Ten sentences from Zhuangzi: True freedom in life

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1. Moreover, if the accumulation of water is not deep, it lacks the strength to support a large boat. Translation: If the water is not deep or thick enough, it does not have the strength to support large ships. Looking at the relationship between a large ship and water, we can at least draw this lesson: to pursue great knowledge and accomplish great undertakings, it is essential to establish a solid and thorough foundation. 2. The wise hide in modest achievements, and words are hidden in splendor. The great path is obscured by minor paths or small achievements, and the essence in words is hidden by elaborate wording. Cheng Xuanying’s commentary: “Splendor and elegance refer to flowery rhetoric and ornate words; it is precisely because one becomes stuck in such elaborate speech that true wisdom is obscured.” ”The Dao is hidden by partial achievements: Taoists believe that the Great Dao they advocate is obscured by the partial achievements of various schools. 3. Entering the space between things without any hindrance, there is ample room for effortless movement. Translation: By entering the gaps with nothing substantial, it remains ample and flexible in operation. The story of the butcher who skillfully cuts oxen comes from Zhuangzi. These two sentences illustrate that one should act in accordance with the laws of nature, and that one should use what is subtle to penetrate what is solid – this constitutes the core of Zhuangzi’s theories on maintaining health. It also explains that it is necessary to understand the laws of nature and act in accordance with them. The idioms “handle things with ease” also originate from here. 4. Things are nothing other than that; things are nothing but what they are ； From him, it is not seen; from oneself, one knows it. Thus it is said: If it arises from that, then this also depends on it. Translation: To everything in the world, there exists an opposing side; to everything, there is this opposite aspect. What is unclear from one perspective can be understood better from this perspective. Therefore, since it arises from that, that too cannot be separated from it. That is, the two opposing sides of things; neither can exist without the other. Many conflicts in the world arise often because people are self-righteous and blame others for their mistakes. By joining us, you can see the interconnections between right and wrong; by avoiding arbitrary self-assumptions, many conflicts and misunderstandings can be resolved. 5. The mountain trees harm themselves; the flames burn themselves. Cinnamon is edible, which is why they are cut down ； The lacquer is usable, so it was cut. Everyone knows the use of what is useful, but few understand the use of what is useless. Trees that grow on mountains are cut down due to natural needs; resin is burned because it can provide light; cinnamon trees are cut down as they can be eaten ； The lacquer can be used, so the skin is cut off. Everyone knows the uses of what is useful, but not the uses of what is useless. Zhuangzi tells us that being useful is a form of constraint; if a person only thinks about how to be useful to society and to others, they will inevitably harm their own nature. Only through uselessness can one protect one’s true nature and live freely in the world. Just like trees, the straight and tall ones are cut down to be used as timber, while the bent and useless ones are allowed to live out their natural lifespan. 6. When the spring dries up, the fish gather on land; they breathe each other’s moisture and sustain one another with their tears, but it would be better for them to forget one another out in the rivers and lakes. Translation: There has been a long drought with no rain, and the river has dried up. Many fish are trapped in the riverbeds; they huddle together closely, opening and closing their mouths to spit saliva in order to moisten their bodies (thus prolonging their lives while waiting for heavy rain), rather than forgetting one another in the rivers and streams. Here, it is implied that people should forget life and death and wander in the land of the Great Way. The idiom “xiang ru yi mo” (also written as “yi mo xiang ru”) originates from this. 7. By doing nothing, one can utilize the world wholeheartedly and still have surplus ； If there is ability, it can be put to use for the benefit of the whole world without ever running out. By doing nothing, one can make use of the world and still feel at ease with plenty of free time ； Those who are capable are exploited by the world, feeling anxious and inadequate. It explains governance through non-action by means of nothingness, nature, and non-interference. 8. The contented do not burden themselves with gains; those who truly know satisfaction fear not loss. Those who cultivate themselves inwardly feel no shame regardless of their status. Those who are content do not strive for wealth and fame ； Those who understand how to find joy in life are not worried even when they suffer losses ； Those who prioritize inner moral cultivation feel no shame even without holding any official position. Contentment brings fulfillment; by not pursuing fame and status, one can achieve freedom. 9. I wonder, is the dream of being a butterfly a dream of Zhou, or is the dream of being Zhou a dream of a butterfly? I wonder whether it was Zhuangzi who turned into a butterfly in his dream, or whether it was the butterfly that turned into Zhuangzi in its dream Zhuangzi gave his own example, arguing that dreams and wakefulness are no different from each other, as both are manifestations of the Dao. Therefore, to achieve the theory of oneness, one must first abandon the notion of a self and merge with all things. 10. Those who experience joy and sorrow are the perverse in virtue ； Joy and anger are excesses of the Way ； Having preferences is a flaw of the heart. Grief and joy can lead virtue astray ； Not forgetting joy and anger; regarding the Way as a fault ； Being caught up in likes and dislikes leads to the loss of morality.