| 家○上○下○二○ ○二年七月三十一日 | 曾子再仕而心再化○曰○吾及親仕○三釜而心 | ○已乎○已乎○吾且不得及彼乎○ | 已矣○使人乃以心服而不敢蘁○立定天下之定 | 當法○利義陳乎前○而好惡是非直服人之口而 | ○夫受才乎大本○复灵以生○嗚而當律○言而 | 莊子曰○孔子謝之矣○而其末之言也○孔子云 | 惠子曰○孔子勤志服知也○ | 非也○ | 所是○卒而非之○未知今之所謂是之非五十九 | 莊子謂惠子曰○孔子行年六十而六十化○始時 | ○ | 環○莫得其倫○是謂天均○天均者○天倪也○ | 得其久○萬物皆种也○以不同形相禪○始卒若 | 不然○無物不可○非卮言日出○和以天倪○孰 | 不可於不可○物固有所然○物固有所可○無物 | ○不然於不然○惡乎可○可於可○惡乎不可○ | ○有自也而不然○惡乎然○然於然○惡乎不然 | 言○有自也而可○有自也而不可○有自也而然 | 言無言○終身言○未嘗言○終身不言○未嘗不 | 與齊不齊也○故曰○言無言○ | 曼衍○所以窮年○不言則齊○齊與言不齊○言 | 道○是之謂陳人○卮言日出○和以天倪○因以 | 非先也○人而無以先人○無人道也○人而無人 | 為耆艾○年先矣○而無經緯本末以期來者○是 | ○異於己為非之○重言十七○所以己言也○是 | ○與己同則應○不與己同則反○同於己為是之 | 譽之○不若非其父者也○非吾罪也○人之罪也 | 寓言十九○藉外論之○親父不為其子媒○親父 | 寓言十九○重言十七○卮言日出○和以天倪○ |
莊子南華經
第二十七章寓言 |
| 家○上○下○二○ ○二年七月三十一日 | 有錯字請通知我 | 矣○ | 舍者避席○煬者避灶○其反也○舍者與之爭席 | 其往也○舍者迎將其家○公執席○妻執巾櫛○ | 陽子居蹴然變容曰○敬聞命矣○ | 盛德若不足○ | 老子曰○而睢睢盱盱○而誰與居○大白若辱○ | 閑○是以不敢○今閑矣○請問其過○ | 膝行而前○曰○向者弟子欲請夫子○夫子行不 | 陽子居不答○至舍○進盥漱巾櫛○脫屨户外○ | 可教○今不可也○ | 梁而遇老子○老子中道仰天而嘆曰○始以汝為 | 陽子居南之沛○老聃西游於秦○邀於郊○至於 | 者○又何以有問乎○ | 彼往則我與之往○彼強陽則我與之強陽○強陽 | 邪○而况乎以無有待者乎○彼來則我與之來○ | ○吾屯也○陰與夜○吾代也○彼○吾所以有待 | ○予○蜩甲也○蛇蛻也○似之而非也○火與日 | 景曰○搜搜也○奚稍問也○予有而不知其所以 | 也止○何也○ | 撮而今也被發○向也坐而今也起○向也行而今 | 衆罔兩問於景曰○若向也俯而今也仰○向也括 | 無鬼邪○無以相應也○若之何其有鬼邪○ | 始○若之何其有命也○有以相應也○若之何其 | 之○莫知其所終○若之何其無命也○莫知其所 | 乎其所不适○天有歷數○地有人据○吾惡乎求 | 生陽也○無自也○而果然乎○惡乎其所适○惡 | 生有為○死也○勸公以其私○死也有自也○而 | 死○不知生○九年而大妙○ | 而來○六年而鬼入○七年而天成○八年而不知 | 而野○二年而從○三年而通○四年而物○五年 | 顏成子游謂東郭子綦曰○自吾聞子之言○一年 | 視三釜○三千鍾○如觀雀蚊虻相過乎前也○ | 曰○既已縣矣○夫無所縣者○可以有哀乎○彼 | ○ | 弟子問於仲尼曰○若參者○可謂無所縣其罪乎 | 樂○后仕○三千鍾而不洎○吾心悲○ |
Of language put into other people's mouths, nine tenths will succeed. Of language based upon weighty authority, seven tenths. But language which flows constantly over, as from a full goblet, is in accord with God.
When language is put into other people's mouth, outside support is sought. Just as a father does not negotiate his son's marriage; for any praise he could bestow would not have the same value as praise by an outsider. Thus, the fault is not mine, but that of others.
To that which agrees with our own opinions we assent; from that which does not we dissent. We regard that which agrees with our own opinion as right. We regard that which differs from our opinion as wrong. Language based on weighty authority is used to bar further argument. The authorities are our superiors, our elders in years. But if they lack the requisite knowledge and experience, being our superiors only in the sense of age, then they are not our superiors. And if men are not the superiors of their fellows, no one troubles about them. And those about whom no one troubles are merely stale.
Language which flows constantly over, as from a full goblet, is in accord with God. Because it spreads out on all sides, it endures for all time. Without language, contraries are identical. The identity is not identical with its expression: the expression is not identical with its identity. Therefore it has been said, "Language not expressed in language is not language. Constantly spoken, it is as though not spoken. Constantly unspoken, it is not as though not spoken.'
From the subjective point of view, there are possibilities and impossibilities, there are suitabilities and unsuitabilities. This results from the natural affinity of things for what they are and their natural antagonism to what they are not. For all things have their own particular constitutions and potentialities. Nothing can exist without these.
But for language that constantly flows over, as from a full goblet, and is in accord with God, how should the permanent be attained?
All things spring from germs. Under many diverse forms these things are ever being reproduced. Round and round, like a wheel, no part of which is more the starting-point than any other. This is called the equilibrium of God. And he who holds the scale is God. [God, tien, is used for Tao. The significance is Chinese word 天 天是一大 大是一人.]
[tien can be written on our face. Top line equals eye-brows. 2nd line passes through our 2 eyes. The crossing with ren is the Mark on our forehead. Eyes and ears represent heaven. Mouth and nostrils represent human. Body represents earth.]
Chuang Tzu said to Hui Tzu, "When Confucius reached his sixtieth year he changed his opinions. What he had previously regarded as right, he ultimately came to regard as wrong. But who shall say whether the right of today may not be as wrong as the wrong of the previous fifty-nine years?"
"He was a persevering worker," replied Hui Tzu, "and his wisdom increased day by day."
"Confucius," replied Chuang Tzu, "discarded both perseverance and wisdom, but did not attempt to formulate the doctrine in words. He said, 'Man has received his talents from God, together with a soul to give him life. He should speak in accordance with established laws. His words should be in harmony with fixed order. Personal advantage and duty to one's neighbor lie open before us. Likes and dislikes, rights and wrongs, are but as men choose to call them. But to bring submission into men's hearts, so that they shall not be stiff-necked, and thus fix firmly the foundations of the empire,--to that, alas! I have not attained.'"
Tseng Tzu held office twice. His emotions varied in each case. "As long as my parents were alive," said he, "I was happy on a small salary. When I had a large salary, but my parents were no more, I was sad."
A disciple said to Confucius, "Can we call Tseng Tzu a man without cares to trouble him?"
"He had cares to trouble him," replied Confucius. "Can a man who has no cares to trouble him feel grief? His small salary and his large salary were to him like a heron or a mosquito flying past."
Yen Ch'eng Tzu Yu said to Tung Kuo Tzu Chi, "One year after receiving your instructions I became naturally simple. After two years, I could adapt myself as required. After three years, I understood. After four years, my intelligence developed. After five years, it was complete. After six years, the spirit entered into me. After seven, I knew God. After eight, life and death existed for me no more. After nine, perfection.
"Life has its distinctions; but in death we are all made equal. That death should have an origin, but that life should have no origin,--can this be so? What determines its presence in one place, its absence in another?
"Heaven has its fixed order. Earth has yielded up its secret to man. But where to seek whence am I?
"Not knowing the hereafter, how can we deny the operation of Destiny? Not knowing what preceded birth, how can we assert the operation of Destiny? When things turn out as they ought, who shall say that the agency is not supernatural? When things turn out otherwise, who shall say that it is?"
The various Penumbra said to the Umbra, "Before you were looking down, now you are looking up. Before you had your hair tied up, now it is all loosed. Before you were sitting, now you have got up. Before you were moving, now you are stopping still. How is this?
"Gentlemen," replied the Umbra, "the question is hardly worth asking. I do these things, but I do not know why. I am like the scaly back of the cicada, the shell of the locust,--apparently independent, but not really so. By firelight or in daylight I am seen: in darkness or by night I am gone. And if I am dependent on these, how much more are they dependent on something else? When they come, I come with them. When they go, I go with them. When they live, I live with them. But who it is that gives the life, how shall we seek to know?"
Yang Tzu Chu went southwards to P'ei, and when Lao Tzu was traveling westwards to Ch'in, hastened to receive him outside the city. Arriving at the bridge, he met Lao Tzu; and the latter standing in the middle of the road, looked up to heaven and said with a sigh, "At first, I thought you could be taught. I think so no more."
Yang Tzu Chu made no reply, but when they reached the inn, handed Lao Tzu water for washing and rinsing, and a towel and comb. He then removed his own boots outside the door, and crawling on his knees into the Master's presence, said, "I have been wishing to ask for instruction, Sir, but as you were traveling and not at leisure, I did not venture. You are now, Sir, at leisure. May I enquire the reason of what you said?" [If one acts low to acknowledge authority, one is cunning.]
"You have an overbearing look," said Lao Tzu. "Who would live with such a man? He who is truly pure behaves as though he were sullied. He who has virtue in abundance behaves as though it were not enough."
Yang Tzu Chu changed countenance at this, and replied, "I hear and obey."
Now when Yang Tzu Chu first went to the inn, the visitors there had come out to receive him. Inn host had arrange his hat, while the landlady held towel and comb. The visitors had given him up the best seats, and those who were cooking had left the stove free for him. But when he went back, the other visitors struggled to get the best seats for themselves.
Edited on 9th June 2008