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家
二○ ○二年五月二十一日 |
老聃曰○是於聖人也○胥易技係○勞形怵心者 | 疏明○學道不倦○如是者可比明王乎○ | 陽子居見老聃曰○有人於此○嚮疾強梁○物徹 | 四 | 順物自然而無容私焉○而天下治矣○ | 又復問○無名人曰○汝遊心於淡○合氣於漠○ | ○汝又何帠以治天下感予之心為○ | 出六極之外○而遊無何有之鄉○以處壙埌之野 | 將與造物者為人○厭○則又乘夫莽眇之鳥○以 | 無名人曰○去○汝鄙人也○何之不豫也○予方 | 焉○曰○請問為天下○ | 天根遊於殷陽○至蓼水之上○適遭無名人而問 | 三 | 鑿之患○而曾二蟲之無知○ | 以避矰弋之害○鼷鼠深穴乎神丘之下○以避熏 | 正而後行○確乎能其事者而已矣○且鳥高飛○ | 鑿河而使蚊負山也○夫聖人之治也○治外乎○ | 狂接輿曰○是欺德也○其於治天下也○猶涉海 | 不聽而化諸○ | 肩吾曰○告我君人○以己出經式義度○人孰敢 | 肩吾見狂接輿○狂接輿曰○日中始何以語汝○ | 二 | 信○其德甚真○而未始入於非人○ | 其覺於於○一以己為馬○一以己為牛○其知情 | 亦得人矣○而未始出於非人○泰氏其臥徐徐○ | ○有虞氏不及泰氏○有虞氏其猶藏仁以要人○ | 喜○行以告蒲衣子○蒲衣子曰○而乃今知之乎 | 齧缺問於王倪○四問而四不知○齧缺因躍而大 | 一 |
莊子南華經
第七章應帝王 |
| 勝○是殆見吾衝氣機也○鯢桓之審為淵○止水 | 列子入以告壺子○壺子曰○吾鄉示之以太沖莫 | 不齊○吾無得而相焉○試齊且復相之○ | 明日又與之見壺子○出而謂列子曰○子之先生 | 嘗又與來○ | 名實不入○而機發於踵○是殆見吾善者機也○ | 列子入以告壺子○壺子曰○鄉吾示之以天壤○ | 杜權矣○ | 之先生遇我也○有瘳矣○全然有生矣○吾見其 | 明日又與之見壺子○出而謂列子曰○幸矣○子 | 機也○嘗又與來○ | 示之以地文○萌乎○不震不正○是殆見吾杜德 | 列子入○泣涕沾襟○以告壺子○壺子曰○鄉吾 | 焉○見濕灰焉○ | 子之先生死矣○弗活矣○不以旬數矣○吾見怪 | 明日○列子與之見壺子○出而謂列子曰○嘻○ | 示之○ | ○必信○夫故使人得而相汝○嘗試與來○以予 | 與○眾雌而無雄○而又奚卵焉○而以道與世亢 | 壺子曰○吾與汝既其文○未既其實○而固得道 | 之道為至矣○則又有至焉者矣○ | 列子見之而心醉○歸以告壺子曰○始吾以夫子 | ○期以歲月旬日若神○鄭人見之○皆棄而走○ | 鄭有神巫曰季咸○知人之死生存亡○禍福壽夭 | 五 | 立乎不測○而遊於無有者也○ | 化貸萬物○而民弗恃○有莫舉名○使物自喜○ | 老聃曰○明王之治○功蓋天下○而似不自己○ | 陽予居蹴然曰○敢問明王之治○ | 來藉○如是者可比明王乎○ | 也○且曰○虎豹之文來田○猿狙之便執斄之狗 |
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家
二○ ○二年五月二十一日 |
日鑿一竅○七日而渾沌死○ | 以視聽食息○此獨無有○嘗試鑿之○ | 善○儵與忽謀報渾沌之德○曰○人皆有七竅○ | 沌○儵與忽時相與遇於渾沌之地○渾沌待之甚 | 南海之帝為儵○北海之帝為忽○中央之帝為渾 | 七 | 應而不藏○故能勝物而不傷○ | 得○亦虛而已○至人之用心若鏡○不將不迎○ | 體盡無窮○而遊無朕○盡其所受乎天○而無見 | 無為名尸○無為謀府○無為事任○無為知主○ | 六 | 塊然獨以其形立○紛而封哉○一以是終○ | 妻爨○食豕如食人○於事無與親○彫豕復朴○ | 然後列子自以為未始學而歸○三年不出○為其 | ○故逃也○ | 委蛇○不知其誰何○因以為茅靡○因以為波流 | 壺子曰○鄉吾示之以未始出吾宗○吾與之虛而 | 矣○吾弗及已○ | 列子追之不及○反以報壺子曰○已滅矣○已失 | 曰○追之○ | 明日又與之見壺子○立未定○自失而走○壺子 | 焉○嘗又與來○ | 之審為淵○流水之審為淵○淵有九名○此處三 |
Yeh Ch'ueh asked Wang I, 4 questions, none of which he could answer. Thereat the former was greatly delighted, and went off and told P'u I Tzu.
"Have you only just found that out?" said P'u I Tzu. "The Emperor Shun was not equal to T'ai Huang. Shun was all for charity in his zeal for mankind; but although he succeeded in government, he himself never rose above the level of artificiality. Now T'ai Huang was peaceful when asleep and inactive when awake. At one time he would think himself a horse; at another, an ox. His wisdom was substantial and above suspicion. His virtue was genuine indeed. And yet he never sank to the level of artificiality."
Chien Wu meeting the eccentric Chieh Yu, the latter enquired, saying, "What did Jih Chung Shih teach you?"
"He taught me," replied Chien Wu, "about the laws and regulations which princes evolve, and which he said none would venture not to hear and obey."
"That is a false teaching indeed," replied Chieh Yu. "To attempt to govern mankind thus,--as well try to wade through the sea, to hew a passage through a river, or make a mosquito to fly away with a mountain! The government of the truly wise man has no concern with externals. He first perfects himself, and then by virtue thereof he is enabled to accomplish what he wants. The bird flies high to avoid snare and dart, the mouse burrows down below the hill to avoid being smoked or cut out of its nest. Is your wit below that of these 2 creatures?"
T'ien Ken was traveling on the south of the Yin mountain. He had reached the river Liao when he met a certain Sage to whom he said, "I beg to ask about the government of the empire."
"Be gone!" cried the Sage. "You are a low fellow, and your question is ill timed. God has just turned me out a man. That is enough for me. Borne on light pinions I can soar beyond the cardinals points to the land of nowhere, in the domain of nothingness. And you come to worry me with government of the empire!"
But T'ien Ken enquired a second time, and the Sage replied, "Resolve your mental energy into abstraction, your physical energy into inaction. Allow yourself to fall in with the natural order of phenomena, without admitting the element of self,--and the empire will be governed." (meditation- by regulating oneself by meditation, the king is bringing fortune to the country.)
Yang Tzu Chu went to see Lao Tzu, and said, "Suppose a man were ardent and courageous, acquainted with the order and principles of things, and untiring in the pursuit of Tao - would he be accounted a wise ruler?"
"From the point of view of a truly wise man." replied Lao Tzu, "such a one would be a mere handicraftsman, wearing out body and mind alike. The tiger and the leopard suffer from the beauty of their skins. The cleverness of the monkey, the tractability of the ox, bring them both to the tether. It is not on such grounds that a ruler may be accounted wise."
"But in what, then," cried Yang Tzu Chu, "does the government of a wise man consist?"
"The goodness of a wise ruler," answered Lao Tzu, "covers the whole empire, yet he himself seems to know it not. It influences all creation, yet none is conscious thereof. It appears under countless forms, bringing joy to all things. It is based upon the baseless, and travels through the realms of Nowhere." (Lao Tzu had no better answer than to mention Tao. He was giving instruction in inaction.)
In the State of Cheng there was a wonderful magician, named Chi Han. He knew all about birth and death, gain and loss, misfortune and happiness, long life and short life, -- predicting events to a day with supernatural accuracy. The people of Cheng used to flee at his approach; but Lieh Tzu went to see him, and became so infatuated that on his return he said to Hu Tzu, "I used to look upon your Tao as perfect. Now I know something more perfect still."
"So far," replied Hu Tzu, "I have only taught you the ornamentals, not the essentials, of Tao; and yet you think you know all about it. Without cocks in your poultry-yard, what sort of eggs do the hens lay? If you go about trying to force Tao down people's throats, you will be simply exposing yourself. Bring your friend with you, and let me show myself to him."
So next day Lien Tzu went with Chi Han to see Hu Tzu, and when they came out Chi Han said, "Alas! your teacher is doomed. He cannot live, I hardly give him ten days. I am astonished at him. He is but wet ashes."
Lieh Tzu went in and wept bitterly, and told Hu Tzu; but the latter said, "I showed myself to him just now as the earth shows us its outward form, motionless and still, while production is all the time going on. I merely prevented him from seeing my pent-up energy within. Bring him again."
Next day the interview took place as before; but as they were leaving Chi Han said to Lieh Tzu "It is lucky for your teacher that he met me. He is better. He will recover. I saw he had recuperative power."
Lieh Tzu went in and told Hu Tzu; whereupon the latter replied, "I showed myself to him just now as heaven shows itself in all its dispassionate grandeur, letting a little energy run out of my heels. He was thus able to detect that I had some. Bring him here again."
Next day a third interview took place, and as they were leaving, Chi Han said to Lieh Tzu, "Your teacher is never one day like another. I can tell nothing from his physiognomy. Get him to be regular, and I will then examine him again."
This being repeated to Hu Tzu as before, the latter said, "I showed myself to him just now in a state of harmonious equilibrium. Where the whale disports itself,--is the abyss. Where water is at rest,--is the abyss. Where water is in motion,--is the abyss. The abyss has nine names. These are 3 of them."
Next day the 2 went once more to see Hu Tzu; but Chi Han was unable to stand still, and in his confusion turned and fled. "Pursue him!" cried Hu Tzu; whereupon Lieh Tzu ran after him, but could not overtake him, so he returned and told Hu Tzu that the fugitive had disappeared.
"I showed myself to him just now," said Hu Tzu, "as Tao appeared before time was. I was to him as a great blank, existing of itself. He knew not who I was. His face fell. He became confused. And so he fled." (Display of 4 states of Tao.)
Upon this Lieh Tzu stood convinced that he had not yet acquired any real knowledge, and at once set to work in earnest, passing 3 years without leaving the house. He helped his wife to cook the family dinner, and fed his pigs just like human beings. He discarded the artificial and reverted to the natural. He became merely a shape. Amidst confusion, he was un-confounded. And so he continued to the end. (Cultivating Tao should be like this. But don't rear animals and birds for food. Be vegetarian.)
By Inaction, fame comes as the spirits of the dead come to the boy who impersonates the corpse. By Inaction, one can become the center of thought, the focus of responsibility, the arbiter of wisdom. Full allowance must be made for others, while remaining unmoved oneself. There must be a thorough compliance with divine principles, without any manifestation thereof.
All of which may be summed up in the one word passivity. For the perfect man employs his mind as a mirror. It grasps nothing; it refuses nothing. It receives, but does not keep. And thus he can triumph over matter, without injury to himself.
The ruler of the southern sea was called Shu. The ruler of the northern sea was called Hu. The ruler of the central zone was called Hun Tun. Shu and Hu often met on Hun Tun's territory, and being always well treated by him, determined to repay his kindness.
They said, "All men have 7 holes,--for seeing, hearing, eating, and breathing. Hun Tun alone has none. We will bore some for him." (Directions should be east and west. Hun Tun is the Mystic Portal at the centre; it has no visible hole. Man has 7 holes on his head, 2 eyes, 2 ears, 2 nostrils and 1 mouth. Meeting or focusing is squinted eyes. So you can see many scriptures mention 7 this and 7 that. Quran has 7 heavens.)
So every day they bored one hole; but on the 7th day Hun Tun died.
Edited on 8th June 2008