1. 积土成山，风雨兴焉；积水成渊，蛟龙生焉；积善成德，而神明自得，圣心备焉。故不积蹞步，无以致千里；不积小流，无以成江海。骐骥一跃，不能十步；驽马十驾，功在不舍。锲而舍之，朽木不折；锲而不舍，金石可镂。螾无爪牙之利，筋骨之强，上食埃土，下饮黄泉，用心一也。蟹八跪而二螯，非蛇蟺之穴，无可寄托者，用心躁也。是故无冥冥之志者，无昭昭之明；无惛惛之事者，无赫赫之功。行衢道者不至，事两君者不容。目不能两视而明，耳不能两听而聪。螣蛇无足而飞，梧鼠五技而穷。诗曰：「尸鸠在桑，其子七兮。淑人君子，其仪一兮。其仪一兮，心如结兮。」故君子结于一也。 昔者瓠巴鼓瑟，而流鱼出听；伯牙鼓琴，而六马仰秣。故声无小而不闻，行无隐而不形。 ————《荀子》

1. Accumulated earth forms a mountain, and with wind and rain it rises; accumulated water forms a deep pool, and from it dragons are born; accumulated good deeds form virtue, and divine understanding naturally comes; the saint's heart is fully prepared. Therefore, without accumulating small steps, one cannot reach a thousand miles; without accumulating small streams, one cannot form a river or sea. A swift horse can leap but cannot cover ten steps at a time; a slow horse can cover ten journeys, its success lying in not giving up. If you start carving and give up, even decayed wood will not be broken; if you continue carving without giving up, even gold and jade can be carved. The worm has no sharp claws or strong bones, yet it feeds on dust above and drinks from the spring of the underworld, all because of its single-mindedness. The crab has eight legs and two pincers, but without the hole of a snake or toad, it has nowhere to rely on, because its mind is restless. Therefore, those without a determined and resolute will cannot have clear and bright understanding; those without persistent effort cannot achieve great achievements. Those who walk on crossroads cannot reach their destination, and those who serve two masters cannot be tolerated. The eyes cannot see two things at once and be clear; the ears cannot hear two things at once and be sharp. The flying serpent has no legs but can fly; the jumping mouse has five skills but is still穷. As the poem says: "The turtledove sits in the mulberry tree, with seven chicks. The kind-hearted and virtuous, their manner is unified. Their manner is unified, and their hearts are as tightly bound." Therefore, the noble person unites in one. Once, Hu Po played the zither, and the fish in the stream came to listen; Bo Ya played the guqin, and six horses raised their heads to eat hay. Therefore, sound is not small and goes unheard, actions are not hidden and do not escape notice. ———— From Xunzi

2. 目不能两视而明，耳不能两听而聪。

2. The eyes cannot see two things clearly at once, nor can the ears listen to two sounds distinctly.

3. 青，取之于蓝，而青于蓝；冰，水为之，而寒于水。解释：靛青是从蓝草里提取的，可是比蓝草的颜色更深；冰是水凝结而成的，却比水还要寒冷。

3. Blue is extracted from indigo, yet it is bluer than indigo; ice is formed from water, yet it is colder than water. Explanation: Indigo is extracted from the indigo plant, but its color is deeper than that of the indigo plant; ice is formed from water, yet it is colder than water.

4. 礼者，断长续短，损有余，益不足，达爱敬之文，而滋成行义之美也。

4. Etiquette involves adjusting the long to the short, diminishing the excessive, and augmenting the insufficient, thereby expressing the virtues of love and respect, and nurturing the beauty of righteousness.

5. 望时而待之，孰与应时而使之。

5. Waiting for the right time and then acting, how does it compare to taking action when the time is right?

6. 天行有常，不为尧存，不为桀亡。--《荀子·天论》

6. The course of heaven is constant; it does not exist for the sake of Yao or perish for the sake of Jie. -- From "Tian Lun" in Xunzi's "Discourses on Heaven"

7. 言而当，知也；默而当，亦知也。--《荀子·非十二子》

7. To speak and be appropriate is wisdom; to be silent and be appropriate is also wisdom. -- From "Xunzi: Against the Twelve Sages"

8. 劳苦之事则争先，饶乐之事则能让。

8. They take the lead in laborious tasks, and they give way in pleasant ones.

9. 非我而当者，吾师也；是我而当者，吾友也；谄谀我者，吾贼也。--《荀子·修身》

9. He who corrects me when I am wrong is my teacher; he who agrees with me when I am right is my friend; he who flatters me is my enemy. -- Xunzi's "On Self-improvement"

10. 学无止境。

10. There is no end to learning.

11. 岁不寒，无以知松柏；事不难，无以知君子。 ————《荀子》

11. Without the cold of the years, one cannot know the strength of pine and cypress trees; without difficulties in affairs, one cannot know the virtues of a gentleman. ————From Xunzi

12. 怒不过夺，喜不过予。

12. Anger does not take, joy does not give.

13. 匹夫不可以不慎取友。友者，所以相有也。--《荀子·大略》

13. A common man cannot afford to be negligent in choosing friends. Friends are those who complement each other. -- From the Book of Xunzi: Great Strategies

14. 尊严而惮，可以为师。

14. Respectful and reverent, one can be a teacher.

15. 人无礼则不生，事无礼则不成，国无礼则不宁。

15. If a person lacks propriety, they cannot thrive; if a matter lacks propriety, it cannot be accomplished; if a country lacks propriety, it cannot be peaceful.

16. 故君子敬家始道种事的慎终，终家始如一，是君子却并在如道，礼义却并在如文也。《礼论》 ————《荀子》

16. Therefore, a gentleman respects the beginning of the domestic affairs and the careful completion of the matters, just as he treats the establishment of the family with consistency, and the application of propriety and righteousness is akin to the application of literary arts. ———— From "Discourse on Rites" ———— "Xunzi"

17. 思索以通之。

17. Contemplate to understand it.

18. 蚓无爪牙之利、筋骨之强，上食埃土，下饮黄泉，用心一也。

18. The earthworm has no sharp claws or strong bones, yet it feeds on dust above and drinks from the underworld below; this is all due to its single-mindedness.

19. “蔽于一曲而暗于大理” ————《解蔽》

19. "Being obscured by a single melody and being darkened by great principles" ———— "On Removing Obscurities"

20. 2积土成山，风雨兴焉；积水成渊，蛟龙生焉；积善成德，而神明自得，圣心备焉。解释：堆积土石成了高山，风雨从这里兴起；汇积水流成为深渊，蛟龙从这儿产生；积累善行养成高尚的道德，精神得到提升，圣人的心境由此具备。

20. 2 Accumulating soil forms a mountain, and from there rise wind and rain; accumulating water forms a deep abyss, and from there emerge dragons; accumulating good deeds cultivates noble virtues, and thus the spirit gains enlightenment, and the mind of the sage is prepared. Explanation: Accumulating soil and rocks forms a high mountain, from which wind and rain arise; accumulating water forms a deep abyss, from which dragons are born; accumulating good deeds cultivates noble virtues, thereby enhancing the spirit, and the mind of the sage is thus equipped.

21. 知之而不行，虽敦必困。

21. If one knows but does not act, even the most diligent will be in difficulty.

22. 饥而欲食，寒而欲暖。劳而欲息，好利而恶害，是人之所生而有也。

22. When hungry, one desires to eat; when cold, one desires warmth. When tired, one desires rest; when fond of gain, one dislikes harm. These are innate desires that come with human nature.

23. 不知戒，后必有，恨后遂过不肯悔，谗夫多进。--《荀子·成相》

23. Not knowing to refrain, misfortunes will inevitably follow. Hating the past and not willing to repent, slanderers will continue to advance. -- From Xunzi's "Cheng Xiang"

24. 足国之道，节用裕民，而善臧其余。

24. The way to a strong country is to be frugal in expenditure, to enrich the people, and to wisely store up the surplus.

25. 不登高山，不知天之高也；不临深溪，不知地之厚也。

25. If one does not climb the high mountain, one cannot know the sky's height; if one does not stand by the deep ravine, one cannot know the earth's thickness.

26. 人知贵生乐安而弃礼义，辟之是犹欲寿而刎颈也。--荀子

26. People know that a peaceful life is enjoyable and abandon propriety and righteousness; by analogy, this is like wanting to live long but cutting off one's own neck. -- Xunzi

27. 非我而当者，吾师也；是我而当者。吾友也；谄谀我者，吾贼也。

27. He who corrects me without flattering me is my teacher; he who flatters me without correcting me is my friend; he who flatters me and flatters me is my enemy.

28. 大天而思之，孰与物畜而制之？从天而颂之，孰与制天命而用之。

28. To ponder the great heaven and think about it, who is better, to treat it as livestock and control it? To praise it following the will of heaven, who is better, to control the destiny of heaven and make use of it?

29. 人知贵生乐安而弃礼义，辟之是犹欲寿而刎颈也。

29. If people value living comfortably and abandon propriety and righteousness, this is akin to desiring longevity while cutting one's own neck.

30. 人有气有生有知亦且有义，故最为天下贵也。

30. Humans have breath, life, and knowledge, and also have righteousness, thus they are the most honored among all under heaven.

31. 心居中虚，以治五官，夫是之谓天君。 ————《荀子—天论》

31. The mind is centered and empty, thus governing the five sense organs. This is what is referred to as the "Heavenly Ruler." ————From Xunzi's "Tian Lun" (Treatise on Heaven)

32. 匹夫不可以不慎取友。友者，所以相有也。

32. A common person cannot be negligent in choosing friends. Friends are the ones who complement each other.

33. 有兼听之明，而无奋矜之容；有兼覆之厚，而无伐德之色。

33. Possess the wisdom of listening to both sides without showing off arrogance; have the breadth of covering both, without displaying any pride in one's virtues.

34. 人之于文学也，犹玉之于琢磨也。

34. People are to literature as jade is to polishing and refining.

35. 青，取之于蓝，而青于蓝；冰，水为之，而寒于水。木直中绳，輮以为轮，其曲中规。虽有槁暴，不复挺者，輮使之然也。故木受绳则直，金就砺则利，君子博学而日参省乎己，则知明而行无过矣。故不登高山，不知天之高也；不临深溪，不知地之厚也；不闻先王之遗言，不知学问之大也。干、越、夷、貉之子，生而同声，长而异俗，教使之然也。吾尝终日而思矣，不如须臾之所学也；吾尝跂而望矣，不如登高之博见也。登高而招，臂非加长也，而见者远；顺风而呼，声非加疾也，而闻者彰。假舆马者，非利足也，而致千里；假舟楫者，非能水也，而绝江河。君子生非异也，善假于物也。 ————《劝学》

35. Blue is obtained from indigo, yet it surpasses indigo; ice is formed from water, yet it is colder than water. A straight piece of wood, if aligned with a string, can be shaped into a wheel, and its curvature conforms to a circle. Even if it dries and becomes brittle, it no longer straightens, because of the bending process. Therefore, wood becomes straight when subjected to a string, and metal becomes sharp when honed on a whetstone. A gentleman, by extensively studying and daily reflecting upon himself, becomes wise and his actions are without fault. Therefore, one cannot know the height of the heavens unless one climbs a high mountain; one cannot know the depth of the earth unless one stands by a deep ravine; one cannot understand the vastness of knowledge unless one hears the teachings of the ancient kings. The children of the 干, 越Yue, 夷, 貉Mojie peoples are born with the same sound, yet grow up with different customs, due to education. I have often pondered all day, but it is not as good as learning for just a moment; I have often stood on tiptoe and gazed, but it is not as good as seeing widely from a high place. To beckon from a high place, the arm does not become longer, yet those who see it are farther away; to shout in the wind, the voice does not become louder, yet those who hear it are more attentive. Those who use chariots and horses are not those with swift feet, yet they can travel a thousand miles; those who use boats and rafts are not those who can swim, yet they can cross rivers and great waterways. A gentleman is not born different from others; it is their ability to make good use of external things. ———— "Encouragement of Learning"

36. 不诱干誉，不恐于诽。

36. Do not entice with fame, nor be afraid of defamation.

37. 人之性恶，其善者伪也 ————《荀子 性恶篇》

37. The nature of humans is inherently evil; the so-called good in them is artificial —— from Xunzi's "On the Bad Nature of Man" chapter.

38. 君子宽而不僈，廉而不刿，辨而不争，察而不激，直立而不胜，坚强而不暴。柔从而不流，恭敬谨慎而容，夫是谓至文。 ————《荀子》

38. A gentleman is magnanimous but not lenient, honest but not harsh, discerning but not contentious, perceptive but not overly zealous, upright but not inflexible, strong but not violent. Gentle yet not yielding, respectful and cautious with a dignified bearing, this is what is called the highest level of virtue. ———— From Xunzi

39. 善学者尽其理，善行者究其难。

39. Those who are good at learning exhaust their understanding, and those who are good at acting investigate their difficulties.

40. 君子之学也，人乎耳。箸乎心。

40. The learning of a gentleman, it enters through the ears and is rooted in the heart.

41. 以治气养生，则后彭祖；以修身自名，则配尧舜。

41. If one cultivates the vital energy and maintains health, one may live as long as Pengzu; if one perfects oneself and earns a good reputation, one can be matched with Yao and Shun.

42. 君子用得如就里用也，入乎耳，著乎心，布乎里水体，形乎动静。端自是子如就里言，软自是子如就里动，一可以为法则。小人用得如就里用也，入乎耳，出乎口。口耳用得间，则里水寸耳。曷足以美七尺用得躯哉！ ————《劝如就里用》

42. A gentleman uses what is inside as if it were used in the outer world, letting it enter the ears, settle in the heart, spread through the inner waters, and manifest in both stillness and movement. It is as if this son of mine uses what is inside to speak, and as if this son of mine uses what is inside to act; both can serve as a model. A small man uses what is inside as if it were used in the outer world, letting it enter the ears and exit the mouth. If the mouth and ears are used skillfully, then the inner waters are just an inch deep. How can such a shallow understanding be enough to beautify the seven-foot tall body? ———— "Exhortation to Use What Is Inside"

43. 然而其持之有故，其言之成理，足以欺惑愚众。

43. However, they have reasons for their stance and their arguments are reasonable enough to deceive and confuse the foolish masses.

44. 君子养心莫善于诚。

44. The cultivation of the mind of a gentleman is best achieved through sincerity.

45. 士有妒友，则贤交不亲，君有妒臣，则贤臣不至。

45. If a scholar has envious friends, then the wise will not become close companions; if a ruler has envious ministers, then the wise will not come to serve.

46. 口能言之，身能行之，国宝也；口不能言，身能行之，国器也；治国者敬其宝，爱其器。

46. One who can speak and act is a national treasure; one who cannot speak but can act is a national instrument. Those who govern should respect their treasures and cherish their instruments.

47. 学不可以已。

47. Learning should never stop.

48. 天有其时，地有其财，人有其治，夫是谓之能参。 ————《荀子·天论》

48. The heavens have their seasons, the earth its wealth, and humans their governance; this is what is called being able to participate. ————From the Book of Xunzi on Heaven and Earth

49. 下贫则上贫，下富则上富。

49. If the lower class is poor, then the upper class will also be poor; if the lower class is rich, then the upper class will also be rich.

50. 骐骥一跃，不能十步；驽马十驾，功在不舍。解释：千里马跨跃一下，也不会超过十步的路程；劣马虽然走得慢，连走十天也可以到达很远的地方，这是由于它能持之以恒。

50. "A swift horse can leap no more than ten steps at a time; a slow horse, though it moves slowly, can reach distant places after ten days of continuous travel. This is because it can maintain its perseverance." Explanation: Even a千里马 (a highly superior horse) can only cover a distance of no more than ten steps with a single leap; whereas a mediocre horse, although slow, can cover great distances by traveling continuously for ten days, which is due to its ability to persist.

51. 不积跬步，无以至千里；不积小流，无以成江海。

51. Without accumulating small steps, one cannot reach a thousand miles; without accumulating small streams, one cannot form a river or sea.

52. 凡人之患，蔽于一曲而暗于大理。

52. The misfortune of ordinary people lies in being obscured by a narrow perspective and being darkened in understanding the great principles.

53. 故不积跬步，无以至千里；不积小流，无以成江海。解释：所以不积累一步半步的行程，就没有办法达到千里之远；不积累细小的流水，就没有办法汇成江河大海。

53. Therefore, without accumulating small steps, one cannot reach a thousand miles; without accumulating tiny streams, one cannot form rivers and seas. Explanation: So, without accumulating even a half-step in distance, one cannot reach a thousand miles; without accumulating the smallest streams, one cannot merge into rivers and seas.

54. 见其可欲也，则不虑其可恶也者，见其可利也，则不顾及可害也者。是以动则必陷，为则必辱，是偏伤之患也。

54. When one sees what is desirable, one does not consider its unpleasant aspects; when one sees what is beneficial, one does not take into account its potential harm. Therefore, when one acts, one is bound to fall into trouble, and when one engages in something, one is sure to suffer disgrace. This is a problem of one-sided injury.

55. 良农不为水旱不耕。

55. A good farmer does not stop working because of drought or flood.

56. 凡百事之成也，必在敬之；其败也，必在慢之。

56. The success of all things lies in respecting them; their failure lies in being negligent towards them.

57. 论德而定次，量能而授官。

57. Determine the order by virtue, and appoint officials based on their abilities.

58. 荀子修身篇：「是是非非谓之知」。是就是，非就非，是明辨是非有智慧的人 ————《荀子——修身篇》

58. Xunzi's Chapter on Self-Cultivation: "To call what is right 'right' and what is wrong 'wrong' is called 'knowledge'." If it is right, it is right; if it is wrong, it is wrong; this is the wisdom of distinguishing right from wrong ———— "Xunzi - Chapter on Self-Cultivation"

59. 以近知远，以一知万，以微知明，此之谓也。

59. This means knowing the distant by the near, knowing the myriad by one, and knowing the bright by the faint.

60. 劳苦之事则争先，饶乐之事则能让。--《荀子·修身》

60. They vie to be the first in toil and hardship, but yield in the enjoyment of leisure. -- From Xunzi: Cultivation of the Mind

61. 言而当，知也；默而当，亦知也。

61. To speak and be appropriate is wisdom; to be silent and be appropriate is also wisdom.

62. 其持之有故，其言之成理。--《荀子·非十二子》

62. They have reasons for their positions and their arguments are well-founded. -- From "The Unorthodox Twelve" by Xunzi

63. 道虽迩，不行不至。事虽小，不为不成。--《荀子·修身》

63. The path may be long, but it will not reach its destination without walking. The task may be small, but it will not be accomplished without action. -- From Xunzi's "On Self-Cultivation"