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01 - Tao Te Ching - Laozi · Logic Library

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  Chapters one through nine. Part one. Chapter one, Section one. The
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  Tao that can be trodden is not the enduring and unchanging tao. The name
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  that can be named is not the enduring and unchanging name. Chapter one,
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  section two. Conceived of as having no name, it is the originator of
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  heaven and earth. Conceived of as having a name, it is the mother
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  of all things. Chapter one, Section three. Always without desire we must
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  be found. If it's deep mystery, we would sound. But if desire
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  always within us be its outer fringe, is all that we shall see.
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  Chapter one, section four. Under these two aspects, it is really the
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  same. But as development takes place, it receives the different names. Together
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  we call them the mystery. Where the mystery is the deepest is the gait
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  of all that is subtle and wonderful. Chapter two, Section one. All
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  in the world know the beauty of the beautiful, and in doing this they
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  have the idea of what ugliness is. They all know the skill of the
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  skillful, and in doing this they have the idea of what the want of
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  skill is. Chapter two, Section two. So it is that existence and
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  non existence give birth the one to the idea of the other, that difficulty
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  and ease produce the one the idea of the other. That length and shortness
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  fashion out the one the figure of the other. That the ideas of height
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  and lonness arise from the contrast of the one with the other. That the
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  musical notes and tones become harmonious through the relation of one with another, And
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  that being before and behind give the idea of one following another. Chapter two,
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  Section three. Therefore the sage manages affairs without doing anything, and conveys
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  his instructions without the use of speech. Chapter two, Section four. All
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  things spring up, and there is not one which declines to show itself.
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  They grow, and there is no claim made for their ownership. They go
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  through their processes, and there is no expectation of a reward for the results.
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  The work is accomplished, and there is no resting in it as an
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  achievement. The work is done, but how no one can see. Tis
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  this that makes the power not cease to be? Chapter three, Section one.
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  Not to value and employment of superior ability is the way to keep the
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  people from rivalry among themselves. Not to prize articles which are difficult to procure
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  is the way to keep them from becoming thieves. Not to show them what
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  is likely to excite their desires is the way to keep their minds from disorder.
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  Chapter three, section two. Therefore, the Sage, in the exercise
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  of his government, empties their minds, fills their bellies, weakens their wills,
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  and strengthens their bones. Chapter three, Section three. He constantly tries
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  to keep them without knowledge and without desire, and where there are those who
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  have knowledge, to keep them from presuming to act on it. When there
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  is this abstinence from action, good order is universal. Chapter four Section one.
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  The Tao is like the emptiness of a vessel, and in our employment
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  of it, we must be on our guard against all fullness. How deep
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  and unfathomable it is, as if it were the honored ancestor of all things.
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  Chapter four section two. We should blunt our sharp points and unravel the
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  complications of things. We should attemper our brightness and bring ourselves into agreement with
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  the obscurity of others. How pure and still the Tao is, as if
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  it would ever so continue. Chapter four Section three. I do not know
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  whose sun it is. It might appear to have been before God. Chapter
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  five Section one. Heaven and Earth do not act from the impulse of any
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  wish to be benevolent. They deal with all things as the dogs of grass
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  are dealt with. The sages do not act from any wish to be benevolent.
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  They deal with the people as the dogs of grass are dealt with.
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  Chapter five, Section two. May not the space between heaven and Earth be
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  compared to a bellows tis emptied, Yet it loses not its power, tis
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  moved again and sends forth air. The more much speech to swift exhaustion lead.
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  We see your inner being guard and keep it free. Chapter six.
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  The valley's spirit dies, not I the same the female mystery. Thus do
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  we name its gait, from which at first they issued forth is called the
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  root from which grew Heaven and Earth long and unbroken. Does its power remain
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  used gently and without the touch of pain. Chapter seven, Section one.
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  Heaven is long enduring, and earth continues long. The reason why heaven and
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  Earth are a to endure and continue thus long is because they do not live
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  of or for themselves. This is how they are able to continue and endure.
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  Chapter seven, Section two. Therefore, the sage puts his own person
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  last, and yet it is found in the foremost place. He treats his
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  person as if it were foreign to him, And yet that person is preserved.
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  Is it not because he has no personal and private ends, that therefore
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  such ends are realized? Chapter eight Section one. The highest excellence is like
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  that of water. The excellence of water appears in its benefiting all things,
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  and in its occupying without striving to the contrary the low place, which all
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  men dislike. Hence its way is near to that of the Tao. Chapter
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  eight section two. The excellence of a residence is in the suitability of the
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  place. That of the mind is in abysmal stillness. That of associations is
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  in their being with the virtuous, That of government is in its securing good
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  order, That of the conduct of affairs is in its ability, and that
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  of the initiation of any movement is in its timeliness. Chapter eight Section three.
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  And when one with the highest excellence does not wrangle about his low position,
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  no one finds fault with him. Chapter nine Section one. It is
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  better to leave a vessel unfilled than to attempt to carry it when it is
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  full. If you keep feeling a point that has been sharpened, the point
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  cannot long preserve its sharpness. Chapter nine Section two. When gold and jade
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  fill the hall, their possessor cannot keep them safe. When wealth and honors
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  lead to arrogancy, this brings its evil on itself. When the work is
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  done and one's name is becoming distinguished, to withdraw into obscurity is the way
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  of heaven. End of chapter nine.