Chuang-Tzu庄子英语介绍.ppt

1、Zhuangzi 莊子,between 399-295 B.C.),The Figure of Chuang Tzu 莊子,Generally believed to be around 369-286 BCEThe only account of his life is a brief sketch Sima Qians Records of the Grand Historian,where he is described as a minor official from the town of Meng(in modern Anhui)in the state of Song,livin

2、g in the time of King Hui of Liang and King Xuan of Qi(late 4th century BC).尝为蒙漆园吏，与梁惠王、齐宣王同时Book becomes known as the“Classic Book of Genuine Southern Culture”南华真经,The Book of Zhuangzi,33 chapters:Inner Chapters(7);Outer Chapters(15);Mixed Chapters(11).According to Guo Xiang郭象,the“Inner Chapters”we

3、re written by Zhuangzi,the“Outer Chapters”written by his disciples,and the“Mixed Chapters”by other hands.,Zhuangzi in English translation,1881 Frederic Henry Balfour1889 Herbert A.Giles1891 James Legge1933 Fung Yu-lan1939 Arthur Waley1963 James Ware1964 Burton Watson1965 Thomas Merton1974 Gia-fu Fen

4、g and Jane English1981 A.C.Graham,Giles,Legge,Fung,Zhuangzis dao,夫道,有情有信,无為无形;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（6.大宗师）Dao has its reality and its signs but is without action or form.You can hand it down but you cannot receive it;you can get it but you cannot see it.It is its own source,its own root.Befo

5、re tian and earth existed it was there,firm from ancient times.It gave spirituality to the spirits and to God”(ch.6),Zhuangzis Model:the True Man,“Godlike”qualitiesUnaffected by life and death 不知說生，不知惡死Emotional equanimity登高不栗，入水不濡，入火不熱“A mind like a mirror”以心齊物 用心若鏡“Sitting in forgetfulness”墮肢體，黜聰明

6、，離形去知，同於大通，此謂坐忘“The Fasting of the mind”心齋：無聽之以耳而聽之以心；無聽之以心而聽之以氣。聽止於耳，心止于符。氣也者，虛而待物者也。唯道集虛。虛者，心齋也。”,Zhuangzis Model,古之真人,不知說生,不知惡死;其出不訢,其入不距;翛然而往,翛然而來而已矣.不忘其始,不求其所終;受而喜之,忘而復之,是之謂不以心捐道,不以人助天.是之謂真人(6.大宗師)The True Man of ancient times knew nothing of loving life,knew nothing of hating death.He emerged

7、without delight;he went back in without a fuss.He came briskly,he went briskly,and that was all.He didnt forget where he began;he didnt try to find out where he would end.He received something and took pleasure in it;he forgot about it and handed it back again.This is what I call not using the mind

8、to repel Dao,not using man to help out Tian.This is what I call the True Man.,Zhuangzis Model(ch 6)The Master大宗師,无為名尸,无為謀府;无為事任,无為知主.體盡无窮,而遊无朕;盡其所受乎天,而无見得,亦虛而已.至人之心若鏡不將不迎,應而不藏,故能勝物而不傷“The Perfect Man”至人:“Do not be an embodier of fame;do not be a storehouse of schemes;do not be an undertaker of proje

9、cts;do not be a proprietor of wisdom.Embody to the fullest what has no end and wander where there is no trail.Hold on to all that you have received from Tian but do not think you have gotten anything.Be empty,that is all.The Perfect Man uses his mind like a mirrorgoing after nothing,welcoming nothin

10、g,responding but not storing.Therefore he can win over things and not hurt himself.”(Z.ch.7),“The True/Pure Man”真人,獨與天地精神往來,而不敖倪於万物,不之言遣是非,以與世俗處 上與造物者遊,而下與外生无終始者為友.其於本也,弘大而闢,深閎而肆,其於宗也,可謂調適而上遂矣.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Alone he associates with Tian and Earth and spirit,without abandoning or de

11、spising things of the world.He does not quarrel over right or wrong and mingles with conventional societyAbove,he roams with the Creator,and below he makes friends with those who transcend life and death and beginning and end.In regard to the essential,he is broad and comprehensive,profound and unre

12、strained.In regard to the fundamental,he may be said to harmonized all things and penetrated the highest level.However,in his response to change and his understanding of things,his principle is inexhaustible,traceless,dark and obscure,and unfathomable.”(Zhuangzi 33),Relativity(rejection of conventio

13、nal knowledge),齧缺問乎王倪曰：子知物之所同是乎？曰：吾惡乎知之！子知子之所不知邪？曰：吾惡乎知之！然則物無知邪？曰：吾惡乎知之！雖然，嘗試言之：庸讵知吾所谓知之非不知邪？庸讵知吾所谓不知之非知邪？Nie Que asked Wang Ni,Do you know what all things agree in calling right?How would I know that?Do you know that you dont know it?How would I know that?Then do things know nothing?”How would I kn

14、ow that?However,suppose I try saying something.What way do I have of knowing that if I say I know something I dont really not know it?Or what way do I have of knowing that if I say I dont know something I dont really in fact know it?,且吾尝试问乎女：民湿寝则腰疾偏死，鳅然乎哉？木处则惴栗恂惧，猨猴然乎哉？三者孰知正处？民食刍豢，麋鹿食荐，虮蛆甘带，鸱ch鸦耆鼠，四

15、者孰知正味？Now let me ask you some questions.If a man sleeps in a damp place,his back aches and he ends up half paralyzed,but is this true of a loach?If he lives in a tree,he is terrified and shakes with fright,but is this true of a monkey?Of these three creatures,then,which one knows the proper place to

16、 live?Men eat the flesh of grass-fed and grain-fed animals,deer eat grass,centipedes find snakes tasty,and hawks and falcons relish mice.Of these four,which knows how food ought to taste?,Relativity(rejection of conventional knowledge),猿犹狙以为雌，麋与鹿交，鳅与鱼游。毛嫱丽姬，人之所美也；鱼见之深入，鸟见之高飞，麋鹿见之决骤，四者孰知天下之正色哉？自我观之，仁义之端，是非之涂，樊然淆乱，吾恶能知其辩！Monkeys pair with monkeys,deer cavort with deer,and fish play around with fish.Men claim that Mao-chiang and Lady Li were beautiful,but if fish saw them they would dive to the bot