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Wherefore, what was it that Agrippinus used to remark? "I am not standing in my own way." Word was brought him, "Your case is being tried in the Senate" - "Good luck betide! But it is the fifth hour now" (he was in the habit of taking his exercise and then a cold bath at that hour); "let us be off and take our exercise." After he had finished his exercise someone came and told him, "You have been condemned" - "To exile", says he, "or to death? - "To exile." - "What about my property?" - "It has not been confiscated." - "Well then, let us go to Aricia and take our lunch there." This is what it means to have rehearsed the lessons one ought to rehearse, to have set desire and aversion free from every hindrance and made them proof against chance. I must die. If forthwith, I die; and if a little later, I will take my lunch now, since the hour for lunch has come, and afterwards I will die at the appointed time. How? As becomes the man who is giving back that which was another's.

— Discourses, Books 1-2 by Epictetus, William Abbott Oldfather (Loeb Classical Library, #131) (Page 15)

If my left arm became a rooster, I would use it to herald the dawn. If my right arm became a crossbow, I would shoot down a bird for roasting. If my buttocks became wheels and my spirits a horse, I would ride them. What need would I have for a wagon? For we were born because it was time, and we die in accordance with nature. If we are content with whatever happens and follow the flow, joy and sorrow cannot affect us. This is what the ancients called freedom from bondage. There are those who cannot free themselves because they are bound by material existence. But nothing can overcome heaven. That is the way it has always been. Why should I be upset?

— Chuang Tsu by Zhuangzi, Gia-Fu Feng, Jane English (Page 126)

Do not seek fame. Do not make plans. Do not be absorbed by activities. Do not think that you know. Be aware of all that is and dwell in the infinite. Wander where there is no path. Be all that heaven gave you, but act as though you have received nothing. Be empty, that is all. The mind of one who is perfect is like a mirror. It grasps nothing. It expects nothing. It reflects but does not hold. Therefore, the perfect person can act without effort.

— Chuang Tsu by Zhuangzi, Gia-Fu Feng, Jane English (Page 157)

The true people of old knew nothing about loving life or hating death. When they were born, they felt no elation. When they entered death, there was no sorrow. Carefree they went. Carefree they came. That was all. They did not forget their beginning and did not seek their end. They accepted what they were given with delight, and when it was gone, they gave it no more thought.

— Chuang Tsu by Zhuangzi, Gia-Fu Feng, Jane English (Page 112)

Life and death, profit and loss, failure and success, poverty and wealth, value and worthlessness, praise and blame, hunger and thirst, cold and heart — these are natural changes in the order of things. They alternate with each other like day and night. No one knows where one ends and the other begins. Therefore, they should not disturb our peace or enter into our souls. Live so that you are at ease, in harmony with the world, and full of joy. Day and night, share the springtime with all things, thus creating the season in your own heart. This is called achieving full harmony.

— Chuang Tsu by Zhuangzi, Gia-Fu Feng, Jane English (Page 103)

To serve one's own mind, unmoved by sadness or joy, accepting whatever happens, is the true virtue. Being a son or a subject, there is always something unavoidable that one has to do. Do what has to be done and give no thought to yourself; then you will not have time to think about loving life and hating death. Continue in this way and all will go well.

— Chuang Tsu by Zhuangzi, Gia-Fu Feng, Jane English (Page 70)

Though you are highly virtuous and trustworthy, if you do not understand the people's spirits, and though you are famous and do not compete, if you do not understand the people's mind, but instead go to a tyrant and lecture him on goodness, ethical behavior, measures, and standards, you are just using the failings of others to demonstrate your own superiority. This is deliberately hurting other people. One who hurts others will in turn be hurt. You will probably end up in trouble.

— Chuang Tsu by Zhuangzi, Gia-Fu Feng, Jane English (Page 60)