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object:Zhuangzi
object:Zhangzi
object:Chuang-tzu
class:author
subject:Taoism



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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

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SEE ALSO


AUTH

BOOKS
Infinite_Library
The_Book_of_Chuang_Tzu

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

PRIMARY CLASS

author
SIMILAR TITLES
Zhuangzi

DEFINITIONS



QUOTES [2 / 2 - 185 / 185]


KEYS (10k)

   2 Zhuangzi

NEW FULL DB (2.4M)

  177 Zhuangzi
   4 Zhuangzi
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1:We cling to our own point of view, as though everything depended on it. Yet our opinions have no permanence; like autumn and winter, they gradually pass away. ~ Zhuangzi,
2:Words have value; what is of value in words is meaning. Meaning has something it is pursuing, but the thing that it is pursuing cannot be put into words and handed down. ~ Zhuangzi, [T5],

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1:"The greatest man is nobody." ~ Zhuangzi
2:A path is made by walking on it. ~ Zhuangzi
3:The way comes about as we walk it. ~ Zhuangzi
4:Emptiness is the fasting of the mind. ~ Zhuangzi
5:The sound of water says what I think. ~ Zhuangzi
6:"Fishes are born in water,man is born in Tao." ~ Zhuangzi
7:Cease striving. Then there will be transformation. ~ Zhuangzi
8:Great wisdom is generous; petty wisdom is contentious. ~ Zhuangzi
9:"The wise man is hidden in Tao,nothing can touch him." ~ Zhuangzi
10:"Great wisdom is generous;petty wisdom is contentious." ~ Zhuangzi
11:Happiness is the absence of the striving for happiness. ~ Zhuangzi
12:"Reward and punishmentis the lowest form of education." ~ Zhuangzi
13:Rewards and punishment is the lowest form of education. ~ Zhuangzi
14:Happiness is the abscence of the striving for happiness. ~ Zhuangzi
15:To a mind that is still, the entire universe surrenders. ~ Zhuangzi
16:"Happiness is the absence of the striving for happiness." ~ Zhuangzi
17:To be truly ignorant, be content with your own knowledge. ~ Zhuangzi
18:Waiting for changing opinions is like waiting for nothing. ~ Zhuangzi
19:When the heart is right, "for" and "against" are forgotten. ~ Zhuangzi
20:"He who regards all things as one,is a companion of Nature." ~ Zhuangzi
21:Those who count things are not worthy of assisting the people. ~ Zhuangzi
22:We are born from a quiet sleep, and we die to a calm awakening ~ Zhuangzi
23:The man who has forgotten self may be said to have entered Heaven. ~ Zhuangzi
24:"When deeds and words are in accord,the whole world is transformed." ~ Zhuangzi
25:Only he who has no use for the empire is fit to be entrusted with it. ~ Zhuangzi
26:The petty thief is imprisoned but the big thief becomes a feudal lord. ~ Zhuangzi
27:Understanding that rests in what it does not understand is the finest. ~ Zhuangzi
28:The one who is scared of dying is but a lost child looking for his home ~ Zhuangzi
29:Where is that man who has forgotten words that I may have a word with him? ~ Zhuangzi
30:All men know the use of the useful, but nobody knows the use of the useless! ~ Zhuangzi
31:How do I know that the dead don’t regret the way they used to cling to life? ~ Zhuangzi
32:Just when the caterpillar thought the world was over, it became a butterfly. ~ Zhuangzi
33:"Stay centered by accepting whatever happens to you. This is the ultimate." ~ Zhuangzi|
34:A good completion takes a long time; a bad completion cannot be changed later. ~ Zhuangzi
35:To forget the whole world is easy; to make the whole world forget you is hard. ~ Zhuangzi
36:Do not use life to give life to death. Do not use death to bring death to life. ~ Zhuangzi
37:Celui qui craint de mourir n'est qu'un enfant perdu à la recherche de sa maison. ~ Zhuangzi
38:Don't go in and hide; don't come out and shine; stand stock-still in the middle. ~ Zhuangzi
39:"Our opinions have no permanence;like autumn and winter,they gradually pass away." ~ Zhuangzi
40:I’m going to try speaking some reckless words, and I want you to listen recklessly. ~ Zhuangzi
41:Heaven, Earth and I live together. All things and I comprise an inseparable Oneness. ~ Zhuangzi
42:[le monde] n’a pas besoin d’être gouverné ; en fait, il ne devrait pas être gouverné ~ Zhuangzi
43:Forget the years, forget distinctions. Leap into the boundless and make it your home! ~ Zhuangzi
44:Where can I find a man who has forgotten words? He is the one I would like to talk to. ~ Zhuangzi
45:"Forget the years, forget distinctions. Leap into the boundless and make it your home." ~ Zhuangzi
46:"At the still-point in the center of the circle one can see the infinite in all things." ~ Zhuangzi
47:If right were ultimately right, its differentiation from not-right would require no debate. ~ Zhuangzi
48:Things joined by profit, when pressed by misfortune and danger, will cast each other aside. ~ Zhuangzi
49:It can be passed on, but not received.
It can be obtained, but not seen.
可傳而不可受,可得而不可見. ~ Zhuangzi
50:Cherish that which is in you and shut out that which is without, for much knowledge is a curse. ~ Zhuangzi
51:He who steals a belt buckle pays with his life; he who steals a state gets to be a feudal lord. ~ Zhuangzi
52:Now I wonder: Am I a man who dreamt of being a butterfly, or am I a butterfly dreaming that I am a man? ~ Zhuangzi
53:Olet kuullut ihmisten musiikkia, mutta et maan; tai ehkä olet kuullut maan musiikkia, mutta et taivaan. ~ Zhuangzi
54:The Spirit Tower has its guardian, but unless it understands who its guardian is, it cannot be guarded. ~ Zhuangzi
55:In the midst of darkness, he alone sees the dawn; in the midst of the soundless, he alone hears harmony. ~ Zhuangzi
56:When affirmation and negation came into being, Tao faded. After Tao faded, then came one-sided attachments. ~ Zhuangzi
57:Little understanding cannot come up to great understanding; the short-lived cannot come up to the long-lived. ~ Zhuangzi
58:"When people do not ignore what they should ignore, but ignore what they should not ignore, this is ignorance." ~ Zhuangzi|
59:"Let your mind wander in the pure and simple. Be one with the infinite. Let all things take their course." ~ Zhuangzi#taoism
60:The Perfect Man uses his mind like a mirror - going after nothing, welcoming nothing, responding but not storing. ~ Zhuangzi
61:"Who can free himself of achievement and fame, then descend and be lost amidst the masses of men?" ~ Zhuangzi, The Perfect Man|
62:When men do not forget what can be forgotten but forget what cannot be forgotten - that may be called true forgetting. ~ Zhuangzi
63:The little child learns to speak, though it has no learned teachers - because it lives with those who know how to speak. ~ Zhuangzi
64:Men honor what lies within the sphere of their knowledge, but do not realize how dependent they are on what lies beyond it. ~ Zhuangzi
65:The wise man knows that it is better to sit on the banks of a remote mountain stream than to be emperor of the whole world. ~ Zhuangzi
66:To use a horse to show that a horse is not a horse is not as good as using a non-horse to show that a horse is not a horse... ~ Zhuangzi
67:Your life has a limit, but knowledge has none. If you use what is limited to pursue what has no limit, you will be in danger. ~ Zhuangzi
68:Moreover, I have heard that those who are fond of praising men to their faces are also fond of damning them behind their backs. ~ Zhuangzi
69:Si tu veux trouver la paix, immerge-toi dans la bienveillance, éteins tous les désirs dans ton coeur, retire-toi dans la solitude ~ Zhuangzi
70:Colui che non riesce a trovare spazio per gli altri manca di comprensione, e a chi manca di comprensione tutti risultano estranei. ~ Zhuangzi
71:Flow with whatever may happen, and let your mind be free: Stay centered by accepting whatever you are doing. This is the ultimate. ~ Zhuangzi
72:Forget about life, forget about worrying about right and wrong. Plunge into the unknown and the endless and find your place there! ~ Zhuangzi
73:If you were to hide the world in the world, so that nothing could get away, this would be the final reality of the constancy of things. ~ Zhuangzi
74:Not to understand is profound; to understand is shallow. Not to understand is to be on the inside; to understand is to be on the outside. ~ Zhuangzi
75:If you have insight, you use your inner eye, your inner ear, to pierce to the heart of things, and have no need of intellectual knowledge. ~ Zhuangzi
76:The tailor bird builds her nest in deep woods, she uses no more than one branch.The mole drinks off the river, it can only fill one belly. ~ Zhuangzi
77:Thus, the Sage uses various rights and wrongs to harmonize with others and yet remains at rest in the middle of Heaven the Potter’s Wheel. ~ Zhuangzi
78:Jos haluaa näyttää oikeaksi sen, minkä ne kieltävät, tai vääräksi sen, minkä ne myöntävät, ei ole parempaa keinoa kuin käyttää järjen valoa. ~ Zhuangzi
79:And how do I know that the hate of death is not like a man who has lost his home when young and does not know where his home is to return to? ~ Zhuangzi
80:Täydellinen ihminen on vapautunut itseydestään; henkistynyt ihminen ei välitä ansioiden tavoittelusta; todellinen Viisas ei välitä maineesta. ~ Zhuangzi
81:Those who seek to satisfy the mind of man by hampering it with ceremonies and music and affecting charity and devotion have lost their original nature ~ Zhuangzi
82:To use a finger as a metaphor for the nonfingerness of a finger is not as good as using nonfingerness as a metaphor for the nonfingerness of a finger. ~ Zhuangzi
83:We cling to our own point of view, as though everything depended on it. Yet our opinions have no permanence; like autumn and winter, they gradually pass away. ~ Zhuangzi,
84:You can't discuss the ocean with a well frog - he's limited by the space he lives in. You can't discuss ice with a summer insect - he's bound to a single season. ~ Zhuangzi
85:Eyes that are blind have no way to tell the loveliness of faces and features; eyes with no pupils have no way to tell the beauty of colored and embroidered silks. ~ Zhuangzi
86:The effect of life in society is to complicate and confuse our existence, making us forget who we really are by causing us to become obsessed with what we are not. ~ Zhuangzi
87:But a gentleman may embrace a doctrine without necessarily wearing the garb that goes with it, and he may wear the garb without necessarily comprehending the doctrine. ~ Zhuangzi
88:Men all pay homage to what understanding understands, but no one understands enough to rely upon what understanding does not understand and thereby come to understand. ~ Zhuangzi
89:Words have value; what is of value in words is meaning. Meaning has something it is pursuing, but the thing that it is pursuing cannot be put into words and handed down. ~ Zhuangzi
90:Das Dao liebt nicht Geschäftigkeit. Geschäftigkeit führt zu Überlastung; Überlastung führt zu Unruhe; Unruhe führt zu Sorgen, und mit Sorgen ist man rettungslos verloren. ~ Zhuangzi
91:Quand on a compris ce que sont le commencement, la noblesse, l'intelligence, la transformation, l'infiini, la foi et la sérénité, alors on a atteint la connaissance suprême. ~ Zhuangzi
92:I dreamed I was a butterfly, flitting around in the sky; then I awoke. Now I wonder: Am I a man who dreamt of being a butterfly, or am I a butterfly dreaming that I am a man? ~ Zhuangzi
93:Words have value; what is of value in words is meaning. Meaning has something it is pursuing, but the thing that it is pursuing cannot be put into words and handed down. ~ Zhuangzi, [T5],
94:He who has mastered the true nature of life does not labor over what life cannot do. He who has mastered the true nature of fate does not labor over what knowledge cannot change. ~ Zhuangzi
95:The sage is still not because he takes stillness to be good and therefore is still. The ten thousand things are insufficient to distract his mind - that is the reason he is still. ~ Zhuangzi
96:You will always find an answer in the sound of water.— Chuang TzuSea of religionby Etsuro Takihara pic.twitter.com/4LA3kD7ECz"You will always find an answer in the sound of water." ~ Zhuangzi
97:Let your mind wander in simplicity, blend your spirit with the vastness, follow along with things the way they are, and make no room for personal views - then the world will be governed. ~ Zhuangzi
98:The one-legged creature is envious of the millipede; the millipede is envious of the snake; the snake is envious of the wind; the wind is envious of the eye; the eye is envious of the heart. ~ Zhuangzi
99:People who excuse their faults and claim they didn't deserved to be punished - there are lots of them. But those who don't excuse their faults and admit they didn't deserve to be spared - they are few. ~ Zhuangzi
100:We can't expect a blind man to appreciate beautiful patterns or a deaf man to listen to bells and drums. And blindness and deafness are not confined to the body alone - the understanding has them, too. ~ Zhuangzi
101:Don't you know about the praying mantis that waved its arms angrily in front of an approaching carriage, unaware that they were incapable of stopping it? Such was the high opinion it had of its talents. ~ Zhuangzi
102:When a man does not dwell in self, then things will of themselves reveal their forms to him. His movement is like that of water, his stillness like that of a mirror, his responses like those of an echo. ~ Zhuangzi
103:When a hideous man becomes a father
And a son is born to him
In the middle of the night
He trembles and lights a lamp
And runs to look in anguish
On that child's face
To see who he resembles. ~ Zhuangzi
104:During our dreams we do not know we are dreaming. We may even dream of interpreting a dream. Only on waking do we know it was a dream. Only after the great awakening will we realize that this is the great dream. ~ Zhuangzi
105:Slingerland explains that Chinese philosophers like Confucius, Lao Tse, Zhuangzi, and a few others were concerned with accessing a state called Wu-Wei, pronounced “ooh-way.” This is a state of spontaneous flow. ~ Anonymous
106:The time of the autumn floods came and the hundred streams poured into the Yellow River. … Then the Lord of the River was beside himself with Joy, believing that all the beauty in the world belonged to him alone. ~ Zhuangzi
107:A marsh pheasant has to walk ten paces for a bite to eat and a hundred for a sip of water. But still it wouldn't want to be tamed and put into a cage. Even treated like a king, it could never be happy and content. ~ Zhuangzi
108:So it is said, for him who understands Heavenly joy, life is the working of Heaven; death is the transformation of things. In stillness, he and the yin share a single Virtue; in motion, he and the yang share a single flow. ~ Zhuangzi
109:Suppose I try saying something. What way do I have of knowing that if I say I know something I don't really not know it? Or what way do I have of knowing that if I say I don't know something I don't really in fact know it? ~ Zhuangzi
110:If you'd called me an ox, I'd have said I was an ox; if you'd called me a horse, I'd have said I was a horse. If the reality is there and you refuse to accept the name men give it, you'll only lay yourself open to double harassment. ~ Zhuangzi
111:You have only to rest in inaction and things will transform themselves. Smash your form and body, spit out hearing and eyesight, forget you are a thing among other things, and you may join in great unity with the deep and boundless. ~ Zhuangzi
112:It is widely recognized that the courageous spirit of a single man can inspire to victory an army of thousands. If one concerned with ordinary gain can create such an effect, how much more will be produced by one who for greater things cares! ~ Zhuangzi
113:Et kysy sokean mielipidettä kauniista maalauksesta etkä kutsu kuuroa kuuntelemaan musiikkia. Eivätkä sokeus ja kuurous ole vain fyysisiä vikoja. On olemassa myös mielen sokeutta ja mielen kuuroutta, ja sinun sanasi osoittavat, että sinä kärsit niistä. ~ Zhuangzi
114:In the world everyone knows enough to pursue what he does not know, but no one knows enough to pursue what he already knows. Everyone knows enough to condemn what he takes to be no good, but no one knows enough to condemn what he has already taken to be good. ~ Zhuangzi
115:Today, I went to sleep under a plum tree. There, I dreamed I was a butterfly, flying so pleasently. Then, I fell asleep, and the dream ended. Now- I have to ask myself - am I Zhuang Zi who dreamed of a butterfly? Or am I that butterfly, dreaming I am Zhuang Zi? ~ Zhuangzi
116:The whole world could praise Song Rongzi and it wouldn’t make him exert himself; the whole world could condemn him and it wouldn’t make him mope. He drew a clear line between the internal and the external, and recognized the boundaries of true glory and disgrace. ~ Zhuangzi
117:There is the globe,
The foundation of my bodily existence.
It wears me out with work and duties,
It gives me rest in old age,
It gives me peace in death.
For the on who supplied me with what I needed in life
Will also give me what I need in death. ~ Zhuangzi
118:The purpose of a fish trap is to catch fish, and when the fish are caught, the trap is forgotten. The purpose of words is to convey ideas. When the ideas are grasped, the words are forgotten. Where can I find a man who has forgotten the words, so that I can talk to him? ~ Zhuangzi
119:You should find the same joy in one condition as in the other and thereby be free of care, that is all. But now, when the things that happened along take their leave, you cease to be joyful. From this point of view, though you have joy, it will always be fated for destruction. ~ Zhuangzi
120:Ah,” said Lien Shu, “it is true that a blind person cannot appreciate beautiful patterns and forms, and the deaf cannot appreciate the music of bells and drums. Yet blindness and deafness do not only afflict people physically, they also exist in the minds and attitudes of people. ~ Zhuangzi
121:El sonido del agua dice lo que pienso.
Su mente está libre de todo pensamiento. Su proceder es sereno y silencioso. Su frente reluce con sencillez. Es frío como el otoño y cálido como la primavera, porque su goce y su ira se suceden tan naturalmente como las cuatro estaciones. ~ Zhuangzi
122:The fact is that those who do not see themselves but who see others, who fail to get a grasp of themselves but who grasp others, take possession of what others have but fail to possess
themselves. They are attracted to what others enjoy but fail to find enjoyment in themselves. ~ Zhuangzi
123:Now you, Sir, have a large tree, and you don’t know how to use it, so why not plant it in the middle of nowhere, where you can go to wander or fall asleep under its shade? No axe under Heaven will attack it, nor shorten its days, for something which is useless will never be disturbed. ~ Zhuangzi
124:Yet the stupid believe they are awake, busily and brightly assuming they understand things, calling this man ruler, that one herdsman – how dense! Confucius and you are both dreaming! And when I say you are dreaming, I am dreaming, too. Words like these will be labeled the Supreme Swindle. ~ Zhuangzi
125:Why must you comprehend the process of change and form your mind on that basis before you can have a teacher? Even an idiot has his teacher. But to fail to abide by this mind and still insist upon your rights and wrongs—this is like saying that you set off for Yue today and got there yesterday ~ Zhuangzi
126:Maan musiikin synnyttävät siis erilaiset onkalot; ihmisten musiikki syntyy bambupillistä, mutta rohkenenko kysyä, mitä on taivaan musiikki?

Tuuli puhaltaa kymmenellätuhannella eri tavalla ja jokainen ääni syntyy omalla tavallaan. Tämä tapahtuu luonnostaan, mutta kenen käskystä ne syntyvät? ~ Zhuangzi
127:Can you be a little baby? The baby howls all day, yet its throat never gets hoarse - harmony at its height! The baby makes fists all day, yet its fingers never get cramped - virtue is all it holds to. The baby stares all day without blinking its eyes - it has no preferences in the world of externals. ~ Zhuangzi
128:I've heard my teacher say, where there are machines, there are bound to be machine worries; where there are machine worries, there are bound to be machine hearts. With a machine heart in your breast, you've spoiled what was pure and simple; and without the pure and simple, the life of the spirit knows no rest. ~ Zhuangzi
129:The baby looks at things all day without winking; that is because his eyes are not focused on any particular object. He goes without knowing where he is going, and stops without knowing what he is doing. He merges himself within the surroundings and moves along with it. These are the principles of mental hygiene. ~ Zhuangzi
130:With all the confusion in the world these days, no matter how often I point the way, what good does it do? And if I know it does no good and still make myself do it, this too is a kind of confusion. So it is best to leave things alone and not force them. If I don't force things, at least I won't cause anyone any worry. ~ Zhuangzi
131:I have heard that he who knows what is enough will not let himself be entangled by thoughts of gain; that he who really understands how to find satisfaction will not be afraid of other kinds of loss; and that he who practices the cultivation of what is within him will not be ashamed because he holds no position in society. ~ Zhuangzi
132:Ja sinulla on iso puu, etkä tiedä, mitä sillä tekisit! Mikset siirrä sitä tyhjälle kentälle tai asumattomaan metsään? Siellä voisit rauhassa kuljeskella sen ympärillä tai levätä sen siimeksessä. Se olisi turvassa kirveeltä, eikä kukaan vahingoittaisi sitä, sillä ellei siitä olisi hyötyä muille, mikä sitä silloin vahingoittaisi? ~ Zhuangzi
133:Right is not right; so is not so. If right were really right, it would differ so clearly from not right that there would be no need for argument. If so were really so, it would differ so clearly from not so that there would be no need for argument. Forget the years; forget distinctions. Leap into the boundless and make it your home! ~ Zhuangzi
134:In all affairs, whether large or small, there are few men who reach a happy conclusion except through the Way. If you do not succeed, you are bound to suffer from the judgment of men. If you do succeed, you are bound to suffer from the yin and yang. To suffer no harm whether or not you succeed - only the man who has virtue can do that. ~ Zhuangzi
135:Great truths do not take hold of the hearts of the masses. And now, as the world is in error, how shall I, though I know the true path, how shall I guide? If I know that I cannot succeed and yet try to force success, this world would be but another source of error. Better then to desist and strive no more. But if I do not strive, who will? ~ Zhuangzi
136:All attempts to create something admirable are the weapons of evil. You may think you are practising benevolence and righteousness, but in effect you will be creating a kind of artificiality. Where a model exists, copies will be made of it; where success has been gained, boasting follows; where debate exists, there will be outbreaks of hostility. ~ Zhuangzi
137:The fish trap exists because of the fish. Once you've gotten the fish you can forget the trap. The rabbit snare exists because of the rabbit. Once you've gotten the rabbit, you can forget the snare. Words exist because of meaning. Once you've gotten the meaning, you can forget the words. Where can I find a man who has forgotten words so I can talk with him? ~ Zhuangzi
138:I cannot tell if what the world considers ‘happiness’ is happiness or not. All I know is that when I consider the way they go about attaining it, I see them carried away headlong, grim and obsessed, in the general onrush of the human herd, unable to stop themselves or to change their direction. All the while they claim to be just on the point of attaining happiness. ~ Zhuangzi
139:The True Man of ancient times knew nothing of loving life, knew nothing of hating death. He emerged without delight; he went back in without a fuss. He came briskly, he went briskly, and that was all. He didn't forget where he began; he didn't try to find out where he would end. He received something and took pleasure in it; he forgot about it and handed it back again. ~ Zhuangzi
140:Once upon a time, I dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was myself. Soon I awaked, and there I was, veritably myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man. ~ Zhuangzi
141:A man like this will not go where he has no will to go, will not do what he has no mind to do. Though the world might praise him and say he had really found something, he would look unconcerned and never turn his head; though the world might condemn him and say he had lost something, he would look serene and pay no heed. The praise and blame of the world are no loss or gain to him. ~ Zhuangzi
142:The purpose of a fish trap is to catch fish, and when the fish are caught the trap is forgotten. The purpose of a rabbit snare is to catch rabbits. When the rabbits are caught, the snare is forgotten. The purpose of the word is to convey ideas. When the ideas are grasped, the words are forgotten. Where can I find a man who has forgotten words? He is the one I would like to talk to. ~ Zhuangzi
143:A wandering carpenter, called Stone, saw on his travels a gigantic old oak tree standing in a field near an earth-altar. The carpenter said to his apprentice, who was admiring the oak: "This is a useless tree. If you wanted to make a ship, it would soon rot; if you wanted to make tools, they would break. You can't do anything useful with this tree, and that's why it has become so old. ~ Zhuangzi
144:A fish-trap is for catching fish; once you've caught the fish, you can forget about the trap. A rabbit-snare is for catching rabbits; once you've caught the rabbit, you can forget about the snare. Words are for catching ideas; once you've caught the idea, you can forget about the words. Where can I find a person who knows how to forget about words so that I can have a few words with them? ~ Zhuangzi
145:When Zhuangzi was about to die, his disciples expressed a desire to give him a sumptuous burial. Zhuangzi said, "I will have heaven and earth for my coffin and coffin shell, the sun and moon for my pair of jade discs, the stars and constellations for my pearls and beads, and the ten thousand things for my parting gifts. The furnishings for my funeral are already prepared - what is there to add? ~ Zhuangzi
146:When there is both name and reality,
We dwell in the realm of things;
When there is neither name nor reality,
We exist in a vacuity of things.
We can speak and can think,
But the more we speak, the further off we are.
What is not yet born cannot be forbidden,
What is already dead cannot be prevented.
Death and birth are not distant,
It's their principle that cannot be seen. ~ Zhuangzi
147:When you're betting for tiles in an archery contest, you shoot with skill. When you're betting for fancy belt buckles, you worry about your aim. And when you're betting for real gold, you're a nervous wreck. Your skill is the same in all three cases - but because one prize means more to you than another, you let outside considerations weigh on your mind. He who looks too hard at the outside gets clumsy on the inside. ~ Zhuangzi
148:You forget your feet when the shoes are comfortable. You forget your waist when the belt is comfortable. Understanding forgets right and wrong when the mind is comfortable. There is no change in what is inside, no following what is outside, when the adjustment to events is comfortable. You begin with what is comfortable and never experience what is uncomfortable when you know the comfort of forgetting what is comfortable. ~ Zhuangzi
149:Once upon a time, I, Chuang Tzu, dreamt that i was a butterfly. flitting around and enjoying myself. I had no idea I was Chuang Tzu. Then suddenly I woke up and was Chuang Tzu again. But I could not tell, had I been Chuang Tzu dreaming I was a butterfly, or a butterfly dreaming I was now Chuang Tzu? However, there must be some sort of difference between Chuang Tzu and a butterfly! We call this the transformation of things. ~ Zhuangzi
150:Elämä päättyy, mutta tiedolla ei ole loppua. Loputtoman tavoittelu päättyväisellä on vaarallista, ja se, että luulee tiedon saavuttaneensa, on hyvin vaarallista. Kun olet tehnyt hyvää, maine ei seuraa perässäsi, ja kun olet tehnyt pahaa, rangaistus ei kulje kannoillasi. Seuraa luonnon järjestystä, niin saatat suojata ruumiisi, turvata elämäsi, suorittaa velvollisuutesi vanhempiasi kohtaan ja täyttää sinulle sallitut vuodet. ~ Zhuangzi
151:Joy and anger,
sorrow and happiness,
caution and remorse
Come upon us by turns,
with ever changing mood.

They come like music from hollows,
like wood when played by the wind,
or how mushrooms grow from the damp.

Daily and nightly they alternate within
but we cannot tell whence they spring.

Without these emotions I should not be.
Without me, they would have no instrument ~ Zhuangzi
152:Men of the world who value the Way all turn to books. But books are nothing more than words. Words have value; what is of value in words is meaning. Meaning has something it is pursuing, but the thing that it is pursuing cannot be put into words and handed down. The world values words and hands down books but, though the world values them, I do not think them worth valuing. What the world takes to be values is not real value. ~ Zhuangzi
153:Once Zhuang Zhou dreamed he was a butterfly. A butterfly fluttering happily around— was he revealing what he himself meant to be? He knew nothing of Zhou. All at once awakening, there suddenly he was — Zhou. But he didn't know if he was Zhou having dreamed he was a butterfly or a butterfly dreaming he was Zhou. Between Zhou and the butterfly there must surely be some distinction. This is known at the transformation of things. ~ Zhuangzi
154:Täydellinen Ihminen on jumalan kaltainen. Vaikka suuret suot palaisivat, ne eivät pystyisi polttamaan häntä; vaikka nopeat salamat iskisivät vuoria halki ja tuuli kuohuttaisi merta, ne eivät säikäyttäisi häntä. Koska hän on sellainen, hän ratsastaa pilvillä ja usvalla, satuloi auuringon ja kuun ja vaeltaa Neljän Meren rajojen ulkopuolelle. Kuolema ja elämä eivät pysty häntä muuttamaan, saati sitten hyödyn ja vahingon ajatukset. ~ Zhuangzi
155:Master Dongguo asked Zhuangzi, "This thing called the Way - where does it exist?"

Zhuangzi said, "There's no place it doesn't exist."

"Come," said Master Dongguo, "you must be more specific!"

"It is in the ant."

"As low a thing as that?"

"It is in the panic grass."

"But that's lower still!"

"It is in the tiles and shards."

"How can it be so low?"

"It is in the piss and shit! ~ Zhuangzi
156:Let your heart be at peace.
Watch the turmoil of beings
but contemplate their return.

If you don't realize the source,
you stumble in confusion and sorrow.
When you realize where you come from,
you naturally become tolerant,
disinterested, amused,
kindhearted as a grandmother,
dignified as a king.
Immersed in the wonder of the Tao,
you can deal with whatever life brings you,
And when death comes, you are ready. ~ Zhuangzi
157:The Book of Chuang Tzu is like a travelogue. As such, it meanders between continents, pauses to discuss diet, gives exchange rates, breaks off to speculate, offers a bus timetable, tells an amusing incident, quotes from poetry, relates a story, cites scripture. To try and make it read like a novel or a philosophical handbook is simply to ask it, this travelogue of life, to do something it was never designed to do. And always listen out for the mocking laughter of Chuang Tzu. ~ Zhuangzi
158:When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes. In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse which cannot be stopped;--is it not sad? To be constantly toiling all one's lifetime, without seeing the fruit of one's labour, and to be weary and worn out with his labour, without knowing where he is going to:--is it not a deplorable case? ~ Zhuangzi
159:A frog in a well cannot discuss the ocean, because he is limited by the size of his well. A summer insect cannot discuss ice, because it knows only its own season. A narrow-minded scholar cannot discuss the Tao, because he is constrained by his teachings. Now you have come out of your banks and seen the Great Ocean. You now know your own inferiority, so it is now possible to discuss great principles with you.
井蛙不可以語於海者,拘於虛也;夏蟲不可以語於冰者,篤於時也;曲士不可以語於道者,束於教也。今爾出於崖涘,觀於大海,乃知爾醜,爾將可與語大理矣。 ~ Zhuangzi
160:When I speak of good hearing, I do not mean listening to others; I mean simply listening to yourself. When I speak of good eyesight, I do not mean looking at others; I mean simply looking at yourself. He who does not look at himself but looks at others, who does not get hold of himself but gets hold of others, is getting what other men have got and failing to get what he himself has got. He finds joy in what brings joy to other men, but finds no joy in what would bring joy to himself. ~ Zhuangzi
161:The great mass of breath is the wind, yet there are times
when the wind does not move. When it does move,
a myriad of orifices and appendages are aroused to make sounds.
Have you never listened to the sound of the wind in the cavities,
mountains and among the branches of trees?
The wind blows in a thousand different ways,
but each sound is produced in its own way.
What is it that excites all this, and makes each way be itself,
and all these things be self-produced? ~ Zhuangzi
162:Rest in inaction, and the world will be reformed of itself; Forget your body and spit forth intelligence. Ignore all differences and become one with the Infinite. Release your mind, and free your spirit. Be vacuous, be devoid of soul. Thus will things grow and prosper and return to their Rust and Rest. Returning to their Root. Returning to their Root without their knowing it, the result will be a formless whole which will never be cut up, to know it is to cut it up. (Great Nebulous says to General Clouds) ~ Zhuangzi
163:Eventually there comes the day of reckoning and awakening, and then we shall know that it was all a great dream. Only fools think that they are now awake and that they really know what is going on, playing the prince and then playing the servant. What fools! The Master and you are both living in a dream. When I say a dream, I am also dreaming. This very saying is a deception. If after ten thousand years we could once meet a truly great sage, one who understands, it would seem as if it had only been a morning. ~ Zhuangzi
164:To guard yourself against thieves who slash open suitcases, rifle through bags and smash open boxes, one should strap the bags and lock them. The world at large knows that this shows wisdom. However, when a master thief comes, he simply picks up the suitcase, lifts the bag, carries off the box and runs away with them, his only concern being whether the straps and locks will hold! In such an instance, what seemed like wisdom on the part of the owner surely turns out to have been of use only to the master thief! ~ Zhuangzi
165:And someday there will be a great awakening when we know that this is all a great dream. Yet the stupid believe they are awake, busily and brightly assuming they understand things, calling this man ruler, that one herdsman—how dense! Confucius and you both are dreaming! And when I say you are dreaming, I am dreaming, too. Words like these will be labeled the Supreme Swindle. Yet after ten thousand generations, a great sage may appear who will know their meaning, and it will still be as though he appeared with astonishing speed. ~ Zhuangzi
166:He who knows he is a fool is not the biggest fool; he who knows he is confused is not in the worst confusion. The man in the worst confusion will end his life without ever getting straightened out; the biggest fool will end his life without ever seeing the light. If three men are traveling along and one is confused, they will still get where they are going - because confusion is in the minority. But if two of them are confused, then they can walk until they are exhausted and never get anywhere - because confusion is in the majority. ~ Zhuangzi
167:The Great Course is unproclaimed. Great demonstration uses no words. (2:34) Great Humanity is not humane. Great rectitude is not fastidious. Great courage is not invasive. For when the Course becomes explicit, it ceases to be the Course. When words demonstrate by debate, they fail to communicate. When Humanity is constantly sustained, it cannot reach its maturity.21 When rectitude is pure, it cannot extend itself to others. When courage is invasive, it cannot succeed.22 These five are originally round, but they are forced toward squareness. ~ Zhuangzi
168:Therefore the Way that is sagely within and kingly without has fallen into darkness and is no longer clearly perceived, has become shrouded and no longer shines forth. The men of the world all follow their own desires and make these their “doctrine.” How sad!—the hundred schools going on and on instead of turning back, fated never to join again. The scholars of later ages have unfortunately never perceived the purity of Heaven and earth, the great body of the ancients, and “the art of the Way” in time comes to be rent and torn apart by the world. ~ Zhuangzi
169:If a man crosses a river
and an empty boat collides with his own skiff,
Even though he be bad tempered man
He will not become very angry.
But if he sees a man in the boat,
He will shout at him to steer clear.
If the shout is not heard, he will shout again, and yet again, and begin cursing.
And all because someone is in the boat.
Yet if the boat were empty,
He would not be shouting, and not angry.
If you can empty your own boat
Crossing the river of the world,
No one will oppose you,
No one will seek to harm you ~ Zhuangzi
170:How do I know that loving life is not a delusion? How do I know that in hating death I am not like a man who, having left home in his youth, has forgotten the way back?
Lady Li was the daughter of the border guard of Ai. When she was first taken captive and brought to the state of Jin, she wept until her tears drenched the collar of her robe. But later, when she went to live in the palace of the ruler, shared his couch with him, and ate the delicious meats of his table, she wondered why she had ever wept. How do I know that the dead do not wonder why they ever longed for life? ~ Zhuangzi
171:In an age of Perfect Virtue, the worthy are not honored; the talented are not employed. Rulers are like the high branches of a tree; the people, like the deer of the fields. They do what is right, but they do not know that this is righteousness. They love one another, but they do not know that this is benevolence. They are truehearted but do not know that this is loyalty. They are trustworthy but do not know that this is good faith. They wriggle around like insects, performing services for one another, but do not know that they are being kind. Therefore they move without leaving any trail behind, act without leaving any memory of their deeds. ~ Zhuangzi
172:If a man, having lashed two hulls together, is crossing a river, and an empty boat happens along and bumps into him, no matter how hot-tempered the man may be, he will not get angry. But if there should be someone in the other boat, then he will shout out to haul this way or veer that. If his first shout is unheeded, he will shout again, and if that is not heard, he will shout a third time, this time with a torrent of curses following. In the first instance, he wasn't angry; now in the second he is. Earlier he faced emptiness, now he faces occupancy. If a man could succeed in making himself empty, and in that way wander through the world, then who could do him harm? ~ Zhuangzi
173:Life, death, preservation, loss, failure, success, poverty, riches, worthiness, unworthiness, slander, fame, hunger, thirst, cold, heat - these are the alternations of the world, the workings of fate. Day and night they change place before us, and wisdom cannot spy out their source. Therefore, they should not be enough to destroy your harmony; they should not be allowed to enter the storehouse of the spirit. If you can harmonize and delight in them, master them and never be at a loss for joy; if you can do this day and night without break and make it be spring with everything, mingling with all and creating the moment within your own mind - this is what I call being whole in power. ~ Zhuangzi
174:Zhuangzi and Huizi were strolling along the dam of the Hao River when Zhuangzi said, “See how the minnows come out and dart around where they please! That’s what fish really enjoy!”
Huizi said, “You’re not a fish—how do you know what fish enjoy?”
Zhuangzi said, “You’re not I, so how do you know that I don’t know what fish enjoy?”
Huizi said, “I’m not you, so I certainly don’t know what you know. On the other hand, you’re certainly not a fish—so that still proves that you don’t know what fish enjoy!”
Zhuangzi said, “Let’s go back to your original question, please. You asked me how I know what fish enjoy—so you already knew that I knew it when you asked the question. I know it by standing here beside the Hao. ~ Zhuangzi
175:Tian Kaizhi said, “In Lu there was Shan Bao—he lived among the cliffs, drank only water, and didn’t go after gain like other people. He went along like that for seventy years and still had the complexion of a little child. Unfortunately, he met a hungry tiger who killed him and ate him up. Then there was Zhang Yi—there wasn’t one of the great families and fancy mansions that he didn’t rush off to visit. He went along like that for forty years, and then he developed an internal fever, fell ill, and died. Shan Bao looked after what was on the inside and the tiger ate up his outside. Zhang Yi looked after what was on the outside and the sickness attacked him from the inside. Both these men failed to give a lash to the stragglers. ~ Zhuangzi
176:Words are not just wind. Words have something to say. But if what they have to say is not fixed, then do they really say something? Or do they say nothing? People suppose that words are different from the peeps of baby birds, but is there any difference, or isn't there? What does the Way rely upon, that we have true and false? What do words rely upon, that we have right and wrong? How can the Way go away and not exist? How can words exist and not be acceptable? When the Way relies on little accomplishments and words reply on vain show, then we have rights and wrongs of the Confucians and the Mo-ists. What one calls right the other calls wrong; what one calls wrong the other calls right. But if we want to right their wrongs and wrong their rights, then the best to use is clarity. ~ Zhuangzi
177:It comes out from no source, it goes back in through no aperture. It has reality yet no place where it resides; it has duration yet no beginning or end. Something emerges, though through no aperture - this refers to the fact that it has reality. It has reality yet there is no place where it resides - this refers to the dimension of space. It has duration but no beginning or end - this refers to the dimension of time. There is life, there is death, there is a coming out, there is a going back in - yet in the coming out and going back its form is never seen. This is called the Heavenly Gate. The Heavenly Gate is nonbeing. The ten thousand things come forth from nonbeing. Being cannot create being out of being; inevitably it must come forth from nonbeing. Nonbeing is absolute nonbeing, and it is here that the sage hides himself. ~ Zhuangzi
178:In the northern darkness there is a fish and his name is K'un. The K'un is so huge I don't know how many thousand li he measures. He changes and becomes a bird whose name is P'eng. The back of the P'eng measures I don't know how many thousand li across and, when he rises up and flies off, his wings are like clouds all over the sky. When the sea begins to move, this bird sets off for the southern darkness, which is the Lake of Heaven.

The Universal Harmony records various wonders, and it says: "When the P'eng journeys to the southern darkness, the waters are roiled for three thousand li. He beats the whirlwind and rises ninety thousand li, setting off on the sixth month gale." Wavering heat, bits of dust, living things blowing each other about – the sky looks very blue. Is that its real color, or is it because it is so far away and has no end? When the bird looks down, all he sees is blue too. ~ Zhuangzi
179:Therefore, in a time of Perfect Virtue, the gait of men is slow and ambling; their gaze is steady and mild. In such an age, mountains have no paths or trails, lakes no boats or bridges. The ten thousand things live species by species, one group settled close to another. Birds and beasts form their flocks and herds; grass and trees grow to fullest height. So it happens that you can tie a cord to the birds and beasts and lead them about or bend down the limb and peer into the nest of the crow and the magpie. In this age of Perfect Virtue, men live the same as birds and beasts, group themselves side by side with the ten thousand things. Who then knows anything about “gentleman” or “petty man”? Dull and unwitting, men have no wisdom; thus their Virtue does not depart from them. Dull and unwitting, they have no desire; this is called uncarved simplicity. In uncarved simplicity, the people attain their true nature. ~ Zhuangzi
180:Kaikkeuden hengitystä sanotaan tuuleksi, vastasi Tsu Ch'i. Se ei aina liiku, mutta kun se liikkuu, kuuluu kymmenistätuhansista onkaloista raivokasta ujellusta. Etkö ole koskaan kuunnellut sitä: liaoo liaoo... Vuoriston metsien kolkissa ja huipuilla on koloja ja onteloita suurissa puissa, joiden ympärysmitta on sata vaaksaa; jokin on kuin sierain, toinen kuin suu tai korva; jokin on suorakulmainen, toinen pyöreä; jokin kuin huhmar, toinen kuin allas tai lätäkön pohja. Kaikista niistä kuuluu ikään kuin kuohuavan veden pauhua tai kohinaa, ne ulvovat ja huokaavat, mylvivät kuin eläimet, ujeltavat, valittavat ja viheltävät. Edellä kulkeva tuuli laulaa jyy ja perässä seuraava säestää jung. Kun tuuli puhaltaa lempeästi, kuulet hiljaisia sointuja, mutta myrskyn synnyttämät soinnut ovat jyhkeitä; ja kun ankara tuuli asettuu, jokainen onkalo vaikenee. Etkö ole koskaan nähnyt, miten kaikki puut huojuvat huojuvat, taipuvat taipuvat? ~ Zhuangzi
181:A beam or pillar can be used to batter down a city wall, but it is no good for stopping up a little hole - this refers to a difference in function. Thoroughbreds like Qiji and Hualiu could gallop a thousand li in one day, but when it came to catching rats they were no match for the wildcat or the weasel - this refers to a difference in skill. The horned owl catches fleas at night and can spot the tip of a hair, but when daylight comes, no matter how wide it opens its eyes, it cannot see a mound or a hill - this refers to a difference in nature. Now do you say, that you are going to make Right your master and do away with Wrong, or make Order your master and do away with Disorder? If you do, then you have not understood the principle of heaven and earth or the nature of the ten thousand things. This is like saying that you are going to make Heaven your master and do away with Earth, or make Yin your master and do away with Yang. Obviously it is impossible. ~ Zhuangzi
182:A child, obeying his father and mother, goes wherever he is told, east or west, south or north. And the yin and yang - how much more are they to a man than father or mother! Now that they have brought me to the verge of death, if I should refuse to obey them, how perverse I would be! What fault is it of theirs? The Great Clod burdens me with form, labors me with life, eases me in old age, and rests me in death. So if I think well of my life, for the same reason I must think well of my death. When a skilled smith is casting metal, if the metal should leap up and say, 'I insist upon being made into a Moye!' he would surely regard it as very inauspicious metal indeed. Now, having had the audacity to take on human form once, if I should say, 'I don't want to be anything but a man! Nothing but a man!', the Creator would surely regard me as a most inauspicious sort of person. So now I think of heaven and earth as a great furnace, and the Creator as a skilled smith. Where could he send me that would not be all right? I will go off to sleep peacefully, and then with a start I will wake up. ~ Zhuangzi
183:Zhuangzi's wife died. When Huizu went to convey his condolences, he found Zhuangzi sitting with his legs sprawled out, pounding on a tub and singing. "You lived with her, she brought up your children and grew old," said Huizu. "It should be enough simply not to weep at her death. But pounding on a tub and singing - this is going too far, isn't it?"

Zhuangzi said, "You're wrong. When she first died, do you think I didn't grieve like anyone else? But I looked back to her beginning and the time before she was born. Not only the time before she was born, but the time before she had a body. Not only the time before she had a body, but the time before she had a spirit. In the midst of the jumble of wonder and mystery a change took place and she had a spirit. Another change and she had a body. Another change and she was born. Now there's been another change and she's dead. It's just like the progression of the four seasons, spring, summer, fall, winter.

"Now she's going to lie down peacefully in a vast room. If I were to follow after her bawling and sobbing, it would show that I don't understand anything about fate. So I stopped. ~ Zhuangzi
184:Everything has its "that," everything has its "this." From the point of view of "that" you cannot see it, but through understanding you can know it. So I say, "that" comes out of "this" and "this" depends on "that" - which is to say that "this" and "that" give birth to each other. But where there is birth there must be death; where there is death there must be birth. Where there is acceptability there must be unacceptability; where there is unacceptability there must be acceptability. Where there is recognition of right there must be recognition of wrong; where there is recognition of wrong there must be recognition of right. Therefore the sage does not proceed in such a way, but illuminates all in the light of Heaven. He too recognizes a "this," but a "this" which is also "that," a "that" which is also "this." His "that" has both a right and a wrong in it; his "this" too has both a right and a wrong in it. So, in fact, does he still have a "this" and "that"? Or does he in fact no longer have a "this" and "that"? A state in which "this" and "that" no longer find their opposites is called the hinge of the Way. When the hinge is fitted into the socket, it can respond endlessly. Its right then is a single endlessness and its wrong too is a single endlessness. So, I say, the best thing to use is clarity. ~ Zhuangzi
185:How do I know that the love of life is not a delusion? Or that the fear of death is not like a young person running away from home and unable to find his way back? The Lady Li Chi was the daughter of a border warden, Ai. When the state of Chin captured her, she wept until she had drenched her robes; then she came to the King’s palace, shared the King’s bed, ate his food, and repented of her tears. How do I know whether the dead now repent for their former clinging to life? ‘Come the morning, those who dream of the drunken feast may weep and moan; when the morning comes, those who dream of weeping and moaning go hunting in the fields. When they dream, they don’t know it is a dream. Indeed, in their dreams they may think they are interpreting dreams, only when they awake do they know it was a dream. Eventually there comes the day of reckoning and awakening, and then we shall know that it was all a great dream. Only fools think that they are now awake and that they really know what is going on, playing the prince and then playing the servant. What fools! The Master and you are both living in a dream. When I say a dream, I am also dreaming. This very saying is a deception. If after ten thousand years we could once meet a truly great sage, one who understands, it would seem as if it had only been a morning. ~ Zhuangzi

IN CHAPTERS









WORDNET


































IN WEBGEN [10000/5]

https://religion.wikia.org/wiki/Criticism_of_Islam#Criticism_of_the_truthfulness_of_Islam_and_Islamic_Scriptures
selforum - truthfulness rightness and truth
https://en.wikiquote.org/wiki/Truthfulness
Wikipedia - Honesty -- Moral quality of truthfulness
Truthfulness


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