1. 译文人取法地，地取法天，天取法道，道纯任自然。

1. The translator learns from the earth, the earth learns from the sky, the sky learns from the Tao, and the Tao is pure and allows nature to govern itself.

2. 不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。

2. Do not admire the wise, so that the people will not quarrel; do not value the rare goods, so that the people will not steal; do not show what is desirable, so that the people's hearts will not be confused.

3. 为者败之，执者失之。是以圣人无为故无败，无执故无失。

3. If one forces, they will be defeated; if one clings, they will lose. Therefore, the sage acts without forcing and thus avoids defeat, and without clinging, avoids loss.

4. 译文能了解别人的称为机智，能认识自己的才叫聪明。能战胜别人只能说明有力气，战胜自己才叫刚强。知道满足者（总感到）自己富有，身体力行者（才说明）他有远大的志向。

4. Understanding others is called wisdom, recognizing oneself is called intelligence. Being able to overcome others only shows that one has strength, but overcoming oneself is what is called strength. Those who are contented (always feel) themselves to be rich, and those who practice what they know (only show) that they have great ambitions.

5. 故有之以为利，无之以为用。

5. Therefore, one uses it for profit, and does not use it for its purpose.

6. 天下有道，却走马以粪。天下无道，戎马生于郊。罪莫大于可欲；祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。

6. If the world is in order, horses are driven to fertilize the fields. If the world is out of order, horses are bred for war in the suburbs. No sin is greater than the desire; no disaster greater than not being content; no fault greater than wanting to acquire. Therefore, the satisfaction that comes from being content is always sufficient.

7. 持而盈之，不如其已；揣而锐之，不可长保。金玉满堂，莫之能守；富贵而骄，自遗其咎。功遂身退，天之道也。

7. To carry on filling, it is better to stop; to sharpen by pressing, it cannot be preserved for long. A hall full of gold and jade, no one can keep; to be wealthy and proud, it brings one's own misfortune. To achieve success and then withdraw, this is the way of heaven.

8. 夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。

8. A person who makes light promises is likely to be lacking in trustworthiness, and those who take on too many easy tasks will encounter many difficulties. Therefore, the wise ones treat things as difficult, and that is why they never face real difficulties.

9. 挫其锐，解其纷，和其光，同其尘，是谓玄同。故不可得而亲，不可得而疏；不可得而利，不可得而害；不可得而贵，不可得而贱。故为天下贵。

9. To blunt its sharpness, to unravel its confusion, to harmonize its brightness, and to merge with its dust, this is called the ultimate oneness. Therefore, it cannot be approached or distanced; it cannot be utilized or harmed; it cannot be valued or despised. Hence, it is highly esteemed by all under heaven.

10. 功成、名遂、身退，天之道。

10. Achieving success, gaining fame, and then stepping down is the way of heaven.

11. 慎始如终，则无败事。

11. Begin with caution and persist to the end, and there will be no failures.

12. 江海所以能为百谷王者，以其善下之。

12. The reason why the rivers and seas can be the kings of all valleys is because they are good at being humble.

13. 是以圣人为而不恃，功成而不处，其不欲见贤。

13. Therefore, the sage accomplishes things without seeking credit, and achieves success without taking personal credit. He does not desire to be seen as virtuous.

14. 其政闷闷，其民淳淳；其政察察，其民缺缺。

14. When the government is oppressive, the people are simple and content; when the government is meticulous, the people are restless and discontent.

15. 信言不美。美言不信。善者不辩。辩者不善。知者不博。博者不知。

15. Words of truth are not beautiful. Beautiful words are not truthful. The good do not argue. Those who argue are not good. The wise are not learned. Those who are learned are not wise.

16. 夫轻诺必寡信，多易必多难。

16. He who makes light promises will be few in trustworthiness, and he who undertakes too much will face many difficulties.

17. 致虚极，守静笃。万物并作，吾以观其复。

17. Embrace the utmost emptiness, adhere to profound stillness. As all things grow together, I observe their return to their origins.

18. 道之出口，淡乎其无味，视之不足见，听之不足闻，用之不可既。

18. The exit of the Way is faintly tasteless, not visible enough to see, not audible enough to hear, and cannot be exhausted in use.

19. 道之尊，德之贵，夫莫之命而常自然。故道生之，德畜之；长之育之；成之熟之；养之覆之。生而不有，为而不恃，长而不宰。是谓玄德。

19. The dignity of the Tao, the value of virtue, none can command it yet it is ever natural. Therefore, the Tao generates it, virtue nourishes it; grows and nurtures it; ripens and perfects it; cares for and covers it. It gives life but does not possess, acts but does not rely, leads but does not dominate. This is called the Supreme Virtue.

20. 名亦既有，天将知止。知止不殆。譬道在天下，犹川谷与江海。

20. The name already exists, and heaven will know when to stop. Knowing when to stop avoids danger. As for the Tao, it is like the rivers and valleys and the Yangtze and the Yellow Seas in the world.

21. 五色令人目盲；五音令人耳聋；五味令人口爽；驰骋畋猎，令人心发狂；难得之货，令人行妨。是以圣人为腹不为目，故去彼取此。

21. The five colors blind the eyes; the five sounds deafen the ears; the five flavors satisfy the palate; galloping and hunting satisfy the heart; rare goods lead to mischief. Therefore, the sage cares for the belly and not the eyes, thus he rejects the latter and chooses the former.

22. 善者，吾善之；不善者，吾亦善之；德善。信者，吾信之；不信者，吾亦信之；德信。

22. I am good to the good; I am good to the bad as well; it is virtue to be good. I believe in the believers; I believe in the unbelievers as well; it is virtue to be believing.

23. 故从事于道者同于道，德者同于德，失者同于失。同于道者，道亦乐得之。同于德者，德亦乐得之。同于失者，失亦乐得之。

23. Therefore, those who pursue the Way are akin to the Way, those who pursue virtue are akin to virtue, and those who pursue loss are akin to loss. Those who are akin to the Way find joy in the Way. Those who are akin to virtue find joy in virtue. Those who are akin to loss find joy in loss.

24. 上善若水，水善利万物而不争，处众人之所恶，故几于道。

24. The highest good is like water; water benefits all things without contention, and it dwells in the places that people detest, thus it is close to the Tao.

25. 道大，天大，地大，王大。域中有四大，而王处一。人法地，地法天，天法道，道法自然。

25. The way is great, the heaven is great, the earth is great, and the king is great. There are four great elements in the realm, and the king occupies the first place. People follow the earth, the earth follows the heaven, the heaven follows the way, and the way follows nature.

26. 道可道也，非恒道也；名可名也，非恒名也。无名万物之始也，有名万物之母也。故恒无欲也，以观其妙；恒有欲也以观其敫。

26. The Tao that can be told is not the eternal Tao; the name that can be named is not the eternal name. The unnamable is the beginning of all things; the named is the mother of all things. Therefore, when there is no desire, one can perceive the mystery; when there is desire, one can perceive the form.

27. 善为士者不武。善战者不怒。善胜敌者不与。善用人者为之下。是谓不争之德，是谓用人之力，是谓配天之极。

27. One who is good at being a warrior is not violent. One who is good at fighting does not get angry. One who is good at defeating enemies does not confront them directly. One who is good at using people is humble. This is called the virtue of non-contention, this is called the power of using people, and this is called the ultimate harmony with heaven.

28. 有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天下母。吾不知其名，强字之曰道。

28. There is a thing that is mixed and formed, which exists before heaven and earth. It is silent and vast, independent and unchanging, circulating endlessly without danger, and can be regarded as the mother of all things under heaven. I do not know its name, so I forcefully call it 'the Tao'.

29. 译文最方正的东西却看不到它的棱角，越贵重的器具做成的越慢，最大的声音听不到声音，最大的形象没有形迹。

29. The most square thing cannot be seen from its edges, the more valuable the utensil, the slower it is made, the loudest sound cannot be heard, and the most grandiose image has no trace.

30. 天地所以能长且久者，以其不自生，故能长生。

30. The reason why the heaven and earth can endure for a long time is that they do not seek to nurture themselves; therefore, they can achieve eternal life.

31. 失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄而乱之首。

31. It is after losing the path that one loses virtue, after losing virtue that one loses benevolence, after losing benevolence that one loses righteousness, and after losing righteousness that one loses propriety. The propriety is the thinness of loyalty and trust and the beginning of chaos.

32. 不自见，故明；不自是，故彰；不自伐，故有功；不自矜；故长；夫唯不争，故天下莫能与之争。

32. Not seeing oneself as superior, one becomes enlightened; not claiming to be right, one becomes distinguished; not boasting of achievements, one gains recognition; not showing off, one becomes enduring; only by not striving for conflict, can one avoid being contested by the world.

33. 甚爱必大费；多藏必厚亡。故知足不辱，知止不殆，可以长久。

33. Great love will bring great expense; excessive accumulation will result in a great loss. Therefore, knowing when to be content does not bring disgrace, and knowing when to stop does not lead to danger, which can lead to longevity.

34. 不出户，知天下；不窥牖，见天道。其出弥远，其知弥少。是以圣人不行而知，不见而明，不为而成。

34. Without stepping out of the house, one knows the world; without looking through the window, one sees the way of heaven. The further one goes out, the less one knows. Therefore, the sage moves without acting, becomes enlightened without seeing, and achieves without doing.

35. 自知而不自见，自爱而不自贵。

35. Know oneself but do not see oneself, love oneself but do not exalt oneself.

36. 多言数穷，不如守中。

36. Words in excess often lead to emptiness; it is better to maintain moderation.

37. 金玉满堂，莫之能守。富贵而骄，自遗其咎。功遂身退，天之道。

37. Adorned with gold and jade, one cannot keep it all. To be rich and powerful and proud, it is to invite one's own misfortune. To achieve great accomplishments and then withdraw, this is the way of heaven.

38. 反者道之动，弱者道之用，天下万物生于有，有生于无。

38. The opposite is the movement of the Tao, the weak is the use of the Tao. All things under heaven come from being, and being comes from non-being.

39. 是以圣人为腹不为目，姑去彼取此。

39. Therefore, the sage values the belly over the eyes, and temporarily sets aside that for this.

40. 果而勿矜，果而勿伐，果而勿骄，果而不得已，果而勿强。?>

40. If it comes to pass, do not boast; if it comes to pass, do not boast; if it comes to pass, do not be proud; if it comes to pass and is unavoidable, do not force it.

41. 众人皆有余，而我独若遗，我愚人之心也哉！

41. Everyone has more than enough, but I alone seem to be lacking, is this the heart of a fool?

42. 译文使心灵达到虚的极致，坚守住静的妙境，就能从万物的变化中看到大道的存在。

42. The translation brings the mind to the extreme of emptiness, and by steadfastly holding onto the wondrous state of tranquility, one can see the existence of the Great Way amidst the changes of all things.

43. 自见者不明，自是者不彰。

43. Those who see themselves are not enlightened, those who are self-righteous are not distinguished.

44. 道势术，以势养道，以术谋势。有道无持，道乃虚空，有恃无道，其恃也忽。欲动天下，当动天下之心。言不必信，行不必果，惟义所在。

44. Tao, strategy, and technique; nurture the Tao with strategy, and plot strategy with technique. With Tao but without perseverance, the Tao becomes empty; with dependence but no Tao, the dependence is fleeting. To stir the world, one must stir the hearts of the world. Words need not be believed, actions need not be decisive, only follow what is righteous.

45. 塞其兑，闭其门，挫其锐，解其纷，和其光，同其尘，是谓玄同。

45. Seize the opening, close the door, blunt the sharpness, unravel the confusion, harmonize the light, blend with the dust, this is called the profound unity.

46. 上善若水，水善利万物而不争，处众人之所恶，而攻坚强莫能胜之。

46. The highest good is like water, which benefits all things without contention, and dwells in places that people detest, yet is able to break through the hardest and strongest things.

47. 有无相生，难易相成，长短相形，高下相盈，音声相和，前後相随。恒也。

47. The existence of one brings forth the non-existence, the difficult complements the easy, the long contrasts with the short, the high complements the low, the sounds harmonize with each other, and the past follows the present. This is the constant.

48. 善为士者，不武；善战者，不怒；善胜敌者，不与；善用人者，为之下。

48. One who is good at being a warrior does not rely on brute force; one who is good at fighting does not become angry; one who is good at defeating enemies does not confront them directly; and one who is good at using people, makes them feel valued.

49. 夫兵者，不祥之器，物或恶之，故有道者不处。

49. Soldiers are an ominous tool, which some may detest, thus the wise do not dwell in their midst.

50. 江海所以能成为百谷之王者，以其善下。

50. The reason why the rivers and seas can become the kings of all valleys is because they are good at being humble.

51. 反者道之动，弱者道之用。天下万物生于有，有生于无。

51. The movement of the Tao follows the principle of the opposite, and its application is in the weak. All things in the world arise from the tangible, and the tangible arises from the intangible.

52. 译文最善良的品性如同水一样，水是天地间善的极致，给万物提供滋养，而自己却安居其下而不与之争。

52. The translation of the text is: "The most benevolent character is like water, which is the ultimate embodiment of goodness in the world, nurturing all things while residing below them, not contending with them."

53. 五色令人目盲，五音令人耳聋，五味令人口爽。

53. The five colors blind the eyes, the five sounds deafen the ears, and the five flavors satisfy the palate.

54. 重为轻根，静为躁君。轻则失根，躁则失君。

54. Heaviness is the root of the light, and stillness is the ruler of the restless. If one is light, one loses the root; if one is restless, one loses the ruler.

55. 专气致柔，能如婴儿乎？涤除玄览，能无疵乎？

55. To concentrate the essence and become soft, can one be as tender as an infant? To cleanse the profound gaze, can one be without any flaws?

56. 天下万物生于有，有生于无。

56. All things under heaven come into being from Being, and Being from Non-being.

57. 宠辱若惊，贵大患若身。

57. To be perturbed by trivial matters, to value great dangers as one's own body.

58. 太上，不知有之；其次，亲而誉之；其次畏之；其次侮之。

58. The superior, people do not know that there is such a person; the next, people are close to him and praise him; the next, people fear him; and the last, people disdain him.

59. 无为，无我，无欲，居下，清虚，自然。

59. Wu wei (non-action), wu wo (no self), wu yu (no desire), being humble, qing xu (empty and serene), and natural.

60. 合抱之木，生于毫末；九层之台，起于累土。千里之行，始于足下。

60. A tree with an embraceable trunk starts from the tiniest sprout; a nine-story tower is built from heaps of earth. A journey of a thousand miles begins with a single step.

61. 天地不仁，以万物为刍狗。

61. The heavens and the earth are not benevolent; they treat all things as straw dogs.

62. 飘风不终朝，骤雨不终日。孰能为此者，天地。天地尚不能久，而况于人乎？

62. The gusty winds do not last through the morning, and the heavy rain does not last through the day. Who can do this? It is the heavens and the earth. If even the heavens and the earth cannot last long, how much more so for humans?

63. 道生之，德处之，物行之，事成之。

63. The Tao gives birth to it, virtue sustains it, matter supports it, and events bring it to fulfillment.

64. 天之道，利而不害。人之道，为而不争。

64. The way of the heavens is to benefit without harming. The way of humanity is to act without contention.

65. 天长地久，天地所以能长且久者，以其不自生。

65. Eternity of heaven and earth; the reason why heaven and earth can be long-lasting is because they do not seek to exist for themselves.