加载中…顺其自然
(2024-09-22 02:16:14) 淡看人间事
潇洒天地间
笑纳世间事
一切要随缘
过去已过去
古稀青春现
恰似小顽童
整天美翻翻
事物有兴替
世事在变换
山重水复路
柳暗花明间
心儿随岁月
事事顺自然
逍遥游
翻译：林语堂
北冥有鱼，其名曰鲲。鲲之大，不知其几千里也。化而为鸟，其名而鹏，鹏之背，不知其几千里也;怒而飞，其翼若垂天之云。
是鸟也，海运则将徙於南冥;南冥者，天池也。《齐谐》者，志怪者也。《谐》之言曰：“鹏之徙於南冥也，水击三千里，抟扶摇而上者九万里，去以六月息者也。”
野马也，尘埃也，生物之以息相吹也。天之苍苍，其正色邪?其远而无所至极邪?其视下也，亦若是则已矣。
且夫水之积也不厚，则其负大舟也无力;覆杯水於坳堂之上，则芥为之舟，置杯焉则胶，水浅而舟大也。
风之积也不厚，则其负大翼也无力;故九万里，则风斯在下矣，而后乃今培风;背负青天，而莫之夭阏者，而后乃今将图南。
蜩与学鸠笑之曰：我决起而飞，枪榆枋而止，时则不至，而控於地而已矣。奚以之九万里而南为?”适莽苍者，三餐而反，腹犹果然;适百里者，宿舂粮;适千里者，三月聚粮;之二虫，又何知?
小知不及大知，小年不及大年。奚以知其然也?朝菌不知晦朔，蟪蛄不知春秋，此小年也。楚之南有冥灵者，以五百岁为春，五百岁为秋;上古有大椿者，以八千岁为春，八千岁为秋。此大年也。而彭祖乃今以久特闻，众人匹之，不亦悲?
汤之问棘也是已。“穷发之北，有冥海者，天池也。有鱼焉，其广数千里，未有知其修者，其名为鲲。有鸟焉，其名为鹏，背若泰山，翼若垂天之云，抟扶摇羊角而上者九万里，绝云气，负青天，然后图南，且适南冥也。”
斥鷃笑之曰：“彼且奚适也?我腾跃而上，不过数仞而下，翱翔蓬蒿之间，此亦飞之至也。而彼且奚适也?”此小大之辩也。
故夫知效一官，行比一乡，德合一君，而征一国者，其自视也，亦若此矣。而宋荣子犹然笑之。且举世誉之而不加劝，举世非之而不加沮，定乎内外之分，辩乎荣辱之境，斯已矣。彼其於世，未数数然也;虽然，犹有未树也。
是鸟也，海运则将徙於南冥;南冥者，天池也。《齐谐》者，志怪者也。《谐》之言曰：“鹏之徙於南冥也，水击三千里，抟扶摇而上者九万里，去以六月息者也。”
野马也，尘埃也，生物之以息相吹也。天之苍苍，其正色邪?其远而无所至极邪?其视下也，亦若是则已矣。
且夫水之积也不厚，则其负大舟也无力;覆杯水於坳堂之上，则芥为之舟，置杯焉则胶，水浅而舟大也。
风之积也不厚，则其负大翼也无力;故九万里，则风斯在下矣，而后乃今培风;背负青天，而莫之夭阏者，而后乃今将图南。
蜩与学鸠笑之曰：我决起而飞，枪榆枋而止，时则不至，而控於地而已矣。奚以之九万里而南为?”适莽苍者，三餐而反，腹犹果然;适百里者，宿舂粮;适千里者，三月聚粮;之二虫，又何知?
小知不及大知，小年不及大年。奚以知其然也?朝菌不知晦朔，蟪蛄不知春秋，此小年也。楚之南有冥灵者，以五百岁为春，五百岁为秋;上古有大椿者，以八千岁为春，八千岁为秋。此大年也。而彭祖乃今以久特闻，众人匹之，不亦悲?
汤之问棘也是已。“穷发之北，有冥海者，天池也。有鱼焉，其广数千里，未有知其修者，其名为鲲。有鸟焉，其名为鹏，背若泰山，翼若垂天之云，抟扶摇羊角而上者九万里，绝云气，负青天，然后图南，且适南冥也。”
斥鷃笑之曰：“彼且奚适也?我腾跃而上，不过数仞而下，翱翔蓬蒿之间，此亦飞之至也。而彼且奚适也?”此小大之辩也。
故夫知效一官，行比一乡，德合一君，而征一国者，其自视也，亦若此矣。而宋荣子犹然笑之。且举世誉之而不加劝，举世非之而不加沮，定乎内外之分，辩乎荣辱之境，斯已矣。彼其於世，未数数然也;虽然，犹有未树也。
夫列子御风而行，泠然善也，旬有五日而后反，彼於致福者，未数数然也;此虽免乎行，犹有所待者也。
若夫乘天地之正，而御六气之辩，以游无穷者，彼且恶乎待哉?
故曰：“至人无己，神人无功，圣人无名。”
尧让天下於许由，曰：“日月出矣，而爝火不息，其於光也，不亦难乎?时雨降矣，而犹浸灌，其於泽也，不亦劳乎?夫子立而天下治，而我犹尸之，吾自视缺然，请致天下。”
许由曰：“子治天下，天下既已治也，而我犹代子，吾将为名乎?名者，实之宾也，吾将为宾乎?鹪鹩巢於深林，不过一枝，偃鼠饮河，不过满腹。归休乎君!予无所用天下为，庖人虽不治庖，尸祝不越樽俎而代之矣。”
肩吾问於连叔曰：“吾闻言於接舆，大而无当，往而不返，吾惊怖其言，犹河汉而无极也!大有迳庭，不近人情焉。”
连叔曰：“其言谓何哉?”
曰：“藐姑射之山，有神人居焉。肌肤若冰雪，淖约若处子。不食五谷，
吸风饮露，乘云气，御飞龙，而游乎四海之外;其神凝，使物不疵疠，而年谷熟，吾以是狂而不信也。”
连叔曰：“然，瞽者无以与乎文章之观，聋者无以与乎锺鼓之声，岂唯形骸有聋盲哉?夫知亦有之;是其言也，犹时女也。之人也，之德也，将旁礴万物以为一，世蕲乎乱，孰弊弊焉以天下为事!之人也，物莫之伤;大浸稽天而不溺，大旱金石流，土山焦而不热。是其尘垢秕糠，将犹陶铸尧舜者也，孰肯以物为事?”
宋人资章甫而适诸越，越人断发文身，无所用之。
尧治天下之民，平海内之政，往见四子藐姑射之山，汾水之阳，然丧其天下焉。
惠子谓庄子曰：“魏王贻我大瓠之种，我树之成，而实五石。以盛水浆，其坚不能自也。剖之以为瓢，则瓠落无所容。非不呺然大也，吾为其无用而掊之。”
庄子曰：“夫子固拙於用大矣!宋人有善为不龟手之药者，世世以洴澼絖为事;客闻之，请买其方百金。聚族而谋曰：‘我世世为洴澼絖，不过数金，今一朝而鬻技百金，请与之。’
“客得之，以说吴王。越有难，吴王使之将，冬，与越人水战，大败越人。裂地而封之。能不龟手一也，或以封，或不免於洴澼絖，则所用之异也。今子有五石之瓠，何不虑以为大樽，而浮於江湖，而忧其瓠落无所容?则夫子犹有蓬之心也夫!”
惠子谓庄子曰：“吾有大树，人谓之樗，其大本拥肿而不中绳墨，其小枝卷曲而不中规矩，立之涂，匠者不顾。今子之言，大而无用，众所同去也。”
庄子曰：“子独不见狸狌乎?卑身而伏，以候敖者，东西跳梁，不辟高下，中於机辟，死於罔罟。今夫斄牛，其大若垂天之云。此能为大矣，而不能执鼠。今子有大树，患其无用，何不树之於无何有之乡，广莫之野?彷徨乎无为其侧，逍遥乎寝卧其下。不夭斤斧;物无害者，无所可用，安所困苦哉!”
A Happy
Excursion
In the northern
ocean there is a fish, called the k’un, I do not know how many
thousand li in size. This k’un changes into a bird, called the
p’eng. Its back is I do not know how many thousand li in breadth.
When it is moved, it flies, its wings obscuring the sky like
clouds.
When on a voyage,
this bird prepares to start for the Southern Ocean, the Celestial
Lake. And in the Records of Marvels we read that when the peng
flies southwards, the water is smitten for a space of three
thousand li around, while the bird itself mounts upon a great wind
to a height of ninety thousand li, for a flight of six months’
duration.
There mounting
aloft, the bird saw the moving white mists of spring, the
dust-clouds, and the living things blowing their breaths among
them. It wondered whether the blue of the sky was its real color,
or only the result of distance without end, and saw that the things
on earth appeared the same to it.
If there is not
sufficient depth, water will not float large ships. Upset a cupful
into a hole in the yard, and a mustard-seed will be your boat. Try
to float the cup, and it will be grounded, due to the disproportion
between water and vessel.
So with air .If
there is not sufficient a depth, it cannot support large wings. And
for this bird, a depth of ninety thousand li is necessary to bear
it up. Then, gliding upon the wind, with nothing save the clear sky
above, and no obstacles in the way, it starts upon its journey to
the south.
A cicada and a
young dove laughed, saying, “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 ninety thousand li to start for the south?” He who
goes to the countryside taking three meals with him comes back with
his stomach as full as when he started. But he who travels a
hundred li must take ground rice enough for an overnight stay. And
he who travels a thousand li must supply himself with provisions
for three months. Those two 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
fungus plant of a morning knows not the alternation of day and
night. The cicada knows not the alternation of spring and autumn.
Theirs are short years. But in the south of Chu there is a mingling
(tree) whose spring and autumn are each of five hundred years’
duration. And in former days there was a large tree which had a
spring and autumn each of eight thousand years. Yet, Peng Tsu is
known for reaching a great age and is still, alas! An object of
envy to all!
It was on this
very subject that the Emperor Tang spoke to Chi, as follows: “At
the north of Chiungta, there is a Dark Sea, the Celestial Lake. In
it there is a fish several thousand li in breadth, and I know not
how many in length. It is called the k’un. There is also a bird,
called the p’eng, with a back like Mount Tai, and wings like clouds
across the sky. It soars up upon a whirlwind to a height of ninety
thousand li, far above the region of the clouds, with only the
clear sky above it. And then it directs its flight towards the
Southern Ocean. ”
And a lake sparrow
laughed, and said: Pray, what may that creature be going to do? I
rise but a few yards in the air and settle down again, after flying
around among the reeds. That is as much as any one would want to
fly. Now, wherever 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 whose
influence spreads over a village, or whose character pleases a
certain prince. His opinion of himself will be much the same as
that lake sparrow’s. The philosopher Yung of Sung would laugh at
such a one. If the whole world flattered him, he would not be
affected thereby, nor if the whole world blamed him would he be
dissuaded from what he was doing. For Yung can distinguish between
essence and superficialities, and understand what is true honor and
shame. Such men are rare in their generation. But even he has not
established himself.
Now Liehtse could
ride upon the wind. Sailing happily in the cool breeze, he would go
on for fifteen days before his return. Among mortals who attain
happiness, such a man is rare. Yet although Liehtse could dispense
with walking, he would still have to depend upon
something.
As for one who is
charioted upon the eternal fitness of Heaven and Earth, driving
before him the changing elements as his team to roam through the
realms of the Infinite, upon what, then, would such a one have need
to depend?
Thus it is said,
“The perfect man ignores self; the divine man ignores achievement;
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, the torch is still lighted, would it be not
difficult for the latter to shine? If, when the rain has fallen,
one should still continue to water the fields, would this not be a
waste of labor? Now if you would assume the reins of government,
the empire would be well governed, and yet I am filling this
office. I am conscious of my own deficiencies, and I beg to offer
you the Empire.”
“You are ruling
the Empire, and the Empire is already well ruled,” replied Hsu Yu.
“Why should I take your place? Should I do this for the sake of a
name? A name 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 beaver slakes its thirst
from the river, but drinks enough only to fill its belly. I would
rather go back: I have no use for the empire! If the cook is unable
to prepare the funeral sacrifices, the representative of the
worshipped spirit and the officer of prayer may not step over the
wines and meats and do it for him.”
Chien Wu said to
Lien Shu, “I heard Chieh Yu: talk on high and fine subjects
endlessly. I was greatly startled at what he said, for his words
seemed interminable as the Milky Way, but they are quite detached
from our common human experience.”
“What was it?”
asked Lien Shu.
“He declared,”
replied Chien Wu, “that on the Miao-ku-yi mountain there lives a
divine one, whose skin is white like ice or snow, whose grace and
elegance are like those of a virgin, who eats no grain, but lives
on air and dew, and who, riding on clouds with flying dragons for
his team, roams beyond the limit’s of the mortal regions. When his
spirit gravitates, he can ward off corruption from all things, and
bring good crops. That is why I call it nonsense, and do not
believe it.”
“Well,” answered
Lien Shu, “you don’t ask a blind man’s opinion of beautiful
designs, 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. His words are like the unspoiled virgin. The good
influence of such a man with such a character fills all creation.
Yet because a paltry generation cries for reform, you would have
him busy himself about the details of an empire! “Objective
existences cannot harm. In a flood which reached 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 two such men as Yao and Shun.
And you would have him occupy himself with
objectives!”
A man of the Sung
State carried some ceremonial caps to the Yueh tribes 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.
The Emperor Yao
ruled all under heaven and governed the affairs of the entire
country. After he paid a visit to the four sages of the Miao-ku-yi
Mountain, he felt on his return to his capital at Fenyang that the
empire existed for him no more.
Hueitse said to
Chuangtse, “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 five 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 too flat for such purpose. Certainly it was
a huge thing, but I had no use for it and so broke it
up.”
“It was rather you
did not know how to use large things,” replied Chuangtse. “There
was a man of Sung who had a recipe for salve for chapped hands, his
family having been silk-washers for generations. A stranger who had
heard of it came and offered him a hundred ounces 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 sell
the recipe for a hundred ounces in a single day. Let the stranger
have it.’
“The stranger got
the recipe, and went and had an interview with the Prince of Wu.
The Yueh State was in trouble, and the Prince of Wu sent a general
to fight a naval battle with Yueh at the beginning of winter. The
latter was totally defeated, and the stranger was rewarded with a
piece of the King’s territory. Thus, while the efficacy of the
salve to cure chapped hands was in both cases the same, its
applications were different. Here, it secured a title; there, the
people remained silk-washers. Now as to your five-bushel gourd, why
did you not make a float of it, and float about over river and
lake? And you complain of its being too flat for holding things! I
fear your mind is stuffy inside.”
Hueitse said to
Chuangtse, “I have a large tree, called the ailanthus. Its trunk is
so irregular and knotty that it cannot be measured out for planks;
while its branches are so twisted that they cannot be cut out into
discs or squares. It stands by the roadside, but no carpenter will
look at it. Your words are like that tree — big and useless, of no
concern to the world.”
“Have you never
seen a wild cat,” rejoined Chuangtse, “crouching down in wait for
its prey? Right and left and high and low, it springs about, until
it gets 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
Village of Nowhere, in the great wilds, where you might loiter idly
by its side, and lie down in 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, what could worry its
mind?”
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