XieJia

Qi and its Vessels. 氣

No, his head is Marble. Can't you read? And what is it about meat again? So what do you think about Tibetan Monks eating meats and Chinese Monks not eating meats.?

lol, am just trying to summarize my way of looking at chapter one.

Maybe we are taking someone else to be Zhuangzi. Zhuangzi may have said 'Stop trying to make something, something else' But that's just someone else.

Sorry Lienshan , the way you used high-level English makes it hard for me to understand what you are trying to say. From what I understand, there are cases that 'Sage' is used as a collective; from 是以, as Laozi saying about 'Good people that are with the way'. Other time when those 'Good people that are with the way' refers to themselves. Is this what you are trying to tell me?

Congratz Blessing to you and your family.

Dear Lienshan; Thank you yet again for the historical presentation. The different term of 亡為 and 無為 proves interesting. I read as 'Letting go of acting' and 'non-acting'. As for 是以, I read it as 'Thus able'. So 是以聖人, I read as 'Thus able the sage' to do A and B. In my feeling, the Sage is objective but their way is subjective to that of themselves accordingly. (That is if I need to use those words. I don't like using the word subjective or objective.)

Lol @Marble You don't have to took it upon yourself to answer all more question. I neither needed them answer or not. But I do agree to the feel of your answer and like your comments. I also like how Zhuangzi build the concepts. @Cosmo Usefulness and Uselessness are one of the same but what makes things useful or useless?

Lol, I am just teasing you. You told us about Rongzi, I was just asking you whether you found the difference between Rongzi's and Liezi's Ways?

Bring forth more of my curiosity If the manifestation knows the will, act by the will, becomes one with the will. Then will the manifestation be with the divine? @Sin Nice one! A dwell-able couch.

Thanks again Lienshan; Me too think that the translation have to be look into from different perspective. From the text above, I think 云 and 余夫 have some significances as you have translated.

He can means River, Steams or Reference to the Yellow River. @Harmonious Nice! But don't be partial, how about Liezi/Master Lie? @Cosmo A Divine Cat! A Divine Trees! Divine World! Aren't all creations Divine? I am curious.

What is actually useful? What is actually useless? Who is the judge of such? Look and See accordingly; the objectivity of the subjective. (I like borrowing words)

Subsection 1: Note/Biased Observations Jian Wu 肩吾 literary translated to Shoulder Self. Lian Shu 連叔: Connect/Right Away Uncle. Jie We 接輿 translated to Connect/Direct Carriage/Area. Questions: What does JianWu hear in JieWe's words? What makes him troubled? What is Lian Shu's answer? What does he implies? What is he doing? What is the significant of Mountain of Gu Ye (You might need to read Chinese 藐姑射之山) Who is the Man, Lian Shu is talking about? Why can't anything hurt him? What of the Man of Song? Who are the Four Ones that Emperor Yao met on the hill of Gu Ye and what happend to his throne?

Ahhh... You managed to make me sleepy. But interesting stuff.

The logic is completed, I don't really have any comments. Do you think the same wording 人之道 have any relevant context to chapter 77? Cheers

Wait till we get to the snail. @Chi Makes me think of your other posts with Lienshan's Inside, Outside. (Peng flying to the South, Kun being in the North). The Fuxi's stuff is what is in my mind. Don't really know. What do you think? Cicida is Kun's counterparts and Dove; Peng's small counterparts? The transformation is indeed great.

Thank you Lienshan (I don't know what to say other than Thank you).

Do you think it is possible to take the principle, that you found here. And apply to the inner cultivation of the Dao; Read carefully and reflect. Master Rong and Master Lie's ways are a bit different. What will Master Lie be waiting for?

And he's not your master? I am curious how many thoughts could you think at the same time?

Chi Only that the perceived argument in this chapter is not an argument.

@Harmonious Good point explained. Play with the chapter, take it with you during the day, maybe you might meet Liezi or Rongzi on your way. As for the text you highlighted. It's not directly related but... Bagua It's a framework that the Chinese used. The Yin and Yang and the Six other Trigrams. (Referring if needed, but while reading ZhuangZi; Please disregard the framework as well.). @Marble I think it's kinda fun to go through the process of discovering Zhuangzi first time round. I'll help by picking out and asking what I think is relevant. Hope you understand Boss. Any mistake is my own.

Hi Apech, There isn't really an argument just misunderstanding. There isn't really any debate just presentation of the symbology. There isn't really subjectivity in the truth but subjectivity in each one of us. We all see what we want to see aren't we? As for what I presented is not relate to ZZ at all; it's just about the Fish and the Bird. And how others may see the symbol they may or may not represent.