Laotse greeted him. "Are you from Chu?"
老子问候他说：“你是从楚国来的吗？”
Guang Yin and Laotse are one of the greatest ancient thinkers.
关尹、老子是古代最伟大的思想家之一。
Laotse had laughed before him, a thin, shrill yet cataclysmic laughter.
老子在庄子之前便懂得幽默，一种淡定、尖锐然而洪亮的嘲笑。
This is the signification of researching Tao by Laotse and Chuang Tzu.
这也就是我们研究老庄之道的意义。
Yangzijie planed to travel to Pei while Laotse was going to travel north to Qin.
阳子居要到南部一个叫沛的地方去，而此同时，老子将往北到秦去旅游。
In the eyes of Laotse, it is obvious difference between the Heaven and Earth and all things.
天地与万物在老子的眼里显然是有所区别的。
Someday he asked Laotse, "Some people consider themselves as the top talents of governance."
有一天他问老子：“有些人自称是顶尖的治国人才。”
Confucius asked Laotse, "Today you are free. Could I consult you about what the great Tao is?"
孔子对老子说：“今天您有空，我是否可以请教您，什么是伟大的道呀？”
He felt that he must have done something wrong. Hence, he paid a visit to Laotse for consulting.
他心里想，自己一定是什么地方做错了，因此特地到老子那儿去登门求教。
Laotse certainly found that the more we use consciousness to manipulate practice, the worse the result is.
老子一定是发现了，我们愈是用意识去操作练功的方向及内容，其结果愈是糟糕。
What Buddha emphasizes is as same as what Laotse does, but their viewpoints are different from each other.
世尊与老子强调的几乎是同一件事，只是站在不同的位置上说。
Nevertheless, as Laotse say, everyone in the world knows it but no one is able to carry it out in practice.
然而正如老子说的，它却是天下莫不知，莫能行。
Laotse thought if a man tried to change the operation of this world at his wills, he will not be successful.
如果一个人自以为聪明，企图按照他个人的意志去改造、左右这个世界的运作，老子认为那都是注定不会成功的。
Laotse said, "If we spill rice bran into a man's eyes, he must be in dark, and losing his direction immediately."
老子说：“如果我们用米糠洒在别人的眼睛里，这家伙必定一时天昏地暗失去了方向感。”
Laotse held that Tao produces all things; however, he never described Tao by individuality and appearance of human.
老子说道生万物，可是他从来不说道有人的外貌、也不说道有人的个性。
People equip and prepare themselves early to wait the coming opportunity, which is the forestallment mentioned by Laotse.
将自己整装起来，早早地准备好，有备无患，就是老子说的早服。
With such acknowledgement, we should not mistake the idea of Laotse: That weakness overcomes strength, and gentleness overcomes rigidity.
有了这样的认识之后，我们对于老子说的“弱之胜强，柔之胜刚” 就不应抱有错误的遐想。
Why did Laotse recommend such an area for our living? Why did he encourage us to establish a settlement that deserts civilization and returns to primitive life?
老子为什么要推荐我们去寻找这么一个国土来安身立命，为什么非要鼓励我们去建立这么一个抛弃文明，回归原始生活的国度呢？
Laotse replied, "Men like this can only be regarded as a duteous civil servant or a competent technician. We can't say that they are sage Kings or good leaders."
老子回答：“这样的人我们只能说他是一位尽职的公务员，一位有能力的技术人员，他们还算不上是明王，也算不上是好的领导人。”
Seeing him, Laotse smiled and said, "You finally wash off yourself, but it is just on the surface, lay in the bottom of your heart there still some dirty things."
老子见了南荣趎，脸上露出一丝笑容。老子说：「你终于洗干净了。不过这只是外表，内心深处还是有些不洁之物。
Laotse knew that Shushan the Toeless felt wronged so he bantered him, "Why not tell him that life and death, impossible and possible are relatively the two sides of a thing."
老子知道这位兄弟受了委曲，因此打趣的说：“你为什么不告诉他，生与死，可能与不可能都是相对的，都是同一件事的两面。”
Laotse said that "Therefore hardness and stiffness are the companions of death, and softness and gentleness are the companions of life", which is opposite to our common sense.
老子说，坚强者，死之徒，柔弱者，生之徒。这一点与我们一般的常识相较是大相径庭的。
Besides, "small territory and population" is the ideal world imagined by Laotse which happens have the same view with the thought we are talking now "small thing is the niceness".
此外，“小国寡民”是老子设想的理想世界、桃花源，这与我们现在所说的“小的是美好”的思想不谋而合。
But after he learnt the amiableness from Laotse, not only his family member no longer line up to see him off, but also they scrambled with him for space on the mat to have a rest.
但是当阳子居自老子那学到平易近人的道理后，家里的人非旦不用列队接送，还在席子上跟他抢空位休息呢！
But after he learnt the amiableness from Laotse, not only his family member no longer line up to see him off, but also they scrambled with him for space on the mat to have a rest.
但是当阳子居自老子那学到平易近人的道理后，家里的人非旦不用列队接送，还在席子上跟他抢空位休息呢！
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