君臣、父子、夫妇、兄弟姊妹、朋友之间的关系，这五种就是天下人所共同遵守的伦常大道。而智能、仁爱、勇气这三种是人人所须具备的德行，当他实行时就是一个诚字。

3. There are five universal principles that everyone should follow in the world, and three ways to practice them. They are: the relationship between ruler and subject, father and son, husband and wife, brothers and sisters, and the friendship between friends. These five represent the universal principles that everyone follows. Wisdom, benevolence, and courage are the three universal virtues that everyone should possess; when they are practiced, they embody sincerity. Translation: There are five universal principles that are universally adhered to in the world, and when put into practice, they are divided into three. We say: the relationship between the ruler and the subject, between father and son, between husband and wife, between brothers and sisters, and the friendship between friends. These five are the universal principles that all people follow. Wisdom, benevolence, and courage are the three virtues that everyone needs to possess; when they are put into practice, they are represented by sincerity.

4. 在其《洙泗考信录》卷三中提出了三条论据来证明自己的观点。而今人冯友兰、钱穆、劳思光等亦从文献、思想等方面论证《中庸》非子思所作。

4. In volume three of his "Investigations into the Zousi Records," he presented three arguments to support his viewpoint. Today, scholars such as Feng Youlan, Qian Mu, and Lao Si Guang, among others, have also argued from the aspects of literature and thought that the "The Doctrine of the Mean" was not written by Zisi.

5. 诚者，物之终始；不诚，无物。是故，君子诚之为贵。诚者，非自成己而已也，所以成物也。 译：诚，是自然的道理，万事万物的本末终始都离不开它，没有诚，就没有万事万物了。所以，君子把诚看得特别宝贵，诚，并不仅仅是为了成就自己而已，而是要拿他来成就万事万物。

5. Sincerity is the essence of the beginning and end of all things; without sincerity, there are no things. Therefore, gentlemen hold sincerity in high regard. Sincerity is not only for the sake of self-realization, but also for the accomplishment of all things. Translation: Sincerity is the natural principle, the root and the end of all things, which cannot be separated from it. Without sincerity, there would be no existence of all things. Therefore, gentlemen hold sincerity in high regard. Sincerity is not merely for self-realization, but for the accomplishment of all things.

6. 好问而好察迩言，隐恶而扬善，执其两端，用其中于民。

6. Be inquisitive and keen on examining close words, hide the bad and promote the good, hold the extremes, and apply the middle path to the people.

7. 至诚之道，可以前知。国家将兴，必有祯祥；国家将亡，必有妖孽。见乎蓍龟，动乎四体。祸福将至：善，必先知之；不善，必先知之。故至诚如神。 译：极端真诚可以预知未来的事。国家将要兴旺，必然有吉祥的征兆；国家将要衰亡，必然有不祥的反常现象。呈现在著草龟甲上，表现在手脚动作上。祸福将要来临时，是福可以预先知道，是祸也可以预先知道。所以极端真诚就像神灵一样微妙。

7. The path of utmost sincerity can foresee the future. When a nation is to thrive, there will surely be auspicious signs; when a nation is to perish, there will certainly be ominous anomalies. These are revealed through the divination of the grass and tortoise shells, and are manifested in the movements of the limbs. When misfortune or fortune is about to arrive: good fortune can be known in advance; misfortune can also be known in advance. Therefore, utmost sincerity is as subtle as the divine.

8. 诚者，自成也；而道，自道也。诚者，物之终始，不诚无物。是故君于诚之为贵。诚者，非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也，合外内之道也，故时措之宜也。 译：真诚是自我的完善，道是自我的引导。真诚是事物的发端和归宿，没有真诚就没有了事物。因此君子以真诚为贵。不过，真诚并不是自我完善就够了，而是还要完善事物。自我完善是仁，完善事物是智。仁和智是出于本性的德行，是融合自身与外物的准则，所以任何时候施行都是适宜的。

8. Sincerity is the perfection of oneself; and the Tao is the guidance of oneself. Sincerity is the beginning and the end of things; without sincerity, there are no things. Therefore, a gentleman values sincerity highly. Sincerity is not only about self-perfection but also about perfecting things. Self-perfection is benevolence; perfecting things is wisdom. Benevolence and wisdom are virtues arising from nature, the principles of harmonizing the self with the external world, thus making it appropriate to apply them at any time.

9. 喜欢向别人请教，而且喜欢体察人们浅近的话语；消除消极的东西，而宣扬人们的善行；善于把握事情的两个极端，采用恰当的做法施行于人民。

9. Enjoy asking others for advice and have a penchant for perceiving the simplicity in people's words; eliminate negative elements while promoting the good deeds of others; skilled at grasping the two extremes of a matter and applying appropriate measures to the people.

10. 君子戒慎乎其所不睹，恐惧乎其所不闻。莫现乎隐，莫显乎微，故君子慎其独也。 译：君子在没有人看到的地方，更是小心谨慎。在没有人听到的地方，更是恐惧害怕。最隐暗的地方，也是最容易被发现的处所，最微细的事物，也是最容易显露的，因此君子在一个人独处的时候，更要特别谨慎。

10. A gentleman is doubly cautious in places where he is unseen and doubly fearful in places where he is unheard. Nothing is more manifest than what is hidden, and nothing is more evident than what is subtle. Therefore, a gentleman is especially careful in his solitude.

11. 这段出自《中庸》的名言，讲述了以诚为本的重要性，由秉性真诚而明悟了天理，这叫作天性；由明白天理而内心真诚，这叫作教化。

11. This famous quote from the " Doctrine of the Mean " discusses the importance of taking sincerity as the foundation. It is called nature when one understands the principles of heaven with an innate sincerity; it is called civilization when one has a sincere heart through understanding the principles of heaven.

12. 博学之，审问之，慎思之，明辨之，笃行之。有弗学，学之弗能弗措也；有弗问，问之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辩之弗明弗措也；有弗行，行之弗笃弗措也。 译：要广博地学习，详细地求教，慎重地思考，明白地辨别，切实地力行。不学则已，既然要学，不学到通达晓畅绝不终止；不去求教则已，既然求教，不到彻底明白绝不终止；不去思考则已，既然思考了，不想出一番道理绝不终止；不去辨别则已，既然辨别了，不到分辨明白绝不终止；不去做则已，既然做了，不确实做到圆满绝不终止。?>

12. Study extensively, inquire thoroughly, think cautiously, distinguish clearly, and act sincerely. If there is something not to be learned, one should not give up learning until it is mastered; if there is something not to be asked, one should not give up asking until it is known; if there is something not to be thought about, one should not give up thinking until a clear understanding is achieved; if there is something not to be distinguished, one should not give up distinguishing until it is fully understood; if there is something not to be done, one should not give up doing until it is accomplished with full commitment. Translation: One should pursue broad and deep learning, engage in detailed inquiry, ponder carefully, differentiate clearly, and act sincerely. If there is something not to be learned, one should not stop learning until one has fully grasped it; if there is something not to be asked, one should not stop asking until one has a thorough understanding; if there is something not to be thought about, one should not stop thinking until one has derived a clear rationale; if there is something not to be distinguished, one should not stop distinguishing until one has a full understanding; if there is something not to be done, one should not stop doing until it is fully and perfectly accomplished.

13. “中庸之道，是为世间至高至大之道。”-孔子这句话强调了适度和平衡的重要性，认为中庸之道是一种至高至大的道路。

13. "The doctrine of the mean is the highest and greatest path in the world." - Confucius This statement emphasizes the importance of moderation and balance, and considers the doctrine of the mean as a path that is of the highest and greatest nature.

14. 子曰，天下国家可均也，爵禄可辞也，白刃可蹈也，中庸不可能也。 译：孔子说：天下国家可以治理，官爵傣禄可以放弃，雪白的刀刃可以践踏而过，中庸却不容易做到。

14. Confucius said: The world and the state can be governed, official titles and salaries can be declined, and one can walk over the edge of a blade, but the path of the mean is not easy to achieve.

15. 真诚就会明白天理，明白天理就会真诚。 真诚是社会与生的大道是无法分离的。真诚既是天道运行的法则，又是人道运行的法则。

15. Sincerity will understand the Tao of heaven, and understanding the Tao of heaven will lead to sincerity. Sincerity is an inherent path of society and cannot be separated from it. Sincerity is both the law of the operation of the Tao of heaven and the law of the operation of the Tao of humanity.

16. 子曰：人皆曰：‘予知。’驱而纳诸罟擭陷阱之中，而莫之知辟也。人皆曰：‘予知。’择乎中庸，而不能期月守也。 译：孔子说：人人都说自己聪明，可是被驱赶到罗网陷阶中去却不知躲避。人人都说自己聪明，可是选择了中庸之道却连一个月时间也不能坚持。

16. Confucius said: "People all say, 'I am wise.' Yet, driven and brought into snares, traps, they do not know how to avoid them. People all say, 'I am wise.' But having chosen the path of the mean, they cannot even keep it for a month."

17. 天赋予人的品德叫做“性”，遵循事物本性就叫做“道”，使人修养遵循道就叫做“教”。

17. The moral qualities bestowed upon humans by heaven are called "xing" (nature), following the nature of things is called "dao" (the way), and guiding people to cultivate and follow the way is called "jiao" (education).

18. 以上两种观点各有依据。现学术界普遍认为《中庸》是子思及其弟子多人所作。

18. Both of the above perspectives have their own basis. Currently, the academic community generally believes that the "Confucian Doctrine of the Mean" ("Zhongyong") was written by Zisi and many of his disciples.

19. 广泛地学习知识，详细地询问事物发展的原因，慎重地加以思考，明确地辨别是非，踏实地去实践。

19. Learn knowledge extensively, inquire into the reasons for the development of things in detail, think carefully, distinguish right from wrong clearly, and practice steadfastly.

20. 君子依据中庸之道行事，有的人却半途而废，可是我却不能中途中止。

20. The gentleman acts according to the doctrine of the mean, but some people give up halfway, yet I cannot stop halfway.

21. 喜怒哀乐之未发，谓之中；发而皆中节，谓之和。中也者，天下之大本也；和也者，天下之达道也。致中和，天地位焉，万物育焉。 译：喜怒哀乐没有表现出来的时候，叫做中；表现出来以后符合节度，叫做和。中，是人人都有的本性；和，是大家遵循的原则，达到中和的境界，天地便各在其位了，万物便生长繁育了。

21. When joy, anger, sorrow, and delight are not yet expressed, it is called "zhong" (balance); when they are expressed and all are in accordance with the appropriate measures, it is called "he" (harmony). "Zhong" refers to the fundamental nature inherent in all people; "he" refers to the universally accepted principle. Achieve the state of balance and harmony, and the heavens and earth will be in their proper places, and all things will grow and thrive. Translation: When joy, anger, sorrow, and delight have not been expressed, it is called "zhong" (balance); when they are expressed and all are in harmony with the appropriate measures, it is called "he" (harmony). "Zhong" is the innate nature shared by all; "he" is the principle followed by everyone. Achieve the state of balance and harmony, and the heavens and earth will be in their rightful positions, and all things will grow and flourish.

22. 子日：道不远人。人之为道而远人，不可以为道。 译：孔子说：道并不排斥人。如果有人实行道却排斥他人，那就不可以实行道了。

22. Confucius said: "The Tao is not far from people. If someone follows the Tao but distances themselves from others, then they cannot truly practice the Tao."

23. 自宋代开始，有学者主张《中庸》是子思与秦汉之际的儒者杂述而成。欧阳修《问进士策》：“问：礼乐之书散亡，而杂出于诸儒之说，独《中庸》出于子思。子思，圣人之后也，所传宜得其真，而其说异乎圣人者，何也？”

23. Since the Song Dynasty, some scholars have proposed that "The Doctrine of the Mean" was compiled from the mixed teachings of Confucian scholars between the Warring States and the Qin and Han dynasties. In Ouyang Xiu's "Questions to the Candidates for the Imperial Examinations": "Question: The books of rites and music have been lost, and their teachings are scattered among the various schools of Confucianism. Only 'The Doctrine of the Mean' is attributed to Zisi. Zisi is a descendant of the sage, and what he passed down should be true. But why is his teaching different from that of the sage?"

24. 天命之谓性，率性之谓道，修道之谓教。道也者，不可须臾离也；可离，非道也。 译：上天所赋予人的本质特性叫做本性（天性），遵循着本性以做人处事叫做道，圣人的教化，就是遵循本性，来修正过与不及的差别现象，使一切事物皆能合于正道，这称之为教化。这个正道，是片刻也不能够离开的，如果可以离开，就不是正道了。

24. What heaven bestows upon humans is their inherent nature, acting in accordance with this nature is what is called the Way, and the cultivation of this Way is what is termed education. The Way, it is said, cannot be left for even a moment; if it can be left, it is not the true Way. Translation: What heaven grants to humans is their inherent nature (the nature of the heavens), following this nature in our actions and interactions is known as the Way, and the teachings of the sage are to follow this nature to correct the imbalances of excess and deficiency, so that all things can conform to the right path, which is what is called education. This right path cannot be abandoned for even a moment; if it can be abandoned, it is not the true path.

25. 好学不倦就接近明智了，努力行善就接近仁义了，懂得耻辱就接近勇敢了。

25. A person who is eager to learn and never grows weary approaches wisdom; one who strives to do good approaches righteousness; and one who understands shame approaches courage.

26. “中”是天下的大本源，“和”是天下的普遍规律。

26. "Zhong" (Middle) is the great origin of the world, and "He" (Harmony) is the universal law of the world.

27. 君子之道，譬如行远，必自迩，譬如登高，必自卑。 译：君子实行中庸之道，好比走远路，一定要从近处开始，好比登高处，一定要从低处开始。

27. The path of a gentleman is like walking a long distance, one must start from the near; it is like ascending a high place, one must start from the low. Translation: The path of a gentleman, the way of the mean, is like walking a long journey, one must begin from what is near; it is like climbing a high peak, one must start from the low ground.

28. 子贡问道：“颛孙师（即子张）与卜商（即子夏）谁更优秀？”孔子说：“颛孙师有些过分，卜商有些赶不上。”子贡说：“这么说颛孙师更强一些吗？”孔子说：“过分与赶不上同样不好。”

28. Zi Gong asked, "Who is more outstanding, Zuan Sun Shi (i.e., Zi Zhang) or Bu Shang (i.e., Zi Xia)?" Confucius replied, "Zuan Sun Shi is somewhat excessive, while Bu Shang is somewhat behind." Zi Gong said, "So does that mean Zuan Sun Shi is stronger?" Confucius said, "Both being excessive and falling behind are not good."

29. 自诚明，谓之性；自明诚，谓之教。诚则明矣，明则诚矣。

29. From sincerity to clarity is called nature; from clarity to sincerity is called education. Sincerity leads to clarity, and clarity leads to sincerity.

30. 天命之谓性，率性之谓道，修道之谓教。 译：人的自然禀赋叫做性，顺着本性行事叫做道，按照道的原则修养叫做教。

30. The term "nature" refers to the natural endowment of humanity, acting in accordance with one's nature is called the "path," and cultivating the path is called education. 译：Human nature is referred to as "xing," acting in accordance with one's nature is known as "dao," and the process of cultivating the path is termed "jiao."

31. 子日，中庸其至矣乎！民鲜能久矣！ 译：孔子说：中庸大概是最高的德行了吧！大家缺乏它已经很久了！

31. Confucius said: The practice of the mean is perhaps the highest virtue! People have been lacking in it for a long time!

32. 自诚明，谓之性；自明诚，谓之教。诚则明矣，明则诚矣。 译：由真诚而自然明白道理，这叫做天性；由明白道理后做到真诚，这叫做人为的教育。真诚也就会自然明白道理，明白道理后也就会做到真诚。

32. From sincerity to enlightenment, it is called nature; from enlightenment to sincerity, it is called education. When there is sincerity, there is clarity; when there is clarity, there is sincerity. Translation: From sincerity naturally understanding the truth, this is called one's nature; from understanding the truth and then achieving sincerity, this is called human education. With sincerity, one naturally understands the truth; and with understanding the truth, one naturally achieves sincerity.

33. 凡事豫则立，不豫则废；言前定，则不跲；事前定，则不困；行前定，则不疚；道前定，则不穷。 译：豫者预也，任何事情，事前有准备就可以成功，没有准备就要失败；说话先有准备，就不会词穷理屈站不住脚；做事先有准备，就不会遇到困难挫折；行事前计划先有定夺，就不会发生错误后悔的事；做人的道理能够事先决定妥当，就不会行不通了。

33. If one plans things in advance, they will succeed; if not, they will fail. If one prepares one's words in advance, one will not be at a loss for words; if one prepares for events in advance, one will not encounter difficulties or setbacks; if one plans one's actions in advance, one will not regret mistakes; if one determines the principles of conduct in advance, one will not be at a loss for solutions. Translation: "Yù" means to prepare in advance. In any matter, preparation beforehand leads to success, while lack of preparation leads to failure. Having prepared one's words in advance ensures one will not be at a loss for words; having prepared for events in advance ensures one will not encounter difficulties or setbacks; having a plan in place before acting ensures one will not make mistakes or regret later; and having decided on the principles of conduct in advance ensures one will not be at a loss for solutions.

34. 子曰：素隐行怪，后世有述焉，吾弗为之矣。君子遵道而行，半途而废，吾弗能已矣。君子依乎中庸，遁世不见知而不悔，唯圣者能之。 译：孔子说：寻找隐僻的歪歪道理，做些怪诞的事情来欺世盗名，后世也许会有人来记述他，为他立传，但我是绝不会这样做的。有些品德不错的人按照中庸之道去做，但是半途而废，不能坚持下去，而我是绝不会停止的。真正的君子遵循中庸之道，即使一生默默无闻不被人知道也不后悔，这只有圣人才能做得到。

34. Confucius said: "One who seeks out hidden absurdities and performs strange acts to deceive the world for a name, may be commemorated and written about by posterity, but I will never do such a thing. A gentleman follows the path of the Mean, and even if he abandons halfway, I cannot stop myself. A true gentleman adheres to the Mean, and even if he remains unknown and unrecognized in the world, he will not regret, which is only something a sage can achieve."

35. 译文：上天所给予人的气质叫做性，依照本性去作事叫做道，修道的方法就是教化。这个道，不能离开片刻我的身心；如果可以离开,那就不是正道了。

35. Translation: The temperament bestowed upon humans by heaven is called 'xing'. Acting according to one's nature is known as 'Dao'. The method to cultivate Dao is through education. This Dao cannot be separated from my body and mind for even a moment; if it can be separated, then it is not the true Dao.

36. 君子内省不疚，无恶于志。君子之所不可及者，其唯人之所不见乎！ 译：君子只求内省时没有过失，无愧于心。君子之所以让人佩服，觉得赶不上，正是在这种别人看不见的地方。

36. A gentleman introspects without any regret, having no evil intentions in his heart. What the gentleman surpasses others in, perhaps, is only in the areas where others cannot see! Translated: A gentleman seeks self-reflection without any fault, being guiltless within. The reason why the gentleman is admired and feels unattainable by others lies precisely in those unobserved aspects.

37. 《中庸》出自《礼记》，原本是《礼记》四十九篇中的第三十一篇。《礼记》原名《小戴礼记》，又名《小戴记》，由汉宣帝时人戴圣根据历史上遗留下来的一批佚名儒家的著作合编而成。

37. The text of "The Mean" comes from "The Record of Rites," originally being the thirty-first chapter of the forty-nine chapters in "The Record of Rites." The original title of "The Record of Rites" was "Xiao Dai's Record of Rites," also known as "Xiao Dai Ji." It was compiled by Dai Sheng, a person from the reign of Emperor Xuan of the Han dynasty, based on a collection of anonymous Confucian writings that had been passed down from history.

38. 言顾行，行顾言，君子胡不慥慥尔！ 译：说话时要顾虑到能不能做到，做事时也要顾虑到与自己所说的话，是不是一致，君子何不努力笃行实践，做到言行合一呢？

38. "If one's words are in accordance with one's actions, and one's actions are in accordance with one's words, why isn't a gentleman diligent and earnest in his practice, striving for consistency between his words and actions?" Translation: When speaking, one should consider whether one can fulfill the words; when acting, one should also consider whether one's actions are consistent with what one has said. Why doesn't a gentleman strive diligently to practice and achieve unity between his words and actions?

39. 对上不抱怨老天，对下不责怪别人。所以，君子处在安全的地位而等待天命，小人则冒险以期侥幸成功。

39. He does not complain to heaven above nor blame others below. Therefore, the gentleman waits for destiny while in a secure position, while the mean person takes risks in the hope of a fortunate success.

40. 子曰：舜其大知也与！舜好问而好察迩言，隐恶而扬善，执其两端，用其中于民。其斯以为舜乎！ 译：孔子说：舜可真是具有大智慧的人啊！他喜欢向人问问题，又善于分析别人浅近话语里的含义。隐藏人家的坏处，宣扬人家的好处。过与不及两端的意见他都掌握，采纳适中的用于老百姓。这就是舜之所以为舜的地方吧！

40. Confucius said: Yu the Great was truly a wise man! Yu was fond of asking questions and adept at discerning the meanings in others' simple words, concealing others' faults and promoting their virtues. He held both extremes in his hands, adopting a moderate approach for the people. This, I believe, is what made Yu the great man that he was!

41. 上不怨天，下不尤人。故君子居易以俟命，小人行险以侥幸。

41. Neither抱怨上天，也不责怪他人。因此，君子安居乐业，等待命运的安排；小人则冒险行事，企图侥幸成功。

42. 子贡问：“师与商也孰贤？''子曰：“师也过，商也不及。”曰：“然则师愈与？”子曰：“过犹不及。”

42. Zi Gong asked, "Who is more virtuous, Shi or Shang?" Confucius replied, "Shi is overbearing, and Shang is not sufficient." Zi Gong said, "Then isn't Shi better?" Confucius said, "Being overbearing is as bad as not being sufficient."

43. 子日：回之为人也，择乎中庸，得一善，则拳拳服膺而弗失之矣。 译：孔子说：颜回就是这样一个人，他选择了中庸之道，得到了它的好处，就牢牢地把它放在心上，再也不让它失去。

43. Confucius said: Yan Hui was such a person, who chose the path of the mean, and once he gained its benefits, he held it closely to his heart and never let it slip away.

44. 宋代以前，学者皆主张《中庸》是春秋战国时期的子思所作。司马迁《史记·孔子世家》：“子思作《中庸》。”李翱《李文公集·复性书》：“子思著《中庸》四十七篇，传于孟轲。”

44. Before the Song Dynasty, scholars all advocated that "The Doctrine of the Mean" was written by Zisi during the Spring and Autumn and Warring States periods. In Sima Qian's "Records of the Grand Historian - The Descendants of Confucius": "Zisi wrote 'The Doctrine of the Mean'." In Li Ao's "Collection of Li Wen Gong - The Book of Restoring the Nature": "Zisi wrote forty-seven chapters of 'The Doctrine of the Mean', which were passed down to Meng Ke."

45. 唯天下至诚，为能尽其性；能尽其性，则能尽人之性；能尽人之性，则能尽物之性；能尽物之性，则可以赞天地之化育；可以赞天地之化育，则可以与天地参矣。 译：只有天下极端真诚的人能充分发挥他的本性；能充分发挥他的本性，就能充分发挥众人的本性；能充分发挥众人的本性，就能充分发挥万物的本性；能充分发挥万物的本性，就可以帮助天地培育生命；能帮助大地培育生命，就可以与天地并列为三了。

45. Only those who are extremely sincere in the world can fully realize their own nature; being able to fully realize their own nature, they can also fully realize the nature of others; being able to fully realize the nature of others, they can also fully realize the nature of all things; being able to fully realize the nature of all things, they can assist in the nurturing of life by heaven and earth; and being able to assist in the nurturing of life by heaven and earth, they can be on par with heaven and earth as one of the three.

46. “过犹不及”体现了儒家思想的一个重要原则，就是“中庸之道”。宋代著名的理学家朱熹注解说，子张才高意广，而好为苛难，故常过于中。子夏笃信谨守而规模狭隘，故常不及。过和不及，都是差之毫厘，谬以千里。孔子教育学生要行中庸之道，认为过度与不足同样不好。

46. "The principle of 'Too much is as bad as too little' embodies an important principle of Confucian thought, which is the 'Golden Mean'. The famous Song Dynasty philosopher Zhu Xi explains that Zizhang is highly talented and has a broad mind, but he tends to be overly strict and harsh, hence often going beyond the mean. Zixia is firm in his beliefs and cautious in his actions, but his scope is narrow, so he often falls short. Both going overboard and falling short are just a hair's breadth apart, but can lead to a great discrepancy. Confucius taught his students to practice the Golden Mean, believing that both excess and deficiency are equally unwholesome. "

47. 人一能之，己百之；人十能之，己千之。果能此道矣，虽愚必明，虽柔必强。 译：别人学一次就会了，我还不会！就学他一百次；别人学十次就会了，我还不会！就学他一千次。如果真能照这样子去做，虽然再笨，也会变得聪明，即使再柔弱的人也会变得坚强。

47. If others can master it after one attempt, I will try a hundred times; if others can master it after ten attempts, I will try a thousand times. If one can truly follow this path, even the most foolish will become wise, and even the most weak will become strong. 译：If others can master it after one attempt, I still can't! So I will study it a hundred times; if others can master it after ten attempts, I still can't! So I will study it a thousand times. If one can truly do this, even the most foolish will become smart, and even the weakest person will become strong.

48. 子曰：道之不行也，我知之矣，知者过之，愚者不及也。道之不明也，我知之矣：贤者过之，不肖者不及也。人莫不饮食也，鲜能知味也。 译：孔子说：中庸之道不能实行的原因，我知道了：聪明的人自以为是，认识过了头；愚蠢的人智力不及，不能理解它。中庸之道不能弘扬的原因，我知道了：贤能的人做得太过分：不贤的人根本做不到。就像人们每天都要吃喝，但却很少有人能够真正品尝滋味。

48. Confucius said: "I know the reason why the Way is not practiced: the wise overstep it, and the foolish do not reach it. I know the reason why the Way is not made clear: the virtuous overdo it, and the unworthy do not attain it. All people must eat and drink, but few can truly taste the flavors." 译：孔子说：中庸之道不能实行的原因，我知道了：聪明的人自以为是，认识过了头；愚蠢的人智力不及，不能理解它。中庸之道不能弘扬的原因，我知道了：贤能的人做得太过分；不贤的人根本做不到。就像人们每天都要吃喝，但却很少有人能够真正品尝滋味。

49. 朱熹《中庸章句·序文》：“中庸何为而作也？子思子忧道学之失其传而作也。”

49. Zhu Xi's "Commentary on the Doctrine of the Mean · Preface": "Why was the Doctrine of the Mean written? It was written by Zisi out of concern for the loss of the transmission of moral learning."

50. “适可而止，是为美德。”-亚里士多德这句话强调了适度是一种美德，意味着找到合适的平衡点。

50. "Moderation in all things is a virtue." - This statement by Aristotle emphasizes that moderation is a virtue, meaning finding the appropriate balance point.