1. 企者不立，跨者不行。想高人一等，脚跟离地，用脚尖站立的人，是站立不稳的；想迈开步子再大一点，把胯部打开的人，是无法走路的 。人生可以有梦想，但是不能超越现实，好高骛远，否则贻害终身，寸步难行。

1. He who attempts to stand on tiptoe cannot remain upright, and he who strides too wide cannot walk properly. Those who wish to be superior to others by lifting their feet off the ground and standing on their toes are unstable in their posture; those who try to take bigger steps and open their hips are unable to walk. In life, one may have dreams, but one cannot exceed reality; one cannot be overly ambitious. Otherwise, it will bring lifelong harm and make it difficult to take even a single step.

2. 35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。

2. If one wishes to contract something, one must first expand it; if one wishes to weaken it, one must first strengthen it; if one wishes to discard it, one must first promote it; if one wishes to take something, one must first give it. This is called subtle wisdom.

3. 1道可道，非常道。名可名，非常名。无名天地之始；有名万物之母。

3. The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The beginning of heaven and earth is namedless; the mother of all things is named.

4. 30吉事尚左，凶事尚右。偏将军居左，上将军居右，言以丧礼处之。杀人之众，以悲哀泣之，战胜以丧礼处之。

4. In joyful events, one inclines to the left, while in ominous events, one inclines to the right. The Deputy General stands on the left, and the Senior General stands on the right, as a sign of treating the event with funeral rites. For a great number of deaths, express grief and sorrow; for a victorious battle, treat it with funeral rites.

5. 知者不言，言者不知。真正体悟大道的人，知道无法用语言来准确描述大道的本质，所以就不说；能用语言描述出大道来的人，说明他还没有真正的体悟大道。放在生活中就可以这样解释：有智慧的人，一般不会轻易发言；随意发言的人，肯定没有智慧。

5. The wise do not speak, and those who speak are not wise. Those who truly comprehend the Great Way know that it cannot be accurately described by language, so they do not speak; and those who can describe the Great Way in words show that they have not truly comprehended it. This can be explained in daily life as follows: wise people generally do not speak lightly; those who speak at will are certainly not wise.

6. 重为轻根，静为躁君。是以君子终日行不离辎重。轻浮，是不懂得自重是根本；浮躁，是不懂得安定才是王道。所以君子每日的行为，都展现稳重、安定的样子，不会妄自菲薄，也不会急躁不安。

6. Weight is the root of the light, and tranquility is the master of restlessness. Therefore, a gentleman never leaves his heavy burdens behind as he travels throughout the day. Lightness and frivolity are a lack of understanding of the importance of self-respect as the foundation; restlessness and impatience are a lack of understanding that stability is the way to rule. Thus, the daily behavior of a gentleman manifests a demeanor of stability and tranquility, neither belittling himself nor becoming restless and anxious.

7. 15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。

7. The superior man is not aware of his greatness; the next best man is loved and praised; the next, feared; and the worst, despised. Where there is insufficient faith, there is also unfaith.

8. 36柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。

8. The weak overcomes the strong. Fish cannot escape from the deep pond, and the state's most powerful weapon should not be shown to others.

9. 45人之所教，我亦教之。强梁者不得其死，吾将以为教父。

9. What I teach to the 45, I also teach. The strong will not die a natural death, and I will make it my teaching father.

10. 29夫兵者，不祥之器，物或恶之，故有道者不处。

10. 29 Arms are inauspicious implements; they are objects that people often detest, hence the wise do not seek them out.

11. 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。

11. The sage holds the unity as the pattern for the world. Not seeing oneself as superior, he is thus enlightened; not asserting oneself, he is thus distinguished; not boasting, he is thus accomplishes; not arrogance, he is thus enduring. Only by not striving, is it that the world cannot contend with him.

12. 8天长地久。天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先；外其身而身存。非以其无私邪？故能成其私。

12. "The longest time is eight days." The reason why the heavens and the earth can be long-lasting is that they do not seek to nurture themselves, hence they can achieve eternal life. Therefore, the sage puts himself last and is thus brought forward; he sets aside his own desires and thus his life is preserved. Is it not because of his selflessness that he is able to achieve his own desires?

13. 道常无名，朴，虽小，天下莫能臣。道永远没有名字可以形容，简单质朴，虽然小而不见，但是天下万物没有能让它屈服的。人生真正的快乐并不像我们想象的那么复杂难求，其实就存在于我们生活中的一点一滴中，守住简单、质朴，就会找回人生真正的快乐。?>

13. The Tao is always nameless, simple, and plain; though small in appearance, it is not subject to anyone in the world. The Tao is eternal and cannot be described by any name; it is simple and unadorned, yet unseen in its simplicity. Yet, nothing in the world can make it submit. The true happiness in life is not as complex and difficult to attain as we imagine; in fact, it exists in the smallest details of our lives. By holding onto simplicity and plainness, one can rediscover the true happiness in life.

14. 27重为轻根，静为躁君。轻则失根，躁则失君。

14. 27 Heaviness is the root of lightness, stillness is the ruler of restlessness. Lightness loses its root, restlessness loses its ruler.

15. 38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。

15. The superior Tao does not act according to Tao, yet it possesses Tao; the inferior Tao does not lose Tao, yet it lacks Tao. The superior Tao acts without purpose; the inferior Tao acts with purpose. The superior benevolence acts without purpose; the superior righteousness acts with purpose. The superior propriety acts with purpose, but if it is not responded to, it will resort to forceful measures. Therefore, it is after losing the Tao that one seeks virtue, after losing virtue that one seeks benevolence, after losing benevolence that one seeks righteousness, and after losing righteousness that one seeks propriety.

16. 25故道大，天大，地大，人亦大。域中有四（大，而人居其一焉。

16. Therefore, the Great Way is great, the heaven is great, the earth is great, and humanity is also great. Within the realm, there are four greats, and humanity occupies one of them.

17. 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。上根之人闻道后，恍然大悟，马上身体力行，付诸实践；中根人闻道后，半信半疑，似懂非懂，也不知道如何是好，最后毫无所得；下根人闻道后，难以置信，置若罔闻，甚至大加嘲笑。如果让下根之人听了以后不觉得可笑的话，那就不是什么真正的道了。

17. The superior scholar, upon hearing the Way, diligently practices it; the median scholar, upon hearing the Way, is sometimes convinced and sometimes not; the inferior scholar, upon hearing the Way, laughs at it. To not laugh is not the Way. The person of superior root, upon hearing the Way, suddenly understands and immediately puts it into practice; the person of median root, upon hearing the Way, is half-believing and half-doubting, not quite understanding and not knowing what to do, ultimately gaining nothing; the person of inferior root, upon hearing the Way, finds it hard to believe, ignores it, and even laughs at it. If the inferior scholar does not find it可笑 (ridiculous) after hearing it, then it is not the genuine Way.

18. 46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。

18. The most supple in the world can gallop through the most solid in the world. Nothing can penetrate the smallest gaps, and that is why I know that doing nothing is beneficial.

19. 5天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。

19. 5 The heavens and the earth are not benevolent; they treat all things as straw dogs. The sage is not benevolent; he treats the people as straw dogs.

20. 4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。

20. Not admiring the wise, the people will not compete; not valuing rare goods, the people will not steal; not exposing what is desirable, the people's hearts will not be confused. Therefore, the governance of the sage is to empty their hearts, fill their bellies, weaken their ambitions, and strengthen their bodies. Always keep the people in a state of ignorance and desirelessness. Make the wise ones dare not act. By acting without action, all things will be governed.

21. 9上善若水。水善利万物而不争，处众人之所恶，故几于道。

21. The highest good is like water. Water benefits all things without contention and dwells in places that others detest, hence it is close to the Tao.

22. 17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。

22. To discard wisdom and forsake intelligence, the people benefit a hundredfold; to discard benevolence and forsake righteousness, the people rediscover filial piety and kindness; to discard cunning and forsake profit, there will be no thieves and robbers. These three are not enough when used as decorations. Therefore, it is necessary to have something to belong to: see the simple and hold onto the unadorned, have few thoughts and desires, and forsake learnedness for worry-free living.

23. 32始制有名，名亦既有，夫亦将知止，知止可以不殆。

23. When the origin of a name is established, the name also exists. Knowing where to stop is knowing how to avoid danger.

24. 50大成若缺，其用不弊。大盈若冲，其用不穷。大直若屈，大巧若拙，大辩若讷。

24. Half completed seems as if it were lacking; yet its usefulness is not exhausted. The fully filled seems as if it were empty; yet its usefulness is limitless. The greatly straight seems as if it were bent; the greatest skill seems as if it were clumsy; the greatest eloquence seems as if it were slow-tongued.

25. 合抱之木，生于毫末；九层之台，起于累土。再大的树木，也是从一颗小树苗开始长起来的；再高的塔台，也是用泥土一点点堆积起来的。无论做什么事，只要不断努力，哪怕每次只做微不足道的一点点，若能坚持不懈的做下去，一定会有所收获的。

25. The great tree, born from the tiniest sprout; the towering tower, built from heap upon heap of earth. Even the biggest tree began as a small sapling; even the highest tower was built one handful of earth at a time. No matter what endeavor one undertakes, as long as one perseveres and works tirelessly, even if each contribution is as insignificant as a single grain of sand, if one continues to persist, there will surely be a harvest.

26. 43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。

26. The 43 gives rise to the One, the One gives rise to the Two, the Two gives rise to the Three, and the Three gives rise to all things. All things embrace the Yin and contain the Yang, harmonizing the opposing forces into unity.

27. 42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。故建言有之：明道若昧；进道若退；夷道若；上德若谷；广德若不足；建德若偷；质真若渝；大白若辱；大方无隅；大器晚成；大音希声；大象无形；道隐无名。

27. The superior scholar, upon hearing the Tao, diligently practices it; the middle scholar, upon hearing the Tao, seems to retain it and yet seems to lose it; the inferior scholar, upon hearing the Tao, laughs at it. Not to laugh is not enough to be the Tao. Hence, there is a saying: The Tao, when clearly understood, seems obscure; the way of progress, when pursued, seems to retreat; the plain path seems crooked; the highest virtue seems like a valley; the broadest virtue seems insufficient; the established virtue seems to be stolen; the genuine seems to be changed; the greatest clarity seems to be shame; the greatest generosity has no corners; the greatest utensil is late in being completed; the greatest sound is rare in its resonance; the greatest form is formless; the Tao is hidden and has no name.

28. 2天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。

28. 2 When all under heaven know what is beautiful as beautiful, then what is ugly has already appeared. When all know what is good as good, then what is not good has already emerged.

29. 44人之所恶，唯孤、寡、不谷，而王公以为称。

29. What the people abhor is only the solitary, the childless, and the unworthy, yet kings and princes consider them as titles.

30. 11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。

30. Hold onto what is full, but it is better to let go; sharpen what is sharp, but it cannot be preserved for long. A house full of gold and jade cannot be guarded; being wealthy and proud brings one their own misfortune. Achieving success and then stepping back is the way of heaven.

31. 12三十辐，共一毂，当其无，有车之用。埏埴以为器，当其无，有器之用。凿户牖以为室，当其无，有室之用。故有之以为利，无之以为用。

31. 12 The thirty spokes are gathered into one hub, and it is in the space that the wheel's utility is found. When clay is kneaded to make a vessel, it is in the space that the vessel's utility is found. When doors and windows are cut to make a room, it is in the space that the room's utility is found. Therefore, what has form is useful for profit, while what has no form is useful for utility.

32. 49甚爱必大费；多藏必厚亡。故知足不辱，知止不殆，可以长久。

32. The more one loves, the greater the expense; the more one hoards, the greater the loss. Therefore, being content is not humiliated, and knowing when to stop is not dangerous; these can lead to longevity.

33. 13五色令人目盲；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。

33. The five colors blind the eyes; the five sounds deafen the ears; the five flavors delight the palate; the pursuit of hunting and chasing excites the mind; rare goods disrupt behavior. Therefore, the sage focuses on the belly rather than the eyes, thus discarding the latter and embracing the former.

34. 23企者不立；跨者不行；自见者不明；自是者不彰；自伐者无功；自矜者不长。

34. He who attempts too much will not succeed; he who struts will not walk; he who is self-opinionated will not be seen clearly; he who is self-righteous will not be renowned; he who boasts will not achieve; he who boasts will not be long-lasting.

35. 19俗人昭昭，我独昏昏。俗人察察，我独闷闷。

35. 19 The common folk are bright and clear, but I am dim and confused. The common folk are keen and perceptive, but I am heavy and troubled.

36. 图难于其易，为大于其细。想做一件难度很大的事，要从这件事最容易的地方下手；要想做成一件大事，先要从最细小的地方做起。勿以善小而不为，勿以恶小而为之，无论工作还是学习中，都应该从细节入手，一屋不扫，何以扫天下？

36. It is difficult to do the easy things, and it is great to do the small things. To accomplish a difficult task, start from the easiest part of it; to achieve a great undertaking, begin with the smallest details. Do not neglect small good deeds, and do not engage in small evil acts. Whether in work or in study, one should pay attention to the details. How can one clean the entire world if one cannot even sweep a single room?

37. 34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。

37. He who knows others is wise, and he who knows himself is enlightened. He who conquers others is strong, and he who conquers himself is mighty. He who is content is rich. He who is resolute has willpower. He who does not lose his place endures. He who dies without being forgotten is long-lived. Because he does not consider himself great, he is able to achieve greatness.

38. 20曲则全，枉则直，洼则盈，敝则新，少则多，多则惑。

38. If there are 20, they are complete; if they are crooked, they become straight; if they are hollow, they are filled; if they are worn out, they become new; if they are few, they are many; if they are many, they are confusing.

39. 见小曰明，守柔曰强。见微知著，以小见大。能够从事情的细微之处发现真理，才是明智的表现；能够坚守柔弱的信念，才能以柔克刚，成为真正的强者。

39. To perceive the small as bright and to adhere to the柔 as strength. To see the subtle and know the significant, to discern the great from the small. It is the wise who can discover truth in the tiniest details of things; it is the truly strong who can uphold the belief in the weak and conquer the strong with gentleness.

40. 3有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随。恒也。

40.3 Birth from non-birth, completion from difficulty, form from difference in length, complement from contrast in height, harmony from the interplay of sounds, succession from what precedes and follows. This is constant.

41. 天下难事必作于易，天下大事必作于细。是以圣人终不自为大，故能成其大。处理困难的事情必然从容易处下手，处理大事也必须从细微处开始。所以，圣人从不好高骛远，而是大处着眼，小处做起，认真做好每一件小事，从而成就了大业。

41. The difficult things in the world must start from the easy, and the great things must start from the minute details. Therefore, the wise never boast of themselves, for it is through this humility that they are able to achieve greatness. Dealing with difficult matters necessarily begins with the easy ones, and handling great affairs also requires starting from the smallest details. Thus, the wise do not aim for grandeur but focus on the big picture while starting with the small, diligently attending to every little thing. Through this, they accomplish great undertakings.

42. 24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。

42. There is a thing that is mixed together, born before heaven and earth. It is silent and desolate, independent and unchanging, circulating without danger, and can be called the mother of heaven and earth. I do not know its name, so I arbitrarily name it 'the Way', and arbitrarily call it 'the Great'. The Great is said to be 'passing', 'passing' is said to be 'distant', 'distant' is said to be 'returning'.

43. 不自见，故明。不自以为是，坚持己见，能听取别人的建议，就能正确客观的看清问题，这样才是明智。相反，愚蠢的人刚愎自用，受到别人一点点批评就会大发脾气，即使别人是对的，为了维护自己的尊严和权威，也会反驳而不听取。

43. Not seeing oneself as superior, one becomes enlightened. Not being self-righteous and stubborn in one's own views, and being able to listen to others' suggestions, allows one to correctly and objectively see the issues. This is the mark of wisdom. Conversely, foolish people are stubborn and self-willed, and even a little criticism from others can make them lose their temper. Even if others are right, they will argue and not listen in order to maintain their dignity and authority.

44. 16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。

44. When the Grand Avenue is abandoned, there is benevolence and righteousness; when wisdom arises, there is great deceit; when the family is not harmonious, there is filial piety and kindness; when the state is chaotic, there are loyal ministers.

45. 7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。

45. The Taoist deity, the God of the Five Grains, does not die; this is called the mysterious vulva. The gate of the mysterious vulva is called the root of heaven and earth. It exists continuously as if it is ever-present, yet its use does not weary.