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。

1. The way that can be told is not the eternal way. The name that can be named is not the eternal name. The unnamable is the origin of heaven and earth; the namable is the mother of all things.

2. 大意：狂风刮不了一早上，暴雨下不了一整天。

2. Meaning: The strong wind does not blow all morning, and heavy rain does not last all day.

3. 42人之生也柔弱，其死也坚强。草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则灭，木强则折。强大处下，柔弱处上。

3. The birth of 42 people is tender and weak, and their death is strong and firm. The growth of grass and trees is tender and fragile, and their death is withered and dry. Therefore, the strong and firm are akin to death, while the tender and weak are akin to life. Hence, when military power is strong, it tends to be destroyed, and when wood is strong, it tends to break. The strong should be in a lower position, while the weak should be in a higher position.

4. 44人之所教，我亦教之。强梁者不得其死，吾将以为教父。

4. What I teach to 44 people, I also teach to you. Those who are violent will not die a natural death, and I will take this as my teaching principle.

5. 天下有道，却走马以粪。天下无道，戎马生于郊。

5. If there is righteousness in the world, horses are driven to spread manure. If there is no righteousness in the world, horses are born in the suburbs for war.

6. 凡物不以其道得之，皆邪也。

6. All things that are not obtained according to their proper way are considered evil.

7. 大道无形，生育天地;大道无情，运行日月;大道无名，长养万物。

7. The Great Way is formless, yet it begets heaven and earth; the Great Way is compassionless, yet it governs the cycles of the sun and moon; the Great Way is nameless, yet it nourishes all things.

8. 譬道之在天下，犹川谷之于江海。

8. The path in the world is like the valleys to the rivers and seas.

9. 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。

9. A small country with a few people. Let them have the tools of the nine divisions but not use them; let the people value death and not migrate far. Even if there are boats and carriages, there is nothing to ride; even if there are armor and weapons, there is nowhere to display them. Let the people return to using knots to keep records.

10. 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。

10. Eternity in the heavens and on the earth. The reason why the heavens and the earth can be long-lasting is that they do not seek to benefit themselves, thus they are able to achieve longevity. Therefore, the sage puts himself after others, and as a result, he is honored first; he considers the outside world before himself, and as a result, he is preserved. Is it not because he is selfless that he can achieve his own ends?

11. 甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死，不相往来。

11. Enjoy their food, appreciate their clothing, be comfortable in their homes, and be happy with their customs. Neighboring countries can see each other, and the sounds of chickens and dogs can be heard; the people live to old age and die, but they do not visit each other.

12. 无名者道之体，而有名者道之用也。

12. The essence of the Way is nameless, while the application of the Way is named.

13. 78我有三宝，持而保之。一曰慈，二曰俭，三曰不敢为天下先。79慈故能勇；俭故能广；不敢为天下先，故能成器长。今舍慈且勇；舍俭且广；舍后且先；死矣！夫慈以战则胜，以守则固。天将救之，以慈卫之。80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。81祸莫大于轻敌，轻敌几丧吾宝。故抗兵相若，哀者胜矣。82吾言甚易知，甚易行。天下莫能知，莫能行。83言有宗，事有君。夫唯无知，是以不我知。84知不知，尚矣；不知知，病也。圣人不病，以其病病。夫唯病病，是以不病。85民不畏威，则大威至。86无狎其所居，无厌其所生。夫唯不厌，是以不厌。是以圣人自知不自见；自爱不自贵。故去彼取此。87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？88天网恢恢，疏而不失。89民不畏死，奈何以死惧之？若使民常畏死，而为奇者，吾得执而杀之，孰敢？90民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其上求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。91人之生也柔弱，其死也坚强。草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则灭，木强则折。强大处下，柔弱处上。92天之道，其犹张弓欤？高者抑之，下者举之；有馀者损之，不足者补之。天之道，损有馀而补不足。人之道，则不然，损不足以奉有馀。孰能有馀以奉天下，唯有道者。93是以圣人为而不恃，功成而不处，其不欲见贤。94天下莫柔弱于水，而攻坚强者莫之能胜，以其无以易之。95弱之胜强，柔之胜刚，天下莫不知，莫能行。96和大怨，必有馀怨；报怨以德，安可以为善？97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。98甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死，不相往来。99信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。100天之道，利而不害；圣人之道，为而不争。

13. 78 I have three treasures, hold and protect them. The first is compassion, the second is frugality, and the third is not daring to be the first in the world. 79 Compassion allows one to be brave; frugality allows one to be expansive; not daring to be the first in the world allows one to become the leader. Now, if one舍弃 compassion for bravery,舍弃 frugality for expansiveness,舍弃 the latter for the former, one is doomed! Compassion in warfare leads to victory, and in defense, it is secure. The heavens will save it, and protect it with compassion. 80 The one who is good at being a warrior does not rely on brute force; the one who is good at fighting does not lose control; the one who is good at defeating enemies does not compete; the one who is good at employing people is willing to be beneath them. This is called the virtue of non-contention, this is called the power of employing people, and this is called aligning with the extreme of ancient heaven. 81 No disaster is greater than underestimating one's enemy, for underestimating the enemy can almost lose the treasure. Therefore, when two armies are equal, the one that is sorrowful will win. 82 My words are very easy to understand and very easy to practice. The world cannot understand them, cannot practice them. 83 Words have a source, and actions have a leader. It is only because of ignorance that they do not understand me. 84 Knowing not to know is the highest; not knowing and yet thinking one knows is an illness. The sage is not ill because he is aware of the illness. It is only because he is aware of the illness that he is not ill. 85 If the people do not fear death, great power will come. 86 Do not take advantage of where they live, do not weary them with life. It is only because they are not weary that they are not weary. Therefore, the sage knows himself but does not show off; loves himself but does not consider himself superior. That is why he forsakes the latter and chooses the former. 87 The one who dares to dare will be killed, and the one who dares not to dare will live. These two, they may bring benefit or harm. What the heavens abhors, who knows the reason? 88 The celestial net is vast and vast, but it is not lost. 89 If the people do not fear death, how can you scare them with death? If the people always fear death, and yet there are those who act strangely, I will catch them and kill them, who dares? 90 The people are hungry because their rulers take too much tax, and that is why they are hungry. The people are difficult to govern because their rulers interfere too much, and that is why they are difficult to govern. The people do not fear death because their rulers value life too much, and that is why they do not fear death. Only those who do not value life as much as they value it are better than those who value life. 91 People are weak and tender when they are born, and strong and stiff when they die. Plants are tender and fragile when they are born, and withered when they die. Therefore, the strong and stiff are the path to death, while the weak and tender are the path to life. Therefore, when the military is strong, it will be destroyed, and when wood is strong, it will break. The strong should be in the lower position, and the weak should be in the higher position. 92 The way of heaven is like drawing a bow: lower what is high, raise what is low; take from what is excessive, and supplement what is insufficient. The way of heaven is to take from what is excessive and supplement what is insufficient. The way of humans is not like this; it takes from what is insufficient to serve what is excessive. Who can offer what is excessive to serve the world? Only the one with the way. 93 Therefore, the sage acts but does not rely on, accomplishes his work but does not claim it, and does not desire to appear virtuous. 94 There is nothing more gentle than water, yet nothing can overcome it in attacking the strong, because it cannot be replaced by anything. 95 Weakness overcomes strength, gentleness overcomes hardness, and the world does not know this, nor can it implement it. 96 Great resentment leads to even greater resentment; to repay resentment with virtue, how can it be called good? 97 In a small country with few people, let them have the tools of a thousand and a hundred, but do not use them; let the people value death and not move far away. Even if there are boats and carts, there is nothing to use them for, and even if there are armor and weapons, there is nowhere to display them. Let the people return to using knots. 98 Make their food sweet, their clothing beautiful, their homes comfortable, and their customs delightful. Let neighboring countries be in sight, and the sound of chickens and dogs be heard. Let the people live until old age and die, without ever going anywhere. 99 Trustworthy words are not beautiful, and beautiful words are not trustworthy. The good do not argue, and those who argue are not good. The wise do not seek to be knowledgeable, and those who seek to be knowledgeable are not wise. 100 The way of heaven is beneficial and not harmful; the way of the sage is to act without contention.

14. 39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。

14. He who is ambitious will not stand firm; he who struts will not walk; he who is self-opinionated will not be enlightened; he who is self-righteous will not be distinguished; he who boasts will not achieve; he who is proud will not grow.

15. 同类相从，同声相应，固天之理也。

15. Things of the same kind follow each other, and sounds of the same pitch respond to each other, which is a law of nature.

16. 天下万物生于有，有生于无。

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

17. 弱之胜强，柔之胜刚，天下莫不知，莫能行。

17. The weak overcome the strong, the soft overcomes the hard; this is known to all under heaven, but none can practice it.

18. 无形无名者，万物之宗也。

18. The formless and nameless one is the ancestor of all things.

19. 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。

19. Therefore, the sage holds to the unity as the model for the world. He does not seek to be seen, thus he becomes enlightened; he does not claim to be right, thus he becomes distinguished; he does not boast, thus he achieves merit; he does not pride himself, thus he endures. It is only by not striving that he can surpass, and no one in the world can contest with him.

20. 19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。

20. The ancient wise in the Tao did not seek to enlighten the people; rather, they aimed to make them simple. It is difficult to govern the people because they are too clever. Therefore, using wisdom to govern a state is a betrayal of the state; not using wisdom to govern a state is the state's blessing.

21. 形不得神不能自生，神不得形不能自成。

21. The form cannot arise without the essence, and the essence cannot manifest without the form.

22. 天之道，损有余而补不足。人之道则不然，损不足以奉有余。

22. The way of heaven is to diminish the excess and supplement the deficiency. But the way of humanity is not so; it diminishes the deficiency to serve the excess.

23. 多言多败，多事多害。

23. The more one talks, the more likely one is to fail. The more one engages in affairs, the more harm one is likely to encounter.

24. 以多歧亡羊，学者以多方丧生。

24. The loss of many sheep due to diversification leads to the scholars' loss of life through various means.

25. 物得以生，谓之德。

25. The ability of things to come into existence is called virtue.

26. 43人之所恶，唯孤、寡、不谷，而王公以为称。

26. What the people dislike is only the lonely, the childless, and the uncultivated, yet the kings and nobles consider these titles as fitting.

27. 大意：最高的善像水那样，水善于帮助万物而不与万物相争。

27. Translation: The highest good is like water, which is good at helping all things without competing with them.

28. 18夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。

28. Therefore, one who makes light promises will have few people who trust him, and one who undertakes many easy tasks will encounter many difficulties. This is why the sage considers everything difficult, thus finding no difficulties at all in the end.

29. 大意：最方正的东西看不到它的棱角，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. Translation: The most square thing cannot be seen in its edges, the more valuable the utensil, the slower it is made, the loudest sound cannot be heard, and the most profound image has no trace.

30. 23祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。

30. No misfortune is greater than not being content, and no fault is greater than the desire for more. Therefore, the contentment that comes from knowing when to be satisfied is always enough.

31. 天地相合，以降甘露，民莫之令而自均。

31. When heaven and earth unite, sweet dew descends, and the people are naturally distributed without any command.

32. 道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。

32. The Tao gives birth to it, De nourishes it, material forms shape it, and circumstances bring it to completion. Therefore, all things respect the Tao and value De.

33. 道德，天地之神明也。天地，道德之形容也。

33. Morality is the divine essence of heaven and earth. Heaven and earth are the embodiment of morality.

34. 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》

34. There are people who become rich through theft, but the rich are not necessarily thieves; there are those who are poor but honest, but the poor are not necessarily honest. — "Huai Nan Zi: Shuo Lin"

35. 31天地相合，以降甘露，民莫之令而自均。32始制有名，名亦既有，夫亦将知止，知止可以不殆。33譬道之在天下，犹川谷之于江海。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。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。36柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。37道常无为而无不为。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。39夫礼者，忠信之薄，而乱之首。40昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以生；侯得一以为天下正。41天下万物生于有，有生于无。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。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。44人之所恶，唯孤、寡、不谷，而王公以为称。45人之所教，我亦教之。强梁者不得其死，吾将以为教父。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。47不言之教，无为之益，天下希及之。48名与身孰亲？身与货孰多？得与亡孰病？49甚爱必大费；多藏必厚亡。故知足不辱，知止不殆，可以长久。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。51静胜躁，寒胜热。清静为天下正。52天下有道，却走马以粪。天下无道，戎马生于郊。53祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。54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。55为学日益，为道日损。损之又损，以至于无为。56无为而无不为。取天下常以无事，及其有事，不足以取天下。57圣人常无心，以百姓心为心。58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。

35. When the heavens and the earth unite, sweet dew falls, and the people are not commanded but distribute it themselves. 32. At the beginning, there is a naming, and with naming, it also comes to be known, and thus one learns to stop, for stopping can prevent danger. 33. The way exists in the world like valleys flow into rivers and seas. 34. Knowing others is wisdom, knowing oneself is clarity. Overcoming others shows strength, overcoming oneself shows might. Knowing when to be satisfied brings wealth. Perseverance brings purpose. Staying true to one's place brings longevity. Those who die but do not disappear live forever. Because they never consider themselves great, they are able to achieve greatness. 35. If one wishes to contract, one must first expand; if one wishes to weaken, one must first strengthen; if one wishes to abolish, one must first promote; if one wishes to take, one must first give. This is called subtle wisdom. 36. Softness overcomes stiffness. Fish cannot be taken out of their deep pools, and the country's most potent weapon should not be shown to others. 37. The way is always without action and yet accomplishes all things. 38. The superior virtue does not act out of virtue, hence it is virtuous; the inferior virtue does not lose virtue, hence it is not virtuous. The superior virtue acts without purpose; the inferior virtue acts with purpose. The superior benevolence acts without purpose; the superior righteousness acts with purpose. The superior ritual acts and receives no response, so one must pull one's sleeves and drag it along. Therefore, when the way is lost, virtue is practiced; when virtue is lost, benevolence is practiced; when benevolence is lost, righteousness is practiced; when righteousness is lost, ritual is practiced. 39. Ritual is the thinning of faithfulness and the beginning of chaos. 40. Those who have achieved the unity of the One: the heavens achieve clarity by the One; the earth achieves peace by the One; the spirit achieves its divine nature by the One; the valleys achieve life by the One; the feudal lords achieve order for the world by the One. 41. All things in the world come from being, and being comes from non-being. 42. The superior man when he hears the Way, diligently practices it; the middle man when he hears the Way, feels it as if it were present or absent; the inferior man when he hears the Way, laughs at it. Not to laugh at the Way is not the Way. Hence, there is an ancient saying: The bright way seems dim; the advancing way seems receding; the easy way seems difficult; the superior virtue seems like a valley; the expansive virtue seems insufficient; the established virtue seems trivial; the genuine seems changeable; the pure seems soiled; the great seems lacking; the great vessel takes time to be complete; the great sound is faint; the great image is formless; the way is hidden and nameless. 43. The way gives birth to one, one gives birth to two, two give birth to three, and three give birth to all things. All things bear the yin and embrace the yang, harmonizing with the dynamic balance. 44. What people abhor is loneliness, destitution, and not being a feudal lord, yet kings and princes consider these titles. 45. What people teach, I also teach. The strong and aggressive will not escape death, and I will use this as a lesson. 46. The most yielding thing in the world gallops through the most solid. What is void enters into the unpenetrable, and thus I know that non-action is beneficial. 47. The teaching without words, the benefit of non-action, is rare in the world. 48. Which is more intimate, the name or the body? Which is more abundant, the body or wealth? Which is more harmful, gaining or losing? 49. Great love leads to great waste; great accumulation leads to great loss. Therefore, knowing contentment does not bring shame, knowing to stop does not lead to danger, and one can be long-lasting. 50. The greatest achievement seems to be incomplete, but its use never wears out. The greatest fullness seems to be empty, but its use never ends. The greatest straightness seems to be crooked, the greatest skill seems clumsy, the greatest eloquence seems hesitant. 51. Calm overcomes restlessness, cold overcomes heat. Serenity and quietness are the norm for the world. 52. When the world is in order, horses are driven away to fertilize the fields. When the world is chaotic, horses are bred in the suburbs. 53. No disaster is greater than not knowing contentment; no fault is greater than the desire to gain. Therefore, the contentment of knowing enough is always sufficient. 54. Without stepping out of the door, one knows the world; without looking out the window, one sees the Tao. The farther one goes out, the less one knows. Thus, the sage does not walk but knows, does not see but is clear, and does not act but achieves. 55. To learn is to gain more every day; to practice the Tao is to lose more every day. Losing more and more, one arrives at non-action. 56. Practicing non-action leads to non-action, and through this, all things are accomplished. To gain the world, one should always do nothing. When things are in chaos, it is not enough to gain the world. 57. The sage always has no fixed desires, and takes the hearts of the people as his own. 58. The good I am good to; the bad I am also good to; it is the virtue of being good. The faithful I trust; the faithless I also trust; it is the virtue of being faithful.

36. 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。

36. The God of the Grain does not die; it is called the Primordial Yin. The gate of the Primordial Yin is called the root of heaven and earth. It is ever so subtle as to seem to exist; its use is not exhaustive.

37. 6慈故能勇；俭故能广；不敢为天下先，故能成器长。今舍慈且勇；舍俭且广；舍后且先；死矣！夫慈以战则胜，以守则固。天将救之，以慈卫之。

37. Hence, kindness enables courage; frugality, expansiveness; not daring to be the first in the world, one can become the leader. Now, one forsakes kindness for courage, forsakes frugality for expansiveness, forsakes being last for being first; death is approaching! Kindness in war leads to victory, in defense, to firmness. The heaven will save it, protecting it with kindness.

38. 1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。

38.1 Without going out of the door, one knows the world; without looking through the window, one understands the way of heaven. The farther one goes out, the less one knows. Therefore, the sage does not go out to know, does not see to be enlightened, and does not act to achieve.

39. 15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。

39. The venerable one of the 15 (heavenly spirits), the preciousness of virtue, cannot be arbitrarily named but remains constantly natural. Therefore, the Dao brings forth life, virtue accumulates it; nourishes and fosters it; ripens and perfects it; nourishes and protects it. It gives birth to it without possession, acts without dependence, leads without dominion. This is called the Supreme Virtue.

40. 大意：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。

Translation: 40.大意: To reach the ultimate emptiness of the mind, and to firmly hold onto the wonderful state of tranquility, one can perceive the existence of the Great Way amidst the changes of all things.

41. 48三十辐，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。

41. 48 Thirty spokes are united in one hub, and because of the space within, the wheel can turn. Clay is kneaded to make a vessel, and because of the space within, the vessel can be used. A door and windows are made for a room, and because of the space within, the room can be used. Therefore, what has form is useful for profit, and what has no form is useful for utility.

42. 天之道，利而不害；圣人之道，为而不争。

42. The way of heaven is to benefit without harming; the way of the sage is to act without contention.

43. 14道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。

43. The Way gives birth to it, virtue nurtures it, material things shape it, and circumstances complete it. Therefore, all things respect the Way and value virtue.

44. 宠辱若惊，贵大患若身。

44. To be startled by praise and blame, to regard great disasters as a personal burden.

45. 3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。

45. Holding onto what is full is not as good as letting it go; sharpening what is sharp cannot be preserved for long. A house full of gold and jade cannot be guarded by anyone; being wealthy and proud brings one their own misfortune. Achieving success and then stepping back is the way of heaven.

46. 物壮则老，是谓不道，不道早已。

46. When a thing is strong, it ages; this is called "not the Way." Not the Way will soon come to an end.

47. 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。

47. The highest, they do not know of its existence; the next, they are close to it and praise it; the next, they fear it; the next, they insult it. Where there is not enough trust, there is also disbelief.

48. 大意：消磨它的锋锐，解除它的纷扰，调和它的光辉，混同于尘垢。

48. Meaning: Blunt its sharpness, relieve its disturbances, harmonize its brilliance, and blend it with dust and dirt.

49. 道生一、一生二、二生三、三生万物。

49. 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.

50. 重为轻根，静为躁君。轻则失根，躁则失君。

50. Heavy is the root of lightness, stillness is the ruler of restlessness. Lightness leads to losing one's root, and restlessness leads to losing one's ruler.

51. 夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。

51. He who makes light promises is seldom trusted, and he who undertakes too much will face many difficulties. Therefore, the wise man treats even the seemingly easy things with caution, and as a result, he encounters no real difficulties.

52. 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。

52. There is something that is mixed and formed, which exists before heaven and earth. It is silent and vast, independent and unchanging, circulating indefinitely without danger, and can be regarded as the mother of heaven and earth. I do not know its name, so I forcefully name it 'Tao', and I also forcefully name it 'Great'. The great is said to be in motion, the motion is said to be distant, and the distant is said to be a return.

53. 万物皆由道（物质）而生。

53. All things are born from the Tao (matter).

54. 万物皆出于机，皆入于机。

54. All things come from the mechanism, and all things return to the mechanism.

55. 多言数穷，不如守中。

55. Words in excess bring poverty, it is better to maintain moderation.

56. 视之不见名曰夷，听之不闻名曰希，搏之不得名曰微。此三者不可致诘，故混而为一。

56. They are named as 'Yi' when they cannot be seen, as 'Xi' when they cannot be heard, and as 'Wei' when they cannot be touched. These three are not subject to questioning, hence they are mixed and become one.

57. 元气生万物而不有。

57. The vital energy generates all things without possessing them.

58. 大意：人取法地，地取法天，天取法道，道纯任自然。

Translation: 58. Meaning: People imitate the Earth, the Earth imitates the Sky, the Sky imitates the Tao, and the Tao follows the Way of Nature.

59. 上善若水。水善利万物而不争，处众人之所恶，故几于道。

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