1. 清静处于，虚以待之，无为无求，而百川自为来也。《道德指归论江海篇》

1. Be tranquil and wait, with emptiness in anticipation, without doing or seeking, and the hundred rivers will come of their own accord. ("Treatise on the Tao: The Chapter on the Rivers and Seas")

2. 理无常是，事无常非。?>

2. It is the constant nature of understanding that things are not constant; it is the non-constant nature of things that is not. ?

3. 始制有名，名亦既有，夫亦将知止，知止可以不殆。

3. The origin has a name, and once the name is established, one should also know when to stop. Knowing when to stop can avoid danger.

4. 天地不仁，以万物为刍狗;圣人不仁，以百姓为刍狗。

4. The heavens and the earth are not benevolent; they treat all things as straws and dogs. The sage is not benevolent; he treats the people as straws and dogs.

5. 气是添年药，心为使气神；能知神气祖，便是得仙人。《大丹直指论呼吸》

5. Qi is the elixir that adds years, and the heart is the controller of the qi and the spirit; to know the origin of the spirit and qi is to become an immortal. — "On Breathing: A Direct Pointer to the Great丹"

6. 筌者所以在鱼，得鱼而忘筌；蹄者所以在兔，得兔而忘蹄；言者所以在意，得意而忘言。《庄子外物》

6. The net is used for catching fish, but once the fish is caught, one forgets the net; the hoof is used for catching rabbits, but once the rabbit is caught, one forgets the hoof; words are used to convey meaning, but once the meaning is understood, one forgets the words. -- From "The Outer Things" by Zhuangzi.

7. 善游者溺，善骑者堕，各以其所好，反之为祸。

7. Those who are good swimmers may drown, and those who are good riders may fall, as they often fall into trouble due to their own preferences.

8. 是以圣人抱一为天下式。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。

8. Therefore, the sage holds to the One as the pattern for the world. He does not seek to be seen, thus he is enlightened; he does not claim to be right, thus he is distinguished; he does not boast, thus he achieves merit; he does not pride himself, thus he endures. Only by not striving, can the world not strive against him.

9. 知人者智，自知者明。胜人者有力，自胜者强。知足者富。强行者有志。不失其所者久。死而不亡者寿。以其终不自为大，故能成其大。

9. Knowing others is wisdom, knowing oneself is enlightenment. Overcoming others is strength, overcoming oneself is power. Being content is wealth. Being persistent is having a strong will. Not losing one's place is long-lasting. To die and not be forgotten is to live a long life. Because they do not consider themselves great, they are able to achieve greatness.

10. 曲则全，枉则直，洼则盈，敝则新，少则多，多则惑。

10. Bends lead to completeness, crookedness to straightness, hollows to fullness, worn-out to newness, less to more, and more to confusion.

11. 夫兵者，不祥之器，物或恶之，故有道者不处。

11. Soldiers are an ominous tool, which some may detest, hence the wise do not dwell in them.

12. 多欲亏义，多忧害智，多惧害勇。

12. Excessive desires weaken righteousness, excessive worries impair wisdom, and excessive fears weaken courage.

13. 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。

13. The utmost tenderness in the world can gallop through the utmost hardness. There is nothing that can penetrate the smallest gap, and thus I know that doing nothing is beneficial.

14. 上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之，不笑不足以为道。《道德经》

14. The superior man, when he hears the Tao, diligently practices it; the median man, when he hears the Tao, is sometimes aware and sometimes unaware of it; the inferior man, when he hears the Tao, laughs at it, and it is not laughed at, it is not the Tao. - Tao Te Ching

15. 大方无隅，大器晚成，大音希声，大象无形。

15. Generosity has no corners, great vessels mature late, great sounds are faint, and great images are formless.

16. 谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。

16. The God of Grain does not die, and this is called the mysterious vulva. The gate of the mysterious vulva is called the root of heaven and earth. It continues as if it exists, and its use is not exhausting.

17. 且举世誉之而不加劝，举世非之不加沮，定乎内外之分，辩乎荣辱之境。《庄子逍遥游》

17. And the whole world praises him without needing to encourage him, and the whole world criticizes him without dampening his spirit. He is firm in distinguishing between the inner and the outer, and discerning in the boundaries of honor and disgrace. — From Zhuangzi's "逍遥游"

18. 欲致鱼者先通水，欲致鸟者先树木。

18. To attract fish, first ensure the water is accessible; to attract birds, first plant trees.

19. 将欲歙之，必故张之；将欲弱之，必故强之；将欲废之，必故兴之；将欲取之，必故与之。是谓微明。

19. If one is about to contract it, one must first intentionally expand it; if one is about to weaken it, one must first intentionally strengthen it; if one is about to discard it, one must first intentionally promote it; if one is about to take it, one must first intentionally give it. This is called subtle wisdom.

20. 待西施、毛嫱而为配，则终身不家矣。

20. If one waits for the beauty of Xi Shi and Mao Qiang as a match, they will never have a family in their lifetime.

21. 是以圣人抱一为天下式。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。

21. Therefore, the sage holds onto the One as the pattern for the world. Not seeing oneself, thus he is enlightened; not asserting oneself, thus he is distinguished; not boasting, thus he achieves merit; not being proud, thus he endures. Only by not striving does he surpass the world, and thus no one can compete with him.

22. 大川不能促其涯，以适速济之情；五岳不能削其峻，以副陟者之欲。《抱朴子广譬》

22. The great river cannot be hastened to its banks, nor can the five sacred mountains be made less steep to satisfy the desires of those ascending them. — From "Broad Analogy in Baopuzi"

23. 人方寸之中，丝毫尘埃容不得，稍有尘埃在内，便有无穷人心生出。《唔真直指卷四》

23. Within the confines of a person's heart, not even the slightest speck of dust is tolerated. The presence of even a bit of dust can stir the hearts of countless people. ("The Fourth Volume of 'The Direct Pointer to the True and Direct')"

24. 夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。

24. He who makes light promises will find few to trust him, and he who undertakes too much will encounter many difficulties. Therefore, the wise man treats every task as difficult, and thus he never faces any real difficulties.

25. 人有盗而富者，富者未必盗；有廉而贫者，贫者未必廉。《淮南子说林》

25. There are people who become rich through theft, but the rich are not necessarily thieves; there are those who are poor yet honest, but the poor are not necessarily honest. ("Huan Niu Zi: Shuo Lin")

26. 民之从事，常于几成而败之。慎终如始，则无败事。

26. People often fail in their endeavors when they are almost successful. If one is careful to the end as they were at the beginning, then there will be no failures.

27. 古之教人得之者早修，莫待老来铅汞少者。《天仙正理直论增注本序并注》

27. The ancients teach that one should cultivate the path early, not waiting until one is old and the lead and mercury (referring to the essence of life) are scarce. — From the "Preface and Annotations to the Direct Discourse on the True Principles of the Celestial Immortals"

28. 其政闷闷，其民淳淳；其政察察，其民缺缺。是以圣人方而不割，廉而不刿，直而不肆，光而不耀。

28. The government is oppressive, and the people are simple-minded; the government is meticulous, and the people are discontented. Therefore, the sage is just without being harsh, honest without being cruel, straightforward without being arbitrary, and brilliant without being dazzling.

29. 盖胎者，非有形、有像，而别物可以成之，实即我之神炁也。《金丹大要图说》

29. The "capping of the fetus" is not something tangible or with a form, and can be accomplished by other substances; in fact, it is my spiritual energy itself. "Explanation of the Great Essentials of the Alchemical Gold Pill"

30. 常胜之道曰柔，常不胜之道曰强。大道以多歧亡羊，学者以多方丧生。应化之道，平衡而止。《纪法道法》

30. The way to constant victory is through gentleness, and the way to constant defeat is through strength. The great path loses sheep through too many paths, and the learned lose their lives through too many ways. The way to respond to change is to be balanced and stop. "Record of the Law of the Way"

31. 人之所教，我亦教之。强梁者不得其死，吾将以为教父。

31. What I teach, I also teach others. The aggressive will not die a natural death, and I will take this as my teaching father.

32. 绝圣弃智，民利百倍;绝仁弃义，民复孝慈;绝巧弃利，盗贼无有。此三者以为文，不足。故令有所属：见素抱朴，少思寡欲，绝学无忧。

32. By forsaking the wise and the sage, the people will benefit a hundredfold; by forsaking benevolence and righteousness, the people will rediscover filial piety and kindness; by forsaking cunning and pursuing profit, thieves and robbers will disappear. These three things, as written, are not enough. Therefore, it is necessary to have a proper focus: see simplicity, hold onto the朴素, think little, desire little, forsake learning, and have no worries.

33. 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。《道德经》

33. He who does not boast of his sight is keen-sighted; he who does not assert his own is distinguished; he who does not boast of his achievements is effective; he who does not show off his prowess is enduring. It is only by not contending that one cannot be contended with. - Tao Te Ching

34. 正身直行，众邪自息。

34. Stand upright and walk straight, and all evil will cease by itself.

35. 我有三宝，持而保之：一曰慈，二曰俭，三曰不敢为天下先。《道德经》

35. I have three treasures, which I hold and protect: the first is benevolence, the second is frugality, and the third is not daring to be the first among the people of the world. — Tao Te Ching

36. 惟不求利者为无害，惟不求福者为无祸。

36. Only those who seek no profit are harmless, and only those who seek no blessings are free from misfortune.

37. 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。《庄子齐物论》

37. Is it that Zhou's dream becomes a butterfly, or is it that the butterfly's dream becomes Zhou? If Zhou and the butterfly are one, then there must be a distinction. This is what is called the transformation of things. -- From Zhuangzi's "Zhiwu Chapter"

38. 小国寡民。使有什伯之器而不用；使民重死而不远徙。虽有舟舆，无所乘之，虽有甲兵，无所陈之。使民复结绳而用之。

38. A small country with a few people. Let them have the tools of a hundred and ten, but not use them; let the people hold life dear and not move far from home. Even if they have boats and carriages, there will be nothing to ride in; even if they have armor and weapons, there will be nowhere to display them. Let the people return to using knots and ropes.