寵辱(ru)(ru)若(ruo)(ruo)驚①,貴大患若(ruo)(ruo)身(shen)(shen)②。何(he)謂寵辱(ru)(ru)若(ruo)(ruo)驚?寵為下③,得之若(ruo)(ruo)驚,失之若(ruo)(ruo)驚,是(shi)謂寵辱(ru)(ru)若(ruo)(ruo)驚。何(he)謂貴大患若(ruo)(ruo)身(shen)(shen)?吾所以(yi)有大患者,為吾有身(shen)(shen),及吾無身(shen)(shen),吾有何(he)患④?故貴以(yi)身(shen)(shen)為天(tian)下,若(ruo)(ruo)可寄天(tian)下;愛以(yi)身(shen)(shen)為天(tian)下,若(ruo)(ruo)可托天(tian)下⑤。
受(shou)(shou)(shou)到(dao)寵愛和受(shou)(shou)(shou)到(dao)侮辱(ru)(ru)都好像受(shou)(shou)(shou)到(dao)驚(jing)(jing)恐(kong),把(ba)榮辱(ru)(ru)這(zhe)樣(yang)的(de)大(da)患(huan)(huan)看得(de)(de)與自身生命(ming)一樣(yang)珍貴。什么叫(jiao)做得(de)(de)寵和受(shou)(shou)(shou)辱(ru)(ru)都感到(dao)驚(jing)(jing)慌失措(cuo)?得(de)(de)寵是卑下(xia)的(de),得(de)(de)到(dao)寵愛感到(dao)格外(wai)驚(jing)(jing)喜,失去寵愛則令人驚(jing)(jing)慌不安。這(zhe)就叫(jiao)做得(de)(de)寵和受(shou)(shou)(shou)辱(ru)(ru)都感到(dao)驚(jing)(jing)恐(kong)。什么叫(jiao)做重視大(da)患(huan)(huan)像重視自身生命(ming)一樣(yang)?我(wo)之所以(yi)有(you)大(da)患(huan)(huan),是因為(wei)我(wo)有(you)身體;如果我(wo)沒有(you)身體,我(wo)還會有(you)什么禍(huo)患(huan)(huan)呢?所以(yi),珍貴自己的(de)身體是為(wei)了治理(li)天(tian)下(xia),天(tian)下(xia)就可以(yi)托付他;愛惜自己的(de)身體是為(wei)了治理(li)天(tian)下(xia),天(tian)下(xia)就可以(yi)依靠他了。
①寵辱:榮寵和(he)侮辱。②貴(gui)大患(huan)若(ruo)身(shen):貴(gui),珍貴(gui)、重(zhong)(zhong)視。重(zhong)(zhong)視大患(huan)就像珍貴(gui)自己(ji)的身(shen)體(ti)一樣(yang)。③寵為(wei)(wei)下:受(shou)到(dao)寵愛是光榮的、下等的。④及吾無身(shen),吾有(you)何患(huan):意為(wei)(wei)如果我沒有(you)身(shen)體(ti),有(you)什么大患(huan)可言呢?⑤此句意為(wei)(wei)以(yi)貴(gui)身(shen)的態度去為(wei)(wei)天(tian)(tian)下,才可以(yi)把天(tian)(tian)下托(tuo)付給他;以(yi)愛身(shen)的態度去為(wei)(wei)天(tian)(tian)下,才可以(yi)把天(tian)(tian)下托(tuo)付給他。
這一章講的是人的尊嚴問題。老子強調“貴身”的(de)思想(xiang),論述了寵(chong)辱對人(ren)(ren)(ren)(ren)(ren)身的(de)危害。老子認(ren)為(wei)(wei),一(yi)個(ge)理想(xiang)的(de)治(zhi)(zhi)者(zhe),首要在于“貴身”,不(bu)(bu)胡作妄為(wei)(wei)。只有珍重(zhong)(zhong)自(zi)身生命(ming)的(de)人(ren)(ren)(ren)(ren)(ren),才能珍重(zhong)(zhong)天下(xia)人(ren)(ren)(ren)(ren)(ren)的(de)生命(ming),也就可使人(ren)(ren)(ren)(ren)(ren)們放心地把天下(xia)的(de)重(zhong)(zhong)責委(wei)任于他,讓(rang)他擔(dan)當(dang)治(zhi)(zhi)理天下(xia)的(de)任務(wu)。在上(shang)一(yi)章里,老子說到“為(wei)(wei)腹不(bu)(bu)為(wei)(wei)目”的(de)“圣人(ren)(ren)(ren)(ren)(ren)”,能夠“不(bu)(bu)以寵(chong)辱榮(rong)患損(sun)易其身”,才可以擔(dan)負天下(xia)重(zhong)(zhong)任。此章接(jie)著說“寵(chong)辱若驚”。在他看(kan)來,得(de)寵(chong)者(zhe)以得(de)寵(chong)為(wei)(wei)殊(shu)榮(rong),為(wei)(wei)了不(bu)(bu)致失去殊(shu)榮(rong),便(bian)在賜寵(chong)者(zhe)面前誠(cheng)惶誠(cheng)恐,曲意(yi)(yi)逢迎(ying)。他認(ren)為(wei)(wei),“寵(chong)”和“辱”對于人(ren)(ren)(ren)(ren)(ren)的(de)尊嚴(yan)之挫(cuo)傷,并沒有兩樣,受(shou)辱固然(ran)損(sun)傷了自(zi)尊,受(shou)寵(chong)何嘗(chang)不(bu)(bu)損(sun)害人(ren)(ren)(ren)(ren)(ren)自(zi)身的(de)人(ren)(ren)(ren)(ren)(ren)格(ge)(ge)尊嚴(yan)呢?得(de)寵(chong)者(zhe)總覺得(de)受(shou)寵(chong)是一(yi)份意(yi)(yi)外的(de)殊(shu)榮(rong),便(bian)擔(dan)心失去,因(yin)而(er)人(ren)(ren)(ren)(ren)(ren)格(ge)(ge)尊嚴(yan)無(wu)形地受(shou)到損(sun)害。如果一(yi)個(ge)人(ren)(ren)(ren)(ren)(ren)未(wei)經受(shou)任何辱與寵(chong),那么他在任何人(ren)(ren)(ren)(ren)(ren)面前都(dou)可以傲然(ran)而(er)立,保持自(zi)己完整、獨立的(de)人(ren)(ren)(ren)(ren)(ren)格(ge)(ge)。
本章所講關于(yu)“貴身(shen)”和人(ren)(ren)的(de)尊嚴問題,大意是(shi)說(shuo)“圣(sheng)人(ren)(ren)”不(bu)(bu)以(yi)寵(chong)辱(ru)榮(rong)患(huan)(huan)等(deng)身(shen)外之(zhi)(zhi)(zhi)(zhi)事易其(qi)身(shen),這是(shi)接著上一章“是(shi)以(yi)圣(sheng)人(ren)(ren)為(wei)(wei)腹不(bu)(bu)為(wei)(wei)目(mu)”的(de)而言的(de)。凡能夠(gou)真(zhen)正做到(dao)“為(wei)(wei)腹不(bu)(bu)為(wei)(wei)目(mu)”,不(bu)(bu)為(wei)(wei)外界榮(rong)辱(ru)亂心(xin)分神(shen)者(zhe),才(cai)有(you)能力擔負(fu)治理天(tian)(tian)下(xia)(xia)(xia)的(de)重責。對于(yu)本章主旨,王夫之(zhi)(zhi)(zhi)(zhi)作過(guo)如下(xia)(xia)(xia)精辟的(de)發揮。他說(shuo):“眾(zhong)人(ren)(ren)納(na)(na)天(tian)(tian)下(xia)(xia)(xia)于(yu)身(shen),至(zhi)人(ren)(ren)外其(qi)身(shen)于(yu)天(tian)(tian)下(xia)(xia)(xia)。夫不(bu)(bu)見納(na)(na)天(tian)(tian)下(xia)(xia)(xia)者(zhe),有(you)必至(zhi)之(zhi)(zhi)(zhi)(zhi)憂(you)患(huan)(huan)乎?寵(chong)至(zhi)若驚,辱(ru)來若驚,則是(shi)納(na)(na)天(tian)(tian)下(xia)(xia)(xia)者(zhe),納(na)(na)驚以(yi)自滑也。大患(huan)(huan)在天(tian)(tian)下(xia)(xia)(xia),納(na)(na)而貴之(zhi)(zhi)(zhi)(zhi)與(yu)身(shen)等(deng)。夫身(shen)且(qie)為(wei)(wei)患(huan)(huan),而貴患(huan)(huan)以(yi)為(wei)(wei)重累之(zhi)(zhi)(zhi)(zhi)身(shen),是(shi)納(na)(na)患(huan)(huan)以(yi)自梏也。惟(wei)無身(shen)者(zhe),以(yi)耳(er)任耳(er),不(bu)(bu)為(wei)(wei)天(tian)(tian)下(xia)(xia)(xia)聽;以(yi)目(mu)任目(mu),不(bu)(bu)為(wei)(wei)天(tian)(tian)下(xia)(xia)(xia)視;吾之(zhi)(zhi)(zhi)(zhi)耳(er)目(mu)靜,而天(tian)(tian)下(xia)(xia)(xia)之(zhi)(zhi)(zhi)(zhi)視聽不(bu)(bu)熒,驚患(huan)(huan)去已,而消于(yu)天(tian)(tian)下(xia)(xia)(xia),是(shi)以(yi)百(bai)姓(xing)履籍而不(bu)(bu)匹傾(qing)。”(王夫之(zhi)(zhi)(zhi)(zhi):《老子衍(yan)》)
一般人(ren)(ren)對于(yu)身(shen)體的(de)寵(chong)辱(ru)榮患十(shi)分看重(zhong),甚至于(yu)許多人(ren)(ren)重(zhong)視身(shen)外的(de)寵(chong)辱(ru)遠(yuan)遠(yuan)超過自身(shen)的(de)生命(ming)。人(ren)(ren)生在世(shi),難免要(yao)與(yu)功(gong)名(ming)利(li)(li)祿(lu)、榮辱(ru)得失打交道。許多人(ren)(ren)是以榮龐和功(gong)利(li)(li)名(ming)祿(lu)為人(ren)(ren)生最高理想,目的(de)就是為享榮華(hua)富貴(gui)(gui)、福祐(you)子孫。總之(zhi),人(ren)(ren)活著就是為了(le)壽、名(ming)、位(wei)、貨等身(shen)邊之(zhi)物。對于(yu)功(gong)名(ming)利(li)(li)祿(lu),可說是人(ren)(ren)人(ren)(ren)都需要(yao)。但(dan)是,把(ba)(ba)它(ta)擺(bai)在什么位(wei)置上,人(ren)(ren)與(yu)人(ren)(ren)的(de)態度就不同(tong)了(le)。如(ru)果你(ni)把(ba)(ba)它(ta)擺(bai)在比生命(ming)還要(yao)寶貴(gui)(gui)的(de)位(wei)置之(zhi)上,那就大錯特錯了(le)。老(lao)子從(cong)“貴(gui)(gui)身(shen)”的(de)角度出發,認為生命(ming)遠(yuan)過貴(gui)(gui)于(yu)名(ming)利(li)(li)榮寵(chong),要(yao)清靜寡(gua)欲,一切聲(sheng)色貨利(li)(li)之(zhi)事,皆無所動(dong)于(yu)中,然后(hou)可以受天下之(zhi)重(zhong)寄,而為萬民(min)所托命(ming)。這種態度基本上是正確(que)的(de)。
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