1. 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。

1. 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 carry the yin within and embrace the yang, and harmony is achieved through the interaction of the complementary forces.

2. 茶禅一味，水善利万物而不争，处众人之所恶，故几于道，居善地，心地善良渊，与善仁，言善信，政善治，事善能，动善时，夫唯不争，故无尤。

2. Tea and Zen are one in essence. Water benefits all things without contention and resides in places that others disdain. Therefore, it is close to the Tao. It occupies the best place, has a benevolent heart, speaks with faithfulness, governs with benevolence, manages affairs with skill, acts at the right time, and only because it does not contend does it escape blame.

3. 始制有名，名亦既有，夫亦将知止，知止可以不殆。

3. The origin of the name is named, and the name is already there. Therefore, one should know when to stop. Knowing when to stop can avoid danger.

4. 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。

4. Their governance is tranquil and their people are sincere; their governance is meticulous and their people are restless. Thus, the sage is upright without being harsh, honest without being abrasive, straightforward without being overbearing, and brilliant without being dazzling.

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。是谓不争之德，是谓用人之力，是谓配天古之极。

5. One who is good at being a warrior does not resort to brute force; one who is skilled in battle does not lose their temper; one who is adept at defeating enemies does not engage in conflict; one who is good at utilizing others places himself below them. This is called the virtue of non-contention, this is called the power of utilizing people, and this is called harmonizing with the ancient principles of the heavens.

6. 夫兵者，不祥之器，物或恶之，故有道者不处。

6. The military is an ominous instrument, detested by all things. Therefore, the wise do not dwell in it.

7. 万事有不平，尔何空自苦，长将一寸身，衔木到终古。我愿平东海，身沉心不改，大海无平期，（）我心无绝时。呜呼！君不见，西山衔木众鸟多，鹊来燕去自成窠。

7. In this world, there is no end to injustice, why do you endure such hardship in vain, carrying a single inch of your body, gathering wood to the end of time? I wish to level the East Sea, my body may sink but my resolve remains unchanged. The sea has no time for peace, yet my heart has no time for despair. Alas! Have you not seen, on the western mountain, many birds carrying wood, magpies coming and swallows going, each making their own nest.

8. 静胜躁，寒胜热。清静为天下正。

8. Tranquility over excitement, cold over heat. Serenity is the standard for the world.

9. 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。

9. The five colors blind the eyes; the five sounds deafen the ears; the five flavors satisfy the mouth; galloping and hunting make the mind go wild; rare goods corrupt one's behavior. Therefore, the sage seeks the satisfaction of the belly rather than the eyes, and thus forsakes the latter for the former.

10. 江海之所以能为百谷王者，以其善下之，故能为百谷王。

10. The reason why the rivers and seas can be the kings of all valleys is that they are good at being humble, hence they can become the kings of all valleys.

11. 三十辐，共一毂，当其无，有车之用。埏埴以为器，当其无，有器之用。凿户牖以为室，当其无，有室之用。故有之以为利，无之以为用。

11. There are thirty spokes that come together at one hub, and because there is space within, the use of the wheel is made possible. When clay is kneaded to form a vessel, because there is space within, the vessel can be used. When doors and windows are cut in the walls to make a room, because there is space within, the room can be used. Therefore, what has form serves as utility, while what has no form serves as use.

12. 最合于享受人生的理想人物，就是一个热诚的、悠闲的、无恐惧的人。

12. The ideal person for enjoying life is one who is enthusiastic, leisurely, and free from fear.

13. 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。

13. To those who are good, I am good; to those who are not good, I am also good; thus cultivating virtue. To those who are trustworthy, I am trustworthy; to those who are not trustworthy, I am also trustworthy; thus cultivating faith.

14. 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。

14. Therefore, the sage holds to the unity as the pattern for the world. Not seeing oneself, he is enlightened; not being self-righteous, he is distinguished; not boasting, he is credited with achievements; not proud, he endures. It is only by not competing that the world cannot compete with him.

15. 图难於其易，为大於其细；天下难事，必作於易，天下大事，必作於细。是以圣人终不为大，故能成其大。

15. It is difficult to accomplish the great by focusing on the easy, and the grand by attending to the minute details. The great difficulties in the world are to be addressed with ease, and the grand events are to be carried out with meticulous attention to detail. Therefore, the wise never seek to achieve greatness, and that is why they are able to accomplish the grandest of things.

16. 天之道，其犹张弓欤高者抑之，下者举之;有馀者损之，不足者补之。天之道，损有馀而补不足。人之道，则不然，损不足以奉有馀。孰能有馀以奉天下，唯有道者。是以圣人为而不恃，功成而不处，其不欲见贤。

16. The way of heaven is like drawing a bow: The high is brought down, the low is raised; The abundant is diminished, the deficient is supplemented. The way of heaven is to diminish the abundant and supplement the deficient. But the way of humanity is not like that; it diminishes the deficient to serve the abundant. Who can serve the world with abundance? Only the one who follows the Tao. Therefore, the sage acts without boasting, achieves without taking credit, and does not desire to be recognized as a wise person.

17. 金钱能使卑下的人身败名裂，而使高尚的人胆壮心雄。

17. Money can bring lowly people into disrepute, but it can inspire the noble to courage and boldness.

18. 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。

18. When the government is oppressive, the people are simple and sincere; when the government is meticulous, the people are restless and discontent. Therefore, the sage is square without being harsh, upright without being aggressive, straightforward without being brazen, and bright without being dazzling.

19. 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。

19. It is better to stop when you are full than to continue; it is not advisable to keep sharpening something that is already sharp. A house full of gold and jade cannot be guarded; if one is wealthy and proud, they will bring their own misfortune upon themselves. To achieve success and then retire is the way of heaven.

20. 名与身孰亲？身与货孰多？得与亡孰病？

20. Which is more intimate, name or body? Which is more abundant, body or goods? Which is more detrimental, gain or loss?

21. 图难以其易，为超过其细；天地难题，必作于易，天下事，必作于细，是以圣人终不以大，故能成其大。

21. A picture is easy to draw by simplifying its details; the difficulties of the universe must be addressed from the easy, and the affairs of the world must be attended to with precision. Therefore, the wise never rely on greatness, which allows them to achieve greatness.

22. 夫兵者，不祥之兆之器，物或恶之，故有道在线者不处。

22. The military is a sign of misfortune and an instrument of harm, which some may detest. Therefore, the wise do not engage in it.

23. 江海所以能为百谷王者，以其善下之。 -- 《道德经》第六十六章

23. The reason why the rivers and seas can become the kings of all valleys is that they are good at being humble. -- Chapter 66 of the Tao Te Ching

24. 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。

24. When the great way is forsaken, there is a prevalence of benevolence and righteousness; when wisdom appears, there is great deception; when the six relations are not harmonious, there is filial piety and kindness; when the state is confused, there are loyal ministers.

25. 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。

25. To be born and to die. Among those who are born, there are thirteen; among those who die, there are thirteen; and among those who are alive, there are also thirteen who are driven to the brink of death.

26. 圣人自知不自见；自爱不自贵。 -- 《道德经》第七十二章

26. The sage knows himself but does not show off; loves himself but does not glorify himself. -- Chapter 72 of the Tao Te Ching

27. 勇於敢则杀，勇於不敢则活。此两者，或利或害。天之所恶，孰知其故？

27. Bravery in daring leads to death, bravery in not daring leads to life. These two, they may bring either benefit or harm. What is it that heaven dislikes, and who knows the reason for it?

28. 无为而无不为。取天下常以无事，及其有事，不足以取天下。

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

29. 丈夫志四方，有事先悬弧，焉能钧三江，终年守菰蒲。

29. A husband has ambitions far and wide, and when there is an urgent matter, he hangs his bow first. How can he evenly divide the Three Rivers, and spend the whole year by the reeds and rushes?

30. 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。是谓配天之极。

30. One who is good at governing is not violent. One who is good at fighting does not get angry. One who is good at defeating enemies does not confront them. One who is good at employing others is revered by them. This is called the virtue of non-contention. This is called the power of employing people. This is called the extreme of harmony with the heavens.

31. 吉事尚左，凶事尚右，偏将军居左，上将居右，言以葬礼处之，之众，以可悲泣之，击败以葬礼处之。

31. Joyous events are favored on the left, while solemn events are favored on the right. The deputy general stands on the left, and the senior general stands on the right. The burial ceremony is to be conducted for the deceased, and the multitude is to mourn in sadness. Defeats are to be treated with a burial ceremony as well.

32. 天网恢恢，疏而不失。 -- 《道德经》第七十三章

32. The vast net of heaven is vast and wide, yet it does not miss a single thing. -- Chapter 73 of the Tao Te Ching

33. 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。

33. Rule the state with virtue, employ troops with the unusual, and conquer the world without causing trouble. How do I know this to be true? Here is the evidence: When the world is full of taboos, the people become poorer; when there are too many weapons, the state becomes more chaotic; when there are too many cunning people, strange things multiply; when laws and regulations are excessive, thieves and robbers increase. Therefore, the sage says: I act without interference, and the people are naturally transformed; I prefer tranquility, and the people are naturally upright; I leave them alone, and the people are naturally enriched; I have no desires, and the people are naturally simple.

34. 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。

34. Joyous occasions are favored on the left, while ominous events are favored on the right. The Deputy General stands on the left, and the Senior General stands on the right, indicating that they should be treated according to funeral rites. For a large number of deaths, one should express sorrow and tears; for victories, they should also be treated with funeral rites.

35. 不尚贤，使民不争；不贵难能可贵之货，使民不为盗；看不到可欲，使人心不乱，是以圣人之治，虚其心，实其腹，弱其志，强其骨，常使民无知少欲，使夫聪明人害怕为也，为潜山，则莫不治。

35. Do not admire the wise, so that the people will not quarrel; do not value the rare and precious goods, so that the people will not steal; do not show things that are desirable, so that the hearts of people will not be chaotic. Therefore, the governance of the sage is to empty people's hearts, fill their bellies, weaken their ambitions, strengthen their bodies, and always keep the people unaware and with few desires. This makes the wise people afraid to act improperly, and if they act, they will be treated as if they are hiding in a mountain, and nothing will not be well managed.

36. 柔弱胜刚强。鱼不可脱於渊，国之利器不可以示人。

36. Weakness triumphs over strength. Fish cannot escape from the deep abyss, and the country's powerful tools should not be shown to others.

37. 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。?>

37. Between life and death. There are thirteen who live; there are thirteen who die; and there are thirteen who, though alive, are on the brink of death.

38. 用兵有言「吾不敢为主，而为客;不敢进寸，而退尺。」是谓行无行;攘无臂;扔无敌;执无兵。老子语录

38. There is a saying in military strategy: "I dare not take the initiative, but act as an invader; I dare not advance an inch, but retreat a foot." This is called moving without a formation; fighting without an arm; defeating without an enemy; and holding without a weapon." - Laozi's Sayings

39. 君子之为学，以明道也，以救世也。徒以诗文而已，所谓雕虫篆刻，亦何益哉！

39. A gentleman's pursuit of learning is to clarify the path of truth and to save the world. Merely engaging in poetry and essays is akin to the所谓的 "carving jade or engraving on bronze," which is of little benefit!

40. 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。

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

41. 祸莫大于轻敌，轻敌几丧吾宝。故抗兵相若，哀者胜矣。

41. The greatest disaster is to underestimate one's enemy, for underestimating one's enemy nearly costs me my treasure. Therefore, when two armies are evenly matched, it is the one with sorrow that prevails.

42. 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。

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

43. 俗人昭昭，我独昏昏。俗人察察，我独闷闷。

43. The common people are bright, but I alone am dim. The common people are perceptive, but I alone am confused.

44. 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。

44. If one abandons the pursuit of holiness and wisdom, the people will benefit a hundredfold; if one abandons benevolence and righteousness, the people will return to filial piety and kindness; if one abandons cunning and abandon profit, there will be no thieves or robbers. These three principles, when taken as the essence of culture, are not enough. Therefore, it is necessary to assign them to something: to see the simplicity and to cherish the plain, to think little and desire less, and to abandon scholarly pursuits for worry-free existence.

45. 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，无失其所者久，死而不逝者寿，因其终不自为大，故能成其大。

45. Knowing others is wisdom, knowing oneself is enlightenment, overcoming others is strength, overcoming oneself is power, being content is wealth, persisting is having a purpose, not losing one's place is longevity, and those who die without fading are immortal. Because they never consider themselves to be great, they are able to achieve greatness.

46. 爸爸常常告诉我，他曾亲眼看见多少贫穷之家兴起来，多少富贵之家衰下去，他告诉我说，最重要的事，就是不要依赖着金钱，人应当享受财富，也要随时准备失去了财富时应当怎么过日子。

46. My father often tells me that he has witnessed how many poor families have risen and how many wealthy families have declined. He tells me that the most important thing is not to rely on money. People should enjoy wealth but also be prepared for how to live when they lose their wealth.

47. 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

47. Fill your house with gold and jade, yet none can keep it. Wealth and status, yet be proud, and you will leave behind your own misfortune. Achieve success and then retire, this is the way of heaven. -- Chapter 9 of the Tao Te Ching

48. 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。

48. A small state with a few people. Even if there are tools of ten or a hundred, they are not used; the people value death highly and do not migrate far. Even if there are boats and chariots, there is nowhere to go; even if there are armor and weapons, there is nowhere to display them. The people should revert to using knots to keep records.

49. 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。

49. Therefore, if a tree is repeatedly struck, its roots must be injured; if a house is excessively well-stocked, its descendants must suffer misfortune. Great benefits can turn into harm, which is the way of heaven.

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 excellence is not to be thought of; the next best is to be loved and praised; the next is to be feared; the worst is to be despised. Where there is insufficient faith, there will be disbelief.

51. 上善若水。水善利万物而不争，处众人之所恶，故几于道。

51. The highest good is like water. Water benefits all things without contention and dwells in places that people dislike, hence it is close to the Tao.

52. 我有三宝，持而保之，一曰慈，二曰俭，三曰不敢为天下先。

52. I have three treasures that I cherish and preserve: one is kindness, two is frugality, and three is not to be the first among the people.