1. 出则无衣也，入则无食也，内续奚吾，并为淫暴，而不可胜禁也。

1. When they go out, they have no clothes; when they come in, they have no food. They continue to engage in licentiousness and violence, which cannot be restrained.

2. 爱人利人以得福者有矣，恶人贼人以得祸者亦有矣。

2. There are those who gain blessings by loving and benefiting others, and there are also those who bring misfortune upon themselves by hating and harming others.

3. 良马难乘，然可以任重致远；良才难令，然可以致君见尊。

3. It is difficult to ride a good horse, but it can carry heavy loads and travel long distances; it is difficult to command a talented person, but they can help a ruler achieve greatness and be highly respected.

4. 告子毁，犹愈亡也。

4. The destruction of Gaozi is still more detrimental than the loss of the country itself.

5. 虽天亦不辨贫富、贵贱、远迩、亲疏，贤者举而尚之，不肖者抑而废之。

5. Even the heavens do not differentiate between the rich and the poor, the noble and the humble, the distant and the close, the affectionate and the distant. The virtuous are raised up and esteemed, while the unworthy are suppressed and discarded.

6. 赖其力者生，不赖其力者不生。

6. Those who rely on their own strength survive, while those who do not rely on their own strength do not survive.

7. 归国宝，水若献贤而进士。

7. Return to the motherland, as water submits to the wise and becomes a scholar.

8. 名不可简而成也，誉不可巧而立也，君子以身戴行者也。

8. A name cannot be simplified to be established, and reputation cannot be artificially created; a gentleman is one who leads by example.

9. 虽天亦不辨贫富贵贱远迩亲疏，贤者举而尚之，不肖者抑而废之。

9. Even the heavens do not differentiate between the rich and the poor, the noble and the lowly, the distant and the close, the wise are promoted and the unworthy are suppressed and discarded.

10. 故官无常贵，民无终贱。有能则举之，无能则下之。

10. Therefore, there is no permanent nobility among officials, nor is there any permanent lowliness among the people. Those who are capable should be promoted, and those who are not should be demoted.

11. 以此亏夺民衣食之财，仁者弗为也。

11. To seize the people's food and clothing wealth in this way, the benevolent does not do so.

12. 事无终始，无务多业。?>

12. Do not begin or end things without purpose, and do not busy oneself with too many occupations.

13. 以其行理也，行理性于染当。

13. It is because of his behavior and reasoning that he should practice rationality in dealing with dyeing matters.

14. 天下之为君者众，而仁者寡。

14. There are many people who rule over the world, but few are benevolent.

15. 讲话不求多而求智，不求文采而求明察。

15. The speech aims for wisdom rather than length, and for clarity rather than eloquence.

16. 而义可以利人，故曰，义天下之良宝也。

16. And since righteousness can benefit others, it is said that righteousness is the finest treasure of the world.

17. 故君子力事日强，愿欲日逾，设壮日盛。

17. Therefore, a gentleman grows stronger in his pursuits day by day, his desires become greater, and his aspirations reach their zenith.

18. 是数人之齿而以为富。

18. They considered having many teeth as a sign of wealth.

19. 爱人者，此为博焉；利人者，此为厚焉。

19. To love others is to be broad-minded; to benefit others is to be generous.

20. 凡天下祸篡怨恨，其所以起者，以不相爱生也，是以仁者非之。

20. All the calamities, rebellions, and grudges in the world arise from a lack of love and mutual affection. Therefore, the benevolent and compassionate ones disapprove of them.

21. 心无备虑，不可以应卒。

21. Without prior preparation and contemplation, one cannot adequately respond to sudden emergencies.

22. 为义而不能，必无排其道。

22. If one is unable to act out of righteousness, it is necessary not to obstruct its path.

23. 天之行广而无私，其施厚而不德，其明久而不衰，故圣王法之。

23. The way of the heavens is broad and impartial, its benefaction profound without expectation of reward, its brightness enduring without waning, thus the wise and virtuous kings follow it.

24. 丧虽有礼，而哀为本焉。

24. Although there are rituals for mourning, sorrow is at its core.

25. 凡言凡动，利于天鬼百姓者为之；凡言凡动，害于天鬼百姓者舍之。

25. Any word or action that benefits the gods, ghosts, and people should be done; any word or action that harms the gods, ghosts, and people should be abandoned.

26. 良弓难张，然可以及高人深；良马难乘，然可以任重致远。

26. It is difficult to draw a good bow, yet it can reach great heights and profound depths; it is difficult to ride a good horse, yet it can carry heavy loads and travel long distances.

27. 绰非弗之知也，禄胜义也。

27. It is not known whether Zhuo Fei knows this, but it is true that Lu Sheng has more merit than righteousness.

28. 故翟以为虽不耕织乎，而功贤于耕织也。

28. Therefore, Zhai believed that even though he did not engage in farming or weaving, his contributions were more valuable than those of farming and weaving.

29. 是故天地不昭昭，大水不潦潦，大火不燎燎，王德不尧尧者，乃千人之长也。

29. Therefore, when the heavens and earth are not radiant, great waters do not overflow, great fires do not blaze, and the king's virtue is not like that of Yao, he is the leader of a thousand people.

30. 不党父兄，不偏贵富，不嬖颜色。

30. Not to be biased towards one's father and elder brothers, not to favor the wealthy and the powerful, and not to be infatuated with appearances.

31. 老而无妻子者，有所侍养，以终其寿；幼弱孤童之无父母者，有所放依，以长其身。

31. The elderly without a spouse are provided for by someone to support them until the end of their life; young orphans without parents are taken under someone's care to help them grow up.

32. 爱人不外己，己在所爱之中。

32. To love another is not to love oneself any less, for oneself is included in what is loved.

33. 是与天下之所以察知有与无之道者，必以众之耳目之实知有与无为仪者也。

33. It is the way that those who discern the existence and non-existence in the world use the actual knowledge of the people's eyes and ears as their standard.

34. 为义犹是也，能谈辩者谈辩，能说书者说书，能从事者从事，然后义事成也。

34. It is still the same for righteousness: those who are able to debate should debate, those who are able to expound should expound, and those who are able to act should act. Only then will the righteous cause be accomplished.

35. 繁饰有命，以教众愚朴之人。

35. The text is decorated with commands, to instruct the simple and foolish people.

36. 死则即以葬矣，生者必无久哭，而疾而从事，人为其所能，以交相利也。

36. If one dies, they should be buried immediately. The living should not mourn for too long, but should promptly resume their work. People should do what they are capable of, and in doing so, benefit each other.

37. 厚攻则厚吾，薄攻则薄吾。

37. If we attack strongly, we strengthen ourselves; if we attack weakly, we weaken ourselves.

38. 太上无败，其次败而有以成，此之谓用民。

38. The highest is to be unbeatable; the next best is to be defeated yet be able to achieve success; this is what is called the utilization of the people.

39. 此圣王之法，天下之治道也，不可不务也。

39. This is the law of the sacred king, the way to govern the world, and it cannot be neglected.

40. 顺天意者，义政也；反天意者，力政也。

40. To follow the will of heaven is the way of righteousness in governance; to go against the will of heaven is the way of brute force in governance.

41. 虽使鬼神请亡，此犹可以合欢聚众，取亲于乡里。

41. Even if spirits and gods are requested to go away, this can still be an occasion for joy and gathering with people, and for fostering relationships in the countryside.

42. 言无务为多而务为智，无务为文而务为察。

42. It is more important to speak without purpose than to speak with purpose, and more important to act without purpose than to act with purpose.

43. 治于神者，众人不知其功；争于明者，众人知之。

43. What is governed by the divine, the masses do not recognize its merit; what is striving for clarity, the masses are aware of it.

44. 以德就列，以官服事，以劳殿赏，量功而分禄。

44. Merit determines rank, official positions are served in, rewards are granted based on labor, and salaries are distributed according to merit.

45. 古者有语：谋而不得，则以往知来，以见知隐。

45. There was an old saying: If one cannot achieve success through planning, then one should learn from the past to understand the future, and from the visible to discern the hidden.

46. 是故江河不恶小谷之满己也，故能大。圣人者，事无辞也，物无违也，故能为天下器。

46. Therefore, the great rivers do not disdain the filling of themselves with small valleys, and so they are able to be vast. The sage, when faced with matters, does not refuse anything, and with things, does not resist, thus becoming a vessel for all under heaven.

47. 不胜其任，而处其位，非此位之人也。

47. Unable to bear the responsibility but occupying this position, one is not fit for this position.

48. 天下之百姓皆上同于天子，而不上同于天，则菑犹未去也。

48. If the people of the world all submit to the Son of Heaven but do not submit to Heaven itself, then calamities have not yet been eliminated.

49. 今王公大人惟毋为乐，亏夺民之衣食之财，以拊乐如此多也。

49. Now, the King and the noble officials should not indulge in pleasure to the extent of diminishing the people's clothing, food, and wealth, for the sake of such excessive enjoyment.

50. 是以知天欲人相爱相利，而不欲人相恶相贼。

50. Therefore, it is known that heaven desires people to love and benefit each other, and does not desire people to hate and harm each other.

51. 不以人之所不知告人，以所知告之。

51. Do not tell others about what they do not know; tell them about what you do know.

52. 不义不富，不义不贵，不义不亲，不义不近。

52. It is not right to be wealthy without righteousness, not right to be noble without righteousness, not right to be close to the emperor without righteousness, not right to be near to the people without righteousness.

53. 兴天下之利，除天下之害。

53. Promote the benefits of the world, and eliminate the harms of the world.

54. 因人之家以为翠，恃人之野以为尊。

54. They regard the person's house as green, and rely on the person's wilderness to assert their status.

55. 钓者之恭，非为鱼赐也；饵鼠以虫，非爱之也。

55. The respect of a fisherman is not because the fish has granted it; using insects to bait a rat is not out of affection for it.

56. 利之中取大，害之中取小。

56. Take the greatest good from benefits and the least harm from disadvantages.

57. 告子为仁，譬犹跂以为长，隐以为广，不可久也。

57. Zou Zi defines benevolence as akin to standing on tiptoe to appear tall, or hiding to seem broad; it is not sustainable for long.

58. 举物而闇，无务博闻。

58. Do not lift heavy objects in darkness; do not seek to be widely learned without purpose.

59. 是犹三军北，失后之人求赏也。

59. It is as if three armies are moving north, and the people who have lost are seeking rewards.

60. 交相钩，交相强，犹若相害也。

60. Interweaving hooks, interweaving strengths, it seems as if they are harming each other.

61. 食必常饱，然后求美；衣必常暖，然后求丽；居必常安，然后求乐。

61. Only after being fully satisfied with food can one seek beauty; only after being adequately warm with clothing can one seek elegance; only after living in comfort can one seek joy.

62. 且夫义者政也，无从下之政上，必从上之政下。

62. Moreover, righteousness is the essence of politics; there is no way for the lower to govern the higher, but only for the higher to govern the lower.

63. 力，形之所以奋也。圆，一中同长也。

63. Force is the reason for the movement of shapes. Roundness is characterized by having the same length at its center.

64. 贤者举而上之，不肖者抑而废之。

64. The wise are promoted, and the unworthy are suppressed and discarded.

65. 凡其为此物也，无不加用而为者，是故用财不费，民德不劳，其兴利多矣。

65. Since everyone is working on this matter with great effort, therefore, the expenditure of wealth is not wasteful, and the people's virtue is not strained, thus leading to numerous benefits.

66. 民无食，则不可事。故食不可不务也，地不可不利也，用不可不节也。

66. If the people have no food, they cannot perform their duties. Therefore, it is necessary to strive for food, to make the land productive, and to practice frugality in its use.

67. 君子战虽有陈，而勇为本焉。

67. The gentleman fights, but courage is its foundation.

68. 君自以为圣智，而不问事，自以为安强，而无守备，四邻谋之不知戒。

68. You think yourself wise and virtuous, yet you do not inquire about affairs; you think yourself safe and strong, yet you have no defenses; your neighbors plot against you, yet you do not take precautions.

69. 子务为义，翟又将予子天下。

69. You must act righteousness, and翟 will then grant you the dominion over the world.

70. 有能则举之，无能则下之。举公义，辟私怨，此若言之谓也。

70. Promote the capable and demote the incapable. Uphold public justice and rectify private grievances; this is what is meant by these words.

71. 是故为其所难者，必得其所欲焉。未闻为其所欲，而免其所恶者也。

71. Therefore, for what is difficult for them, they must surely obtain what they desire. I have never heard of someone obtaining what they desire while avoiding what they dislike.

72. 节俭则昌，淫佚则亡。有能则举之，无能则下之。

72. Frugality brings prosperity, while licentiousness leads to ruin. Promote those who are capable, and demote those who are not.