1. 点评：我们每个人都爱护自己的老人和孩子，人同此心，心同此理，我们就要想到也应该同样对待别人的老人和孩子。

1. Review: We all cherish our own elderly and children. As human beings, we share the same feelings and logic. Therefore, we should also think and treat others' elderly and children equally.

2. 诚者，天之道也；思诚者，人之道也。非不能也，是不为也。

2. Truthfulness is the way of heaven; seeking truthfulness is the way of humanity. It is not that one cannot do it; it is simply that one chooses not to.

3. 体有贵贱，有大小。无以小害大，无以贱害贵。养其大者为小人，养其大者为大人。

3. The body has its own distinctions in terms of nobility and humility, as well as size and smallness. Do not let the small harm the great, nor let the humble harm the noble. Nurturing the greatness within is what makes a small person, while nurturing the greatness within is what makes a great person.

4. 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。

4. A gentleman has three joys, and being the ruler of the world is not one of them. Having both parents alive and no problems with his brothers and sisters is one joy; not feeling ashamed before heaven when looking up and not feeling ashamed in front of people when looking down is another joy; and the third joy is to acquire talented individuals from the world and educate them.

5. 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。

5. Therefore, when heaven bestows great responsibilities upon a person, it must first distress their hearts and minds, fatigue their muscles and bones, starve their bodies, empty their hearts, and disrupt their actions, in order to stir up their hearts, strengthen their wills, and enhance their abilities beyond what they were capable of before.

6. 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。

6. He who delights in the joy of the people will also be delighted in their joy; he who worries about the concerns of the people will also worry about their worries. To take joy in the happiness of the world and to worry about the problems of the world, but yet not be a ruler who rules with virtue, such a person has never existed.

7. 其进锐者，其退速。

7. The more aggressively one advances, the faster one will retreat.

8. 尊贤使能，俊杰在位，则天下之士皆悦而愿立于其朝矣。

8. If the wise are honored and the capable are employed, and outstanding individuals are in positions of power, then all the talented people in the world will be pleased and wish to serve in their court.

9. 始作俑者，其无后乎？

9. If the original culprit had no descendants, then does that mean they have none now?

10. 孟子言上下交取其利而国丧亡者，是万乘之国，弑其君者必千乘之家所弑也，无它焉，则千乘之家欲以万乘之利为多也。千乘之国，弑其君者必百乘之家所弑也，亦无它焉，是百乘之家欲以千乘之利为多也。

10. Mencius said, "If the ruler and the people of a state both seek their own interests, and as a result the state perishes, it is because in a state with a thousand chariots, the ruler who is assassinated is necessarily killed by a family with a hundred chariots, and there is nothing else to it; it is simply that the family with a hundred chariots desires the benefits of a thousand chariots more. In a state with a thousand chariots, the ruler who is assassinated is necessarily killed by a family with ten chariots, and there is nothing else to it either; it is simply that the family with ten chariots desires the benefits of a hundred chariots more."

11. 孟子曰：水性无分于东西，无分于上下乎？人性之善也，犹水之就下也。人无有不善，水无有不下。今夫水，搏而跃之，可使过颡；激而行之，可使在山。是岂水之性哉？其势则然也！人之可使为不善，其性亦犹是也。

11. Mencius said: Water does not differentiate between east and west, nor does it differentiate between up and down, does it? The goodness of human nature is like water flowing downwards. There is no one who is not good, and there is no water that does not flow downwards. Now, if you stir the water and make it jump, it can flow over your forehead; if you propel it, it can be made to flow over mountains. Is this the nature of water? It is merely due to the force! If humans can be made to act unkindly, their nature is also like this.

12. 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。

12. Those who follow the right path will have many helpers, while those who deviate from it will have few. When help is at its lowest, even relatives will turn against them; when help is abundant, the whole world will follow them.

13. 则天下归之，以政伤民，民乐其亡，以梃服强，仁与不仁也。

13. If the ruler governs by policies that harm the people, the people will be glad to see the end of their rule. To subdue the strong with sticks is a matter of benevolence versus unbenevolence.

14. 王无罪岁，斯天下之民至焉。

14. If Wang does not lay blame on the years, then the people of the world will come to him.

15. 育才造士，为国之本。

15. Cultivating talents and nurturing scholars is the foundation of a nation.

16. 世俗所谓不孝者五：情其四支，不顾父母之养，一不孝也；博弃好饮酒，不顾父母之养，二不孝也；好货财，私妻子，不顾父母之养，三不孝也；从耳目之欲，以为父母戮，四不孝也；好勇斗狠，以危父母，五不孝也。

16. The secular world speaks of five types of disobedience to parents: neglecting the care of one's limbs, disregarding the parents' needs, this is the first form of disobedience; indulging in excessive drinking, disregarding the parents' needs, this is the second form of disobedience; loving wealth and treasure, favoring one's own wife and children, disregarding the parents' needs, this is the third form of disobedience; following one's desires for pleasure, causing harm to one's parents, this is the fourth form of disobedience; being brave and quarrelsome, putting one's parents in danger, this is the fifth form of disobedience.

17. 不以规矩，不成方圆。

17. Without rules, nothing can be square or round.

18. 独乐乐，与人乐乐，孰乐？

18. Is it more enjoyable to be happy alone, or to be happy with others?

19. 争地以战，杀人盈野；争城以战，杀人盈城，此所谓率土地而食人肉，罪不容于死。

19. To wage war over land and kill people everywhere; to wage war over a city and kill people everywhere within it. This is what is meant by leading the land to consume human flesh, and the crime is one that does not deserve death.

20. 养心莫善于寡欲。

20. The best way to cultivate the mind is to cultivate a spirit of modest desires.

21. 仁义礼智，非外铄我也，我固有之也，弗思耳矣。

21. Benevolence, righteousness, propriety, and wisdom are not imposed upon me from outside; they are inherent in me. It is just that I haven't thought about them.

22. 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。

22. If you, as a ruler, treat your ministers as your own hands and feet, then they will regard you as their bosom; if you treat them as dogs and horses, then they will regard you as their fellow citizens; if you treat them as dirt and grass, then they will regard you as an enemy.

23. 有恒产者有恒心，无恒产者无恒心。苟无恒心，放辟邪侈，无不为已。

23. Those who have stable property have steadfast hearts, and those who do not have stable property have unstable hearts. If one lacks steadfastness, they will indulge in evil and extravagant behavior, doing whatever they please.

24. 点评：仁德的人，爱人如己，心中没有敌人，没有怨恨，永远不会和人对立。

24. Review: A person of benevolence and integrity loves others as themselves, has no enemies in their heart, no resentment, and will never stand in opposition to others.

25. 臣闻郊关之内，有囿方四十里，杀其麋鹿者如杀人之罪。

25. I have heard that within the suburbs of the capital, there is a reserve of forty square miles, and those who kill the deer and elk there are considered to be committing a crime equivalent to taking a human life.

26. 点评：凡是勇猛前进的人，往往后退起来也会很快。

26. Review: Those who advance courageously often retreat quickly as well.

27. 人皆可以为尧舜。

27. All people have the potential to become as virtuous as Yao or Shun.

28. 鸡豚狗彘之畜，无失其时，七十者可以食肉矣。

28. Raise chickens, pigs, dogs, and pigs, do not miss their time, and those who are seventy years old can eat meat.

29. 孟子退自齐梁，述尧舜之道而着作焉，此大贤拟圣而作者也。

29. Mencius retreated from the states of Qi and Liang, expounded upon the teachings of Yao and Shun, and wrote about them. This is a great virtuous person who imitated the sages and composed works.

30. 则为王之大夫必问我曰何以利益我家，为大夫既欲利益其家，则为王之士庶人亦必问我曰何以利益我身。假使上至下至於士庶人，皆且取其利益，而国必危乱丧亡矣。

30. If the king's ministers must ask me how to benefit my family, since the ministers already desire to benefit their own, then the king's commoners and people must also ask me how to benefit themselves. If from the highest to the lowest, everyone seeks their own interests, the country will certainly be in danger of chaos, loss, and destruction.

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 is what I desire, and bear's paw is also what I desire; but since I cannot have both, I would rather give up fish for bear's paw. Life is what I desire, and righteousness is also what I desire; but since I cannot have both, I would rather give up life for righteousness.

32. 杀一无罪非仁也，非其有而取之非义也。

32. It is not benevolent to kill an innocent person, and it is not righteous to take what does not belong to you.

33. 人之易其言也，无责耳矣。

33. People are easy to change their words because they are not held accountable.

34. 点评：每个人都希望自己得福远祸，但却不知道祸福的来源。其实祸还是福，都与他人无关、与神佛无关，都是自己感召而来的。

34. Review: Everyone wishes to be blessed and avoid misfortune, but they do not know the source of blessings and misfortunes. In fact, whether it is misfortune or blessing, it has nothing to do with others, and nothing to do with gods and deities; they are all brought upon oneself by one's own actions.

35. 人有不为也，而后可以有为。人要有所不为，才能有所为。

35. There are things that people should not do, and only after not doing them can they do something meaningful. People must refrain from certain actions in order to be able to accomplish something.

36. 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。

36. A woman must first be humiliated before others can humiliate her; a family must first be destroyed before others can destroy it; a nation must first be boastful before others can attack it.