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The Complete Works of Chuang Tzu (Translations from the Asian Classics)

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Among level things, water at rest is the most perfect, and therefore it can serve as a standard. It guards what is inside and shows no movement outside. Virtue is the establishment of perfect harmony. Though virtue takes no form, things cannot break away from it.” 6 – The Great and Venerable Teacher Watson, Burton; Graham, A. C. (1999). "The Way of Laozi and Zhuangzi — Transformation and Transcendence in the Zhuangzi". In de Bary, Wm. Theodore; Bloom, Irene (eds.). Sources of Chinese Tradition, Vol. 1: From Earliest Times to 1600 (2nded.). New York: Columbia University Press. pp.95–111. ISBN 978-0-231-10939-0. Great understanding is broad and unhurried; little understanding is cramped and busy. Great words are clear and limpid little words are shrill and quarrelsome. The sage debates but does not discriminate. So [I say,] those who divide fail to divide; those who discriminate fail to discriminate. What does this mean, you ask? The sage embraces things. Ordinary men discriminate among them and parade their discriminations before others. So I say, those who discriminate fail to see. After the collapse of the Han dynasty in AD 207 and the subsequent chaos of the Three Kingdoms period, both the Zhuangzi and Zhuang Zhou began to rise in popularity and acclaim. [9] The 3rd century AD poets Ruan Ji and Xi Kang, both members of the Seven Sages of the Bamboo Grove, were ardent Zhuangzi admirers, [40] and one of Ruan's essays, entitled "Discourse on Summing Up the Zhuangzi" ( 達莊論; Dá Zhuāng lùn), is still extant. [15] This period saw Confucianism temporarily surpassed by a revival of Daoism and old divination texts, such as the Classic of Changes, and many early medieval Chinese poets, artists, and calligraphers were deeply influenced by the Zhuangzi. [40] Daoism and Buddhism [ edit ]

Nivison, David Shepherd (1999). "The Classical Philosophical Writings". In Loewe, Michael; Shaughnessy, Edward (eds.). The Cambridge History of Ancient China. Cambridge: Cambridge University Press. pp. 745-812. ISBN 0-521-47030-7. In my interpretation, through this fictional conversation, Zhuangzi does not hope to argue that philosophers should not be in politics, but instead, his suggestion is that one must be a real philosopher to succeed in politics. Politics is useless and dangerous for one who tries to enforce one’s ideal actively or arbitrarily, but a real philosopher follows the Way and is free in politics – just as they are anywhere else. As I understand, although the principle of non-action means that a philosopher is not obliged to rule or be in politics, Zhuangzi’s utopia would also require a ‘philosopher king’ to exist. Only by inhabiting Dao (the Way of Nature) and dwelling in its unity can humankind achieve true happiness and freedom, in both life and death. This is Daoist philosophy's central tenet, espoused by the person-or group of people-known as Zhuangzi (369?-286? B.C.E.) in a text by the same name. To be free, individuals must discard rigid distinctions between good and bad, right and wrong, and follow a course of action not motivated by gain or striving. When one ceases to judge events as good or bad, man-made suffering disappears and natural suffering is embraced as part of life.

Works by Burton Watson

Ah, this is marvelous!” said Lord Wenhui. “Imagine skill reaching such heights!” Cook Ding laid down his knife and replied, “What I care about is the Way, which goes beyond skill. When I first began cutting up oxen, all I could see was the ox itself. After three years I no longer saw the whole ox. And now—now I go at it by spirit and don’t look with my eyes. Perception and understanding have come to a stop, and spirit moves where it wants. I go along with the natural makeup, strike in the big hollows, guide the knife through the big openings, and follow things as they are. So I never touch the smallest ligament or tendon, much less a main joint.

How can words exist and not be acceptable? When the Way relies on little accomplishments and words rely on vain show, then we have the rights and wrongs of the Confucians and the Mohists. 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 thing to use is clarity. Listening stops with the ears, the mind stops with recognition, but spirit is empty and waits for all things. The Way gathers in emptiness alone. Emptiness is the fasting of the mind.”Richard John Lynn (2022), Zhuangzi: A New Translation of the Daoist Classic as Interpreted by Guo Xiang, New York: Columbia University Press. sentential items (actions, events, beliefs) particularly as conclusions of belief plus desire mental arguments. Instead, it focuses on the interplay of Transmit the established facts; do not transmit words of exaggeration. If you do that, you will probably come out all right. The white fish hawk has only to stare unblinking at its mate for fertilization to occur. With insects, the male cries on the wind above, the female cries on the wind below, and there is fertilization. The creature called the lei is both male and female, and so it can fertilize itself. Inborn nature cannot be changed, fate cannot be altered, time cannot be stopped, the Way cannot be obstructed. Get hold of the Way and there’s nothing that can’t be done; lose it and there’s nothing that can be done.” 15 – Constrained in Will Everyone knows enough to pursue what he does not know, but no one knows enough to pursue what he already knows.

divides what is naturally one. Hui Shih’s Tenth Thesis is: Flood concern on all the 10,000 thing-kinds; The cosmos is However, whenever I come to a complicated place, I size up the difficulties, tell myself to watch out and be careful, keep my eyes on what I’m doing, work very slowly, and move the knife with the greatest subtlety, until—flop! the whole thing comes apart like a clod of earth crumbling to the ground. I stand there holding the knife and look all around me, completely satisfied and reluctant to move on, and then I wipe off the knife and put it away.”Only by inhabiting Dao (the Way of Nature) and dwelling in its unity can humankind achieve true happiness and freedom, in both life and death. This is Daoist philosophy's central tenet, espoused by the person—or group of people—known as Zhuangzi (369?-286? B.C.E.) in a text by the same name. To be free, individuals must discard rigid distinctions between good and bad, right and wrong, and follow a course of action not motivated by gain or striving. When one ceases to judge events as good or bad, man-made suffering disappears and natural suffering is embraced as part of life. In the world, everyone knows enough to pursue what he does not know, but no one knows enough to pursue what he already knows. 11 – Let It Be, Leave It Alone

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