1. 以力假仁者霸。霸必有大国；以德行仁者王，王不待大，汤以七十里，文王以百里。以力服人者，非心服也，力不赡也；以德服人者，中心悦而诚服也，如七十子之服孔子也。

1. One who rules by force and pretends to be benevolent is a tyrant. A tyrant must have a great state; while one who rules by virtue and practices benevolence is a king. A king does not necessarily need a vast territory; for example, Tang had a realm of only seventy miles, and King Wen had a realm of a hundred miles. Those who win others through force do not gain their true hearts; their strength is limited. Those who win others through virtue, however, earn their heartfelt approval and genuine submission, just like the seventy disciples who followed Confucius.

2. 地方百里而可以王。

2. A kingdom can be established within a radius of 100 miles.

3. 人有不为也，而后可以有为。

3. There are things that people should not do, and only after this can they achieve something.

4. 不愧不作:谓人光明磊落，心无愧。作，惭愧。语出《孟子尽心上》:"仰不愧于无，俯不作于地。”清薛雪《一剽诗话》三四:“诗道之不幸也如此，尚欲不愧不作，言于人日: “近体我薄为之，作诗底几拟古。”

4. Not ashamed to do so: This phrase describes a person as open and honest, with a clear conscience. "作" means to be ashamed. It is a quote from Mencius, "Jin Shang Xing": "I am not ashamed to look up to the sky, nor am I ashamed to look down to the earth." In Qing Dynasty, Xue Xue wrote in "Yi Biao Shi Hua" (Volume 3, Chapter 4): "This is the misfortune of poetry, yet one still wants to be neither ashamed nor guilty, and says to others: 'I have little talent for creating near-form poetry, and when writing poetry, I often imitate the ancient style.'"

5. 众楚群咻：指众多的楚国人共同来喧扰。后指众多外来的干扰。

5. Zha Chu Qun Xiu: Refers to a large number of people from Chu collectively causing a disturbance. Later, it refers to a multitude of external disturbances.

6. 一介不取：一介：一粒芥菜子，形容微小。一点儿小东西也不拿。形容廉洁、守法，不是自己应该得到的一点都不要。

6. Not to Take Even a Single Thing: "A single thing" refers to a single mustard seed, which is used to describe something very small. It means not to take even the tiniest thing. It describes integrity and adherence to the law, indicating that one should not take anything that is not due to oneself.

7. 孟子言且令臣庶皆後去其仁义，而先且以自利，则不交相杀夺，故不足自饱餍。言必杀夺。

7. Mencius said, "If all the common people and officials abandon their morality and righteousness and prioritize their own interests first, then there would be no mutual killing and robbing, yet it would not be enough to satisfy themselves. Therefore, there would be constant killing and robbing."

8. 8不屑教海:谓不愿意去教导。语出《孟子告子下》:“教亦多术矣，予不屑之教海也者，是亦教海之而已矣。”

8.8.8 Disdain to teach: Refers to the unwillingness to teach. The phrase comes from Mencius' "Gaozi, Chapter 8": "There are many methods of teaching, but I disdain to teach, which is also a form of teaching."

9. 恭者不侮人，俭者不夺人。

9. The respectful do not insult others, and the thrifty do not seize others' belongings.

10. 我欲托之空言，不如载之行事之深切着明也。

10. It is better to embody it in practical actions than to rely on mere empty words, as the latter cannot convey the depth and clarity of the matter as effectively.

11. 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？

11. The sound of drums is resounding, and as the weapons clash, some discard their armor and drag their weapons away in retreat, stopping after a hundred steps or after fifty steps. If you laugh at someone who stops after fifty steps for having run a hundred steps, what should you do then?

12. 五谷者，种之美者也，苟为不熟，不如荑稗。夫仁，亦在乎熟之而已矣。

12. The five grains are the finest of all seeds, but if they are not fully ripe, they are no better than the wild grasses. Similarly, benevolence also lies in being fully matured.

13. 父子有亲，君臣有交，夫妇有别，长幼有序，朋友有信。

13. There is affection between father and son, interaction between ruler and subject, distinction between husband and wife, order between the elderly and the young, and trust between friends.

14. 缘木求鱼：缘木：爬树。爬到树上去找鱼。比喻方向或办法不对头，不可能达到目的。

14. "Fishing from a tree": "Fishing from a tree" means climbing a tree to look for fish. It is a metaphor for being in the wrong direction or using the wrong method, making it impossible to achieve the desired goal.

15. 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。

15. He who rejoices with the people will be rejoiced with them; he who grieves with the people will be grieved with them. Rejoicing for the world, grieving for the world, yet not being a king who rules the world, such a person has never existed.

16. 天时不如地利，地利不如人和。

16. Favorable timing is not as good as favorable geography, and favorable geography is not as good as harmonious people.

17. 老吾老以及人之老；幼吾幼以及人之幼。

17. Honor the aged as you would honor your own elders; cherish the young as you would cherish your own children.

18. 齐王舍牛：《孟子·梁惠王上》：王（齐宣王）坐于堂上，有牵牛而过堂下者，王见之，曰：‘牛何之？’对曰：‘将以衅钟。’王曰：‘舍之。吾不忍其觳觫，若无罪而就死地。’对曰：‘然则废衅钟与？’曰：‘何可废也？以羊易之。’后以齐王舍牛比喻帝王对臣民怀有恻隐之心。

18. Qi Wang Gives Up the Ox: From the "Mencius · Liang Huiwang Shang": The King (Qi Xuanwang) was sitting in the hall, and someone was leading a cow past the hall below. When the King saw it, he asked, 'Where are you taking the cow?' The other replied, 'I am taking it to consecrate the bell.' The King said, 'Set it free. I cannot bear to see it tremble with fear, as if it were to be killed without any fault of its own.' The other replied, 'Then should we stop consecrating the bell?' The King replied, 'How can we? Let's substitute it with a sheep instead.' Later, this story was used to illustrate that emperors should have a sense of compassion for their people.

19. 胶鬲之困：胶鬲，商周时人，纣时因遭世乱，曾隐遁为商。《孟子·告子下》：胶鬲举于鱼盐之中。后因以胶鬲之困指士人不在位而处于困难之境。

19. The Troubles of Jiaoli: Jiaoli was a person from the Shang and Zhou dynasties. During the reign of King Zhou, he hid away as a merchant due to the chaos of the times. As mentioned in Mencius · Gaozi Xia: Jiaoli was discovered among the fish and salt merchants. Later, the term "the troubles of Jiaoli" came to refer to the difficult situation of scholars who are not in official positions.

20. 远望之襄王而不似人君，言无人君之威仪也；就而近之而不见所畏焉，言无人君操柄之威也。

20. Looking at the distant King Xiang and he does not resemble a ruler, implying that he lacks the dignity and majesty of a ruler; approaching him closely and not seeing anything to fear, indicating that he does not possess the authority and power of a ruler.

21. 不仁而得国者，有之矣；不仁而得天下者，未之有也。

21. There have been cases where someone unkind has gained a country, but there has never been a case where someone unkind has gained the whole world.

22. 万乘之国，弑其君者必千乘之家。千乘之国，弑其君者必百乘之家。

22. In a kingdom with ten thousand chariots, anyone who assassinates the ruler will come from a family with a thousand chariots. In a kingdom with a thousand chariots, anyone who assassinates the ruler will come from a family with a hundred chariots.

23. 孟子问王曰：今有战者，兵刃已交，其负者弃甲曳兵而走，五十步而止，足以笑百步者否。

23. Mencius asked the King, "Now, if there is a battle and the weapons have been engaged, the one who is defeated discards his armor, drags his weapons, and runs for fifty steps before stopping. Is that enough to make fun of someone who has run a hundred steps?"

24. 左右逢原：《孟子·离娄下》：资之深，则取之左右逢其原。原谓学问工夫到家后，则触处皆得益。后以左右逢原泛指做事得心应手。

24. Meeting with Success on Both Sides: From the "Mencius · Llou Xia": When one's knowledge and skills are deeply rooted, one will find sources of wisdom wherever one goes. "Original" here refers to the state where one's scholarly efforts have reached a proficient level, and one benefits from every encounter. Later, "meeting with success on both sides" was used to generally describe the situation where one accomplishes tasks with ease and skill.

25. 谓不违背农作物耕作的时间。语出《孟子·梁惠王上》：“不违农时，谷不可胜食也。”

25. It refers to not going against the timing of agricultural crop cultivation. This phrase is from the "Mencius - Chapter on King Liang of the State of Liang": "If one does not go against the agricultural seasons, there will be an abundance of grain that cannot be consumed."

26. 知人论世：原指了解一个人并研究他所处的时代背景。现也指鉴别人物的好坏，议论世事的得失。

26. Understanding people and evaluating the world: Originally refers to understanding a person and studying the background of the era they are in. Now it also refers to distinguishing between the good and bad of individuals and discussing the gains and losses of world affairs.

27. 以羊易牛：易：更换。用羊来替换牛。比喻用这个代替另一个。?>

27. Exchange sheep for oxen: "Exchange" means to replace. Using sheep to replace an ox. This is a metaphor for using one thing to replace another.

28. 贤者以其昭昭使人昭昭，今以其昏昏使人昭昭。

28. The wise make themselves clear to others, but now they make themselves unclear to make others clear.

29. 其交也以道，以接也以礼。

29. Their interactions are guided by the way (道), and their approach is through etiquette (礼).

30. 人不可以无耻，无耻之耻，无耻矣。

30. A person cannot be shameless; the shame of shamelessness is the end of shamelessness.

31. “诗道之不幸也如此，尚欲不愧不怍，侈言于人曰：‘近体我薄为之，作诗庶几拟古。’”

31. "This is the misfortune of the path of poetry; yet, one still desires not to feel ashamed or guilty, and boasts to others, 'I only write in the near style sparingly, and hope to emulate the ancients in my poetry.'"

32. 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。

32. The feeling of compassion is the beginning of benevolence; the feeling of shame and aversion is the beginning of righteousness; the feeling of modesty and deference is the beginning of propriety; the feeling of right and wrong is the beginning of wisdom.

33. 由博返约：指做学问人广博出发，继而务精深，最终达到简约。

33. From the Broad to the Concise: Refers to the approach of scholars starting with a broad foundation and then focusing on profound knowledge, ultimately achieving simplicity.

34. 省刑罚，薄税敛，深耕易耨。

34. Reduce punishment, lighten taxes, and cultivate the land deeply and easily.

35. 斩钉截铁：形容说话或行动坚决果断，毫不犹豫。

35. Unflinching and decisive: Describes speaking or acting with firmness and decisiveness, without any hesitation.

36. 国君好仁，天下无敌焉。

36. If the ruler is benevolent, he will be invincible in the world.

37. 易如反掌：象翻一下手掌那样容易。比喻事情非常容易做。

37. As easy as turning one's palm over: As easy as flipping one's palm over. Metaphorically means that something is very easy to do.

38. 定天下者，在乎仁政为一者也。

38. The one who determines the world is the one who upholds benevolent rule.

39. 人之易其言也，无责耳矣。

39. If people are casual with their words, it is because they are not held accountable.

40. 引而不发：引：拉弓；发：射箭。拉开弓却不把箭射出去。比喻善于启发引导。也比喻做好准备暂不行动，以待时机。

40. Drawing the bow without releasing an arrow: "Draw" refers to pulling the bowstring; "release" refers to shooting an arrow. It means pulling the bowstring but not shooting the arrow. It比喻s being good at initiating and guiding. It also比喻s preparing and not acting yet, waiting for the right moment.

41. 鱼和熊掌不可得兼。

41. You can't have your fish and your bear's paw at the same time.

42. 孟子言上下交取其利而国丧亡者，是万乘之国，弑其君者必千乘之家所弑也，无它焉，则千乘之家欲以万乘之利为多也。千乘之国，弑其君者必百乘之家所弑也，亦无它焉，是百乘之家欲以千乘之利为多也。

42. Mencius said, "When the ruler and the people both seek their own interests and the country perishes, it is because in a state with a thousand chariots, the ruler who is assassinated is killed by a family with a hundred chariots, and there is no other reason for it. It is because the family with a hundred chariots desires to gain more from the benefits of a thousand chariots. In a state with a thousand chariots, the ruler who is assassinated is killed by a family with ten chariots, and again, there is no other reason for it. It is because the family with ten chariots desires to gain more from the benefits of a hundred chariots."

43. 安富尊荣:谓身安国富，而保其尊荣，语出《孟子尽心上》:“君子居是国也，其君用之则安富尊荣。"注:君子能使人化其道德，移其习俗，身安国富而保其尊荣。

43. Affluence and Honor: Refers to the state of being physically comfortable, the country being prosperous, and preserving one's honor and dignity. The phrase comes from "The Highest Excellence of Mencius": "A gentleman living in this country, if the ruler uses him, he will enjoy affluence and honor." Note: A gentleman is capable of transforming people's morality, changing their customs, and ensuring that they are physically comfortable, the country is prosperous, and their honor and dignity are preserved.

44. 孔子登东山而小鲁，登泰山而小天下。

44. Confucius climbed Mount Dongshan and felt the state of Lu was small, and climbed Mount Tai and felt the entire world was small.

45. 形色，天性也；惟圣人然后可以践形。

45. Shape and color are inherent in nature; only the sage can truly embody the form.

46. 神州赤县：战国时齐人邹衍称华夏之地为赤县神州。见《史记·孟子荀卿列传》。唐刘禹锡《为京兆尹答于襄州第一书》：盖神州赤县，尊有所厌，非他土之比。后遂以赤县神州或神州赤县为中国的别称。

46. The Red County of the Shenzhou: During the Warring States period, Qi people Zi Yan referred to the land of China as the Red County of Shenzhou. See "Records of the Grand Historian · Biography of Mencius and Xunzi." In the Tang Dynasty, Liu Yuxi's "The First Letter to Yu Xian of Jingzhao in Response to Xiangzhou": The Red County of Shenzhou, where respect has its fill, is not comparable to other lands. Subsequently, the Red County of Shenzhou or Shenzhou Red County became an alternative name for China.

47. 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。

47. He who walks the path of righteousness is helped by many; he who strays from it has few helpers. When help is at its lowest, even relatives forsake him; when help is abundant, the entire world follows him.

48. 廉顽立懦：谓高尚的节操可以激励人振奋向上。语出《孟子·万章下》：故闻伯夷之风者，顽夫廉，懦夫有立志。

48. The noble integrity can inspire people to be vigorous and strive upwards. This phrase is from Mencius · Wan Zhang Xia: Therefore, those who hear the style of Bo Yi will be honest and those who are weak will have the determination to strive.

49. 嫂溺叔援：语出《孟子·离娄上》：男女授受不亲，礼也；嫂溺，援之以手者，权也。后以嫂溺叔援喻视实际情况而变通做法。

49. Brother-in-law saves his brother-in-law: A phrase from Mencius's "Li Lou": Men and women should not hand things to each other directly, as this is proper etiquette; if a brother-in-law is drowning, and the brother-in-law reaches out to save him with his hands, this is a temporary measure. Later, the phrase "brother-in-law saves his brother-in-law" was used to imply adjusting one's actions according to the actual situation.

50. 以邻为壑：拿邻国当做大水坑，把本国的洪水排泄到那里去。比喻只图自己一方的利益，把困难或祸害转嫁给别人。

50. "Buck pass": Treat a neighboring country as a large pond, and discharge the floods of one's own country there. It is a metaphor for seeking one's own interests at the expense of others, shifting difficulties or misfortunes onto someone else.

51. 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。

51. Therefore, he admired Confucius and wandered around worrying about the world, eventually traveling among the feudal lords with the teachings of Confucianism, hoping to help these people. However, because he refused to compromise on his principles, the contemporary rulers all considered him to be impractical and out of touch with reality, and none of them were able to accept or adopt his ideas.

52. 得道者多助，失道者寡助。

52. Those who follow the right path receive much assistance, while those who deviate from it have few helpers.

53. 心之官则思，思则得之，不思则不得也。

53. The function of the heart is thinking; when you think, you attain it; when you don't think, you don't attain it.

54. 谓一杯水，救一车燃烧的柴，喻无济于事。语出《孟子·告子》：“今之为仁者，犹以一杯水，救一车薪之火也。”

54. It is said that a cup of water can save a cartload of burning wood, but this is like saying it's not helpful at all. This saying is from the "Gua Zi" chapter of the book "Mencius": "Today's benevolent people are like using a cup of water to extinguish a cartload of burning wood."

55. 五亩之宅，树之以桑，五十者可以衣帛矣。

55. A house of five mu, planted with mulberry trees, will allow one to weave cloth when they are fifty years old.

56. 城非不高也，池非不深也，兵革非不坚利也，米粟非不多也，委而去之，是地利不如人和也．

56. The city is not low, the moat is not shallow, the weapons and armor are not unsharpened, and the grain and rice are not scarce. Yet, to abandon them and retreat, this shows that geographical advantage is not as important as harmony among people.

57. 谓时虽有彼此之异，皆为圣贤出而名世之时，语出《孟子·公孙丑下》：“孟子去齐，充虞路问曰：‘夫子若有不豫色然，前日虞闻诸夫子曰，君子不怨天，不尤人，曰，彼一时，此一时也。

57. Although there may be differences in time between us, we are all in a time when sages and virtuous people emerge to influence the world. This is quoted from "Mencius - Sun Bin Xia": "Mencius left Qi, and Chong Yu asked on the way, 'If there is an expression of unease on your face, yesterday I heard you say, 'A gentleman does not blame heaven, nor does he blame others. He says, 'That was then, this is now.'

58. 不为已甚:谓不做过分的事。为，做。已甚，过分。语出《孟子离娄下》:“仲尼不为已甚者。”宋邵雍《寒夜吟》:“不出既往言，不为已甚事。”

58. Not to go to extremes: refers to not doing things excessively. "为" means to do, "已甚" means to an excessive degree. The phrase comes from the "Liu Lou" chapter of the "Mencius": "Zigong did not go to extremes." In "Cold Night Song" by Song Shaoyong: "Not to say things that have already passed, not to do things that are excessive."

59. 不以规矩，不成方圆。

59. Without rules, nothing can be properly square and round.

60. 犹解倒悬：解：解救；倒悬：人被倒挂，比喻处境困难。比喻把人从危难中解救出来。

60. To rescue someone from dire straits: "解" means to rescue; "倒悬" refers to a person being hung upside down, metaphorically representing a difficult situation. It比喻把人从危难中解救出来.

61. 文王之囿方七十里，刍荛者往焉，雉免者往焉。与民同之，民以为小，不亦宜乎。

61. The hunting grounds of King Wen were seventy miles square, and both those who gathered grass and those who hunted birds and rabbits went there. He shared them with the people, and yet the people considered them too small. Wasn't that appropriate?

62. 本击椎之也，或曰，柝，行夜所击木也。疏：抱关击柝之职，乃监门之木以警寇也。《荀子·荣辱》：“抱关击柝，而不自以为寡。”集辞：抱关，门卒也。击柝，击木所以警夜者。

62. This is the action of the "gong" (击椎), or as some say, the "tuo" (柝), which is a wooden object struck by those patrolling at night. Annotation: The duty of "holding the gate and striking the tuo" is the wooden staff used by the gatekeeper to warn off enemies. In "Xunzi's Rongru" (《荀子·荣辱》): "Holding the gate and striking the tuo, yet not considering oneself lacking." Collection of Phrases: "Holding the gate" refers to the gate sentinel. "Striking the tuo" refers to striking the wooden tuo as a means to warn at night.

63. 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。

63. There are three joys for the superior man, and the joy of ruling over the world is not included among them. Both parents are alive, and there are no troubles among brothers and sisters — this is the first joy; To not feel ashamed before heaven, and to not feel nervous before people — this is the second joy; To obtain talented individuals from the world and educate them — this is the third joy.

64. 求则得之，舍则失之；是求有益于得也，求在我者也。求之有道，得之有命，是求无益于得也，求在外者也。

64. Seek and you shall find; neglect and you shall lose. Seeking is beneficial for gaining because it is seeking what is within oneself. To seek with the right method and to gain by fate is seeking that is not beneficial for gaining because it is seeking what is outside oneself.

65. 我知言，我善养吾浩然之气。

65. I know how to speak, and I excel at nurturing my boundless, noble spirit.

66. 仰不愧天：抬头仰望，对天无愧。指没有做过坏事，问心无愧。

66. Look up to the sky without any shame: Look up towards the sky without feeling any guilt. It refers to having not done any bad deeds, and feeling at ease in one's heart.

67. 不耻不若人，何若人有。

67. To not be ashamed of being less than others, why should others be ashamed of being more?

68. 谓身安国富，而保其尊荣。语出《孟子·尽心上》：“君子居是国也，其君用之则安富尊荣。”注：君子能使人化其道德，移其习俗，身安国富而保其尊荣。

68. They say that with the body at ease and the country rich, one can preserve one's honor and dignity. This quote is from the "Mengzi: Chapter on the Ultimate Good" ("Mengzi: Jing Shang"): "A gentleman living in this country, if the ruler employs him, will enjoy peace, wealth, honor, and dignity." Note: A gentleman can help people transform their morality, change their customs, and achieve a state of peace, wealth, and preserve their honor and dignity.

69. 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。

69. If the Son of Heaven is not benevolent, he cannot protect the empire; if the feudal lords are not benevolent, they cannot protect their states; if the ministers and officials are not benevolent, they cannot protect their ancestral temples; if the common people are not benevolent, they cannot protect their own bodies and limbs.

70. 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。

70. A woman must first humiliate herself before others can humiliate her; a family must first destroy itself before others can destroy it; a nation must first boast before others can attack it.

71. 富贵不能淫，贫贱不能移，威武不能屈，此之谓大丈夫。

71. Riches cannot corrupt, poverty cannot move, power cannot bend, this is what is called a great man.

72. 人之有道也，饱食暖衣、逸居而无教，则近于禽兽。圣人有忧之，使契为司徒，教以人伦：父子有亲，君臣有义，夫妇有别，长幼有序，朋友有信。

72. The path of humanity lies in being well-fed and warmly clothed, living in comfort without education, one is close to being an animal. The sages are concerned about this, so they appointed Qi as the Minister of Education, teaching him about human relationships: parents and children should have affection, rulers and ministers should have righteousness, husbands and wives should have distinction, the elderly and the young should have order, and friends should have trust.

73. 行之而不著焉，习矣而不察焉，终身由之而不知其道者，众也。

73. Those who act without making it obvious, who habitually do not notice, and who live their entire lives without ever understanding the way, are the many.

74. 移气养体：改变气质和保养身体。

74. Cultivate and Nourish the Body: Alter one's temperament and take care of one's health.

75. 谓意在言外的譬喻，已明白之意，事的浅显者，不待言释已可晓悟。语出《孟子·尽心上》：“君子所性，仁义礼智根于心，其生色也，晬然见于面，盎于背，施于四体，不言而喻。”《晋书·应贞传》：“贻宴好会，不常厥数。神心所授，不言而喻。”

75. Metaphors that imply meaning beyond words, the meaning of which is clear, and matters that are obvious, do not require explanation through words to be understood. This quote is from the "Mencius - The Chapter of the Supreme Goodness": "The nature of the gentleman is rooted in benevolence, righteousness, propriety, and wisdom. The radiance of this nature is evident on the face, full in the back, and manifest in all four limbs, without the need for words." From the "Book of the Jin - The Biography of Ying Zhen": "At the feast, the number of guests was not constant. The divine heart was imparted, understood without words."

76. 揠苗助长：揠：拔。把苗拔起，以助其生长。比喻违反事物发展的客观规律，急于求成，反而把事情弄糟。

76. "Uprooting the Seedlings to Hasten Growth": "Uproot" means to pull out. It refers to pulling up the seedlings to help them grow. It is a metaphor for violating the objective laws of the development of things, being eager to achieve success, and instead making things worse.

77. 生于忧患而死于安乐也。

77. One is born in distress and dies in comfort.

78. 孟子曰臧氏之子焉能使予不遇哉！旨意合同，若此者众。

78. Mencius said, "How could the son of the Zang family make me not meet with the right person? The wills are in harmony, and there are many like this."

79. 人有不为也，而后可以有为也。

79. A person must first not do certain things, then they can do something.