Qyotation From Zhuangzi

Singapore time 8.47 am 5th April 2008

Chapter 14
"Just so," rejoined Lao Tzu. "Were Tao something which could be presented, there is no man but would present it to his sovereign, or to his parents. Could it be imparted or given, there is no man but would impart it to his brother or give it to his child. But this is impossible, for the following reason. Unless there is a suitable endowment within, Tao will not abide. Unless there is outward correctness, Tao will not operate. The external being unfitted for the impression of the internal, the true Sage does not seek to imprint. The internal being unfitted for the reception of the external, the true Sage does not seek to receive. Reputation is public property; you may not appropriate it in excess. Charity and duty to one's neighbor are as caravanserais established by wise rulers of old; you may stop there one night, but not for long, or you will incur reproach.

"The perfect men of old took their road through charity, stopping a night with duty to their neighbor, on their way to ramble in transcendental space. Feeding on the produce of non-cultivation, and establishing themselves in the domain of no obligations, they enjoyed their transcendental inaction. Their food was ready to hand; and being under no obligations to others, they did not put any one under obligation to themselves. The ancients called this the outward visible sign of an inward and spiritual grace.

"Those who make wealth their all in all, cannot bear loss of money. Those who make distinction their all in all, cannot bear loss of fame. Those who affect power will not place authority in the hands of others. Anxious while holding, distressed if losing, yet never taking warning from the past and seeing the folly of their pursuit,--such men are the accursed of God.

"Resentment, gratitude, taking, giving, censure of self, instruction of others, power of life and death,--these 8 are the instruments of right; but only he who can adapt himself to the vicissitudes of fortune, without being carried away, is fit to use them. Such a one is an upright man among the upright. And he whose heart is not so constituted,--the door of divine intelligence is not yet opened for him."

Nature cannot be changed. Destiny cannot be altered. Time cannot stop. Tao cannot be obstructed. Once attain to Tao, and there is nothing which you cannot accomplish. Without it, there is nothing which you can accomplish."

Chapter 15
But in self-esteem without self-conceit, in moral culture without charity and duty to one's neighbor, in government without rank and fame, in retirement without solitude, in health without hygiene,--there we have oblivion absolute coupled with possession of all things; an infinite calm which becomes an object to be attained by all.

Such is the Tao of the universe, such is the virtue of the Sage. Wherefore it has been said, "In tranquility, in stillness, in the unconditioned, in inaction, we find the levels of the universe, the very constitution of Tao."

Wherefore it has been said, "The Sage is a negative quantity, and is consequently in a state of passivity. Being passive he is in a state of repose. And where passivity and repose are, there sorrow and anxiety do not enter, and foul influences do not collect. And thus his virtue is complete and his spirituality unimpaired."

Wherefore it has been said, "The birth of the Sage is the will of God; his death is but a modification of existence. In repose, he shares the passivity of the Yin; in action, the energy of the Yang. He will have nothing to do with happiness, and so has nothing to do with misfortune. He must be influenced ere he will respond. He must be urged ere he will move. He must be compelled ere he will arise. Ignoring the future and the past, he resigns himself to the laws of God.

"And therefore no calamity comes upon him, nothing injures him, no man is against him, no spirit punishes him. He floats through life to rest in death. He has no anxiety; he makes no plans. His honor does not make him illustrious. His good faith reflects no credit upon himself. His sleep is dreamless, his awaking without pain. His spirituality is pure, and his soul vigorous. Thus unconditioned and in repose, he is a partaker of the virtue of God."

Wherefore it has been said, "Sorrow and happiness are the heresies of virtue; joy and anger lead astray from Tao; love and have cause the loss of virtue. The heart unconscious of sorrow and happiness,--that is perfect virtue. ONE, without change,--that is perfect repose. Without any obstruction,-- that is the perfection of the unconditioned. Holding no relations with the external world,--that is perfection of the negative state. Without blemish of any kind,--that is the perfection of purity."

Wherefore it has been said, "If the body toils without rest, it dies. If the mind is employed without ceasing, it becomes wearied; and being wearied, its power is gone."
Pure water is by nature clear. If untouched, it is smooth. If dammed, it will not flow, neither will it be clear. It is an emblem of the virtue of God. Wherefore it has been said, "Pure, without admixture; uniform, without change; negative, without action; moved , only at the will of God;--such would be the spirituality nourished according to Tao."

Chapter 16
Those of old who were called retired scholars, were not men who hid their bodies, or kept back their words, or concealed their wisdom. It was that the age was not suitable for their mission. If the age was suitable and their mission a success over the empire, they simply effaced themselves in the unity which prevailed. If the age was unsuitable and their mission a failure, they fell back upon their own resources and waited. Such is the way to preserve oneself.

Those of old who preserved themselves, did not ornament their knowledge with rhetoric. They did not exhaust the empire with their knowledge. They did not exhaust virtue. They kept quietly to their own spheres, and reverted to their natural instincts. What then was left for them to do?

Tao does not deal with detail. Virtue does not take cognizance of trifles. Trifles injure virtue; detail injures Tao. Wherefore it has been said, "Self-reformation is enough." He whose happiness is complete has attained his desire.

Of old, attainment of desire did not mean office. It meant that nothing could be added to the sum of happiness. But now it does mean office, though office is external and is not a part of oneself. That which is adventitious, comes. Coming [birth], you cannot prevent it; going [death or expire], you cannot arrest it. Therefore, not to look on office as the attainment of desire, and not because of poverty to become a toady, but to be equally happy under all conditions,-- this is to be without sorrow.