My quotes for peace The quote book of Sylvain (En)

W hich does one love more, fame or one's own life?
Which is more valuable, one's own life or wealth?
Which is worse, gain or loss?
Therefore he who has lavish desires will spend extravagantly.
He who hoards most will lose heavily.
He who is contented suffers no disgrace.
He who knows when to stop is free from danger.
Therefore he can long endure.

Lao Tzu quote, Daoism
Laozi 44, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

T he softest things in the world overcome the hardest things in the world.
Non-being penetrates that in which there is no space.
Through this I know the advantage of taking no action.
Few in the world can understand teaching without words and the advantage of taking no action.

Lao Tzu quote, Daoism
Laozi 43, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

W hat others have taught, I teach also: "Violent and fierce people do not die a natural death." (1)
I shall make this the father (basis or starting point) of my teaching.

Lao Tzu quote, Daoism
Laozi 42, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) An ancient Chinese saying.

T ao produced the One.
The One produced the two.
The two produced the three.
And the three produced the ten thousand things.
The ten thousand things carry the yin and embrace the yang, (1) and through the blending of the material force (ch'i) (2) they achieve harmony.

Lao Tzu quote, Daoism
Laozi 42, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

It is often understood that the One is the original material force or the Great Ultimate, the two are yin and yang, the three are their blending with the original material force, and the ten thousand things are things carrying yin and embracing yang. However, there is no need to be specific. The important point is the natural evolution from the simple to the complex without any act of creation. This theory is common to practically all Chinese philosophical schools.

A ll things in the world come from being.
And being comes from non-being.

Lao Tzu quote, Daoism
Laozi 40, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

O f all those that obtained the One:
Heaven obtained the One and became clear.
Earth obtained the One and became tranquil.
The spiritual beings obtained the One and became divine.
The valley obtained the One and became full.
The myriad things obtained the One and lived and grew.
Kings and barons obtained the One and became rulers of the empire.
What made them so is the One. (1)

Lao Tzu quote, Daoism
Laozi 39, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) Both the Wang Pi and Ho-shang Kung texts do not have the word "One" but others have.

T ao invariably takes no action, and yet there is nothing left undone.
If kings and barons can keep it, all things will transform spontaneously.
If, after transformation, they should desire to be active,
I would restrain them with simplicity, which has no name.
Simplicity, which has no name, is free of desires.
Being free of desires, it is tranquil.
And the world will be at peace of its own accord.

Lao Tzu quote, Daoism
Laozi 37, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

T he Great Tao flows everywhere.
It may go left or right.
All things depend on it for life,
and it does not turn away from them.
It accomplishes its task,
but does not claim credit for it.
It clothes and feeds all things but does not claim to be master over them.
Always without desires, it may be called The Small.
All things come to it and it does not master them;
it may be called The Great.
Therefore (the sage) never strives himself for the great,
and thereby the great is achieved.

Lao Tzu quote, Daoism
Laozi 34, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7

H e who knows others is wise;
He who knows himself is enlightened.
He who conquers others has physical strength.
He who conquers himself is strong.
He who is contented is rich.
He who acts with vigor has will.
He who does not lose his place (with Tao) will endure.
He who dies but does not really perish enjoys long life.

Lao Tzu quote, Daoism
Laozi 33, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

What is it that dies but does not perish? Wang Pi said it was Tao on which human life depended, and Wu Ch'eng said it was the human mind. Other commentators have given different answers. Most of them, however, believe that Lao Tzu meant the immortality of virtue. Thus the Taoists conformed top the traditional belief which had already been expressed in the Tso chuan (Tso’s Commentary on the Spring and Autumn Annals), namely, immortality of virtue, achievement, and words and which has continued to be the typical Chinese idea of immortality. (1) It is to be noted that unlike Chuang Tzu, Lao Tzu showed no tendency believe in earthly immortals (hsien, a fairy), although his exaltation of everlasting life undoubtedly contributed to the development of the belief.

H e who assists the ruler with Tao does not dominate the world with force.
The use of force usually brings requital.
Wherever armies are stationed, briers and thorns grow.

Lao Tzu quote, Daoism
Laozi, 30, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

H e who knows the male (active force) and keeps to the female (the passive force or receptive element)
Becomes the ravine of the world.
Being the ravine of the world,
He will never depart from eternal virtue,
But returns to the state of infancy.
He who knows the white (glory) and yet keeps to the black (humility),
Becomes the model for the world.
Being the model for the world,
He will never deviate from eternal virtue,
But returns to the state of the Ultimate of Non-being.
He who knows glory but keeps to humility,
Becomes the valley of the world.
Being the valley of the world,
He will be proficient in eternal virtue,
And returns to the state of simplicity (uncarved wood).

Lao Tzu quote, Daoism
Laozi, 28, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

A good traveler leaves no track or trace.
A good speech leaves no flaws.
A good reckoner uses no counters.
A well-shut door needs no bolts, and yet it cannot be opened.
A well-tied knot needs no rope and yet none can untie it.
Therefore the sage is always good in saving men and consequently no man is rejected.
He is always good in saving things and consequently nothing is rejected.
This is called following the light (of Nature) (1)
Therefore the good man is the teacher of the bad,
And the bad is the material from which the good may learn.
He who does not value the teacher,
Or greatly care for the material,
Is greatly deluded although he may be learned.
Such is the essential mystery.

Lao Tzu quote, Daoism
Laozi 27, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) The word hsi, here rendered as "following," is open to various interpretations: To cover, to penetrate, to practice, etc. (according to Ma Hsu-lun Lao Tzu chiao-ku, ch. 52, this hsi and the hsi meaning practice were interchangeable in ancient times), but it is most commonly understood as "following," an interpretation which is supported by the Chuang Tzu, ch. 2, where the terms "letting Nature follow its own course" (that is, following Nature) and "using the light" are repeatedly used.

T here was something undifferentiated and yet complete,
Which existed before heaven and earth.
Soundless and formless, it depends on nothing and does not change.
It operates everywhere and is free from danger.
It may be considered the mother of the universe.
I do not know its name; I call it Tao.
If forced to give it a name, I shall call it Great.
Now being great means functioning everywhere.
Functioning everywhere means far-reaching.
Being far-reaching means returning to the original point.
Therefore Tao is great.
Heaven is great.
Earth is great.
And the king (1), is also great.
There are four great things in the universe, and the king is
one of them.
Man models himself after Earth.
Earth models itself after Heaven.
Heaven models itself after Tao.
And Tao models itself after Nature.

Lao Tzu quote, Daoism
Laozi 25, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7

The doctrine of returning to the original is prominent in Lao Tzu (see Lao Tzu, chs. 14, 16, 28, 40, 52.) It has contributed in no small degree to the common Chinese cyclical concept, which teaches that both history and reality operate in cycles.

T herefore the sage embraces the One
And becomes the model of the world.
He does not show himself; therefore he is luminous.
He does not justify himself; therefore he becomes prominent.
He does not boast of himself; therefore he is given credit.
He does not brag; therefore he can endure for long.
It is precisely because he does not compete that the world cannot compete with him.

Lao Tzu quote, Daoism
Laozi 22, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

T he all-embracing quality of the great virtue (te) follows alone from the Tao.
The thing that is called Tao is eluding and vague.
Vague and eluding, there is in it the form.
Eluding and vague, in it are things.
Deep and obscure, in it is the essence. (1)
The essence is very real; in it are evidences.
From the time of old until now, its name (manifestations) ever remains,
By which we may see the beginning of all things.
How do I know that the beginnings of all things are so?
Through this (Tao).

Lao Tzu quote, Daoism
Laozi 21, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

Philosophically this is the most important chapter of the book. The sentence "The essence is very real" virtually formed the backbone of Chou Tun-i's (Chou Lien-hsi, 1017-1073) Explanation of the Diagram of the Great Ultimate, which centers on the "reality of the Non-Ultimate and the essence of yin and yang." And Chou's work laid the foundation of the entire Neo-Confucian metaphysics. Of course Neo-Confucian metaphysics is more directly derived from the Book of Changes, but the concepts of reality in the Book of Changes and in this chapter are surprisingly similar.

T he multitude are merry, as though feasting on a day of sacrifice,
Or like ascending a tower at springtime.
I alone am inert, showing no sign (of desires),
Like an infant that has not yet smiled.
Wearied, indeed, I seem to be without a home.
The multitude all possess more than enough,
I alone seem to have lost all.
Mine is indeed the mind of an ignorant man,
Indiscriminate and dull!
Common folks are indeed brilliant;
I alone seem to be in the dark.

Common folks see differences and are clear-cut;
I alone make no distinctions.
I seem drifting as the sea;
Like the wind blowing about, seemingly without destination.
The multitude all have a purpose;
I alone seem to be stubborn and rustic.
I alone differ from others,
And value drawing sustenance from Mother (Tao).

Lao Tzu quote, Daoism
Laozi 20, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

A bandon learning and there will be no sorrow.
How much difference is there between "Yes, sir," and "Of course not"?
How much difference is there between "good" and "evil"?
What people dread, do not fail to dread.
But, alas, how confused, and the end is not yet

Lao Tzu quote, Daoism
Laozi 20, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

A Confucianist would never say "Abandon learning." Also he would sharply distinguish between good and evil. The Neo-Confucianist, Ch'eng Hao (Ch'eng Ming-tao, 1032-1085), has been severely criticized for his saying that "both good and evil in the world are both the Principle of Nature, and Wang Yang-ming was likewise widely attacked for teaching that "in the original substance of the mind there is no distinction between good and evil."

T herefore let people hold on to these:
Manifest plainness,
Embrace simplicity,
Reduce selfishness,
Have few desires.

Lao Tzu quote, Daoism
Laozi 19, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

T he great rulers value their words highly.
They accomplish their task; they complete their work.
Nevertheless their people say that they simply follow Nature (Tzu-jan) . (1)

Lao Tzu quote, Daoism
Laozi 17, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) Tzu-jan, literally "self-so," means being natural or spontaneous.

H e who knows the eternal is all-embracing.
Being all-embracing, he is impartial.
Being impartial, he is kingly (universal) . (1)
Being kingly, he is one with Nature."
Being one with Nature, he is in accord with Tao.
Being in accord with Tao, he is everlasting,
And is free from danger throughout his lifetime.

Lao Tzu quote, Daoism
Laozi 16, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

In the philosophy of Lao Tzu, Tao is revealed most fully through tranquillity. The position of the Neo-Confucianists is just the opposite. They said that only through activity can the mind of Heaven and Earth be seen.

A ttain complete vacuity,
Maintain steadfast quietude.
All things come into being,
And I see thereby their return.
All things flourish,
But each one returns to its root.
This return to its root means tranquillity.
It is called returning to its destiny.
To return to destiny is called the eternal (Tao).
To know the eternal is called enlightenment.
Not to know the eternal is to act blindly to result in disaster.

Lao Tzu quote, Daoism
Laozi 16, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

O f old those who were the best ruler (1) were
mysterious and profoundly penetrating;
Too deep to comprehend.
And because they cannot be comprehended,
I can only describe them arbitrarily:
Cautious,like crossing a frozen stream in the winter,
Being at a loss, like one fearing danger on all sides,
Reserved, like one visiting,
Supple and pliant, like ice about to melt,
Genuine, like a piece of uncarved wood (2)
Open and broad, like a valley,
Merged and undifferentiated, like muddy water.

Lao Tzu quote, Daoism
Laozi 15, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) The text has the word shih meaning the ruler instead of "Tao." In the text collacted by Fu I (555-639), Chiao-ting ku-pen Lao Tzu (The Old Text of the Lao Tzu Collated), however, the word is Tao instead. Ma Hsu-lun in his Lao Tzu chiao-ku (Lao Tzu collated and explained) and other scholars have preferred to follow Fu I. But the emendation is quite unnecessary. (2) P’u, literally an uncarved wood, has come to mean in Taoism simplicity, genuineness, etc.

W e look at it and do not see it;
its name is The Invisible.
We listen to it and do not hear it;
its name is The Inaudible.
We touch it and do not find it;
Its name is The Subtle (formless).
These three cannot be further inquired into,
And hence merge into one.
Going up high, it is not bright, and coming down low, it is not dark.
Infinite and boundless, it cannot be given any name;
It reverts to nothingness.
This is called shape without shape,
Form (hsiang) without object.
It is The Vague and Elusive.
Meet it and you will not see its head.
Follow it and you will not see its back.
Hold on to the Tao of old in order to master the things of the present.
From this one may know the primeval beginning [of the universe].
This is called the bond of Tao (1).

Lao Tzu quote, Daoism
Laozi 14, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) Chi, literally a thread, denotes tradition, discipline, principle, order, essence, etc. Generally it means the system, principle, or continuity that binds things together.

H e who loves the world as his body may be entrusted with the empire.

Lao Tzu quote, Daoism
Laozi 13, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

On the basis of this attitude toward the body (also found in Lao Tzu, ch. 44.), it is difficult to accept the theory that Yang Chu, who would preserve one's own life under any circumstances, was an early Taoist, as Fung has maintained. (History of Chinese Philosophy, vol. 1, P. 137.).

C an you keep the spirit and embrace the One without departing from them?
Can you concentrate your vital force (ch'I) and achieve the higher degree of weakness like an infant?
Can you clean and purify your profound insight so it will be spotless?
Can you love the people and govern the state without knowledge (cunning)?
Can you play the role of the female in the opening and closing of the gates of Heaven?
Can you understand all and penetrate all without taking any action?
To produce things and to rear them,
To produce, but not to take possession of them,
To act, but not to rely on one's own ability,
To lead them, but not to master them
This is called profound and secret virtue (hsuan-te).

Lao Tzu quote, Daoism
Laozi 10, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

The concentration of ch'i (vital force, breath) is not yoga, as Waley thinks it is. Yoga aims at transcending the self and the external environment. Nothing of the sort is intended her. It is true that in the Huai-nan Tzu, ch. 12, the story of Yen Hui’s "sitting down and forgetting everything" (SPPY, 12:14a) is recited to explain Lao Tzu's saying. But note that "the concentration" is followed by "loving the people" and "governing the state." Because the yoga breathing technique was later promoted by the religious Taoists, some scholars have unjustifiably read it into earlier texts. Wu Ch'eng (1249-1333), for example, thought that the "continuous” operation in ch. 6 was breathing, which is certainly going too far.

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