ZhuangziTaoismScholarly ReconstructionClassical ChineseShareZhuangzi 17Giles - EnglishMoreVersion - 1 availableGilesLanguageEnglishEspañol‹Zhuangzi 1Zhuangzi 2Zhuangzi 3Zhuangzi 4Zhuangzi 5Zhuangzi 6Zhuangzi 7Zhuangzi 8Zhuangzi 9Zhuangzi 10Zhuangzi 11Zhuangzi 12Zhuangzi 13Zhuangzi 14Zhuangzi 15Zhuangzi 16Zhuangzi 17Zhuangzi 18Zhuangzi 19Zhuangzi 20Zhuangzi 21Zhuangzi 22Zhuangzi 23Zhuangzi 24Zhuangzi 25Zhuangzi 26Zhuangzi 27Zhuangzi 28Zhuangzi 29Zhuangzi 30Zhuangzi 31Zhuangzi 32Zhuangzi 33Zhuangzi 34Zhuangzi 35Zhuangzi 36Zhuangzi 37Zhuangzi 38Zhuangzi 39Zhuangzi 40›Self-Conceit.Zhuangzi 17ListenPlay this chapter in spoken English.Save chapterListen to chapter1Argument:--Would-be sages--The vanity of effort--Method of the true Sage--Passivity the key--The soul and mortality--Re-absorption into the immortal. 2Self-conceit and assurance, which lead men to quit society, and be different from their fellows, to indulge in tall talk and abuse of others,--these are nothing more than personal over-estimation, the affectation of recluses and those who have done with the world and have closed their hearts to mundane influences. 3Preaching of charity and duty to one's neighbour, of loyalty and truth, of respect, of economy, and of humility,--this is but moral culture, affected by would-be pacificators and teachers of mankind, and by scholars at home or abroad. 4Preaching of meritorious services, of fame, of ceremonial between sovereign and minister, of due relationship between upper and lower classes,--this is mere government, affected by courtiers or patriots who strive to extend the boundaries of their own State and to swallow up the territory of others. 5Living in marshes or in wildernesses, and passing one's days in fishing--this is mere inaction, affected by wanderers who have turned their backs upon the world and have nothing better to do. 6The "breathing" theory. See ch. vi., ad init. 7getting rid of the old and assimilating the new, stretching like a bear and craning like a bird,-- 8As these creatures are supposed to do in order to get good air into their systems. 9--this is but valetudinarianism, affected by professors of hygiene and those who try to preserve the body to the age of P'êng Tsu. 10But in self-esteem without self-conceit, in moral culture without charity and duty to one's neighbour, 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. 11Such is the TAO of the universe, such is the virtue of the Sage. Wherefore it has been said, "In tranquillity, in stillness, in the unconditioned, in inaction, we find the levels of the universe, the very constitution of TAO." 12Almost verbatim from ch. xiii, p. 158, where the passage appears as part of Chuang Tzŭ's own text, and not as a quotation from any other author. 13Wherefore 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." 14Wherefore 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. 15Each of which proceeds from the other in an endless chain. 16He 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. 17"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 anxieties; he makes no plans. His honour does not make him illustrious. His good faith reflects no credit upon himself. 18It is all God's, as part of the great scheme. 19His sleep is dreamless, his awaking without pain. His spirituality is pure, 20and his soul vigorous. Thus unconditioned and in repose, he is a partaker of the virtue of God." 21Wherefore it has been said, "Sorrow and happiness are the heresies 22of virtue; joy and anger lead astray from TAO; love and hate 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." 23Wherefore 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." 24Pure 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 ‹Previous chapterZhuangzi 16Next chapterZhuangzi 18›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain in the United States via Project Gutenberg