Laozi - Wikiquote Jump to content Main menu Main menu move to sidebar hide Navigation Main page Community portal Village pump Recent changes Random page Help Contact Wikiquote Wikiquote links People Literary works Proverbs Films TV shows Themes Categories Search Search Appearance Donate Create account Log in Personal tools Donate Create account Log in Contents move to sidebar hide Beginning 1 Quotes Toggle Quotes subsection 1.1 Tao Te Ching 1.2 Chapter 1 1.3 Chapter 4 1.4 Chapter 5 1.5 Chapter 6 1.6 Chapter 7 1.7 Chapter 11 1.8 Chapter 14 1.9 Chapter 17 1.10 Chapter 21 1.11 Chapter 22 1.12 Chapter 23 1.13 Chapter 25 1.14 Chapter 27 1.15 Chapter 33 1.16 Chapter 41 1.17 Chapter 46 1.18 Chapter 48 1.19 Chapter 52 1.20 Chapter 56 1.21 Chapter 57 1.22 Chapter 60 1.23 Chapter 64 1.24 Chapter 70 1.25 Chapter 72 1.26 Chapter 75 1.27 Chapter 80 1.28 Chapter 81 2 Disputed 3 Misattributed 4 Quotes about Laozi 5 See also 6 References 7 External links Toggle External links subsection 7.1 Chinese versions Toggle the table of contents Laozi 40 languages العربية Azərbaycanca Български বাংলা Bosanski Català Čeština Dansk Deutsch Esperanto Español Eesti Euskara فارسی Français Bahasa Hulontalo עברית हिन्दी Hrvatski Magyar Հայերեն Bahasa Indonesia Italiano 日本語 ქართული 한국어 Lietuvių Polski Português Română Русский Slovenčina Slovenščina Српски / srpski Svenska தமிழ் Türkçe Українська Tiếng Việt 中文 Edit links Page Discussion English Read Edit View history Tools Tools move to sidebar hide Actions Read Edit View history General What links here Related changes Upload file Permanent link Page information Cite this page Get shortened URL Print/export Create a book Download as PDF Printable version In other projects Wikimedia Commons Wikipedia Wikisource Wikidata item Appearance move to sidebar hide From Wikiquote, the free quote compendium The Master has no possessions. / The more he does for others, the happier he is. / The more he gives to others, the wealthier he is. (81) Lozi (c. 6th – 5th century BC) was a Chinese monist philosopher; also called Lao Zi, Lao Tzu, Lao Tse, or Lao Tze. The Tao Te Ching (, Pinyin: Dào Dé Jng, or Dao De Jing) represents the sole document generally attributed to Laozi. Quotes [edit] Those about whom you inquire have moulded with their bones into dust. Nothing but their words remain. When the hour of the great man has struck he rises to leadership; but before his time has come he is hampered in all that he attempts. I have heard that the successful merchant carefully conceals his wealth, and acts as though he had nothing—that the great man, though abounding in achievements, is simple in his manners and appearance. Get rid of your pride and your many ambitions, your affectation and your extravagant aims. Your character gains nothing for all these. This is my advice to you. Attributed to Laozi. Laozi speaking to Confucius. Quoted in James Legge, Texts of Taoism, 34; Quoted from Will Durant, Our Oriental Heritage. Tao Te Ching [edit] Chapter 1 [edit] The Tao that can be expressed is not the eternal Tao; The name that can be defined is not the unchanging name （道可道，非常道；名可名，非常名. (1) The Tao that can be expressed is not the eternal Tao; The name that can be defined is not the unchanging name. Non-existence is called the antecedent of heaven and earth; Existence is the mother of all things. From eternal non-existence, therefore, we serenely observe the mysterious beginning of the Universe; From eternal existence we clearly see the apparent distinctions. These two are the same in source and become different when manifested. This sameness is called profundity. Infinite profundity is the gate whence comes the beginning of all parts of the Universe. translated by Ch'u Ta-Kao (1904) Also as Tao called Tao is not Tao. The Tao that can be told is not the eternal Tao; The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness. The gate to all mystery. Gia-Fu Feng & Jane English (1972) The tao that can be told is not the eternal Tao The name that can be named is not the eternal Name. The unnameable is the eternally real. Naming is the origin of all particular things. Free from desire, you realize the mystery. Caught in desire, you see only the manifestations. Yet mystery and manifestations arise from the same source. This source is called darkness. Darkness within darkness. The gateway to all understanding. interpreted by Stephen Mitchell (1992) The tao that can be described is not the eternal Tao. The name that can be spoken is not the eternal Name. The nameless is the boundary of Heaven and Earth. The named is the mother of creation. Freed from desire, you can see the hidden mystery. By having desire, you can only see what is visibly real. Yet mystery and reality emerge from the same source. This source is called darkness. Darkness born from darkness. The beginning of all understanding. translated by J.H.McDonald (1996) The way you can go isn't the real way. The name you can say isn't the real name. Heaven and earth begin in the unnamed: name's the mother of the ten thousand things. So the unwanting soul sees what's hidden, and the ever-wanting soul sees only what it wants. Two things, one origin, but different in name, whose identity is mystery. Mystery of all mysteries! The door to the hidden. interpreted by Ursula K. LeGuin (1998) A way can be a guide but not a fixed path names can be given but not permanent labels Nonbeing is called the beginning of heaven and earth being is called the mother of all things Always passionless thereby observe the subtle ever intent thereby observe the apparent These two come from the same source but differ in name both are considered mysteries The mystery of mysteries is the gateway of marvels translated by Thomas Cleary (2004) The Tao is teachable, yet understanding my words is not the same as following the Tao. The guidance is describable, yet knowing the description is not the same as following the guidance. Non-Being guides to the origin of Heaven and Earth. Being guides to the mother of all particular things. Thus, through the guidance of Non-Being, you can observe the beginning; through the guidance of Being, you can observe the returning. Non-Being and Being come out concurrently, but point to different directions; both together can be called the mysterious transforming power. They constantly transform into each other, and form the gateways for all wonderful things. translated by Yuhui Liang Chapter 4 [edit] The Tao is like a well: used but never used up. It is like the eternal void: filled with infinite possibilities. (4) The Tao is like a well: used but never used up. It is like the eternal void: filled with infinite possibilities. It is hidden but always present. I don't know who gave birth to it. It is older than God. interpreted by Stephen Mitchell (1992) The Tao works like the greatest fountain, it functions perfectly and never overflows. All things spray out from it and return into it, it seems to be the origin of them. It blunts the sharpness of the powerful, untangle the knot of the powerless; softens the glare of the noble, and stays with the humble. Oh, it is hidden so deep that it seems not existing. I do not know its source, but I know it is the source of the Heavenly God. translated by Yuhui Liang Chapter 5 [edit] The Tao is like a bellows: it is empty yet infinitely capable. The more you use it, the more it produces; the more you talk of it, the less you understand. interpreted by Stephen Mitchell (1992) The love of Heaven and Earth is impartial, and they demand nothing from the myriad things. The love of the sages is impartial, and they demand nothing from the people. The cooperation between Heaven and Earth is much like how a bellows works! Within the emptiness there is limitless potential; in moving, it keeps producing without end. Complaining too much only leads to misfortune. It is better to stay in the center of serenity. translated by Yuhui Liang Chapter 6 [edit] The Tao is called the Great Mother: empty yet inexhaustible, it gives birth to infinite worlds. (6) The Tao is called the Great Mother: empty yet inexhaustible, it gives birth to infinite worlds. interpreted by Stephen Mitchell (1992) Chapter 7 [edit] The universe is deathless; Is deathless because, having no finite self, it stays infinite. A sound man by not advancing himself stays the further ahead of himself, By not confining himself to himself sustains himself outside himself: By never being an end in himself he endlessly becomes himself. Chapter 11 [edit] Thirty spokes unite at the single hub; It is the empty space which makes the wheel useful. Mold clay to form a bowl; It is the empty space which makes the bowl useful. Cut out windows and doors; It is the empty space which makes the room useful. Chapter 14 [edit] Because the eye gazes but can catch no glimpse of it, It is called elusive. Because the ear listens but cannot hear it, It is called the rarefied. Because the hand feels for it but cannot find it, It is called the infinitesimal. These three, because they cannot be further scrutinized, Blend into one, Its rising brings no light; Its sinking, no darkness. Endless the series of things without name On the way back to where there is nothing. They are called shapeless shapes; Forms without form; Are called vague semblance. Go towards them, and you can see no front; Go after them, and you see no rear. Yet by seizing on the Way that was You can ride the things that are now. For to know what once there was, in the Beginning, This is called the essence of the Way. translated by Arthur Waley, 1934 Chapter 17 [edit] A leader is best when people barely know that he exists...(17) Of a good leader, who talks little, when his work is done, his aims fulfilled, they will all say, "We did this ourselves."(17) A leader is best when people barely know that he exists, not so good when people obey and acclaim him, worst when they despise him. Fail to honor people, They fail to honor you. But of a good leader, who talks little, when his work is done, his aims fulfilled, they will all say, "We did this ourselves." A longer paraphrase of this quotation, with modern embellishments, is often attributed to Laozi: see "Misattributed" below. Chapter 21 [edit] Since before time and space were, the Tao is. It is beyond is and is not. How do I know this is true? I look inside myself and see.(21) Since before time and space were, the Tao is. It is beyond is and is not. How do I know this is true? I look inside myself and see. interpreted by Stephen Mitchell (1992) Chapter 22 [edit] Therefore the Sage embraces the One, And becomes the model of the world. He does not reveal himself, And is therefore luminous. He does not justify himself, And is therefore far-famed. He does not boast himself, And therefore people give him credit. He does not pride himself, And is therefore the ruler among men. It is because he does not contend That no one in the world can contend against him. translated by Lin Yutang (1948) Chapter 23 [edit] A violent wind does not outlast the morning; a squall of rain does not outlast the day. Such is the course of Nature. And if Nature herself cannot sustain her efforts long, how much less can man! translated by Lionel Giles Chapter 25 [edit] There is a thing inherent and natural, which existed before heaven and earth. Motionless and fathomless, It stands alone and never changes; It pervades everywhere and never becomes exhausted. It may be regarded as the Mother of the Universe. I do not know its name. If…