Essential+Quotes+of+Taoism

As you read the following selections from the //**Tao-te ching**// and **//Chuang Tzu//**, try to assess the ways in which the Taoists departed from the philosophy of Confucius. We have discussed Confucianism and Taoism here as different "ways." Yet these two ways, rather than being altogether incompatible with one another, may also be understood as mutually complementary. Can you imagine how both philosophies might have had an appeal for some of the same people in different aspects of their lives? From the **//Tao-te Ching//** The following translations are adapted from Lao-Tzu: "My words are very easy to understand." **//Lectures on the Tao Teh Ching//**, by Man-jan Cheng, translated from the Chinese by Tam C. Gibbs. (Richmond, CA: North Atlantic Books, 1981). > If a name can be named, it is not the everlasting Name. > That which has no name is the origin of heaven and earth; > That which has a name is the Mother of all things. > Thus, if always without desire, one can observe > indescribable marvels; > If always desirous, one sees merest traces. > Those two come from the same source but are > differently named. > Both are called Mysterious. > The mystery of the Mysterious is the gateway to all > indescribable marvels. > Not wanting rare things keeps the people from thievery; > Not paying attention to the desirable keeps the hearts of the people > from disaster. > This is why the Sage governs himself by > relaxing the mind, > reinforcing the abdomen, > gentling the will, > strengthening the bones. > Always cause the people to be without knowledge or desires; > Cause the intelligent ones to not dare act. > Let there be Non-action > And there is nothing that will not be well-regulated. > treating the myriad things as straw dogs. > The Sage is not humane, > treating the people as straw dogs. > The space between heaven and earth is like a bellows, > empty and yet inexhaustible; > Move it and even more comes out. > Too many words quickly exhaust; > It is not as good as holding to the center. > The reason why heaven and earth can live long and endure > is that they do not live only for themselves. > Therefore, they can produce perpetually. > This is why the Sage puts himself behind yet ends up ahead, > Considers himself an outsider yet finds himself in the mainstream. > Is it not because he is selfless that his Self can be realized? > Water is a positive benefit to all things without > competing with them. > It seeks out those places abominated by man. > Thereby, it approaches the Tao. > For one's dwelling, choose ground well. > In cultivating one's mind/heart, search the deeps well. > In dealing with people, treat them well. > In speaking, know how to keep one's word. > In governing, rectify the self well. > In serving, do one's best. > In acting, choose the time well. > Only by not competing can one be without reproach. > Treat great calamities as if they were happening to yourself. > What does "favor and disgrace are both alarming" mean? > When favor is conferred upon a lowly position, > it is like a shock. > And when it is taken away, it is like a shock. > This is what is spoken of as "Favor and grace are > both alarming." > What does this mean: > "Treat calamities as if they were happening to yourself"? > I am able to feel great calamities because I have a self. > If I have no self, what calamity is there? > Therefore, only one who values himself as he values > the world is fit to be entrusted with the world. > Only one who loves the world as he loves himself > is worthy of being the trustee of the world. > > Attain utmost emptiness. > Maintain profound tranquillity. > All things are stirring about. > I watch their cycle. > Things flourish, and each returns to its root. > Returning to the root is called tranquility; > This is what is meant by returning to one's basic nature. > Returning to one's basic nature is called constancy. > To understand constancy is called enlightening. > Not to understand constancy is blindly to do unfortunate things. > Understanding constancy, one gains a capacity for forbearance. > If forbearing, one can be impartial. > If impartial, one can, be a king. > If one is a king, he can communicate with heaven. > To communicate with heaven is to be in accord with the Tao. > If in accord with the Tao, one is everlasting. > And even though his body ceases to be, he is not destroyed. > And the people will benefit a hundred-fold. > Divorce humanity and abandon righteousness, > And the people will return to filial piety and compassion. > Divorce shrewdness and abandon profit, > And there will be no thieves. > I believe these three statements show that words are inadequate. > The people should be made to adhere to these principles: > "Look to simplicity; cleave to the uncarved block; > Diminish self and curb desires. > Small as it may be as the uncarved block, > It is inferior to no power in the world. > If a ruler can cleave to it, > All beings will pay homage to him. > Heaven and earth mingle in harmony and a sweet liquor > rains down. > Without command from above peace and order spread > among the people. > With the genesis of the world, names appeared. > There are so many names, is it not time to stop? > Knowing when to stop is to be free from danger. > Tao is to the world as rivers and oceans are to brooks > and valleys. > All things depend on it for growth, and it requires nothing from them. > It accomplishes its work, but makes no claim for itself. > It clothes and feeds all, but does not control them. > Everlasting Non-desire is called "the lesser." > That all things return to it and yet it does not control > them is called "the Greater." > Because it never insists on its greatness, > Its greatness becomes a reality.
 * 1) The tao that can be said is not the everlasting Tao.
 * 1) Not honoring men of worth keeps the people from competing;
 * 1) Heaven and earth are not humane,
 * 1) Heaven is long lasting and earth is enduring.
 * 1) The best attitude is like water.
 * 1) Favor and disgrace are both alarming.
 * 1) Divorce wisdom and abandon intelligence,
 * 1) Tao is always without a name.
 * 1) The great Tao is so all pervasive, how can we tell where its right or left is?

The following translations are adapted from D.C. Lau, in **//Lao Tzu: Tao Te Ching//** (Harmondsworth: Penguin Books, 1963). > by being crafty; but win the empire by not being > meddlesome. > How do I know that it is like that? By means of this. > The more taboos there are in the empire > The poorer the people; > The more sharpened tools the people have > The more benighted the state; > The more skills the people have > The further novelties multiply; > The better known the laws and edicts > The more thieves and robbers there are. > Hence the sage says, > I take no action and the people are rectified of > themselves; > I prefer stillness and the people are rectified of > themselves; > I am not meddlesome and the people prosper of > themselves; > I am free from desire and the people of themselves > become simple like the uncarved block. > I have three treasures > Which I hold and cherish. > The first is known as compassion, > The second is known as frugality, > The third is known as not daring to take the lead in the empire; > Being compassionate one could afford to be courageous; > Being frugal one could afford to extend one's territory; > Not daring to take the lead in the empire one could > afford to be lord over the vessels (i.e., officials). > Now, to forsake compassion for courage, to forsake > frugality for expansion, to forsake the rear for the > lead, is sure to end in death. > Through compassion, one will triumph in attack and be impregnable in defense. What heaven succors it protects with the gift of compassion.
 * 1) Govern the state by being straightforward; wage war
 * 1) The whole world says that my way is vast and resembles nothing. It is because it is vast that it resembles nothing. If it resembled anything it would, long before now, have become small.