第七章：天长地久，天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先，外其身而身存。非以其无私邪？故能成其私。
      Heaven is eternal, the Earth Everlasting. How come they to be so? Is it
      because they do not foster their own lives; That is why they live so long.
      Therefore the Sage Puts himself in the background; but is always to the
      fore. Remains outside; but is always there. Is it not just because he does
      not strive for any personal end That all his personal ends are fulfilled?

      第八章：上善若水，水善利万物而不争。处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，正善治，事善能，动善时。夫唯不争，故无尤。
      The highest good is like that of water. The goodness of water is that it
      benefits the ten thousand creatures; yet itself does not scramble, but is
      content with the places that all men disdain. It is this that makes water
      so near to the Way. And if men think the ground the best place for
      building a house upon, If among thoughts they value those that are
      profound, If in friendship they value gentleness, In words, truth; in
      government, good order; In deeds, effectiveness; in actions, timeliness-
      In each case it is because they prefer what does not lead to strife,[1]
      And therefore does not go amiss.
      [1]Even ordinary people realize the importance of the Taoist principle of
      'water-like' behaviour, i.e. not striving to get on top or to the fore.

      第九章：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！
      Stretch a bow[1] to the very full, And you will wish you had stopped in
      time; Temper a sword-edge to its very sharpest, And you will find it soon
      grows dull When bronze and jade fill your hall It can no longer be
      guarded. Wealth and place breed insolence That brings ruin in its train.
      When your work is done, then withdraw! Such is Heaven's[2] Way.
      [1] the expression used can also apply to filling a vessel to the brim;
      but 'stretching a bow' makes a better parallel to 'sharpening a sword'.
      [2] as opposed to the Way of man
      老 子: 「道 德 经」 : 第 十 章

      　 　 载 营 魄 抱 一 ， 能 无 离 乎 。
      　 　 专 气 致 柔 ， 能 如 婴 儿 乎 。
      　 　 涤 除 玄 鉴 ， 能 如 疵 乎 。
      　 　 爱 国 治 民 ， 能 无 为 乎 。
      　 　 天 门 开 阖 ， 能 为 雌 乎 。
      　 　 明 白 四 达 ， 能 无 知 乎 。
      Chapter 10

      When the intelligent and animal souls are held together in one
      embrace, they can be kept from separating. When one gives undivided
      attention to the (vital) breath, and brings it to the utmost degree of
      pliancy, he can become as a (tender) babe. When he has cleansed away
      the most mysterious sights (of his imagination), he can become without
      a flaw.

      In loving the people and ruling the state, cannot he proceed
      without any (purpose of) action? In the opening and shutting of his
      gates of heaven, cannot he do so as a female bird? While his
      intelligence reaches in every direction, cannot he (appear to) be
      without knowledge?

      (The Tao) produces (all things) and nourishes them; it produces
      them and does not claim them as its own; it does all, and yet does not
      boast of it; it presides over all, and yet does not control them.
      This is what is called 'The mysterious Quality' (of the Tao).