1. 做啥皆在耗费自己的一生，那莫如多做些自己钟爱的事。

1. Since everything we do consumes our entire life, it might as well be things we love doing.

2. 路不通便拐弯，心不悦就看轻，倘若没有天赋，那就持续重复。

2. If the road is blocked, take a turn; if the heart is not pleased, look upon it lightly. If there is no talent, then keep repeating it.

3. 这一回我务必要竭尽全力，不为他人，仅为给自身一个答复。

3. This time, I must give it my all, not for others, but simply to give myself an answer.

4. 所有的负担皆会化作礼物，当下所受的苦，皆会照亮未来迷茫的路。

4. All burdens will transform into gifts, and the suffering endured now will illuminate the future's path of confusion.

5. 看似毫不起眼的日日夜夜，会于未来的某一日，陡然让你瞧见坚持的价值。

5. The seemingly unremarkable days and nights will one day suddenly reveal the value of perseverance to you.

6. 所有的努力并非为了让他人觉得你极为出众，而是为了能让自己从心底看得起自己。

6. All the efforts are not to make others think you are exceptionally outstanding, but rather to be able to respect yourself from the bottom of your heart.

7. 努力的意义向来都不是为了获取成功，而是为了不给自己留存遗憾。

7. The meaning of effort has never been to achieve success, but to leave no regrets for oneself.

8. 前方的路途漫长且艰难，但是别怕，因为无畏的人面前才存有道路。

8. The road ahead is long and arduous, but do not fear, for the path exists only before the fearless.

9. 永远坚信美好的事宜即将来临，在未来邂逅更优的自己。

9. Always believe that wonderful things are about to happen and that you will meet a better version of yourself in the future.

10. 愿你有进一分的胆魄，亦有退一步的泰然。

10. May you have the courage to take a step forward, and the calmness to take a step back.

11. 粤若稽古②，圣人之在天地间也，为众生之先③。观阴阳④之开阖以命物⑤。知存亡之门户，筹策⑥万类⑦之终始，达人心之理，见变化之朕⑧焉，而守司⑨其门户。故圣人之在天下也，自古至今，其道一也10。变化无穷，各有所归11。或阴或阳，或柔或刚，或开或闭，或弛或张。

11. If we trace back to ancient times, the sages in the midst of the heavens and the earth are the foreheads of all sentient beings. They observe the opening and closing of yin and yang to determine the nature of things. They understand the gateways of existence and extinction, plan the origins and ends of all kinds, comprehend the principles of the human heart, perceive the signs of change, and guard the gateways. Therefore, since ancient times until now, the path of the sages in the world has been the same. Changes are endless and each has its own destination. Sometimes it is yin, sometimes it is yang; sometimes it is soft, sometimes it is firm; sometimes it is open, sometimes it is closed; sometimes it is relaxed, sometimes it is tense.

12. 是故圣人一守司其门户，审察其所先后，度权量能12，校其伎巧短长。夫贤、不肖、智、愚、勇、怯有差13。乃可捭，乃可阖；乃可进；乃可退；乃可贱；乃可贵；无为以牧14之。审定有无，以其实15虚，随其嗜欲16以见其志意，微排其所言，而捭反之，以求其实，实得其指17，阖而捭之18，以求其利19。或开而示之，或阖而闭之20。开而示之者，同其情也；阖而闭之者，异其诚也。可与不可，明审其计谋，以原其同异。离合21有守22，先从其志。

12. Therefore, the wise person carefully guards their door and gate, carefully examines what should come first and last, measures power and ability, and evaluates the skills and shortcomings. There are differences between the virtuous and the unworthy, the wise and the foolish, the brave and the timid. It is possible to open, close, advance, retreat, degrade, or honor; let them be governed without doing anything. Determine the existence or absence based on their true or false nature, observe their desires to see their intentions, subtly disprove what they say, and counteract it to seek the truth, truly grasp their point, close and then open to seek their advantage. Sometimes open and show them, sometimes close and keep them hidden. The ones who are opened and shown are of the same nature; those who are closed and kept hidden have different sincerity. Whether they can be done or not, clearly understand their plans, to find out their similarities and differences. There are principles to adhere to in separation and reunion, and first follow their intentions.

13. 即欲捭之贵周23，即欲阖之贵密。周密之贵微，而与道相追24。捭之者，料其情25也；阖之者，结其诚26也。皆见其权衡轻重27，乃为之度数28，圣人因而为之虑。其不中权衡度数，圣人因而自为之虑。故捭者，或捭而出之，或捭而内之29；阖者，或阖而取之，或阖而去之。捭阖者，天地之道。捭阖者，以变动阴阳，四时开闭以化万物30。纵横31，反出、反复、反忤32必由此33矣。

13. If one wishes to expand, it is important to be cautious and careful (贵周23); if one wishes to contract, it is important to be secretive and discreet (贵密). The value of being cautious and secretive lies in its subtlety, and it aligns with the Tao (道相追24). The act of expansion is about understanding the other's emotions (料其情25); the act of contraction is about securing their sincerity (结其诚26). Both involve weighing the importance and significance, establishing measures and numbers (权衡轻重27, 乃为之度数28), and sages take this into consideration. If it does not align with the measures and numbers, sages will make their own considerations. Therefore, the act of expansion may lead to revealing or concealing something; the act of contraction may lead to taking or discarding something. Expansion and contraction are the ways of the heavens and the earth. Expansion and contraction are used to change the interplay of yin and yang, open and close the seasons to transform all things (四时开闭以化万物30). The principles of the horizontal and vertical (纵横31), reversals, repetitions, and contradictions must arise from this (反出、反复、反忤32必由此33矣).

14. 捭阖者，道之化，说之变34也；必豫审其变化，吉凶大命系鄢。口者，心之门户也，心者，神之主也。志意、喜欲、思虑、智谋，此皆由门户出入，故关之以捭阖，制之以出入。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35。故言长生、安乐、富贵、尊荣、显名、爱好、财利、得意、喜欲为阳，曰“始”。

14. The opening and closing are the transformation of the Tao and the variation of persuasion34; one must anticipate their changes, as the fate of good and evil is connected to them. The mouth is the gateway of the heart, and the heart is the master of the mind. Aspiration, desire, thought, and wisdom, all of these come and go through the gateway, so they are controlled by opening and closing, and regulated by the in and out. To open is to expand, to speak, to be yang; to close is to contract, to be silent, to be yin. The harmony of yin and yang, the significance of beginning and end35. Therefore, longevity, comfort, wealth, honor, fame, hobbies, profits, satisfaction, desires, and joy are considered yang, and are said to be "the beginning."

15. 故言死亡、忧患、贫贱、苦辱、弃损、亡利、失意、有害、刑戮、诛罚为阴，曰“终”。诸

15. Therefore, death, worries, poverty, dishonor, abandonment, loss of benefit, disappointment, harm, punishment, and execution are considered negative, and are called "the end." Various...

16. 言36法阳之类者，皆曰“始”，言善以始其事；诸言法阴之类者，皆曰“终”，言恶以终其谋。

16. Those who speak of the "positive" aspects, refer to them as "beginning," indicating that good should be the starting point for their endeavors; those who speak of the "negative" aspects, refer to them as "ending," indicating that evil should be the conclusion of their schemes.

17. 捭阖之道，以阴阳试之37，故与阳言者依崇高，与阴言者依卑小。以下求小，以高求大。由此言之，无所不出，无所不入，无所不可38。可以说人，可以说家，可以说国，可以说天下39。为小无内，为大无外40。益损、去就、倍反41，皆以阴阳御其事。阳动而行，阴止而藏；阳动而出，阴随而入。阳还终始，阴极反阳42。以阳动者，德相生也；以阴静者，形相成也。以阳求阴，苞以德也；以阴结阳，施以力也；阴阳相求，由捭阖也。此天地阴阳之道，而说人之法也，为万事之先，是谓“圆方之门户”。

17. The way of opening and closing, tested through the principles of yin and yang37, is thus: those who speak of the yang should be addressed with grandeur, and those who speak of the yin should be addressed with humility and smallness. Seek the small with humility, and the great with height. From this perspective, there is nothing that cannot be brought out, nothing that cannot be entered, and nothing that cannot be accomplished38. You can discuss people, families, countries, and the entire world39. In the small, there is no end; in the great, there is no boundary. Gains and losses, comings and goings, reversals and returns41, are all governed by the principles of yin and yang. The yang is active and moves forward, while the yin is still and conceals; the yang moves out, and the yin follows in entering. The yang returns to its origin, and the yin reaches its extreme before reversing to yang42. Actions driven by the yang are the generation of virtue; actions driven by the yin are the shaping of form. Seeking the yin with the yang is encompassed by virtue; binding the yang with the yin is exerting power; the seeking of yin and yang from each other is due to the principles of opening and closing. This is the way of yin and yang in nature, and the method of speaking to people, which is the precursor to all things, and is called the "gateway to the round and square."

18. ①捭阖：捭，分开、撕裂。《礼记·礼运》：“其燔黍捭豚。”阖，本意为门扇，古注曰“用木曰阖，用竹苇曰扇”。引申为关闭，《周易·系辞》：“一阖一闭谓之变”。捭阖，在这里指纵横驰骋，大开大合。是鬼谷学说中一种基本的方法。

18. ①Bai He: Bai means to separate or tear apart. "The Record of Rites · Rites of Yun": "Bai the millet, He the pork." He originally refers to the door leaf, ancient annotations say "made of wood is called He, made of bamboo and reed is called fan." It is extended to mean closing, as in the Book of Changes · Commentary: "One He and one Bi is called change." Bai He, here refers to galloping and flying, opening and closing widely. It is a basic method in the Guigou School of thought.

19. ②粤若稽古：粤语首助词；若，顺；稽，考。粤若稽古，在这里指顺考古道。

19. ②Yue (Cantonese) Etymology: The first particle in Cantonese; 若, means "as" or "like"; 稽, means "investigate" or "examine". "粤若稽古" here refers to "following the path of ancient investigation" or "tracing the ancient ways in a manner like Cantonese."

20. ③众生之先：众生，众多有生者；先，先知。众生先，在这里指广大生众的老师。

20. ③ The Foremost Among All Beings: "Beings" refers to numerous living entities; "foremost" means to know in advance. "The foremost among all beings" here refers to the teacher of the vast multitude of living beings.

21. ④阴阳：阴，本意为山的背阴面；阳，本意为山的朝阳面。被引申来概括对立统一的两类事物或现象。

21. ④Yin and Yang: "Yin" originally refers to the shady side of a mountain; "Yang" originally refers to the sunny side of a mountain. These terms are extended to概括 (概括) and describe two categories of things or phenomena that are opposed yet unified.

22. 20开而示之，或阖而闭之：或开放使其显现，或封闭使之隐藏。

22. Open it up and show it, or close it and hide it: Open it to reveal, or close it to conceal.

23. 21离合：离，离开，不一致。合，闭合，合拢与“开”相对。

23. 21离合: "离" means to leave or be inconsistent. "合" means to close or come together, which is opposite to "开" (open).

24. 23欲捭之贵周：周，不遗漏。当要采取行动时，必须作周详的考虑。

24. 23 It is important to broaden one's perspective: Zhou, without omission. When it is time to take action, one must consider it in detail.

25. 24与道相追：道，道理、规律。这里指与规律相近的道理。

25. Chasing the Tao (道): Tao refers to principle, law, or regularity. Here, it refers to the principles that are similar to the law.

26. 29或捭而出之，或捭而内之：出之，指出去。内之：收容、接纳。意思是或开放，让自己出去；或开放，使别人进来。

26. To expand and let go, or to expand and receive: to let go refers to sending something out; to receive refers to accommodating or accepting. It means to open up and let oneself go, or to open up and allow others to come in.

27. 30四时开闭以化万物：就像春、夏、秋、冬的开始与结束一样，来促使万物发展变化。

27. The opening and closing of the thirty-first period transform all things: just as the beginning and end of spring, summer, autumn, and winter, they promote the development and change of all things.

28. 32反复、反忤：或离开，或反回、或复归，或反抗。

28. Repeatedly and rebelliously: either to leave, or to return, or to revert, or to resist.

29. 34道之化，说之变：道的变化规律，说的变化形态。

29. The transformation of the 34 Tao, the variation of the saying: the law of change of Tao, the form of the variation of the saying.

30. 35终始其义：指始终保持的义理，即善始善终。

30. 35 The essence of starting and ending: refers to the constant adherence to the principle of starting well and ending well.

31. 37捭阖之道，以阴阳试之：或开启或闭藏，都以阴阳之道试行。

31. The way of 37 opening and closing, tested by yin and yang: either to open or to conceal, both are tried through the principles of yin and yang.

32. 38无所不入，无所不可：入，进入，与“出”相对。可，可以。这里指没有不可以的地方，没有不成功的事情。

32. 38无所不入，无所不可: "In" means to enter, which is opposite to "out." "Can" means to be permissible. Here it refers to places where nothing is forbidden and to things that can be accomplished successfully without failure.

33. 40为小无内，为大无外：做小事不尽其小，做大事无限其大。

33. "40 is the smallest without the inside, the greatest without the outside: to do small things without reaching their smallest, to do great things without limiting their greatness."

34. 42阳还终始，阴极反阳：阴阳相生，它们之间是可以相互转化的。

34. The 42 Yang returns to its origin and the Yin reaches its extreme before reversing into Yang: Yin and Yang give birth to each other, and they can transform into each other.

35. 纵观古今历史，可知圣人生活在世界上，就是要成为众人的先导。通过观察阴阳两类现象的变化来对事物作出判断，并进一步了解事物生存和死亡的途径。计算和预测事物的发展过程，通晓人们思想变化的规律，揭示事物变化的征兆，从而把握事物发展变化的关键。所以，圣人在世界上的作用始终是一样的。事物的变化是无穷无尽的，然而都各有自己的归宿：或者属阴，或者归阳；或者柔弱，或者刚强；或者开放，或者封闭；或者松驰，或者紧张。

35. Throughout the history of ancient and modern times, it is known that sages live on this earth to serve as the vanguard of the people. By observing the changes in the two phenomena of yin and yang, they make judgments about things and further understand the ways of survival and death of things. They calculate and predict the development process of things, comprehend the laws of changes in people's thoughts, reveal the signs of changes in things, and thus grasp the key to the development and changes of things. Therefore, the role of sages in the world has always been the same. The changes in things are endless, yet each has its own destination: either belonging to yin or to yang; either weak or strong; either open or closed; either relaxed or tense.

36. 所以，圣人要始终把握事物发展变化的关键，度量对方的智谋，测量对方的能力，再比较技巧方面的长处和短处。至于贤良和不肖，智慧和愚蠢，勇敢和怯懦，都是有区别的。所有这些，可以开放，也可以封闭；可以进升，也可以辞退；可以轻视，也可以敬重，要靠无为来掌握这些。考察他们的有无与虚实，通过对他们嗜好和欲望的分析来揭示他们的志向和意愿。适当贬抑对方所说的话，当他们开放以后再反复考察，以便探察实情，切实把握对方言行的宗旨，让对方先封闭而后开放，以便抓住有利时机。或者开放，使之显现；或者封闭，使之隐藏。开放使其显现，是因为情趣相同；封闭使之隐藏，是因为诚意不一样。要区分什么可行，什么不可行，就要把那些计谋研究明白，计谋有与自己不相同的和相同的，必须有主见，并区别对待，也要注意跟踪对方的思想活动。

36. Therefore, the sage must always grasp the key to the development and change of things, measure the opponent's wisdom, assess their abilities, and then compare the strengths and weaknesses in terms of skill. As for the virtuous and the unworthy, wisdom and foolishness, courage and timidity, there are distinctions. All of these can be open or closed, promoted or dismissed, esteemed or despised; it is through the principle of doing nothing that one masters these. Examine their presence or absence and reality or illusion, and reveal their aspirations and intentions by analyzing their hobbies and desires. Appropriately belittle what the opponent says, and re-examine them repeatedly after they open up, in order to probe the truth, and to truly grasp the purpose of the opponent's words and actions. Let the opponent first close up and then open, in order to seize the favorable opportunity. Either open up to show, or close up to hide. Open up to show because of the same interests; close up to hide because of different sincerity. To distinguish what is feasible and what is not, one must understand those plans, which may be different or the same as one's own. One must have a standpoint, treat them differently, and also pay attention to tracking the opponent's thought activities.

37. 如果要开放，最重要的是考虑周详；如果要封闭，最重要的是严守机密。由此可见周全与保密的重要，应当谨慎地遵循这些规律。让对方开放，是为了侦察他的真情；让对方封闭，是为了坚定他的诚心。所有这些都是为了使对方的实力和计谋全部暴露出来，以便探测出对方的各方面的程度和数量。圣人会因此而用心思索，假如不能探测出对方的程度和数量，圣人会为此而自责。因此，所谓开放，或者是要自己出去；或者是让别人进来。所谓封闭，或

37. If one is to open up, the most important thing is to consider it thoroughly; if one is to close, the most important thing is to keep the secret strictly. This shows the importance of thoroughness and confidentiality, and these principles should be followed carefully. To let someone open up is to investigate their true feelings; to let someone close up is to strengthen their sincerity. All these are done to expose the other party's strength and strategies completely, in order to determine the extent and quantity of their abilities in all aspects. Sages will ponder over this, and if they cannot discern the extent and quantity, they will hold themselves accountable. Therefore, so-called opening up can either mean going out oneself or allowing others to enter. And so-called closing up may...

38. 者是通过封闭来自我约束；或者是通过封闭使别人被迫离开。开放和封闭是世界上各种事物

38. One is self-restraining through closure; or forcing others to leave through closure. Openness and closure are present in various things around the world.

39. 发展变化的规律。开放和封闭都是为了使事物内部对立的各方面发生变化，通过一年四季的

39. The law of development and change. Both openness and closure are aimed at changing the various aspects of internal contradictions within things, through the four seasons of the year...

40. 开始和结束使万物发展变化。不论是纵横，还是离开、归复、反抗，都必须通过开放或封闭

40. The beginning and the end are the drivers of the development and change of all things. Whether it is expansion or contraction, departure or return, or resistance, all must go through openness or closure.

41. 开放和封闭是万物运行规律的一种体现，是游说活动的一种形态。人们必须首先慎重地考察这些变化，事情的吉凶，人们的命运都系于此。口是心灵的门面和窗户，心灵是精神的主宰。意志、情欲、思想和智谋都要由这个门窗出入。因此，用开放和封闭来把守这个关口，以控制出入。所谓“捭之”，就是开放、发言、公开；所谓“阖之”，就是封闭、缄默、隐匿。阴阳两方相谐调，开放与封闭才能有节度，才能善始善终。所以说长生、安乐、富贵、尊荣、显名、嗜好、财货、得意、情欲等，属于“阳”的一类事物，叫做“开始”。而死亡、忧患、贫贱、羞辱、毁弃、损伤、失意、灾害、刑戮、诛罚等，属于“阴”的一类事物，叫作“终止”。凡是那些遵循“阳道”的一派，都可以称为“新生派”，他们以谈论“善”来开始游说；凡是那些遵循“阴道”的一派，都可以称为“没落派”，他们以谈论“恶”来终止施展计谋。

41. Openness and closure are an embodiment of the laws of how all things operate, and they represent a form of lobbying activities. People must first carefully examine these changes, as the auspiciousness or inauspiciousness of events and the destiny of people are all tied to them. The mouth is the facade and window of the heart, and the heart is the master of the spirit. Willpower, desires, thoughts, and wisdom all enter and exit through this window. Therefore, openness and closure are used to guard this gateway, to control the entry and exit. What is referred to as "open" is the act of opening up, speaking, and making things public; while what is referred to as "close" is the act of closing, being silent, and concealing. The harmony between the two polarities of yin and yang ensures that openness and closure can be moderate and that things can begin and end well. Therefore, longevity, happiness, wealth, honor, fame, hobbies, wealth, satisfaction, desires, etc., belong to the category of "yang" things and are called "beginnings." Conversely, death, worries, poverty, shame, destruction, injury, disappointment, disasters, punishment, and execution belong to the category of "yin" things and are called " endings." Any group that follows the "yang path" can be called the "new generation," as they start their lobbying by discussing "goodness"; and any group that follows the "yin path" can be called the "declining generation," as they end their tactics by discussing "evil."

42. 关于开放和封闭的规律都要从阴阳两方面来试验。因此，给从阳的方面来游说的人以崇高的待遇，而给从阴的方面来游说的人以卑下的待遇。用卑下来求索微小，以崇高来求索博大。由此看来，没有什么不能出去，没有什么不能进来，没有什么办不成的。用这个道理，可以说服人，可以说服家，可以说服国，可以说服天下。要做小事的时候没有“内”的界限；要做大事的时候没有“外”的疆界。所有的损害和补益，离去和接近，背叛和归附等等行为，都是运用阴、阳的变化来实行的。阳的方面，运动前进；阴的方面，静止、隐藏。阳的方面，活动显出；阴的方面，随行潜入。阳的方面，环行于终点和开端；阴的方面，到了极点显就反归为阳。凡是凭阳气行动的人，道德就与之相生；凡是凭阴气而静止的人，开拓势就与之相成。用阳气来追求阴气，要靠道德来包容；用阳气结纳阳气，要用外力来约束。阴阳之气相追求，是依据并启和关闭的原则，这是天地阴阳之道理，又是说服人的方法，是各种事物的先异，是天地的门户。

42. The laws of openness and closure should be tested from both the yin and yang aspects. Therefore, those who persuade from the yang aspect should be treated with respect, while those who persuade from the yin aspect should be treated with humility. Seek the small with humility and the great with respect. It seems that nothing cannot go out, nothing cannot come in, and nothing cannot be accomplished. With this principle, one can persuade people, families, nations, and the world. There are no "inner" boundaries when doing small things; there are no "outer" boundaries when doing great things. All forms of harm and benefit, departure and approach, betrayal and allegiance, and other actions are carried out by utilizing the changes of yin and yang. The yang aspect moves forward and is active and apparent; the yin aspect is static and hidden. The yang aspect moves in circles from the end to the beginning; the yin aspect, when reaching the extreme, reverses and becomes yang. Those who act based on the yang principle, their morality grows with it; those who remain still based on the yin principle, their potential for expansion is formed with it. To pursue the yin with the yang requires moral包容; to unite yang with yang requires external constraints. The pursuit of yin and yang is based on the principles of opening and closing, which is the principle of yin and yang in heaven and earth, and also a method of persuasion. It is the predecessor of all things and the gateway of heaven and earth.

43. 立身以立学为先，立学以读书为本。——欧阳修

43. To establish oneself, one must prioritize the pursuit of knowledge; to pursue knowledge, one must start with reading books. — Ouyang Xiu

44. 鸟欲高飞先振翅，人求上进先读书。——李苦禅

44. Birds wish to soar high, first they spread their wings; people wish to advance, first they read books. — Li Kuschan

45. 读不在三更五鼓，功只怕一曝十寒。——郭沫若

45. Reading is not just about the third watch and the fifth drum, but one's achievements are feared to be like ten cold days after one hot day. — Guo Moruo

46. 韬略终须建新国，奋发还得读良书。——郭沫若

46. Strategies must ultimately build a new country, and progress requires reading good books. — Guo Moruo

47. 饭可以一日不吃，觉可以一日不睡，书不可以一日不读。——毛泽东

47. A meal can be skipped for a day, and a nap can be skipped for a day, but books cannot be ignored for a day. - Mao Zedong

48. 博学之,审问之,慎思之,明辨之,笃行之。(《礼记》)

48. "Pursue knowledge, examine thoroughly, think carefully, distinguish clearly, and put into practice steadfastly." (From the Book of Rites)

49. 不登高山,不知天之高也;不临深溪,不知地之厚也。(《荀子》)

49. If one does not climb the high mountains, one cannot know the sky's height; if one does not stand by the deep river, one cannot know the earth's thickness. (From the book of Xunzi)

50. 不飞则已,一飞冲天;不鸣则已,一鸣惊人。(司马迁)

50. If it does not fly, then nothing happens; but if it does fly, it soars to the heavens. If it does not sing, then nothing happens; but if it does sing, it surprises everyone. (Simia Qian)

51. 不畏浮云遮望眼,自缘身在最高层。(王安石)

51. Fear not the floating clouds that block your view, for you are situated at the highest level. (Wang Anshi)

52. 仓廪实则知礼节,衣食足则知荣辱。(《管子》)

52. When granaries are full, one knows propriety; when clothing and food are sufficient, one knows honor and shame. (From the Book of Han Feizi)

53. 察己则可以知人,察今则可以知古。(《吕氏春秋》)

53. By examining oneself, one can understand others; by examining the present, one can understand the past. (From the "Lüshi Chunqiu")

54. 臣心一片磁针石,不指南方不肯休。(文天祥)

54. My heart is like a compass needle, it will not rest until it points to the south. (Wen Tianxiang)

55. 沉舟侧畔千帆过,病树前头万木春。(刘禹锡)

55. Beside the side of the sunken boat, a thousand sails pass by; in front of the sickly tree, ten thousand trees bloom in spring. (Liú Yǔxī)

56. 春蚕到死丝方尽,蜡炬成灰泪始干。(李商隐)

56. The silkworm spins its thread until it dies, the candle burns to ashes, and the tears begin to dry. (Li Shangyin)

57. 春色满园关不住,一枝红杏出墙来。(叶绍翁)

57. The spring scenery in the garden cannot be confined, a branch of red peach bursts out of the wall. (Ye Shaoweng)

58. 大直若屈,大巧若拙,大辩若讷。(《老子》)

58. The great seems to be bent, the great skill seems clumsy, the great eloquence seems stammering. (From Laozi)

59. 东边日出西边雨,道是无晴却有晴。(刘禹锡)

59. The sun rises in the east while it rains in the west, saying there is no clear weather yet it is clear. (Liu Yuxi)

60. 读书之法,在循序而渐进,熟读而精思。(朱熹)

60. The method of reading is to proceed in an orderly and gradual manner, and to read extensively and think deeply. (Zhu Xi)

61. 凡事豫(预)则立,不豫(预)则废。(《礼记》)

61. If you plan things in advance, they will succeed; if you do not plan, they will fail. (From the Book of Rites)

62. 风萧萧兮易水寒,壮士一去兮不复还。(《战国策》)

62. The wind howls, the Yili River is cold, the valiant warrior departs and never returns. (From "The Strategies of the Warring States")

63. 古之成大事者,不惟有超士之才,亦有坚忍不拔之志。(苏轼)

63. The great achievements of ancient times were not solely due to the extraordinary talents of individuals, but also to their indomitable will and perseverance. (Su Shi)

64. 观众器者为良匠,观众病者为良医。(宋·叶适)

64. The observer of art is a skilled craftsman, the observer of illness is a good doctor. (Song Dynasty, Ye Shi)

65. 滚滚长江东逝水,浪花淘尽英雄。(《三国演义》)

65. The mighty Yangtze River flows eastward, washing away heroes with its waves. (From "Romance of the Three Kingdoms")

66. 祸兮,福之所倚;福兮,锅之所伏。(《老子》)

66. Misfortune, the dependent of happiness; happiness, the hiding place of misfortune. (Laozi)