1. “藐姑射之山，有神人居焉，肌肤若冰雪，绰约若处子，不食五谷，吸风饮露。乘云气，御飞龙，而游乎四海之外”（在遥远的姑射山，有神人居住。他肌肤如冰雪洁白，风姿绰约如处女，不食人间五谷，餐风饮露。腾云驾雾，驱驰日月，而奔驰畅游于宇宙之外

1. "In the distant Mount Miao She, there resides a divine being whose skin is as white as snow and ice, and whose figure is graceful as a maiden. He does not eat the five grains of the world, but lives on the wind and dew. He rides on the clouds, controls the flying dragon, and roams beyond the four seas." (In the distant Mount Miao She, there resides a divine being. His skin is as white as snow and ice, and his figure is graceful as a maiden. He does not eat the grains of the world, but lives on the wind and dew. He soars on clouds, drives the sun and the moon, and gallops freely beyond the universe.)

2. “直木先伐，甘井先竭”（直木首先被人盗伐，甘井首先被人采竭）

2. "The straight tree is first cut, and the sweet well is first exhausted" (The straight tree is first felled by thieves, and the sweet well is first depleted by those who drink from it).

3. 夫大寒至，霜雪降，然后知松柏之茂也。

3. When the great cold arrives and frost and snow descend, then one knows the vitality of pine and cypress trees.

4. “死生存亡，穷达贫富，贤与不肖，毁誉，饥渴寒暑，事之变，命之行也”––––––

4. "Life and death, fortune and misfortune, the wise and the unwise, praise and blame, hunger and thirst, cold and heat, the changes of affairs, the unfolding of fate."

5. 不贪最先，不恐独后。?>

5. Do not seek to be the first, nor fear being the last.

6. “不以好恶内伤其身，常因（经常因循）自然”–––––

6. "Not to wound oneself internally with likes and dislikes, always following nature" ───────

7. “相濡以沫，不如相忘于江湖；与其誉尧而非桀，不如两忘而化其道”（鱼儿与其以唾沫相互湿润，艰难活命，不如相互忘却，遨游于江湖自然之中；与其赞誉尧舜明君、指摘桀纣暴君，不如忘却是非，回归自然之道）

7. "It's better to forget each other in the vast rivers and seas than to moisten each other with spittle, barely surviving; it's better to forget about praising Yao and criticizing Jie as kings, and instead let go of all that and return to the path of nature." (It's better for fish to forget each other and swim freely in the boundless rivers and seas than to live on by moistening each other with spit; it's better to ignore the praise for the wise kings Yao and Shun or the criticism of the tyrannical kings Jie and Zhou, and instead to let go of all that and return to the way of nature.)

8. 吾生也有涯，而知也无涯。以有涯随无涯，殆矣。

8. Life is finite, but knowledge is infinite. To pursue the infinite with the finite is perilous.

9. “不乐寿，不哀夭，不荣通，不丑穷”––––

9. "Not joyful in longevity, not sorrowful in early death, not proud in prosperity, not ashamed in poverty" –––––

10. 太山之高，背而弗见；秋毫之末，视之可察。

10. The Tai Mountain is so high that its back is not visible; the tip of a feather is so minute that it can be seen clearly.

11. 天下之至柔，驰骋天下之至坚。

11. The utmost softness in the world, galloping amidst the utmost hardness.

12. 美之所在，虽污辱，世不能贱；恶之所在，虽高隆，世不能贵。

12. Where beauty resides, it cannot be degraded even in dishonor; where evil dwells, it cannot be esteemed even if lofty.

13. 日不知夜，月不知昼，日月为明而弗能兼也。

13. The day does not know the night, the moon does not know the day; the sun and moon are for brightness but cannot be combined.

14. 通于一而万事毕，无心得而鬼神服。

14. All things are accomplished through unity, and when the mind is without intention, the spirits and gods submit.

15. 理无常是，事无常非。

15. It is constant that principles are not constant, and it is constant that things are not constant.

16. “不为轩冕肆志，不为穷约趋俗”（不因为官高位尊而趾高气扬，不因为穷困 潦倒而趋时混俗）

16. "Not to indulge in pride due to high official position, not to conform to the vulgar trends due to poverty and distress" (Not to become boastful because of high office and dignity, nor to follow the crowd in times of poverty and adversity).

17. “不仁之人，决性命之情（指放纵欲望）而饕（贪婪于）富贵”–

17. "A person without benevolence, who disregards the natural emotions of life (referring to indulging in desires) and is greedy for wealth and status."

18. 君子不谓小善不足为也而舍之。

18. A gentleman does not say that small virtues are not worth pursuing and therefore abandons them.

19. “是亦彼也，彼亦是也。彼亦一是非，此亦一是非”（此即彼，彼即此，彼无是非的区别，此也无是非的区别）–––––

19. "This is also that, and that is also this. What is right for that is also right for this, and what is wrong for that is also wrong for this" (This is the same as that, and that is the same as this. There is no distinction of right and wrong for that, and no distinction of right and wrong for this).

20. 飘风不终朝，骤雨不终日。

20. A gale does not last all morning, and a heavy rain does not last all day.

21. “其生若浮，其死若休（休息）。不思虑，不预谋”–––––––

21. "He lives as if floating, and dies as if at rest. Without thought, without premeditation."

22. “天下难事必作于易，天下大事必作于细”(经63)，然而，尽管事物的质变源于事物的动变之初，尽管事物的动变之初很重要、也最容易被控制——“其安易持，其未兆易谋，其脆易泮，其微易散”(经64)——但却因其阶段“迎之不见其首，随之不见其后”(经14)、“莫知其极”(经59)，又最不易被人们觉察，往往被人们忽略，所以老子一遍遍提醒人们，应谨小慎微，“慎终如始”、“豫若冬涉川，俨若畏四邻”(经15)，要注意事物的细微变化，防微杜渐，有备无患，故而“为之于未有，治之于未乱”(经64)，要重视量的积累，脚踏实地从一点一滴做起，反对自恃己见，急于求成，要识透“大小多少……图难于其易，为大于其细”(经63)的道理。老子还以为，事物保持在它的变化的初始状态时是最有生命力、最有前程的，就像人生在婴儿阶段，不仅生命力最强，而且受到的保护也最强，所以他又欣然发出了“我独泊兮其未兆，如婴儿之未孩……我独异于人，而贵食于母”的感慨。

22. "The most difficult things in the world must be done from the easy, and the greatest things in the world must be done from the small" (Jing 63). However, although the qualitative change of things originates from the beginning of their movement, and although the beginning of the movement is very important and also the easiest to control — "its stability is easy to maintain, its faintness is easy to plan, its fragility is easy to dissolve, its subtlety is easy to scatter" (Jing 64) — yet because of its stage "when you meet it, you do not see its beginning, when you follow it, you do not see its end" (Jing 14), "no one knows its end" (Jing 59), and it is also the most difficult for people to perceive, often ignored, so Laozi repeatedly reminds people to be cautious and careful, "be as careful at the end as at the beginning," "be as cautious as crossing a river in winter, as respectful as being afraid of one's neighbors" (Jing 15), to pay attention to the subtle changes of things, prevent the growth of evil from the beginning, be prepared without fear, therefore "act before it is formed, govern before it is in chaos" (Jing 64), to pay attention to the accumulation of quantity, to start from the smallest things, to oppose self-satisfaction and the desire for quick success, to understand the truth of "big and small, ... plan difficulties from the easy, do great things from the small" (Jing 63). Laozi also believed that things are most vital and promising when they remain in their initial state of change, like human life in the infant stage, not only with the strongest vitality but also with the strongest protection, so he happily expressed his feelings, "I alone am calm and unremarkable, like an unsmiling baby... I am different from others, and value eating from my mother."

23. 人生天地之间，若白驹过隙，忽然而已。

23. Life is between heaven and earth, like a white horse passing through a crevice, fleeting and gone in a moment.

24. 目见百步之外，不能自见其眦。

24. One can see a hundred steps ahead, but cannot see the corner of one's own eyes.

25. PS：道德经之外的道家~~~~~~~~~~~~~~~~~~~~~

25. PS: Taoism beyond the Tao Te Ching ~~~~~~~~~~~~~~~~~~~~~~

26. “至治之世，不尚贤，不使能。上如标枝，民如野鹿”（

26. "In the age of perfect governance, there is no admiration for the wise, nor is there a reliance on the able. The ruler is like a banner, and the people are like wild deer."

27. “天地一指，万物一马”（天地只有一种元素，万物纷纷也只是一类）–

27. "The heavens and the earth are one finger, all things are one horse" (The heavens and the earth consist of only one element, and all things are merely of one category).

28. “不知而后知之，其问之也，不可以有涯，而不可以无涯”（不知然后求知，学无止境，但又有止境）

28. "Not knowing and then knowing it, the questioning cannot have an end, nor can it have no end" (Not knowing and then seeking knowledge, learning has no end, yet there is an end to it).

29. “绝圣弃智，大盗乃止；摘珠毁玉，小盗不起；焚符破玺，而民朴鄙；剖斗折衡，而民不争”（抛弃仁圣知识，才不会出现窃国大盗；毁掉珍珠宝玉，才不会发生小偷小摸的事；烧掉契约，砸烂玉玺，人民自然朴素无欲；打破容器，折断秤杆，人民

29. "Abandon the wisdom of the sage and renounce knowledge, and the great thief will cease; destroy pearls and jade, and the small thief will not arise; burn the talismans and smash the seals, and the people will be simple and unpretentious; break the containers and bend the scales, and the people will no longer quarrel." (By forsaking the knowledge of the benevolent sage, there will be no great thief who steals the state; by destroying pearls and precious stones, there will be no minor thieves; by burning contracts and smashing seals, the people will naturally become simple and unambitious; by breaking containers and bending scales, the people will no longer quarrel.)

30. “古之人，外化而内不化（外表顺从世俗，内心独立不羁）”

30. "The ancients, outwardly conforming to the world but inwardly unyielding."

31. 积爱成福，积怨则祸。

31. Accumulating love brings blessings, while accumulating resentment leads to祸 (disaster or misfortune).

32. “为善无近名，为恶无近刑。缘督以为经，可以保身，可以全生，可以养亲，可以尽年”（做好事不要做得出名，做坏事不要触犯刑律。沿规律窍门而生存。这样，可以永保身体健康，可以保全性命，可以存养亲人，可以享尽天年）––––

32. "Do good without seeking fame, and do evil without inviting punishment. Follow the central line as a guide, and you can maintain your health, preserve your life, nurture your loved ones, and enjoy your longevity." –––––

33. 居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。

33. Abide in a good place, let the heart be profound in goodness, associate with kindness, speak with integrity, govern with benevolence, perform duties with skill, and act at the right time.

34. 水积而鱼聚，木茂而鸟集。

34. Water accumulates and fish gather, trees flourish and birds congregate.

35. 国无义，虽大必亡。人无善志，虽勇必伤。

35. A state without righteousness will inevitably fall even if it is great. A person without a good intention will certainly be harmed even if they are brave.

36. “至人之用心若镜，不将不迎，应而不藏，故能胜物而不伤”（境界最高的人，其心如镜子，照物而无情，不将就，不奉迎，不掩藏感情，所以他能轻视外物，用心不伤）。

36. "The mind of the most accomplished person is like a mirror, reflecting objects without attachment, neither pushing nor welcoming, responding without hiding emotions, thus being able to overcome things without causing harm." (The person at the highest level of accomplishment, whose mind is like a mirror, reflects objects without emotion, neither accommodating nor fawning, nor hiding feelings, so he can look down upon external things without causing harm to his own mind.)

37. 致虚极，守静笃。

37. Embrace extreme vacuity, and adhere to steadfast stillness.

38. 舟覆乃见善游，马奔乃见良御。

38. One sees who is a good swimmer when the boat capsizes, and who is a good horseman when the horse gallops.

39. 槁竹有火，弗钻不然；土中有水，弗掘无泉。

39. Dried bamboo has fire, but it will not ignite without being drilled; there is water in the earth, but there will be no spring without digging.

40. “古之真人，不知悦生（不庆幸活着），不知恶死（不忧患要死）”––––––

40. "The ancient true person does not know joy in living (is not elated by being alive), nor does he know aversion to death (is not troubled by the prospect of death)."

41. “人生天地之间，若白驹过隙（白马跳过缝隙），忽然（一晃而过）而已”

41. "Life is between heaven and earth, it is just like a white horse passing through a crevice (a white horse jumping over a gap), suddenly (flitting by) and that's all."

42. “多男子（男孩）则多惧（担心），富则多事，寿（长寿）则多辱”

42. "The more men (boys) there are, the more fear (concern) there is; the richer it is, the more trouble it brings; the longer the life (longevity), the more shame there is."

43. “举世誉之而不加劝，举世非之而不加沮”（举世赞誉也不感到得意，举世非议也不感到沮丧）–

43. "The whole world lauds him without his feeling proud, and the whole world denounces him without his feeling discouraged" (Even with the whole world's praise, he does not feel elated; even with the whole world's criticism, he does not feel discouraged).

44. “故之所谓隐士者，非伏其身（藏身）而弗（不）见也，非闭其言而不出（闭口不言）也，非藏其知而不发（去智不用）

44. "Therefore, what is meant by the term 'hermit' is not that one hides his body (conceals himself) and does not appear, nor that one keeps his words closed and does not speak, nor that one hides his knowledge and does not use it."

45. 大方无隅，大器晚成，大音希声，大象无形。

45. Generosity has no corners, grand vessels are late to be completed, grand music is faint in sound, and grand images have no form.

46. 天下莫大于秋毫之末，而泰山为小。

46. Nothing in the world is greater than the tip of a hair, yet Mount Tai is small.

47. “庄子与惠子游于濠梁（濠水小桥）之上，庄子曰：鲦鱼出入从容，鱼之乐也。惠子曰：子（您）非（不是）鱼，安知（怎么知道）鱼之乐？庄子曰：子非我，安知我不知鱼之乐！”

47. "Zhuangzi and Huizi were strolling on the bridge over the Hao River (a small river bridge). Zhuangzi said: 'The minnows come and go with ease, that is the joy of the fish.' Huizi replied: 'You are not a fish, how can you know the joy of the fish?' Zhuangzi said: 'You are not me, how can you know whether I know the joy of the fish or not?'"

48. 致虚极，守静笃。万物并作，吾以观复。

48. Embrace the extreme of emptiness, and maintain profound stillness. As all things come into being, I observe their return to the source.

49. “古之真人，其寝（睡觉）不梦，其觉（醒来）无忧，其食不甘（

49. "The ancient sage, when he sleeps, does not dream; when he wakes, he is carefree; when he eats, he does not savor."

50. 水之积也不厚，则其负大舟也无力。

50. If the accumulation of water is not substantial, it will lack the strength to bear a large boat.

51. 言而必有信，期而必当，天下之高行也。

51. To speak and keep one's word, to promise and fulfill it, is the highest virtue in the world.

52. “堕肢体，黜聪明，离形去知，同于大道，此谓坐忘”（不奔走操劳，去掉聪明才智，忘掉肉体，摒弃知识，达到天人合一的境界，

52. "To discard the limbs, to discard wisdom, to detach oneself from the body and knowledge, to harmonize with the Great Way, this is called 'sitting in oblivion' (not to rush about and toil, to discard cleverness and wisdom, to forget the flesh, to discard knowledge, and to reach the state of unity between heaven and man)."

53. 人法地，地法天，天法道，道法自然。（人是个谜，谜中之谜——玄妙之美）

53. Man follows the earth, the earth follows the sky, the sky follows the Tao, and the Tao follows nature. (Man is a mystery, a mystery within a mystery — the beauty of the mystical.)

54. “圣人之用兵也，亡国而不失人心”––––––战而赢得人心，不战而屈人之兵，

54. "The use of military force by the sages is such that even if a country is lost, the people's hearts are not lost"–––to win the hearts of the people through fighting, or to bend the will of others without fighting.

55. “生为附赘悬疣，死为决疣溃痈”（生为累赘，死为解脱）

55. "Born as a burden, die as a release" (Born as a burden, death as liberation).

56. 欲致鱼者先通水，欲致鸟者先树木。

56. If you want to attract fish, first ensure the water is flowing; if you want to attract birds, first plant trees.

57. “天下莫不以物（外物）易（改变）其性（本性）矣，小人则以身殉利（为蝇头小利而献身），士（知识者）则以身殉（牺牲于）名，丈夫则以身殉家，圣人则以身殉天下。故此数子者，事业不同，名声异号，其于伤性（伤害本性），以身为殉（以人身殉物），一也

57. "No one in the world does not change their nature (true nature) with external things. The mean man sacrifices himself for trivial gains, the scholar sacrifices himself for fame, the man of courage sacrifices himself for his family, and the sage sacrifices himself for the world. Therefore, these individuals, with their different endeavors and varied reputations, still share the same fate: they harm their nature by sacrificing themselves for external things."

58. 目妄视则淫，耳妄听则惑，口妄言则乱。

58. If one's gaze is wanton, it leads to licentiousness; if one's ears are wanton, it leads to confusion; if one's words are wanton, it leads to chaos.

59. 灾人者，人必反灾之。

59. If one brings disaster upon others, others will certainly return the disaster upon him.

60. “窃（盗窃）钩（钩环）者诛，窃国者为诸侯，诸侯之门仁义存焉”–––––––

60. "He who steals a hook is punished, but he who steals a state becomes a feudal lord; benevolence and righteousness are present at the gates of feudal lords."

61. 天地一指也，万物一马也。

61. The heaven and earth are one pointer, all things are one horse.

62. “同与禽兽居，族与万物并。恶乎知君子小人哉，同乎无知。其德不离，同乎无欲，是谓素朴，素朴而民性得矣”（与禽兽共同生存，与万物共同生长。不分君子小人，大家都无知；真实人性得以守住，大家都无欲，这叫做返璞归真。返璞归真，那么人民得以存养天性）

62. "Living with beasts, growing with all things. How can one distinguish between gentlemen and the common folk? They are all alike in their ignorance. Their virtue does not deviate; they are alike in their lack of desire. This is called simplicity. With simplicity, the nature of the people is preserved." (Living in harmony with animals, growing together with all things. Without distinguishing between gentlemen and the common folk, everyone is without knowledge; the true nature of humanity is preserved, and everyone is without desire. This is called returning to simplicity. With the return to simplicity, the people's innate nature is preserved.)

63. “人皆知有用之用（有用东西的用处），而莫知无用之用（无用东西的用处）也”––––––

63. "All know the usefulness of useful things, but none know the usefulness of useless things."

64. 正身直行，众邪自息。

64. Stand upright and be honest, and all evil will fade away.

65. 祸兮福之所倚，福兮祸之所伏。

65. Adversity lies in the embrace of prosperity, and prosperity hides within the shadow of adversity.

66. “鹪鹩巢于深林，不过一枝；鼹鼠饮河，不过满腹”（鹪鹩鸟在深林中筑巢，不过占用一枝之地足矣，何必要拥有整个森林？鼹鼠在河边饮水，不过以喝饱肚子为限，何必要占有整个河流？）––

66. "The sparrow builds its nest in the deep forest, yet it needs no more than a branch; the mole drinks from the river, yet it is satisfied with just filling its belly" (The sparrow bird builds its nest in the deep forest, needing no more than a single branch to suffice; why does it need to possess the entire forest? The mole drinks from the river, content with just satisfying its belly; why does it need to claim the entire river?) ––