1. 名声若日月，功射如天地。

1. Fame shines like the sun and the moon, while achievements are as vast as the heavens and the earth.

2. 禽兽有知而无义，人有气、有生、有知，亦且有义，故最为天下贵也。

2. Beasts have knowledge but no morality, humans have breath, life, and knowledge, and also have morality, which is why they are the most esteemed by all under heaven.

3. 流丸止于瓯臾，流言止于知者。

3. A rolling ball stops at the pot, and rumors stop with the wise.

4. 下贫则上贫，下富则上富。

4. When the lower class is poor, the upper class is poor; when the lower class is rich, the upper class is rich.

5. 君子养心莫善于诚。

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

6. 名无固实，约之以命实，约定俗成，谓之实名。

6. A name does not have a fixed substance; it is approximated with the actual thing, and becomes a real name through consensus and custom.

7. 水则载舟，水则覆舟。

7. As water can carry a boat, so can it capsize it.

8. 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》

8. Therefore, a gentleman respects the beginning of family matters with careful planning and the end with solemnity. The beginning of the family is as one, and a gentleman maintains this unity as if it were a moral path. The propriety and righteousness are united as if they were literary texts. —— "Discourse on Rites" ——— "Xunzi"

9. 乐易者常寿长，忧险者常夭折。

9. Those who are cheerful and easygoing tend to live a long life, while those who are anxious and risky often meet an early demise.

10. 知贤之谓明，辅贤之谓能。勉之强之，其福必长。

10. Recognizing the wise is called wisdom, assisting the wise is called ability. Strive hard and strengthen yourself, and your blessings will certainly endure.

11. 蚓无爪牙之利、筋骨之强，上食埃土，下饮黄泉，用心一也。

11. The earthworm has neither sharp claws nor strong bones, yet it feeds on dust at the top and drinks from the underworld beneath, all because of its single-mindedness.

12. 尊严而惮，可以为师。

12. To be dignified and reverent, one can be a teacher.

13. 人之性恶，其善者伪也 ————《荀子 性恶篇》

13. The nature of human beings is evil; what is good in them is artificial ———— From "Xunzi: On the Nature of Human Beings"

14. 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》

14. A gentleman is broad-minded but not over-lenient, honest but not cutting, discerning but not contentious, insightful but not zealous, upright but not inflexible, strong but not violent. Gentle yet not yielding, respectful and cautious, with a composed demeanor, this is what is called the ultimate virtue. ————From Xunzi

15. 祸之所由生也，生自纤纤也。

15. The origin of misfortune lies in the minutest of things.

16. 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。

16. Being hungry and wanting to eat, being cold and wanting warmth, being tired and wanting to rest, desiring profit and hating harm—these are things that are inherent in human nature from birth.

17. 相形不如论心，论心不如择术。形不胜心，心不胜术。术正在的`个作打她种心顺然学这她得，则形相虽恶面心术善，看可害为君子也；形相虽善在的个作打她种心术恶，看可害为小人也。君子然学这她得谓吉，小人然学这她得谓凶。故长短。大小、善恶相形，非吉凶也，古然学这她得人看可有也，觉真然学者不道也。 ————《荀子·非相篇》

17. It is better to judge by character than by appearance, and better still to choose by virtue. Appearance cannot surpass character, nor can character surpass virtue. When virtue is properly cultivated, even if one's appearance is not good, but their character and actions are virtuous, they can still be considered a gentleman; conversely, if one's appearance is good but their character and actions are vicious, they can be deemed a small man. A gentleman who cultivates this is considered fortunate, while a small man who does so is considered unfortunate. Therefore, it is not about length or size, nor about good or evil in appearance, that determines whether it is auspicious or inauspicious; it is about the ancient understanding that people have, which is not about genuine learning. ————From "On Not Being Led by Appearance" by Xunzi

18. 岁不寒，无以知松柏；事不难，无以知君子。

18. Without experiencing cold weather, one cannot know the resilience of pine and cypress trees; without facing difficulties, one cannot truly understand the virtues of a gentleman.

19. 赠人以言，重于金石珠玉；劝人以言，美于黼黻文章；听人以言，乐于钟鼓琴瑟。

19. Gifting words to others is more valuable than gold, jade, and pearls; persuading others with words is more beautiful than the patterns on silk garments; listening to others' words brings joy like the sound of bells, drums, and zithers.

20. 君子赠人以言，庶人赠人以财。

20. The gentleman bestows gifts of words, while the common folk bestow gifts of wealth.

21. 恶之者众则危 ————《荀子·正论》

21. The more people who detest evil, the more dangerous it becomes ——— From "The Correctness of Argument" in Xunzi.

22. 青，取之于蓝，而胜于蓝。

22. The blue is taken from indigo, yet it surpasses the blue.

23. 居必择乡，游必就士。

23. One must choose one's hometown to live in, and seek out scholars to associate with when traveling.

24. 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。

24. Accumulating soil forms a mountain, and with the rise of wind and rain, the mountains come into being; accumulating water forms a deep pool, and from it, dragons arise. Accumulating good deeds forms virtue, and the divine and bright nature is thereby achieved, and the saintly heart is fully prepared.

25. 蚓无爪牙之利，筋骨之强，上食埃土，下饮黄泉，用心一也。 ————《劝学》

25. The worm has no sharp claws or strong bones, yet it feeds on dust above and drinks from the underground spring, all due to its single-mindedness. ————From "Exhortation to Study"

26. 人无礼则不生，事无礼则不成，国无礼则不宁。

26. Without propriety, there is no life; without propriety, there is no success in affairs; without propriety, a country is not at peace.

27. 以善先人者，谓之教。

27. One who leads by virtue is called an educator.

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

28. The heavens have their time, the earth has its wealth, and humans have their governance; this is what is called being able to participate. ——— From Xunzi's Tian Lun (On Heaven)

29. 无稽之言，不见之行，不闻之谋，君子慎之。

29. Words without foundation, actions unseen, and plots unheard, the gentleman should be cautious of them.

30. 声乐之入人也深，其化人也速。

30. Vocal music has a profound impact on people and its influence is rapid.

31. 天之生民，非为君也；天之立君，以为民也。

31. The people born by heaven are not for the sake of the ruler; heaven establishes the ruler for the sake of the people.

32. 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（pù），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。诗曰：“嗟尔君子，无恒安息。靖共尔位，好是吾尝终日而思矣，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。君子性非异也，善假于物也。 ————《劝学》

32. The color blue is derived from indigo, yet it is bluer; ice is formed from water, yet it is colder than water. A straight wooden rod, when bent and turned into a wheel, conforms to the circle. Even if it dries out and becomes brittle, it no longer straightens, because the bending has caused it to become so. Therefore, when wood is straightened by a string, it remains straight; when metal is honed by a whetstone, it becomes sharp. A gentleman, by broadening his knowledge and daily examining himself, will become wise and his actions will not be mistaken. Therefore, without ascending a high mountain, one cannot know the height of the sky; without looking into a deep ravine, one cannot know the depth of the earth; without hearing the teachings of the ancient kings, one cannot know the vastness of learning. The children of the dry, yue, yi, and mo tribes are born with the same cry, but grow up with different customs, which is due to education. The poem says: "Oh, you gentlemen, do not seek constant ease. Be firm in your position, and prefer the things you have pondered over all day to the brief moments of learning; I have often leaned forward to look, but it is not as good as standing high to see more widely. To call from a high place, the arms are not longer, but those who see are farther away; to shout with the wind, the voice is not faster, but those who hear it are clearer. Those who use chariots and horses are not necessarily swift of foot, yet they can travel a thousand miles; those who use boats and rafts are not necessarily good swimmers, yet they can cross rivers and seas. The nature of a gentleman is not different; they are good at making use of things." —— "Encouragement to Study"

33. 玉在山而草木润，渊生珠而崖不枯。

33. Jade lies in the mountain and the grass and trees are nourished; pearls are born in the deep and the cliffs do not wither.

34. 劳苦之事则争先，饶乐之事则能让。

34. They take the lead in hard work, and they give way in pleasant things.

35. 腾蛇无足而飞，鼫鼠五技而穷。

35. The腾蛇 has no legs yet flies, and the鼫鼠 has five skills yet is at a loss.

36. 兵要在乎善附民而已。

36. The military should only care about being well-attached to the people.

37. 仁义礼善之于人也，辟之若货财粟米之于家也。

37. Benevolence, righteousness, propriety, and goodness to people are akin to wealth, grain, and rice to a household.

38. 良农不为水旱不耕。

38. A good farmer does not stop plowing because of drought or flood.

39. 刑称罪则治，不称罪则乱。

39. If a penalty is appropriate for the crime, then justice is served; if not, then chaos ensues.

40. 君子性非异也，善假于物也。 ————《劝学》

40. The nature of the gentleman is not different from that of others; it is good at borrowing from things. ————From "Exhortation to Study"

41. 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。

41. Etiquette is about correcting the long to make it short, reducing the excess to compensate for the insufficient, expressing love and respect, and nurturing the beauty of righteousness.

42. 不积跬步，无以至千里；不积小流，无以成江海。的意思是说千里之路，是靠一步一步地走出来的，没有小步的积累，是不可能走完千里之途的。引申开来，就是做事要脚踏实地，一步一个脚印，不畏艰难，不怕曲折，坚忍不拔地干下去，才能最终达到目的。 ————《劝学篇》

42. The saying "Not accumulating small steps, one cannot reach a thousand miles; not accumulating small streams, one cannot form a river or sea" means that a thousand miles' journey is achieved step by step, and without the accumulation of small steps, it is impossible to complete the thousand-mile journey. By extension, it implies that in doing things, one should be down-to-earth, take one step at a time, not fear difficulties, not fear twists and turns, and persevere unwaveringly to eventually achieve the goal. ————"On the Art of Learning"

43. 乱则国危，治则国安。

43. Chaos leads to the peril of the state, while order ensures its security.

44. 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。

44. When one sees something desirable, they do not consider its potential for being detestable; when they see something profitable, they do not take into account its potential for harm. Therefore, when they act, they are bound to fall into trouble, and when they engage in something, they are sure to suffer disgrace. This is a problem of being overly one-sided and injurious.

45. 言而当，知也；默而当，亦知也。

45. To speak appropriately is wisdom; to be silent appropriately is also wisdom.

46. 不知戒，后必有，恨后遂过不肯悔，谗夫多进。

46. Not knowing the need for restraint, one will inevitably face it later. Regretting later and not willing to repent, slanderers will only increase.

47. 凡人之患，蔽于一曲而暗于大理。

47. The trouble of ordinary people lies in being obscured by a partial view and being darkened by the great principles.

48. 不登高山，不知天之高也；不临深溪，不知地之厚也。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。君子性非异也，善假于物也 ————《劝学》

48. If one does not climb a high mountain, one cannot know the height of the sky; if one does not stand at the edge of a deep ravine, one cannot know the depth of the earth. I have often thought all day long, but it is not as good as learning for a moment; I have often stretched my neck to look, but it is not as good as seeing widely from a high place. When one reaches a high place to beckon, the arm is not made longer, but those who see it are farther away; when one shouts with the wind, the voice is not made faster, but those who hear it are more distinct. Those who borrow a carriage and horses are not faster on their feet, but they can travel a thousand miles; those who borrow boats and rafts are not good swimmers, but they can cross rivers and seas. The noble character is not inherently different; what sets them apart is their ability to make good use of things. ———— "Encouragement to Learn"

49. 凡百事之成也，必在敬之；其败也，必在慢之。

49. The success of all things lies in respect; their failure lies in negligence.

50. 故明主必谨养其和，节其流，开其源，而时斟酌焉。

50. Therefore, a wise ruler must carefully cultivate harmony, regulate its flow, open its sources, and periodically make careful considerations.

51. 天能生物，不能辨物也。地能载人，不能治人也。宇中万物，生人之属，待圣人然后分也。

51. Tian Neng (the ability to cultivate) cannot distinguish between things. Di Neng (the ability to bear) can carry people but cannot govern them. All things in the universe that belong to the category of beings capable of life must wait for the sage to differentiate them.

52. 君子博学而日参省乎己，则智明而行无过矣。

52. A gentleman should be broadly learned and examine himself daily. Then he will be wise and his actions will not have faults.

53. “蔽于一曲而暗于大理” ————《解蔽》

53. "Being obscured by a single melody and being darkened by the great principle" ———— "Explanation of the Obscuration"

54. 志忍私，然后能公；行忍性情，然后能修。

54. By enduring personal desires, one can achieve public virtue; by enduring one's emotions and temper, one can cultivate self-improvement.

55. 骐骥一跃，不能十步；驽马十驾，功在不舍。

55. A swift horse can leap no more than ten steps at a time; a slow horse, with ten harnesses, can achieve its goals not by giving up.

56. 论德而定次，量能而授官。?>

56. Appoint ranks according to virtue and grant offices according to ability.

57. 是谓是，非谓非，曰直。

57. This is called 'saying what is' and 'not saying what is not,' which is termed 'directness.'

58. 与人善言，暖于布帛；伤人之言，深于矛戟。

58. Words spoken to others that are kind and warm are more comforting than silk or cotton; words that hurt others are more piercing than spears and spears.

59. 善学者尽其理，善行者究其难。

59. Those who are good at learning exhaust their understanding of the principles, and those who are good at acting explore the complexities to their fullest.

60. 怒不过夺，喜不过予。

60. Anger does not exceed seizing, joy does not exceed giving.

61. 贤能不待次而举，罢不能不待须而废，元恶不待教而诛，中庸民不待政而化。

61. Ability and virtue are not subject to ranking before being selected, the incompetent are not waited for a moment before being removed, the worst criminals are not waited for instruction before being punished, and the moderate people are not waited for governance before being transformed.

62. 无德不贵，无能不官，无功不赏，无罪不罚。

62. Without virtue, one is not honored; without ability, one does not hold office; without merit, one is not rewarded; without guilt, one is not punished.

63. 知而好问，然后能才。

63. Knowing and loving to ask questions is then able to develop talent.

64. 岁不寒，无以知松柏；事不难，无以知君子。 ————《荀子》

64. Without cold weather, one cannot know the resilience of pine and cypress trees; without difficult times, one cannot know the virtue of a gentleman. ————From Xunzi

65. 然而其持之有故，其言之成理，足以欺惑愚众。

65. However, they have reasons for their stance and their arguments are well-founded, which is enough to deceive and confuse the foolish multitude.

66. 友者，所以相有也；道不同，何以相有也。

66. A friend is the means by which we have each other; if our ways are different, how can we have each other?

67. 以近知远，以一知万，以微知明，此之谓也。

67. This is what it means to know the distant by the near, the myriad by the one, and the bright by the subtle.

68. 人之于文学也，犹玉之于琢磨也。

68. Just as jade is refined through polishing, so are people refined through literature.

69. 玉在山而草木润，渊生珠而崖不枯。 ————《荀子·劝学》

69. Jade hidden in the mountains makes the grass and trees lush, and pearls born in the deep make the cliffs not wither. ————From Xunzi's "Exhortations to Study"

70. 君子之学也，人乎耳。箸乎心。

70. The learning of a gentleman, it enters through the ears and settles in the heart.

71. 匹夫不可以不慎取友。友者，所以相有也。

71. A man cannot be careless in choosing friends. Friends are those with whom one can share mutual qualities.

72. 形相虽恶，而心术善，无害为君子也。

72. Although the appearance may be ugly, if the heart and intentions are good, it does no harm to be a gentleman.

73. 肉腐出虫，鱼枯生蠹。

73. When meat decays, worms emerge; when fish withers, wood-borers arise.

74. 足国之道，节用裕民，而善臧其余。

74. The way to build a strong nation is to be thrifty in spending, thus enriching the people, and to wisely store the surplus.

75. 先义而后利者荣，先荣而后义者辱。荣者常通，辱者常穷。

75. Those who prioritize righteousness over profit are honored, while those who prioritize profit over righteousness are disgraced. The honored are often in a state of prosperity, whereas the disgraced are often in poverty.

76. 国将兴，必贵师而重傅；国将衰，必轻师而贱傅。

76. A nation that is to rise must honor its teachers and respect its mentors; a nation that is to decline must belittle its teachers and despise its mentors.

77. 凡斗者自以为是，而以人为非也。

77. Those who quarrel always think themselves to be in the right and others to be in the wrong.

78. 自知者不怨人，知命者不怨天；怨人者穷，怨天者无志。

78. Those who know themselves do not blame others, and those who understand their destiny do not blame heaven; those who blame others are impoverished, and those who blame heaven lack ambition.

79. 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》

79. A gentleman uses his knowledge as if he were using an inner tool; it enters his ears, settles in his heart, spreads throughout his inner essence, and manifests in both stillness and movement. If he speaks from this inner place, and acts from this inner place, one can follow his example. A small man uses his knowledge as if he were using an inner tool; it enters his ears and exits his mouth. If his mouth and ears are used in between, then the inner essence is only an inch deep. How can this be enough to beautify the use of a seven-foot tall body? ———————《Admonition to Use the Inner Place》

80. 习俗移志，安久移质。

80. Habits change one's will, and long-standing habits change one's nature.

81. 小人其未得也，则忧不得；既已得之，又恐慌失之。是以有终身之忧，无一日之乐。

81. The small-minded man worries about not obtaining what he desires; once he has obtained it, he fears losing it. Therefore, he has lifelong worries, but no joy for a single day.

82. 不登高山，不知天之高也；不临深溪，不知地之厚也。

82. If one does not climb high mountains, one cannot know the height of the sky; if one does not stand by a deep ravine, one cannot know the depth of the earth.