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

T ao is empty (like a bowl),
It may be used but its capacity is never exhausted,
It is bottomless, perhaps the ancestor of all things.
It blunts its sharpness,
It unties its tangles.
It softens its light.
It becomes one with the dusty world.
Deep and still, it appears to exist forever.
I do not know whose son it is.
It seem (1) to have existed before the Lord.

Lao Tzu quote, Daoism
Laozi 4, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) The word hsiang here means "seems" and repeats the feeling expressed in the "appear" two lines before. To interpret it as "image," as does Arthur Waley, would be to make the Lao Tzu more metaphysical than it really is.

T he best (man) is like water.
Water is good; it benefits all things and does not
compete with them.
It dwells in (lowly) places that all disdain.
This is why it is so near to Tao.
[The best man] in his dwelling loves the earth.
In his heart, he loves what is profound.
In his associations, he loves humanity.
In his words, he loves faithfulness.
In government, he loves order.
In handling affairs, he loves competence.
In his activities, he loves timeliness.
It is because he does not compete that he is without reproach.

Lao Tzu quote, Daoism
Laozi, 8, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

Water, the female, and the infant are Lao Tzu's famous symbols of Tao. The emphasis of the symbolism is ethical rather then metaphysical. It is interesting to note that while early Indians associated water with creation" and the Greeks looked upon it as a natural phenomenon, ancient Chinese philosophers, whether Lao Tzu or Confucius preferred to learn moral lessons from it. Broadly speaking, these different approaches have characterized Indian, Western, and East Asian civilizations, respectively.

H eaven is eternal and Earth everlasting.
They can be eternal and everlasting because they do not exist for themselves,
And for this reason can exist forever,
Therefore the sage places himself in the background,
but finds himself in the foreground,
He puts himself away, and yet he always remains.
Is it not because he has no personal interests?
This is the reason why his personal interests
are fulfilled.

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

T he Tao (Way) that can be told of is not the eternal Tao;
The name that can be named is not the eternal name.
The Nameless is the origin of Heaven and Earth;
The Named is the mother of all things.
Therefore let there always be non-being so we may see their subtlety,(1)
And let there always be being (2) so we may see their outcome.
The two are the same,
But after they are produced, they have different names .(3)
They both may be called deep and profound (hsuan).(4)
Deeper and more profound,
The door of all subtleties!

Lao Tzu quote, Daoism
Laozi 1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) This translation of miao as "subtlety" rather than "mystery" is according to Wang Pi. (2) Ho-shang Kung and Wang Pi punctuated the sentences to mean "have desires” and "have no desires." This interrupts the thought of the chapter. Beginging with Wang An-shib's (1021-1086) Lao Tzu chu (Commentary), some scholars have punctuated the two sentences after wu (no) and yu (to be), thus making them to mean "There is always non-being" and "There is always being." (3) Ch'en Ching-yuan (d. 1229), in his Tao-te ching chu (Commentary), punctuates the sentence after t'ung (the same) instead of t'ung-ch'u (produced from the same). This punctuation preserves the ancient rhyme of the verse. (4) The word hsuan means profound and mysterious.

B eing and non-being produce each other;
Difficult and easy complete each other;
Long and short contrast (1) each other;
High and low distinguish each other;
Sound and voice harmonize with each other;
Front and back follow each other.
Therefore the sage manages affairs without action (wu-wei)
And spreads doctrines without words.
All things arise, and he does not turn away from them.
He produces them, but does not take possession of them.
He acts, but does not rely on his own ability.
He accomplishes his task, but does not claim credit for it.
It is precisely because he does not claim credit that his accomplishment remains with him.

Lao Tzu quote, Daoism
Laozi 2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7.

(1) Some texts substitute the character chiao for hsing, both of which mean to contrast. The former does not rhyme, while the latter appears in the older text.

S incerity means the completion of the self, and the Way is self-directing. Sincerity is the beginning and end of things. Without sincerity there would be nothing. Therefore the superior man values sincerity. Sincerity is not only the completion of one's own self, it is that by which all things are completed. The completion of the self means humanity. The completion of all things means wisdom. These are the character of the nature, and they are the Way in which the internal and the external are united. Therefore whenever it is employed, everything done is right.

The Zhongyong quote, Confucianism
Doctrine of the Mean, Chapter 25, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5.

In no other Confucian work is the Way (Tao) given such a central position. This self-directing Way seems to be the same as the Tao in Taoism. But the difference is great. As Ch'ien Mu has pointed out, when the Taoists talk about Tao, as being natural, it means that Tao is void and empty, whereas when Confucianists talk about Tao as being natural, they describe it as sincerity. This, according to him, is a great contribution of the Doctrine of the Mean . It should also be pointed out that with Confucianists, "The Way is not far from man. Contrary to the Tao of Taoism, the Confucian Tao is strongly humanistic.

O nly those who are absolutely sincere can fully develop their nature. If they can fully develop their nature, they can then fully develop the nature of others. If they can fully develop the nature of others, they can then fully develop the nature of things. If they can fully develop the nature of things, they can then assist in the transforming and nourishing process of Heaven and Earth. If they can assist in the transforming and nourishing process of Heaven and Earth, they can thus form a trinity with Heaven and Earth.

The Zhongyong quote, Confucianism
Doctrine of the Mean, Chapter 22, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5.

I n practicing the ordinary virtues and in the exercise of care in ordinary conversation, when there is deficiency, the superior man never fails to make further effort, and when there is excess, never dares to go to the limit. His words correspond to his actions and his actions correspond to his words. Isn't the superior man earnest and genuine?

The Zhongyong quote, Confucianism
Doctrine of the Mean, Chapter 13, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5.

W hat you do not wish others to do to you, do not do to them.

The Zhongyong quote, Confucianism
Doctrine of the Mean, Chapter 13, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5.

W hat Heaven (T'ien, Nature) imparts to man is called human nature. To follow our nature is called the Way (Tao).

The Zhongyong quote, Confucianism
Doctrine of the Mean, Chapter 1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5.

In the above first chapter, Tzu-ssu (Confucius grand son, author of the Doctrine of the mean according to Chu His) relates the ideas which had been transmitted to him, as the basis of discourse. First, it shows clearly that the origin of the Way is traced to Heaven and is unchangeable, while its concrete substance is complete in ourselves and may not be departed from. Next, it speaks of the essentials of preserving, nourishing, and examining the mind. Finally, it speaks of the meritorious achievements and transforming influence of the sage and the spirit man in their highest degree. Tzu-ssu's hope was that the student should hereby return to search within himself to find these truths, so that he might remove his selfish desires aroused by external temptations, and realize in full measure the goodness which is natural to him. This is what scholar Yang meant when he said that this chapter is the quintessence of the whole work.

M encius said, "In regard to [inferior] creatures, the superior man loves them but is not humane to them (that is, showing them the feeling due human beings). In regard to people generally, he is humane to them but not affectionate. He is affectionate to his parents and humane to all people. He is humane to all people and feels love for all creatures.

Meng-tzu quote, Confucianism
Book of Mencius, 7A:45, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

M encius said, "All things are already complete in oneself. There is no greater joy than to examine oneself and be sincere. When in one’s conduct one vigorously exercises altruism, humanity is not far to seek, but right by him.

Meng-tzu quote, Confucianism
Book of Mencius, 7A:4, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

Confucius carefully balanced the individual and society. This balance is maintained in Mencius as it has been throughout the history of Confucianism. But at many points Mencius seems to emphasize the individual, for he believes that everyone can be a sage and that integrity and will are completely his own.

M encius said, "He who exerts his mind to the utmost knows his nature. He who knows his nature knows Heaven. To preserve one’s mind and to nourish one's nature is the way to serve Heaven. Not to allow any double-mindedness regardless of longevity or brevity of life but to cultivate one's person and wait for [destiny (ming: fate, Heaven’s decree or mandate) to take its own course] is the way to fulfill one’s destiny.

Meng-tzu quote, Confucianism
Book of Mencius, 7A: 1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

In ancient China there were five theories about destiny or the Mandate of Heaven. The first was fatalism: the Mandate Heaven is fixed and unchangeable. The second was moral determinism: Heaven always encourages virtue and punishes evil; therefore, man can determine his reward and punishment through moral deeds. The third was anti-fatalism, advocated by the Moist School. The fourth was naturalistic fatalism, which means that destiny is not controlled by Heaven in the sense of an anthropomorphic God but by Nature and works automatically. Lastly, there was the Confucian theory of "waiting for destiny." According to this doctrine, man should exert his utmost in moral endeavor and leave whatever is beyond our control to fate. It frankly admits that there are things beyond our control but that is no reason why one should relax in his moral endeavor. The tendency was definitely one of moralism and humanism. The Confucian theory represents the conviction of enlightened Chinese in general.

M aster Ch'u said, "The king sends people to spy on you and see whether you are really different from others." Mencius said, “How should I be different from others? Yao and Shun were the same as other men.

Meng-tzu quote, Confucianism
Book of Mencius, 4B:32, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

Yao and Shun are Chinese greatest sage.

M encius said, "The reason why the superior man is different from other men is because of what he preserves in his mind. He preserves humanity and propriety. The man of humanity loves others. The man of propriety respects others. He who loves others is always respected by others, and he who respects others is always respected by them

Meng-tzu quote, Confucianism
Book of Mencius, 4B:28, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

W hat I dislike in your wise men is their forced reasoning.[…] If wise men would act without any special effort [such as forced reasoning], their wisdom would also be great.

Meng-tzu quote, Confucianism
Book of Mencius, 4B:26, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

M encius said, "The great man is one who does not lose his [originally good] child's heart."

Meng-tzu quote, Confucianism
Book of Mencius, 4B: 12, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

W e see that a man without the feeling of commiseration is not a man; a man without the feeling of shame and dislike is not a man; a man. Without the feeling of deference and compliance is not a man; and a man without the feeling of right and wrong is not a man. The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right and wrong is the beginning of wisdom. Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.

Meng-tzu quote, Confucianism
Book of Mencius, 2A:6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

T he will is the leader of the vital force, and the vital force pervades and animates the body. The will is the highest; the vital force comes next. Therefore I say, 'Hold the Will firm and never do violence to the vital force.'

Meng-tzu quote, Confucianism
Book of Mencius, 2A:2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

M encius said, "Treat with respect the elders in my family and then extend that respect to include the elders in other families. Treat with tenderness the young in my own family, and then extend that tenderness to include the young in other families….

Meng-tzu quote, Confucianism
Book of Mencius, IA:7, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

M encius said, "The five kinds of grain are considered good plants, but if they are not ripe, they are worse than poor grains. So the value of humanity depends on its being brought to maturity."

Meng-tzu quote, Confucianism
Book of Mencius, 6A: 19, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

M encius said, "The desire to be honored is shared by the minds of all men. But all men have in themselves what is really honorable. Only they do not think of it. The honor conferred by men is not true honor.

Meng-tzu quote, Confucianism
Book of Mencius, 6A: 17, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

K ung-tu Tzu asked, "We are all human beings. Why is it that vow men become great and others become small?" Mencius said, “Those who follow the greater qualities in their nature become great and those who follow the smaller qualities in their nature become small men." "But we are all human beings. Why is it that some follow greater qualities and others follow their smaller qualities?" Mencius replied "When our senses of sight and hearing are used without thought and are thereby obscured by material things, the material things act on the material senses and lead them astray. That is all. The function of the mind is to think. If we think, we will get them (the principles of things). If we do not think, we will not get them. This is what Heaven has given to us. If we first build up the nobler part of our nature, then the inferior part cannot overcome it. It is simply this that makes a man great.”

Meng-tzu quote, Confucianism
Book of Mencius, 6A:15, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

N ow, some parts of the body are noble and some are ignoble; some great and some small. We must not allow the ignoble so injure the noble, or the smaller to injure the greater. Those who nourish the smaller parts will become small men. Those who nourish the greater parts will become great men.

Meng-tzu quote, Confucianism
Book of Mencius, 6A:14, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

I t is not only the worthies alone who have this moral sense. All men have it, but only the worthies have been able to preserve it.

Meng-tzu quote, Confucianism
Book of Mencius, 6A:8, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

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