Tung-kuo Tzu asked Chuang Tzu "Where is the Tao?"
`It is everywhere,' replied Chuang Tzu.
Tung-kuo Tzu said "You must be more specific."
"It is in the ant" said Chuang Tzu.
"Why go down so low?"
"It is in the weeds."
"Why even lower?"
"It is in a potsherd."
"Why still lower?"
"It is in the excrement and urine," said Chuang Tzu.There is nothing that is not so-and-so. There is nothing that is not all right. [ii]
The space under the sky is occupied by all things in their unity. [xxi]
The universe and I exist together and all things and I are one. [ii]
The sage has the sun and moon by his side and the universe under his arm. He blends everything into a harmonious whole. . . . He blends the disparities of ten thousand years into one complete purity. All things are blended like this and mutually involve each other. [ii]
He who regards all things as one is a companion of Nature. [vi]
Heaven, Earth and I were created together, and all things and I are one. [ii]
Only the intelligent knows how to identify all things as one. . . . When one is at ease with himself, one is near Tao. This is to let Nature take its own course. [ii]
He who knows the activities of Nature lives according to Nature. [vi]
Nu Yu was teaching P?liang I to be a sage.
It was three days before he was able to transcend this world. After he transcended this world I waited for seven days more, and then he was able to transcend all material things. After he transcended all material things, I waited for nine days more and he was able to transcend all life. Having transcended all life, he became as clear and bright as the morning. Having become as clear and bright as the morning, he was able to see the One. Having seen the One, he was then able to abolish the distinction of past and present. Having abolished the past and present, he was then able to enter the realm of neither life nor death. Then, to him, the destruction of life did not mean death and the production of life did not mean life . . . [vi]
To him everything was in process of destruction, everything was in process of construction. This is called tranquility in disturbance. Tranquility in disturbance means that it is especially in the midst of disturbance that [tranquility] becomes perfect. [vi]
[Compare Heraclitus' cryptic statement: `It rests in change.']
Tzu Li went to see Tzu Lai who was dying.
Leaning against the door, he said, `Great is the Creator! What will he make of you now? Will he make you into a rat's liver? Will he make you into an insect's leg?'
Tzu-Lai replied
`The universe gave me my body so I may be carried, my life so I may work, my old age so I may repose, and my death so I may rest. To regard life as good is the way to regard death as good. . . . If I regard the universe as a great furnace and creation as a master foundryman, why should anywhere I go not be all right?' [vi]We possess our body by chance and we are already pleased with it. If our physical bodies went through ten thousand transformations without end, how incomparable would this joy be! Therefore the sage roams freely in the realm in which nothing can escape, but all endures. [vi]
When Chuang Tzu was about to die, his disciples signified their wish to give him a grand burial. `I shall have heaven and earth for my coffin and its shell; the sun and moon for my two round symbols of jade, the stars and constellations for my pearls and jewels; and all things assisting as he mourners. Will not the provisions for my funeral be complete? What could you add to them?'
你可以使用这个链接引用该篇文章 http://publishblog.blogchina.com/blog/tb.b?diaryID=1884772