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Zhuangzi

Zhuangzi Books

Philosopher

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“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.”

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Book:The Complete Works of Chuang Tzu
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“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.”

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Book:The Complete Works of Chuang Tzu
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“The straight tree is the first to be chopped down; the well of sweet water is the first to run dry. Sir, your intention is to display your knowledge in order to astonish the ignorant, and by developing your self, to cast a light upon the crudeness of others. You shine, you positively glow, as if you carried with you the sun and moon. All this is why you cannot avoid disasters. I have heard the great fulfillment man say, “The boastful have done nothing worthwhile, those who do something worthwhile will see it fade, fame soon disappears.” There are few who can forget success and fame and just return to being ordinary citizens again! The Tao moves all, but the perfect man does not stand in its light, his Virtue moves all, but he does not seek fame. He is empty and plain, and seems crazy. Anonymous, abdicating power, he has no interest in work or fame. So he doesn’t criticize others and they don’t criticize him. The perfect man is never heard, so why, Sir, do you so want to be?”

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Book:The Book of Chuang Tzu
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“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.”

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Book:The Complete Works of Chuang Tzu
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“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.”

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Book:The Complete Works of Chuang Tzu
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“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.”

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Book:The Complete Works of Chuang Tzu
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“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.”

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Book:Chuang-Tzu: The Inner Chapters
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“A man in a boat is crossing a river when he sees an empty boat on course to collide with him. This doesn’t make him angry even though he’s an angry person. But then he sees someone is in the boat — he calls out, telling them to change direction. When his first call gets no response, he calls out again. And when the second is also met with silence, he calls out a third time, throwing in some insults for good measure. Before, he wasn't angry — now he is. Before, the other boat was empty — now there's someone in it. When you imagine the boats empty you won’t be so angry.”

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Author:Zhuangzi
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“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.”

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Book:The Complete Works of Chuang Tzu
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“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?”

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“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.”

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Book:The Complete Works of Chuang Tzu
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“So it is that the great man through his actions will not set out to harm others, nor make much of benevolence and charity; he does not make any move for gain, nor consider the servant at the gate as lowly; he will not barter for property and riches, nor does he make much of having turned them down; he asks for no one’s help, nor does he make much of his own self-reliance, nor despise the greedy and mean; he does not follow the crowd, nor does he make much of being so different; he comes behind the crowd, but does not make much of those who get ahead through flattery. The titles and honours of this world are of no interest to him, nor is he concerned at the disgrace of punishments. He knows there is no distinction between right and wrong, nor between great and little. I have heard it said, “The Tao man earns no reputation, perfect Virtue is not followed, the great man is self-less.” In perfection, this is the path he follows.”

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Book:The Book of Chuang Tzu
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“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.”

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Book:The Book of Chuang Tzu
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“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?”

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Book:Zhuangzi: The Essential Writings: With Selections from Traditional Commentaries
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“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.”

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Book:The Complete Works of Chuang Tzu
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“It is rank, wealth, prominence, prestige, fame, and advantage that arouse the will. It is appearances, actions, sexual beauty, conceptual coherence, emotional energies, and intentions that entangle the mind. It is dislikes, desires, joy, anger, sorrow, and happiness that tie down Virtuosity. It is avoiding, approaching, taking, giving, understanding, and ability that block the Course. When these twenty-four items do not disrupt you, the mind is no longer pulled off center. Centered, it finds stillness. Still, it finds clarity. Once clear, it becomes empty, and once empty, it is able to “do nothing, and yet leave nothing undone.”

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Book:Zhuangzi: The Essential Writings: With Selections from Traditional Commentaries
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“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.”

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Book:The Complete Works of Chuang Tzu
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“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?...someday there will be a great awakening when we know that this is all a great dream. Yet the stupid believe that they are awake, busily and brightly assuming they understand things, calling this man ruler, and that man a herdsman- how dense!”

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Author:Zhuangzi
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“As regards the quietude of the sage, he is not quiet because quietness is said to be good. He is quiet because the multitude of things cannot disturb his quietude. When water is still, one's beard and eyelashes are reflected in it. A skilled carpenter uses it in a level to obtain a measurement. If still water is so clear, how much more are the mental faculties! The mind of the sage is the mirror of heaven and earth in which all things are reflected.”

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Author:Zhuangzi
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