The quote book of  Sylvain (En)  2231  | Page 86 / 90

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T hose who dream of the banquet may weep the next morning, and those who dream of weeping may go out to hunt after dawn. When we dream we do not know that we are dreaming. In our dreams we may even interpret our dreams. Only after we are awake do we know we have dreamed. Finally there comes a great awakening, and then we know life is a great dream.


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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H ow do I know that the love of life is not a delusion? And how do I know that the hate of death is not like a man who lost his home when young and does not know where his home is to return to? […] How do I know that the dead will not repent having previously craved for life?


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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T he sage has the sun and moon by his side. He grasps the universe under the arm. He blends everything into a harmonious whole, casts aside whatever is confused or obscured, and regards the humble as honorable. While the multitude toil, he seems to be stupid and non-discriminative. He blends the disparities of ten thousand years into one complete purity. All things are blended like this and mutually involve each other.


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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T he perfect man is a spiritual being," said Wang I. "Even if great oceans burned, up, he would not feel hot. Even if the great rivers are frozen, he would not feel cold. And even if terrific thunder were to break up mountains and the wind were to upset the sea, he would not be afraid. Being such, he mounts upon the clouds and forces of heaven, rides on the sun and the moon, and roams beyond the four seas. Neither life nor death affects him How much less can such matters as benefit and harm?"


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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T he universe and I exist together, and all things and I are one. Since all things are one, what room is there for speech?


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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T he universe and I exist together, and all things and I are one.


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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O nly the intelligent knows how to identify all things as one. Therefore he does not use [his own judgment] but abides in the common [principle]. The common means the useful and the useful means identification. Identification means being at ease with oneself. When one is at ease with himself, one is near Tao. This is to let it (Nature) take its own course. He has arrived at this situation, (1) and does not know it. This is Tao.


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

(1) Other interpretations: (I) This is because he relies on this (that is, Tao); (II) he stops with this.

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W hether things are produced or destroyed, [Tao] again identifies them all as one.


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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T here is nothing that is not the "that" and there is nothing that is the "this." Things do not know that they are the "that" of they only know what they themselves know. Therefore "that" is produced by the "this" and the "this" is also caused by the “that." This is the theory of mutual production. (1) Nevertheless, when there is life there is death, (2) and when there is death there is life. When there is possibility, there is impossibility, and when there is impossibility, there is possibility. Because of the right, there is the wrong, and because of the wrong, there is the right. Therefore the sage does not proceed among these lines (of right and wrong, and so forth) but illuminates the matter with Nature. This is the reason.


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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P eople say there is no death. But what is the use? Not only does the physical form disintegrate; the mind also goes with it. Is that not very lamentable? Are men living in this world really so ignorant? Or am I alone ignorant while others are not?


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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T here is evidence of activity (of the self?) but we do not see its physical form. It has reality but no physical form. (1) The hundred bones, the aim external cavities and the six internal organs are all complete in the body. Which part shall I love best? Would you say to love them all? But there is bound to be some preference. Do they all serve as servants of someone else? Since servants cannot govern themselves, do they serve as master and servant by turn? Surely there must be a true ruler who controls them! (2)


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

(1) We are not sure whether these descriptions refer to the emotions, the True Lord, or the Way (Tao). In ch. 6 of the Chuang TZU, NHCC, 3: 10a (Giles, trans., Chuang Tzu, 1961 ed., P. 76) it says that "Tao has reality and evidence but no action or physical form." See Fung, trans., Chuang Tzu, p. 117. (2) Some commentators turned this into a question. There is no justification for doing so. But whether this "true ruler" is the True Lord mentioned above or self is not clear.

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W e scheme and fight with our minds. When we have small fears we are worried, and when we have great fears we are totally at a loss. One's mind shoots forth like an arrow to be the arbiter of right and wrong. Now it is reserved like a solemn pledge, in order to maintain its own advantage. Then, like the destruction of autumn and winter, it declines every day. Then it is sunk in pleasure and cannot be covered. Now it is closed like a seal, that is, it is old and exhausted. And finally it is near death and cannot be given life again. Pleasure and anger, sorrow and joy, anxiety and regret, fickleness and fear, impulsiveness and extravagance, indulgence and lewdness come to us like music from the hollows or like mushrooms from damp. Day and night they alternate within us but we know where they come from. Alas! These are with us morning and evening. It's here where they are produced! (1) Without them (the feelings mentioned above) there would not be I. And without me who will experience them? They are right near by. But we don't know who causes them. It seems there is a True Lord who does so, but there is no indication of his existence.


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

This sentence has exerted profound influence on Chinese thought and has fortified the long tradition of agnosticism. Later Chuang Tzu speaks of the Creator, but as it will be pointed out later, that does not mean a God directing the operation of the universe. Demieville thinks that questions in the Chuang Tzu about the existence of the Creator are not to deny his existence but, rather, a peculiar way to indicate, without a name, the principle which has a strongly religious character. The naturalism in Chuang Tzu is so strong that Demieville is right only if by principle he means Nature. Any personal God or one that directs the movement of things is clearly out of harmony with Chuang Tzu's philosophy.

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A ren't you asking a good question!"
Tzu-chi replied. "Do you know that I have just lost my self?


Daoism
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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T he sage does not accumulate for himself.
The more he uses for others, the more he has himself.
The more he gives to others, the more he possesses of his own.
The Way of Heaven is to benefit others and not to injure.
The Way of the sage is to act but not to compete.


Daoism
Laozi 81, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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T rue words are not beautiful
Beautiful words are not true
A good man does not argue;
He who argues is not a good man.
A wise man has no extensive knowledge;
He who has extensive knowledge is not a wise man.


Daoism
Laozi 81, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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I have three treasures.
Guard and keep them:
The first is deep love,
The second is frugality,
And the third is not to dare to be ahead of the world.
Because of deep love, one is courageous.
Because of frugality, one is generous.
Because of not daring to be ahead of the world, one becomes the leader of the world.
Now, to be courageous by forsaking deep love,
To be generous by forsaking frugality,
And to be ahead of the world by forsaking following behind-
This is fatal.
For deep love helps one to win in the case of attack,
And to be firm in the case of defense.
When Heaven is to save a person,
Heaven will protect him through deep love.


Daoism
Laozi 67, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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A lways to know the standard is called profound and secret virtue.
Virtue becomes deep and far-reaching
And with it all things return to their original natural state.
Then complete harmony will be reached.


Daoism
Laozi 65, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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W hat remains stiff is easy to hold.
What is not yet manifest is easy to plan for.
What is brittle is easy to crack.
What is minute is easy to scatter.
Deal with things before they appear.
Put things in order before disorder arises.
A tree as big as a man's embrace grows from a tiny shoot.
A tower of nine level begins with a heap of earth.
The journey of a thousand li (1/3 mile) starts from where one stands
He who takes an action fails.
He who grasps things loses them.
For this reason the sage takes no action and therefore does not fail.
He grasps nothing and therefore he does not lose anything.
People in their handling of affairs often fail when they are about to succeed.
If one remains as careful at the end as he was at the beginning, there will be no failure.
Therefore the sage desires to have no desire.
He does not value rare treasures .
He learns to be unlearned (1)
and returns to what the multitude has missed (Tao).
Thus he supports all things in their natural state but does not take any action.


Daoism
Laozi 64, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

(1) Learn not learn": Wang Pi understood the expression to mean that the no learns without learning, and Ho-shang Kung interpreted it to mean that the ap learns what the multitude cannot learn.

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A ct without action.
Do without ado.
Taste without tasting.
Whether it is big or small, many or few, repay hatred with virtue.
Prepare for the difficult while it is still easy.
Deal with the big while it is still small.
Difficult undertakings have always started with what is easy,
And great undertakings have always started with what is small.
Therefore the sage never strives for the great,
And thereby the great is achieved.


Daoism
Laozi 63, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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T he more taboos and prohibitions there are in the world,
The poorer the people will be.
The more sharp weapons the people have,
The more troubled the state will be.
The more cunning and skill man possesses,
The more vicious things will appear.
The more laws and orders are made prominent,
The more thieves and robbers there will be.
Therefore the sage says:
I take no action and the people of themselves are transformed.
I love tranquillity and the people of themselves become correct.
I engage in no activity and the people of themselves become prosperous.
I have no desires and the people of themselves become simple.


Daoism
Laozi 57, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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B ecome one with the dusty world.
This is called profund identification
Therefore it is impossible either to be intimate and close to him or to be distant and indifferent to him.
It is impossible either to benefit him or to harm him,
It is impossible either to honor him or to disgrace him.
For this reason he is honored by the world.


Daoism
Laozi 56, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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H e who possesses virtue in abundance
May be compared to an infant.
Poisonous insects will not sting him.
Fierce beasts will not seize him.
Birds of prey will not strike him.
His bones are weak, his sinews tender, but his grasp is firm.
He does not yet know the union of male and female,
But his organ is aroused.
This means that his essence is at its height.
He may cry all day without becoming hoarse,
This means that his (natural) harmony is perfect.
To know harmony means to be in accord with the eternal
To be in accord with the eternal means to be enlightened
To force the growth of life means ill omen
For the mind to employ the vital force without restraint means violence
After things reach their prime, they begin to grow old,
Which means being contrary to Tao.
Whatever is contrary to Tao will soon perish


Daoism
Laozi 55, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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C lose the mouth.
Shut the doors (of cunning and desire)
And to the end of life there will be (peace) without toil.
Open the mouth.
Meddle with affairs,
And to the end of life there will be no salvation.


Daoism
Laozi 52, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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T he sage has no fixed (personal) ideas.
He regards the people's ideas as his own.
I treat those who are good with goodness,
And I also treat those who are not good with goodness.
Thus goodness is attained .
I am honest to those who are honest,
And I am also honest to those who are not honest.
Thus honesty is attained.


Daoism
Laozi 49, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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O ne may know the world without going out of doors.
One may see the Way of Heaven without looking through the windows.
The further one goes, the less one knows.
Therefore the sage knows without going about,
Understands" without seeing,
And accomplishes without any action.


Daoism
Laozi 47, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 

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