庄子: Chuang-tzu
Zhuang Zi
Language: English
Pages: 133
ISBN: 2:00335182
Format: PDF / Kindle (mobi) / ePub
Zhuangzi (about BC 369 --BC 286) is a philosopher in Warring States period. His family name is Chuang, called Zhou, Han, Meng (now Anhui Mengcheng county) in Song. He once worked as a official in Qiyuan. Zhuangzi is the great thinker, philosopher and writer in pre-Qin (Warring States) period, and the main founder of Taoism. He and Lao Tzu--the ancestor of Taoism, are called "" Lao Zhuang"".
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which can reveal the falsity of opinion is reason. Reason "sees things in the light of Heaven," and knows that the "systems of right and wrong" are human judgments and have nothing to do with nature. To see this is "the very essence of Tao." — Tr. To take fingers in illustration of fingers as not being fingers, is not so good as to take non-fingers in illustration of fingers as not being fingers. To take a white horse in illustration of horses as not being horses, is not so good as to take
misfortune and happiness, long life and short life — predicting the year, the month, and the day, with supernatural accuracy. The people of Cheng used to flee at his approach. Lieh Tzu went to see him and was fascinated. On his return he said to Hu Tzu: "I used to consider your doctrine, my master, as perfect. Now I know something more perfect still." This story, according to Kuo Hsiang, is to illustrate the different aspects of the perfect man. The perfect man is "tranquil in disturbance," as
that there is some similarity between Hui Shih and Chuang Tzu. Thus in the "Chi Wu Lun," Chuang Tzu discusses knowledge of a lower level which is similar to that found in Hui Shih's ten so-called paradoxes. The chapter "Chi Wu Lun" begins with a description of the wind. When the wind blows, there are different kinds of sound, each with its own peculiarity. These this chapter calls "the sounds of earth." But in addition there are other sounds that are known as "the sounds of man." The sounds of
tranquillity and activity, (4) tranquillity in activity. And Kuo Hsiang said: When the perfect man is active, he is like heaven; when tranquil, he is like earth. Doing something, he is like the flowing water; doing nothing, he is like the silent whirlpool. Though there is a difference between the flowing water and the silent whirlpool, between the movement of heaven and the immovability of earth, yet all these are as they are naturally, not artificially. Therefore, when the wizard saw the
曲成其行，（各）自足矣。 山木，自寇也；膏火，自煎也。桂可食，故伐之；漆可用，故割之。人皆知有用之用而莫知无用之用也。 有用则与彼为功，无用则自全其生。夫割肌肤以为天下者，天下之所知也；使百姓不失其自全而彼我俱适者，悗然不觉妙之在身也。 【内篇·德充符第五】 郭象注：德充于内，物应于外，外内玄合，信若符命，而遗其形骸也。 鲁有兀者王骀，从之游者，与仲尼相若。 弟子多少敌孔子。 常季问于仲尼曰：“王骀，兀者也，从之游者，与夫子中分鲁。立不教，坐不议。虚而往，实而归。 各自得而足也。 固有不言之教，无形而心成者邪？ 怪其残形而心乃充足也。夫心之全也，遗身形，忘五藏，忽然独往，而天下莫能离。 是何人也？”仲尼曰：“夫子，圣人也。丘也直后而未往耳。丘将以为师，而况不若丘者乎！奚假鲁国，丘将引天下而与从之！” 夫神全心具，则体与物冥。与物冥者，天下之所不能远，奚但一国而已哉！ 常季曰：“彼兀者也，而王先生，其与庸亦远矣。若然者，其用心也，独若之何？”仲尼曰：“死生亦大矣， 人虽日变，然死生之变，变之大者也。 而不得与之变； 彼与变俱，故死生不变于彼。
