1. 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。

1. There is something that is mixed and formed, born before heaven and earth. It is silent and vast, standing alone and unchanging, circulating around without danger, and can be the mother of heaven and earth. I do not know its name, so I forcefully call it the 'way', and forcefully name it as the 'great'. The great is said to be in motion, motion is said to be distant, and distance is said to be return.

2. 出生入死。生之徒，十有三；死之徒，十有三；人之生，动之於死地，亦十有三。

2. To risk life and death. Among those who live, one in ten; among those who die, one in ten; and among those who are alive, one in ten is on the verge of death.

3. 乐与饵，过客止。道之出口，淡乎其无味，视之不足见，听之不足闻，用之不足既。

3. Delight and bait, and the wayfarer stops. The expression of the Tao is faint and tasteless, not enough to see, not enough to hear, not enough to satisfy.

4. 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。其在道也，曰：馀食赘形。物或恶之，故有道者不处。

4. He who tries to rise high without support will not stand firm; he who tries to walk by leaping will not go far; he who thinks he sees clearly will not be truly enlightened; he who is self-righteous will not be recognized; he who boasts will not achieve; he who boasts of his achievements will not grow. In the way of Tao, it is said: "like leftover food or an appendix." Some things are disliked for this reason, and hence the wise do not dwell in such a state.

5. 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。

5. The good, I treat kindly; the bad, I also treat kindly; this is moral goodness. The trustworthy, I trust; the untrustworthy, I also trust; this is moral trustworthiness.

6. 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。

6. The one who attempts to rise too quickly will not stand firm; the one who leaps over will not walk far; the one who sees only his own view will not see clearly; the one who is self-righteous will not shine; the one who boasts will not achieve; the one who is proud will not grow.

7. 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。

7. Therefore, the sage holds to the unity as the model for the world. He does not see himself, thus he is enlightened; he does not assert himself, thus he is distinguished; he does not boast, thus he is successful; he does not pride himself, thus he endures.

8. 江海之所以能为百谷王者，以其善下之，故能为百谷王。是以圣人欲上民，必以言下之；欲先民，必以身后之。是以圣人处上而民不重，处前而民不害。是以天下乐推而不厌。以其不争，故天下莫能与之争。

8. The reason why the rivers and seas can be the kings of all valleys is because they are good at being humble, thus they can become the kings of all valleys. Therefore, the sage who desires to be above the people must speak humbly to them; who desires to be ahead of the people must put his own interests behind them. Thus, the sage is in a position above the people without burdening them, and in a position before the people without harming them. Therefore, the world delights in promoting him and never grows tired of him. Because he does not strive, there is no one in the world who can compete with him.

9. 祸莫大于不知足;咎莫大于欲得。故知足之足，常足矣。

9. The greatest misfortune is not knowing enough; the greatest fault is wanting more. Therefore, the contentment of being content is always enough.

10. 居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。

10. Live in harmony with the land, have a deep mind, be kind and benevolent, speak with integrity, govern with virtue, manage affairs with ability, and act at the right time. Only by not striving for conflict can there be no blame.

11. 人之所畏，不可不畏。

11. What people fear, one should not be fearless of.

12. 图难于其易，为大于其细；天下难事，必作于易，天下大事，必作于细。是以圣人终不为大，故能成其大。

12. It is difficult to draw a picture on an easy surface, and to accomplish the great by focusing on the minute details. The difficult things in the world must be initiated with ease, and the great things must be accomplished with meticulous attention to detail. Therefore, the wise person never seeks greatness, and that is why they are able to achieve it.

13. 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。

13. The one who is good at being a leader is not aggressive; the one who is good at fighting does not get angry; the one who is good at defeating enemies does not confront; the one who is good at employing people serves them. This is called the virtue of non-contention, this is called the power of employing people, and this is called the extreme of harmonizing with the ancient heavens.

14. 善有果而已，不以取强。果而勿矜，果而勿伐，果而勿骄。果而不得已，果而勿强。

14. Goodness yields its fruits, but it does not seek to dominate. When it yields fruits, do not boast; when it yields fruits, do not boast; when it yields fruits, do not be proud. If it yields fruits despite your efforts, do not force it; if it yields fruits despite your efforts, do not force it.

15. 子其意者饰知以惊愚，修身以明污，昭昭乎如揭日月而行，顾不免也

15. He seems to be embellishing his knowledge to astonish the ignorant, and refining his character to highlight others' flaws. It is as if he is revealing the sun and the moon while walking, yet he cannot help but stumble.

16. 修之于身，其德乃真；修之于家，其德乃馀；修之于乡，其德乃长；修之于邦，其德乃丰；修之于天下，其德乃普。故以身观身，以家观家，以乡观乡，以邦观邦，以天下观天下。吾何以知天下然哉？以此。

16. Cultivate it in oneself, and one's virtue becomes genuine; cultivate it in the family, and one's virtue becomes abundant; cultivate it in the village, and one's virtue becomes enduring; cultivate it in the state, and one's virtue becomes rich; cultivate it in the world, and one's virtue becomes universal. Therefore, observe oneself by oneself, observe the family by the family, observe the village by the village, observe the state by the state, and observe the world by the world. How do I know about the world as it is? It is through this understanding.

17. 为学日益，为道日损。损之又损，以至于无为。

17. The more one learns, the more one realizes the limitations of knowledge. The more one diminishes these limitations, the closer one comes to the state of non-action.

18. 名与身孰亲？身与货孰多？得与亡孰病？

18. Which is more intimate, name or body? Which is more abundant, body or goods? Which is more harmful, gain or loss?

19. 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。

19. The five colors blind the eyes; the five sounds deafen the ears; the five flavors satisfy the palate; galloping and hunting make the mind go wild; rare goods disrupt one's behavior. Therefore, the sage prioritizes the belly over the eyes, hence choosing this over that.

20. 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 to promote the value of the wise, so that the people will not compete; not to value rare goods, so that the people will not steal; not to display what is desirable, so that 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 without knowledge and desires. Make the wise not dare to act. By acting without action, there will be nothing that is not governed.

21. 挫其锐，解其纷，和其光，同其尘，是谓「玄同」。故不可得而亲，不可得而疏;不可得而利，不可得而害;不可得而贵，不可得而贱。故为天下贵。

21. To blunt its sharpness, to resolve its confusion, to harmonize its brilliance, and to blend with its dust, this is what is called "the sublime oneness." Therefore, it cannot be approached too closely, nor can it be kept at a distance; it cannot be used for gain, nor can it be harmful; it cannot be valued, nor can it be devalued. Hence, it is esteemed by all under heaven.

22. 夫兵者，不祥之器，物或恶之，故有道者不处。

22. Soldiers are an ominous instrument, which is disliked by things. Therefore, the wise do not dwell in them.

23. 知不知上，不知知病。夫唯病病，是以不病。圣人不病，以其病病。夫唯病病，是以不病。?>

23. Knowing not to know is true knowledge; not knowing and yet knowing is illness. Only by perceiving illness as illness is one not ill. The sage is not ill because he perceives illness as illness. Only by perceiving illness as illness is one not ill.

24. 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。

24. Abolish wisdom and renounce intelligence, and the people will benefit a hundredfold; abolish benevolence and righteousness, and the people will rediscover filial piety and kindness; abolish cunning and abandon profit, and there will be no thieves and robbers. These three are insufficient as mere words. Therefore, it is necessary to have a direction: see the simple and hold the genuine, think less and desire less, abandon learning and have no worries.

25. 故再实之木，其根必伤，多藏之家，其后必殃。夫大利者反为害，天之道也。

25. Therefore, when a tree is repeatedly felled, its roots must be damaged; when a household stores excessively, misfortune will befall it in the future. Great benefits can turn into harm, which is the way of nature.

26. 天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。

26. The heavens and earth are not benevolent, treating all things as sacrificial dogs; the sage is not benevolent, treating the common people as sacrificial dogs.

27. 无为而无不为。取天下常以无事，及其有事，不足以取天下。

27. Do nothing and yet do everything. To gain the world, always seek peace; when there is chaos, it is not enough to gain the world.

28. 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。

28. Those who in the past achieved the One: The heavens achieve the One and become clear; the earth achieves the One and becomes peaceful; the spirits achieve the One and become divine; the valleys achieve the One and become fertile; the rulers achieve the One and bring order to the world.

29. 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

29. If the people do not fear death, how can you scare them with death? If the people always fear death and there are those who behave strangely, I can catch them and execute them. Who would dare?

30. 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。

30. The Dao gives birth to One, the One gives birth to Two, the Two gives birth to Three, and the Three gives birth to all things. All things embrace the yin and contain the yang, and harmonize through the dynamic interplay of their opposing forces.

31. 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。

31. Existence and non-existence arise from each other; difficulty and ease complement each other; length and shortness define each other; height and lowness fill each other; sounds harmonize with each other; and the former and the latter follow each other. This is an eternal principle.

32. 道者守其所已有，不求其所未得。求其所未得，即所有者亡，循其所已有，即所欲者至。

32. The Taoist holds onto what they already possess and does not seek what they have not yet obtained. Seeking what they have not yet obtained will result in the loss of what they already have, but following what they already possess will lead to the arrival of what they desire.

33. 天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。

33. When all know what is beautiful as beautiful, then ugliness has appeared. When all know what is good as good, then what is not good has already emerged.

34. 天下有道，却走马以粪。天下无道，戎马生于郊。

34. If the world has order, one can ride horses to fertilize the fields. If the world lacks order, horses are bred for war in the suburbs.

35. 此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。

35. These two, originating from the same source but with different names, are both referred to as the mysterious. The mysterious, when further explored, is the gateway to myriad wonders.

36. 天地所以能长且久者，以其不自生，故能长生。

36. The reason why the heavens and the earth can endure for a long time is because they do not seek to benefit themselves, hence they are able to achieve eternal life.

37. 我有三宝，持而保之：一曰慈，二曰俭，三曰不敢为天下先。

37. I have three treasures which I hold and cherish: The first is benevolence, the second is frugality, and the third is not to be the first among the world.

38. 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。

38. Eternity and Timelessness. The reason why the heavens and the earth can be eternal and enduring is that they do not seek to benefit themselves; therefore, they can attain eternal life. Hence, the sage puts his own interests behind those of others, and in doing so, he is first among them; he sets his own body aside, and yet his body remains. Is it not because of his selflessness that he can achieve his own?

39. 大智若愚，大巧若拙 ,大音希声，大象无形。

39. Great wisdom appears foolish, great skill appears clumsy, great sound is silent, and great form is formless.

40. 以其无私，故能成其私。

40. Because of his selflessness, he is able to achieve his own interests.

41. 曲则全，枉则直，洼则盈，敝则新，少则多，多则惑。

41. When curved, it becomes whole; when crooked, it becomes straight; when hollow, it becomes full; when worn out, it becomes new; when less, it becomes more; when more, it becomes confused.

42. 我有三宝，持而保之。一曰慈，二曰俭，三曰不敢为天下先。慈故能勇；俭故能广；不敢为天下先，故能成器长。

42. I have three treasures which I hold and protect. The first is kindness, the second is frugality, and the third is not daring to be the first among the people of the world. Kindness is why one can be brave; frugality is why one can be generous; not daring to be the first among the people of the world is why one can become the leader of the utensils.

43. 君子居则贵左，用兵则贵右。兵者不祥之器，非君子之器，不得已而用之，恬淡为上。胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可得志于天下矣。

43. A gentleman values the left when at home, and values the right when using arms. Arms are an inauspicious instrument, not suitable for a gentleman. They should only be used when there is no other choice, and the utmost calmness is to be maintained. To win and not be proud of it is not to admire killing. He who admires killing will not be able to achieve his desires in the world.

44. 大道废有仁义；慧智出有大伪；六亲不和有孝慈；国家昏乱有忠臣。

44. When the great way is neglected, there arises benevolence and righteousness; when wisdom and intelligence appear, there is great deception; when the six relationships are not harmonious, there is filial piety and kindness; when the state is confused, there are loyal ministers.

45. 无名天地之始；有名万物之母。

45. The beginning of the nameless is the origin of the heavens and earth; the named is the mother of all things.