Quotation From Zhuangzi

Singapore time 8.37 am 6th April 2008

Chapter 1
In the northern ocean there is a fish, called the Leviathan, many thousand li in size. This leviathan changes into a bird, called the Rukh, whose back is many thousand li in breadth. With a mighty effort it rises, and its wings obscure the sky like clouds (Scriptures like to describe nose as fish, eye-brows as bird.)

It was on this very subject that the Emperor T'ang spoke to Chi, as follows:- "At the barren north there is a great sea, the Celestial Lake. In it there is a great fish, several thousand li in breadth, and I know not how many in length. It is called the Leviathan. There is also a bird, called the Rukh, with a back like Mount T'ai, and wings like clouds across the sky. Upon a typhoon it soars up to a height of 90 thousand li, beyond the clouds and atmosphere, with only the clear sky above it. And then it directs its flight towards the south pole."

Thus it has been said, "The perfect man ignores self; the divine man ignores action; the true Sage ignores reputation."

Chapter 2
"Therefore it is that, viewed from the standpoint of Tao, a beam and a pillar are identical. So are ugliness and beauty, greatness, wickedness, perverseness, and strangeness. Separation is the same as construction: construction is the same as destruction. Nothing is subject either to construction or to destruction, for these conditions are brought together into ONE. Only the truly intelligent understand this principle of the identity of all things. They do not view things as apprehended by themselves, subjectively; but transfer themselves into the position of the things viewed. And viewing them thus they are able to comprehend them, nay, to master them;- and he who can master them is near. So it is that to place oneself in subjective relation with externals, without consciousness of their objectivity,- this is Tao. But to wear out one's intellect in an obstinate adherence to the individuality of things, not recognizing the fact that all things are ONE,- this is called Three in the Morning." [three are two eyes and the Mark in between, the same as Jesus crucified between 2 thieves or Amita Buddha flanked by 2 Bodhisattvas.]

Chapter 3
In striving for others, avoid fame. In striving for self, avoid disgrace. Pursue a middle course. Thus you will keep a sound body, and a sound mind, fulfill your duties, and work out your allotted span. (Meditate with a mind thinking neither good nor evil is the Middle Path. Another is focus on the point in between our 2 eyes. On your daily life thread the middle path of all extremes, like high and low, front and back, good and evil, fast and slow, happy and sad, honour and disgrace etc etc.

The Master came, because it was his time to be born; he went, because it was his time to die. For those who accept the phenomenon of birth and death in this sense, lamentation and sorrow have no place. The ancients spoke of death as of God cutting down a man suspended in the air." (Spiritual masters do not cry over death of kins or friends. Funeral is actually a waste of money and time.)

Chapter 4
"In this sense, you may use your ears and eyes to communicate within, but shut out all wisdom from the mind. (instruction for meditation) And there where the supernatural can find shelter, shall not man find shelter too? This is the method for regenerating all creation. It was the instrument which Yu and Shun employed. It was the secret of the success of Fu Hsi and Chi Chu. Shall it not then be adopted by mankind in general?" (The dialogue tells us Taoists can mediate in politics if we know the means. Also here it says of the secret of meditation that is to regenerate the body.)

To serve one's own heart so as to permit neither joy nor sorrow within, but to cultivate resignation to the inevitable,- this is the climax of Virtue. (meditate and leave the rest to fate. Destiny is fate, Duty in Chinese is Righteousness.)

"Ah!," said Tzu Ch'i. "This tree is good for nothing, and that is how it has attained this size. A wise man might well follow its example."

Chapter 5
"By nourishment of physical courage, the sense of fear may be so eliminated that a man will, single-handedly, brave a whole army. And if such a result can be achieved in search of fame, how much more by one who extends his sway over heaven and earth and influences all things; and who, lodging within the confines of a body with its channels of sight and sound, brings his knowledge to know that all things are ONE, and that his soul endures for ever! Besides, he awaits his appointed hour, and men flock to him of their own accord. He makes no effort to attract them."

Thus it is that virtue should prevail and outward form be forgotten. But mankind forgets not that which is to be forgotten, forgetting that which is not to be forgotten. This is forgetfulness indeed! And thus with the truly wise, wisdom is a curse, sincerity like glue, virtue only a means to acquire, and skill nothing more than a commercial capacity. For the truly wise make no plans, and therefore require no wisdom. They do not separate, and therefore require no glue. They want nothing, and therefore need no virtue. They sell nothing, and therefore are not in want of a commercial capacity. These 4 qualifications are bestowed upon them by God and serve as heavenly food to them. And those who thus feed upon the divine have little need for the human. They wear the forms of men, without human passions. Because they wear the forms of men, they associate with men. Because they have not human passions, positives and negatives find in them no place. Infinitesimal indeed is that which makes them man: infinitely great is that which makes them divine!

"What you mean by passions," answered Chuang Tzu, "is not what I mean. By a man without passions I mean one who does not permit good and evil to disturb his internal economy, but rather falls in with whatever happens, as a matter of course, and does not add to the sum of his mortality." (During meditation think neither good nor bad things. Maintain this at all time during walking, sleeping, talking etc)