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家
二○ ○二年五月二十一日 |
所知○而心未嘗死者乎○彼且擇日而登假○人 | 官天地○府萬物○直寓六骸○象耳目○一知之 | 於九軍○將求名而能自要者○而猶若是○而況 | 生○夫保始之徵○不懼之實○勇士一人○雄入 | ○受命於天○唯舜獨也正○幸能正生○以正眾 | 止眾止○受命於地○唯松柏獨也在○冬夏青青 | 仲尼曰○人莫鑑於流水○而鑑於止水○唯止能 | 得其常心○物何為最之哉○ | 常季曰○彼為己○以其知○得其心○以其心○ | 見其所喪○視喪其足○猶遺土也○ | 之所宜○而游心乎德之和○物視其所一○而不 | 者視之○萬物皆一也○夫若然者○且不知耳目 | 仲尼曰○自其異者視之○肝膽楚越也○自其同 | 常季曰○何謂也○ | ○命物之化○而守其宗也○ | 覆墜○亦將不與之遺○審乎無假○而不與物遷 | 仲尼曰○死生亦大矣○而不得與之變○雖天地 | ○若然者○其用心也○獨若之何○ | 常季曰○彼兀者也○而王先生○其與庸亦遠矣 | 引天下而與從之○ | 將以為師○而況不若丘者乎○奚假魯國○丘將 | 仲尼曰○夫子聖人也○丘也直後而未往耳○丘 | ○ | 固有不言之教○無形而心成者邪○是何人也○ | 中分魯○立不教○坐不議○虛而往○實而歸○ | 問於仲尼曰○王駘兀者也○從之遊者○與夫子 | 魯有兀者王駘○從之遊者○與仲尼相若○常季 | 一 |
莊子南華經
第五章德充符 |
| ○今吾來也○猶有尊足者存○吾是以務全之也 | 無趾曰○吾唯不知務而輕用吾身○吾是以亡足 | 謹○前既犯患若是矣○雖今來○何及矣○ | 魯有兀者叔山無趾○踵見仲尼○仲尼曰○子不 | 三 | 子產蹴然改容更貌曰○子無乃稱○ | ○ | 形骸之內○而子索我於形骸之外○不亦過乎○ | 十九年矣○而未嘗知吾兀者也○今子與我遊於 | 然而反○不知先生之洗我以善邪○吾與夫子遊 | 足者眾矣○我怫然而怒○而適先生之所○則廢 | 也○然而不中者命也○人以其全足○笑吾不全 | 唯有德者能之○遊於羿之彀中○中央者○中地 | 過○以不當存者寡○知不可奈何而安之若命○ | 申徒嘉曰○自狀其過○以不當亡者眾○不狀其 | ○不足以自反邪○ | 子產曰○子既若是矣○猶與堯爭善○計子之德 | 乎○ | 子之所取大者先生也○而猶出言若是○不亦過 | 垢不止○止則不明也○久與賢人處則無過○今 | 而悅子之執政而後人者也○聞之曰○鑑明則塵 | 申徒嘉曰○先生之門○固有執政焉如此哉○子 | 執政乎○ | 可以止乎○其未邪○且子見執政而不違○子齊 | 我先出則子止○子先出則我止○今我將出○子 | 其明日又與合堂同席而坐○子產謂申徒嘉曰○ | 止○ | 子產謂申徒嘉曰○我先出則子止○子先出則我 | 申徒嘉兀者也○而與鄭子產同師於伯昏無人○ | 二 | 則從是也○彼且何肯以物為事乎○ |
| ○刖者之屨○無為愛之○皆無其本矣○為天子 | 其形者也○戰而死者○其人之葬也○不以翣資 | 不得類焉爾○所愛其母者○非愛其形也○愛使 | 死母者○少焉眴若皆棄之而走○不見己焉爾○ | 仲尼曰○丘也嘗使於楚矣○適見豚子○食於其 | 與樂是國也○是何人者也○ | 也○去寡人而行○寡人卹焉○若有亡也○若無 | 應○氾而若辭○寡人醜乎○卒授之國○無幾何 | 而寡人信之○國無宰○寡人傳國焉○悶然而後 | 月數○而寡人有意乎其為人也○不至乎期年○ | 召而觀之○果以惡駭天下○與寡人處○不至以 | ○且而雌雄合乎前○是必有異乎人者也○寡人 | 腹○又以惡駭天下○和而不唱○知不出乎四域 | 無君人之位○以濟乎人之死○無聚祿以望人之 | 未止也○未嘗有聞其唱者也○常和人而已矣○ | 於父母曰○與為人妻○寧為夫子妾者○十數而 | 丈夫與之處者○思而不能去也○婦人見之○請 | 魯哀公問於仲尼曰○衛有惡人焉○曰哀駘它○ | 四 | 無趾曰○天刑之○安可解○ | 為一貫者○解其桎梏○其可乎○ | 老聃曰○胡不直使彼以死生為一條○以可不可 | 知至人之以是為桎梏邪○ | 賓賓以學子為○彼且蘄以諔詭幻怪之名聞○不 | 無趾語老聃曰○孔丘之於至人○其未邪○彼何 | 猶務學以復補前行之惡○而況全德之人乎○ | 無趾出○孔子曰○弟子勉之○夫無趾兀者也○ | 聞○ | 孔子曰○丘則陋矣○夫子胡不入乎○請講以所 | 安知夫子之猶若是也○ | ○夫天無不覆○地無不載○吾以夫子為天地○ |
| 屬於人也○謷乎大哉○獨成其天○ | 無人之情○故是非不得於身○眇乎小哉○所以 | ○有人之形○無人之情○有人之形○故於人○ | 也○天鬻者○天食也○既受食於天○又惡用人 | 膠○無喪○惡用德○不貨○惡用商○四者天鬻 | 接○工為商○聖人不謀○惡用知○不斲○惡用 | 忘○故聖人有所遊○而知為孽○約為膠○德為 | 所忘○人不忘其所忘○而忘其所不忘○忘謂誠 | ○而視全人○其脰肩肩○故德有所長○而形有 | 人○其脰肩肩○甕盎大癭說齊桓公○桓公悅之 | 闉跂支離無脤○說衛靈公○靈公悅之○而視全 | 五 | 國○吾與孔丘非君臣也○德友而已矣○ | 聞至人之言○恐吾無其實○輕用吾身○而亡其 | ○執民之紀而憂其死○吾自以為至通矣○今吾 | 哀公異日以告閔子曰○始也吾以南面而君天下 | 不能離也○ | 而外不蕩也○德者成和之修也○德不形者○物 | 曰○平者水停之盛也○其可以為法也○內保之 | 何謂德不形○ | ○是之謂才全○ | 日夜無郤○而與物為春○是接而生時乎心者也 | ○不可入於靈府○使之和豫通而不失於兌○使 | 乎前○而知不能規乎其始者也○故不足以滑和 | ○饑渴寒暑○是事之變○命之行也○日夜相代 | 仲尼曰○死生存亡○窮達貧富○賢與不肖毀譽 | 哀公曰○何謂才全○ | 唯恐其不受也○是必才全而德不形者也○ | 今哀駘它未言而信○無功而親○使人授己國○ | 得復使○形全猶足以為爾○而況全德之人乎○ | 之諸御○不爪翦○不穿耳○取妻者止於外○不 |
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家
二○ ○二年五月二十一日 |
吟○據槁梧而瞑○天選子之形○子以堅白鳴○ | 其身○今子外乎子之神○勞乎子之精○倚樹而 | 莊子曰○道與之貌○天與之形○無以好惡內傷 | 惠子曰○不益生○何以有其身○ | ○ | 人之不以好惡內傷其身○常因自然而不益生也 | 莊子曰○是非吾所謂情也○吾所謂無情者○言 | 惠子曰○既謂之人○惡得無情○ | ○ | 莊子曰○道與之貌○天與之形○惡得不謂之人 | 惠子曰○人而無情○何以謂之人○ | 莊子曰○然○ | 惠子謂莊子曰○人故無情乎○ |
Chapter 5 - The Evidence Of Virtue Complete
In the State of Lu there was a man, named Wang T'ai, who had had his toes cut off. His disciples were as numerous as those of Confucius.
Ch'ang Chi asked Confucius, saying, "This Wang T'ai has been mutilated, yet he divides with you, Sir, the teaching of the Lu State. He neither preaches nor discusses; yet those who go to him empty, depart full. He must teach the doctrine which does not find expression in words; and although his shape is imperfect, his mind is perhaps complete. What manner of man is this?" (You can teach meditation using sign language, like using indexes to point at our 2 eyes then point to the nose tip. When the pupil does correctly raise your thumb to say good.)
"He is a prophet," replied Confucius, "whose instruction I have been late in seeking. I will go and learn from him. And if I,- why not those who are not equal to me? And I will take with me, not the State of Lu only, but the whole world."
"The fellow has been mutilated," said Ch'ang Chi, "and yet people call him Master. He must be very different from the ordinary run. But how does he use his mind in this sense?"
"Life and Death are all powerful," answered Confucius, "but they cannot affect it. Heaven and earth may collapse, but that will remain. If this is found to be without flaw, it will not share the fate of all things. It can cause other things to change, while preserving its own constitution intact." (This is referring to Tao.)
"How so?" asked Ch'ang Chi.
"From the point of view of difference," replied Confucius, "we distinguish between the liver and the gall, between the Ch'u State and the Yueh State. From the point of view of sameness, all things are ONE. Such is the position of Wang T'ai. He does not trouble about what reaches him through the senses of hearing and sight, but directs his whole mind towards the very climax of virtue. He beholds all things as though ONE, without observing their discrepancies. And thus the discrepancy of his toes is to him as would be the loss of so much mud." (Concentration on the 'chu chiao' only)
"He devotes himself in fact to himself," said Ch'ang Chi, "and uses his wisdom to perfect his mind, until it becomes perfect. But how then is it that people make so much of him?"
"A man," replied Confucius, "does not seek to see himself in running water, but in still water. For only what is itself still can instill stillness into others. The grace of earth has reached only to pines and cedars;- winter and summer alike they are green. The grace of God has reached to Yao and to Shun alone;- the first and foremost of all creation. Happily they were able to regulate their own lives and thus regulates the lives of all mankind. (Last 2 sentences no right.)
"By nourishment of physical courage, the sense of fear may be so eliminated that a man will, single-handedly, brave a whole army. And if such a result can be achieved in search of fame, how much more by one who extends his sway over heaven and earth and influences all things; and who, lodging within the confines of a body with its channels of sight and sound, brings his knowledge to know that all things are ONE, and that his soul endures for ever! Besides, he awaits his appointed hour, and men flock to him of their own accord. He makes no effort to attract them."
而心未嘗死者乎○
Shen T'u Chia had had his toes cut off. Subsequently, he studied under Poh Hun Wu Jen at the same time as Tzu Ch'an of the Cheng State. The later said to him, "When I leave first, do you remain awhile. When you leave first, I will remain behind."
Next day, when they were again together in the lecture-room, Tzu Ch'an said, "When I leave first, do you remain awhile. When you leave first, I will remain. I am now about to go. Will you remain or not? I notice you show no respect to a Minister of State. Perhaps you think yourself my equal?"
"Dear me!" replied Shen T'u Chia, "I didn't know we had a Minister of State in the class. Perhaps you think that because you are one you should take precedence over the rest. Now I have heard that if a mirror is perfectly bright, dust and dirt will not collect on it. That if they do, it is because the mirror was not bright. He who associates for long with the wise will be without fault. Now you have been improving yourself at the feet of our Master, yet you can utter words like these. Is not the fault in you?"
"You are a fine fellow, certainly," retorted Tzu Ch'an, "you will be emulating the virtue of Yao next. To look at you, I should say you had enough to do to attend to your own shortcomings!"
"Those who disguise their faults," said Shen T'u Chia, "so as not to lose their toes, are many in number. Those who do not disguise their faults, and so fail to keep them, are few. To recognize the inevitable and to quietly acquiesce in Destiny, is the achievement of the virtuous man alone. He who should put himself in front of the bull's-eye when Hou Yi was shooting, would be hit. If he was not hit, it would be destiny. Those with toes who laugh at me for having no toes are many. This used to make me angry. But since I have studied under our Master, I have ceased to trouble about it. It may be that our Master has so far succeeded in purifying me. At any rate I have been with him 19 years without being aware of the loss of my toes. Now you and I are engaged in studying the internal. Do you not then commit a fault by thus dragging me back to the external?"
At this Tzu Ch'an began to fidget, and changing countenance, begged Shen T'u Chia to say no more.
There was a man of the Lu State who had been mutilated, -Shu Shan No-toes. He came walking on his heels to see Confucius; but Confucius said," You did not take care, and so brought this misfortune upon yourself. What is the use of coming to me now?"
"In my ignorance," replied No-toes, "I made free with my body and lost my toes. But I come with something more precious than toes which I now seek to keep. There is no man, but Heaven covers him: there is no man, but Earth supports him;- and I thought that you, sir, would be as Heaven and Earth. I little expected to hear these words from you."
"I must apologize," said Confucius. "Pray walk in and let us discuss." But No-toes walked out.
"There!" said Confucius to his disciples. "There is a criminal without toes who seeks to learn in order to make atonement for his previous misdeeds. And if he, how much more those who have no misdeeds for which to atone?"
No-toes went off to Lao Tzu and said, "Is Confucius a sage, or is he not? How is it he has so many disciples? He aims at being a subtle dialectician, not knowing that such a reputation is regarded by real sages as the fetters of a criminal."
"Why do you not meet him with the continuity of life and death, the identity of can and cannot," answered Lao Tzu, "and so release him from these fetters?"
"He has been thus punished by God, "replied No-toes. "It would be impossible to release him."
Duke Ai of the Lu State said to Confucius, "In the Wei State there is a leper, named Ai T'ai T'o. The men who live with him like and make no effort to get rid of him. Of the women who have seen him, many have said to their parents, 'Rather than be another man's wife, I would be his concubine.' He never preaches at people, but puts himself into sympathy with them. He wields no power by which he may protect men's bodies. He has at his disposal no appointments by which to gratify their hearts. He is loathsome to a degree. He sympathizes but does not instruct. His knowledge is limited to his own State. yet males and females alike all congregate around him
"So thinking that he must be different from ordinary men, I sent for him, and saw that he was indeed loathsome to a degree. Yet we had not been many months together ere my attention was fixed upon his conduct. A year had not elapsed ere I trusted him thoroughly; and as my State wanted a Prime Minister, I offered the post to him. He accepted it sullenly, as if he would much rather have declined. Perhaps he didn't think me good enough for him! At any rate, he took it; but in a very short time he left me and went away. I grieved for him as for a lost friend, and as though there were none left with whom I could rejoice. What manner of man is this?"
"When I was on a mission to the Ch'u State," replied Confucius, "I saw a litter of young pigs sucking their dead mother. After a while they looked at her, and then they all left the body and went off. For their mother did not look at them any more, nor did she any more seem to be of their kind. What they loves was their mother; not the body which contained her, but that which made the body what it was. When a man is killed in battle, his arms are not buried with him. A man whose toes have been cut off does not value a present of boots. In each case the function of such things is gone.
"The concubines of the Son of Heaven do not cut their nails or pierce their ears. He who has a marriageable daughter keeps her away from menial work. To preserve her beauty is quite enough occupation for her. How much more so for a man of perfect virtue?
"Now Ai T'ai To says nothing, and is trusted. He does nothing, and is sought after. He causes a man to offer him the government of his own State, and the only fear is lest he should decline. Truly his talents are perfect and his virtue without outward form!"
"What do you mean by his talents being perfect?" asked the Duke.
"Life and Death," replied Confucius, "existence and non-existence, success and non-success, poverty and wealth, virtue and vice, good and evil report, hunger and thirst, warmth and cold,- these all revolve upon the changing wheel of Destiny. Day and night they follow one upon the other, and no man can say where each one begins. Therefore they cannot be allowed to disturb the harmony of the organism, not enter into the soul's domain. Swim however with the tide, so as not to offend others. Do this day by day without break, and live in peace with mankind. Thus you will be ready for all contingencies, and may be said to have your talents perfect." (Destiny is Fate.)
"And virtue without outward form; what is that?"
"In a water-level," said Confucius, "the water is in a most perfect state of repose. Let that be your model. The water remains quietly within, and does not overflow. It is from the cultivation of such harmony that virtue results. And if virtue takes no outward form, man will not be able to keep aloof from it."
Some days afterwards Duke Ai told Min Tzu, saying, "When first I took the reins of government in hand, I thought that in caring for my people's lives I had done all my duty as a ruler. But now that I have heard what a perfect man is, I fear that I have not been succeeding, but foolishly using my body and working destruction to my State. Confucius and I are not prince and minister, but merely friends with a care for each other's moral welfare."
A certain hunchback, named Wu Ch'un, whose heels did not touch the ground, had the ear of Duke Ling of Wei. The Duke took a great fancy to him; and as for well-formed men, he thought their necks were too scraggy.
Another man, with a goatee as big as a jar, had the ear of Duke Huan of Ch'i. The Duke took a great fancy to him; and as for well-formed men, he thought their necks were too scraggy.
Thus it is that virtue should prevail and outward form be forgotten. But mankind forgets not that which is to be forgotten, forgetting that which is not to be forgotten. This is forgetfulness indeed! And thus with the truly wise, wisdom is a curse, sincerity like glue, virtue only a means to acquire, and skill nothing more than a commercial capacity. For the truly wise make no plans, and therefore require no wisdom. They do not separate, and therefore require no glue. They want nothing, and therefore need no virtue. They sell nothing, and therefore are not in want of a commercial capacity. These 4 qualifications are bestowed upon them by God and serve as heavenly food to them. And those who thus feed upon the divine have little need for the human. They wear the forms of men, without human passions. Because they wear the forms of men, they associate with men. Because they have not human passions, positives and negatives find in them no place. Infinitesimal indeed is that which makes them man: infinitely great is that which makes them divine!
Hui Tzu said to Chuang Tzu, "Are there then men who have no passions?"
Chuang Tzu replied, "Certainly."
"But if a man has no passions," argued Hui Tzu, "what is it that makes him a man?"
"Tao," replied Chuang Tzu, "gives him his expression, and God gives him his form. How should he not be a man?" (Sky is translated into God. Therefore Tao is our Spiritual Soul. Or rather It is 'tai chi'. Tao is 'wu chi'.)
道與之貌○天與之形○
"If then he is a man," said Hui Tzu, "how can he be without passions?"
"What you mean by passions," answered Chuang Tzu, "is not what I mean. By a man without passions I mean one who does not permit good and evil to disturb his internal economy, but rather falls in with whatever happens, as a matter of course, and does not add to the sum of his mortality." (During meditation think neither good nor bad things.)
"But whence is man to get his body," asked Hui Tzu, "if there is to be no adding to the sum of mortality?"
"Tao gives him his expression," said Chuang Tzu, "and God gives him his form. He does not permit good and evil to disturb his internal economy. But now you are devoting your intelligence to externals, and wearing out your mental powers. You prop yourself against a tree and mutter, or lean over a table with half-closed eyes. God has made you a shapely sight, yet your only thought is the hard and white."
Don't you think so that Tao and God (sky) are the One and the same thing? Why the differentiation? This is to confuse people. The difference is that 'wu chi' and 'tai chi'. Originally Tao is a VOID that is 'wu chi' then IT gives birth to 'tai chi'. So it is always a mixup when trying to explain one or the other. In Genesis chapter 1, God from VOID gives birth to Light and Darkness. Most people still cannot understand this.
Edited on 8th June 2008