LaoZi Buddha and Confucius - teaching us for 2.500 years !
L a o Z i - D a o D e J i n g
True words are not fine-sounding; Fine-sounding words are not true.
The good man does not prove by argument; And he who proves by argument is not good.
True wisdom is different from much learning; Much learning means little wisdom.
The Sage has no need to hoard; When his own last scrap has been used up on behalf of others, Lo, he has more than before! When his own last scrap has been used up in giving to others, Lo, his stock is even greater than before!
For Heaven's way is to sharpen without cutting, And the Sage's way is to act without striving.
The ideal country is as follows: A small area of land and a small number of people. There are no conflicts, so even though there are all kinds of weapons, they go unused. The government is not tyrannical, so the people needn't move far away.
There are boats and carts, but no one needs to use them. Although there are armor and weapons, there is no need to display them. The people return to the old ways and use knots to record things.
People are simple and without desires, so although everyone eats plain food, it tastes delicious; although they wear coarse clothing, it looks beautiful; although they live in humble dwellings, they are comfortable; and although the customs are simple, the people are very happy.
They see people of neighboring countries and can even hear their chickens and dogs, but because the people lead simple lives and have few needs, they live to an old age without ever going to visit other countries.
B u d d h a - T h e F o u r N o b l e T r u t h s
1. The Reality of Suffering - birth, old age, disease, death and generally the suffering from permanent change and unfulfilled craving.
2. The Cause of all Suffering - craving for sensual pleasures, for existence and for annihilation.
3. The Annihilation of Suffering - the remainderless total annihilation of the very craving which otherwise leads from rebirth to rebirth.
4. The Path leading to the Annihilation of Suffering - it is The Noble Eightfold Path, which consist of Right Understanding / Right Thought / Right Speech Right Action / Right Livelihood / Right Effort Right Mindfulness / Right Concentration.
Whether the Buddha arises or not - these Four Noble Thruths exist in the universe.
The Buddha Dhamma may be called - The Universal Law of Cause and Effect.
B u d d h a - P a r a m i - P e r f e c t i o n s
May I be generous and helpful! (Dana - Gererosity)
May I be well-disciplined and refined in manners! May I be pure and clean in all my dealings! May my thoughts, words and deeds be pure! (Sila - Morality)
May I not be selfish and self-possessive but selfless and disinterested! May I be able to sacrifice my pleasure for the sake of others! (Nekkhamma - Renunciation)
May I be wise and be able to see things as they truly are! May I see the light of truth and lead others from darkness to light! May I be enlightened and be able to enlighten others! May I be able to give the benefit of my knowledge to others! (Panna - Wisdom)
May I be energetic, vigorous and persevering! May I strive diligently until I achieve my goal! May I be fearless in facing dangers and courageously surmount all obstacles! May I be able to serve others to the best of my abilitiy! (Viriya - Energy)
May I ever be patient! May I be able to bear and forbear the wrongs of others! May I ever be tolerant and see the good and beautiful in all! (Khanti - Patience)
May I ever be truthful and honest! May I not hide the truth to be polite! May I never swerve from the path of truth! (Sacca - Truthfulness)
May I be firm and resolute and have an iron will! May I be soft as a flower and firm as a rock! May I ever be high-principled! (Adhitthana - Determination)
May I ever be kind, friendly and compassionate! May I be able to regard all as my brothers and sisters and be one with all! (Metta - Loving-kindness)
May I ever be calm, serene, unruffled and peaceful! May I gain a balanced mind! May I have perfect equanimity! (Upekkha - Equanimity)
M a y I s e r v e t o b e p e r f e c t !
M a y I b e p e r f e c t t o s e r v e !
C o n f u c i u s - L u n Y u
BOOK ONE - 1 The Master said, To learn at due times, to repeat what one has learnt, is that not after all a pleasure? That friends should come to one from afar, is this not after all delightful? To remain unsoured even though one's merits are unrecognised by others, is that not afer all what is expected of a gentleman?
BOOK ONE - 5 The Master said, A country of a thousand war-chariots cannot be administered unless the ruler attends strictly to business, punctually observes his promises, is economical in expenditure, shows affection towards his subjects in general, and uses the labour of the peasantry only at the proper times of year.
BOOK ONE - 6 The Master said, A young man's duty is to behave well to his parents at home and to his elders abroad, to be cautious in giving promises and punctual in keeping them, to have kindly feelings towards everyone, but seek the intimacy of the Good. If, when all that is done, he has any energy to spare, then let him study the polite arts.
BOOK ONE - 11 The Master said, While a man's father is alive, you can only see his intentions; it is when his father dies that you discover whether or not he is capable of carrying them out. If for the whole three years of mourning he manages to carry on the household exactly as in his father's day, then he is a good son indeed.
BOOK TWO - 15 The Master said, He who learns but does not think is lost. He who thinks but does not learn is in great danger.
BOOK TWO - 20 The Master said, Approach the common people with dignity, and they will respect you. Show piety towards your parents and kindness towards your children, and they will be loyal to you. Promote those who are worthy, train those who are incompetent; that is the best form of encouragement.
BOOK FOUR - 1 The Master said, It is Goodness that gives to a neighbourhood its beauty. One who is free to choose, yet does not prefer to dwell among the Good - how can he be accorded the name of wise?
BOOK FIVE - 9 The Master said, Rotten wood cannot be carved, nor a wall of dry dung be trowelled. What use is there in my scolding him any more?
BOOK SEVEN - 6 The Master said, Set your heart upon the Way, support yourself by its power, learn upon Goodness, seek distraction in the arts.
BOOK SEVEN - 24 The Master took four subjects for his teaching: culture, conduct of affairs, loyalty to superiors and the keeping of promises.
BOOK EIGHT - 9 The Master said, The common people can be made to follow it; they cannot be made to understand it.
BOOK EIGHT - 13 The Master said, Be of unwavering good faith, love learning, if attacked be ready to die for the good Way. Do not enter a State that pursues dangerous courses, nor stay in one where the people have rebelled.
BOOK EIGHT - 14 The Master said, He who holds no rank in a State does not discuss its policies.
BOOK EIGHT - 16 The Master said, Impetuous but tricky, Ingenuous but dishonest, Simple-minded but capable of breaking promises. To such men I can give no recognition.
BOOK NINE - 4 There were four things that the Master wholly eschewed: He took nothing for granted, was never over-positive, never obstinate, never egoistic.
BOOK NINE - 16 Once when the Master was standing by a stream, he said, Could one but go on and on like this, never ceasing day or night!
BOOK NINE - 17 The Master said, I have never yet seen anyone whose desire to build up his moral power was as strong as his sexual desire.
BOOK NINE - 22 The Master said, Respect the young. How do you know that they will not one day be all that you are now? But if a man has reached fourty or fifty and nothing has been heard of him, then I grant there is no need to respect him.
BOOK NINE - 24 The Master said, First and foremost, be faithful to your superiors, keep all promises, refuse the friendship of all who are not like you; and if you have made a mistake, do not be afraid of admitting the fact and amending your ways.
BOOK NINE - 25 The Master said, You may rob the Three Armies of their commander-in-chief, but you cannot deprive the humblest peasant of his opinion.
BOOK THIRTEEN - 6 The Master said, If the ruler himself is upright all will go well even though he does not give orders. But if he himself is not upright, even though he gives order, they will not be obeyed.
BOOK THIRTEEN - 12 The Master said, If a Kingly Man were to arise, within a single generation Goodness would prevail.
BOOK FOURTEEN - 32 The Master said, A gentleman does not grieve that people do not recognise his merits; he grieves at his own incapacities.
BOOK FIFTEEN - 14 The Master said, To demand much from oneself and little from others is the way for a ruler to banish discontent.
BOOK FIFTEEN - 21 The Master said, A gentleman is proud, but not quarrelsome, allies himself with individuals, but not with parties.
BOOK FIFTEEN - 27 The Master said, When everyone dislikes a man, enquiry is necessary; when everyman likes a man, enquiry is necessary.
BOOK FIFTEEN - 28 The Master said, A man can enlarge his Way; but there is no Way that can enlarge a man.
BOOK FIFTEEN - 29 The Master said, To have faults and to be making no effort to amend them is to have faults indeed!
BOOK FIFTEEN - 35 The Master said, When it comes to Goodness one need not avoid competing with one's teacher.
BOOK FIFTEEN - 36 The Master said, From a gentleman consistency is expected, but not blind fidelity.
BOOK FIFTEEN - 39 The Master said, With those who follow a different Way it is useless to take counsel.
BOOK FIFTEEN - 40 The Master said, In official speeches all that matters is to get one's meaning through.
BOOK SEVENTEEN - 3 The Master said, It is only the very wisest and the very stupidest who cannot change.
BOOK SEVENTEEN - 17 The Master said, Clever talk and a pretentious manner are seldom found in the Good.
BOOK SEVENTEEN - 26 The Master said, One who has reached the age of forty and is still disliked will be so till the end.
BOOK TWENTY - 3 The Master said, He who does not understand the will of Heaven cannot be regarded as a gentleman. He who does not know the rites cannot take his stand. He who cannot understand words cannot understand people.
Lao Zi defined Tao as follows, "Great Tao has no form nor substance, yet It creates and cultivates Heaven and Earth. Great Tao has no favors, thus It governs the law and order of the cosmos. Great Tao has no name, but It gives life to and nourisches all beings. Because It is so mystical and powerful, there really is no proper word to represent It. However, without a name, I am afraid that others cannot relate to It. Thus the word 'Tao' is reluctantly used to represent It."
L i f e s p a n s
The Three Great Sages LaoZi 576-478 BC / Buddha 563-483 BC / Confucius 551-479 BC
Confucius traveled in order to meet with LaoZi.
All of them were contemporaries for 68 years!
Fritz Paul Vater / Mobile: + 49 172 3832266 / E-Mail: email@example.com / Update: October 23, 2018