Chuang-Tzu庄子英语介绍讲述.ppt

Zhuangzi莊子,between399-295B.C.),TheFigureofChuangTzu莊子,Generallybelievedtobearound369-286BCETheonlyaccountofhislifeisabriefsketchSimaQiansRecordsoftheGrandHistorian,whereheisdescribedasaminorofficialfromthetownofMeng(inmodernAnhui)inthestateofSong,livinginthetimeofKingHuiofLiangandKingXuanofQi(late4thcenturyBC).尝为蒙漆园吏，与梁惠王、齐宣王同时Bookbecomesknownasthe“ClassicBookofGenuineSouthernCulture”南华真经,TheBookofZhuangzi,33chapters:InnerChapters(7);OuterChapters(15);MixedChapters(11).AccordingtoGuoXiang郭象,the“InnerChapters”werewrittenbyZhuangzi,the“OuterChapters”writtenbyhisdisciples,andthe“MixedChapters”byotherhands.,ZhuangziinEnglishtranslation,1881FredericHenryBalfour1889HerbertA.Giles1891JamesLegge1933FungYu-lan1939ArthurWaley1963JamesWare1964BurtonWatson1965ThomasMerton1974Gia-fuFengandJaneEnglish1981A.C.Graham,Giles,Legge,Fung,Zhuangzisdao,夫道,有情有信,无為无形;可傳而不可受,可得而不可見;自本自根,未有天地,自古以固存（6.大宗师）Daohasitsrealityanditssignsbutiswithoutactionorform.Youcanhanditdownbutyoucannotreceiveit;youcangetitbutyoucannotseeit.Itisitsownsource,itsownroot.Beforetianandearthexisteditwasthere,firmfromancienttimes.ItgavespiritualitytothespiritsandtoGod”(ch.6),ZhuangzisModel:theTrueMan,“Godlike”qualitiesUnaffectedbylifeanddeath不知說生，不知惡死Emotionalequanimity登高不栗，入水不濡，入火不熱“Amindlikeamirror”以心齊物用心若鏡“Sittinginforgetfulness”墮肢體，黜聰明，離形去知，同於大通，此謂坐忘“TheFastingofthemind”心齋：無聽之以耳而聽之以心；無聽之以心而聽之以氣。聽止於耳，心止于符。氣也者，虛而待物者也。唯道集虛。虛者，心齋也。”,ZhuangzisModel,古之真人,不知說生,不知惡死;其出不訢,其入不距;翛然而往,翛然而來而已矣.不忘其始,不求其所終;受而喜之,忘而復之,是之謂不以心捐道,不以人助天.是之謂真人(6.大宗師)TheTrueManofancienttimesknewnothingoflovinglife,knewnothingofhatingdeath.Heemergedwithoutdelight;hewentbackinwithoutafuss.Hecamebriskly,hewentbriskly,andthatwasall.Hedidntforgetwherehebegan;hedidnttrytofindoutwherehewouldend.Hereceivedsomethingandtookpleasureinit;heforgotaboutitandhandeditbackagain.ThisiswhatIcallnotusingthemindtorepelDao,notusingmantohelpoutTian.ThisiswhatIcalltheTrueMan.,ZhuangzisModel(ch6)TheMaster大宗師,无為名尸,无為謀府;无為事任,无為知主.體盡无窮,而遊无朕;盡其所受乎天,而无見得,亦虛而已.至人之心若鏡不將不迎,應而不藏,故能勝物而不傷“ThePerfectMan”至人:“Donotbeanembodieroffame;donotbeastorehouseofschemes;donotbeanundertakerofprojects;donotbeaproprietorofwisdom.Embodytothefullestwhathasnoendandwanderwherethereisnotrail.HoldontoallthatyouhavereceivedfromTianbutdonotthinkyouhavegottenanything.Beempty,thatisall.ThePerfectManuseshismindlikeamirrorgoingafternothing,welcomingnothing,respondingbutnotstoring.Thereforehecanwinoverthingsandnothurthimself.”(Z.ch.7),“TheTrue/PureMan”真人,獨與天地精神往來,而不敖倪於万物,不之言遣是非,以與世俗處上與造物者遊,而下與外生无終始者為友.其於本也,弘大而闢,深閎而肆,其於宗也,可謂調適而上遂矣.雖然,其應於化而解於物也,其理不竭,其來不蛻,芒乎昧乎,未之盡者AloneheassociateswithTianandEarthandspirit,withoutabandoningordespisingthingsoftheworld.HedoesnotquarreloverrightorwrongandmingleswithconventionalsocietyAbove,heroamswiththeCreator,andbelowhemakesfriendswiththosewhotranscendlifeanddeathandbeginningandend.Inregardtotheessential,heisbroadandcomprehensive,profoundandunrestrained.Inregardtothefundamental,hemaybesaidtoharmonizedallthingsandpenetratedthehighestlevel.However,inhisresponsetochangeandhisunderstandingofthings,hisprincipleisinexhaustible,traceless,darkandobscure,andunfathomable.”(Zhuangzi33),Relativity(rejectionofconventionalknowledge),齧缺問乎王倪曰：子知物之所同是乎？曰：吾惡乎知之！子知子之所不知邪？曰：吾惡乎知之！然則物無知邪？曰：吾惡乎知之！雖然，嘗試言之：庸讵知吾所谓知之非不知邪？庸讵知吾所谓不知之非知邪？NieQueaskedWangNi,Doyouknowwhatallthingsagreeincallingright?HowwouldIknowthat?Doyouknowthatyoudontknowit?HowwouldIknowthat?Thendothingsknownothing?”HowwouldIknowthat?However,supposeItrysayingsomething.WhatwaydoIhaveofknowingthatifIsayIknowsomethingIdontreallynotknowit?OrwhatwaydoIhaveofknowingthatifIsayIdontknowsomethingIdontreallyinfactknowit?,且吾尝试问乎女：民湿寝则腰疾偏死，鳅然乎哉？木处则惴栗恂惧，猨猴然乎哉？三者孰知正处？民食刍豢，麋鹿食荐，虮蛆甘带，鸱ch鸦耆鼠，四者孰知正味？Nowletmeaskyousomequestions.Ifamansleepsinadampplace,hisbackachesandheendsuphalfparalyzed,butisthistrueofaloach?Ifhelivesinatree,heisterrifiedandshakeswithfright,butisthistrueofamonkey?Ofthesethreecreatures,then,whichoneknowstheproperplacetolive?Meneatthefleshofgrass-fedandgrain-fedanimals,deereatgrass,centipedesfindsnakestasty,andhawksandfalconsrelishmice.Ofthesefour,whichknowshowfoodoughttotaste?,Relativity(rejectionofconventionalknowledge),猿犹狙以为雌，麋与鹿交，鳅与鱼游。毛嫱丽姬，人之所美也；鱼见之深入，鸟见之高飞，麋鹿见之决骤，四者孰知天下之正色哉？自我观之，仁义之端，是非之涂，樊然淆乱，吾恶能知其辩！Monkeyspairwithmonkeys,deercavortwithdeer,andfishplayaroundwithfish.MenclaimthatMao-chiangandLadyLiwerebeautiful,butiffishsawthemtheywoulddivetothebottomofthestream,ifbirdssawthemtheywouldflyaway,andifdeersawthemtheywouldbreakintoarun.Ofthesefour,whichknowshowtofixthestandardofbeautyfortheworld?ThewayIseeit,therulesofbenevolenceandrighteousnessandthepathsofrightandwrongareallhopelesslysnarledandjumbled.HowcouldIknowanythingaboutsuchdiscriminations?“,Relativity(rejectionofconventionalknowledge),WhatFishEnjoy,莊子與惠子遊於濠梁之上.莊子曰:“儵魚出游從容,是魚樂也.”惠子曰:“子非魚,安知魚之樂?”莊子曰:“子非我,安知我不知魚之樂?”（17.秋水）“ZhuangziandHuiziwerestrollingalongthedamoftheHaoRiverwhenZhuangzisaid,“Seehowtheminnowscomeoutanddartaroundwheretheyplease!Thatswhatfishreallyenjoy!”Huizisaid,“Youarenotafishhowdoyouknowwhatfishenjoy?”Zhuangzisaid,“YouarenotI,howdoyouknowIdontknowwhatfishenjoy?”,WhatFishEnjoy,惠子曰:“我非子,固不知子矣,子固非魚也,子之不知魚之樂,全矣.”莊子曰:“請循其本,子曰女安知魚樂云者,既已知吾知之而問我,我知之濠上也.”Huizisaid,“Imnotyou,soIcertainlydontknowwhatyouknow.Ontheotherhand,yourecertainlynotafishsothatstillprovesyoudontknowwhatfishenjoy!”Zhuangzisaid,“Letsgobacktoyouroriginalquestion,please.YouaskedmehowIknowwhatfishenjoysoyoualreadyknewIknewitwhenyouaskedthequestion.IknowitbystandingherebesidetheHao.”,Freefromconventionalvalues,Hebelievsthatmanistheauthorofhisownsuffering(wenamedsuch-&-suchassufferings)fears/pain:createdbyoneselfalonesufferingswereillsonlybecauseonerecognizedthemassuchoneshouldforsakehishabitoflabelingthings(asgood/bad,desirable/undesirableetc.)allthe“so-calledman-madeills”(productsofmanspurposefulandvalue-riddenactions)=disappear=nosadnessAllnaturalillsintheworld=inevitablepartofhumanlife,SufferingsasaPartofLife,Storyofaleperwoman厲之人夜半生其子,遽取火而視之,汲汲然唯恐其似己也(12天地)whenshegivesbirthtoachildinthedeepofthenight,rushestofetchatorchandexamineit,tremblingwithterrorlestitlooklikeherself.”BUT:howtopersuadetheleperwomanthatdiseaseanduglinessaremerelyman-madelabelsthathavenorealvalidity?(e.g.deathofacloserelative)Adifficulttaskforthemajority,HowtoLiveintheWorld?:ZhuangzisWay,Theonewhofreeshimselffromconventionaljudgmentscannolongerbemadetosuffer!HedoesNOTinanyliteralsensewithdrawandhidefromtheworldtodosowouldshowthathestillpassedjudgmentupontheworld.Heremainswithinsocietybutrefrainsfromactingoutofthemotivesthatordinarymentostruggleforwealth,fame,success,Zhuangziswayoflivingintheworld,Oneshouldliveinacourseofactionthatisnotfoundeduponanypurposefulmotiveofgainorstriving.Actionsbecomeasspontaneousandmindlessasthoseofthenaturalworld.i.e.the“pureman”真人becomesonewithNatureZhuangzicallsit,“mergeshimselfwithTianandearthandspirit”與天地渾然同體,=theunderlyingunitythatembracesman,Nature,andallthatisintheuniverse.,TheDeathofZhuangzisWife,莊子妻死,惠子弔之,莊子則方箕踞鼓盆而歌.惠子曰:“與人居,長子老身,死不哭亦足矣,又鼓盆而歌,不亦甚乎!”Zhuangziswifedied.WhenHuiziwenttoconveyhiscondolences,hefoundZhuangzisittingwithhislegssprawledout,poundingonatubandsinging.“Youlivedwithher,shebroughtupyourchildrenandgrewold,”saidHuizi.“Itshouldbeenoughsimplynottoweepatherdeath.Butpoundingonatubandsingingthisisgoingtoofar,isntit?”,TheDeathofZhuangzisWife,莊子曰:“不然.是其始死也,我獨何能无概然!察其始而本无生,非徒无生也而本无形,非徒无形也而本无氣.Zhuangzisaid,“Youarewrong.Whenshefirstdied,doyouthinkIdidntgrievelikeanyoneelse?ButIlookedbacktoherbeginningandthetimebeforeshewasborn.Notonlythetimebeforeshewasborn,butthetimebeforeshehadabody.Notonlythetimebeforeshehadabody,butthetimebeforeshehadaspirit,TheDeathofZhuangzisWife,雜乎芒芴w之間,變而有氣,氣變而有形,形變而有生,今又變而之死,是相與為春秋冬夏四時行也.人且偃然寢於巨室,而我噭噭然隨而哭之,自以為不通乎命,故止也.”（至乐）Midstofthejumbleofwonderandmysteryachangetookplaceandshehadaspirit.Anotherchangeandshehadabody.Anotherchangeandshewasborn.Nowtheresbeenanotherchangeandshesdead.Itsjustliketheprogressionofthefourseasons,spring,summer,fall,winter.Nowshesgoingtoliedownpeacefullyinavastroom.IfIweretofollowafterherbawlingandsobbing,itwouldshowthatIdontunderstandanythingaboutfate.SoIstopped.”,Life/Death,死生,命也,其有夜旦之常,天也.人之有所不得與,皆物之情.彼特以天為父而身猶愛之,而況其卓乎!人特以有君為愈乎己,而身猶死之,而況其真乎（6.大宗师）“Lifeanddeatharefatedconstantasthesuccessionofdarkanddawn,amatteroftian.Therearesomethingswhichmancandonothingaboutallareamatterofthenatureofcreatures.Ifamaniswillingtoregardtianasafatherandtoloveit,thenhowmuchmoreshouldhebewillingtodoforthatwhichisevengreater!Ifheiswillingtoregardtherulerassuperiortohimselfantodieforhim,thenhowmuchmoreshouldhebewillingtodofortheTruth,Life/Death,興其譽堯而非桀也,不如兩忘而化其道.夫大塊載我以形,勞我以生,佚我以老,息我以死.故善吾生者,乃所以善吾死也.（6.大宗师）“InsteadofpraisingYaoandcondemningJieh,itwouldbebettertoforgetbothofthemandtransformyourselfwithdao.TheGreatClodburdensmenfromform,laborsmewithlife,easemeinoldage,andrestsmeindeath.SoifIthinkwellofmylife,forthesamereasonIthinkofmydeath.”,TheUsefulnessofUselessness,“Nowyouhavethishugetree.Youthinkitsterriblethatnoonecancutitforuse.WhynotletitbeatreeintheVillageofNo-Thing,wherethewildsspreadoutineverydirectiontowardNo-Place.Sitbeneathitandmastertheartofnondoing.Takeiteasy,andhaveanapbyitsside.Axeswillnotshortenitslife,nothingwilleverharmit.Itisbecauseithasneverbeenputtousethatithasnotsufferedinjuryorharm.,今子有大樹，患其無用，何不樹之於無何有之鄉，廣莫之野，彷徨乎無為其側，逍遙乎寢臥其下，不夭斤斧，物無害者。無所可用，安所困苦哉！,TheStoryofWun-tun/“Chaos”,南海之帝為儵,北海之帝為忽,中央之帝為渾沌.儵與忽時相與遇於渾沌之地,渾沌待之甚善.儵與忽謀報渾沌之德,曰:“人皆有七竅以視聽食息,此獨无有,嘗浗鑿之.”日鑿一竅,七日而渾沌死.(7.应帝王)“TheemperoroftheSouthSeawascalledShu(Brief),theemperoroftheNorthSeawascalledHu(