1. 鸡豚狗彘之畜，无失其时，七十者可以食肉矣。

1. To raise chickens, pigs, dogs, and pigs, without missing the right time, those who are seventy years old can eat meat.

2. 不仁而得国者，有之矣；不仁而得天下者，未之有也。

2. There have been cases of someone being unkind and still gaining a kingdom, but there has never been an instance of someone being unkind and yet gaining the whole world.

3. 父子有亲，君臣有交，夫妇有别，长幼有序，朋友有信。

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

4. —— 孟子

4. —— Mencius

5. 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。

5. The one who is on the right path gains many helpers, while the one who deviates from the right path has few. When help is at its lowest, even relatives forsake them; when help is at its peak, the whole world follows.

6. 生，我所欲也；义亦我所欲也。二者不可得兼，舍生而取义者也。

6. Life, I desire; righteousness, I also desire. When both cannot be obtained, one who chooses righteousness over life.

7. 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？

7. The essence of a person is most clearly seen in their eyes. The eyes cannot hide their wickedness. 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 one not discern a person's character?

8. 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，八口之家可以无饥矣。谨庠序之教，申之以孝悌之义，颁白者不负戴于道路矣。

8. If a man has a courtyard of five mu and he plants mulberry trees, when he is fifty years old, he will have enough silk to wear. If he raises chickens, pigs, dogs, and pigs without missing the proper season, when he is seventy, he will be able to eat meat. If he has a hundred mu of farmland and does not disturb the growing seasons, a family of eight can avoid hunger. If he is strict in teaching the scholars and emphasizes the virtues of filial piety and respect for the elderly, those who are gray-haired will not carry loads on their backs and heads while traveling on the roads.

9. 天时不如地利，地利不如人和。

9. It is better to have the right place than the right time, and better to have the right people than the right place.

10. 君仁，莫不仁；君义，莫不义；君正，莫不正。

10. If the ruler is benevolent, no one is not benevolent; if the ruler is righteous, no one is not righteous; if the ruler is upright, no one is not upright.

11. 人有不为也，而后可以有为也。?>

11. If a person does not do certain things, then they can be capable of doing something else.

12. 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。

12. The park of King Wen was seventy miles square, and both grass cutters and hunters went there. He shared it with the people, yet the people thought it small, was it not appropriate for them to think so?

13. 孔子登东山而小鲁，登泰山而小天下。

13. Confucius mounted the Eastern Mount and felt himself a small man in the state of Lu, and mounted Mount Tai and felt himself a small man in the whole world.

14. 君子不怨天，不尤人。

14. A gentleman does not complain about heaven, nor blame others.

15. 大意：假如人没有理想，那么将与禽兽没有区别。

15. Translation: If humans do not have ideals, then they will be no different from beasts.

16. 厩有肥马，民有饥色，野有饿莩，此率兽而食人也。

16. There are fat horses in the stable, but the people have hungry looks; there are starving beggars in the fields. This is akin to leading beasts to eat humans.

17. 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。

17. A wife must first humiliate herself before others will humiliate her; a household must first destroy itself before others will destroy it; a nation must first boast before others will attack it.

18. 大意：为民众的快乐感到快乐，民众也会替你的快乐感到快乐。为民众的忧患感到忧患，民众也会替你担忧。

18. Translation: Rejoice in the joy of the people, and the people will also be joyful for your joy. Grieve in the troubles of the people, and the people will also share your concerns.

19. 仁言不如仁声之入人深也，善政不如善教之得民也。善政，民畏之；善教，民爱之。善政得民财，善教得民心。

19. Words of benevolence are less effective than the influence of benevolent sounds in penetrating people's hearts; good government is not as effective as good education in gaining the people's support. Good government makes the people afraid; good education makes the people love. Good government acquires the people's wealth, good education acquires the people's hearts.

20. 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。

20. If King Wang knows that this is not enough to mock others, his governance is also like this. Although King Wang has the good policy of relocating people and transferring grain, he still has the same tendencies towards warfare and oppressing his people as neighboring countries. And what is the difference between this and someone laughing at someone who has gone a hundred steps while only he has gone fifty steps?

21. 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。

21. To look at the King Xiang from a distance and find him not resembling a ruler, it means he lacks the dignified bearing of a ruler; to approach him closely and not see anything to fear, it means he lacks the authority of a ruler's control over power.

22. 大意：不得志的时候就修身养性，不与世俗同流合污；得志的时候就要兼济天下的福祉。

22. Translation: When one is not successful, one should cultivate one's character and修养, not mingle with the worldly and be contaminated by it; when one achieves success, one should contribute to the well-being of the world.

23. 人有不为也，而后可以有为。

23. A person must first not do certain things before they can do other things.

24. 得道者多助，失道者寡助。

24. Those who follow the right path will have many helpers, while those who stray from it will have few.

25. 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。

25. Benevolence triumphs over non-benevolence, just as water triumphs over fire. Today's practitioners of benevolence are like using a cup of water to extinguish a cartload of wood fires; if the fire does not熄灭, they claim that water is not as strong as fire. This is even more akin to extreme non-benevolence, and it is inevitable that they will eventually perish.

26. 狗彘食人食而不知检，涂有饿莩而不知发。

26. Pigs and dogs eat human flesh and are unaware of inspection, there is hunger in the mud but they are unaware of it.

27. 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。

27. To win others over by force is not to win their hearts, as the force is insufficient; to win others over by virtue is to have them be genuinely pleased and submit from the heart.

28. 保民而王，莫之能御也。

28. To protect the people and reign, no one can resist it.

29. 大意：以武力战胜人，那不是心服，只是力量不够罢了；以德服人才能使人心服口服！

29. Translation: To conquer people by force is not to win their heartfelt respect; it is only because the force is insufficient. It is only by winning people over with virtue that one can truly gain their complete and sincere respect!

30. 我善养吾浩然之气。其为气也，至大至刚；以直养而无害，则塞于天地之间。

30. I cultivate my vast, moral energy. This energy is both extremely great and extremely firm; when nourished with integrity and without harm, it fills the space between heaven and earth.

31. 则天下归之，以政伤民，民乐其亡，以梃服强，仁与不仁也。

31. If the ruler administers policies that harm the people, the people will be glad for their demise. If the ruler submits to the strong through brute force, this reflects whether the ruler is benevolent or not.

32. 大意：对待其他老人像对待自家的老人一样，对待别人家的孩子像对待自己的孩子一样！

32. Translation: Treat other elderly people as you would treat your own parents, and treat other people's children as you would treat your own!

33. 不挟长，不挟贵，不挟兄弟而友。

33. Do not rely on one's age, nor on one's wealth, nor on one's brothers to make friends.

34. 4富岁，子弟多赖；凶岁，子弟多暴，非天之降才而殊也，其所以陷溺其心者然也。

34. In prosperous years, the descendants tend to be more dependent; in lean years, they tend to be more violent. This is not because heaven has bestowed different talents upon them, but rather because of the different things that lead to the corruption of their hearts.

35. 孟子曰：水性无分于东西，无分于上下乎？人性之善也，犹水之就下也。人无有不善，水无有不下。今夫水，搏而跃之，可使过颡；激而行之，可使在山。是岂水之性哉？其势则然也！人之可使为不善，其性亦犹是也。

35. Mencius said: Water flows without distinction between east and west, so why should it not flow without distinction between up and down? The goodness in human nature is like water flowing downwards. There is no one who is not inherently good, and there is no water that does not flow downwards. Now, if you strike water and cause it to leap, it can go over your forehead; if you stimulate it to flow, it can reach the mountains. Is this the nature of water? It is merely due to the force! Similarly, if people can be induced to act immorally, their inherent nature is also like this.

36. 富岁，子弟多赖；凶岁，子弟多暴，非天之降才而殊也，其所以陷溺其心者然也。

36. In prosperous years, the younger generation tends to be indulgent; in lean years, they tend to be violent. This is not because the talents bestowed by heaven differ, but because of the factors that lead them to become immersed in vice.

37. 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。

37. If you, as the ruler, regard your ministers as your own hands and feet, then they will regard you as their heart and soul; if you regard your ministers as dogs and horses, then they will regard you as a common citizen; if you regard your ministers as the soil and weeds, then they will regard you as an enemy.

38. 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。

38. Possessing the artistic connotation of wind-singers, the proper words of the Two Elegies, can be said to be straightforward yet not haughty, flexible yet not yielding, a great talent of the world-renowned second sage.

39. 恻隐之心，人皆有之；羞恶之心，人皆有之；恭敬之心，人皆有之；是非之心，人皆有之。恻隐之心，仁也；羞恶之心，义也；恭敬之心，礼也；是非之心，智也。仁义礼智，非由外铄我固有之也，弗思耳矣。

39. Compassion is inherent in all people; a sense of shame and aversion is inherent in all people; respect is inherent in all people; the sense of right and wrong is inherent in all people. Compassion is benevolence; a sense of shame and aversion is righteousness; respect is propriety; the sense of right and wrong is wisdom. Benevolence, righteousness, propriety, and wisdom are not imposed upon us from the outside; they are inherent in us, and only lack thought.

40. 人恒过，然后能改；困于心，衡于虑，而后作；征于色，发于声，而后喻

40. People are bound to make mistakes before they can correct them; when their minds are troubled and their thoughts are weighed down, then they begin to act; their distress shows in their faces, and their emotions are expressed in their voices, and only then can they be understood.

41. 孟子曰臧氏之子焉能使予不遇哉！旨意合同，若此者众。

41. Mencius said, "How could the son of Zang make me not meet with him? The meaning is harmonious, and there are many like this."

42. 离娄上：人之患，在好为人师。

42. Lìlóu Shàng: The trouble with people is that they love to be teachers.

43. 爱人者，人恒爱之；敬人者，人恒敬之。

43. He who loves will be loved, and he who respects will be respected.

44. 国君好仁，天下无敌焉。

44. If the ruler is benevolent, there will be no one in the world who can defeat him.

45. 如千乘夺取万乘，百乘夺取千乘，然後为饱足也。

45. If the state of a thousand chariots takes over the state of ten thousand chariots, and the state of a hundred chariots takes over the state of a thousand chariots, then it is for the sake of satiety.

46. 鱼，我所欲也；熊掌，亦我所欲也。二者不可兼得，舍鱼而取熊掌者也。生，我所欲也；义，亦我所欲也。二者不可兼得，舍生而取义者也。

46. Fish, which I desire; bear's paw, which I also desire. Since both cannot be obtained, one who gives up the fish for the bear's paw. Life, which I desire; righteousness, which I also desire. Since both cannot be obtained, one who gives up life for righteousness.

47. 孟子言凡欲天子之万乘者，且於其内取千乘，而为天子之诸侯；欲诸侯之千乘者，且於其内但取百乘而为之大夫，是亦不为少矣，何必交相争夺，慕多为胜耶？

47. Mencius said, "Those who desire to be the vassal princes of the Son of Heaven, they take a thousand chariots from within their own realm and become the vassal princes; those who desire to be the grand ministers of the vassal princes, they take only a hundred chariots from within their own realm and become grand ministers. This is not a small amount either, so why must they compete and vie for more, desiring to win by having more?"

48. 大意：生是我想要的，义也是我想要的。二样不能一起得到，那么只好舍弃生命而救义。

48. Translation: Life is what I desire, and righteousness is what I desire as well. Since I cannot have both together, I must abandon my life to save righteousness.

49. 君视臣如手足，臣视君如父母；君视臣如草芥，臣视君如仇寇。

49. If a ruler treats his ministers as his own hands and feet, his ministers will regard him as their parents; if a ruler treats his ministers as grass and weeds, his ministers will regard him as an enemy.

50. 人有不为也，而后可以有为。人要有所不为，才能有所为。

50. There are things that people should not do, and only after not doing them can they do something meaningful. One must refrain from certain actions in order to achieve something.

51. 生，我所欲也；义亦我所欲也。二者不可得兼，舍生而取义者也。士贵立志，志不立则无成。说大人则藐之，勿视其巍巍然。

51. Life, it is what I desire; righteousness is also what I desire. But when both cannot be achieved, one should forsake life for the sake of righteousness. A gentleman values setting one's resolve, for without a resolve, one cannot achieve anything. When speaking to a dignitary, do not look down upon them; do not regard their grandeur.

52. 大意：（道所在的地方），即使有千军万马也要到那里。

52. Translation: (Where the Dao resides), even with thousands of troops and horses, one must go there.

53. 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？

53. Do you know the story of Wang Zhifu's millet? Between the seventh and eighth months, if there is a drought, the millet would wither. But if heaven suddenly forms clouds and generously rains, the millet would flourish again. In such a case, who could stop it?

54. 权，然后和轻重；度，然后知长短。

54. First, understand the rights and wrongs; then, weigh the light and heavy; next, measure to know the long and short.

55. 不以规距，不能成方圆。不以六律，不能正五音。

55. Without rules and regulations, one cannot achieve order and harmony. Without the six musical pitches, one cannot properly tune the five musical notes.

56. 易其田畴，薄其税敛，民可使富也。

56. Change the fields, lighten the tax burden, and the people can become prosperous.

57. 富贵不能淫，贫贱不能移，威武不能屈，此之谓大丈夫。

57. Wealth and honor cannot corrupt, poverty and low status cannot sway, and power cannot bend him, this is what is called a great man.

58. 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。

58. The five grains are the most beautiful of seeds, but if they are not matured, they are not better than the weeds. Similarly, benevolence also lies in being matured.

59. 国必自伐，而后人伐之。

59. A nation must first boast, and then others will attack it.

60. 大意：富贵奢侈的生活不能引诱他堕落，贫困卑贱的生活不能让他改变志向，强悍的武力不能使他屈服，这就是大丈夫。

60. Translation: The luxurious and opulent life cannot lure him into decadence, the life of poverty and humility cannot change his aspirations, and the might of brute force cannot make him submit. This is what constitutes a great man.

61. 自暴者，不可与有言也；自弃者，不可与有为也。

61. He who vents his anger cannot be approached for conversation; he who gives up can do nothing together.

62. 生我所欲也，义亦我所欲也。二者不可得兼，舍生而取义者也。

62. To live is what I desire, and righteousness is also what I desire. When both cannot be obtained, one chooses to abandon life for the sake of righteousness.

63. 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。

63. Therefore, heaven will bestow great responsibilities upon such a person, but first it must afflict their heart and mind, weary their muscles and bones, starve their body, impoverish them, and disrupt their actions, so as to stir their heart, endure their nature, and enhance their abilities that they lack.

64. 君子以仁存心，以礼存心。仁者爱人，有礼者敬人。爱人者人恒爱之，敬人者人恒敬之。

64. A gentleman keeps仁 (benevolence) in his heart, and 存心 (upholds) 礼 (courtesy). The benevolent love others, and those who are courteous respect others. Those who love others will always be loved by others, and those who respect others will always be respected by others.

65. 生，亦我所欲也；义，亦我所欲也；二者不可得兼，舍生而取义者也。

65. Life, too, is what I desire; righteousness, too, is what I desire; but if I cannot have both, I would forsake life for the sake of righteousness.

66. 我欲托之空言，不如载之行事之深切着明也。

66. I would rather entrust it to the profound and explicit actions than to mere empty words.

67. 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。

67. Seek and you shall find; forsake and you shall lose. Seeking is beneficial in attaining, as it is seeking that lies within me. Seeking with the right method, attaining with destiny, this is seeking that is not beneficial in attaining, as it is seeking that lies outside of me.

68. 天降下民，作之君，作之师，惟曰其助上帝宠之。

68. He descended among the people, becoming their ruler and their teacher, solely to assist God in His favor towards them.

69. 形色，天性也；惟圣人然后可以践形。

69. Shape and color, these are the nature; only the sages can truly embody their nature.

70. 大意：爱别人的人，别人也爱他；尊敬别人的人，别人也尊敬他。

70. Translation: He who loves others will be loved by them; he who respects others will be respected by them.

71. 不耻不若人，何若人有？

71. To not be ashamed of being less than others, what is it that others have that one lacks?

72. 养心莫善于寡欲。

72. The best way to cultivate the mind is to cultivate a desire for little.

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 but do not see the significance, who habitually do so but do not notice, who live their whole lives following it but do not understand its path, are the multitude.

74. 心之官则思，思则得之，不思则不得也。

74. The function of the heart is to think; when one thinks, one gains understanding, but if one does not think, one does not gain understanding.

75. 不以规矩，无以成方园。

75. Without rules and regulations, there can be no formation of squares and circles.

76. 乐民之乐者，民亦乐其乐；忧民之忧者，民亦忧其忧。

76. He who rejoices in the joy of the people will also be joyful with them; he who grieves in the grief of the people will also grieve with them.

77. 6鱼，我所欲也，熊掌亦我所欲也；二者不可得兼，舍鱼而取熊掌者也。生亦我所欲也，义亦我所欲也；二者不可得兼，舍生而取义者也。

77. Fish, which I desire, and bear's paw, which I also desire; when both cannot be obtained, I would give up fish to take the bear's paw. Life, which I desire, and righteousness, which I also desire; when both cannot be obtained, I would give up life to take righteousness.

78. 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。

78. Mencius asked the king, "Suppose there is a battle going on, and the defeated soldiers have already engaged in hand-to-hand combat. The defeated ones discard their armor, drag their weapons, and run for fifty steps before stopping. Is this not enough to mock those who have run for a hundred steps?"

79. 君子之守，修其身而天下平。

79. The guardian of a gentleman is to cultivate himself and thus bring peace to the world.

80. 仁者无敌于天下。

80. The benevolent person has no enemies in the world.

81. 言近而指远者，善言也。

81. One who speaks of what is near but refers to what is distant, is a master of speech.