Wisdom from the Tao Te Ching
The Lao Tzu (Tao Te Ching) is likely an anthology representing the views of various schools of philosophy, dating back to around the fourth and third centuries BC. The shared general tendency in thought came to be known as Taoism.
Below are some select passages from D.C. Lau's translation [1].
Tao Ching (Way)
Not to honour men of worth will keep the people from contention; not to value goods which are hard to come by will keep them from theft; not to display what is desirable will keep them from being unsettled of mind. (3)
It gives them life yet claims no possession; It benefits them yet exacts no gratitude; It is the steward yet exercises no authority. Such is called the mysterious virtue. (10)
Hence he who values his body more than dominion over the empire can be entrusted with them empire. He who loves his body more than dominion over the empire can be given the custody of the empire. (13)
Hesitant, he does not utter words lightly. When his task is accomplished and his work done The people all say, ‘It happened to us naturally.’ (17)
He who shows himself is not conspicuous; He who considers himself right is not illustrious; He who brags will have no merit; He who boasts will not endure. (22)
One who excels in travelling leaves no wheel tracks; One who excels in speech makes no slips; One who excels in reckoning uses no counting rods; One who excels in shutting uses no bolts yet what he has shut cannot be opened; One who excels in tying uses no cords yet what he has tied cannot be undone. (27)
He who knows contentment is rich; He who perserveres is a man of purpose; He who does not lose his station will endure; He who lives out his days has had a long life. (33)
For ever free of desire, it can be called small; yet, as it lays no claim to being master when the myriad creatures turn to it, it can be called great. (34)
It is because it never attempts itself to be great that is succeeds in becoming great. (34)
Te Ching (Virtue)
Hence the superior must have the inferior as root; the high must have the low as base. (39)
The way that is bright seems dull; The way that leads forward seems to lead backward; The way that is even seems rough. The highest virtue is like the valley; The sheerest whiteness seems sullied; Ample virtue seems defective; Vigorous virtue seems indolent; Plain virtue seems soiled; The greatest square has no corners. The great vessel takes long to complete; The great note is rarefied in sound; The great image has no shape. The way conceals itself in being nameless. (41)
Thus a thing is sometimes added to by being diminished and diminished by being added to. (42)
There is no crime greater than having too many desires; There is no disaster greater than not being content; There is no misfortune greater than being covetous. (46)
Hence in being content, one will always have enough. (46)
Those who are good I treat as good. Those who are not good I also treat as good. In so doing I gain in goodness. Those who are of good faith I have faith in. Those who are lacking in good faith I also have faith in. In so doing I gain in good faith. (49)
It gives them life yet claims no possession; It benefits them yet exacts no gratitude; It is the steward yet exercises no authority. Such is called the mysterious virtue. (51)
Were I possessed of the least knowledge, I would, when walking on the great way, fear only paths that lead astray. (53)
One who knows does not speak; one who speaks does not know. (56)
Lay plans for the accomplishment of the difficult before it becomes difficult; make something big by starting with it when small. (63)
It is the way of heaven to take from what has in excess in order to make good what is deficient. The way of man is otherwise. It takes from those who are in want in order to offer this to those who already have more than enough. Who is there that can take what he himself has in excess and offer this to the empire? Only he who has the way. (77)
Truthful words are not beautiful; beautiful words are not truthful. Good words are not persuasive; persuasive words are not good. He who knows has no wide learning; he who has wide learning does not know. (81)