1. 巧者劳而知者忧，无能者无所求。饱食而遨游，泛若不系之舟，虚而遨游者也。

1. The clever toil and the wise worry, the incompetent have nothing to seek. To be well-fed and to roam freely, like a boat without moorings, is to be aimless and carefree.

2. 人生天地之间，若白驹过隙，忽然而已。庄子知北游

2. Between heaven and earth, life passes like a white horse through the gap, suddenly and gone. Zhuangzi, the Knower of the Northern Journey.

3. 为善无近名，为恶无近刑，缘督以为经，可以保身，可以全生，可以养亲，可以尽年。

3. Engage in goodness without seeking fame, and commit evil without facing punishment. Follow the middle path as your guide, and you can preserve your body, safeguard your life, care for your parents, and enjoy your years to the fullest.

4. 天下有道，圣人成焉；天下无道，圣人生也。方今之时，仅免刑焉。福轻乎羽，莫之知载；祸重乎地，莫之知避。

4. If the world is governed by righteousness, the sage achieves; if the world is not governed by righteousness, the sage is born. In the present age, people are merely escaping punishment. Happiness is lighter than a feather, yet no one knows how to bear it; misfortune is heavier than the earth, yet no one knows how to avoid it.

5. 方生方死，方死方生；方可方不可，方不可方可。齐物论

5. Life is death, death is life; what is permissible is also impermissible, and what is impermissible is also permissible. — "On the Equality of Things"

6. 夫相收之与相弃亦远矣，且君子之交淡若水，小人之交甘若醴。君子淡以亲，小人甘以绝。山木

6. The distance between receiving and rejecting is also great. Moreover, the friendship of a gentleman is as light as water, while that of a small man is as sweet as honey. A gentleman's lightness is due to his intimacy, while a small man's sweetness leads to severance. Mountain trees...

7. 视乎冥冥，听乎无声。冥冥之中，独见晓焉；无声之中，独闻和焉。故深之又深而能物焉，神之又神而能精焉。

7. Look into the unseen, listen to the soundless. In the unseen, one alone sees the dawn; in the soundless, one alone hears harmony. Therefore, the deeper one goes, the more one can understand the essence of things; the more divine one becomes, the more one can refine the spirit.

8. 大块载我以形，劳我以生，佚我以老，息我以死。

8. In youth, he loads me with form and toil; in old age, he allows me to rest; and at death, he grants me repose.

9. 吾以天地为棺椁，以日月为连璧，星辰为珠玑，万物为送賷。吾葬具岂不备邪？

9. I take the heavens and the earth as my coffin and sarcophagus, the sun and the moon as my connecting mirrors, the stars as my pearls and gems, and all things as my burial gifts. Are my burial utensils not sufficient?

10. 昔者庄周梦为蝴蝶，栩栩然蝴蝶也，自喻适志与不知周也。俄然觉，则蘧蘧然周也。不知周之梦蝴蝶，蝴蝶之梦为周与？周与蝴蝶，则必有分矣。此之谓物化。

10. Once, Zhuangzi dreamt he was a butterfly, fluttering joyfully as a butterfly. He was pleased with his dream state and unaware of being Zhuangzi. Suddenly he woke up, and he was Zhuangzi again. He didn't know if it was Zhuangzi dreaming of being a butterfly, or if it was the butterfly dreaming of being Zhuangzi. If Zhuangzi and the butterfly are distinct entities, then there must be a division between them. This is what is called the transformation of things into each other.

11. 54鹏之徙于南冥也，水击三千里，抟扶摇而上者九万里，去以六月息者也。

11. When the great Peng bird migrates to the Southern Sea, its wings sweep through the water for three thousand miles, soaring upwards for ninety thousand miles through the swirling air, and it leaves in the sixth month.

12. 哀莫大于心死，而人死亦次之。

12. The greatest sorrow is the death of the heart, and the death of a person comes next.

13. 彼节者有间，而刀刃者无厚，以无厚入有间，恢恢乎其于游刃必有余地矣。养生主

13. This section discusses the space between the joints, while the edge of the knife has no thickness. By inserting the knife with no thickness into the space between the joints, there will be ample room for the blade to move freely. This is the key to the practice of preserving life.

14. 浮游，不知所求；猖狂，不知所往；游者鞅掌，以观无妄。

14. Drifting aimlessly, without knowing what to seek; being wild and recklessly, without knowing where to go; the wanderer is weary, observing the unpretentious.

15. 87吾生也有涯，而知也无涯。以在涯随无涯，殆已；已而为知者，殆而已矣。

15. 87 There is a limit to my life, but knowledge has no bounds. To follow the endless with the limited is futile; if one persists in seeking knowledge, that is also futile.

16. 唇竭则齿寒，鲁酒薄而邯郸围，圣人生而大盗起。

16. When the lips are exhausted, the teeth feel cold; the wine from Lu is thin, yet the city of Handan is besieged; when the sage is born, the great thief arises.

17. 26夫大道不称 ，大辩不言，大仁不仁，大廉不谦，大勇不忮。道昭而不道，言辩而 不及，仁常而不成，廉清而不信，勇忮而不成。

17. 26 The great Tao is not named, the great eloquence is not spoken, the great benevolence is not benevolent, the great modesty is not humble, the great bravery is not envious. The Tao is evident but not the un-Tao, eloquence is present but not reaching, benevolence is constant but not accomplished, modesty is clear but not trusted, bravery is envious but not accomplished.

18. 为善无近名，为恶无近刑，缘督以为经，可以保身，可以全生，可以养亲，可以尽年。养生主

18. Doing good without seeking fame, doing evil without suffering punishment, following the central line as a guide can preserve one's body, save one's life, nourish one's parents, and live to a ripe old age. The key to cultivating life.

19. 德有所长而形有所忘。人不忘其所忘而忘其所不忘，此谓诚忘。

19. A person has strengths in virtue but forgets their physical form. If one does not forget what one should forget and forgets what one should not forget, this is called sincere forgetfulness.

20. 学者，学其所不能学也；行者，行其所不能行也；辩者，辩其所不能辩也。知止乎其所不能知，至矣。

20. A scholar studies what he cannot learn; a practitioner acts what he cannot act; a debater argues what he cannot argue. Knowing where to stop at what one cannot know is the ultimate.

21. 天下尽殉也。彼其所殉仁义也，则俗谓之君子；其所殉货财也，则俗谓之小人。其殉一也，则有君子焉，有小人焉；若其残生损性，则盗跖亦伯夷已，又恶取君子小人于其间哉！

21. In the world, everyone is sacrificing themselves. If one sacrifices for what is considered righteousness and morality, they are called a gentleman by common consensus; if one sacrifices for wealth and property, they are called a small person. Although the sacrifice is the same, there are gentlemen and there are small persons; if it is about destroying one's life and corrupting one's nature, then even the notorious bandit Zhuangzi is the same as the virtuous Bo Yi, so why differentiate between gentlemen and small persons among them!

22. 形在江海之上，心存魏阙之下，故寂然凝虑，思接千载，悄然动容，视通万里。

22. The form is situated above the rivers and seas, while the mind is anchored beneath the Wèi Què (the ancient palace in the capital). Thus, he remains serene and fixes his thoughts, reaching into the distant past; and with a gentle movement of his countenance, his gaze extends to ten thousand miles.

23. 方其梦也，不知其梦也。梦之中又占其梦焉，觉而后知其梦也。齐物论

23. When one is dreaming, one is unaware that it is a dream. Within the dream, one even interprets the dream. It is upon waking that one realizes it was a dream. This is from the "Discourse on the Unity of Opposites."

24. 吾以天地为棺椁，以日月为连璧，星辰为珠玑，万物为送賷。吾葬具岂不备邪？庄子列御寇

24. I take the heavens and the earth as my coffin and shroud, the sun and the moon as my linked jade, the stars as my pearls and gems, and all things as my burial gifts. Are not my funeral furnishings complete? — Zhuangzi, Lie Yukou

25. 知其愚者，非大愚也；知其惑者，非大惑也。大惑者，终身不解；大愚者，终身不灵。

25. Those who know their own foolishness are not greatly foolish; those who recognize their confusion are not greatly confused. Great confusion is lifelong misunderstanding; great foolishness is lifelong dullness.

26. 47绝迹易，无 行地难。为人使易以伪，为天使难以伪。

26. It is easy to disappear from sight, but difficult to not leave a trace on the ground. It is easy for people to act deceptively, but difficult for an angel to do so.

27. 吾生也有涯，而知也无涯。以有涯随无涯，殆已;已而为知者，殆而已矣。

27. The life that I live has its limits, but knowledge has no bounds. To pursue knowledge without limits is futile; and to persist in the pursuit of knowledge is to be futile indeed.

28. 绝迹易，无行地难。为人使易以伪，为天使难以伪。人间世

28. It is easy for a thing to become extinct, but hard for a path to become untraveled. It is easy for people to be deceived by false actions, but hard for the divine to be deceived by false actions. The world of men.

29. 君子之交淡若水，小人之交甘若醴。

29. The friendship between gentlemen is as pure and light as water, while the friendship between the unprincipled is as sweet and intoxicating as honey wine.

30. 自其异者视之，肝胆楚越也；自其同者视之，万物皆一也。

30. From the perspective of what is different, the liver and gallbladder are as distant as Chu and Yue; from the perspective of what is the same, all things are one.

31. 30浮游，不知所求；猖狂，不知所往；游者鞅掌，以观无妄。

31. 30 (a number) float aimlessly, not knowing what they seek; they are wild and reckless, not knowing where they are going; the wanderers are weary, observing the unpretentious.

32. 大知闲闲，小知间间;大言炎炎，小言詹詹。《庄子齐物论》

32. The wise are at ease, the lesser wise are anxious; the great words are fiery, the small words are verbose. — From Zhuangzi's "On the Equality of Things"

33. 天地有大美而不言，四时有明法而不议，万物有成理而不说。圣人者，原天地之美而达万物之理。

33. The heavens and the earth possess great beauty but do not speak of it; the four seasons have clear laws but do not discuss them; all things have established principles but do not explain them. The sage seeks the beauty of the heavens and the earth and understands the principles of all things.

34. 56巧者劳而知者忧，无能者无所求。饱食而遨游，泛若不系之舟，虚而遨游者也。

34. The clever ones toil, the wise ones worry, and the incompetent ones have no desires. They feast and roam about, floating like a boat without a mooring line, those who are empty yet roam freely.

35. 人生天地之间，若白驹过隙，忽然而已。《庄子知北游》

35. Life exists between heaven and earth, like a white horse passing through a crevice, fleeting and gone in a moment. — Zhuangzi, "The Northern Journey"

36. 方生方死，方死方生；方可方不可，方不可方可。

36. Life is in the process of death, and death is in the process of life; what is permissible is also impermissible, and what is impermissible is also permissible.

37. 且夫水之积也不厚，则其负大舟也无力。《庄子逍遥游》

37. Moreover, if the accumulation of water is not substantial, it will have no strength to bear a large boat. — From Zhuangzi's "The逍遥游"

38. 其耆欲深者，其天机浅。

38. The more deeply one desires, the shallower their natural endowment.

39. 80天下有道，圣人成焉；天下无道，圣人生也。方今之时，仅免刑焉。福轻乎羽，莫之知载；祸重乎地，莫之知避。

39. In 80 days, if there is a path in the world, the sage achieves perfection; if there is no path in the world, the sage is born. In the current times, one merely avoids punishment. Happiness is lighter than a feather, no one knows how to carry it; misfortune is heavier than the earth, no one knows how to avoid it.

40. 是亦彼也，彼亦是也。彼亦一是非，此亦一是非。

40. It is this and also that. That is also this and also that. This is one kind of right and wrong, and that is also one kind of right and wrong.

41. 故跖之徒问于跖曰：盗亦有道乎？跖曰：何适而无有道邪？夫妄意室中之藏，圣也；入先，勇也；出后，义也；知可否，知也；分均，仁也。五者不备而能成大盗者，天下未之有也。胠箧

41. The disciples of Zhi asked Zhi, "Is there a way in thieving?" Zhi replied, "Where could there not be a way? To casually think about the treasures in a room is wisdom; to enter first is bravery; to exit last is righteousness; to know when to proceed or retreat is intelligence; to distribute fairly is benevolence. If one lacks these five qualities and still becomes a great thief, there has never been such a case in the world." Gu Qie.

42. 鹪鹩巢于深林，不过一枝；偃鼠饮河，不过满腹。

42. The sparrow builds its nest in the deep forest, but not more than one branch; the mole drinks from the river, but not more than to fill its belly.

43. 不乐寿，不哀夭，不荣通，不丑穷，不拘一世之利以为己私分，不以王天下为已处显。显则明。万物一府，死生同状。庄子外篇天地

43. Not joyful in longevity, not sorrowful in early death, not proud in prosperity, not ashamed in poverty, not confined to the benefits of one's time for personal gain, not considering oneself dignified by ruling over the world. If one is dignified, one is clear. All things are under one roof, death and life are in the same form. Zhuangzi, Outward Discourse of Heaven and Earth.

44. 昔者庄周梦为胡蝶，栩栩然胡蝶也。自喻适志与！不知周也。俄然觉，则蘧蘧然周也。不知周之梦为胡蝶与？胡蝶之梦为周与？？周与胡蝶则必有分矣。此之谓物化。齐物论

44. In the past, Zhuangzi dreamed he was a butterfly, fluttering as a butterfly. He felt he was in harmony with his own desires! He did not know that it was Zhuangzi. Suddenly, he woke up, and he was Zhuangzi again. He did not know if it was Zhuangzi dreaming of being a butterfly, or if it was the butterfly dreaming of being Zhuangzi? Zhuangzi and the butterfly must have been distinct entities. This is what is called 'the transformation of things'. This is from the text "The Discourse on the Equivalence of Things."

45. 道隐于小成，言隐于荣华。

45. The Tao is hidden in the small, and speech is hidden in splendor.

46. 不乐寿，不哀夭，不荣通，不丑穷，不拘一世之利以为己私分，不以王天下为已处显。显则明。万物一府，死生同状。

46. Not to grieve for a long life, not to mourn for an early death, not to be proud of fame and fortune, not to be ashamed of poverty, not to be confined by the benefits of the world for personal gain, not to consider being the ruler of the world as a personal glory. If one is prominent, one is enlightened. All things are under one roof, and death and life are in the same form.

47. 去小知而大知明，去善而自善矣。庄子杂篇外物

47. Abandon the small knowledge and the great knowledge will become clear; abandon the good and you will become self-good. From Zhuangzi's Miscellaneous Essays, "Waiwu" (Outer Things).

48. 泉涸，鱼相与处于陆，相呴以湿，相濡以沫，不如相忘于江湖。

48. The spring has dried up, and the fish are together on land. They breathe with moisture and moisten each other with droplets, but it is better to forget each other in the rivers and lakes.

49. 日出而作，日入而息，逍遥于天地之间，而心意自得。庄子让王

49. Work when the sun rises and rest when it sets, wandering freely between heaven and earth, and the mind is naturally content. Zhuangzi, the philosopher, allows the king...

50. 孝子不谀其亲，忠臣不谄其君，臣、子之盛也。

50. A filial son does not flatter his parents, and a loyal minister does not toad to his ruler. This is the peak of filial piety and loyalty.

51. 山木自寇也，膏火自煎也，桂可食，故伐之;漆可用，故割之。人皆知有用之用，而莫知。

51. The mountain wood is self-destructive, the fatty fire is self-consuming. Because cinnamon is edible, it is cut down; because lacquer is useful, it is harvested. Everyone knows about the usefulness of things that have practical value, but nobody knows about the usefulness of the usefulness itself.

52. (因此盗跖的门徒问盗跖说：做大盗的也有法则吗盗跖回答说：无论哪个地方都怎么会没有法则呢凭空猜想屋里储藏着多少财物，这就是聪明;带头先进入屋里的，就是勇;最后退出屋子的，就是义;酌情判断是否动手的，就是智;分赃均等的，就是仁。这五种不具备而成为大盗的，天下是决不会有的。)

52. (Therefore, when Dogg's disciples asked Dogg, "Do big thieves also have rules?" Dogg replied, "How could there not be rules anywhere? To guess in the void how much wealth is stored in a house is to be clever; to be the first to enter the house is to be brave; to be the last to leave the house is to be righteous; to judge appropriately whether to act is to be wise; to divide the spoils equally is to be benevolent. It is impossible for someone to be a great thief without possessing these five qualities.)

53. 指穷于为薪，火传也，不知其尽也。

53. The fingers are exhausted from gathering wood, and the fire is passed on, but it is unknown when it will come to an end.

54. 汝不知夫螳螂乎？怒其臂以当车辙，不知其不胜任也，是其才之美者也。

54. Have you not seen the mantis? It uses its arm to block the ruts of the cart, unaware of its own inadequacy, which is a testament to its own beauty of character.

55. 毛嫱丽姬，人之所美也；鱼见之深入，鸟见之高飞，麋鹿见之决骤，四者孰知天下之正色哉？

55. Mao Qiang and Li Ji, the beauties of humans; fish see them and dive deep, birds see them and fly high, deer and antelopes see them and gallop away. Among these four, who knows the true colors of the world?

56. 众人重利，廉士重名，贤人尚志，圣人贵精。刻意

56. The people value wealth, frugal people value fame, the wise value aspiration, and the sage values purity. Deliberately.

57. 瞽者无以与乎文章之观，聋者无以与乎钟鼓之声。岂唯形骸有聋盲哉？夫知亦有之。逍遥游

57. The blind have no way to appreciate the beauty of literature, and the deaf have no way to enjoy the sounds of bells and drums. Is it only the physical body that can be deaf or blind? Knowledge also has its deaf and blind aspects.逍遥游

58. 至人无己，神人无功，圣人无名。

58. The sage has no self, the divine being has no merit, and the saint has no name.

59. 方其梦也，不知其梦也。梦之中又占其梦焉，觉而后知其梦也。

59. When one is dreaming, one does not know that it is a dream. Within the dream, one even analyzes the dream itself. It is only upon waking that one realizes it was a dream.

60. 89昔者庄周梦为胡蝶，栩栩然胡蝶也。自喻适志与！不知周也。俄然 觉，则蘧蘧然周也。不知周之梦为胡蝶与？胡蝶之梦为周与？？周与 胡蝶则必有分矣。此之谓物化。 庄子名句

60. In the past, Zhuangzi dreamed of being a butterfly, fluttering around as a butterfly would. He felt as if he were perfectly content in this role! He didn't realize that it was Zhuangzi himself. Suddenly he woke up, and there he was, Zhuangzi again. He wondered, was it Zhuangzi who dreamed of being a butterfly, or was it a butterfly that dreamed of being Zhuangzi? If Zhuangzi and the butterfly are distinct entities, then there must be a division between them. This is what is called 'the transformation of things.' This is a famous sentence from Zhuangzi.

61. 彼节者有间，而刀刃者无厚，以无厚入有间，恢恢乎其于游刃必有余地矣。

61. This passage refers to a situation where there is space between the joints, and the blade is thin. To insert the thin blade into the space between the joints, there will be ample room for the blade to move freely.

62. 相与于无相与，相为于无相为。

62. To be together with the formless is to be together without form; to act for the formless is to act without form.

63. 众人重利，廉士重名，贤人尚志，圣人贵精。《刻意》

63. The multitude values wealth, the frugal man values reputation, the wise man values aspirations, and the sage values concentration. "Emphasizing Perseverance."

64. 髑髅曰：“死，无君于上，无臣于下；亦无四时之事，从然以天地为春秋，虽南面王乐，不能过也。”

64. The skeleton said, "Death, there is no ruler above, no subject below; there are also no seasonal affairs. Living in harmony with the heavens and earth as the passage of spring and autumn, even the king who rules from the south cannot surpass this joy."

65. 知足者不以利自累也，审自得者失之而不惧，行修于内者无位而不怍。

65. The contented do not burden themselves with desires for gain, the self-assured are not afraid to lose what they have, and those who cultivate themselves internally do not feel ashamed when they are without a position.

66. 知足者不以利自累也，审自得者失之而不惧，行修于内者无位而不怍。《让王》

66. The contented person does not burden himself with desires for gain; the one who is truly self-sufficient is not afraid even when he loses; the person who cultivates himself internally is not ashamed even without a position. (From "Rang Wang")

67. (大自然给我形体，用生使我操劳，用老使我清闲，用死使我安息。所以称善我生存的，也同样称善我的死亡。

67. (Nature gives me my form, life makes me toil, old age makes me leisurely, and death makes me rest. Therefore, those who praise my existence should also praise my death.

68. 46举世而誉之而不加劝，举世而非之而不加沮。

68. The world praises him without any persuasion, and the world criticizes him without any discouragement.

69. 故曰，夫恬淡寂寞，虚无无为，此天地之平，而道德之质也。

69. Therefore, it is said, a tranquil and solitary, empty and doing nothing, this is the balance of heaven and earth, and the essence of morality and ethics.

70. 出入六合，游乎九州，独往独来，是谓独有。独有之人，是谓至贵。

70. To come and go within the six harmonies, to roam throughout the nine states, to go and come alone, this is called being solely possessed. Those who are solely possessed are called the most precious.

71. 夫相收之与相弃亦远矣，且君子之交淡若水，小人之交甘若醴。君子淡以亲，小人甘以绝。

71. The distance between receiving and rejecting is great indeed. Moreover, the friendship of a gentleman is as light as water, while that of a small man is as sweet as wine. A gentleman's friendship is light yet intimate, while a small man's is sweet yet definitive.

72. 无听之以耳而听之以心；无听之以心而听之以气。人间世

72. Do not listen with the ears but with the heart; do not listen with the heart but with the qi. The World of Men.

73. 指穷于为薪，火传也，不知其尽也。《庄子养生主》

73. The fingers are exhausted in gathering wood, but the fire is passed on, and one does not know its end. (From "The Master of the Art of Living" by Zhuangzi)

74. 故曰，夫恬淡寂寞，虚无无为，此天地之平，而道德之质也。刻意

74. Therefore, it is said, those who are tranquil, indifferent, void, and do nothing, these are the balance of heaven and earth, and the essence of morality. To focus intently