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家
二○ ○二年五月二十一日 |
也○有魚焉○其廣數千里○未有知其脩者○其 | 湯之問棘也是已○窮髮之北○有冥海者○天池 | 逍遙遊四○ | ○不亦悲乎○ | 八千歲為秋○而彭祖乃今以久特聞○眾人匹之 | 五百歲為秋○上古有大椿者○以八千歲為春○ | 此小年也○楚之南有冥靈者○以五百歲為春○ | 以知其然也○朝菌不知晦朔○蟪蛄不知春秋○ | 逍遙遊三○小知不及大知○小年不及大年○奚 | 糧○適千里者三月聚糧○之二蟲○又何知○ | 適莽蒼者三餐而反○腹猶果然○適百里者宿舂 | 萬里而南為○ | 槍榆枋○時則不至而控於地而已矣○奚以之九 | 乃今將圖南○蜩與鷽鳩笑之曰○我決起而飛○ | 後乃今培風○背負青天○而莫之夭閼者○而後 | 負大翼也無力○故九萬里○則風斯在下矣○而 | 焉則膠○水淺而舟大也○風之積也不厚○則其 | 無力○覆杯水於坳堂之上○則芥為之舟○置杯 | 逍遙遊二○且夫水之積也不厚○則其負大舟也 | ○亦若是則已矣○ | 蒼○其正色邪○其遠而無所至極邪○其視下也 | 野馬也○塵埃也○生物之以息相吹也○天之蒼 | 去以六月息者也○ | 南冥也○水擊三千里○搏扶搖而上者九萬里○ | 也○齊諧者○志怪者也○諧之言曰○鵬之徙於 | ○是鳥也○海運則將徙於南冥○南冥者○天池 | ○不知其幾千里也○怒而飛○其翼若垂天之雲 | 知其幾千里也○化而為鳥○其名為鵬○鵬之背 | 逍遙遊一○北冥有魚○其名為鯤○鯤之大○不 |
莊子南華經
第一章逍遙遊 |
| 連叔曰○其言謂何哉○ | 有逕庭○不近人情焉○ | 往而不返○吾驚怖其言○猶河漢而無極也○大 | 肩吾問於連叔曰○吾聞言於接輿○大而無當○ | 逍遙遊五○ | 治庖○尸祝不越樽俎而代之矣○ | 滿腹○歸休乎君○予無所用天下為○庖人雖不 | ○鷦鷯巢於深林○不過一枝○偃鼠飲河○不過 | 子○吾將為名乎○名者實之賓也○吾將為賓乎 | 許由曰○子治天下○天下既已治也○而我猶代 | 我猶尸之○吾自視缺然○請致天下○ | ○其於澤也○不亦勞乎○夫子立而天下治○而 | ○其於光也○不亦難乎○時雨降矣○而猶浸灌 | 堯讓天下於許由○曰○日月出矣○而爝火不息 | ○神人無功○聖人無名○ | 以遊無窮者○彼且惡乎待哉○故曰○至人無己 | 所待者也○若夫乘天地之正○而御六氣之辯○ | ○彼於致福者○未數數然也○此雖免乎行○有 | 夫列子御風而行○泠然善也○旬有五日而後反 | 彼其於世○未數數然也○雖然○猶有未樹也○ | 沮○定乎內外之分○辯乎榮辱之境○斯已矣○ | ○且舉世而譽之而不加勸○舉世而非之而不加 | 國者○其自視也亦若此矣○而宋榮子猶然笑之 | 故夫知效一官○行比一鄉○德合一君○而徵一 | 此小大之辯也○ | 且奚適也○ | 仞而下○翱翔蓬蒿之間○此亦飛之至也○而彼 | 斥鴳笑之曰○彼且奚適也○我騰躍而上不過數 | ○負青天○然後圖南○且適南溟也○ | 垂天之雲○搏扶搖羊角而上者九萬里○絕雲氣 | 名為鯤○有鳥焉○其名為鵬○背若太山○翼若 |
| 惠子謂莊子曰○吾有大樹○人謂之樗○其六本 | 逍遙遊七 | ○ | ○而憂其瓠落無所容○則夫子猶有蓬之心也夫 | 子有五石之瓠○何不慮以為大樽○而浮於江湖 | 或以封○或不免於洴澼絖○則所用之異也○今 | 戰○大敗越人○裂地而封之○能不龜手一也○ | 以說吳王○越有難○吳王使之將○冬與越人水 | 過數金○今一朝而鬻技百金○請與之○客得之 | 其方百金○聚族而謀曰○我世世為洴澼絖○不 | 手之藥者○世世以洴澼絖為事○客聞之○請買 | 莊子曰○夫子固拙於用大矣○宋人有善為不龜 | 其無用而掊之○ | 以為瓢○則瓠落無所容○非不呺然大也○吾為 | 而實五石○以盛水漿○其堅不能自舉也○剖之 | 惠子謂莊子曰○魏王貽我大瓠之種○我樹之成 | 逍遙遊六 | 射之山○汾水之陽○窅然喪其天下焉○ | ○堯治天下之民○平海內之政○往見四子藐姑 | 人資章甫而適諸越○越人斷髮文身○無所用之 | 秕糠○將猶陶鑄堯舜者也○孰肯以物為事○宋 | 不溺○大旱金石流○土山焦而不熱○是其塵垢 | 以天下為事○之人也○物莫之傷○大浸稽天而 | ○將旁礡萬物○以為一世蘄乎亂○孰弊弊焉○ | 有之○是其言也○猶時女也○之人也○之德也 | 以與乎鍾鼓之聲○豈唯形骸有聾盲哉○夫知亦 | 連叔曰○然○瞽者無以與乎文章之觀○聾者無 | 癘○而年穀熟○吾以是狂而不信也○ | 御飛龍○而遊乎四海之外○其神凝○使物不疵 | 淖約若處子○不食五穀○吸風飲露○乘雲氣○ | 曰○藐姑射之山○有神人居焉○肌膚若冰雪○ |
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家
二○ ○二年五月二十一日 |
所可用○安所困苦哉○ | ○逍遙乎寢臥其下○不夭斤斧○物無害者○無 | 之於無何有之鄉○廣漠之野○彷徨乎無為其側 | 而不能執鼠○今子有大樹○患其無用○何不樹 | 罟○今夫犛牛其大若垂天之雲○此能為大矣○ | 者○東西跳梁○不避高下○中於機辟○死於罔 | 莊子曰○子獨不見狸狌乎○卑身而伏○以候敖 | 同去也○ | 之塗○匠者不顧○今子之言○大而無用○眾所 | 擁腫而不中繩墨○其小枝卷曲而不中規矩○立 |
Chapter 1 - Transcendental Bliss
>In the northern ocean there is a fish, called the Leviathan, many thousand li in size. This leviathan changes into a bird, called the Rukh, whose back is many thousand li in breadth. With a mighty effort it rises, and its wings obscure the sky like clouds (Scriptures like to describe nose as fish, eye-brows as bird.)
At the equinox, this bird prepares to start for the southern ocean, the Celestial Lake. And in the Record of Marvels we read that when the Rukh flies southwards, the water is smitten for a space of 3 thousand li around, while the bird itself mounts upon a typhoon to a height of ninety thousand li, for a flight of 6 months' duration.
Just so are the motes in a sunbeam, blown aloft by God. For whether the blue of the sky is its real color, or only the result of distance without end, the effect to the bird looking down would be just the same as to the motes.
If there is not sufficient depth, water will not float large ships. Upset a cupful into a small hole, and a mustard-seed will be your boat. Try to float the cup, and it will stick, from the disproportion between water and vessel.
So with air, if there is not a sufficient depth, it cannot support large birds. And for this bird a depth of 90 thousand li is necessary; and then, with nothing save the clear sky above, and no obstacle in the way, it starts upon its journey to the south.
A cicada laughed, and said to a young dove, "Now, when I fly with all my might, 'tis as much as I can do to get from tree to tree. And sometimes I do not reach, but fall to the ground midway. What then can be the use of going up 90 thousand li in order to start for the south?"
He who goes to Mang-ts'ang, taking 3 meals with him, comes back with his stomach as full as when he started. But he who travels a 100 li must grind flour enough for a night's halt. And he who travels a thousand li must supply himself with provisions for three months. Those 2 little creatures, - what should they know? Small knowledge has not the compass of great knowledge any more than a short year has the length of a long year.
How can we tell that this is so? The mushroom of a morning knows not the alternation of day and night. The chrysalis knows not the alternation of spring and autumn. Theirs are short years.
But in the State of Ch'u there is a tortoise whose spring and autumn are each of 500 years' duration. And in former days there was a large tree which had a spring and autumn each of 8000 years' duration. Yet, P'eng Tsu is still, alas! an object of envy to all.
It was on this very subject that the Emperor T'ang spoke to Chi, as follows:- "At the barren north there is a great sea, the Celestial Lake. In it there is a great fish, several thousand li in breadth, and I know not how many in length. It is called the Leviathan. There is also a bird, called the Rukh, with a back like Mount T'ai, and wings like clouds across the sky. Upon a typhoon it soars up to a height of 90 thousand li, beyond the clouds and atmosphere, with only the clear sky above it. And then it directs its flight towards the south pole."
A quail laughed, and said: "Pray, what may that creature be going to do? I rise but a few yards in the air, and settle again after flying around among the reeds. That is the most I can manage. Now, where ever can this creature be going to?"
Such, indeed, is the difference between small and great. Take, for instance, a man who creditably fills some small office, or who is a pattern of virtue in his neighborhood, or influences his prince to right government of the State,- his opinion of himself will be much the same as that quail's. The philosopher Yung laughs at such a one. He, if the whole world flattered him, would not be affected thereby, nor if the whole world blamed him would he lose his faith in himself. For Yung can distinguish between the intrinsic and the extrinsic, between honor and shame,- and such men are rare in their generation. But even he has not established himself.
There was Lieh Tzu again. He could ride upon the wind, and travel whithersoever he wished, staying away as long as 15 days. Among mortals who attain happiness, such a man is rare. Yet although Lieh Tzu was able to dispense with walking, he was still dependent upon something (That is Tao.). But had he been charioted upon the eternal fitness of Heaven and Earth, driving before him the elements of his team while roaming through the realms of For-Ever, -upon what, then, would he have had to depend? (He still needs the Sealing on the 'chu chiao'.)
Thus it has been said, "The perfect man ignores self; the divine man ignores action; the true Sage ignores reputation."
The Emperor Yao wished to abdicate in favor of Hsu Yu, saying, "If, when the sun and moon are shining, you persist in lighting a torch, is not that a misapplication of fire? If, when the rainy season is at its height, you still continue to water the ground, is not this a waste of labor? Now, sir, do you assume the reins of government, and the empire will be at peace. I am but a dead body, conscious of my own deficiency. I beg you will ascend the throne."
"Ever since you, sire, have directed the administration," replied Hsu Yu, "the empire has enjoyed tranquility. Supposing, therefore, that I were to take your place now, should I gain any reputation thereby? Besides, reputation is but the shadow of reality; and should I trouble myself about the shadow? The tit, building its nest in the mighty forest, occupies but a single twig. The tapir slakes its thirst from the river, but drinks enough only to fill its belly. To you, sire, belongs the reputation: the empire has no need for me. If a cook is unable to dress his funeral sacrifices, the boy who impersonates the corpse may not step over the wines and meats and do it for him."
Chien Wu said to Lien Shu, "I heard Chieh Yu utter something unjustifiably extravagant and without either rhyme or reason. I was greatly startled at what he said, for it seemed to me boundless as the Milky Way, though very improbable and removed from the experiences of mortals."
"What was it?" asked Lien Shu.
"He declared," replied Chien Wu, "that on the Miao-ku-she mountain, there lives a divine man whose flesh is like ice or snow, whose demeanor is that of a virgin, who eats no fruit of the earth, but lives on air and dew, and who, riding on clouds with flying dragons for his team, roams beyond the limits of mortality. This being is absolutely inert. Yet he wards off corruption from all things, and causes the crops to thrive. Now I call that nonsense, and do not believe it." [talking about our Spiritual Soul]
"Well," answered Lien Shu, "you don't ask a blind man's opinion of a picture, nor do you invite a deaf man to a concert. And blindness and deafness are not physical only. There is blindness and deafness of the mind, diseases from which I fear you yourself are suffering. The good influence of that man fills all creation. Yet because a paltry generation cries for reform, you would have him condescend to the details of an empire! Objective existences cannot harm him. In a flood which reached to the sky, he would not be drowned. In a drought, though metals ran liquid and mountains were scorched up, he would not be hot. Out of his very dust and siftings you might fashion 2 such men as Yao and Shun. And you would have him occupy himself with objectives!" [talking about our Spiritual Soul]
A man of the Sung State carried some sacrificial caps into the Yueh State, for sale. But the men of Yueh used to cut off their hair and paint their bodies, so that they had no use for such things. And so, when the Emperor Yao, the ruler of all under heaven and pacificator of all within the shores of ocean, paid a visit to the 4 sages of the Miao-ku-she mountain, on returning to his capital at Fen-yang, the empire existed for him no more.
Hui Tzu said to Chuang Tzu, "The Prince of Wei gave me a seed of a large-sized kind of gourd. I planted it, and it bore a fruit as big as a 5 bushel measure. Now had I used this for holding liquids, it would have been too heavy to lift; and had I cut it in half for ladles, the ladles would have been ill adapted for such purpose. It was uselessly large, so I broke it up."
"Sir," replied Chuang Tzu, "it was rather you who did not know how to use large things. There was a man of Sung who had a recipe for salve for chapped hands, his family having been silk-washers for generations. Well, a stranger who had heard of it, came and offered him 100 oz of silver for this recipe; whereupon he called together his clansmen and said, 'We have never made much money by silk-washing. Now, we can make 100 oz in a single day. Let the stranger have the recipe.' So the stranger got it, and went and informed the Prince of Wu who was just then at war with the Yueh State. Accordingly, the Prince used it in a naval battle fought at the beginning of winter with the Yueh State, the result being that the latter was totally defeated.
"The stranger was rewarded with territory and a title. Thus, while the efficacy of salve to cure chapped hands was in both cases the same, its application was different. Here, it secured a title; there, a capacity for washing silk.
"Now as to your 5-bushel gourd, why bid you not make a boat of it, and float about over river and lake? You could not then have complained of its not holding anything! But I fear you are rather woolly inside."
Hui Tzu said to Chuang Tzu,"Sir, I have a large tree, of a worthless kind. Its trunk is so irregular and knotty that it cannot be measured out for planks; while its branches are so twisted as to admit of no geometrical subdivision whatever. It stands by the roadside, but no carpenter will look at it. And your words, sir, are like that tree; -big and useless, not wanted by anybody."
"Sir," rejoined Chuang Tzu, "have you never seen a wild cat, crouching down in wait for its prey! Right and left it springs from bough to bough, high and low alike,-until perchance it get caught in a trap or dies in a snare. On the other hand, there is the yak with its great huge body. It is big enough in all conscience, but it cannot catch mice.
"Now if you have a big tree and are at a loss what to do with it, why not plant it in the domain of non-existence, whither you might betake yourself to inaction by its side, to blissful repose beneath its shade? There it would be safe from the axe and from all other injury; for being of no use to others, itself would be free from harm."
Cultivating Tao is to be slightly better than beggar. Wealth is an obstacle. Official post ruin our internal constitution when idea not tally with superiors.
I find it hard to understand the Chinese text of Chuang Tzu. So my comment is less. This chapter tries to say the nose resembles the fish and our eye-brows resemble the big bird. Also the big tree at the end is just like the Tree of Life in Garden Eden.
Edited on 9th June 2008