Reading Laozi

To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good.

The sage has no invariable mind of his own; he makes the mind of the people his mind.

All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.

Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world.

The government that seems the most unwise, Oft goodness to the people best supplies; That which is meddling, touching everything, Will work but ill, and disappointment bring.

Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by.

Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself.

Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.

All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results).

The work is accomplished, and there is no resting in it (as an achievement).

The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves.

The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things).

It is because he is thus free from striving that therefore no one in the world is able to strive with him.

Therefore the man of skill is a master (to be looked up to) by him who has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill.

The course and nature of things is such that What was in front is now behind; What warmed anon we freezing find.

The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys.

The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice.

The perception of what is small is (the secret of) clear-sightedness; the guarding of what is soft and tender is (the secret of) strength.

All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small.

There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it;--for there is nothing (so effectual) for which it can be changed.