鬼谷子，古代智慧的化身，其经典语句蕴含着深邃的哲理和丰富的智慧。今天，让我们一同走进鬼谷子的世界，探寻那些激励人心的语句，感受先贤的智慧之光。

Guiguzi, the embodiment of ancient wisdom, whose classic sayings contain profound philosophy and rich wisdom. Today, let us embark on a journey into the world of Guiguzi, explore those inspiring statements, and feel the light of wisdom from the ancient sages.

1. 有以阳德之者，有以阴贼之者，有以信诚之者，有以蔽匿之者，有以平素之者。

1. There are those who act with the virtue of the yang, those who act with the cunning of the yin, those who act with sincerity and honesty, those who conceal and hide, and those who act with simplicity.

2. 夫事成必合于数，故曰：道、数与时相偶者也。说者听，必合于情；故曰：情合者听。

2. When a matter is successfully accomplished, it must conform to the principles of numbers, hence it is said: "The Tao, numbers, and time are in harmony with each other." If someone speaks, and it resonates with the listener's feelings, it is said: "When feelings are in harmony, one listens."

3. 也。罅者，涧也，涧者，成大隙也。巇始有朕，可抵而塞，可抵而却，可抵而息，可抵而匿，可抵而得，此谓抵巇之理也。

3. Also. A crack is a ravine, and a ravine is a large gap. An opening begins with an early sign, which can be filled up, repelled, stopped, concealed, found, or overcome. This is what is called the principle of dealing with an opening.

4. 小人谋身，君子谋国，君子谋天下。

4. The mean-spirited plot for themselves, the noble plot for the country, the noble plot for the world.

5. 其钓语合事，得人实也。其张网而取兽也，多张其会而司之。道合其事，彼自出之，此钓人之网也。

5. His fishing words are in harmony with the matters, and they truly attract people. Just as he sets his nets to catch animals, he spreads his nets widely and supervises them. When the Tao is in harmony with the matter, it naturally emerges; this is the fishing net for attracting people.

6. 不看，带着检查重复。鬼谷子

6. Don't look, check with repetition. Guiguzi.

7. 能达到目的的圣人有五:德者，贼者，诚者，隐者，常者。

7. There are five types of sages who can achieve their goals: the virtuous, the thief, the honest, the recluse, and the constant.

8. 圣人常为无不为，所听无不听。成于事而合于计谋，与之为主。合于彼而离于此，计谋不两忠，必有反忤。反于此，忤于彼；忤于此，反于彼。其术也。

8. The sage is always doing everything without exception, and listens to everything without exception. He accomplishes things in accordance with plans, and aligns with the plans of his ruler. If he aligns with one and differs from another, his loyalty to two plans cannot be simultaneous, and there must be a conflict. If he is contrary to this, he is in opposition to that; if he is contrary to this, he is in opposition to that. This is the art of it.

9. 「不见其类而为之者见逆，不得其情而说之者见非。得其情，乃制其术。此用可出可入，可揵可开。」故圣人立事，以此先知而揵万物。

9. "Those who act without seeing their kind are met with opposition, and those who speak without understanding the situation are criticized. When one understands the situation, one can devise the appropriate methods. This can be used to navigate in and out, to push or to open." Therefore, the wise establish their affairs by first knowing this and manipulating all things.

10. 圣人守司其门户，审察其所先後，度权量能，校其伎巧短长。

10. The sage guards the gates, carefully examines what comes first and what comes after, measures power and ability, and evaluates the strengths and weaknesses of their skills.

11. 圣人谋之於阴，故曰「神」;成之於阳，故曰「明」。

11. The sage plans it in the shadow, hence it is called "Divine"; it is accomplished in the light, hence it is called "Bright."

12. 圣人之道为阴，愚人之道为阳。

12. The way of the sage is yin, and the way of the fool is yang.

13. 其不可善者：或先征之，而後重累;或先重以累，而後毁之;或以重累为毁，或以毁为重累。

13. The things that cannot be improved: sometimes they are excessively taxed before being burdened; or they are burdened excessively before being destroyed; or they are considered destroyed because of the heavy burdens; or they are considered heavy burdens because of the destruction.

14. 圣人常为无不为，所听无不听。成於事而合於计谋，与之为主。合於彼而离於此，计谋不两忠，必有反忤。反於此，忤於彼;忤於此，反於彼。其术也。

14. The sage always does everything without exception, and listens to everything without exception. He achieves success in his endeavors and aligns with plans, thus becoming the master. If he aligns with one side but is opposed to the other, his plans cannot be both loyal; there must be a conflict. Opposed here, loyal there; opposed here, loyal there. This is the art of strategy.

15. 所以傻子容易包庇，无良之人容易恐惧，贪婪之人容易勾引。是因为某些事。所以因为强者在弱者中积累，盈余在不足中积累，也是这么做的。

15. Therefore, fools are easily conned, the unscrupulous are easily frightened, and the greedy are easily tempted. This is because of certain things. So because the strong accumulate in the weak, and surplus accumulates in insufficiency, it is also done in this way.

16. 摩而恐之，高而动之，微而证之，符而应之，拥而塞之，乱而惑之，是谓计谋。

16. Intimidate and terrify them, elevate and stir them up, subtly confirm them, correspond with them, surround and block them, confuse and disorient them; this is called strategy.

17. 就剑道而论，天下只有三剑。圣剑又名天道之剑，以道为背，以德为锋，以阴阳为气，以五行为柄，上可断天光，下可绝地维。贤剑又叫天子之剑，以万民为背，以贤臣为锋，上应天道，下顺地理，中和民意。俗剑又叫人剑，以精钢为锋，以合金为背，以冷森为气，上可斩头颅，下可剁双足，中可破腑脏。

17. In terms of Kendo, there are only three swords in the world. The sacred sword, also known as the Way Sword, relies on the Way as its back, virtue as its edge, yin-yang as its energy, the five elements as its handle, able to sever the sky's light above and the earth's connection below. The virtuous sword, also called the Emperor's sword, takes the people as its back, wise ministers as its edge, aligning with the Heavenly Way above and conforming to the earthly elements below, harmonizing with the people's will. The common sword, also known as the Human sword, has high-quality steel as its edge, alloy as its back, coldness as its energy, able to chop off heads above, cut off both feet below, and break the internal organs in the middle.

18. 故言多类，事多变。故终日言，不失其类，故事不乱。终日变，而不失其主，故智贵不妄。

18. Therefore, there are many types of words and many changes in matters. Hence, if one speaks all day long without losing the categories, the stories will not be disorganized. If one changes all day long but does not lose the main theme, wisdom is valued for not being arbitrary.

19. 出自《鬼谷子谋篇第十》。译文观察一个人，见善不高兴，见恶不非议，是个重感情的人，可以托之以机密大事。

19. From Chapter Ten of "Guiguzi's Strategy." Translation: One who observes a person and is neither pleased by their good deeds nor critical of their bad ones is someone who values emotions deeply, and can be entrusted with confidential and important matters.

20. 以阳求阴，以德为先；阴阳结合，发力也是必须的。

20. Seek the yin with the yang, prioritizing virtue; when combining yin and yang, exerting force is also necessary.

21. 智者事易，而不智者事难。以此观之，亡不可以为存，而危不可以为安，然而无为而贵智矣以天下之目视者，则无不见。

21. Wise people find things easy, while foolish people find them difficult. From this perspective, it is impossible to consider destruction as preservation, nor can danger be considered as safety. However, by being inactive and valuing wisdom, one can achieve all things as if seen by the eyes of the entire world, for nothing goes unnoticed.

22. 是故智者不用其所短，而用愚人之所长；不用其所拙，而用愚人之所巧，故不困也。

22. Therefore, the wise do not use their shortcomings but rather the strengths of the foolish; they do not use their weaknesses but rather the skills of the foolish, thus they are not trapped.

23. 审其意，知其所好恶，乃就说其所重，以飞钳之辞钩其所好，以钳求之。

23. Examine its meaning, understand its likes and dislikes, then discuss what it values highly, using persuasive words to draw out its likes, and use entrapment to seek it out.

24. 故物归类，抱薪趋火，燥者先燃；平地注水，湿者先濡。

24. Classify things according to their nature, and carry wood to the fire; the dry ones will ignite first. Pour water onto level ground, and the wet ones will become moist first.

25. 无为而求静，五脏六腑，灵魂魄坚守，却能窥其内，听其回，定其心，思其太空，待其神往。观察天地的开合，认识万物的创造，看到阴阳的尽头，了解原始人事的政治；足不出户知天下事，不窥天下事；看不到它，却不来的生活，是道。

25. Seek tranquility without doing anything, the five zang and six fu organs, the soul, the will, and the qi hold firm, yet they can perceive its interior, listen to its echoes, steady the heart, contemplate the boundless, and await its divine inspiration. Observe the opening and closing of heaven and earth, recognize the creation of all things, see the end of yin and yang, understand the politics of primitive human affairs; without stepping outside one's door, know all things of the world, without seeking the world's matters; not seeing it yet not coming, such is the Tao.

26. 世无可抵，则深隐而待时；时有可抵，则为之谋。

26. If there is no opportunity to counter, then deeply retreat and wait for the right time; if there is an opportunity to counter, then plan for it.

27. 用於人，则空往而实来，缀而不失，以究其辞。

27. When used for people, it goes empty and returns full, attaching without losing, to explore its words.

28. 所以，近则内疏者说内，近则外疏者说外。

28. Therefore, those who are close and have inner relationships advocate for the inner perspective, while those who are close and have outer relationships advocate for the outer perspective.

29. 为强者，积於弱也;为直者，积於曲;有馀者，积於不足也。

29. To become strong, it accumulates from weakness; to be upright, it accumulates from crookedness; to have surplus, it accumulates from insufficiency.

30. 用于人，则空往而实来，缀而不失，以究其辞。

30. In terms of human use, it is empty going and substantial coming, attaching without losing, to explore its language.

31. 口，心之门户，智慧由此而来。

31. The mouth is the gateway of the heart, and wisdom comes from here.

32. 其不可善者：或先征之，而后重累；或先重以累，而后毁之；或以重累为毁，或以毁为重累。

32. Its unsuitability: Sometimes it is taxed first and then heavily burdened; or it is first heavily burdened and then destroyed; or it is considered destroyed due to heavy burdens, or it is considered heavily burdened due to destruction.

33. 机心是术，若无道心统御，术越高，行越偏，到头来不仅难成大器，只怕想保自身，也是难能。世上多少人沉迷于此，祸及自身，殃及他人。

33. The cunning mind is a technique, but without the guidance of a moral heart, the higher the technique, the more extreme the actions become. In the end, not only is it difficult to achieve great things, but it is also challenging to even protect oneself. How many people in the world are immersed in this, bringing misfortune upon themselves and others.

34. 常言道，人无完人。此话是说，凡人皆有心障，或表现为此，或表现为彼。目中无人，自吹自擂，不求甚解，好高骛远，争风吃醋，自作聪明，凡此种种，心障在于自负；行为孤僻，极少说话，也很少与人合群，此心障在于无自信。修道之本，就在于去除心障。

34. As the saying goes, "No one is perfect." This means that all human beings have some kind of mental obstacle, which may manifest in various ways. These include being self-centered, boasting, not seeking a deep understanding, aspiring for the unattainable, being envious, acting smartly, and so on. These mental obstacles lie in arrogance. On the other hand, being solitary in behavior, rarely speaking, and seldom mingling with others indicates a lack of self-confidence. The essence of cultivating the path to enlightenment lies in removing these mental obstacles.

35. 其用，或称财货、琦玮珠玉、璧白、采色以事之，或量能立势以钩之，或伺候见涧而钳之，其事用抵。

35. Its use, sometimes referred to as wealth and goods, precious stones and pearls, jade, and colored items, is to serve them. Or, one may measure their capabilities and establish their status to attract them. Or, they may wait for opportunities and seize them. The method is to be firm in their actions.

36. 无心无相无相无相无相无相。

36. Mindless, formless, without form, without form, without form, without form.

37. 任何学问都有术道之分。就兵学而言，用兵之术在于战胜，用兵之道在于息争。故善用兵者，并不好战，用兵之道，在于不战而屈人之兵，在于化干戈为玉帛，以四两拨千钧。

37. Every field of knowledge has its own methods and principles. In terms of military affairs, the method of using troops is to win battles, while the principle of using troops is to end disputes. Therefore, those who are good at using troops do not seek war. The principle of using troops lies in defeating an enemy without fighting, in transforming weapons into treasures, and in using a small force to control a great one.

38. 世无可抵，则深隐而待时;时有可抵，则为之谋。

38. If there is no appropriate moment, one should retreat and wait for the right time; if there is an appropriate moment, one should make plans accordingly.

39. 这个世上，胜者生，而败者亡，在世事的胜负面前，生与死不过是必然的因果。

39. In this world, the victors live while the vanquished perish; in the face of the wins and losses of life, life and death are merely the inevitable cause and effect.

40. 故计国事者，则当审量权；说人主，则当审揣情，避所短，从所长。

40. Those who deliberate on national affairs should weigh the situation carefully; when persuading the ruler, they should carefully discern the ruler's feelings, avoid his shortcomings, and follow his strengths.

41. 常有事于人，人莫能先。先事而至，此最难为。

41. Often, one is busy attending to others, and no one can surpass this. To arrive before the event takes place is the most difficult thing of all.

42. 古之善背向者，乃协四海、包诸侯，忤合天地而化转之，然後以之求合。

42. The ancient ones who were skilled in understanding the back and front, were those who aligned with the四海 (the four seas), embraced the feudal lords, and harmonized with the heavens and earth, transforming them accordingly. Only then did they seek to achieve harmony.

43. 古之善用天下者，必量天下之权，而揣诸侯之情。量权不审，不少强弱轻重之称；揣情不审，不知隐匿变化之动静。

43. Those who are skilled in governing the world in ancient times must weigh the power of the world and understand the sentiments of the feudal lords. If the power is not weighed accurately, one cannot know the distinctions of strength, weakness, lightness, and weight; if the sentiments are not understood accurately, one cannot discern the hidden changes and movements.

44. 出自《鬼谷子谋篇第十》。译文圣人运用谋略的原则心里有数而不张扬，而愚人运用谋略的原则是心中没数却大肆张扬。

44. From Chapter Ten of Guiguzi's "Stratagems." Translation: The principle of strategizing used by sages is to have a clear understanding in their hearts but not to boast; whereas, the principle of strategizing used by fools is to have no clear understanding in their hearts yet to make a big show of it.

45. 为之枢机以迎之、随之，以钳和之，以意宜之;此飞钳之缀也。

45. To serve as the pivot to welcome it, follow it, to constrain and harmonize it, to adapt it according to its will; this is the continuation of the flying hook technique.

46. 情心与道心其实并不冲撞。道既存在于万物之中，自也存在于世俗之情中。天地有阴阳，禽兽有雌雄，世人有男女。阳阴相合，雄雌相匹，男女相配，此乃道之常理。情心即道心，道心亦即情心。生情与修道，二者并无相碍。不悟情心，难通道理。缘到情到，缘止情止；情到心到，情止心止。

46. The heart of affection and the heart of the way are not in conflict. Since the way exists in all things, it naturally also exists in the secular emotions. The heavens and the earth have yin and yang, animals have male and female, and people have men and women. The combination of yin and yang, the matching of male and female, and the pairing of men and women are the natural principles of the way. The heart of affection is the heart of the way, and the heart of the way is also the heart of affection. The emergence of affection and the cultivation of the way are not obstructive to each other. It is difficult to understand the principles of the way without understanding the heart of affection. When the cause is present, affection is present; when the cause ceases, affection ceases. When affection is present, the heart is present; when affection ceases, the heart ceases.

47. 捭之者，开也，言也，阳也。阖之者，闭也，默也，阴也。阴阳其和，终始其义。

47. The act of "open" refers to opening, speaking, and being yang. The act of "close" refers to closing, being silent, and being yin. The harmony of yin and yang, the meaning of beginning and end.

48. 圣人守司其门户，审察其所先后，度权量能，校其伎巧短长。

48. The sage guards his door and gate, carefully examining what comes before and after, measuring power and ability, and weighing the strengths and weaknesses of his skills.

49. 与人相处，要学会察言观色;处世行事，要学会看清形势。只有这样，才能赢得人心、无往不利。自古以来，大凡有志之士，都一心想博取功名，成就一番事业，从而光宗耀祖，千古留名。然而，并不是每一个人都有机会实现自己的愿望，很多人虽然满腹才情、才华横溢，却仅仅因为自己没看清世事，或功败垂成、或不受重用、或遭贬谪、或人与交恶，更严重者，甚至招致杀身之祸。

49. In dealing with people, one must learn to observe their words and expressions; in dealing with the world and conducting affairs, one must learn to discern the situation. Only in this way can one win the hearts of others and achieve success wherever one goes. Since ancient times, anyone with ambitions has always aspired to achieve fame and success, to establish a great cause, and thus to bring glory to their ancestors and leave a name for all time. However, not everyone has the opportunity to realize their wishes. Many people, though brimming with talent and exceptional abilities, have merely failed to understand the world around them, or have failed in their endeavors just short of success, or have not been valued, or have been demoted, or have had conflicts with others, and in more severe cases, have even invited danger upon themselves.

50. 圣人谋之于阴，故曰“神”；成之于阳，故曰“明”。

50. The sage plans in the shadowy, thus it is called "divine"; completes in the bright, thus it is called "manifest."

51. 人之有好也，学而顺之;人之有恶也，避而讳之，故阴而阳取之也。

51. If people have good qualities, learn from them; if they have bad qualities, avoid them and keep silent about them, hence the need to take the positive and avoid the negative.

52. 《鬼谷子》，又名《捭阖策》。据传是由鬼谷先生后学者根据先生言论整理而成。该书侧重于权谋策略及言谈辩论技巧。为帮助大家深入了解《鬼谷子》，我为大家分享国学经典《鬼谷子》原文及经典语录如下：

52. "Guiguzi," also known as "The Strategy of Opening and Closing." It is said to have been compiled by the disciples of Master Guigu based on his teachings. The book focuses on strategies of political intrigue and the skills of speaking and debate. To help everyone gain a deeper understanding of "Guiguzi," I am sharing the original text of the classic "Guiguzi" and some classic quotes below:

53. 所谓合纵，就是保持力量均衡。秦人若是无力，纵亲反而不成。秦人只有张势蓄力，保持强大，三晋才有危机感，才乐意合纵。三晋只有合纵，秦人才会产生惧怕，才会努力使自己更强。秦人越强，三晋越合；三晋越合，秦人越强，天下因此而保持均势，方能制衡。

53. What is referred to as "aligning the vertical" is to maintain a balance of power. If the Qin people are weak, then even their alliances will not be effective. The Qin people must only expand their influence and accumulate strength, maintain their strength, and only then will the three states of Jin feel a sense of crisis and be willing to align vertically. Only when the three states of Jin align vertically will the Qin people feel afraid and strive to become stronger themselves. The stronger the Qin people become, the more the three states of Jin will align; the more the three states of Jin align, the stronger the Qin people will become. This is how the balance of power is maintained in the world, and it is only through this balance that one can achieve a check and balance.

54. 引钩钳之辞，飞而钳之。钩钳之语，其说辞也，乍同乍异。

54. Employ the argument of hook and clamp, flying and clamping it. The language of hook and clamp is argumentative, sometimes similar, sometimes different.

55. 古之善用天下者，必量天下之权，而揣诸侯之情。量权不审，不少强弱轻重之称;揣情不审，不知隐匿变化之动静。

55. Those who were skilled at governing the world in ancient times must weigh the power of the world and understand the sentiments of the feudal lords. If one does not accurately weigh power, one cannot properly assess the differences in strength, weakness, and importance; if one does not accurately understand the sentiments, one will not know the hidden changes and their movements.

56. 必先谋虑计定，而后行之以飞箝之术。古之善背向者，乃协四海、包诸侯，忤合天地而化转之，然后以之求合。故伊尹五就汤、五就桀，而不能有所明，然后合于汤。吕尚三就文王、三入殷朝，而不能有所明，然后合于文王。此知天命之箝，故归之不疑也。

56. It is necessary to first plan and decide, and then act with the technique of flying clips. The wise of ancient times, who were skilled in adapting to both favorable and unfavorable circumstances, harmonized with the seas and included the feudal lords, aligned with the heavens and the earth, and then used this to seek harmony. Therefore, Yi Yin approached Tang five times and approached Ji five times, but could not make anything clear, and then harmonized with Tang. Lu Xiang approached Wen Wang three times and entered the Shang Dynasty three times, but could not make anything clear, and then harmonized with Wen Wang. This is to know the clip of the heavenly mandate, so they returned to it without hesitation.

57. 故谋必欲周密；必择其所与通者说也，故曰：或结而无隙也。

57. Therefore, one must strive for meticulous planning; one must carefully choose with whom to communicate. Hence, it is said: one may form alliances without any cracks or weaknesses.

58. 凡趋合倍反，计有适合。化转环属，各有形势。反复相求，因事为。是以圣人居天地之间，立身御世，施教扬声明名也，必因事物之会，观天时之宜，国之所多所少，以此先知之，与之转化。

58. For those who seek harmony but encounter opposition, there is a suitable strategy. In transforming and rotating, each has its own form and situation. They seek repeatedly, acting according to circumstances. Therefore, the sage, living between heaven and earth, establishing himself and governing the world, imparting teachings and publicizing his name, must act according to the convergence of events, observing the appropriateness of the heavens, and understanding what the country has in abundance and what it lacks. With this knowledge, they can anticipate and adapt.

59. 故谋莫难于周密，说莫难于悉听，事莫难于必成。

59. Thus, it is most difficult to plan meticulously, to persuade is most difficult when all opinions are listened to, and to ensure success is most difficult.

60. 若施于人，则虚而实，行而不亏，以究其言。鬼谷子

60. If you apply it to others, it appears empty yet is substantial, acts without any loss, and thus can explore their words. Guiguzi.

61. 善言者，言则口若悬河，旁征博引，可使人想所不欲想，行所不欲行；不言则神定如山，势若引弓之矢，可使人心神不安，如坠五里云雾中。此所谓不言即言，无声胜有声。

61. A good speaker can talk endlessly, drawing from a wide range of references, making people think about things they do not wish to think about, and act in ways they do not wish to act; while not speaking, they can be as serene as a mountain, as poised as an arrow drawn at full tension, capable of causing the heart to be restless, as if lost in a misty maze. This is what is meant by 'not speaking is speaking', and 'silence is louder than sound'.

62. “不见其类而为之者见逆，不得其情而说之者见非。得其情，乃制其术。此用可出可入，可可开。”故圣人立事，以此先知而万物。

62. "Those who act without seeing the nature of their work meet resistance, and those who speak without understanding the situation are criticized. Only by understanding the situation can one develop the appropriate methods. This approach allows for adaptability and versatility." Therefore, the wise establish their affairs, relying on this prior knowledge to manage all things.

63. 知之始己，自知而后知人也。其相知也，若比目之鱼。其伺言也，若声与之响；其见形也，若光之与影。

63. Knowledge begins with oneself; knowing oneself is the prerequisite for knowing others. When they know each other, it is like two fish swimming side by side. In listening to words, it is as if sound resonates with its echo; in observing their forms, it is as if light is accompanied by its shadow.

64. 出自《鬼谷子捭阖》。译文由此看来，我们就可以根据不同的人采取不同的策略，当说则说，当停则停，出入自如，天下便没有解决不了的事情，没有人不能说服了。谋事可以用这样的方法去说服普通民众，可以说服一个家族，甚至可以掌控一个将相王侯，可以游说天下国君。

64. From "Guiguzi Biehe." Translation: From this perspective, we can adopt different strategies for different people, speaking when it's time to speak, stopping when it's time to stop, moving in and out freely. In this way, there is nothing in the world that cannot be resolved, and no one who cannot be persuaded. Matters can be dealt with by persuading the general public in this way, convincing a family, even controlling a minister and marquis, or persuading the rulers of all countries in the world.

65. 审批存在与现实，以其情欲见其意志。

65. The approval exists in the reality, manifesting its will through its desires.

66. 事情会反过来，困了就去想。

66. Things will turn around, and when you're tired, just think about it.

67. 捭阖道术，皆有循依。如果揣摩已成，利弊已权，则可决定如何出言。一般说来，当因人而言。与智者言，依博；与博者言，依辨；与辨者言，依要；与贵者言，依势；与富者言，依高；与贫者言，依利；与贱者言，依谦；与勇者言，依敢。

67. The art of diplomacy involves following certain principles. Once one has carefully considered the situation and weighed the pros and cons, one can decide how to express oneself. Generally speaking, one should adapt one's words to the person they are addressed to. When speaking to the wise, rely on breadth; when speaking to the learned, rely on discernment; when speaking to the discerning, rely on the essence; when speaking to the influential, rely on status; when speaking to the wealthy, rely on grandeur; when speaking to the poor, rely on benefits; when speaking to the lowly, rely on humility; when speaking to the brave, rely on courage.

68. 捭阖者，天地之道。捭阖者，以变动阴阳，四时开闭以化万物。

68. Open and close is the way of heaven and earth. Open and close refers to the adjustment of yin and yang, the opening and closing of the four seasons to transform all things.

69. 弈棋离不开棋子，你们各人掌握的一百八十块棋子，置于盒中永远都是死棋，只有置于局中，才会生动，才会我中有你，你中有我。若是一子落错，轻则失地损兵，重则全局皆输，是以任何落子，必谋定而后动。

69. Playing the game of Go cannot be separated from the pieces. Each of you holds a set of one hundred and eighty pieces, which, when placed in a box, are always in a dead position. It is only when they are placed on the board that they come to life, and there is an intermingling of you in me and me in you. If a single piece is placed incorrectly, it may result in the loss of territory and soldiers, or even the complete loss of the game. Therefore, any move must be carefully planned before being made.

70. 天下不治，在于人心不治。人心不治，在于欲念横溢。欲治天下，首治人心；欲治人心，首治乱象。治乱不过是个手段，治心才是务本正道。若是我等只为治乱而治乱，只以强力统一天下，纵使成功，天下非但不治，只会更乱。

70. The chaos in the world stems from the disorder in people's hearts. The disorder in people's hearts is due to excessive desires. To govern the world, one must first govern the hearts of people; and to govern the hearts of people, one must first eliminate chaos. Governing chaos is merely a means, whereas governing the hearts is the essential and correct path. If we only seek to govern chaos for the sake of chaos, and try to unify the world through force alone, even if we succeed, the world will not be governed but will only become more chaotic.

71. 我要心平气和的去听他的话，观察他的事，讨论一切，不男不女。虽然不是那么回事，但这只是事实。

71. I want to listen to his words calmly and peacefully, observe his affairs, discuss everything, and not be restricted by gender norms. Although it's not quite like that, this is just the reality.

72. 其用，或称财货、琦玮珠玉、璧白、采色以事之，或量能立势以钩之，或伺候见涧而钳之，其事用抵巇。

72. Their use, sometimes referred to as wealth, precious stones, jade, white jade, colorful materials, or serve them in various ways; or measure their ability to establish a situation to attract them; or wait for an opportunity to catch them when they are seen in a ravine. These methods are used to avert dangers.

73. 天地之道。嫁人者变阴阳，四时开合变万物；纵横捭阖，防不胜防，反反复复，防不胜防。

73. The way of heaven and earth. Those who marry transform yin and yang, the opening and closing of the four seasons change all things; tactics of expansion and contraction, difficult to guard against, recurring and difficult to guard against.

74. 欲闻其声反默，欲张反敛，欲高反下，欲取反与。

74. Desire to hear his voice and he becomes silent; desire to expand and he contracts; desire to rise and he descends; desire to take and he gives.

75. 无论在何时何地都要进行谋划、分析，计算准确了以后再实行“飞箝”之术。古代那些善于通过背离一方、趋向一方而横行天下的人，常常是掌握了四海之内的各种力量，控制了各个诸侯，促成“忤合”转化的趋势，然后达成“合”于圣贤君主的目的。过去伊尹五次臣服商汤，五次臣服夏桀，其行动目的还未被世人所知，就决定一心臣服商汤王。这就是懂得天命的制约，所以才能归顺一主而毫不犹豫。

75. Whether at any time or place, one should always plan, analyze, and calculate accurately before implementing the technique of "flying talons." Those ancient individuals who were adept at flourishing by betraying one party and aligning with another often had a grip on various forces within the four seas, controlled the various feudal lords,促成了“忤合”转化的趋势，and then achieved the goal of "unity" with the sage and virtuous ruler. In the past, Yi Yin served five times as a subject to Tang, and five times to the tyrant Jie of the Xia Dynasty, yet the purpose of his actions was still unknown to the world, and he decided to wholeheartedly serve King Tang. This is because he understood the constraints of the Mandate of Heaven, which is why he could submit to one ruler without hesitation.

76. 事贵控人，而不贵见人；管人者，手握权力，见人者，管其命；道贵在制人，而不贵在制人；控制别人的人掌握了权力，控制别人的人却失去了生命。

76. The matter is about controlling people, not about seeing people; those who manage people hold power, while those who see people manage their lives; the Tao is about controlling people, not about being controlled by people; those who control others hold power, but those who control others lose their lives.

77. 志不举，心不固；心不固，则思想不合时宜；想不好就装不真实，不真诚就不凶；不激烈回应，就会失去意志，失去人心。意志丧失，心气不足，精神就会丧失。神的丧像，仿佛参加不同的会议。

77. Without ambition, the heart is not firm; without a firm heart, thoughts are not in line with the times; if thoughts are not good, they are not genuine, and without sincerity, they are not fierce; not responding passionately will result in the loss of will and the loss of public support. The loss of will leads to insufficient vitality, and the spirit will be lost. The image of God's loss is as if attending different meetings.

78. 世上所有聪明之人，如曾国藩之流，都深通“先谋虑计定，后行飞箝之术”的道理。混迹于社会之中，难免要处理各种复杂的人际关系，如果看不清形势而任意为之，无异于是在断绝自己的后路。俗话说得好：“冲动是魔鬼。”当魔鬼向我们狰狞地伸出爪牙时，我们能保证自己全身而退吗如若不能，就请向曾国藩取经吧，孔子不是也曾说过“三人行，必有我师”吗

78. All the wise men in the world, like Zeng Guofan, deeply understand the principle of "first plan and decide, then act with flying shackles." While mingling in society, it is inevitable to deal with various complex interpersonal relationships. If one does not see the situation clearly and acts arbitrarily, it is as if one is cutting off one's own path. As the saying goes, "Impulse is the devil." When the devil extends its claws and fangs menacingly towards us, can we guarantee our own escape unharmed? If not, please learn from Zeng Guofan; wasn't Confucius also said, "When three people walk together, there must be someone I can learn from?"

79. 愚者易蔽也，不肖者易惧也，贪者易诱也，是因事而裁之。

79. The fool is easily deceived, the unworthy are easily frightened, the greedy are easily tempted; this is because they are dealt with according to the circumstances.

80. 由此言之，无所不出，无所不入，无所不可。可以说人，可以说家，可以说国，可以说天下。

80. From this, it can be said that there is nothing that cannot go out, nothing that cannot come in, and nothing that is not permissible. It can be said of individuals, of households, of countries, and of the world.

81. 未见形圆以道之，既见形方以事之。进退左右，以是司之。

81. When the form is unseen, it is guided by the Tao; when the form is seen, it is dealt with according to the circumstances. Whether advancing or retreating, to the left or to the right, it is governed by this principle.

82. 即欲捭之贵周，即欲阖之贵密。周密之贵微，而与道相追。

82. When you wish to expand, it is best to be considerate; when you wish to contract, it is best to be discreet. The value of being considerate and discreet is subtle, and it follows the way.

83. 悟道可有四重境界，初为闻道，次为知道，再为见道，终为得道。春秋鲁人仲尼闻道，但不知其所以然，于是不辞劳苦，赶赴洛阳，问道于先圣老聃。先圣论道三日，仲尼由是知道，大悟人世之理，遂立儒家之言。由此可见，“知道”二字，甚了不起。

83. Enlightenment can be divided into four levels: the first is hearing the way, the second is knowing the way, the third is seeing the way, and the final is attaining the way. Confucius, a man from the State of Lu during the Spring and Autumn period, heard the way but did not understand its essence. Therefore, he did not hesitate to endure hardships and rushed to Luoyang to seek the teachings of the great sage Laozi. The great sage discussed the way for three days, and Confucius thereby came to know the way, profoundly understanding the principles of the world, and then established the teachings of Confucianism. From this, it can be seen that the two characters "knowing" are truly remarkable.

84. 出自《鬼谷子忤合》。译文世界上没有永远高贵的事物，做事情没有永远不变的老师。世界上任何事物都是变化的，人的认识也是变化的。

84. From "Guiguzi: The Art of War." Translation: There is nothing in the world that is permanently noble, and there is no permanent teacher in doing things. Everything in the world is changing, and human cognition is also changing.

85. 就像奇一样，奇流不止于此。

85. Just like the odd, the oddness does not stop here.

86. 出自《鬼谷子揣术》。译文揣摩人情，游说人主的谋士，应在对方最高兴的时候去游说，要使其欲望极度膨胀。

86. From "The Art of the Ghost Valley Master" (Guiguzi). Translation: When persuading the ruler, a strategist should approach during the time when the other party is most joyful, and strive to make their desires extremely inflated.