The Daoist saint and philosopher Zhuangzi (Chuang Tzu), sometimes referred to as 蒙吏 The Sage Official of Meng, 蒙莊 Zhuang of Meng, and 蒙叟 Meng the Elder, who was said to have lived from 370 to 301 BCE
31795.2 莊子 extensively introduces the book while .63 莊周 briefly introduces the man, giving his style name as 子休 Zixiu. The brief account in Shi Ji Annal 63 (GSR VII/23) says he was a 蒙人 man from Meng who served as 蒙漆園吏 an official in Qiyuan (“Lacquer Garden”) during the periods of 梁惠王 King Hui of Liang (r. 370 – 355) and 齊宣王 King Xuan of Qi (r. 342 – 324), turning down a job offer from 楚威王 King Wei of Chu (r. 339 – 329); the rest of the account concerns his writing.
Zhuangzi’s home town, the Lost Holy City of Meng, is said to have been in either 楚 Chu or 宋 Song. At least three places in China have an Old Zhuangzi Village (莊子故里 Zhuangzi Guli) claimed to be Zhuangzi home town. One is near the modern town of 蒙城 Mengcheng, in northwest Anhui province about 160 km southeast of 商丘
Shangqiu in eastern Henan province. One is 東明縣 Dongming county, about 120 km northwest of Shangqiu in Shandong province. Perhaps the oldest claim (see GSR VII/23) is that of Shangqiu itself, which places it just northwest in nearby 民權縣 Minquan County. Zhuangzi is also sometimes known by the name of his supposed workplace, 漆園 Qiyuan, said to have been in Henan northeast of Kaifeng.
Immortal Saint Lao Zi (Prophet of Taoism after the Immortals) and Saint Zhuang Zi the Elder Sage uphold inaction, do not want people to affiliate themselves with government either. He claims, Good order results spontaneously when things are let alone. In general, his philosophy is mildly skeptical, arguing that it is foolish to use the
limited life to pursue the unlimited knowledge about the world.
Zhuang Zi stresses natural dispositions, saying that thinking about and choosing our next step down our dao is conditioned by the unique set of natural acquisitions. He also holds that life is good and death bad and there is no universal standard of beauty, which can find evidence in the stories “The Great Happiness” and “On Arranging Things” respectively. Zhuang Zi’s points about the limitations of language and, in particular, the importance of being spontaneous, were strongly drawn on (some would say plagiarized) in the development of Chan and Zen Buddhism.
ICCR Note :
Lately, rumours of several unaffirmed readings of coded paintings within a collection of ancient pottery, it is believed that Saint Zhuang Zi of The Lost City of Meng, had access to a great mystical ‘Artifact of Meng’ which was not described, but supposedly appeared in the mists of Holy Meng, while the great Sage meditated in the city’s Central Temple of Taoism. An inscription on an intact pottery of uncommon Taoist configuration (probably commissioned to record the event), written in the ancient script on a ’10 Sealed’ porcelain to commemorate the apparently kept secret event, approximately and excitingly reads :
“The spirit of sanctity that the Eternal’s presence departed from an entire disimbued people collectively, as if the congregation itself caused the Artifact to hurl through time and space away from the murder and corruption to seek a place of harmony, civility and to be among souls of light and wonderous grace. Taoist disciples 1 and 9 witnessed this.”
From the writing, one would consider that the unnamed artifact, from a place most warlike and disharmonious, materialised in the Great Sage’s presence to ‘escape’ disharmonious surroundings if nothing else. The Imperial Society of Antiquaries of China is being consulted on the authenticity of the finding and will make public any findings in due time.
All praise Eternal Y.Z.T.Z. of the Orthodox Dao, and Fatherland China!