Chuang-Tzu庄子英语介绍教程.ppt

1、Zhuangzi 莊子,between 399-295 B.C.),The Figure of Chuang Tzu 莊子,Generally believed to be around 369-286 BCE The only account of his life is a brief sketch Sima Qians Records of the Grand Historian, where he is described as a minor official from the town of Meng (in modern Anhui) in the state of Song,

2、living in the time of King Hui of Liang and King Xuan of Qi (late 4th century BC).尝为蒙漆园吏，与梁惠王、齐宣王同时 Book becomes known as the “Classic Book of Genuine Southern Culture” 南华真经,The Book of Zhuangzi,33 chapters: Inner Chapters (7); Outer Chapters (15); Mixed Chapters (11). According to Guo Xiang郭象, the

3、“Inner Chapters” were written by Zhuangzi, the “Outer Chapters” written by his disciples, and the “Mixed Chapters” by other hands.,Zhuangzi in English translation,1881 Frederic Henry Balfour 1889 Herbert A. Giles 1891 James Legge 1933 Fung Yu-lan 1939 Arthur Waley 1963 James Ware 1964 Burton Watson

4、1965 Thomas Merton 1974 Gia-fu Feng and Jane English 1981 A.C. Graham,Giles,Legge,Fung,Zhuangzis dao,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） Dao has its reality and its signs but is without action or form. You can hand it down but you cannot receive it; you can get it but you cannot see

5、it. It is its own source, its own root. Before tian and earth existed it was there, firm from ancient times. It gave spirituality to the spirits and to God” (ch. 6),Zhuangzis Model: the True Man,“Godlike” qualities Unaffected by life and death 不知說生，不知惡死 Emotional equanimity登高不栗，入水不濡，入火不熱 “A mind lik

6、e a mirror” 以心齊物 用心若鏡 “Sitting in forgetfulness”墮肢體，黜聰明，離形去知，同於大通，此謂坐忘 “The Fasting of the mind” 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。”,Zhuangzis Model,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) The True Man of ancient times knew noth

7、ing of loving life, knew nothing of hating death. He emerged without delight; he went back in without a fuss. He came briskly, he went briskly, and that was all. He didnt forget where he began; he didnt try to find out where he would end. He received something and took pleasure in it; he forgot abou

8、t it and handed it back again. This is what I call not using the mind to repel Dao, not using man to help out Tian. This is what I call the True Man.,Zhuangzis Model (ch 6) The Master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 “The Perfect Man”至人: “Do not be an embodie

9、r of fame; do not be a storehouse of schemes; do not be an undertaker of projects; do not be a proprietor of wisdom. Embody to the fullest what has no end and wander where there is no trail. Hold on to all that you have received from Tian but do not think you have gotten anything. Be empty, that is

10、all. The Perfect Man uses his mind like a mirrorgoing after nothing, welcoming nothing, responding but not storing. Therefore he can win over things and not hurt himself.” (Z. ch.7),“The True/Pure Man”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,

11、其來不蛻,芒乎昧乎,未之盡者 Alone he associates with Tian and Earth and spirit, without abandoning or despising things of the world. He does not quarrel over right or wrong and mingles with conventional societyAbove, he roams with the Creator, and below he makes friends with those who transcend life and death an

12、d beginning and end. In regard to the essential, he is broad and comprehensive, profound and unrestrained. In regard to the fundamental, he may be said to harmonized all things and penetrated the highest level. However, in his response to change and his understanding of things, his principle is inex

13、haustible, traceless, dark and obscure, and unfathomable.” (Zhuangzi 33),Relativity (rejection of conventional knowledge),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？ Nie Que asked Wang Ni, Do you know what all things agree in calling right? How would

14、I know that? Do you know that you dont know it? How would I know that? Then do things know nothing?” How would I know that? However, suppose I try saying something. What way do I have of knowing that if I say I know something I dont really not know it? Or what way do I have of knowing that if I say

15、I dont know something I dont really in fact know it?,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？ Now let me ask you some questions. If a man sleeps in a damp place, his back aches and he ends up half paralyzed, but is this true of a loach? If he lives in a tree, he is te

16、rrified and shakes with fright, but is this true of a monkey? Of these three creatures, then, which one knows the proper place to live? Men eat the flesh of grass-fed and grain-fed animals, deer eat grass, centipedes find snakes tasty, and hawks and falcons relish mice. Of these four, which knows ho

17、w food ought to taste?,Relativity (rejection of conventional knowledge),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！ Monkeys pair with monkeys, deer cavort with deer, and fish play around with fish. Men claim that Mao-chiang and Lady Li were beautiful, but if

18、 fish saw them they would dive to the bottom of the stream, if birds saw them they would fly away, and if deer saw them they would break into a run. Of these four, which knows how to fix the standard of beauty for the world? The way I see it, the rules of benevolence and righteousness and the paths

19、of right and wrong are all hopelessly snarled and jumbled. How could I know anything about such discriminations?“,Relativity (rejection of conventional knowledge),What Fish Enjoy,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） “Zhuangzi and Huizi were strolling along t

20、he dam of the Hao River when Zhuangzi said, “See how the minnows come out and dart around where they please! Thats what fish really enjoy!” Huizi said, “You are not a fish how do you know what fish enjoy?” Zhuangzi said, “You are not I, how do you know I dont know what fish enjoy?”,What Fish Enjoy,惠

21、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.” Huizi said, “Im not you, so I certainly dont know what you know. On the other hand, youre certainly not a fish so that still proves you dont know what fish enjoy!” Zhuangzi said, “Lets go back to your original question, please

22、. You asked me how I know what fish enjoy so you already knew I knew it when you asked the question. I know it by standing here beside the Hao.”,Free from conventional values,He believs that man is the author of his own suffering (we named such-&-such as sufferings) fears/pain: created by oneself al

23、one sufferings were ills only because one recognized them as such one should forsake his habit of labeling things (as good/bad, desirable/ undesirable etc.) all the “so-called man-made ills” (products of mans purposeful and value-ridden actions) = disappear = no sadness All natural ills in the world

24、 = inevitable part of human life,Sufferings as a Part of Life,Story of a leper woman 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) when she gives birth to a child in the deep of the night, rushes to fetch a torch and examine it, trembling with terror lest it look like herself.” BUT: how to persuade the leper wom

25、an that disease and ugliness are merely man-made labels that have no real validity? (e.g. death of a close relative) A difficult task for the majority,How to Live in the World?: Zhuangzis Way,The one who frees himself from conventional judgments can no longer be made to suffer! He does NOT in any li

26、teral sense with draw and hide from the world to do so would show that he still passed judgment upon the world. He remains within society but refrains from acting out of the motives that ordinary men to struggle for wealth, fame, success,Zhuangzis way of living in the world,One should live in a cour

27、se of action that is not founded upon any purposeful motive of gain or striving. Actions become as spontaneous and mindless as those of the natural world. i.e. the “pure man”真人becomes one with Nature Zhuangzi calls it, “merges himself with Tian and earth and spirit” 與天地渾然同體, = the underlying unity t

28、hat embraces man, Nature, and all that is in the universe.,The Death of Zhuangzis Wife,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!” Zhuangzis wife died. When Huizi went to convey his condolences, he found Zhuangzi sitting with his legs sprawled out, pounding on a tub and singing. “You liv

29、ed with her, she brought up your children and grew old,” said Huizi. “It should be enough simply not to weep at her death. But pounding on a tub and singing this is going too far, isnt it?”,The Death of Zhuangzis Wife,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. Zhuangzi said, “You are wrong.

30、 When she first died, do you think I didnt grieve like anyone else? But I looked back to her beginning and the time before she was born. Not only the time before she was born, but the time before she had a body. Not only the time before she had a body, but the time before she had a spirit,The Death

31、of Zhuangzis Wife,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） Midst of the jumble of wonder and mystery a change took place and she had a spirit. Another change and she had a body. Another change and she was born. Now theres been another change and shes dead. It

32、s just like the progression of the four seasons, spring, summer, fall, winter. Now shes going to lie down peacefully in a vast room. If I were to follow after her bawling and sobbing, it would show that I dont understand anything about fate. So I stopped.”,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

33、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） “Life and death are fated constant as the succession of dark and dawn, a matter of tian. There are some things which man can do nothing about all are a matter of the nature of creatures. If a man is willing to regard tian as a father and to love it, the

34、n how much more should he be willing to do for that which is even greater! If he is willing to regard the ruler as superior to himself an to die for him, then how much more should he be willing to do for the Truth,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） “Instead

35、of praising Yao and condemning Jieh, it would be better to forget both of them and transform yourself with dao. The Great Clod burdens men from form, labors me with life, ease me in old age, and rests me in death. So if I think well of my life, for the same reason I think of my death.”,The Usefulnes

36、s of Uselessness,“Now you have this huge tree. You think its terrible that no one can cut it for use. Why not let it be a tree in the Village of No-Thing, where the wilds spread out in every direction toward No-Place. Sit beneath it and master the art of nondoing. Take it easy, and have a nap by its side. Axes will not shorten its life, nothing will ever harm it. It is because it has never been put to use that it has not suffered injury or harm.,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！,The Story of Wun-tun/ “Chaos”,南海之帝為儵,北海之帝為忽,中央之帝為