1. 弱之胜强，柔之胜刚，天下莫不知，莫能行。

1. The weak can overcome the strong, the soft can conquer the hard; everyone in the world knows this, but no one can put it into practice.

2. 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。

2. 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, thus he achieves success; he does not pride himself, thus he endures. It is only by not striving that he is able to surpass, for no one in the world can compete with him.

3. 信言不美。美言不信。善者不辩。辩者不善。知者不博。博者不知。

3. Truthful words are not beautiful. Beautiful words are not truthful. Good people do not argue. Arguers are not good. Wise people are not knowledgeable. Knowledgeable people are not wise.

4. 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。

4. Cultivate it within oneself, and one's virtues will be genuine; cultivate it within the family, and one's virtues will be abundant; cultivate it within the village, and one's virtues will endure; cultivate it within the state, and one's virtues will be prosperous; cultivate it within the empire, and one's virtues will be universal. Therefore, one observes oneself from the perspective of oneself, the family from the perspective of the family, the village from the perspective of the village, the state from the perspective of the state, and the empire from the perspective of the empire. How do I know about the condition of the empire? It is through this.

5. 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。

5. Misfortune is where fortune is leaning, and fortune is where misfortune is hidden. Who knows its extreme? It has no fixed nature. What is right can become strange, and what is good can become evil. People's confusion has been long-standing.

6. 大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。

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

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 on to what is full is not as good as stopping before it is full; sharpening what is sharp cannot be preserved for a long time. A house full of gold and jade cannot be guarded; wealth and status with arrogance lead to self-inflicted disasters. Achieving success and then stepping back is the way of heaven.

8. 民之从事，常於几成而败之。慎终如始，则无败事。

8. People often fail when they are nearly successful. If one is careful to the end as at the beginning, there will be no failure.

9. 上善若水。水善利万物而不争，处众人之所恶，故几於道。

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

10. 民之从事，常于几成而败之。慎终如始，则无败事。

10. People often fail in their endeavors when they are nearly successful. If one is careful to the end as they were at the beginning, they will not experience failure.

11. 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。

11. The respect for the Tao, the value of virtue, none can command and it remains ever natural. Hence, the Tao gives birth to it, virtue nurtures it; grows and raises it; ripens and perfects it; cares for and covers it. It gives life but does not possess, it acts but does not rely, it governs but does not dominate. This is called the Supreme Virtue.

12. 古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。

12. The wise of old, in their governance of the Tao, do not seek to enlighten the people, but rather to make them foolish. The difficulty in governing the people arises from their abundance of wisdom. Therefore, to govern a country with wisdom is to betray the country; to govern a country without wisdom is the country's blessing.

13. 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。

13. Knowing others is wisdom, knowing oneself is enlightenment. Overcoming others shows strength, overcoming oneself is might. Those who are content are rich. Those who exert themselves with determination are strong-willed.

14. 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。

14. Eternity of the heavens and the earth. The reason why the heavens and the earth can be long-lasting is that they do not seek to exist for themselves, hence they are able to endure. Therefore, the sage puts his own desires behind and yet is ahead; he sets aside his own interests and yet he exists. Is it not because of his selflessness? Thus, he is able to fulfill his own desires.

15. 曲则全，枉则直，洼则盈，敝则新，少则多，多则惑。

15. The crooked becomes straight, the bent becomes straightened, the hollow becomes filled, the worn becomes new, the few becomes many, and the many becomes confusing.

16. 吾言甚易知，甚易行。天下莫能知，莫能行。

16. My words are very easy to understand and very easy to practice. But in the world, no one can understand them, and no one can practice them.

17. 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；舍后且先；死矣！夫慈以战则胜，以守则固。天将救之，以慈卫之。

17. Because of benevolence, one can be brave; because of frugality, one can be expansive; because one does not seek to be the first among the world, one can become the leader of the community. Now, if one forsakes benevolence for bravery, forsakes frugality for expansiveness, forsakes the last for the first, one will perish! Benevolence in warfare brings victory, and in defense it brings stability. The heavens will save those who act with benevolence, guarding them with its mercy.

18. 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。不失其所者久。死而不亡者寿。以其终不自为大，故能成其大。

18. To know others is wisdom, to know oneself is enlightenment. To defeat others is strength, to defeat oneself is power. To be content is to be rich. To persist is to have determination. To not lose one's place is to endure. To die but not be forgotten is to live a long life. Because it does not consider itself great, it is able to achieve greatness.

19. 不出户，知天下；不窥牖，见天道。其出弥远，其知弥少。是以圣人不行而知，不见而明，不为而成。

19. Without going out of the house, one knows the world; without looking through the window, one sees the way of heaven. The farther one goes out, the less one knows. Therefore, the sage does not act and yet knows, does not see and yet is enlightened, does not do and yet achieves.

20. 天下皆知美之为美，斯恶矣；皆知善之为善，斯不善已。

20. When the world knows what is beautiful as beautiful, that is ugliness; when the world knows what is good as good, that is not good anymore.

21. 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。

21. Those who have achieved the unity of the One: the heavens achieve it and become clear; the earth achieves it and becomes tranquil; the spirits achieve it and become divine; the valleys achieve it and become fertile; the rulers achieve it and establish order over the world.

22. 无为而无不为。取天下常以无事，及其有事，不足以取天下。

22. Do nothing and yet do everything. To gain the world, one should always act as if there were nothing to do. When there is something to do, it is not enough to gain the world.

23. 祸莫大於不知足；咎莫大於欲得。故知足之足，常足矣。

23. No misfortune is greater than not being content; no fault is greater than the desire for more. Therefore, the satisfaction of being content is always sufficient.

24. 金玉满堂，莫之能守。富贵而骄，自遗其咎。功遂身退，天之道。

24. A house filled with gold and jade, no one can keep it. To be wealthy and proud, it is to invite misfortune upon oneself. Achieving success and then stepping back, this is the way of heaven.

25. 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。

25. The Way gives birth to One, the One gives birth to Two, the Two give birth to Three, and the Three give birth to all things. All things carry the negative within and embrace the positive, harmonizing with the dynamic energy.

26. 道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。

26. The Tao begets it, Virtue nurtures it, Matter shapes it, and Circumstance accomplishes it. Therefore, all things honor the Tao and value Virtue.

27. 为学日益，为道日损。损之又损，以至於无为。

27. The pursuit of learning becomes increasingly vast, while the pursuit of the Tao becomes increasingly diminished. Diminish it again and again, until you reach the state of non-action.

28. 天之道损有余而补不足；人之道损不足以奉有余。

28. The way of heaven is to take from the surplus and supplement the deficiency; while the way of humans is to take from the deficient to serve the surplus.

29. 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。

29. The God of Grain does not die; this is called the mysterious vulva. The gate of the mysterious vulva is called the root of heaven and earth. It exists continuously and subtly; its use is not exhaustive.

30. 其政闷闷，其民淳淳；其政察察，其民缺缺。是以圣人方而不割，廉而不刿，直而不肆，光而不耀。

30. When the government is oppressive, the people are sincere and simple; when the government is meticulous, the people are weary and dissatisfied. Therefore, the sage is square but not cutting, honest but not harsh, straightforward but not aggressive, brilliant but not dazzling.

31. 吉事尚左，凶事尚右。偏将军居左，上将军居右，言以丧礼处之。杀人之众，以悲哀泣之，战胜以丧礼处之。

31. Joyous events are symbolized by the left, whereas tragic events are represented by the right. The deputy general is positioned on the left, and the senior general on the right, as a gesture to treat the loss with funeral rites. When a large number of people are killed, express sorrow and tears; when victorious in battle, also treat it with the funeral rites.

32. 天之道，利而不害；圣人之道，为而不争。

32. The Tao of heaven is to benefit without causing harm; the Tao of the sage is to act without contention.

33. 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。

33. If you want to contract something, you must first expand it; if you want to weaken something, you must first strengthen it; if you want to discard something, you must first promote it; if you want to take something, you must first give it. This is called subtle wisdom.

34. 譬道之在天下，犹川谷之於江海。

34. The way of the Tao in the world is like the valleys to the rivers and seas.

35. 甚爱必大费；多藏必厚亡。故知足不辱，知止不殆，可以长久。

35. Excessive love will lead to great expenditure; excessive hoarding will result in heavy loss. Therefore, being content is not subject to disgrace, and knowing when to stop is not dangerous, which can lead to a long and prosperous life.

36. 始制有名，名亦既有，夫亦将知止，知止可以不殆。

36. The origin of things is named, and the name exists. Therefore, one should also know when to stop, and knowing when to stop can avoid danger.

37. 大丈夫处其厚，不居其薄；处其实，不居其华。

37. A man of virtue dwells in the substantial, not in the thin; in the real, not in the showy.

38. 民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其上求生之厚，是以轻死。夫唯无以生为者，是贤於贵生。

38. The people are hungry because their rulers impose excessive taxes, which leads to hunger. The people are difficult to govern because their rulers interfere too much, which makes governance difficult. The people are willing to risk death because their rulers value life too highly, which leads them to undervalue it. Only those who do not consider life to be the most important are superior to those who value life highly.

39. 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。是以兵强则灭，木强则折。强大处下，柔弱处上。

39. The living human being is weak, but upon death becomes strong. The living plants are tender and fragile, but upon death become withered. Therefore, the strong are the companions of death, while the weak are the companions of life. Hence, when the army is strong, it will be destroyed, and when the wood is strong, it will be broken. The powerful place itself below, while the weak place itself above.

40. 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。

40. 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 humble himself with words; who desires to be ahead of the people must put himself behind them. Thus, the sage is in a superior position but the people do not feel burdened, and in the forefront but the people do not suffer harm. Therefore, the world delights in promoting him and never grows weary of it. Because he does not strive, no one in the world can compete with him.

41. 甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死，不相往来。

41. Enjoy your food, take delight in your clothing, be comfortable in your dwelling, and be pleased with your customs. Neighboring countries can be seen from each other, the sound of chickens and dogs can be heard, but the people live until old age and death without ever visiting each other.

42. 天地相合，以降甘露，民莫之令而自均。

42. The harmony between heaven and earth brings down sweet dew, which distributes itself without being commanded.

43. 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。

43. Compassion enables bravery; frugality enables breadth; not daring to be the first in the world, thus able to become the leader of achievement. Now, forsaking compassion for bravery; forsaking frugality for breadth; forsaking the latter for the former; death is at hand! Compassion, when used in warfare, brings victory; when used in defense, it ensures stability. The heavens will save it, guarded by compassion.

44. 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？

44. If the people do not fear death, what use is there in frightening them with death? If the people always fear death and there are those who do extraordinary things, I will catch them and execute them. Who would dare?

45. 为学日益，为道日损。损之又损，以至于无为。

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

46. 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。

46. The highest level is when people do not even know of its existence; the next level is when people are close to it and praise it; the next level is when people fear it; and the lowest level is when people insult it. If there is not enough trust, there will be disbelief.

47. 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。

47. There is a substance that is mixed and formed, which was born before heaven and earth. It is silent and desolate, standing alone and unchanging, constantly moving without danger, and can be the mother of heaven and earth. I do not know its name, so I arbitrarily call it the Way, and arbitrarily give it the name of Great. The Great is said to be moving, moving is said to be distant, and distant is said to return.

48. 夫兵者，不祥之器，物或恶之，故有道者不处。

48. Soldiers are an ominous tool, and they are disliked by people. Therefore, the wise do not take up residence in them.

49. 人之所恶，唯孤寡不谷，而王公以为称。

49. What people detest is only loneliness and destitution, yet kings and nobles take it as a virtue.

50. 我有三宝，持而保之。一曰慈，二曰俭，三曰不敢为天下先。

50. I have three treasures that I hold and cherish. The first is kindness, the second is frugality, and the third is not to take precedence over the world.

51. 祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。

51. The greatest misfortune is to be dissatisfied; the greatest fault is the desire for more. Therefore, when one is content with contentment, that is truly enough.

52. 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。

52. A small country with a few people. Make the tools of ten or a hundred not used; make the people value death and not migrate far. Even if there are boats and carriages, there is nothing to ride; even if there are armor and weapons, there is nowhere to display them. Make the people return to using knots and ropes.

53. 人之所教，我亦教之。强梁者不得其死，吾将以为教父。

53. I too teach what men teach. The strong who do not meet their end will be my example for teaching.

54. 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。

54. Not seeing oneself as superior, hence one is enlightened; not claiming to be right, hence one is distinguished; not boasting, hence one has achievements; not proud, hence one grows; and only by not striving for conflict, does one prevent the world from being able to compete with him.

55. 合抱之木，生于毫末；九层之台，起于累土。千里之行，始于足下。

55. A tree that can embrace is grown from a tiny sprout; a nine-story tower is built on heaps of earth. A journey of a thousand miles begins with a single step.

56. 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。

56. He who tries to stand on tiptoe does not reach his height; he who tries to run fast does not go far; he who thinks he sees clearly does not perceive; he who is self-righteous does not shine; he who boasts does not achieve; he who is proud does not grow.

57. 有无相生，难易相成，长短相形，高下相盈，音声相和，前後相随。恒也。

57. The existence of one gives rise to the other; difficult and easy complement each other; long and short define each other; high and low fill each other; sounds harmonize with each other; the past and the future follow each other. This is the constant.

58. 大方无隅，大器晚成。大音希声，大象无形。

58. Generosity has no corners; great utensils are late in being completed. Great sounds have few echoes, and great images have no form.

59. 故道大，天大，地大，人亦大。域中有四大，而人居其一焉。?>

59. The way is great, the heaven is great, the earth is great, and humans are also great. There are four great elements in the realm, and humans occupy one of them.

60. 人法地，地法天，天法道，道法自然。

60. The law of humanity follows the earth, the law of the earth follows the sky, the law of the sky follows the Tao, and the law of the Tao follows nature.

61. 上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德无为而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。

61. The superior virtue is not virtuous, which is why it is virtuous; the inferior virtue does not lose its virtue, which is why it is not virtuous. The superior virtue acts without action; the inferior virtue acts with action. The superior benevolence acts without expecting anything in return; the superior righteousness acts with the expectation of something in return. The superior propriety acts with the expectation of a response, and if no response is received, it resorts to force. Therefore, it is only after losing the way that virtue arises, after losing virtue that benevolence arises, after losing benevolence that righteousness arises, and after losing righteousness that propriety arises.

62. 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。

62. The five colors blind the eyes; the five sounds deafen the ears; the five flavors satisfy the mouth; galloping and hunting excite the mind; rare goods disrupt behavior. Therefore, the sage prioritizes the belly over the eyes, thus forsaking the latter for the former.

63. 夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。

63. He who makes light promises is seldom trusted, and who undertakes too much is bound to encounter many difficulties. Therefore, the sage considers difficult things as such and thus encounters no difficulties at all.

64. 合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下。

64. A tree that embraces two arms grows from a tiny sprout; a nine-story tower is built from piled-up earth; a journey of a thousand miles begins under one's feet.

65. 重为轻根，静为躁君。轻则失根，躁则失君。

65. Greatness is the root of lightness, stillness is the ruler of restlessness. Lightness loses its root, and restlessness loses its ruler.

66. 是以圣人为而不恃，功成而不处，其不欲见贤。

66. Therefore, the sage acts without relying on himself, accomplishes things without taking credit, and does not desire to be seen as virtuous.

67. 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。

67. To the good, I am good; to the not-so-good, I am also good; this is moral goodness. To the trustworthy, I am trustworthy; to the untrustworthy, I am also trustworthy; this is moral trustworthiness.

68. 大成若缺，其用不弊；大盈若冲，其用不穷。大直若屈，大巧若拙，大辩若讷。躁胜寒，静胜热，清静为天下正。

68. Great perfection seems to be imperfect, yet its use does not fail; great abundance appears to be empty, yet its use is endless. Great straightforwardness seems to be bent, great skill seems to be clumsy, great eloquence seems to be awkward. Restfulness overcomes cold, stillness overcomes heat, and tranquility and purity are the norm for the world.

69. 上善若水。水善利万物而不争，处众人之所恶，故几于道。

69. The highest good is like water. Water is beneficial to all things and does not contend, dwelling in places where people dislike. Therefore, it is close to the Tao.

70. 民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其上求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。

70. The people's hunger is due to the excessive food taxes imposed by their rulers, hence the hunger. The people's difficulty in being governed is because of the excessive interference by their rulers, hence the difficulty in governance. The people's willingness to risk death is because their rulers value life highly, hence the people's willingness to risk death. Only those who do not place a high value on life are more virtuous than those who value life highly.

71. 道可道，非常道。名可名，非常名。无名天地之始；有名万物之母。

71. 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 heaven and earth; the named is the mother of all things.

72. 不言之教，无为之益，天下希及之。

72. The teaching without words, the benefits of doing nothing, are rarely matched in the world.

73. 柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。

73. Weakness triumphs over strength. Fish cannot escape from the deep, and the nation's most powerful weapon should not be displayed to others.

74. 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。

74. It is difficult to draw a picture on an easy surface and to achieve greatness through meticulous attention to detail. The difficult things in the world must be done by making them easy, and the great things must be accomplished through attention to the fine details. Therefore, the sage never seeks greatness, and that is why he is able to achieve it.

75. 知不知，尚矣；不知知，病也。圣人不病，以其病病。夫唯病病，是以不病。

75. To know that one does not know is the highest; to know that one does not know is to be ill. The sage does not suffer illness because he is aware of illness. It is precisely because he is aware of illness that he does not suffer.

76. 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。

76. Do not promote the value of 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 way of the sage's governance is to empty their hearts, fill their bellies, weaken their desires, and strengthen their bodies. Always keep the people without knowledge and desires. Make the wise ones dare not act. By acting without intention, there is nothing that cannot be governed.

77. 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。

77. To abandon holiness and wisdom, the people will benefit a hundredfold; to abandon benevolence and righteousness, the people will regain filial piety and kindness; to abandon cunning and abandon profit, there will be no thieves or robbers. These three are considered to be insufficient as literature. Therefore, it is necessary to have a place for them: to see simplicity and hold simplicity, to think little and have few desires, to abandon knowledge and have no worries.

78. 老子是我国最伟大的哲学家和思想家之一，被道教尊为教祖，世界文化名人。老子的思想主张是"无为"，《老子》以“道”解释宇宙万物的演变，“道”为客观自然规律，同时又具有“独立不改，周行而不殆”的`永恒意义。

78. Laozi is one of the greatest philosophers and thinkers in our country, revered as the founding ancestor of Taoism and a world cultural figure. Laozi's philosophical主张 is "wu wei" (non-action), where "Tao" explains the evolution of all things in the universe. "Tao" represents the objective laws of nature, and at the same time, it holds the eternal significance of "independent and unchanging, constantly circulating without danger."

79. 天下之至柔，驰骋天下之至坚。无有入无间，吾是以知无为之有益。

79. The utmost softness in the world can gallop through the utmost hardness. Nothing can penetrate into the smallest gaps; hence, I know that the way of doing nothing is beneficial.

80. 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。

80. There is nothing in the world more soft and weak than water, yet nothing that is strong and hard can overcome it, because it has nothing that can change it. The weak overcoming the strong, the soft overcoming the hard, this is known to all under heaven, but none can put it into practice.

81. 信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。

81. Words of truth are not beautiful, and beautiful words are not truthful. The good do not argue, and those who argue are not good. The wise do not seek to be knowledgeable in many things, and those who seek to be knowledgeable in many things are not wise.

82. 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。

82. One who is skilled in being a sage does not act in a martial manner; one who is skilled in warfare does not display anger; one who is skilled in overcoming enemies does not confront them; one who is skilled in employing others, puts them to good use below him. This is called the virtue of non-contention, this is called the power of employing others, and this is called aligning with the ancient extreme of heaven.

83. 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，政善治，事善能，动善时。夫唯不争，故无尤。

83. The highest good is like water; water is beneficial to all things without contention. It dwells in the places that people abhor, hence it is close to the Tao. It occupies the best place, has a deep heart, is kind with benevolence, speaks with sincerity, governs with order, performs with ability, and acts at the right time. It is only because it does not contend that there is no blame.

84. 为者败之，执者失之。是以圣人无为故无败，无执故无失。

84. He who acts will fail, he who clings will lose. Therefore, the sage does not act and thus does not fail, does not cling and thus does not lose.

85. 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。

85. Live in harmony with the environment, have a profound mind, be kind to others, speak with integrity, govern with wisdom, perform tasks with ability, and act in the right time. Only by not being contentious can one avoid blame.

86. 天长地久。天地所以能长且久者，以其不自生，故能长生。是以圣人後其身而身先；外其身而身存。非以其无私邪？故能成其私。

86. Eternity of heaven and earth. The reason why heaven and earth can be long-lasting is that they do not seek to be born themselves, hence they can achieve eternal life. Therefore, the sage puts his own desires behind and is thus ahead; he disregards his own body and yet his body survives. Is it not because of his selflessness that he can achieve his own desires?

87. 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。”

87. Govern the state with righteousness, employ military strategies with surprise, and conquer the world without causing trouble. How do I know this to be true? Because of 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 things arise; when laws and decrees are publicized, there are more thieves and bandits. Hence, the sage said, "I act without interference, and the people naturally become civilized; I prefer tranquility, and the people naturally become upright; I do not meddle, and the people naturally become prosperous; I have no desires, and the people naturally become sincere."

88. 物壮则老，是谓不道，不道早已。

88. "When a thing is strong, it will age; this is called 'not the way'. Not the way will be eliminated long ago."