1. 故知足不辱，知止不殆，可以长久。

1. Therefore, knowing contentment brings no disgrace, knowing when to stop avoids danger, and this can lead to longevity.

2. 知者不言，言者不知。

2. The wise do not speak, and those who speak do not know.

3. 杀人之众，以悲哀泣之，战胜，以丧礼处之。——《道德经 第三十一章》

3. To kill many, one should weep with sorrow; when victorious, one should treat it with funeral rites. — Tao Te Ching, Chapter 31

4. 见素抱朴，少私寡欲。——《道德经 第十九章》

4. To see the nature of things as they are, to hold on to simplicity and modesty, to reduce desires and personal interests. — Chapter 19 of the Tao Te Ching

5. 道常无为而无不为。侯王若能守，万物将自化。化而欲作，吾将镇之以无名之朴。无名之朴，亦将不欲。不欲以静，天下将自正。

5. The Tao is naturally without action yet accomplishes everything. If the rulers can maintain this state, all things will naturally transform. When desires arise due to transformation, I will stabilize them with the primordial simplicity that is nameless. The nameless simplicity will also not desire. By not desiring, and through tranquility, the world will naturally be in order.

6. 天下莫柔弱于水，而攻坚强者莫之能胜。

6. There is nothing in the world softer than water, yet nothing can overcome the strength of the attack of water.

7. 译文：“最高的善就像水那样。水具有滋润万物的本性，而与万物毫无利害冲突；水具有宽广的胸怀，甘居于人们所厌恶的卑下、垢浊的地方。所以，水之善就接近于“道”了。

7. Translation: "The highest good is like water. Water has the nature of nourishing all things without any conflict of interest with them; water has a broad and open heart, willing to dwell in the lowly and polluted places that people disdain. Therefore, the goodness of water is close to the 'Tao'."

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。以其无私，故能成其私。

8. Endless and eternal, the reason why the heavens and the earth can be so long-lasting is that they do not seek to benefit themselves, hence they can achieve longevity. Therefore, the sage puts himself last and is thus put first, sets his own self aside and thus his self is preserved. Because he is无私, he can achieve his own ends.

9. 不自见，故明；不自是，故彰；不自伐，故有功；不自矜，故长。——《道德经 第二十二章》

9. Not seeing oneself as superior, one is enlightened; not claiming to be right, one becomes distinguished; not boasting, one achieves success; not proud, one endures long-term growth. —— Tao Te Ching, Chapter 22

10. 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。

10. Do not admire the wise, so that the people will not quarrel; do not value 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.

11. 反者道之动，弱者道之用，天下万物生于有，有生于无。

11. The movement of the Tao is in reaction, the application of the Tao is in weakness. All things under heaven are born from the existence, and existence is born from non-existence.

12. 自见者不明，自是者不彰。

12. Those who see themselves as others do are not enlightened, and those who are self-righteous are not distinguished.

13. 信言不美。美言不信。善者不辩。辩者不善。知者不博。博者不知。

13. 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 knowledgeable. Those who are knowledgeable are not wise.

14. 人之所恶，唯孤寡不谷，而王公以为称。

14. What people abhor is only loneliness and barrenness, yet kings and nobles take it as a title.

15. 其政闷闷，其民淳淳；其政察察，其民缺缺。

15. Their government is oppressive, and their people are simple-minded; their government is meticulous, and their people are discontented.

16. 后其身而身先，忘其身而身存。

16. Follow behind others and you will lead them; forget yourself and you will find yourself.

17. 江海所以能为百谷王者，以其善下之。

17. The reason why the rivers and seas can be the kings of all valleys is because they are good at humbling themselves.

18. 道可道，非常道；名可名，非常名。

18. The way that can be spoken of is not the eternal way; the name that can be named is not the eternal name.

19. 上士闻道，勤能行之；中士闻道，若存若亡；下士闻道，大笑之。

19. The superior man, when he hears of the Way, diligently practices it; the median man, when he hears of the Way, is sometimes convinced and sometimes not; the inferior man, when he hears of the Way, laughs at it.

20. 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。

20. Therefore, the sage holds to the unity as the model for the world. Not seeing oneself, thus he is enlightened; not asserting oneself, thus he is distinguished; not boasting, thus he achieves merit; not proud, thus he endures.

21. 信言不美，美言不信。

21. True words are not beautiful, and beautiful words are not true.

22. 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。

22. The God of the Grain does not die, which is called the Primordial Yin. The gate of the Primordial Yin is called the root of heaven and earth. It is ever flowing as if it exists, yet it is not exhausted in use.

23. 圣人不积，既以为人，己愈有，既以与人，己愈多。天之道，利而不害；圣人之道，为而不争。

23. The sage does not accumulate. The more he serves others, the more he enriches himself; the more he gives to others, the more he increases. The way of heaven is to benefit without harming; the way of the sage is to act without contention.

24. 善行，无辙迹；善言，无瑕谪。——《道德经 第二十七章》

24. Good deeds leave no tracks; good words have no flaws. — Tao Te Ching, Chapter 27

25. 道之出口，淡乎其无味，视之不足见，听之不足闻，用之不可既。

25. The exit of the Tao is faint, lacking in taste; it is not visible when seen, not audible when heard, and cannot be exhausted when used.

26. 天地不仁，以万物为刍狗。

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

27. 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，少思寡慾，绝学无忧。

27. Abandon wisdom and renounce cunning, and the people will benefit a hundredfold; abandon benevolence and renounce righteousness, and the people will revert to filial piety and kindness; abandon craftiness and renounce profit, and there will be no thieves and robbers. These three things, if used as ornamentation, are not enough. Therefore, it is necessary to have a place of belonging: see simplicity and hold to the朴, think little and desire less, abandon learning and have no worries.

28. 塞其兑，闭其门，挫其锐，解其纷，和其光，同其尘，是谓玄同。

28. Seal their openings, close their gates, blunt their sharpness, unravel their complexities, harmonize their brightness, blend with their dust, this is called the ultimate oneness.

29. 人之所教，我亦教之。强梁者不得其死，吾将以为教父。

29. What I teach, I also teach others. The aggressive will not meet a good end, and I will take this as my teaching father.

30. 圣人终不为大，故能成其大。

30. The sage does not act as a great person, therefore he is able to achieve greatness.

31. 天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。

31. The heaven and 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.

32. 人法地，地法天，天法道，道法自然。

32. Man follows the Earth, the Earth follows the Sky, the Sky follows the Way, and the Way follows Nature.

33. 天下之至柔，驰骋天下之至坚。

33. The utmost tenderness in the world, galloping amidst the utmost hardness.

34. 美言可以市尊，美行可以加人。

34. Good words can win respect, and good deeds can enhance one's reputation.

35. 故常无欲，以观其妙。

35. Therefore, always maintain a state of non-desire to observe its subtlety.

36. 天下神器，不可为也，不可执也。为者败之，执者失之。——《道德经 第二十九章》

36. The divine weapon of the world cannot be made, nor can it be possessed. Those who attempt to create it will fail, and those who possess it will lose it. — Chapter 29, Tao Te Ching

37. 为学日益，为道日损。损之又损，以至于无为。

37. The pursuit of learning increases day by day, while the pursuit of the Tao diminishes day by day. Diminish it again and again, and it leads to the state of doing nothing.

38. 天之道，其犹张弓欤？高者抑之，下者举之；有余者损之，不足者补之。天之道，损有余而补不足。人之道，则不然，损不足以奉有余。孰能有余以奉天下，唯有道者。

38. Is the way of heaven like stretching a bow? High, it pulls it down; low, it raises it up; abundant, it diminishes it; deficient, it supplements it. The way of heaven is to diminish the abundant and supplement the deficient. But the way of humans is not like that; they diminish the deficient to serve the abundant. Who can serve the world with abundance? Only the one who follows the Tao.

39. 译文：不自我表现，所以高明；不自以为是，所以出色；不自我夸耀，所以能建立功勋；不骄傲自满，所以能够长久。

Translation: 39. The translation is: Not showing off makes one skilled; not being self-righteous makes one outstanding; not bragging makes one able to establish meritorious achievements; and not being proud and self-satisfied allows for long-term success.

40. 无为则无心，无心则无欲，无欲则无求。?>

40. No action, no intention; no intention, no desire; no desire, no pursuit.

41. 言有宗，事有君。夫唯无知，是以不我知。

41. Words have a purpose, and actions have a leader. It is precisely because of ignorance that I am not known.

42. 反者道之动，弱者道之用。天下万物生于有，有生于无。

42. The way of the Tao is characterized by what is contrary to the common sense, and the use of the Tao is shown in what is weak. All things in the world arise from what exists, and what exists arises from what is non-existent.

43. 将欲歙之，必固张之。将欲弱之，必固强之。将欲废之，必固兴之。将欲取之，必固与之。

43. If you wish to contract it, you must first expand it. If you wish to weaken it, you must first strengthen it. If you wish to discard it, you must first promote it. If you wish to take it, you must first give it.

44. 万物之始，大道至简，衍化至繁。

44. The origin of all things, the great path is simple, and its evolution leads to complexity.

45. 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。

45. The way is great, the heaven is great, the earth is great, the king is great. There are four great things 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.

46. 水善利万物而不争，夫唯不争，故无尤。

46. Water benefits all things without contention. It is precisely because it does not contend that there is no blame.

47. 天下失道而后德；失德而后仁；失仁而后义；失义而后礼。

47. When the world loses its way, virtue follows; when virtue is lost, benevolence takes its place; when benevolence is lost, righteousness follows; and when righteousness is lost, propriety takes its place.

48. 使我介然有知，行于大道，惟施是畏。大道甚夷，而民好径。朝甚除，田甚芜，仓甚虚。服文采，带利剑，厌饮食，财货有余。是谓盗夸，非道也哉！

48. If I were to have a trace of knowledge, I would act according to the great way, and fear only what is harmful. The great way is very plain, yet the people prefer bypaths. The court is overly clean, the fields are overgrown with weeds, and the granaries are empty. They wear fine clothes, carry sharp swords, are weary of food and drink, and have more wealth than they need. This is called the boast of thieves; it is not the way!

49. 译文：江海所以能成为百川归往之地，因为它处于低下的地位，所以才能成为百谷之王。

49. Translation: The reason why the rivers and seas can become the destination for all rivers to converge is because they occupy a low position, which allows them to become the king of all valleys.

50. 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。

50. Human life is tender and weak at birth, and becomes firm and strong at death. Plants are tender and fragile when they are alive, and wither and wither away at death. Therefore, the firm and strong belong to the realm of death, while the tender and weak belong to the realm of life.

51. 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。

51. Life and death. Among those who live, one in ten dies; among those who die, one in ten dies; and among those who are alive, one in ten is driven to the brink of death.

52. 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。

52. Knowing others is wisdom, knowing oneself is enlightenment. Overcoming others is strength, overcoming oneself is power. Being content is wealth. Those who strive with determination have will.

53. 邻国相望，鸡犬之声相闻。民至老死，不相往来。

53. Neighboring countries can see each other, and the sounds of chickens and dogs can be heard across. The people live to old age, but they do not visit each other.

54. 自伐者无功，自矜者不长。

54. One who boasts of their own achievements has no merit, and one who boasts of their own abilities does not grow.

55. 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。

55. The reverence for the Tao, the value of virtue, none can command and it remains ever natural. Therefore, the Tao gives birth to it, virtue nourishes it; fosters and nurtures it; ripens and perfects it; nurtures and shelters it. It brings forth life but does not possess it, acts but does not rely on its actions, governs but does not dominate. This is called the sublime virtue.

56. 江海所以能为百谷王者，以其善下之，故能为百谷王。——《道德经 第六十六章》

56. The reason why the seas and rivers can be the kings of all rivers and valleys is because they are good at being humble, thus they can become the kings of all rivers and valleys. —— "Tao Te Ching, Chapter 66"

57. 合抱之木，生于毫末；九层之台，起于累土。千里之行，始于足下。

57. A tree that can embrace a person grows from a tiny seedling; a nine-story tower is built from a heap of earth. A journey of a thousand miles begins with a single step.

58. 飘风不终朝，骤雨不终日。

58. The gusty wind does not last until the morning, and the heavy rain does not last until the end of the day.

59. 生而不有，为而不恃，长而不宰，是谓玄德。

59. To be born without ownership, to act without reliance, to grow without dominance — this is called the sublime virtue.

60. 不欲以静，天地将自正。——《道德经 第三十七章》

60. If one does not desire tranquility, the heavens and earth will naturally correct themselves. — Chapter 37 of the Tao Te Ching

61. 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，以观其眇；恒有欲也，以观其所徼。两者同出，异名同谓。玄之又玄，众眇之门。

61. 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, the constant void leads to the observation of the subtle; the constant desire leads to the observation of the extreme. Both originate from the same source, have different names but are called by the same term. The most profound is again profound, the gate to all subtleties.

62. 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。

62. The superior man hears the Way and diligently practices it; the average man hears the Way and is sometimes convinced, sometimes not; the inferior man hears the Way and laughs at it. Not to laugh at it is not the Way.

63. 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。——《道德经 第四十一章》

63. The highest virtue is like a valley, the broadest virtue seems insufficient, the established virtue seems like stealth, the genuine seems like change. The great white seems like shame, the great square has no corners. —— "Tao Te Ching, Chapter 41"

64. 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。

64. Not seeing oneself as superior, one is enlightened; not claiming to be right, one becomes distinguished; not boasting, one achieves success; not being proud, one endures; only by not competing, can one avoid conflict, and thus no one in the world can compete with him.

65. 致虚极，守静笃，万物并作，吾以观复。夫物芸芸，各归其根。归根曰静，静曰复命。复命曰常，知常曰明，不知常，妄作，凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久。没身不殆。

65. Aim at emptiness to the extreme, maintain tranquility to the utmost. When all things come into being, I observe their return. The myriad things are in confusion, each returning to its root. Returning to its root is called tranquility, and tranquility is called returning to life. Returning to life is called the eternal, knowing the eternal is called enlightenment. Not knowing the eternal leads to delusional actions, which are perilous. Knowing the eternal leads to tolerance, tolerance leads to fairness, fairness leads to the sovereign, the sovereign leads to the natural order, the natural order leads to the Tao, and the Tao leads to the enduring. To live without danger throughout one's life.

66. 名亦既有，天将知止。知止不殆。譬道在天下，犹川谷与江海。

66. Since the name already exists, heaven will know when to stop. Knowing when to stop is not dangerous. As for the Tao being in the world, it is like rivers and valleys to the Yangtze and the Yellow Seas.

67. 和大怨必有余怨；安可以为善？是以圣人执左契，而不责于人。有德司契，无德司彻。天道无亲，常与善人。

67. If there is a grudge against a great enemy, there will always be leftover resentment. How can this be considered good? Therefore, the sage holds the left bond, but does not demand repayment from others. A person of virtue upholds the bond, while a person without virtue takes what is due.天道 (the way of heaven) has no favorites; it is always with those who are good.

68. 天地相合，以降甘露，民莫之令而自均。

68. When heaven and earth unite, sweet dew falls, and the people are naturally harmonized without any command.

69. 出生入死。生之徒，十有三；死之徒，十有三；人之生，动之死地，亦十有三。夫何故？以其生之厚。——《道德经 第五十章》

69. To venture into life and death. Among those who live, one in ten; among those who die, one in ten; and among those who live, one in ten are on the brink of death. Why is that? It is because they value life too much. — "Tao Te Ching, Chapter 50"