If one cannot read philosophical works in their original texts, it is very difficult to fully understand and fully appreciate them, as is the case with all philosophical works. This is due to language barriers. Combined with the suggestive character of Chinese philosophical writings, the language barrier is made all the more daunting. The speeches and writings of Chinese philosophers are so suggestive that it is simply impossible to translate. Whoever reads only the translation loses its hint; that means a lot is lost. A translation, after all, is nothing but an interpretation. For example, when someone translates a sentence "Lao Tzu", he makes his own interpretation of the meaning of the sentence. But this translation can only convey one meaning, and in fact, in addition to this meaning conveyed by the translator, the original text may contain many other meanings. The original is suggestive, the translation is not, and cannot be. Therefore, the translation loses a lot of the rich content inherent in the original text. There have been many translations of Laozi and The Analects. Every translator finds others' translations unsatisfactory. But no matter how good the translation, the translation must be poorer than the original. It is necessary to combine all the translations, including those that have been translated and others that have not yet been translated, in order to reveal the rich content of the original "Laozi" and "The Analects of Confucius". Kumarajiva in the 5th century AD, one of the biggest translators of Buddhist scriptures into Chinese, said that translation work is like feeding people with food. If a person cannot chew his own food, he can only eat the food that others have chewed. But after such a chew, the taste and aroma of the rice must be much more boring than the original.

If one cannot read philosophical works in their original texts, it is very difficult to fully understand and fully appreciate them, as is the case with all philosophical works. This is due to language barriers. Combined with the suggestive character of Chinese philosophical writings, the language barrier is made all the more daunting. The speeches and writings of Chinese philosophers are so suggestive that it is simply impossible to translate. Whoever reads only the translation loses its hint; that means a lot is lost. A translation, after all, is nothing but an interpretation. For example, when someone translates a sentence "Lao Tzu", he makes his own interpretation of the meaning of the sentence. But this translation can only convey one meaning, and in fact, in addition to this meaning conveyed by the translator, the original text may contain many other meanings. The original is suggestive, the translation is not, and cannot be. Therefore, the translation loses a lot of the rich content inherent in the original text. There have been many translations of Laozi and The Analects. Every translator finds others' translations unsatisfactory. But no matter how good the translation, the translation must be poorer than the original. It is necessary to combine all the translations, including those that have been translated and others that have not yet been translated, in order to reveal the rich content of the original "Laozi" and "The Analects of Confucius". Kumarajiva in the 5th century AD, one of the biggest translators of Buddhist scriptures into Chinese, said that translation work is like feeding people with food. If a person cannot chew his own food, he can only eat the food that others have chewed. But after such a chew, the taste and aroma of the rice must be much more boring than the original.