1. 善行无辙迹，善言无瑕谪(xiá zhé)，善数（shǔ）不用筹策，善闭无关楗（jiàn）而不可开，善结无绳约而不可解。

1. Good actions leave no tracks, good words have no flaws, good counting does not require counters, good closing does not need hinges to be unlocked, and good tying does not require ropes to be untied.

2. 无为，无我，无欲，居下，清虚，自然。

2. Non-action, non-self, non- desire, humility, purity, and nature.

3. 塞其兑，闭其门，终身不勤；开其兑，济其事，终身不救。

3. Seal up the opening, close the door, and you will never have to toil throughout your life; open the opening, assist in the matters, and you will never be able to save yourself throughout your life.

4. 为学日益，为道日损。损之又损，以至于无为。无为而无不为。

4. The more one learns, the more one diminishes one's self. Diminish oneself further, until one reaches the state of non-action. Non-action implies doing everything without doing anything.

5. 善为士者，不武；善战者，不怒；善胜敌者，不与；善用人者，为之下。

5. He who excels as a sage is not aggressive; he who excels in battle does not become angry; he who excels in overcoming enemies does not confront; he who excels in employing people places them below himself.

6. 修身以不护短为第一长进。——《格言联璧》。

6. Cultivating oneself with not covering one's shortcomings as the first great advancement. — From "Wall Mirror of Proverbs."

7. 故从事于道者同于道，德者同于德，失者同于失。同于道者，道亦乐得之。同于德者，德亦乐得之。同于失者，失亦乐得之。

7. Therefore, those who pursue the Way are in harmony with the Way, those who pursue virtue are in harmony with virtue, and those who pursue loss are in harmony with loss. Those who are in harmony with the Way, the Way is also pleased to embrace them. Those who are in harmony with virtue, virtue is also pleased to embrace them. Those who are in harmony with loss, loss is also pleased to embrace them.

8. 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。

8. Blunt its sharpness, untangle its complexities, harmonize its light, and blend with its dust; this is called the profound sameness. Therefore, it cannot be approached closely or distanced; it cannot be utilized for gain or harmed; it cannot be valued or undervalued. Hence, it is esteemed by the world.

9. 君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。——《论语》。

9. A gentleman does not seek to be sated with food, nor does he seek comfort in his dwelling. He is quick to engage in matters and cautious in speech, and seeks to be corrected by those who follow the Way. This can be said to be a manifestation of a love of learning. — From the Analects of Confucius.

10. 又是众说纷纭的一章。看了五六个版本，发现差别的根源主要在于对“善”这个字的理解。有人理解为“善人”，有人理解为“有道之人的行为”，有人理解为“擅长”。一个字上理解的不同，意思真是差之千里，怪只怪咱古文太精炼喽（笑）！

10. It's another chapter with a multitude of interpretations. After reading five or six versions, I found that the root of the differences mainly lies in the understanding of the word "善". Some people interpret it as "good person", some as "the behavior of a person with virtue", and some as "skilled". The difference in interpretation of a single character can be as vast as a thousand miles, and it's all because our ancient Chinese is too concise (laughs)！

11. 信言不美，美言不信。

11. Words of truth are not beautiful, and beautiful words are not true.

12. “善结无绳约而不可解”，真正会打结的人，虽不用绳子捆，但永远解不开，那就是我们新文学所说的“心锁”——感情的锁。这个锁能把你捆得牢牢的，永远解不开，如果能解就成道了。

12. "A good knot has no rope and cannot be untied." A true knotty person, even without using a rope, cannot be untied, which is what our new literature calls the 'heart lock'—the lock of emotions. This lock can tie you tightly and cannot be undone forever. If it can be undone, then it becomes the path to enlightenment.

13. 无为则无心，无心则无欲，无欲则无求。

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

14. 天下有道，却走马以粪。天下无道，戎马生于郊。

14. If the world is on the right path, horses are driven to plow the fields. If the world is off the right path, warhorses are born in the suburbs.

15. 天下莫柔弱于水，而攻坚强者莫之能胜，以其无以易之也。弱之胜强，柔之胜刚，天下莫不知，莫能行。

15. There is nothing in the world softer than water, yet nothing can overcome the strong by force; because it cannot be replaced by anything else. The weak overcoming the strong, the soft overcoming the hard, this is known to all under heaven, yet none can put it into practice.

16. 是以圣人常善救人，故无弃人；常善救物，故无弃物。

16. Therefore, the sage always seeks to save people, thus there are no discarded people; always seeks to save things, thus there are no discarded things.

17. 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。

17. 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. 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 ones dare not act. To act without intention, then there will be no unmanaged.

18. 不贵其师，君王不奉行人智之教。不爱其资，君王不以人助天。虽智大迷，虽然对天下了然于胸，无所不知，但能做到虽有智慧而不用，不以人开天，就如同不曾知晓过这些智慧一样。

18. Not valuing one's teacher, the king does not follow the teachings of human wisdom. Not loving one's resources, the king does not use human assistance to accomplish the will of heaven. Even with great wisdom, though he has a clear understanding of the world and knows everything, if he can manage to not use his wisdom, not open the heavens through the help of others, it is as if he had never known this wisdom at all.

19. 吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。——《论语》。

19. At the age of fifteen, I was determined to pursue learning; at thirty, I had established myself; at forty, I was no longer confused; at fifty, I understood my destiny; at sixty, I was able to accept all that people said; at seventy, I could do as I pleased without exceeding the bounds of propriety. — From the Analects of Confucius.

20. “善数不用筹策”善算的人不靠工具，而用头脑。“善闭无关楗”，虽然没有锁但永远打不开。什么东西使人打不开呢？虚空才打不开，因为它没有开关，能把虚空的奥秘打开才是大学问。

20. "The good at calculation do not rely on counting rods" - Those skilled in calculation do not depend on tools but use their minds. "The good at closing do not use a key" - Even without a lock, it is impossible to open it. What makes it impossible to open? It is emptiness that cannot be opened, as it lacks any mechanism. To unlock the mysteries of emptiness is a profound学问.

21. “故善人者，不善人之师；不善人者，善人之资。”老子叫我们做人要尊重任何一个人，不要轻视任何一个人，这与孔子的观念完全一样。老子说善人是不善人的老师，我们自己觉得是不善人，就应该跟善人去学习，那么，不善人就是“善人之资”了。

21. "Thus, the good person is the teacher of the unrighteous, and the unrighteous person is the resource for the good." Laozi teaches us to respect every individual and not to look down upon anyone, which is completely in line with Confucius' philosophy. Laozi says that the good person is the teacher of the unrighteous. If we ourselves feel we are unrighteous, we should learn from the good person. In this case, the unrighteous person becomes the "resource for the good."

22. 道出言，淡无味，视不足见，听不足闻，用不可既。

22. Words spoken are faint and tasteless, sights are not worth seeing, sounds are not worth hearing, and usage cannot satisfy.

23. 圣人退起身而使其身先，外起身而使其身存。

23. The sage rises from his seat and allows himself to be in front, steps out of his seat and allows himself to be present.

24. 袭明，通彻大道，万物莫不澄明通透，如同沐浴其中。

24. Assail the brightness, penetrate the great path, and all things will become clear and transparent, as if immersed in it.

25. 众人皆有余，而我独若遗，我愚人之心也哉！

25. All others have more than enough, but I alone seem to be lacking, is this the heart of a fool?

26. 天将降大任于斯人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身行，行拂乱其所为也，所以动心忍性，增益其所不能也。——《孟子》。

26. He who is to receive great responsibilities from heaven must first subject his mind to suffering, his bones and sinews to toil, his flesh to hunger, his body to destitution, and disrupt the course of his actions. This is done to stir his heart and temper his will, and thereby increase his abilities beyond what he was originally capable of. — From the Book of Mencius.

27. 非淡泊无以明志，非宁静无以致远。——《三国演义》。

27. Without a desire for the simple life, one cannot clarify one's ambitions; without tranquility, one cannot achieve great things. — From "Romance of the Three Kingdoms."

28. “是以圣人常善救人，故无弃人”，因此，圣人之道，永远是救世救人的心愿，真正的大圣人，不抛弃任何一个人，对善人要救要度，对坏人也要救要度，这就是圣人之道。

28. "Therefore, the sage always seeks to save people, hence there is no one discarded." Thus, the path of the sage is always to have the desire to save the world and help people. A true great sage does not discard anyone. They seek to save and guide both the righteous and the wicked, and this is the path of the sage.

29. 穷则独善其身，达则兼济天下。——《孟子》。

29. "In times of poverty, one should focus on self-improvement; in times of prosperity, one should help benefit the whole world." — From the "Mencius."

30. 慎终如始，则无败事。

30. Begin and end with caution, and you will avoid failures.

31. 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。

31. Attain extreme emptiness, firmly maintain tranquility, and observe the simultaneous activities of all things. I observe the cycles. The myriad things, each returns to its root. Returning to the root is tranquility, tranquility is the return to the original nature. The return to the original nature is the constant. Understanding the constant is to be enlightened; not understanding the constant leads to delusion and misfortune. Understanding the constant leads to tolerance, tolerance leads to fairness, fairness leads to rule, rule leads to the Way, the Way leads to longevity. To live a life without danger until death.

32. 善于行走的人是不留下痕迹的，所以善行无迹；善于言说的人要言不烦，所以没有瑕疵，不被责备；善于计算的人不用筹策一类的运算工具。善于关门的人不用门栓而不可开，善于绑缚的人不用绳索却没人能解开。所以圣人懂规律，按规律用人、拯救人，所以没有该被弃置不用的人；按规律去利用万物，所以没有没用的东西，这就是被掩盖的智慧。所以擅长做某些事的人，是不擅长做这些事人的老师；不擅长的人，又是这些擅长人的资源。不珍贵可以做老师的人，不爱可以做学生的人，虽然看起来很有智慧，其实是进入迷途。这是道的精要奥妙。

32. A person who excels in walking leaves no traces behind, thus, those who do good deeds leave no traces; a person who excels in speaking does not make unnecessary talk, thus, they have no flaws and are not criticized; a person who excels in calculation does not need to use counting tools. A person who excels in closing doors can do so without a door bolt that can be opened; a person who excels in binding can do so without ropes that no one can untie. Therefore, the sage understands the laws, uses people and saves people according to the laws, so there is no one who should be abandoned and not used; utilizes all things according to the laws, so there is nothing that is useless, which is the hidden wisdom. Therefore, those who excel in certain things are the teachers of those who are not good at these things; those who are not good at these things are the resources for those who excel. Not valuing those who can be teachers, and not loving those who can be students, although they may appear wise, they are actually on the wrong path. This is the essence and mystery of the Tao.

33. 勇于敢则杀，勇于不敢则活。

33. The brave die, and the daring live.

34. “常善救物，故无弃物”，圣人不但要救人，并且要救物，但那是有次序的，要先救了人，再救万物。“袭明”引申人类光明的一面，是至真至善之迹，这是告诉我们做人的道理。

34. "Constantly good at rescuing things, hence there are no discarded things," the sage not only aims to save people but also to save things, but this process is sequential; one must first save people before saving all things. "Ximíng" (袭明) implies the bright aspect of humanity, the trace of the utmost truth and goodness, which teaches us the principles of how to be a person.

35. 千里之行，始于足下。

35. A journey of a thousand miles begins with a single step.

36. 故贵身于天下，若可托天下；爱以身为天下者，若可寄天下。

36. Therefore, if one values oneself above the world, one can be entrusted with the world; and if one loves oneself for the sake of the world, one can be entrusted with the world.

37. 道化成万物，为数。圣人齐万物为一，反物为道，则为闭。关楗，指道枢。开，指开天之意。圣人齐同天地万物为一，一天下而治，执道枢，应物无穷，而不开天。

37. The Tao transforms into all things, numbering them. The sage unifies all things as one, reversing the material to the Tao, and thus it is sealed. "Guan jian" refers to the core of the Tao. "Opening" refers to the meaning of opening heaven. The sage unifies heaven, earth, and all things as one, governing the world as one, holding the core of the Tao, responding to things without end, yet not opening heaven.

38. 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. The way of heaven is to subtract from the abundance and supplement the deficiency. The way of humans, however, is not so, but to subtract from the deficiency to serve the abundance. Who can have abundance to serve the world? Only the one who follows the Tao.

39. 圣人的责任就是以天治天下，为天下复天，带离家出走的人们回家，回到他们的天里面去。这便是以天救人，以天救物。天从未弃天下，是人自弃于天。所以，天无弃人，也无弃物。圣人为天下复其天，同样，既无弃人，也无弃物。

39. The responsibility of the sage is to govern the world with the heaven, to restore the heaven to the world, to lead the people who have wandered away home, and to bring them back to their heavenly realm. This is the act of saving people and things with the heaven. The heaven has never abandoned the world; it is the people who have abandoned themselves to the heaven. Therefore, the heaven does not abandon anyone or anything. The sage restores the heaven to the world, and similarly, there is no one abandoned nor anything discarded.

40. 吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？——《论语》。

40. I examine myself three times a day: Am I loyal in planning for others? Do I keep my word with my friends? Have I not neglected to practice what I have learned? — From the Analects.

41. 道不可言，言而非也。

41. The Tao cannot be expressed in words; when it is expressed, it is not the Tao.

42. 故道大，天大，地大，人亦大。域中有四大，而人居其一焉。

42. Therefore, the Way is great, heaven is great, earth is great, and humans are also great. There are four great things in the realm, and humans occupy one of them.

43. 反者道之动，弱者道之用，天下万物生于有，有生于无。

43. The movement of the Tao is contrary, the function of the Tao is weakness. All things under heaven are born from the existence, and existence is born from non-existence.

44. 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。

44. The God does not die, and that is called the mysterious female. The gate of the mysterious female is called the root of heaven and earth. It exists eternally, and its use is never exhausted.

45. 人之所恶，唯孤寡不谷，而王公以为称。

45. What people detest is only loneliness and destitution, yet kings and nobles consider it a virtue.

46. 道可道，非常道。名可名，非常名。无名天地之始；有名万物之母。

46. The way that can be spoken of is not the eternal way. The name that can be named is not the eternal name. The nameless is the origin of the heavens and earth; the named is the mother of all things.

47. 重为轻根，静为躁君。轻则失根，躁则失君。

47. Heaviness is the root of the light, and tranquility is the master of restlessness. Lightness leads to the loss of roots, while restlessness leads to the loss of mastery.

48. 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。

48. If one wishes to contract it, 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 elevate it; if one wishes to take it, one must first give it. This is what is called subtle insight.

49. 少成若天性，习惯成自然。——《孔子家语》。

49. Early habits are as natural as one's nature; habits become second nature. — From the Analects of Confucius.

50. 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。

50. The highest form is not to be known as such; the next highest is to be loved and praised; the next is to be feared; the lowest is to be despised. Where there is insufficient faith, there is also a lack of trust.