World  religious, traditional and philosophical  Heritage


Daoism 360
360 selected exerpts   | Page 1 / 15
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When we first received the invitation to provide 360 Taoist Quotes in English we were a little apprehensive but realised the importance of having Taoist Quotes in English. As Taoism is indigenous to China, the works and teachings are in Chinese, and the outreach and propagation to the world is slow due to language and communication challenges. Hence, we could not turn away this uphill undertaking.

After reviewing the demographics of the readers and what would interest them, we decided to compile 360 quotes from academics, linguists and practitioners who have written in English on the Tao and Taoism covering Tao Te Ching, Taoism scriptures, liturgies and commentaries.

The selection of quotes provides the readers with fundamentals of Taoist spiritual tradition which is a vast ocean, flowing into it are the indigenous beliefs of the early Chinese, the personal vision of the sages, the theories and fndings of the mysterious Tao, its complementary relationship with universe, nature and civilisation. Virtue, the epitome to being one with the Tao, is the underlying foundation to peace and harmony for all myriad things.

This compilation of quotes is made possible with the resources from these books and scriptures:
The Book of Laozi; The Book of Zhuangzi; The book of Lieh Tzu; The Scripture of Peace and Tranquillity; Treatise of the Supreme Venerable on Response and Retribution; The True Scripture of the Big Dipper, the Governor of Longevity and Destiny, as revealed the Supreme Venerable Lord Tai Shang and other Taoist Scriptures.

Our thanks to Multi-Faith Multicultural Centre | Pure Land Learning College Association, INC, Australia for publishing this book.

Reverend Master LEE Zhiwang
President TAOIST MISSION (SINGAPORE) Singapore 'Yu Huang Gong',
Temple of Heavenly Jade Emperor Tao Theology & Culture Centre, Singapore

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T he adept has no fixed heart/mind but uses the heart/mind of the people. The adapt trusts the trustworthy, but also trusts the untrustworthy. By this the nature of trust is understood.




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P rofound virtue is deep and farreaching; It returns to the origins with all things, And then leads to the great naturalness.




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T he five colours blind the eyes. The five notes deafen our ears. The five flavours dull our taste.




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S obriety, restraint, equanimity and moderation.




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H e is cautious, reserved and eschews experiences, ‘unhinge the mind’ or ‘disrupt the senses’.




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W hich is nearer, name or self? Which is dearer, self or wealth? Which gives more pain, loss or gain?




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C ontentment keeps disgrace away.




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R estraint keeps you out of danger.




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S o you can go on for a long, long time.




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R eturn to being the uncarved block. Simplicity of life in an unadulterated natural state.




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L ife best accord with Tao, and hence manifest Te. Endorses mindfulness, humility, impartiality, and respect for the integrity of all things. This attunes to the natural world.




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N ot to value and employ men of superior ability is the way to keep the people from rivalry among themselves.




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N ot to prize articles which are difficult to procure is the way to keep the people from becoming thieves.




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N ot to show the people what is likely to excite their desires is the way to keep their minds from disorder.




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H eaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the sacrificial straw dogs are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the sacrificial straw dogs are dealt with. May not the space between heaven and earth be compared to a bellows?




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




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T he sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?




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T he highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Dao.




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I t is better to leave a vessel unfilled, than to attempt to carry it when it is full.




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W hen gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogance, this brings its evil on itself.




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W hen the work is done, and one’s name is becoming distinguished, to withdraw into obscurity is the way of Heaven.




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F avour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind).




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W hen harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.




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I f we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves or robbers.




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B eing deeply loved by someone gives you strength, while loving someone deeply gives you courage.




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