The way comes about as we walk it.
Suppose I try saying something. What way do I have of knowing that if I say I know something I don’t really not know it? Or what way do I have of knowing that if I say I don’t know something I don’t really in fact know it?
The Spirit Tower has its guardian, but unless it understands who its guardian is, it cannot be guarded.
With all the confusion in the world these days, no matter how often I point the way, what good does it do? And if I know it does no good and still make myself do it, this too is a kind of confusion. So it is best to leave things alone and not force them. If I don’t force things, at least I won’t cause anyone any worry.
I obtained life because the time was right. I will lose life because it is time. Those who go quietly with the flow of nature are not worried by either joy or sorrow. People like these were considered in the past as having achieved freedom from bondage. Those who cannot free themselves are constrained by things.
Those who count things are not worthy of assisting the people.
To use a finger as a metaphor for the nonfingerness of a finger is not as good as using nonfingerness as a metaphor for the nonfingerness of a finger.
Thus, the Sage uses various rights and wrongs to harmonize with others and yet remains at rest in the middle of Heaven the Potter’s Wheel.
Waiting for changing opinions is like waiting for nothing.
It is widely recognized that the courageous spirit of a single man can inspire to victory an army of thousands. If one concerned with ordinary gain can create such an effect, how much more will be produced by one who for greater things cares!
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?
If right were ultimately right, its differentiation from not-right would require no debate.
Now you, Sir, have a large tree, and you don’t know how to use it, so why not plant it in the middle of nowhere, where you can go to wander or fall asleep under its shade? No axe under Heaven will attack it, nor shorten its days, for something which is useless will never be disturbed.
To use a horse to show that a horse is not a horse is not as good as using a non-horse to show that a horse is not a horse...
When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes. In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse which cannot be stopped; – is it not sad? To be constantly toiling all one’s lifetime, without seeing the fruit of one’s labour, and to be weary and worn out with his labour, without knowing where he is going to: – is it not a deplorable case?
In all affairs, whether large or small, there are few men who reach a happy conclusion except through the Way. If you do not succeed, you are bound to suffer from the judgment of men. If you do succeed, you are bound to suffer from the yin and yang. To suffer no harm whether or not you succeed – only the man who has virtue can do that.
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.
The whole world could praise Song Rongzi and it wouldn’t make him exert himself; the whole world could condemn him and it wouldn’t make him mope. He drew a clear line between the internal and the external, and recognized the boundaries of true glory and disgrace.
To have a human form of a joyful thing. But in the universe of possible forms, there are others just as good.
There is a beginning. There is no beginning of that beginning. There is no beginning of that no beginning of beginning. There is something. There is nothing. There is something before the beginning of something and nothing, and something before that. Suddenly there is something and nothing. But between something and nothing, I still don’t really know which is something and which is nothing. Now, I’ve just said something, but I don’t really know whether I’ve said anything or not.