1. 父子有亲，君臣有义，夫妇有别，长幼有序，朋友有信。?>

1. There is love between father and son, righteousness between ruler and subject, distinction between husband and wife, order between the young and the old, and trust between friends.

2. 信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。

2. Words that convey truth are not beautiful, and beautiful words are not truthful. The good do not argue, and those who argue are not good. The wise are not overly knowledgeable, and those who are overly knowledgeable are not wise.

3. 天下皆知美之为美，恶已；皆知善，斯不善矣。

3. When all know what is beautiful as beautiful, then what is ugly is ugly; when all know what is good, then what is not good is not good.

4. 反者道之动。弱者道之用。天下万物生於有，有生於无。

4. The opposite is the movement of the Tao. The weak is the function of the Tao. All things under heaven come into being from the tangible, and the tangible arises from the intangible.

5. 君子周而不比（勾结），小人比而不周。

5. A gentleman surrounds without colluding (forming cliques), while a small person colludes without surrounding.

6. 不患人之不已知，患不知人也。

6. Do not worry that people do not know you; worry that you do not know people.

7. 天地不仁，以万物为刍狗。圣人不仁，以百姓为刍狗。天地之间，其犹橐迭乎？虚而不屈，动而愈出。多言数穷，不如守中。

7. The heaven and earth are not benevolent; they treat all things as straw dogs. The sage is not benevolent; he treats the people as straw dogs. Is not the space between heaven and earth like a belly? It is empty yet inexhaustible, active yet ever producing. Excessive speech leads to exhaustion; it is better to adhere to the center.

8. 善与人同，舍己从人，乐取于人以为善。

8. Being good with others, forsaking oneself to follow others, and taking joy in doing good for others.

9. 这句话非常经典，我们上小学的时候就学过。意思是说，堆砌一个九仞高的土山，到最后马上就要成功了，就差一筐土就能成功了，但偏偏在这个时候，就不想干了，因为这一筐土，而功亏一篑，半途而废，实在可惜。

9. This sentence is very classic, and we learned it in elementary school. It means that if you pile up a mountain of nine zhen (a unit of length) high, you are almost there, just one basket of soil away from success, but at this very moment, you lose the will to continue. Because of that one basket of soil, the effort is wasted, and it's a real pity to give up halfway.

10. 志士仁人，无求生以害仁，有杀身以成仁。

10. Brave and benevolent individuals do not seek to harm benevolence for the sake of self-preservation, but are willing to sacrifice their lives to achieve it.

11. 劳心者治人，劳力者治于人；治于人者食人，治人者食于人，天下之通义也。

11. Those who engage in mental labor govern others, while those who engage in physical labor are governed by others; those who are governed are fed by others, and those who govern are fed by others. This is a universal principle.

12. 夫仁者，已欲立而立人，已欲达而达人。

12. A benevolent person desires to establish themselves and to help others establish themselves; desires to achieve success and to help others achieve success.

13. 心乎爱矣，遐不谓矣！中心藏之，何日忘之！

13. How deeply in love I am! How could I not express it? Deeply it is hidden in my heart, how can I forget it any day!

14. 不患无位，患所以立。不患莫已知，求为可知也。

14. Do not worry about not having a position; worry about why you don't have a place to stand. Do not worry about not being known by others; strive to become someone worth knowing.

15. 迎之不见其首，随之不见其后。执古之道，以御今之有。能知古始，是谓道纪。

15. Meet it and do not see its beginning, follow it and do not see its end. Adhere to the way of the ancients to govern what exists today. To know the origin of the ancients is called the record of the Tao.

16. 江海之所以能为百谷王者，以其善下之，故能为百谷王。是以圣人欲上民，必以言下之；欲先民，必以身后之。

16. The reason why the great rivers and seas can be the kings of all the valleys is because they are good at being humble, thus they can become the kings of all the valleys. Therefore, the sage who wishes to lead the people must lower himself in words; who wishes to be ahead of the people must put himself behind.

17. 这句话大家也很熟悉，平日里经常用到。一个人如果喜欢拿别人开玩笑，把自己的快乐建立在别人的痛苦之上，那他的德行就已经丧失了。所谓“己所不欲，勿施于人”，忠厚老实的人，是不会做出这种事情的，不会把别人当玩物耍。如果一个喜欢吃喝玩乐，把精力全部浪费在这方面上，那他就一定不会有大的人生志向了，因为人的精力毕竟是有限的，用在这里，就不能用在那里了。

17. This sentence is also very familiar to everyone and is often used in daily life. If a person likes to make jokes at others' expense, building his own happiness on others' suffering, then his morality has already been lost. As the saying goes, "Do not do to others what you would not have them do to you." Honest and loyal people would not do such things, nor would they treat others as playthings. If someone is fond of indulging in eating, drinking, and entertainment, and spends all their energy on this, then they must not have great aspirations in life, because a person's energy is limited; if it is used here, it cannot be used there.

18. 乐民之乐者，民亦乐其乐；忧民之忧者，民亦忧其忧。

18. He who shares the joy of the people will also find joy in their joy; he who shares the worries of the people will also share their worries.

19. 要想学到很多知识和学问，并非难事，只要肯学习就可以了。但要把这些知识和学问落实在生活实际当中，那就很难了。所以重要的是能做到，而不是知道，学问和知识，是用来解决问题，用来为人类、为社会服务的，而不是用来装点门面的，不是用来在人前炫耀的。

19. It is not difficult to acquire a lot of knowledge and learning, as long as one is willing to learn. However, it is challenging to apply these knowledge and learning in practical life. Therefore, it is important to be able to do rather than just know; knowledge and learning are meant to solve problems and serve humanity and society, not to adorn oneself or to炫耀 in front of others.

20. 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。人之有是四端也，犹其有四体也。

20. The sense of compassion is the beginning of benevolence; the sense of shame and disgust is the beginning of righteousness; the sense of propriety and modesty is the beginning of etiquette; the sense of right and wrong is the beginning of wisdom. A person having these four fundamental dispositions is akin to having four limbs.

21. 修之于身，其德乃真；修之于家，其德乃余；修之于乡，其德乃长；修之于邦，其德乃丰；修之于天下，其德乃普。

21. To cultivate it in oneself, one's virtues become genuine; to cultivate it in the family, one's virtues become abundant; to cultivate it in the village, one's virtues become enduring; to cultivate it in the state, one's virtues become rich; to cultivate it in the world, one's virtues become universal.

22. 这部书，相传是由孔子编撰，精选了上古文献100篇，是作为儒家教材用的。但有些篇幅，是后来儒家门生补充进去的。《尚书》所记载的历史，从上古唐、虞时代，一直到夏、商、周三代，保留了很多珍贵的历史材料。由于秦始皇的“焚书坑儒”，《尚书》残缺很严重，现在保存下来的，只有《今文尚书》33篇，以及伪《古文尚书》25篇 。

22. This book is traditionally attributed to Confucius, which selects 100 classical texts from ancient times as teaching materials for Confucian scholars. However, some sections were added by later Confucian disciples. The history recorded in the "Book of Documents" spans from the ancient Tang and Yu dynasties to the Xia, Shang, and Zhou dynasties, preserving a wealth of precious historical materials. Due to the burning of books and persecution of scholars by Emperor Qin Shi Huang, the "Book of Documents" is seriously incomplete. Currently, only 33 chapters of the "Current Text of the Book of Documents" and 25 chapters of the forged "Ancient Text of the Book of Documents" are preserved.

23. 天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。

23. The heavens and the earth are not benevolent; they treat all things as straw dogs. The sage is not benevolent; he treats the people as straw dogs.

24. 躬自厚而薄责人，则远怨矣。

24. If one is self-indulgent but demands little of others, they will avoid harboring resentment.

25. 其身正，不令而行；其身不正，虽令不从。

25. If a person's own conduct is upright, others will follow without being commanded; but if the person's own conduct is not upright, then even if commands are given, they will not be followed.

26. 知之者不如好之者，好之者不如乐之者。

26. Those who know it are not as good as those who like it, and those who like it are not as good as those who take joy in it.

27. 飘风不终朝，骤雨不终日，孰为此者？天地。天地尚不能久，而况于人乎？

27. The gale does not last the whole morning, the heavy rain does not last the whole day. Who is responsible for this? It is the heaven and earth. If the heaven and earth cannot last long, how much more so for humans?

28. 益者三友，损者三友。友直，友谅，友多闻，益矣。友便辟，友善，友便佞，损矣。

28. There are three types of friends that are beneficial and three types that are detrimental. Beneficial friends are those who are straightforward, those who are forgiving, and those who are well-informed. These are beneficial. Detrimental friends are those who are sycophantic, those who are flattering, and those who are cunningly persuasive. These are detrimental.

29. 众人皆有以，而我独顽且鄙。我独异于人，而贵食母。

29. All men have some talent, but I alone am stubborn and ignorant. I am different from others, and I value the nourishment of the mother.

30. 这句话告诉我们，无论做什么事情，都要有恒心，有毅力，要坚持到底，才能取得最后的成功。所谓“好事多磨”，有时候一件事情的成功，需要100次的努力，可我们往往在努力了99次以后，就放弃了，就差那么一次，没有坚持下来，导致了最终的失败。

30. This sentence tells us that no matter what we do, we must have perseverance and tenacity, and we must stick to it to achieve ultimate success. As the saying goes, "Good things come to those who wait." Sometimes, the success of a single endeavor requires 100 attempts, but we often give up after 99 attempts, just one short of the finish line, failing to persist and consequently leading to ultimate failure.

31. 得道者多助，失道者寡助。

31. He who follows the right path has many helpers, but he who forsakes it has few.

32. 骄傲自满，就会招致损害；谦虚低调，就会带来益处。这个道理不复杂，很容易理解，可往往就是做不到。在现实生活中，我们只要做出一点成绩，或者遇到一点好事，往往就会得意忘形，傲慢起来，把这句古训抛到九霄云外里去了。所以，一定要把这句话当作人生座右铭，牢记在心，不能有一点的疏忽大意。

32. Pride and arrogance invite harm; modesty and humility bring benefit. This principle is not complicated and is easy to understand, yet it is often difficult to put into practice. In real life, as soon as we achieve a bit of success or encounter a piece of good fortune, we often become overconfident and proud, casting this ancient maxim into oblivion. Therefore, we must regard this saying as a maxim in life, keep it in mind, and not let slip even a bit of carelessness.

33. 上有好者，下必有甚焉者矣。

33. If there is goodness above, there must be even greater goodness below.

34. 上善若水。水善利万物而不争，处众人之所恶，故几于道。

34. The highest good is like water. Water benefits all things without contention, and it dwells in the places that people dislike, hence it is close to the Tao.

35. 祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。

35. The greatest misfortune is not knowing when to be content; the greatest fault is the desire for more. Therefore, the contentment that comes from knowing when to be satisfied is always enough.

36. 关关雎鸠，在河之洲。窈窕淑女，君子好逑。

36. The Mandarin ducks cooing, on an island in the river flow. The graceful and virtuous maiden, the nobleman seeks as a spouse.

37. 勇于敢则杀，勇于不敢则活。此两者，或利或害。

37. Bravery in daring leads to death, bravery in not daring leads to life. Both of these, sometimes bring benefit, sometimes bring harm.

38. 天下之至柔，驰骋天下之至坚。

38. The extreme softness in the world gallops through the extreme hardness in the world.

39. 富贵不能淫，贫贱不能移，威武不能屈，此之为大丈夫。

39. Riches cannot corrupt, poverty cannot displace, power cannot bend, this is what constitutes a great man.

40. 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。

40. 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.

41. 父母之年，不可不知也。一则以喜，一则以惧。

41. One should not ignore the years of one's parents. On one hand, one is joyful; on the other hand, one is apprehensive.

42. 是以圣人常善救人，故无弃人；常善救物，故无弃物。

42. Therefore, the sage always benefits others, hence there are no discarded people; always benefits things, hence there are no discarded objects.

43. 知其将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲取之，必固与之。

43. If you know that someone is about to contract, you must firmly expand; if you know that someone is about to weaken, you must firmly strengthen; if you know that someone is about to discard, you must firmly promote; if you know that someone is about to take, you must firmly give.

44. 吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。

44. At the age of fifteen, I set my heart on learning; at thirty, I had established myself; at forty, I was no longer confused; at fifty, I understood my destiny; at sixty, I was attuned to others' voices; at seventy, I could do as I pleased without exceeding the bounds.

45. 道常无为，而无不为。侯王若能守之，万物将自化。化而欲作，吾将镇之以无名之朴。无名之朴，夫亦将无欲。不欲以静，天下将自定。

45. The Tao is always uninvolved, yet it accomplishes everything. If the rulers can adhere to it, all things will self-evolve. When desires arise due to the process of evolution, I will stabilize them with the unnamable simplicity. The unnamable simplicity will also eliminate desires. With the absence of desires, tranquility will be achieved, and the world will naturally be ordered.

46. 我有三宝，持而保之：一曰慈，二曰俭，三曰不敢为天下先。

46. I have three treasures, which I hold and protect: the first is kindness, the second is frugality, and the third is not to be the first among the people.

47. 昔之得一者，天得一以清；地得一以宁；神得一以灵；谷得一以盈，万物得一以生；候王得一以为天一正。

47. Those who in ancient times attained the One: the heavens attain the One and are clarified; the earth attain the One and are tranquil; the spirits attain the One and are divine; the valleys attain the One and are filled; all things attain the One and come into being; rulers and kings attain the One and embody the rectitude of the heavens.

48. 成事不说，遂事不谏，既往不咎。

48. Do not speak of accomplishing what has been done, do not advise on what has been done, and do not blame for what has passed.

49. 君子成人之美，不成人之恶。

49. A gentleman perfects the good in others, not the bad.

50. 善为士者，不武；善战者，不怒；善胜敌者，不与；善用人者，为之下。

50. One who is good at being a noble (shì) does not rely on force; one who is good at fighting does not become angry; one who is good at defeating enemies does not confront them directly; one who is good at employing others is willing to be their inferior.

51. 《尚书》虽然是一部非常古老的经书，但其中的很多名句，我们都很熟悉，下面挑选其中的几句分享给大家。

51. The Book of Shangshu, although it is a very ancient classic, many of its famous verses are well-known to us. Below, I have selected a few verses to share with everyone.

52. 持而盈之不如其己；揣而锐之不可长保；金玉满堂莫之能守；富贵而骄，自遗其咎。功遂身退，天之道。

52. It is better not to maintain what is full; it is not advisable to keep a blade sharpened for long; a house full of gold and jade cannot be preserved by anyone; and to be wealthy and proud brings about one's own misfortune. To achieve success and then retire is in accordance with the way of heaven.

53. 天之道，损有馀而补不足。人之道，则不然，损不足以奉有馀。孰能有馀以奉天下，唯有道者。

53. The way of heaven is to diminish what is in excess and supplement what is insufficient. But the way of humans is not like this; they diminish what is insufficient to serve what is in excess. Who can serve the world with what is in excess? Only the one who follows the Tao.

54. 古之学者为已，今之学者为人。

54. In ancient times, scholars studied for themselves, while today's scholars study for others.

55. 以智治国，国之贼；不以智治国，国之福。

55. Governing the state with wisdom is the thief of the nation; not governing the state with wisdom is the blessing of the nation.

56. 故知足不辱，知止不殆，可以长久。

56. Therefore, knowing contentment avoids disgrace, knowing when to stop avoids danger, and this can lead to longevity.

57. 爱人不亲，反其仁；治人不治，反其智；礼人不答，反其敬。

57. If a person loves but is not beloved in return, it is a reflection of their benevolence; if they govern but are not governed, it is a reflection of their wisdom; if they show respect but do not receive a response, it is a reflection of their reverence.

58. 君子欲讷于言而敏于行。

58. A gentleman desires to be slow in speech but prompt in action.

59. 知人者智，自知者明。胜人者有力，自胜者强。知足者富，强行者有志，不失其所者久，死而不亡者寿。

59. Knowing others is wisdom, knowing oneself is enlightenment. Overcoming others shows strength, overcoming oneself shows power. Being content is wealth, being strong-willed is having ambition, not losing one's place is long-lasting, and those who die but are not forgotten are long-lived.

60. 士不可以不弘毅，任重而道远。仁以为已不亦重乎？死而后已，不亦远乎？逝者如斯夫，不舍昼夜。

60. A gentleman cannot be without magnanimity and firmness, for he has a heavy responsibility and a long road ahead. Isn't it heavy to take benevolence as one's own? Isn't it far to die and then stop? The passing of time is like this, not sparing either day or night.

61. 圣人常无心，以百姓心为心。

61. The sage has no heart of his own, but he takes the hearts of the people as his own.

62. 大道废有仁义；慧智出有大伪；六亲不和有孝慈；国家昏乱有忠臣。

62. Where the great way is forsaken, there is the pursuit of benevolence and righteousness; where wisdom and intelligence emerge, there is great deception; where the six relatives are not in harmony, there is filial piety and benevolence; where the state is chaotic, there are loyal ministers.

63. 持而盈之，不如其已；揣而锐之，不可长保。

63. Holding onto what is full is not as good as stopping before it is full; sharpening what is already sharp cannot be preserved for long.

64. 贤贤易色；事父母，能竭其力；事君，能致其身；与朋友交，言而有信。虽曰未学，吾必谓之学矣。

64. To admire the virtuous and to respect the elderly; to serve one's parents with all one's strength; to serve one's ruler with one's whole being; to have integrity and keep one's word when dealing with friends. Even if someone says they have not studied, I would certainly say they have learned.

65. 逝将去女，适彼乐土。

65. I shall soon leave my daughter, to go to that land of happiness.

66. 五色令人目盲，五音令人耳聋，五味令人口爽，驰骋畋猎令人心发狂，难得之货令人行妨。是以圣人，为腹不为目，故去彼取此。

66. The five colors blind the eyes, the five sounds deafen the ears, the five flavors delight the palate, galloping and hunting drive the mind into a frenzy, and rare goods lead to corrupt behavior. Therefore, the wise person takes care of his belly and not his eyes, so he rejects the former and chooses the latter.

67. 人法地，地法天，天法道，道法自然。

67. The law of humanity conforms to the earth, the law of the earth conforms to the heavens, the law of the heavens conforms to the Tao, and the law of the Tao conforms to the natural order.

68. 曲则全，枉则直，洼则盈，敝则新少则得，多则惑。是以圣人抱一为天下式。

68. When curved, it becomes whole; when crooked, it becomes straight; when hollow, it becomes full; when worn out, it becomes new. Less is more; more is confusing. Therefore, the sage holds onto the unity as the model for the world.

69. 绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，盗贼无有；此三者，以为文不足。故令有所属，见素抱朴少私寡欲。

69. Abandoning wisdom and forsaking enlightenment benefits the people a hundredfold; forsaking benevolence and righteousness restores filial piety and kindness; forsaking cunning and abandon profit, thieves and robbers disappear. These three principles are deemed insufficient in written form. Therefore, it is necessary to assign them to a place of belonging, to see simplicity, hold to the unadorned, and have few desires.

70. 企者不立，跨者不行；自见者不明；自是者不彰；自伐者无功；自矜者不长。

70. A person who tries to stand on tiptoe cannot remain upright; a person who leaps cannot walk; a person who is self-opinionated is not enlightened; a person who is self-righteous is not distinguished; a person who boasts has no merit; and a person who is proud does not grow.

71. 鱼，我所欲也，熊掌亦我所欲也。二者不可得兼，舍鱼而取熊掌也。生亦所所欲，义亦我所欲也。二者不可得兼，舍生而取义者也。

71. Fish is what I desire, and so is the bear's paw. When both cannot be obtained, I would choose the bear's paw over the fish. Life is also what I desire, and righteousness is also what I desire. When both cannot be obtained, I would choose righteousness over life.

72. 《尚书》，原名《书》，是一部多体裁的文献汇编，是我国存世最早的一部历史文献。孟子说：“尽信书不如无书”，这里的“书”，指的就是《尚书》。

72. The Book of Shangshu, originally titled simply "Shu," is a collection of documents with various genres and is the earliest historical document preserved in China. Mencius said, "It is better not to believe the book than to believe it all," and here, the "book" refers to the Book of Shangshu.

73. 善者，吾善之；不善者，吾亦善之，德善。信者，吾信之；不信者，吾亦信之，德信。

73. To the good, I am good; to the bad, I am also good, thus cultivating virtue. To the faithful, I am faithful; to the faithless, I am also faithful, thus cultivating trust.

74. 往者不可谏，来者犹可追。

74. What has been done cannot be corrected, but what is yet to come can still be pursued.

75. 大人者，不失其赤子之心也。

75. A great person is one who does not lose the heart of a newborn child.

76. 挟泰山以超北海，语人曰：我不能。是诚不能也。为长者折枝，语人曰：我不能。是不为也，非不能也。

76. To attempt to lift Mount Tai to surpass the North Sea, and say to people: "I cannot." This is indeed impossible. To break a branch for an elder, and say to people: "I cannot." This is not because one cannot, but because one chooses not to.

77. 不自见，故明；不自是，故彰，不自伐，故有功；不自矜，故长。

77. Because it does not boast, it is therefore clear; because it does not claim to be right, it is therefore distinguished; because it does not炫耀，所以有功；因为它不自满，所以能长久。

78. 曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。

78. Bend and you will become whole, be crooked and you will be straightened, be hollow and you will be filled, be worn and you will be made new, be less and you will gain, be more and you will be confused.

79. 这句话，相信大家都不陌生。可是呢，知道并不能够代表做到，如果光知道却做不到，那和不知道是没有什么区别的，只有真正做到，落实到自己的一言一行中，那才是真正知道了。

79. This sentence, I believe, is not unfamiliar to everyone. However, knowing does not necessarily mean doing. If you know but cannot do, there is no difference between knowing and not knowing. Only when you truly practice it, incorporating it into every word and action of yours, is it that you have truly understood.

80. 后生可畏，焉知来者之不如今也？

80. The young are formidable; how can one know that those who come later will not surpass those of today?