1. 君子有三乐，而王天下不与存焉。父母俱存，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。君子有三乐，而王天下不与存焉。

1. A gentleman has three joys, and being the ruler of the world is not one of them. When both parents are alive and brothers have no grievances, that is one joy; when one looks up and does not feel ashamed before heaven, and looks down and does not feel awkward before people, that is another joy; and when one has the talents of the world and educates them, that is the third joy. A gentleman has three joys, and being the ruler of the world is not one of them.

2. 心之官则思，思则得之，不思则不得也。

2. The function of the heart is thinking; if you think, you will gain knowledge; if you do not think, you will not gain knowledge.

3. 说诗者，不以文害辞，不以辞害志。以意逆志，是为得之。

3. A poet should not let the text hinder the meaning of the words, nor should the words hinder the intent. To understand the intent by reversing the meaning, that is the way to grasp it.

4. 独乐乐，与人乐乐，孰乐？

4. Is it more joyful to be alone and happy, or to be with others and be happy?

5. 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。

5. A house of five mu, planted with mulberry trees, a person at the age of fifty can weave their own silk clothes. Keeping chickens, pigs, dogs, and pigs, do not miss the proper time, a person at the age of seventy can eat meat. A hundred mu of farmland, do not disrupt the growing season, an eight-person family can avoid hunger. Pay attention to the education in school, emphasize the principles of filial piety and respect for the elderly, and those who are old enough will not carry burdens on their heads and backs on the roads.

6. 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。

6. If one does not violate the farming seasons, the grain will be abundant and cannot be exhausted for eating; if fine nets are not used in ponds, fish and turtles will be abundant and cannot be exhausted for eating; if axes and hammers are used appropriately in the mountains and forests, timber will be abundant and cannot be exhausted for use. When grain and fish turtles are abundant and timber is abundant, it ensures that the people can live without regrets for their livelihood and the loss of their loved ones.

7. 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。

7. If you, as a ruler, regard your ministers as your own hands and feet, then they will regard you as their bosom; if you regard them as dogs and horses, then they will regard you as a fellow countryman; if you regard them as soil and weeds, then they will regard you as an enemy.

8. 天降下民，作之君，作之师，惟曰其助上帝宠之。

8. The heavens have bestowed upon the people their rulers and their teachers, and it is solely to assist the God in favoring them.

9. 狗彘食人食而不知检，涂有饿莩而不知发。

9. Dogs and pigs eat human flesh without knowing to check, and there is starvation in the streets without knowing to distribute aid.

10. 孔子登东山而小鲁，登泰山而小天下。

10. Confucius climbed Mount Dongshan and felt that the state of Lu was small; climbing Mount Tai, he felt that the whole world was small.

11. 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。

11. Therefore, when heaven is to confer a great responsibility upon a person, it must first distress their heart and will, exhaust their muscles and bones, starve their body, impoverish them, and disrupt their actions, in order to stir their heart and endure their nature, and to enhance what they are incapable of.

12. 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。

12. If a ruler treats his ministers as his own hands and feet, his ministers will regard him as their heart and mind; if a ruler treats his ministers as dogs and horses, his ministers will regard him as a common citizen; if a ruler treats his ministers as dirt and grass, his ministers will regard him as an enemy.

13. 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。

13. The path of humanity lies in eating to satisfaction and wearing warm clothes, living in ease without education, one is close to being like an animal. The sages are concerned about this, so they appoint Qi as the Minister of Education and teach him about human relationships: father and son should have affection, ruler and subject should have righteousness, husband and wife should have distinct roles, the aged and the young should have proper order, and friends should have trust.

14. 爱人者，人恒爱之；敬人者，人恒敬之。

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

15. 大人者，不失其赤子之心者也。

15. A wise and upright person is one who does not lose the heart of a child.

16. 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。

16. The five ways in which a gentleman teaches: there are those who nurture like timely rain, those who cultivate virtue, those who achieve wealth, those who answer questions, and those who are privately revered. These five are the ways in which a gentleman teaches.

17. 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。

17. Compassion is the beginning of benevolence; the sense of shame and aversion is the beginning of righteousness; the sense of propriety and deference is the beginning of propriety; the sense of right and wrong is the beginning of wisdom.

18. 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。

18. 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 their states; if the ministers and great officers are not benevolent, they cannot protect their ancestral temples; if the common people are not benevolent, they cannot protect their own bodies and limbs.

19. 自暴者，不可与有言也;自弃者，不可与有为也。

19. He who exposes himself cannot be spoken to; he who abandons himself cannot be made to act.

20. 惟仁者宜在高位。不仁而在高位，是播其恶于众也。

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

21. 杀一无罪非仁也，非其有而取之非义也。

21. To kill an innocent person is not humane, and to take what does not belong to you is not righteous.

22. 父子有亲，君臣有交，夫妇有别，长幼有序，朋友有信。

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

23. 我知言，我善养吾浩然之气。

23. I know words, and I excel at nurturing my boundless, noble spirit.

24. 天时不如地利，地利不如人和。

24. The advantage of timing is not as great as the advantage of geography, and the advantage of geography is not as great as the harmony among people.

25. 乐民之乐者，民亦乐其乐;忧民之忧者，民亦忧其忧。

25. To take joy in the people's joy, the people will also take joy in it; to take worry in the people's worry, the people will also take worry in it.

26. 桀纣之失天下也，失其民也；失其民者，失其心也。得天下有道：得其民，斯得天下矣；得其民有道：得其心，斯得民矣；得其心有道：所欲与之聚之，所恶勿施，尔也。

26. The loss of the kingdom by the tyrants Jie and Zhou was due to the loss of their people; the loss of their people was because they had lost their hearts. There is a way to gain the kingdom: to gain the people, and thus you gain the kingdom; there is a way to gain the people: to gain their hearts, and thus you gain the people; there is a way to gain their hearts: to gather what they desire and to not impose what they dislike, that is all.

27. 不挟长，不挟贵，不挟兄弟而友。

27. Do not rely on one's age, on one's status, or on one's brothers to be friends.

28. 夫子言之，于我心有戚戚焉。

28. The Master said, and it seemed to resonate deeply within me.

29. 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。

29. In prosperous years, the younger generation tends to be dependent; in years of misfortune, they are often violent, not because heaven bestows different talents upon them, but because of the factors that lead them to sink into moral degradation.

30. 尽信书，则不如无书。

30. If one relies solely on books, it might as well be without them.

31. 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。

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

32. 五亩之宅，树之以桑，五十者可以衣帛矣。

32. A courtyard of five mu can be planted with mulberry trees, and those who are fifty years old can make their own silk fabrics for clothing.

33. 民为贵、社稷次之、君为轻。

33. The people are most important, the state is next, and the ruler is the least important.

34. 有为者辟若掘井，掘井九轫而不及泉，犹为弃井也。

34. One who is diligent is like one who is digging a well. Even if he digs for nine years without reaching the spring water, it is still an abandoned well.

35. 人之相识，贵在相知，人之相知，贵在知心。

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

36. 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。

36. He who follows the Way gains many helpers, while he who forsakes the Way has few. When help is at its lowest, even relatives turn against him; when help is at its highest, the whole world follows him.

37. 君仁，莫不仁；君义，莫不义；君正，莫不正。

37. 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.

38. 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。

38. A wise ruler must manage the people's property in such a way that it is enough for them to support their parents, care for their spouse and children, enjoy sufficient food throughout the year, and be free from death during times of hardship.

39. 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。

39. Those who pretend to be benevolent with their strength will dominate. Dominance necessarily requires a great nation; those who practice benevolence through virtue will become kings, and kingship does not depend on size. Tang ruled with seventy miles, and King Wen with a hundred miles. Those who subdue others with force are not genuinely submitted to; their power is insufficient. Those who subdue others with virtue have hearts that are pleased and sincerely submit, as the seventy disciples submitted to Confucius.

40. 仁者无敌。

40. The benevolent has no enemies.

41. 虽有天下易生之物，一日暴之，十日寒之，未有能生者也。

41. 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 cooled by frost for ten days, none of them can grow.

42. 生于忧患而死于安乐也。

42. One is born amidst troubles and dies in comfort.

43. 尽信书，不如无书。

43. It's better not to have books than to trust them too much.

44. 人有不为也，而后可以有为。

44. If a person does not do certain things, then they can do other things.

45. 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。

45. The five grains are the finest of all seeds, but if they are not properly matured, they are no better than the weeds and wild grasses. Similarly, benevolence also lies in the process of maturation.

46. 不以规矩，无以成方园。

46. Without rules and regulations, there can be no perfect square or circle.

47. 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。

47. A gentleman has three joys, and being the ruler of the world is not among them. The parents are both alive, and brothers have no misfortune, that is one joy; looking up, he does not feel ashamed before heaven, and looking down, he does not feel ashamed before people, that is the second joy; and to acquire the talents of the world and educate them, that is the third joy.

48. 仁义礼智，非外铄我也，我固有之也，弗思耳矣。

48. Benevolence, righteousness, propriety, and wisdom are not imposed upon me from the outside; they are inherent within me. It's just that I haven't thought about them.

49. 君仁，莫不仁;君义，莫不义;君正，莫不正。

49. If a ruler is benevolent, none will be unbenevolent; if a ruler is righteous, none will be unrighteous; if a ruler is upright, none will be crooked.

50. 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。

50. Fish, which I desire; bear's paw, which I also desire. Since I cannot have both, I choose to give up fish and take the bear's paw. Life, which I desire; righteousness, which I also desire. Since I cannot have both, I choose to give up life and take righteousness.

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

51. Therefore, when heaven bestows great responsibilities upon a person, it must first distress their heart and will, weary their muscles and bones, starve their bodies, empty their hearts, and disrupt their actions, in order to stir their hearts and endure their temperaments, and to increase their abilities beyond what they were capable of before.

52. 恭者不侮人，俭者不夺人。

52. The respectful do not insult others, and the thrifty do not take from others.

53. 不得乎亲，不可以为人；不顺乎亲，不可以为子。

53. If one cannot satisfy one's parents, one cannot be considered a good person; if one does not follow one's parents' wishes, one cannot be considered a good son or daughter.

54. 如欲平治天下，当今之世，舍我其谁也？

54. If one desires to govern the world, in today's world, is there anyone other than me who could do so?

55. 民为贵，社稷次之，君为轻。

55. The people are most important, the state and its territory are next, and the ruler is the least important.

56. 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。

56. Yang Zi advocates for self-interest, and would not pluck a single hair from himself for the benefit of the world. Mo Zi advocates for universal love, and would rub his head and toes for the benefit of the world, and would do so.

57. 庖有肥肉，厩有肥马，民有饥色，野有饿殍，此率兽而食人也。

57. There is fatty meat in the kitchen, and there are fat horses in the stable, but the people have hungry faces, and there are starving bodies in the fields. This is like leading beasts to eat humans.

58. 自暴者，不可与有言也；自弃者，不可与有为也。

58. One who exposes oneself is not fit for discourse; one who abandons oneself is not fit for action.

59. 不仁而得国者，有之矣；不仁而得天下者，未之有也。

59. There have been cases where someone unmerciful has gained a state; however, it has never been the case that someone unmerciful has gained the whole world.

60. 贤者在位，能者在职。

60. The wise are in positions of power, and the capable are in their posts.

61. 不以规距，不能成方员（圆）。不以六律，不能正五音。

61. Without rules, one cannot form a square (circle). Without the six musical pitches, one cannot tune the five notes correctly.

62. 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。

62. Therefore, when heaven bestows great responsibilities upon a person, it must first subject them to hardships in their heart and mind, strain their muscles and bones, starve their bodies, impoverish them, and disrupt their actions. This is done in order to stir their hearts, endure their temperaments, and enhance their abilities that they were previously unable to possess.

63. 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。

63. The Son of Heaven is not benevolent, and does not protect the四海 (the entire empire); the feudal lords are not benevolent, and do not protect the state (the land and people); the ministers and officials are not benevolent, and do not protect the ancestral temples; the common people are not benevolent, and do not protect their own bodies and limbs.

64. 贼仁者谓之贼，贼义者谓之残。残贼之人谓之一夫。闻诛一夫纣，未闻弑君也。

64. Those who steal benevolence are called thieves, and those who steal righteousness are called brutal. People who are both cruel and thief are referred to as a solitary man. I have heard of killing one solitary man like Zhou, but I have never heard of the assassination of a ruler.

65. 权，然后知轻重；度，然后知长短。

65. First, know the weight and lightness through power; first, know the length and shortness through measure.

66. 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。

66. A woman must first disgrace herself before others can disgrace her; a household must first destroy itself before others can destroy it; a state must first boast before others can attack it.

67. 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。

67. Those who share in the joy of the people will also be joyful in their joy; those who share in the sorrow of the people will also be sorrowful in their sorrow. To delight in the happiness of the world and to be concerned with the troubles of the world, yet not to be a king of virtue, has never been the case.

68. 老吾老，以及人之老；幼吾幼，以及人之幼。

68. Honor the aged as your own parents; cherish the young as your own children.

69. 祸福无不自己求之者。

69. All misfortunes and blessings seek themselves.

70. 桀纣之失天下也，失其民也;失其民者，失其心也。得天下有道：得其民，斯得天下矣;得其民有道：得其心，斯得民矣;得其心有道：所欲与之聚之，所恶勿施，尔也。

70. The loss of the Mandate of Heaven by the tyrants Jie and Zhou was due to their loss of the people; and the loss of the people was due to the loss of their hearts. There is a way to gain the Mandate of Heaven: gain the people, and you will have the Mandate of Heaven; there is a way to gain the people: win their hearts, and you will have the people; there is a way to win their hearts: gather what they desire and do not impose what they dislike, that's it.

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

71. In a person, nothing is better than the eyes. The eyes cannot conceal their evil. If the heart is upright, the eyes are clear; if the heart is not upright, the eyes are blurred. Listen to their words, observe their eyes, where is the person's deficiency?

72. 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。

72. A woman must first humble 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.

73. 尊贤使能，后杰在位。

73. Honor the wise and employ the able; the outstanding will then occupy positions of power.

74. 穷则独善其身，达则兼济天下。

74. In times of poverty, one should cultivate oneself; in times of prosperity, one should benefit the world.

75. 人皆可以为尧舜。

75. Everyone can become a Yao or a Shun.

76. 乐民之乐者，民亦乐其乐；忧民之忧者，民亦忧其忧。

76. If you take pleasure in the people's joy, the people will also take pleasure in your joy; if you share the people's sorrow, the people will also share your sorrow.

77. 厩有肥马，民有饥色，野有饿莩，此率兽而食人也。

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

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

78. Drumming with a loud noise, as the weapons clash, some discard their armor and drag their weapons away, running a hundred steps before stopping, while others run fifty steps before stopping. If one laughs at another who stops at fifty steps after running a hundred, what then?

79. 富贵不能淫，贫贱不能移，威武不能屈，此之谓大丈夫。

79. Wealth and honor cannot corrupt, poverty and low status cannot move, and power cannot bend; this is what is called a great man.

80. 富贵不能*，贫贱不能移，威武不能屈，此之谓大丈夫。

80. Riches and honor cannot corrupt, poverty and low status cannot move, might and power cannot bend; this is what is called a great man.