1. 人之所教，我亦教之。强梁者不得其死，吾将以为教父。

1. I teach what I am taught. Those who are aggressive will meet a violent end, and I will take this as my teaching's forefather.

2. 弱之胜强，柔之胜刚，天下莫不知，莫能行。

2. The weak overcoming the strong, the soft overcoming the hard – everyone knows it, but no one can do it.

3. 夫物芸芸，各复归其根。归根曰静，静曰复命。复命曰常，知常曰明。不知常，妄作凶。 —— 老子名句

3. The myriad things all return to their origin. To return to the origin is to be tranquil, and to be tranquil is to return to one's true nature. Returning to one's true nature is to be constant, and to understand constancy is to be enlightened. To not understand constancy leads to reckless actions and danger. — A famous saying by Laozi.

4. 道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。

4. The Tao gives birth to it, virtue nourishes it, form shapes it, and power completes it. Therefore, all things in the world respect the Tao and value virtue.

5. 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。

5. The highest, they do not know of its existence; the next highest, they love and praise it; the next, they fear it; the lowest, they insult it. Where there is not enough faith, there is disbelief.

6. 目击世趋，方知治乱之关必在人心风俗，而所以转移人心整顿风俗，则教化纪钢为不可缺矣。

6. Observing the world's trends, one comes to understand that the key to governance and chaos lies in the hearts and customs of the people. And for the transformation of hearts and the rectification of customs, education and discipline are indispensable.

7. 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。

7. 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 kept by anyone; being wealthy and proud brings upon oneself misfortune. Achieving success and then stepping back is the way of the heavens.

8. 以正治国，以奇用兵，以无事取天下。吾何以知其然哉？以此：天下多忌讳，而民弥贫；人多利器，国家滋昏；人多伎巧，奇物滋起；法令滋彰，盗贼多有。故圣人云：我无为，而民自化；我好静，而民自正；我无事，而民自富；我无欲，而民自朴。?>

8. Govern with righteousness, employ the use of the extraordinary in warfare, and attain the rule over the world with peace. How do I know this to be true? Listen to this: When there are many taboos in the world, the people become poorer; when there are many weapons, the state becomes more chaotic; when there are many cunning people, strange objects increase; when laws and edicts are overly prominent, there are many thieves and bandits. Hence, the sage says: I do nothing, and the people are spontaneously transformed; I prefer tranquility, and the people become self-righteous; I do not meddle, and the people become wealthy; I have no desires, and the people become sincere.

9. 邪与正相伤，欲与性相害，不可两立，一起一废，故圣人损欲以从性。

9. Evil and righteousness harm each other, desire and nature are mutually detrimental; they cannot coexist. They rise and fall together, and one's rise leads to the other's fall. Therefore, the sage diminishes desire to conform to nature.

10. 上善若水，水善利万物而不争，处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，正善治，事善能，动善时

10. The highest good is like water, which benefits all things without contention. It occupies the low places that people disdain, and thus it is close to the Tao. Live in the best place, have a profound heart, be kind with benevolence, speak with integrity, govern with justice, handle affairs with ability, and act at the right time.

11. 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。

11. Therefore, the sage holds to the unity as the pattern for the world. He does not exalt himself, hence he is enlightened; he does not assert his own rightness, hence he is distinguished; he does not boast, hence he achieves merit; he does not pride himself, hence he endures. It is precisely because he does not contend that no one in the world can contend with him.

12. 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。

12. To blunt its sharpness, to resolve its confusion, to harmonize its brightness, and to blend with its dust, this is called the profound oneness. Therefore, it cannot be approached too closely nor kept at a distance; it cannot be used for gain nor for harm; it cannot be valued nor despised. Hence, it is esteemed by all under heaven.

13. 丈夫志四方，有事先悬弧，焉能钧三江，终年守菰蒲。

13. A husband's aspirations are boundless, he hangs his bow first in case of emergency. How can he evenly divide the Three Rivers, and spend the whole year guarding reeds and rushes?

14. 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。

14. The ancients who achieved the One: Heaven achieves the One to be clear; Earth achieves the One to be tranquil; Spirit achieves the One to be divine; Valleys achieve the One to be born; Princes achieve the One to be the ruler of the world.

15. 天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。

15. When the world knows what is beautiful as beautiful, then the ugly has already emerged. When the world knows what is good as good, then the bad has already appeared.

16. 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。

16. Do not come too close to where they live, and do not become weary of their existence. It is because they do not become weary that they are not weary. Therefore, the sage knows himself but does not boast; loves himself but does not consider himself superior. Hence, he forsakes the former and chooses the latter.

17. 为学日益，为道日损。损之又损，以至於无为。

17. The more one learns, the more one's knowledge increases; the more one pursues the Tao, the more one's desires diminish. Diminish again and again, until one reaches the state of doing nothing.

18. 延缓年老展长青春的第一条规矩，是避免一切情绪上的烦扰。

18. The first rule in delaying aging and extending youth is to avoid all emotional disturbances.

19. 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，必以身後之。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。

19. The reason why the rivers and seas can be the kings of all valleys is that they are good at being humble, thus they can be the kings of all valleys. Therefore, the sage who wishes to lead the people must humble himself in words; if he wishes to be ahead of the people, he must follow them with his own actions. Thus, the sage is in a superior position yet the people do not feel burdened, and when he is in the forefront, the people do not suffer harm. That is why the people of the world are happy to follow him and never tire of it. Because he does not contend, there is no one in the world who can contend with him.

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。 —— 老子名言

20. Therefore, the sage holds to the unity as the model for the world. He does not seek to be seen, thus he is enlightened; he does not claim to be right, thus he is distinguished; he does not boast of his achievements, thus he is effective; he does not pride himself, thus he endures. — A famous saying of Laozi.

21. 德少而宠多者讥，才下而位高者危，无大功而有厚禄者微

21. Those with few virtues and many favors are mocked, those with little talent but high positions are in danger, and those without great achievements but with substantial salaries are insignificant.

22. 我有三宝，持而保之：一曰慈，二曰俭，三曰不敢为天下先。

22. I have three treasures which I hold and protect: the first is kindness, the second is frugality, and the third is not to take precedence over the world.

23. 大邦者下流，天下之牝，天下之交也。牝常以静胜牡，以静为下。故大邦以下小邦，则取小邦；小邦以下大邦，则取大邦。故或下以取，或下而取。大邦不过欲兼畜人，小邦不过欲入事人。夫两者各得所欲，大者宜为下。

23. The great state is like the lower stream, the female of the world, the meeting point of the world. The female often triumphs over the male through tranquility, and tranquility is considered to be submissiveness. Therefore, when a great state treats a small state as inferior, it gains the favor of the small state; when a small state treats a great state as inferior, it gains the favor of the great state. Thus, either by being inferior one gains, or by being inferior one is gained. The great state desires only to encompass and protect others, while the small state desires only to serve others. Since both fulfill their desires, the great state should act as the inferior.

24. 合抱之木，生於毫末；九层之台，起於累土；千里之行，始於足下。

24. A tree with an embraceable trunk grows from a tiny sprout; a nine-story tower is built from heaps of earth; a journey of a thousand miles begins under one's feet.

25. 金玉满堂，莫之能守。富贵而骄，自遗其咎。功遂身退，天之道。 -- 《道德经》第九章

25. The house is filled with gold and jade, yet it cannot be preserved. Wealth and status, when proud, lead to one's own downfall. To achieve success and then withdraw, this is the way of heaven. -- Chapter 9 of the "Tao Te Ching"

26. 言有宗，事有君。夫唯无知，是以不我知。

26. Words have their origin, and actions have their ruler. It is because of the lack of knowledge that I am not known.

27. 圣人之心，明如止水，物来则见，物去则静，曾何滞于吾心哉？澄鉴不挠，是谓守清。

27. The mind of a sage is as clear as still water; it reveals itself when things come, and returns to tranquility when things depart. How could anything be obstructive in my heart? To remain unperturbed and unyielding is to maintain clarity.

28. 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。

28. A small country with a few people. Let them have the tools of ten or a hundred, but not use them; let the people value death and not migrate far. Even if there are boats and carriages, there is nowhere to ride them; even if there are armor and weapons, there is nowhere to display them. Let the people return to using knots to keep records.

29. 人生不过如此，且行且珍惜。自己永远是自己的主角，不要总在别人的戏剧里充当着配角。

29. Life is just like this, let's cherish every step we take. You are always the protagonist of your own story, don't always play the role of a supporting character in someone else's drama.

30. 天网恢恢，疏而不漏。 —— 老子语录

30. The sky's net is vast and inclusive, yet it is not漏 any gaps. — Laozi's Sayings

31. 修之於身，其德乃真；修之於家，其德乃余；修之於乡，其德乃长；修之於邦，其德乃丰；修之於天下，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。

31. To cultivate oneself, one's virtue becomes genuine; to cultivate one's family, one's virtue becomes abundant; to cultivate one's community, one's virtue becomes enduring; to cultivate one's state, one's virtue becomes abundant; to cultivate the world, one's virtue becomes universal. Therefore, one observes oneself through oneself, one's family through one's family, one's community through one's community, one's state through one's state, and the world through the world. How do I know the world to be like this? It is through this.

32. 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。

32. Live in a good place, have a profound heart, be kind and benevolent, speak with integrity, govern well, perform tasks with skill, and act at the right time. Only by not striving for conflict does one avoid blame.

33. 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。

33. Is the way of heaven like stretching a bow? High, it pushes down; low, it lifts up; excess, it diminishes; deficient, it supplements. The way of heaven is to diminish the excess and supplement the deficient. But the way of humans is not like this; they diminish the deficient to serve the excess. Who can have excess to serve the world? Only the one who follows the Tao.

34. 拯斯人于涂炭，为万世开太平，此吾辈之任也。仁以为己任，死而后已。

34. The people of the Zhan people have endured hardship and suffering, opening a path to lasting peace for future generations, which is our responsibility. To hold benevolence as one's responsibility is to strive until death.

35. 上德不德，是以有德；下德不失德，是以无德。

35. The superior virtue is not virtuous, hence it is virtuous; the inferior virtue does not lose its virtue, hence it is devoid of virtue.

36. 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；舍後且先；死矣！夫慈以战则胜，以守则固。天将救之，以慈卫之。

36. Compassion enables one to be brave; frugality enables one to be generous; not daring to be the first in the world, thus one can become the leader of the wise. Now, if one abandons compassion for bravery, abandons frugality for generosity, abandons the rear for the front, then death is inevitable! Compassion, when used in warfare, brings victory; when used in defense, it brings stability. If heaven is to save someone, it will use compassion to protect them.

37. 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。

37. He who tries to stand without support will not stand firm; he who tries to walk without a firm step will not walk far; he who sees only from his own perspective will not see clearly; he who is self-righteous will not be honored; he who boasts will not achieve; he who boasts of his achievements will not grow.

38. 夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。

38. He who makes light promises is seldom trusted, and he who undertakes too much will encounter many difficulties. Therefore, the wise man treats difficulties with caution, and as a result, he never encounters any real difficulties.

39. 上善若水。水善利万物而不争，处众人之所恶，故几於道。

39. The highest good is like water. Water benefits all things without contention and resides in places that others detest, hence it is close to the Tao.

40. 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。

40. Life and death are intertwined. There are thirteen kinds of those who live, and there are thirteen kinds of those who die; and there are also thirteen kinds of those whose lives are driven to the brink of death.

41. 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。

41. There is something that is mixed and formed, which is born before heaven and earth. It is silent and vast, independent and unchangeable, circulating around without danger, and can be called the mother of heaven and earth. I do not know its name, so I forcefully call it "the Way," and forcefully name it "the Great." The Great is said to be moving, the moving is said to be distant, and the distant is said to return.

42. 重为轻根，静为躁君。轻则失根，躁则失君。

42. Heaviness is the root of the light, stillness is the ruler of the restless. If lightness loses its root, restlessness loses its ruler.

43. 祸兮福之所倚，福兮祸之所伏。孰知其极？其无正也。正复为奇，善复为妖。人之迷，其日固久。

43. Misfortune lies where fortune resides, and fortune hides where misfortune lies. Who knows its ultimate limit? It has no definitive nature. What is considered normal can become extraordinary, and what is deemed good can turn into evil. The confusion of people has been long-standing.

44. 天网恢恢，疏而不失。 -- 《道德经》第七十三章

44. The vast network of heaven is vast and comprehensive, yet it is not lacking in any respect. -- Chapter 73 of the Tao Te Ching

45. 灵魂之自在确与身体之自在有关联。人若不能控制身心，便不能控制灵魂。

45. The freedom of the soul is indeed related to the freedom of the body. If one cannot control both the body and the mind, one cannot control the soul.

46. 道之为物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物。窈兮冥兮，其中有精，其精甚真，其中有信。

46. The Tao, as a thing, is indistinct and elusive. Hazy and elusive, there is an image within; confused and elusive, there is substance within. Profound and obscure, there is essence within, which is very true, and there is credibility within.

47. 金钱能使卑下的人身败名裂，而使高尚的人胆壮心雄。

47. Money can bring down the lowly and tarnish their reputation, while it can fortify the noble and inspire courage and determination.

48. 是以圣人后其身而身先，外其身而身存。 —— 老子名句

48. Therefore, the sage puts himself behind and is brought to the forefront, sets his own self aside and yet his self is preserved. —— A famous saying of Laozi.

49. 世界上的强盗，再没有比劫夺我们思想自由的罪恶更大的了。

49. Among all the bandits in the world, there is no greater crime than robbing us of the freedom of our thoughts.

50. 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。

50. The God does not die; it is called the mysterious female. The gate of the mysterious female is called the root of heaven and earth. It exists continuously as if it were always present, and its use is never exhaustive.

51. 绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，盗贼无有。 -- 《道德经》第十九章

51. "Abandon wisdom and renounce cunning, and the people will benefit a hundredfold; abandon benevolence and righteousness, and the people will return to filial piety and kindness; abandon cunning and abandon profit, and there will be no thieves." -- Chapter 19 of the Tao Te Ching

52. 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。

52. The one who excels in being a sage is not warlike; the one who excels in warfare does not become angry; the one who excels in overcoming enemies does not confront; the one who excels in using people, is willing to be beneath them. This is called the virtue of non-contention, this is called the power of employing people, this is called the harmony with the ancient heaven's extreme.

53. 自己永远是自己的主角，不要总在别人的戏剧里充当着配角。

53. Always be the protagonist of your own story; do not always play the role of a supporting character in others' dramas.

54. 大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈； 国家昏乱，有正臣。（8月30日名言） -- 《道德经》第十八章

54. When the great way is forsaken, there is a rise in benevolence and righteousness; when wisdom arises, there is great deception; when the six relations are not harmonious, there is filial piety and kindness; when the state is confused, there are upright ministers. (A famous saying on August 30) -- Chapter 18 of the Tao Te Ching.

55. 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。

55. To abandon the pursuit of wisdom and to discard the pursuit of knowledge will bring the people one hundredfold benefits; to discard benevolence and justice will restore filial piety and kindness; to discard cunning and to discard profit will result in the absence of thieves and robbers. These three principles, as guidelines, are not sufficient. Therefore, it is necessary to have a sense of belonging: to see the simple and to hold to the unadorned, to have fewer thoughts and desires, and to discard learned pursuits for the sake of peace and tranquility.

56. 是以圣人处无为之事，行不言之教。 —— 老子名句

56. Thus, the sage handles affairs without action, and teaches without words. —— Famous quote from Laozi.

57. 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。

57. The reverence for the Tao, the value of virtue, is not imposed by anyone but is always natural. Therefore, the Tao gives birth to it, virtue nurtures it; grows and nourishes it; ripens and perfects it; cares for and protects it. It gives life but does not possess, acts but does not rely on itself, governs but does not dominate. This is called the sublime virtue.

58. 昏于利害，惑于是非，为疾者多，故莫有能觉者。

58. Being confused about benefits and harms, and being perplexed about what is right and wrong, many people suffer from this, and thus, none are able to realize it.

59. 故从事而道者，道德之；同于德者，德德之；同于失者，道失之。信不足，有不信。

59. Therefore, those who pursue the Way are moral; those who are in harmony with virtue are virtuous; those who are in harmony with loss are lost in the Way. When faith is insufficient, there is disbelief.

60. 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。

60. The superior man hears the Way and diligently practices it; the median man hears the Way and is sometimes there, sometimes not; the inferior man hears the Way and laughs at it. Not to laugh is not worthy of the Way. Hence, there is such a saying: The illumination of the Way seems obscure; the progress of the Way seems to retreat; the plain Way seems crooked; the superior virtue seems humble; the expansive virtue seems insufficient; the established virtue seems to steal; the genuine seems to change; the great white seems to be ashamed; the great square has no corners; the great vessel is late in being completed; the great sound is inaudible; the great image is formless; the Way is hidden and has no name.

61. 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。 —— 老子名言

61. The one who is good at being a warrior does not rely on force; the one who is good at fighting does not get angry; the one who is good at defeating enemies does not confront them; the one who is good at employing others places them below himself. This is called the virtue of non-contention, the power of employing others, the harmony with heaven, the ultimate ancient wisdom. —— A famous saying of Laozi.

62. 夫兵者，不祥之器，物或恶之，故有道者不处。

62. Soldiers are an inauspicious tool, which some may detest, so the wise do not take up residence in them.

63. 天下有道，却走马以粪。天下无道，戎马生於郊。

63. If the world has order, horses are driven to plow manure. If the world lacks order, horses are bred for war in the suburbs.

64. 生活所需的一切不贵豪华，贵简洁；不贵富丽，贵高雅；不贵昂贵，贵合适。

64. Everything needed for a living is not about luxury, but simplicity; not about opulence, but elegance; not about expense, but suitability.

65. 何谓宠辱若惊？宠为下，得之若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身？吾所以有大患者，为吾有身，及吾无身，吾有何患？ —— 老子名句

65. What is meant by being perturbed by honor and disgrace? Honor is considered low, and one is startled upon receiving it, and startled upon losing it; this is called being perturbed by honor and disgrace. What is meant by valuing great worries as oneself? The reason I have great worries is because I have a body. But if I have no body, what worries could I have? —— A famous sentence from Laozi.

66. 夫哀乐者德之邪也，好憎者心之累也，喜怒者道之过也

66. Sorrow and joy are deviations from virtue, fondness and aversion are burdens on the mind, and joy and anger are excesses in the way of Tao.

67. 希言自然。故飘风不终朝，骤雨不终日。

67. Rarely is there talk of nature. Therefore, violent winds do not last all morning, and heavy rains do not last all day.