Tao Te Ching
道生一，一生二，二生三，三生万物。（第四十二章）
The Tao generates the laws of nature which rise to the Yin and Yang; The Yin and Yang turn into 
Yuan Qi; And the Yuan Qi keeps running and generates all things in the world. ("Tao Te Ching"Chapter 42)
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，字之 曰道，强为之名曰大。大曰逝，逝曰远，远曰反。故道大，天大，地大，王亦大。域中有四大，而王居其一焉。人法地，地法天，天法道，道法自然。（第二十五章）
There is a muddled thing that existed before heaven and earth came into existence. Lonely and silent, empty and formless, it exists independently without change, and runs in cycles without stopping, so that it can serve as the mother of heaven and earth. I don't know its name, so I reluctantly call it "Tao" and then reluctantly give it the name "Da". It is vast and boundless and runs endlessly. Therefore,Tao, sky, earth and the king is great. There are four greats, and one of them is the king. Man takes the law of the earth, the law of the earth takes the law of the sky, the law of the sky takes the law of the "Tao", and the Tao is purely natural. ("Tao Te Ching"Chapter 25)
道之为物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物。窈兮冥兮，其中有精；其精甚真，其中有信。自今及古，其名不去，以阅众甫。（第二十一章）
Tao is a thing that has no fixed entity. It is so profound and obscure, but there is essence in it. This essence is very real, and there is faith in it. From the present day to the ancient times, its name can never be abolished and disappear, and it is based on it that the beginning of all things can be observed and recognized.("Tao Te Ching"Chapter 21)
大道泛兮，其可左右。万物恃之以生而不辞，功成而不有。衣养万物而不为主，可名于小；万物归焉而不为主，可名为大。以其终不自为大，故能成其大。（第三十四章）
The Tao is vast and great, and it exits in everywhere. Even though all things rely on Tao to survive, it never declines or refuses to take on this responsibility or asks for credit in its achievements. Although the Tao nourishes all things, it does not consider itself the master of all things, and can therefore be called “small”;Although all things grow from Tao, it does not consider itself the master of all things, so it can be called “great” from this perspective.Because Tao has all the humble and kindness, so it is called the greatest. ("Tao Te Ching"Chapter 34)
道常无为而无不为。（第三十七章）
The Tao often manifests itself as inaction, without forceful intervention or control, but is able to accomplish everything. ("Tao Te Ching"Chapter 37)
反者道之动；弱者道之用。（第四十章）
The movement of things follows the law of transformation in the opposite direction, and Tao works through tender forces, not through forcefulness.("Tao Te Ching"Chapter 40)
道者万物之奥。善人之宝，不善人之所保。（第六十二章）
Tao is the secret of all things. It is the treasure of good people while is also the preserve of bad people. ("Tao Te Ching"Chapter 62)
道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。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。（第五十一章）
Tao gives existence to all things, and virtue nourishes all things, thus giving rise to the universe and the formation of "Potential". Therefore, everything honors Tao and virtue. Even though Tao is honored and virtue is precious, they follow the laws of nature and do not interfere the universe development. Although Tao creates all things, Tao does not possess them; Although Virtue helps universe, Vietue does not ask for their return; Although Tao and Virtue contribute to the growth of all things, they do not rule over them. That is called the greatest Tao spirit.("Tao Te Ching"Chapter 51)
孔德之容，惟道是从。（第二十一章）
When a person's virtue reaches a very high level, his or her behavior will naturally conform to the requirements of the “Tao.” ("Tao Te Ching"Chapter 21)
上德不德，是以有德；下德不失德，是以无德。（第三十八章）
People of the highest virtue do not boast of their virtue, help others without expecting anything in return, and do good deeds without making a fuss. This kind of behavior does not make the recipients feel pressured or burdened, and is as natural and comfortable as a spring breeze. Therefore, they truly have virtue.
People with low morals think they have not lost their morals, but in fact they are pursuing formal moral behavior, often in order to gain external recognition or rewards. This behavior, on the contrary, makes them lose their true morals.("Tao Te Ching"Chapter 38)
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。（第五十四章）
When a person improves himself through self-cultivation and inner moral cultivation, his virtues become pure and true, and he then extends this moral cultivation to his family, thus raising the moral level of the family. If one cultivates the Way in the township, then the township virtues will be honored and the whole country will have the Way; if one cultivates the Way in the world, then the individual will have the Way, and all the people in the world will have the Way. (Tao Te Ching, Chapter 54)
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