走著。走著。想著。想著。

When the walker becomes to be the thinker and then the thinker will be the walker.
   areA 思想跡
   08, Apr., 2020 (WED) 01:49

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    莊子語錄-內篇(中英對照)
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莊子語錄-內篇(中英對照) 留言(10) | eDM 語錄分類 | 回上一頁
語錄

莊子 內篇 - Inner Chapters
  逍遙遊 - Enjoyment in Untroubled Ease
  齊物論 - The Adjustment of Controversies
  養生主 - Nourishing the Lord of Life
  人間世 - Man in the World, Associated with other Men
  德充符 - The Seal of Virtue Complete
  大宗師 - The Great and Most Honoured Master
  應帝王 - The Normal Course for Rulers and Kings


    天之蒼蒼,其正色邪?其遠而無所至極邪?(莊子/內篇/逍遙遊)
    Is its azure the proper colour of the sky? Or is it occasioned by its distance and illimitable extent?


    小知不及大知,小年不及大年。(莊子/內篇/逍遙遊)
    The knowledge of that which is small does not reach to that which is great; (the experience of) a few years does not reach to that of many.
    奚以知其然也?朝菌不知晦朔,蟪蛄不知春秋,此小年也。
    How do we know that it is so? The mushroom of a morning does not know (what takes place between) the beginning and end of a month; the short-lived cicada does not know (what takes place between) the spring and autumn. These are instances of a short term of life.


    乘天地之正,而御六氣之辯,以游無窮。(莊子/內篇/逍遙遊)
    One who mounts on (the ether of) heaven and earth in its normal operation, and drives along the six elemental energies of the changing (seasons), thus enjoying himself in the illimitable.

    至人無己,神人無功,聖人無名。(莊子/內篇/逍遙遊)
    The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagely-minded man, none of fame.

    名者,實之賓也,吾將為賓乎?(莊子/內篇/逍遙遊)
    But the name is but the guest of the reality; shall I be playing the part of the guest?

    鷦鷯巢於深林,不過一枝;偃鼠飲河,不過滿腹。(莊子/內篇/逍遙遊)
    The tailor-bird makes its nest in the deep forest, but only uses a single branch; the mole drinks from the river, but only takes what fills its belly.

    今子有五石之瓠,何不慮以為大樽而浮於江湖,而憂其瓠落無所容?(莊子/內篇/逍遙遊)
    Now you, Sir, had calabashes large enough to hold five piculs; why did you not think of making large bottle-gourds of them, by means of which you could have floated over rivers and lakes, instead of giving yourself the sorrow of finding that they were useless for holding anything.




    南郭子綦隱机而坐,仰天而噓,荅焉似喪其耦。(莊子/內篇/齊物論)
    Nan-Guo Zi-Qi was seated, leaning forward on his stool. He was looking up to heaven and breathed gently, seeming to be in a trance, and to have lost all consciousness of any companion. (His disciple, Yan Cheng Zi-You)

    今者吾喪我,汝知之乎?汝聞人籟而未聞地籟,汝聞地籟而未聞天籟夫!(莊子/內篇/齊物論)
    I had just now lost myself; but how should you understand it? You may have heard the notes of Man, but have not heard those of Earth; you may have heard the notes of Earth, but have not heard those of Heaven.


    夫大塊噫氣,其名為風。是唯無作,作則萬竅怒呺。而獨不聞之翏翏乎?(莊子/內篇/齊物論)
    When the breath of the Great Mass (of nature) comes strongly, it is called Wind. Sometimes it does not come so; but when it does, then from a myriad apertures there issues its excited noise; have you not heard it in a prolonged gale?
    前者唱于而隨者唱喁。
    The first notes are slight, and those that follow deeper, but in harmony with them.
    泠風則小和,飄風則大和,厲風濟則眾竅為虛。而獨不見之調調、之刁刁乎?
    Gentle winds produce a small response; violent winds a great one. When the fierce gusts have passed away, all the apertures are empty (and still) - have you not seen this in the bending and quivering of the branches and leaves?


    敢問天籟。子綦曰:夫吹萬不同,而使其自已也,咸其自取,怒者其誰邪!(莊子/內篇/齊物論)
    'allow me to ask about the notes of Heaven.' Zi-Qi replied, 'When (the wind) blows, (the sounds from) the myriad apertures are different, and (its cessation) makes them stop of themselves. Both of these things arise from (the wind and the apertures) themselves - should there be any other agency that excites them?'


    喜怒哀樂,慮歎變慹,姚佚啟態;樂出虛,蒸成菌。(莊子/內篇/齊物論)
    Joy and anger, sadness and pleasure, anticipation and regret, fickleness and fixedness, vehemence and indolence, eagerness and tardiness;-- (all these moods), like music from an empty tube, or mushrooms from the warm moisture,
    日夜相代乎前,而莫知其所萌。已乎已乎!旦暮得此,其所由以生乎!
    day and night succeed to one another and come before us, and we do not know whence they sprout. Let us stop! Let us stop! Can we expect to find out suddenly how they are produced?


    非彼無我,非我無所取。(莊子/內篇/齊物論)
    If there were not (the views of) another, I should not have mine; if there were not I (with my views), his would be uncalled for:--
    是亦近矣,而不知其所為使。必有真宰,而特不得其眹。
    this is nearly a true statement of the case, but we do not know what it is that makes it be so. It might seem as if there would be a true Governor concerned in it, but we do not find any trace (of his presence and acting).
    可形已信,而不見其形,有情而無形。
    That such an One could act so I believe; but we do not see His form. He has affections, but He has no form.


    一受其成形,不忘以待盡。(莊子/內篇/齊物論)
    When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes.
    與物相刃相靡,其行盡如馳,而莫之能止,不亦悲乎!
    In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse which cannot be stopped - is it not sad?
    終身役役而不見其成功,苶然疲役而不知其所歸,可不哀邪!
    To be constantly toiling all one's lifetime, without seeing the fruit of one's labour, and to be weary and worn out with his labour, without knowing where he is going to - is it not a deplorable case?
    人謂之不死,奚益!其形化,其心與之然,可不謂大哀乎?
    Men may say, 'But it is not death;' yet of what advantage is this? When the body is decomposed, the mind will be the same along with it - must not the case be pronounced very deplorable?
    人之生也,固若是芒乎?其我獨芒,而人亦有不芒者乎?
    Is the life of man indeed enveloped in such darkness? Is it I alone to whom it appears so? And does it not appear to be so to other men?


    夫隨其成心而師之,誰獨且無師乎?(莊子/內篇/齊物論)
    If we were to follow the judgments of the predetermined mind, who would be left alone and without a teacher?
    奚必知代而心自取者有之?愚者與有焉。
    Not only would it be so with those who know the sequences (of knowledge and feeling) and make their own selection among them, but it would be so as well with the stupid and unthinking.
    未成乎心而有是非,是今日適越而昔至也。
    For one who has not this determined mind, to have his affirmations and negations is like the case described in the saying, 'He went to Yue to-day, and arrived at it yesterday.'
    是以無有為有。無有為有,雖有神禹,且不能知,吾獨且奈何哉!夫言非吹也。
    It would be making what was not a fact to be a fact. But even the spirit-like Yu could not have known how to do this, and how should one like me be able to do it? But speech is not like the blowing (of the wind);


    言者有言,其所言者特未定也。果有言邪?其未嘗有言邪?其以為異於鷇音,亦有辨乎,其無辨乎?(莊子/內篇/齊物論)
    the speaker has (a meaning in) his words. If, however, what he says, be indeterminate (as from a mind not made up), does he then really speak or not? He thinks that his words are different from the chirpings of fledgelings; but is there any distinction between them or not?
    道惡乎隱而有真偽?言惡乎隱而有是非?道惡乎往而不存?言惡乎存而不可?
    But how can the Dao be so obscured, that there should be 'a True' and 'a False' in it? How can speech be so obscured that there should be 'the Right' and 'the Wrong' about them? Where shall the Dao go to that it will not be found? Where shall speech be found that it will be inappropriate?


    道隱於小成,言隱於榮華。故有儒、墨之是非,以是其所非,而非其所是。欲是其所非而非其所是,則莫若以明。(莊子/內篇/齊物論)
    Dao becomes obscured through the small comprehension (of the mind), and speech comes to be obscure through the vain-gloriousness (of the speaker). So it is that we have the contentions between the Literati and the Mohists, the one side affirming what the other denies, and vice versa. If we would decide on their several affirmations and denials, no plan is like bringing the (proper) light (of the mind) to bear on them.


    物無非彼,物無非是。自彼則不見,自知則知之。(莊子/內篇/齊物論)
    All subjects may be looked at from (two points of view), from that and from this. If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I know it.

    彼出於是,是亦因彼。彼是,方生之說也。(莊子/內篇/齊物論)
    That view comes from this; and this view is a consequence of that: - which is the theory that that view and this (the opposite views) produce each the other.

    雖然,方生方死,方死方生;方可方不可,方不可方可;因是因非,因非因是。(莊子/內篇/齊物論)
    Although it be so, there is affirmed now life and now death; now death and now life; now the admissibility of a thing and now its inadmissibility; now its inadmissibility and now its admissibility. (The disputants) now affirm and now deny; now deny and now affirm.

    是亦彼也,彼亦是也。彼亦一是非,此亦一是非。果且有彼是乎哉?果且無彼是乎哉?(莊子/內篇/齊物論)
    This view is the same as that, and that view is the same as this. But that view involves both a right and a wrong; and this view involves also a right and a wrong - are there indeed, or are there not the two views, that and this?

    彼是莫得其偶,謂之道樞。(莊子/內篇/齊物論)
    They have not found their point of correspondency which is called the pivot of the Dao.

    得其環中,以應無窮。(莊子/內篇/齊物論)
    One finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views.

    是亦一無窮,非亦一無窮也。故曰莫若以明。(莊子/內篇/齊物論)
    without end to those affirming, and without end to those denying. Therefore I said, 'There is nothing like the proper light (of the mind).

    可乎可,不可乎不可。道行之而成,物謂之而然。惡乎然?然於然。惡乎不然?不然於不然。(莊子/內篇/齊物論)
    Does a thing seem so to me? (I say that) it is so. Does it seem not so to me? (I say that) it is not so. A path is formed by (constant) treading on the ground. A thing is called by its name through the (constant) application of the name to it. How is it so? It is so because it is so. How is it not so? It is not so, because it is not so.

    物固有所然,物固有所可。無物不然,無物不可。(莊子/內篇/齊物論)
    Everything has its inherent character and its proper capability. There is nothing which has not these.

    故為是舉莛與楹,厲與西施,恢恑憰怪,道通為一。(莊子/內篇/齊物論)
    Therefore, this being so, if we take a stalk of grain and a (large) pillar, a loathsome (leper) and (a beauty like) Xi Shi, things large and things insecure, things crafty and things strange; they may in the light of the Dao all be reduced to the same category (of opinion about them).

    昔者莊周夢為胡蝶,栩栩然胡蝶也,自喻適志與!不知周也。俄然覺,則蘧蘧然周也。不知周之夢為胡蝶與,胡蝶之夢為周與?周與胡蝶,則必有分矣。此之謂物化。(莊子/內篇/齊物論)
    Formerly, I, Zhuang Zhou, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself. I did not know that it was Zhou. Suddenly I awoke, and was myself again, the veritable Zhou. I did not know whether it had formerly been Zhou dreaming that he was a butterfly, or it was now a butterfly dreaming that it was Zhou. But between Zhou and a butterfly there must be a difference. This is a case of what is called the Transformation of Things.




    吾生也有涯,而知也無涯。以有涯隨無涯,殆已;已而為知者,殆而已矣。(莊子/內篇/養生主)
    There is a limit to our life, but to knowledge there is no limit. With what is limited to pursue after what is unlimited is a perilous thing; and when, knowing this, we still seek the increase of our knowledge, the peril cannot be averted.
    為善無近名,為惡無近刑。
    There should not be the practice of what is good with any thought of the fame (which it will bring), nor of what is evil with any approximation to the punishment (which it will incur):
    緣督以為經,可以保身,可以全生,可以養親,可以盡年。
    an accordance with the Central Element (of our nature) is the regular way to preserve the body, to maintain the life, to nourish our parents, and to complete our term of years.


    方今之時,臣以神遇,而不以目視,官知止而神欲行。(莊子/內篇/養生主)
    Now I deal with it in a spirit-like manner, and do not look at it with my eyes. The use of my senses is discarded, and my spirit acts as it wills.
    依乎天理,批大郤,道大窾,因其固然。
    Observing the natural lines, (my knife) slips through the great crevices and slides through the great cavities, taking advantage of the facilities thus presented.


    澤雉十步一啄,百步一飲,不蘄畜乎樊中。神雖王,不善也。(莊子/內篇/養生主)
    A pheasant of the marshes has to take ten steps to pick up a mouthful of food, and hundred steps to get a drink, but it does not seek to be nourished in a coop. Though its spirit would (there) enjoy a royal abundance, it does not think (such confinement) good.
    蘄注音[ㄑㄧˊ]

    指窮於為薪,火傳也,不知其盡也。(莊子/內篇/養生主)
    What we can point to are the faggots that have been consumed; but the fire is transmitted (elsewhere), and we know not that it is over and ended.




    回聞衛君,其年壯,其行獨;輕用其國,而不見其過;輕用民死,死者以國量乎澤,若蕉,民其無如矣。(莊子/內篇/人間世)
    Yan Hui have heard that the ruler of Wei is in the vigour of his years, and consults none but himself as to his course. He deals with his state as if it were a light matter, and has no perception of his errors. He thinks lightly of his people's dying; the dead are lying all over the country as if no smaller space could contain them; on the plains and about the marshes, they are as thick as heaps of fuel. The people know not where to turn to.
    (由於衛君專橫獨斷,迫使百姓不得不投入戰場,致死傷慘重,田地化成焦土,民無生存方向。)

    夫愛馬者,以筐盛矢,以蜄盛溺。適有蚊虻僕緣,而拊之不時,則缺銜毀首碎胸。意有所至而愛有所亡。可不慎邪?(莊子/內篇/人間世)
    Those again who are fond of horses preserve their dung in baskets, and their urine in jars. If musquitoes and gadflies light on them, and the grooms brush them suddenly away, the horses break their bits, injure (the ornaments on) their heads, and smash those on their breasts. The more care that is taken of them, the more does their fondness (for their attendants) disappear. Ought not caution to be exercised (in the management of them)?'




    夫道有情有信,無為無形,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,神鬼神帝,生天生地。(莊子/內篇/大宗師)
    This is the Dao; there is in It emotion and sincerity, but It does nothing and has no bodily form. It may be handed down (by the teacher), but may not be received (by his scholars). It may be apprehended (by the mind), but It cannot be seen. It has Its root and ground (of existence) in Itself. Before there were heaven and earth, from of old, there It was, securely existing. From It came the mysterious existences of spirits, from It the mysterious existence of God. It produced heaven; It produced earth.




    汝游心於淡,合氣與漠,順物自然而無容私焉,而天下治矣。(莊子/內篇/應帝王)
    Let your mind find its enjoyment in pure simplicity; blend yourself with (the primary) ether in idle indifference; allow all things to take their natural course; and admit no personal or selfish consideration - do this and the world will be governed.




    〈齊物論〉
    主要在表達莊子的宇宙觀及其對人、事、物的認知。莊子認為不論萬物外在的環境和形式如何變化,都有一個真實的力量在主宰著萬物,不會隨著外在的變遷而增減。人一出生下來,就是稟受著自然的變化,但是人卻執著於自我,與外物互相摩擦、衝撞;到處奔走馳驅,終身勞苦忙碌而疲困,卻不能停止,甚且不知道自己的歸宿何在,這不是一件很可悲的事情嗎?人生在世,難道都是這樣的昏昧、糊塗嗎?人類所以如此昏昧的原故,就在於每個人都以自己的成見作為評判是非的標準,所有的是非都是因為人先入為主的成見而產生。










回應 (10)
留言 > 最新5個回應
  • 至人無己,神人無功,聖人無名。
      yes, it is what the famous char, Wu-Min.

      jack 於 2012-07-30 14:15




  • 〈齊物論〉
      思則偏
      議即差
      順其自然,意靜淨敬,則不迷物情。

      henry 於 2012-03-11 10:11




  • 昔者莊周夢為胡蝶,栩栩然胡蝶也,自喻...
      一直以來我們很難對自己能夠真正的了解,現在的自己在下一分鐘又將是如何模樣?到底那一個才是真正的自己?但不管是莊周或是胡蝶,一個已與天然合融者也就沒有分別了,不是嗎?

      江渚白髮翁 於 2011-08-03 20:26




  • 〈齊物論〉
      已經是白化了...

      zero_or_zero 於 2011-07-22 11:00




  • 〈齊物論〉
      可否翻譯成白話文.

      zero_or_zero 於 2010-11-01 12:00




    觀看所有 請由此進(10) ::: 留言











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