Under the Heaven (6)
天下(六)
1 The ancient thoughts which Chuang Tzu prefers were: Self-nature, Buddha-nature, Qi, calmness and soul are formless. What is life and death? Are universe and man integrated? What is the destination the soul and consciousness go; how they settle down. All things unfolding before us but we can’t find the trace of source from them.
古代思想中莊子偏好而堆崇的議題包括: 自性、佛性、妙用、氣、靈等是無形的。什麼是生，什麼是死。人與宇宙是一體的嗎？人死後靈、神識將往何處？如何安身？萬物展現在人眼前，可是從它們身上卻完全找不到萬物根源的痕跡等等。
芴漠無形，變化無常，死與生與？天地并與？神明往與？芒乎何之？忽乎何適？萬物畢羅，莫足以歸。古之道術有在於是者，莊周聞其風而悅之。
2 Chuang Tzu expressed his opinion on life and universe with humoristic and free language. Chuang Tzu argued that universe exists under the chaotic condition so common description is not enough to describe its trueness. Therefore, for the same reason, people couldn’t understand life and universe via a single description only.
莊子用幽默詼諧的語言、文字毫無拘束地表達他對宇宙及生命的看法。莊子認為這個宇宙是在一種渾沌的狀態下存在，用普通的描述方式是不足以表達其真實性的。因此，人們也無法經由單一的描述去瞭解宇宙及生命。
以謬悠之說，荒唐之言，無端崖之辭，時恣縱而不儻，不以觭見之也。以天下為沈濁，不可與莊語。
3 Chuang Tzu used unprejudiced word to be the main frame of his book; quoted authority's words to narrate truth; used fable to enrich and vivify the book. As other sage who attained enlightenment, Chuang Tzu was able to communicate with heaven and earth, and became more modest and respectful.
莊子用卮言來做文體的主架構，引述權威者的言論來解釋真理，以寓言來充實內容。正如其他修得正果的聖賢一樣，莊子已達與天地精神交相往來的程度; 同時做為一位修行完備的人，他是謙遜而尊重他人的。
4 He was well aware that all things are holy and worshipful to him; all things actually are integrated, without any discrimination. He stood on the top of world to watch the change of this world as if ant crawled on ground and bustled for life. He didn’t question for right and wrong. So, he could live well in various kinds of environment. He could get well along with it and even melted into it.
他深知，萬物在他面前都是極神聖而尊貴的; 萬物與之實為一體沒有彼此之分。 他站在高點看世俗的消長、變化，有如螞蟻在地上忙碌的為生活奔走，對他而言沒有什麼對錯之別。也因此他能在任何環境中安然自得，並與環境水乳交融，和藹相處。
以卮言為曼衍，以重言為真，以寓言為廣。獨與天地精神往來，而不敖倪於萬物。不譴是非，以與世俗處。
5 His articles were harangue, seeming lengthy, which was an unavoidable shortcoming, mainly because his head teemed with various thoughts which could not help rushing out.
雖然他的文章大都是長篇大論，似嫌囉嗦，但這也是不得已的一點兒小缺點。主要是因為，莊子腦袋裡洋溢著各種思維，一洩千里而不能自拔。
其書雖瑰瑋，而連犿無傷也。其辭雖參差，而諔詭可觀。彼其充實不可以已。
6 His intonation was unique, scoff in seriousness. Most of them were funny and lovely. On metaphysics, he roamed around with the creator; out of metaphysics, he made friends with the gentlemen of Zen practice and of seeking for Tao.
他的語調與眾不同，嚴肅中帶有些玩笑，可是大都可愛而有趣。形而上，他與造物者同遊四海; 形而下，他與那些參憚、悟道之士為友。
上與造物者游，而下與外死生無終始者為友。
7 Chuang Tzu’s thought system was broad and profound; the point of his articles covered all things and all phenomena. It is difficult to master the frequently-changing life and entity of all things; the operational rule of Tao is limitless, profound and obscure. So, Chuang Tzu’s article was elusive, which was bound to be so.
莊子的思想體系深邃而廣闊。他文章的中心思想幾乎涵蓋萬象，無物不包。生命是變化莫測的，萬物實體是極不易掌握的，道運籌的準則是無窮無盡、深奧而不明的。所以，莊子的文章不容易懂，這也是沒有辦法的事。
其於本也，弘大而辟，深閎而肆﹔其於宗也，可謂稠適而上遂矣。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。