1. 士有三不斗．毋与君子斗名，毋与小人斗利，毋与天地斗巧。

1. A gentleman has three things he does not quarrel over: He does not quarrel with gentlemen over reputation, he does not quarrel with the mean over profit, and he does not quarrel with the heavens and earth over skill.

2. 凡有盛必有衰，不可不预为之计。

2. As there is prosperity, there will be decline; one cannot fail to plan for it in advance.

3. 一身能勤能敬，虽愚人亦有贤智风味。

3. One who is capable of diligence and respectfulness can possess the flavor of wisdom even if they are considered foolish.

4. 凡家道所以持久者，不恃一时之官爵，而恃长远之家规，不恃一二人之骤发，而恃大众之维持。

4. The reason why a family's prosperity endures is not because of temporary official positions and titles, but because of long-standing family rules. It is not because of the sudden rise of one or two individuals, but because of the maintenance by the majority.

5. 好便宜不可与共财，狐疑者不可与共事。

5. It is not advisable to share wealth with someone who is too cheap, and it is not advisable to work with someone who is suspicious.

6. 君子与小人斗，小人必胜。在君子惟有守正以俟命而已。固不可惧祸而误入小人之党，亦不可恃为君子而有与小人角胜之心。

6. When a gentleman disputes with a small man, the small man will always win. The gentleman can only maintain righteousness and wait for fate. It is neither advisable to fear misfortune and join the party of the small man, nor to rely on being a gentleman and have the desire to compete with the small man.

7. 君子不可以不忍也，忍欲则不屈于物，忍剧则不扰于事，忍挠则不折于势，忍穷则不苟于进，故曰，必有忍乃有济。

7. A gentleman cannot afford to be insensitive, for by controlling his desires he will not be subjugated by material things, by enduring hardships he will not be troubled by affairs, by persevering he will not be broken by circumstances, and by enduring poverty he will not compromise his principles. Therefore, it is said, only with forbearance can there be salvation.

8. 小人专望人恩，恩过不感。君子不轻受人恩，受则难忘。

8. The small-minded people always expect others to show them kindness, but they are insensitive when the kindness is excessive. The noble-minded people do not easily accept others' kindness, and when they do, they never forget it.

9. 人见其近，吾见其远，曰高明；人见其粗，吾见其细，曰精明。

9. People see it as near, but I see it as far, and it is called "highly intelligent"; people see it as coarse, but I see it as fine, and it is called "exquisite intelligence."

10. 举止端庄，言不妄发。

10. Conduct yourself with dignity, and do not speak without thought.

11. 君子但尽人事，不计天命，而天命即在人事之中。

11. A gentleman only does his best in human affairs without considering the will of heaven, yet the will of heaven is inherent in human affairs.

12. 非望之福，祸必继之。急当恐惧修省，多行善事，若一骄则不可救矣。

12. Unexpected blessings are always followed by misfortune. One should be afraid and fearfully reflect, doing many good deeds. If one becomes proud, there is no rescue.

13. 悠悠疑忌之来，只堪付之一笑。

13. The lingering doubts and suspicions come, but they are only worthy of being dismissed with a smile.

14. 吾不知所谓善，但使人感者即善也。吾不知所谓恶，但使人恨者即恶也。

14. I do not know what is considered good, but what moves people to feel is good. I do not know what is considered evil, but what moves people to hate is evil.

15. 忧时勿纵酒，怒时匆作札。

15. Do not indulge in wine when in distress, and do not write angry letters when angry.

16. 人之处于患难，只有一个处置。尽人谋之后，却须泰然处之。

16. When people are in distress, there is only one way to deal with it. After exhausting all possible measures, one must calmly face it.

17. 邪正看眼鼻，真假看嘴唇，功名看气概，富贵看精神。

17. A person's virtue or evil is judged by their eyes and nose, their authenticity by their lips, their achievements by their demeanor, and their wealth and status by their spirit.

18. 宁可数日不开仗，不可开仗而毫无安排算计。

18. It is better to refrain from fighting for several days than to engage in battle without any arrangement or calculation.

19. 薄福之人过享其福，必有忽然之祸。贯贫之人不安其贫，必有意外之忧。

19. For those who are blessed with little, excessive enjoyment of their fortune will surely bring sudden misfortune. For those who are poor but content, there will inevitably be unexpected troubles.

20. 受非分之情，恐办非分之事。

20. Receiving undue affection, one might be tempted to do something out of line.

21. 精神愈用而愈出，不可因身体素弱而过于保惜。

21. The spirit becomes more vigorous with use, and one should not overly cherish oneself due to a weak physique.

22. 居有恶邻，坐有损友，借以检点自慎，亦是进德之资。

22. Living next to a bad neighbor and having a detrimental friend, one can use this as a means to examine and be cautious of oneself, which is also a resource for cultivating virtue.

23. 以才自足，以能自矜，则为小人所忌，亦为君子所薄。先静之，再思之，五六分把握即做之。

23. To be self-satisfied with one's talent and to boast about one's abilities will be resented by the small-minded and scorned by the noble-minded. First, calm yourself down, then think it over, and when you have about five or six chances of success, proceed with it.

24. 义利辩以小心，须严一介。是非起于多口，务谨三缄。

24. In debates on righteousness and interest, one must be cautious and strict with even the smallest matters. Disagreements often arise from many mouths, so one must strive to keep three things sealed.

25. 何必择地？何必择时？但自问立志之真不真耳！

25. Why worry about choosing the place? Why worry about choosing the time? Just ask yourself if your determination is truly genuine!

26. 居乡勿为乡愿，居官勿为鄙夫。

26. When living in the countryside, do not become a man of rural desires; when holding office, do not become an uncouth man.

27. 将事而能弭，遇事而能捄，既事而能挽，此之谓达权。此之谓才。未事而知其来，始事而要其终，定事而要其变，此之谓长虑，此之谓识。

27. To prevent a matter when it is about to happen, to rescue a situation when it has arisen, and to retrieve it after it has occurred, this is called exercising flexibility and wisdom. This is called talent. To foresee the arrival of a matter before it happens, to demand a resolution from the beginning of an endeavor, and to anticipate changes in a settled matter, this is called long-term thinking, this is called discernment.

28. 人有过喜谈之，存一恕心者少。己有过恶，闻之漫无悔心者多。若以恕己之心恕人，是谓大公，以责人之心责己，是谓大勇。

28. People often enjoy talking about others' mistakes, but there are few who have a forgiving heart. When people are aware of their own mistakes, many have no regret. If one forgives themselves with the same heart that they forgive others, that is called great fairness. And if one holds themselves to the same standards they hold others to, that is called great courage.

29. 精明也要十分，只须藏在浑厚里作用。古人得祸，精明人十居其九，未有浑厚而得祸者。今之人惟恐精明不至，所以为愚也。

29. Cleverness should also be used with great discretion, concealed within its profoundness. Among the ancient people, those who suffered misfortune were mostly the clever ones, while those who were profound never fell into trouble. Today's people are afraid that their cleverness is not enough, which is why they pretend to be foolish.

30. 教之而信，必先有令人爱者。禁之而畏，必先有令人敬者。

30. To teach and have them believe, one must first have something that is loved by them. To prohibit and have them fear, one must first have something that is respected by them.

31. 讨人嫌，离不得个骄字。

31. It's讨厌，离不开一个傲字.

32. 求静是初学收心之法，若只在静上用工，久之习成骄惰，遇事便不可耐。孟子四十不动心，正是从人情物理是非毁誉中磨炼出来，到得无动非静，乃真静矣。

32. Seeking tranquility is the method for beginners to focus their minds. If one only concentrates on tranquility, after a long time, it may lead to arrogance and laziness, and they will find it intolerable to face things. Mencius, at the age of forty, was able to remain不动心 (unmoved), which was precisely due to his tempering himself through understanding human nature, the laws of nature, right and wrong, praise and defamation. When one reaches a state where no movement is not tranquility, then true tranquility is achieved.

33. 自其外者学之而得于内者谓之明，自其内者得之而兼于外者谓之诚，诚与明一也。

33. That which is learned from the outside and realized within is called "enlightenment," and that which is realized from within and extends to the outside is called "sincerity." Enlightenment and sincerity are one and the same.

34. 古之成大事者，规模远大与综理密微，二者缺一不可。

34. Those who have achieved great things in ancient times have both grand plans and meticulous management; neither can be absent.

35. 责过太直，使人惭恨，在我便是一过。

35. To scold too directly makes people feel ashamed and resentful; for me, it is a mistake.

36. 勤于邦，俭于家，言忠信，行笃敬。

36. Be diligent in the state, thrifty in the household, speak with sincerity and trustworthiness, and act with steadfast respect.

37. 得意而喜，失意而怒，便被顺逆差遣，何曾作得主。马牛为人穿着鼻孔，要行则行，要止则止，不知世上一切差遣得我者，皆是穿我鼻孔者也。自朝至暮，自少至老，其不为马牛者几何？哀哉！

37. Being pleased when things go well and angry when they don't, one is subject to the whims of fortune and misfortune, never truly mastering one's own destiny. The ox and the cow are adorned with rings in their nostrils, and when they are to move, they move, and when they are to stop, they stop. Yet, those who order me about, from dawn till dusk, from youth to old age, are they not all those who wear rings in my nostrils as well? How many are there who are not like the ox and the cow? Alas!

38. 神正其人正，神邪其人奸。

38. If God makes a person righteous, that person will be righteous; if God makes a person wicked, that person will be奸.

39. 做天下好事，既度德量力，又审势择人。“专欲难成，众怒难犯”，此八字者不独妄动邪为者宜慎，虽以至公无私之心，行正大光明之事，亦须调剂人情，发明事理，俾大家信从，然后动有成，事可久。盘庚迁殷，武伐纣，三令五申，犹恐弗从。盖恒情多隐于远识，小人不便于己私，群起而坏之，虽有良法，胡成胡久。

39. To do good deeds for the world, one must not only measure one's own virtue and abilities but also discern the situation and choose the right people. "It is difficult to achieve one's desires alone, and it is difficult to provoke the anger of the multitude." These eight characters are not only suitable for those who act impulsively and engage in evil, but also for those who act with the purest intentions and do things that are just and open. It is necessary to adjust human relations and clarify the principles, so that everyone can believe and follow. Only then can one's actions succeed and last. The relocation of Pan Geng to Yin, and Wu's campaign against Zhou, were emphasized repeatedly, yet still there were fears that they would not be followed. It is because common feelings are often hidden by foresight, and those who are not favored will unite to undermine it. Even with good laws, how can they be realized and maintained?

40. 劝人不可指其过，须先美其长。人喜则语言易入，怒则语言难入，怒胜私故也。

40. One should not immediately point out others' faults but first praise their virtues. When people are pleased, it is easier for words to resonate with them, but when they are angry, it is harder for words to penetrate, for anger overpowers one's own desires.

41. 遇诡诈人变幻百端，不可测度，吾一以至诚待之，彼术自穷。

41. When encountering cunning and deceitful people who change their ways constantly and are unpredictable, I treat them with utmost sincerity. Their tricks will naturally fail.

42. 凡世家子弟衣食起居无一不与寒士相同，则庶可以成大器，若沾染富贵气习，则难望有成。

42. If a scion of a noble family has no difference in clothing, food, and living habits from a scholar of modest means, then there is hope for him to become an outstanding person. However, if he becomes infected with the habits of wealth and privilege, it will be difficult for him to achieve success.

43. 困心横虑，正是磨练英雄之时。

43. Being perplexed and anxious is the time when heroes are tested and tempered.

44. 前世所袭误者，可以自我更之；前世所未及者，可以自我创之。

44. Errors inherited from past lives can be self-corrected; things that were not yet achieved in past lives can be self-created.

45. 一个忍字，消了无穷祸患，一个足字，省了无限营求。

45. One character 'Shun' (endurance or patience) eliminates endless troubles, and one character 'Zu' (sufficient) saves endless pursuit of gain.

46. 胸中只摆脱一恋字，便十分爽净，十分自在。人在最苦处只是此心沾泥带水，明是知得，不能断割耳。

46. If one can only rid oneself of the word 'love' in one's heart, it will be incredibly refreshing and liberating. When people are at their most suffering, it is just this heart that is stuck in mud and water. They clearly know it, but they cannot sever the connection.

47. 端庄厚重是贵相，谦卑含容是贵相；事有归著是富相，心存济物是富相。

47. Grace and dignity are a sign of nobility, humility and tolerance are a sign of nobility; having a clear purpose is a sign of wealth, and being concerned with helping others is a sign of wealth.

48. 凡人气质各有偏处，自知其偏而矫制之，久则自然，所以宋儒以变化气质为学问急务也。

48. Each person has their own predispositions in temperament. To be aware of one's predispositions and correct them is to make it natural over time. This is why the Confucian scholars of the Song Dynasty regarded transforming one's temperament as an urgent matter of scholarly pursuit.

49. 君子所性，虽破万卷不加焉，虽一字不识无损焉。

49. The nature of a gentleman, even after reading ten thousand scrolls, does not add anything to it; even if he does not recognize a single character, it does not diminish him.

50. 闻过而不改，谓之丧心。思过而不改，谓之失体。

50. Not changing after hearing of one's faults is called losing one's mind. Not changing after contemplating one's faults is called losing one's dignity.

51. 凡仁心之发，必一鼓作气，尽吾力之所能为。稍有转念，则疑心生，私心亦生。疑心生则计较多，而出纳吝矣；私心生则好恶偏，则轻重乖发。

51. Whenever the essence of benevolence is stirred, one must exert oneself with full vigor, doing whatever one can within one's power. The moment there is a shift in thought, doubts arise, and so does selfishness. Doubts lead to excessive calculations and a tendency to be stingy with giving and receiving; selfishness leads to biased preferences and a misjudgment of the importance of things.

52. 勿扬人过，反躬默省焉，有或类是，丞思悔而速改也。

52. Do not publicize other people's faults; instead, reflect upon yourself in silence. If there is anything similar, earnestly repent and quickly make amends.

53. 誉望一损，远近滋疑。

53. Once reputation is damaged, doubts arise from near and far.

54. 一国有一国之气，一家有一家之气，一身有一身之气，元气者，生气也。能养生气，则日趋于盛矣。

54. Each country has its own spirit, each family has its own spirit, and each person has their own spirit. The primordial energy is the vital energy. If one can nurture the vital energy, they will gradually tend towards prosperity.

55. 须有宁拙毋巧之意，而后可以持久。

55. There must be a preference for simplicity over cunning, and then it can endure over time.

56. 富贵气太重，亦非佳象耳。

56. Too much of a sense of wealth and status is also not a good sign.

57. 人有才而露，只是浅，深则不露。方为一事，即欲人知，浅之尤者。凝重之人，德在此，福亦在此。心定气平，而身体之安和舒泰，不待言。

57. A person with talent that is easily revealed is shallow; the deeper the talent, the less it is shown. This is particularly true when it comes to achieving a goal, where even the most shallow desires are known. For those who are dignified and serious, virtue and fortune are both present here. A tranquil mind and even temperament, not to mention the comfort and ease of the body, are self-evident.

58. 以爱妻子之心事亲，则无往而不孝。以责人之心责己，则寡过。以恕己之心恕人，则全交。

58. To treat one's parents with the same love as one's wife, one will be filial wherever they go. To hold oneself to the same standards as one would hold others, one will make fewer mistakes. To forgive others with the same heart as one forgives oneself, one will maintain harmonious relationships.

59. 失意事来，治之以忍，方不为失意所苦。快心事来，处之以淡，方不为快心所惑。

59. When misfortune befalls, endure it with patience, and you will not be burdened by the pain of disappointment. When joyous events come, treat them with indifference, and you will not be confused by the allure of happiness.

60. 人人料必胜者，中即伏败机，人人料必挫者，中即伏生机。

60. Everyone expects the winner, and within that expectation lies the possibility of defeat. Everyone expects the loser, and within that expectation lies the potential for victory.

61. 心至苦，事至盛也。

61. The heart is deeply burdened; the matter is at its peak.

62. 解仇怒箴：法生便扫，莫论是否。百年偶聚，何苦烦恼。太虚之内，无物不有，万事从宽，其福自厚。

62. "Resolution of Hatred and Anger: If law is born, it should be swept away without considering whether it is right or wrong. In a century, a gathering is a mere accident, why should one worry? Within the boundless void, there is nothing that does not exist. If one lets go of all things and is lenient with all, their blessings will naturally be abundant."

63. 世间事各有恰好处，慎一分者得一分，忽一分者失一分。全慎全得，全忽全失。小事多忽，忽小则失大，易事多忽，忽易则失难。存心君子，自得之体验中耳。

63. In this world, every matter has its own appropriate place. One who is cautious gains one point, while one who is negligent loses one point. Complete caution brings complete gain, and complete negligence brings complete loss. In small matters, negligence often leads to loss, and neglecting the easy leads to difficulties. This is a realization that a gentleman gains from his own experiences.

64. 何必择地？何必择时？但自问立志之真不真耳。

64. Why worry about the place? Why worry about the time? Just ask yourself if your determination is truly genuine.

65. 信算命，信风水，皆妄念所致。读书明理人以义命自安，便不信也。

65. Believing in fortune-telling and geomancy is all due to false thoughts. People who read books and understand principles find peace in the way of righteousness and do not believe in them.

66. 心理要宽平，识见要超卓，规模要阔远，践履要笃实，能此四者，可以言学矣。

66. The mind should be calm and open, the understanding should be profound, the perspective should be broad, and the practice should be earnest. Being able to achieve these four qualities, one can speak of learning.

67. 人之气质，由于天生，本难改变，惟读书则可变化气质。欲求变之之法，总须先立坚卓之志。

67. A person's temperament, being innate, is inherently difficult to change; however, reading can transform one's temperament. If one desires to change, one must first establish a firm and resolute determination.

68. 夫知之而不用，与不知同；用之而不尽，与不用同。

68. To know but not to use it is the same as not knowing; to use it but not to the fullest extent is the same as not using it.

69. 作善岂非好事，然一有好名之心，即招谤招祸也。

69. Doing good is indeed a good thing, but once there is a desire for a good reputation, it will attract slander and misfortune.