Words are not just wind. Words have something to say. But if what they have to say is not fixed, then do they really say something? Or do they say no… - Zhuangzi
" "Words are not just wind. Words have something to say. But if what they have to say is not fixed, then do they really say something? Or do they say nothing? People suppose that words are different from the peeps of baby birds, but is there any difference, or isn't there? What does the Way rely upon, that we have true and false? What do words rely upon, that we have right and wrong? How can the Way go away and not exist? How can words exist and not be acceptable? When the Way relies on little accomplishments and words reply on vain show, then we have rights and wrongs of the Confucians and the Mo-ists. What one calls right the other calls wrong; what one calls wrong the other calls right. But if we want to right their wrongs and wrong their rights, then the best to use is clarity.
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About Zhuangzi
莊子 Zhūangzi (c. 369 BC – c. 286 BC), literally Master Zhuang, was a Chinese philosopher, who is supposed to have lived during the Warring States Period, corresponding to the Hundred Schools of Thought. His name is also transliterated as Zhuang Zi, Zhuang Zhou, Chuang Tzu, Chuang Tse. Chuang was his surname and Tse indicates master; so he would be referred to as Master Chuang. You will also see his name given as "Chuang Chou" or "Zhuang Zhu", this was his proper name, first and last, not an alternate spelling of "Chuang Tzu" or "Zhuangzi".
Biography information from Wikiquote
Also Known As
Native Name:
庄子
•
莊子
Alternative Names:
Zhuang Zi
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Chuang Tzŭ
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Chuang Tzu
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Chuangtzŭ
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Chuangtzu
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Zhuang Zhou
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Chuang Chou
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Master Zhuang
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Tchouang-tse
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Chuang-tzu
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Chuang-tse
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Additional quotes by Zhuangzi
If we follow whatever has so far taken shape, fully formed,7 in our minds, making that our teacher, who could ever be without a teacher? The mind (2:12) comes to be what it is by taking possession of whatever it selects out of the process of alternation — but does that mean it has to truly understand that process? The fool takes something up from it too. But to claim that there are (2:13) any such things as “right” and “wrong” before they come to be fully formed in someone’s mind in this way — that is like saying you left for Yue today and arrived there yesterday.8 This is to regard the nonexistent as existent. The existence of the nonexistent is beyond the understanding of even the divine sage-king Yu — so what possible sense could it make to someone like me?
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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.
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