1. 为学日益，为道日损。损之又损，以至于无为。

1. The more one learns, the more one realizes the limitations of knowledge. By continuously reducing one's knowledge, one approaches the state of doing nothing.

2. 出生入死。生之徒，十有三；死之徒，十有三；人之生，动之于死地，亦十有三。

2. Life and death. Among those who live, one in three; among those who die, one in three; among those who are alive, one in three is moved to the brink of death.

3. 莫妒他长，妒长，则己终是短。莫护己短，护短，则己终不长。

3. Do not envy others for their length; if you envy their length, you will always be short yourself. Do not protect your own shortcomings; if you protect your shortcomings, you will never grow tall.

4. 清静处于，虚以待之，无为无求，而百川自为来也。

4. Remain tranquil and empty, without desires or ambitions, and the hundred rivers will come to it of their own accord.

5. 谷神不死，是谓玄牝。玄牝之门，是谓天地根。天之道，损有余而补不足。

5. The God of Grain does not die, which is called the Primordial Vagina. The gate of the Primordial Vagina is called the root of heaven and earth. The way of heaven is to diminish the surplus and supplement the deficiency.

6. 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。

6. Without stepping out of the door, one knows the world; without looking through the window, one sees the way of heaven. The farther one goes out, the less one knows. Therefore, the sage does not walk and yet knows, does not see and yet is enlightened, does not act and yet achieves.

7. 勇于敢则杀，勇于不敢则活。此两者，或利或害。天之所恶，孰知其故？

7. To be brave in the face of daring is to invite death, to be brave in the face of not daring is to live. These two, they may bring either benefit or harm. What is it that heaven abhors, and who knows the reason for it?

8. 信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。

8. Words of truth are not beautiful, and beautiful words are not true. The good do not argue, and those who argue are not good. The wise are not learned, and those who are learned are not wise.

9. 多法以治多欲。欲多不可须祛，防遏断除，使之日损，损之又损之，以至于无为。

9. Multiple methods can be used to govern numerous desires. Desires cannot be eliminated immediately, so they should be prevented, restricted, and eliminated gradually, causing them to diminish day by day, continuously diminishing until they reach the state of "wu wei" (non-action).

10. 古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。

10. The wise in ancient times did not aim to enlighten the people, but to make them foolish. It is difficult to govern the people because they are too wise. Therefore, using wisdom to govern a country is the thief of the nation; not using wisdom to govern a country is the blessing of the nation.

11. 民之从事，常于几成而败之。慎终如始，则无败事。

11. The people in their endeavors often fail just when they are about to succeed. If one is careful to the end as at the beginning, there will be no failure.

12. 夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。

12. If one makes light promises, they will be few in number; if one undertakes too much, they will face many difficulties. Therefore, the wise man regards these things as difficult, and as a result, he never encounters any real difficulties.

13. 道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。

13. The Way gives birth to One, the One gives birth to Two, the Two give birth to Three, and the Three give birth to all things. All things embrace the yin while containing the yang, harmonizing with the surging Qi.

14. 合抱之木生于毫末，九层之台起于累土，千里之行始于足下。

14. A great tree grows from a tiny sprout, a nine-storey tower is built from heaps of earth, a thousand-mile journey begins from one's feet.

15. 图难于其易，为大于其细；天下难事，必作于易，天下大事，必作于细。是以圣人终不为大，故能成其大。

15. It is difficult to handle the difficult things in their ease, and the great things in their subtleties. The difficult things in the world must be done in the easy, and the great things in the world must be done in the subtle. Therefore, the sage never undertakes the great, hence he achieves great success.

16. 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，是谓配天古之极。

16. He who is good at being a warrior is not violent; he who is good at fighting does not get angry; he who is good at defeating enemies does not confront them directly; he who is good at employing people is willing to be their subordinate. This is called the virtue of non-contention, this is called the power of employing people, and this is called harmonizing with the ancient principles of the heavens.

17. 有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天地母。吾不知其名，强字之曰道，强为之名曰大。大曰逝，逝曰远，远曰反。——《老子》

17. There is something that is mixed and formed, which was born before heaven and earth. It is serene and desolate, independent and unchanging, constantly moving but never exhausted; it can be the mother of heaven and earth. I do not know its name, so I arbitrarily call it "the Way," and arbitrarily name it "Great." The Great is ever moving, the moving is ever distant, and the distant returns. — "Tao Te Ching"

18. 故道大，天大，地大，人亦大。域中有四大，而人居其一焉。

18. Therefore, the path is great, heaven is great, earth is great, and humans are also great. There are four great elements in the realm, and humans occupy one of them.

19. 征服世界，并不伟大，一个人能征服自己，才是世界上最伟大的人。

19. Conquering the world is not great, but a person who can conquer himself is the greatest person in the world.

20. 同道者相爱，同艺者相嫉；同与者相爱，同取者相嫉；同病者相爱，同壮者相嫉。

20. Those who share the same path love each other, those who share the same art compete; those who share the same purpose love each other, those who share the same gain compete; those who share the same illness love each other, those who share the same strength compete.

21. 无极生太极，太极生两仪，两仪分四象，四象分八卦，一卦变八卦，八八六十四卦三百八十四爻。

21. The Wujing gives rise to Taiji, Taiji generates the two polarities, the two polarities divide into the four symbols, the four symbols divide into the eight trigrams, one trigram transforms into eight trigrams, and eight times eight equals sixty-four trigrams, with three hundred and eighty-four lines.

22. 道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。

22. The Tao begets it, the 德nourishes it, the 物shapes it, the 势completes it. Therefore, all things honor the Tao and value 德.

23. 太上，不知有之；其次，亲而誉之；其次，畏之；其次，侮之。信不足焉，有不信焉。?>

23. The superior, one does not know that he exists; the next, one is close to him and praises him; the next, one fears him; the next, one scorns him. Where there is insufficient faith, there is also disbelief.

24. 上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德无为而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。

24. The superior virtue is not virtue, hence it is virtuous; the inferior virtue does not lose its virtue, hence it is not virtuous. The superior virtue is without action and yet accomplishes; the inferior virtue is without action but has something to accomplish. The superior benevolence acts without action and yet accomplishes; the superior righteousness acts and has something to accomplish. The superior propriety acts and no one responds, so it waves its arms and pulls others along. Therefore, it is after losing the Tao that virtue appears, after losing virtue that benevolence appears, after losing benevolence that righteousness appears, and after losing righteousness that propriety appears.

25. 大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。。

25. When the great way is neglected, there arises benevolence and righteousness; when wisdom appears, there arises great deception; when the six kinships are not in harmony, there arises filial piety and kindness; when the state is chaotic, there arise loyal ministers.

26. 诸恶莫做，众善奉行，莫以善小而不为，莫以恶小而为之。

26. Do not do any evil, do many good deeds, do not think that good is too small to do, and do not do evil because it is too small.

27. 有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天地母。吾不知其名，强字之曰道，强为之名曰大。大曰逝，逝曰远，远曰反。

27. There is something that is mixed and formed, born before heaven and earth. It is quiet and vast, standing alone and unchanging, circulating without danger, and can be regarded as the mother of heaven and earth. I do not know its name, and arbitrarily call it the Tao, and arbitrarily name it as the Great. The Great is said to be fleeting, the fleeting is said to be distant, and the distant is said to return.

28. 势不可使尽，福不可享尽，便宜不可占尽，聪明不可用尽。

28. Power should not be exhausted, blessings should not be enjoyed to the fullest, advantages should not be taken to the limit, and wisdom should not be used to the end.

29. 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。是以圣人之治，虚其心，实其腹，弱其志，强其骨。常使民无知无欲。使夫智者不敢为也。为无为，则无不治。

29. Do not honor the wise, so that the people will not contend; do not value rare goods, so that the people will not steal; do not expose to the people what is desirable, so that their hearts will not be chaotic. Therefore, the governance of the sage is to empty their hearts, satisfy their bellies, weaken their desires, and strengthen their bodies. Always keep the people in a state of ignorance and without desires. Let the wise people dare not act. By acting without intention, all things will be governed.

30. 天之道，损有余而补不足。人之道则不然，损不足以奉有余。——《道德经》

30. The Tao of heaven is to diminish the excessive and supplement the insufficient. But the Tao of humans is not like that; it diminishes the insufficient to serve the excessive. — Tao Te Ching

31. 谎言像一朵盛开的鲜花，外表美丽，生命短暂。

31. Lies are like a blooming flower, beautiful in appearance but short-lived in life.

32. 人法地，地法天，天法道，道法自然。

32. The human follows the earth, the earth follows the sky, the sky follows the Tao, and the Tao follows the natural order.

33. 天下之至柔，驰骋天下之至坚。无有入无间，吾是以知无为之有益。

33. The utmost tenderness in the world can gallop amidst the utmost hardness. There is nothing that can penetrate the smallest gap; thus, I know that the benefit of doing nothing is great.