達生　《莊子》

達生(sheng)(sheng)(sheng)(sheng)之(zhi)情者(zhe)(zhe)(zhe)，不(bu)務生(sheng)(sheng)(sheng)(sheng)之(zhi)所無(wu)以為；達命之(zhi)情者(zhe)(zhe)(zhe)，不(bu)務知之(zhi)所無(wu)奈何。養(yang)(yang)形(xing)(xing)必先之(zhi)以物，物有(you)(you)余而(er)形(xing)(xing)不(bu)養(yang)(yang)者(zhe)(zhe)(zhe)有(you)(you)之(zhi)矣(yi)。有(you)(you)生(sheng)(sheng)(sheng)(sheng)必先無(wu)離(li)形(xing)(xing)，形(xing)(xing)不(bu)離(li)而(er)生(sheng)(sheng)(sheng)(sheng)亡(wang)者(zhe)(zhe)(zhe)有(you)(you)之(zhi)矣(yi)。生(sheng)(sheng)(sheng)(sheng)之(zhi)來不(bu)能卻，其去不(bu)能止。悲(bei)夫！世之(zhi)人以為養(yang)(yang)形(xing)(xing)足(zu)以存(cun)生(sheng)(sheng)(sheng)(sheng)，而(er)養(yang)(yang)形(xing)(xing)果不(bu)足(zu)以存(cun)生(sheng)(sheng)(sheng)(sheng)，則世奚(xi)(xi)足(zu)為哉！雖不(bu)足(zu)為而(er)不(bu)可不(bu)為者(zhe)(zhe)(zhe)，其為不(bu)免(mian)矣(yi)！夫欲免(mian)為形(xing)(xing)者(zhe)(zhe)(zhe)，莫(mo)如(ru)棄(qi)世。棄(qi)世則無(wu)累，無(wu)累則正平(ping)，正平(ping)則與(yu)彼更(geng)生(sheng)(sheng)(sheng)(sheng)，更(geng)生(sheng)(sheng)(sheng)(sheng)則幾矣(yi)！事奚(xi)(xi)足(zu)棄(qi)而(er)生(sheng)(sheng)(sheng)(sheng)奚(xi)(xi)足(zu)遺？棄(qi)事則形(xing)(xing)不(bu)勞，遺生(sheng)(sheng)(sheng)(sheng)則精不(bu)虧。夫形(xing)(xing)全精復，與(yu)天(tian)為一。天(tian)地者(zhe)(zhe)(zhe)，萬物之(zhi)父母也。合則成(cheng)體，散(san)則成(cheng)始。形(xing)(xing)精不(bu)虧，是謂能移。精而(er)又精，反以相天(tian)。

子列子問(wen)(wen)關尹曰：“至(zhi)人(ren)(ren)(ren)潛(qian)行(xing)不(bu)(bu)窒，蹈火不(bu)(bu)熱，行(xing)乎(hu)萬物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)上而(er)(er)不(bu)(bu)栗。請問(wen)(wen)何以(yi)至(zhi)于(yu)此？”關尹曰：“是(shi)純氣之(zhi)(zhi)(zhi)(zhi)(zhi)守也(ye)，非知(zhi)巧果(guo)敢之(zhi)(zhi)(zhi)(zhi)(zhi)列。居，予語(yu)女。凡有貌象(xiang)聲色者，皆物(wu)也(ye)，物(wu)與(yu)(yu)物(wu)何以(yi)相遠！夫(fu)奚(xi)足以(yi)至(zhi)乎(hu)先！是(shi)色而(er)(er)已。則物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)造乎(hu)不(bu)(bu)形，而(er)(er)止乎(hu)無(wu)(wu)所(suo)(suo)化。夫(fu)得(de)(de)是(shi)而(er)(er)窮之(zhi)(zhi)(zhi)(zhi)(zhi)者，物(wu)焉(yan)得(de)(de)而(er)(er)止焉(yan)！彼將處(chu)乎(hu)不(bu)(bu)淫(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)度，而(er)(er)藏(zang)乎(hu)無(wu)(wu)端之(zhi)(zhi)(zhi)(zhi)(zhi)紀(ji)，游乎(hu)萬物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)終始。壹其(qi)(qi)(qi)性，養(yang)其(qi)(qi)(qi)氣，合其(qi)(qi)(qi)德(de)，以(yi)通(tong)乎(hu)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)造。夫(fu)若(ruo)是(shi)者，其(qi)(qi)(qi)天(tian)(tian)(tian)(tian)守全，其(qi)(qi)(qi)神無(wu)(wu)郤，物(wu)奚(xi)自入焉(yan)！夫(fu)醉者之(zhi)(zhi)(zhi)(zhi)(zhi)墜(zhui)車(che)，雖(sui)疾(ji)不(bu)(bu)死。骨節與(yu)(yu)人(ren)(ren)(ren)同而(er)(er)犯害(hai)與(yu)(yu)人(ren)(ren)(ren)異，其(qi)(qi)(qi)神全也(ye)。乘亦不(bu)(bu)知(zhi)也(ye)，墜(zhui)亦不(bu)(bu)知(zhi)也(ye)，死生驚懼不(bu)(bu)入乎(hu)其(qi)(qi)(qi)胸中，是(shi)故遻物(wu)而(er)(er)不(bu)(bu)慴。彼得(de)(de)全于(yu)酒而(er)(er)猶若(ruo)是(shi)，而(er)(er)況得(de)(de)全于(yu)天(tian)(tian)(tian)(tian)乎(hu)？圣人(ren)(ren)(ren)藏(zang)于(yu)天(tian)(tian)(tian)(tian)，故莫之(zhi)(zhi)(zhi)(zhi)(zhi)能傷也(ye)。復仇者，不(bu)(bu)折鏌(mo)干；雖(sui)有忮心者，不(bu)(bu)怨飄瓦(wa)，是(shi)以(yi)天(tian)(tian)(tian)(tian)下(xia)平(ping)均。故無(wu)(wu)攻戰之(zhi)(zhi)(zhi)(zhi)(zhi)亂(luan)，無(wu)(wu)殺戮之(zhi)(zhi)(zhi)(zhi)(zhi)刑者，由此道也(ye)。不(bu)(bu)開人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)天(tian)(tian)(tian)(tian)，而(er)(er)開天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)天(tian)(tian)(tian)(tian)，開天(tian)(tian)(tian)(tian)者德(de)生，開人(ren)(ren)(ren)者賊(zei)生。不(bu)(bu)厭其(qi)(qi)(qi)天(tian)(tian)(tian)(tian)，不(bu)(bu)忽于(yu)人(ren)(ren)(ren)，民幾乎(hu)以(yi)其(qi)(qi)(qi)真。”

仲(zhong)尼(ni)適楚(chu)，出于(yu)林中(zhong)，見痀(ju)僂者承(cheng)蜩(tiao)(tiao)，猶掇(duo)之(zhi)也(ye)。仲(zhong)尼(ni)曰：“子(zi)(zi)巧(qiao)乎(hu)，有道邪？”曰：“我有道也(ye)。五六月累丸(wan)二(er)而(er)(er)不墜(zhui)，則(ze)(ze)失(shi)者錙銖(zhu)；累三而(er)(er)不墜(zhui)，則(ze)(ze)失(shi)者十(shi)一(yi)；累五而(er)(er)不墜(zhui)，猶掇(duo)之(zhi)也(ye)。吾(wu)處身也(ye)，若橛株拘；吾(wu)執(zhi)臂也(ye)，若槁(gao)木(mu)之(zhi)枝。雖天地(di)之(zhi)大，萬(wan)物之(zhi)多，而(er)(er)唯蜩(tiao)(tiao)翼之(zhi)知。吾(wu)不反不側，不以萬(wan)物易(yi)蜩(tiao)(tiao)之(zhi)翼，何為而(er)(er)不得！”孔子(zi)(zi)顧謂弟子(zi)(zi)曰：“用志不分，乃凝于(yu)神。其痀(ju)僂丈人之(zhi)謂乎(hu)！”

顏(yan)淵問(wen)仲(zhong)尼曰(yue)(yue)：“吾(wu)嘗(chang)濟乎(hu)觴深之(zhi)(zhi)淵，津(jin)人操(cao)舟(zhou)若(ruo)神(shen)。吾(wu)問(wen)焉(yan)曰(yue)(yue)：‘操(cao)舟(zhou)可學邪？’曰(yue)(yue)：‘可。善游(you)者(zhe)數能(neng)。若(ruo)乃夫沒人，則未(wei)嘗(chang)見(jian)舟(zhou)而(er)(er)(er)便操(cao)之(zhi)(zhi)也。’吾(wu)問(wen)焉(yan)而(er)(er)(er)不(bu)吾(wu)告，敢問(wen)何(he)謂也？”仲(zhong)尼曰(yue)(yue)：“善游(you)者(zhe)數能(neng)，忘水也；若(ruo)乃夫沒人之(zhi)(zhi)未(wei)嘗(chang)見(jian)舟(zhou)而(er)(er)(er)便操(cao)之(zhi)(zhi)也，彼視(shi)淵若(ruo)陵，視(shi)舟(zhou)之(zhi)(zhi)覆(fu)，猶其車卻也。覆(fu)卻萬方陳乎(hu)前而(er)(er)(er)不(bu)得入(ru)其舍，惡(e)往而(er)(er)(er)不(bu)暇！以(yi)瓦注(zhu)(zhu)者(zhe)巧(qiao)，以(yi)鉤注(zhu)(zhu)者(zhe)憚，以(yi)黃(huang)金注(zhu)(zhu)者(zhe)殙(hun)。其巧(qiao)一也，而(er)(er)(er)有所矜(jin)，則重(zhong)外也。凡外重(zhong)者(zhe)內拙。”

田(tian)(tian)(tian)開之(zhi)(zhi)(zhi)(zhi)見周威(wei)(wei)公，威(wei)(wei)公曰(yue)(yue)(yue)(yue)(yue)：“吾聞(wen)祝(zhu)腎學生(sheng)，吾子與(yu)祝(zhu)腎游，亦何(he)聞(wen)焉(yan)？”田(tian)(tian)(tian)開之(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)(yue)：“開之(zhi)(zhi)(zhi)(zhi)操拔(ba)篲以侍門庭，亦何(he)聞(wen)于夫子！”威(wei)(wei)公曰(yue)(yue)(yue)(yue)(yue)：“田(tian)(tian)(tian)子無讓，寡人愿聞(wen)之(zhi)(zhi)(zhi)(zhi)。”開之(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)(yue)：“聞(wen)之(zhi)(zhi)(zhi)(zhi)夫子曰(yue)(yue)(yue)(yue)(yue)：‘善(shan)養生(sheng)者(zhe)(zhe)(zhe)，若(ruo)牧羊然(ran)，視其(qi)后(hou)者(zhe)(zhe)(zhe)而(er)鞭之(zhi)(zhi)(zhi)(zhi)。’”威(wei)(wei)公曰(yue)(yue)(yue)(yue)(yue)：“何(he)謂也(ye)？”田(tian)(tian)(tian)開之(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)(yue)：“魯有(you)單豹(bao)者(zhe)(zhe)(zhe)，巖居(ju)而(er)水飲(yin)(yin)，不與(yu)民共利(li)，行年七十(shi)而(er)猶有(you)嬰(ying)兒之(zhi)(zhi)(zhi)(zhi)色，不幸遇餓(e)虎，餓(e)虎殺(sha)而(er)食之(zhi)(zhi)(zhi)(zhi)。有(you)張毅者(zhe)(zhe)(zhe)，高門縣薄，無不走也(ye)，行年四(si)十(shi)而(er)有(you)內熱之(zhi)(zhi)(zhi)(zhi)病以死(si)。豹(bao)養其(qi)內而(er)虎食其(qi)外，毅養其(qi)外而(er)病攻其(qi)內。此(ci)二(er)子者(zhe)(zhe)(zhe)，皆不鞭其(qi)后(hou)者(zhe)(zhe)(zhe)也(ye)。”仲尼曰(yue)(yue)(yue)(yue)(yue)：“無入而(er)藏(zang)，無出而(er)陽，柴(chai)立其(qi)中央。三者(zhe)(zhe)(zhe)若(ruo)得，其(qi)名(ming)必極(ji)。夫畏(wei)涂〔51〕者(zhe)(zhe)(zhe)，十(shi)殺(sha)一人則父子兄(xiong)弟相戒也(ye)，必盛卒(zu)徒而(er)后(hou)敢出焉(yan)，不亦知乎！人之(zhi)(zhi)(zhi)(zhi)所取畏(wei)者(zhe)(zhe)(zhe)，衽(ren)席(xi)之(zhi)(zhi)(zhi)(zhi)上，飲(yin)(yin)食之(zhi)(zhi)(zhi)(zhi)間，而(er)不知為之(zhi)(zhi)(zhi)(zhi)戒者(zhe)(zhe)(zhe)，過也(ye)！”

祝宗人(ren)〔53〕玄(xuan)端以(yi)臨(lin)牢(lao)筴〔54〕說彘，曰：“汝奚惡死！吾(wu)將三月汝，十日戒，三日齊，藉白茅，加(jia)汝肩尻〔55〕乎彫(diao)俎之(zhi)上(shang)，則(ze)(ze)汝為之(zhi)乎？”為彘謀曰：“不如食以(yi)糠糟而錯〔56〕之(zhi)牢(lao)筴之(zhi)中(zhong)。”自為謀，則(ze)(ze)茍生(sheng)有軒冕〔57〕之(zhi)尊，死得于腞楯之(zhi)上(shang)，聚僂〔58〕之(zhi)中(zhong)，則(ze)(ze)為之(zhi)。為彘謀則(ze)(ze)去之(zhi)，自為謀則(ze)(ze)取(qu)之(zhi)，所異彘者(zhe)何也！

桓公(gong)田(tian)〔59〕于(yu)澤，管仲御〔60〕，見(jian)鬼焉。公(gong)撫(fu)管仲之(zhi)(zhi)(zhi)手曰(yue)：“仲父何見(jian)？”對曰(yue)：“臣無所見(jian)。”公(gong)反，誒詒(yi)〔61〕為(wei)病，數日不(bu)(bu)(bu)出。齊士有(you)(you)皇子告敖者(zhe)，曰(yue)：“公(gong)則(ze)(ze)(ze)自傷，鬼惡能(neng)傷公(gong)！夫(fu)忿(fen)滀〔62〕之(zhi)(zhi)(zhi)氣，散而(er)不(bu)(bu)(bu)反，則(ze)(ze)(ze)為(wei)不(bu)(bu)(bu)足；上(shang)而(er)不(bu)(bu)(bu)下(xia)(xia)，則(ze)(ze)(ze)使(shi)人(ren)善怒；下(xia)(xia)而(er)不(bu)(bu)(bu)上(shang)，則(ze)(ze)(ze)使(shi)人(ren)善忘；不(bu)(bu)(bu)上(shang)不(bu)(bu)(bu)下(xia)(xia)，中(zhong)身當心，則(ze)(ze)(ze)為(wei)病。”桓公(gong)曰(yue)：“然(ran)則(ze)(ze)(ze)有(you)(you)鬼乎？”曰(yue)：“有(you)(you)。沈有(you)(you)履(lv)〔63〕。灶(zao)有(you)(you)髻〔64〕。戶(hu)內之(zhi)(zhi)(zhi)煩壤(rang)〔65〕，雷霆(ting)處(chu)之(zhi)(zhi)(zhi)；東北(bei)方之(zhi)(zhi)(zhi)下(xia)(xia)者(zhe)，倍阿鮭〔66〕躍之(zhi)(zhi)(zhi)；西北(bei)方之(zhi)(zhi)(zhi)下(xia)(xia)者(zhe)，則(ze)(ze)(ze)泆陽〔67〕處(chu)之(zhi)(zhi)(zhi)。水有(you)(you)罔(wang)象，丘有(you)(you)峷，山有(you)(you)夔(kui)〔68〕，野有(you)(you)彷徨，澤有(you)(you)委蛇(she)。”公(gong)曰(yue)：“請問委蛇(she)之(zhi)(zhi)(zhi)狀何如(ru)？”皇子曰(yue)：“委蛇(she)，其(qi)大如(ru)轂，其(qi)長如(ru)轅(yuan)，紫衣而(er)朱冠(guan)。其(qi)為(wei)物也惡〔69〕，聞雷車之(zhi)(zhi)(zhi)聲則(ze)(ze)(ze)捧其(qi)首而(er)立(li)。見(jian)之(zhi)(zhi)(zhi)者(zhe)殆〔70〕乎霸。”桓公(gong)辴〔71〕然(ran)而(er)笑(xiao)曰(yue)：“此(ci)寡(gua)人(ren)之(zhi)(zhi)(zhi)所見(jian)者(zhe)也。”于(yu)是正衣冠(guan)與之(zhi)(zhi)(zhi)坐，不(bu)(bu)(bu)終日而(er)不(bu)(bu)(bu)知病之(zhi)(zhi)(zhi)去也。

紀(ji)渻子為王養斗雞(ji)(ji)。十(shi)日而(er)(er)(er)問：“雞(ji)(ji)已乎？”曰(yue)(yue)：“未也，方虛憍〔72〕而(er)(er)(er)恃氣。”十(shi)日又問，曰(yue)(yue)：“未也，猶應向景(jing)〔73〕。”十(shi)日又問，曰(yue)(yue)：“未也，猶疾視〔74〕而(er)(er)(er)盛氣。”十(shi)日又問，曰(yue)(yue)：“幾矣(yi)，雞(ji)(ji)雖(sui)有鳴者，已無變矣(yi)，望之似木雞(ji)(ji)矣(yi)，其德全矣(yi)。異雞(ji)(ji)無敢應者，反走矣(yi)。”

孔子(zi)(zi)觀于(yu)(yu)呂(lv)梁，縣水(shui)〔75〕三十仞，流沫四十里，黿鼉魚鱉(bie)之(zhi)所不(bu)能游(you)(you)也(ye)(ye)。見(jian)一丈(zhang)夫游(you)(you)之(zhi)，以(yi)為(wei)(wei)有苦而(er)欲死也(ye)(ye)。使弟子(zi)(zi)并〔76〕流而(er)拯之(zhi)。數百步(bu)而(er)出，被(bei)〔77〕發(fa)行歌而(er)游(you)(you)于(yu)(yu)塘下。孔子(zi)(zi)從(cong)而(er)問焉，曰：“吾(wu)(wu)以(yi)子(zi)(zi)為(wei)(wei)鬼，察子(zi)(zi)則人(ren)也(ye)(ye)。請問：蹈(dao)(dao)水(shui)有道乎(hu)？”曰：“亡(wang)，吾(wu)(wu)無道。吾(wu)(wu)始乎(hu)故(gu)(gu)，長乎(hu)性，成乎(hu)命。與(yu)齊俱入，與(yu)汩偕出，從(cong)水(shui)之(zhi)道而(er)不(bu)為(wei)(wei)私焉。此吾(wu)(wu)所以(yi)蹈(dao)(dao)之(zhi)也(ye)(ye)。”孔子(zi)(zi)曰：“何謂(wei)始乎(hu)故(gu)(gu)，長乎(hu)性，成乎(hu)命？”曰：“吾(wu)(wu)生(sheng)于(yu)(yu)陵而(er)安于(yu)(yu)陵，故(gu)(gu)〔78〕也(ye)(ye)；長于(yu)(yu)水(shui)而(er)安于(yu)(yu)水(shui)，性也(ye)(ye)；不(bu)知吾(wu)(wu)所以(yi)然而(er)然，命也(ye)(ye)。”

梓慶(qing)削木為鐻(ju)〔79〕，鐻(ju)成，見(jian)者(zhe)驚猶鬼神。魯(lu)侯見(jian)而問焉(yan)，曰(yue)：“子(zi)何(he)術以(yi)為焉(yan)？”對曰(yue)：“臣，工(gong)人，何(he)術之(zhi)(zhi)有(you)！雖然(ran)(ran)，有(you)一焉(yan)：臣將為鐻(ju)，未嘗(chang)敢以(yi)耗氣也(ye)(ye)，必齊(qi)〔80〕以(yi)靜心。齊(qi)三日，而不(bu)敢懷慶(qing)賞爵祿；齊(qi)五日，不(bu)敢懷非譽(yu)巧拙；齊(qi)七日，輒然(ran)(ran)忘吾(wu)有(you)四枝〔81〕形體也(ye)(ye)。當是時也(ye)(ye)，無公朝(chao)。其巧專而外骨〔82〕消，然(ran)(ran)后(hou)入(ru)山林，觀天性形軀，至(zhi)矣(yi)，然(ran)(ran)后(hou)成見(jian)鐻(ju)，然(ran)(ran)后(hou)加手〔83〕焉(yan)，不(bu)然(ran)(ran)則已。則以(yi)天合天，器之(zhi)(zhi)所以(yi)疑(yi)〔84〕神者(zhe)，其是與！”

東野(ye)稷(ji)以御見(jian)(jian)莊(zhuang)公，進退(tui)中繩，左右旋(xuan)中規。莊(zhuang)公以為文弗(fu)過(guo)也。使之(zhi)(zhi)鉤〔85〕百而(er)反。顏闔遇之(zhi)(zhi)，入見(jian)(jian)曰(yue)：“稷(ji)之(zhi)(zhi)馬(ma)(ma)將(jiang)敗(bai)。”公密(mi)〔86〕而(er)不(bu)應。少焉，果敗(bai)而(er)反。公曰(yue)：“子何以知之(zhi)(zhi)？”曰(yue)：“其馬(ma)(ma)力(li)竭(jie)矣(yi)而(er)猶求焉，故曰(yue)敗(bai)。”

工倕〔87〕旋(xuan)而(er)蓋規矩，指與物(wu)化而(er)不(bu)(bu)以心稽〔88〕，故其靈臺(tai)一而(er)不(bu)(bu)桎〔89〕。忘足，履之(zhi)適(shi)(shi)也；忘腰，帶(dai)之(zhi)適(shi)(shi)也；知忘是非，心之(zhi)適(shi)(shi)也；不(bu)(bu)內(nei)變，不(bu)(bu)外從，事會〔90〕之(zhi)適(shi)(shi)也；始乎(hu)適(shi)(shi)而(er)未嘗不(bu)(bu)適(shi)(shi)者(zhe)，忘適(shi)(shi)之(zhi)適(shi)(shi)〔91〕也。

有孫休者(zhe)，踵門〔92〕而詫子(zi)(zi)扁慶(qing)子(zi)(zi)曰：“休居(ju)鄉(xiang)(xiang)不(bu)(bu)(bu)(bu)(bu)見謂不(bu)(bu)(bu)(bu)(bu)修(xiu)〔93〕，臨難不(bu)(bu)(bu)(bu)(bu)見謂不(bu)(bu)(bu)(bu)(bu)勇。然而田(tian)原不(bu)(bu)(bu)(bu)(bu)遇(yu)(yu)歲〔94〕，事(shi)君不(bu)(bu)(bu)(bu)(bu)遇(yu)(yu)世，賓(bin)〔95〕于(yu)鄉(xiang)(xiang)里，逐于(yu)州部，則胡〔96〕罪乎(hu)(hu)天哉？休惡遇(yu)(yu)此命(ming)也(ye)？”扁子(zi)(zi)曰：“子(zi)(zi)獨不(bu)(bu)(bu)(bu)(bu)聞夫至(zhi)人之自(zi)行(xing)邪？忘(wang)其肝膽，遺其耳(er)目，芒然〔97〕彷徨(huang)乎(hu)(hu)塵垢之外(wai)，逍遙乎(hu)(hu)無事(shi)之業，是謂為而不(bu)(bu)(bu)(bu)(bu)恃(shi)，長而不(bu)(bu)(bu)(bu)(bu)宰。今汝(ru)飾知以(yi)(yi)驚愚〔98〕，修(xiu)身以(yi)(yi)明汙〔99〕，昭昭乎(hu)(hu)若揭日月而行(xing)也(ye)。汝(ru)得全而形軀，具(ju)而九竅，無中道(dao)夭于(yu)聾盲跛蹇〔100〕而比于(yu)人數亦幸矣，又何暇乎(hu)(hu)天之怨哉！子(zi)(zi)往(wang)矣！”

孫(sun)子(zi)出，扁子(zi)入。坐有間，仰(yang)天而嘆(tan)。弟子(zi)問曰(yue)(yue)：“先(xian)生(sheng)何為嘆(tan)乎？”扁子(zi)曰(yue)(yue)：“向(xiang)者休來，吾(wu)告(gao)之(zhi)(zhi)(zhi)以(yi)(yi)至(zhi)人之(zhi)(zhi)(zhi)德(de)，吾(wu)恐其驚而遂至(zhi)于惑(huo)也。”弟子(zi)曰(yue)(yue)：“不(bu)然(ran)。孫(sun)子(zi)之(zhi)(zhi)(zhi)所(suo)(suo)(suo)言(yan)(yan)(yan)是邪(xie)(xie)，先(xian)生(sheng)之(zhi)(zhi)(zhi)所(suo)(suo)(suo)言(yan)(yan)(yan)非邪(xie)(xie)，非固不(bu)能惑(huo)是；孫(sun)子(zi)所(suo)(suo)(suo)言(yan)(yan)(yan)非邪(xie)(xie)，先(xian)生(sheng)所(suo)(suo)(suo)言(yan)(yan)(yan)是邪(xie)(xie)，彼固惑(huo)而來矣(yi)，又奚罪焉！”扁子(zi)曰(yue)(yue)：“不(bu)然(ran)。昔者有鳥止于魯郊，魯君說(shuo)之(zhi)(zhi)(zhi)，為具太牢〔101〕以(yi)(yi)饗(xiang)之(zhi)(zhi)(zhi)，奏九韶以(yi)(yi)樂(le)之(zhi)(zhi)(zhi)。鳥乃始(shi)憂悲(bei)眩視(shi)，不(bu)敢飲食。此之(zhi)(zhi)(zhi)謂以(yi)(yi)己養(yang)養(yang)鳥也。若夫以(yi)(yi)鳥養(yang)養(yang)鳥者，宜棲之(zhi)(zhi)(zhi)深林，浮(fu)之(zhi)(zhi)(zhi)江湖，食之(zhi)(zhi)(zhi)以(yi)(yi)委(wei)蛇(she)，則平陸而已矣(yi)。今休，款啟寡聞之(zhi)(zhi)(zhi)民也，吾(wu)告(gao)以(yi)(yi)至(zhi)人之(zhi)(zhi)(zhi)德(de)，譬之(zhi)(zhi)(zhi)若載鼷〔102〕以(yi)(yi)車(che)馬，樂(le)鷃〔103〕以(yi)(yi)鐘(zhong)鼓也，彼又惡能無驚乎哉！”

〔注釋〕達：通(tong)(tong)(tong)(tong)(tong)(tong)達、通(tong)(tong)(tong)(tong)(tong)(tong)曉。生(sheng)(sheng)：通(tong)(tong)(tong)(tong)(tong)(tong)性(xing)(xing)。務：努力(li)從事。物：物質條件。離(li)形(xing)(xing)：死亡(wang)。卻：使……退卻。奚：何，什么(me)。為形(xing)(xing)：謀(mou)生(sheng)(sheng)。正(zheng)平：心(xin)(xin)(xin)性(xing)(xing)純(chun)和本正(zheng)。更(geng)生(sheng)(sheng)：新生(sheng)(sheng)。遺：忘懷。虧：消(xiao)耗(hao)。移：變。潛(qian)行：潛(qian)入水(shui)中(zhong)(zhong)。純(chun)氣(qi)之(zhi)(zhi)(zhi)守(shou)：心(xin)(xin)(xin)里保持著純(chun)正(zheng)之(zhi)(zhi)(zhi)氣(qi)。知：通(tong)(tong)(tong)(tong)(tong)(tong)“智”，智慧。貌象：形(xing)(xing)狀。色：指(zhi)可(ke)以見(jian)到的(de)(de)(de)(de)(de)(de)東(dong)西(xi)。不形(xing)(xing)：沒有形(xing)(xing)體，這里指(zhi)道。窮(qiong)：通(tong)(tong)(tong)(tong)(tong)(tong)曉。不淫之(zhi)(zhi)(zhi)度：恰(qia)如其(qi)分(fen)，指(zhi)合乎(hu)天道的(de)(de)(de)(de)(de)(de)分(fen)寸。天守(shou)：指(zhi)得道者的(de)(de)(de)(de)(de)(de)心(xin)(xin)(xin)性(xing)(xing)。犯害：受害。遻(wù)：同(tong)“遌(e)”，遇到。慴：恐懼。鏌干：名(ming)(ming)(ming)劍，鏌铘(ye)干將的(de)(de)(de)(de)(de)(de)簡(jian)稱。忮心(xin)(xin)(xin)：忌恨之(zhi)(zhi)(zhi)心(xin)(xin)(xin)。生(sheng)(sheng)：養成。真(zhen)：天性(xing)(xing)。承(cheng)蜩(tiao)(tiáo)：捕蟬的(de)(de)(de)(de)(de)(de)一(yi)(yi)種方法。承(cheng)，粘。錙(zi)銖：古代六銖等(deng)于一(yi)(yi)錙(zi)，四(si)錙(zi)等(deng)于一(yi)(yi)兩。這里形(xing)(xing)容極少數(shu)。橛株：樹墩。志：心(xin)(xin)(xin)志。濟：渡。數(shu)(shuò)：多次。沒人(ren)(ren)(ren)(ren)：善于潛(qian)水(shui)的(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)。陵(ling)：山石。舍：內心(xin)(xin)(xin)。暇(xia)(xia)：閑(xian)暇(xia)(xia)、自由(you)。瓦：賤器。注：賭博(bo)。鉤：銀錁。殙(hun)：心(xin)(xin)(xin)緒紊亂的(de)(de)(de)(de)(de)(de)樣(yang)子(zi)(zi)。學生(sheng)(sheng)：學習養生(sheng)(sheng)之(zhi)(zhi)(zhi)道。拔篲(huì)：掃(sao)帚。無讓(rang)：無，通(tong)(tong)(tong)(tong)(tong)(tong)“毋”，不要；讓(rang)，謙(qian)讓(rang)。共利(li)：爭逐名(ming)(ming)(ming)利(li)。縣薄：縣，通(tong)(tong)(tong)(tong)(tong)(tong)“懸”；薄，通(tong)(tong)(tong)(tong)(tong)(tong)“簿”，即垂(chui)簾，意(yi)指(zhi)小戶人(ren)(ren)(ren)(ren)家。鞭：鞭策。陽(yang)：外露、顯露。〔51〕涂：通(tong)(tong)(tong)(tong)(tong)(tong)“途”，路途上。〔52〕畏：危險。〔53〕祝宗(zong)人(ren)(ren)(ren)(ren)：掌(zhang)管祭祀的(de)(de)(de)(de)(de)(de)官。〔54〕牢(lao)筴：豬(zhu)圈。〔55〕尻(kao)：屁(pi)股。〔56〕錯：通(tong)(tong)(tong)(tong)(tong)(tong)“措”，放。〔57〕軒冕：貴族坐的(de)(de)(de)(de)(de)(de)車(che)子(zi)(zi)；冕，貴族戴的(de)(de)(de)(de)(de)(de)禮(li)帽。〔58〕聚僂：殯(bin)車(che)。〔59〕田：通(tong)(tong)(tong)(tong)(tong)(tong)“畋”，打(da)獵。〔60〕御：駕車(che)。〔61〕誒詒(xī　yí)：疲憊懈怠的(de)(de)(de)(de)(de)(de)樣(yang)子(zi)(zi)。〔62〕忿滀：蓄(xu)憤郁結。〔63〕履(lv)：水(shui)中(zhong)(zhong)之(zhi)(zhi)(zhi)鬼(gui)名(ming)(ming)(ming)。〔64〕髻：灶(zao)神(shen)之(zhi)(zhi)(zhi)名(ming)(ming)(ming)。〔65〕煩壤：塵土堆積(ji)的(de)(de)(de)(de)(de)(de)地方。〔66〕鮭：神(shen)名(ming)(ming)(ming)，傳(chuan)(chuan)說長一(yi)(yi)尺(chi)四(si)寸，穿黑(hei)色衣服，戴紅色頭巾，帶劍持戟。〔67〕泆陽(yang)：神(shen)名(ming)(ming)(ming)，豹(bao)頭馬尾(wei)。〔68〕夔(kuí)：一(yi)(yi)只(zhi)腳(jiao)的(de)(de)(de)(de)(de)(de)野獸。〔69〕惡：丑(chou)陋。〔70〕殆(dai)：近，可(ke)譯成成為。〔71〕辴(zhen)(zhěn)：大笑的(de)(de)(de)(de)(de)(de)樣(yang)子(zi)(zi)。〔72〕憍(jiao)：通(tong)(tong)(tong)(tong)(tong)(tong)“驕”，驕傲(ao)。〔73〕向(xiang)景(jing)：向(xiang)，通(tong)(tong)(tong)(tong)(tong)(tong)“響”；景(jing)，通(tong)(tong)(tong)(tong)(tong)(tong)“影”。指(zhi)雞(ji)(ji)(ji)聽到別的(de)(de)(de)(de)(de)(de)雞(ji)(ji)(ji)叫或看(kan)到別的(de)(de)(de)(de)(de)(de)雞(ji)(ji)(ji)的(de)(de)(de)(de)(de)(de)影子(zi)(zi)會有反應。〔74〕疾(ji)視(shi)：憎惡地看(kan)。〔75〕縣水(shui)：縣，通(tong)(tong)(tong)(tong)(tong)(tong)“懸”，指(zhi)水(shui)從上面(mian)直流而下。〔76〕并：沿著。〔77〕被(bei)：通(tong)(tong)(tong)(tong)(tong)(tong)“披”。〔78〕故：習慣。〔79〕鐻：古樂器名(ming)(ming)(ming)，似鐘。一(yi)(yi)說為古時(shi)(shi)懸掛鐘鼓的(de)(de)(de)(de)(de)(de)架子(zi)(zi)。〔80〕齊：通(tong)(tong)(tong)(tong)(tong)(tong)“齋”，齋戒。〔81〕枝：通(tong)(tong)(tong)(tong)(tong)(tong)“肢”。〔82〕骨：通(tong)(tong)(tong)(tong)(tong)(tong)“汩”，亂。〔83〕加手：動手施(shi)工(gong)。〔84〕疑(yi)：通(tong)(tong)(tong)(tong)(tong)(tong)“擬(ni)”，合于。〔85〕鉤：兜圈。〔86〕密：默然。〔87〕倕：傳(chuan)(chuan)說堯(yao)時(shi)(shi)的(de)(de)(de)(de)(de)(de)巧匠(jiang)。〔88〕稽：量度。〔89〕桎：通(tong)(tong)(tong)(tong)(tong)(tong)“窒”，受拘束。〔90〕事會：遇事。〔91〕適(shi)：適(shi)合。〔92〕踵門(men)：親(qin)自叩門(men)求見(jian)。〔93〕修：善。〔94〕歲：好收成。〔95〕賓：通(tong)(tong)(tong)(tong)(tong)(tong)“擯”，被(bei)拋棄。〔96〕胡：何。〔97〕芒(mang)(mang)然：芒(mang)(mang)，通(tong)(tong)(tong)(tong)(tong)(tong)“茫”。〔98〕驚愚：令愚頑的(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)有所驚覺醒悟。〔99〕汙：污穢的(de)(de)(de)(de)(de)(de)東(dong)西(xi)。〔100〕蹇(jiǎn)：跛(bo)腳(jiao)。〔101〕太牢(lao)：古代帝王、諸侯祭祀的(de)(de)(de)(de)(de)(de)時(shi)(shi)候，備有牛、羊、豕三牲的(de)(de)(de)(de)(de)(de)稱為“太牢(lao)”。〔102〕鼷(xi)：小老鼠。〔103〕鷃(yàn)：小雀(que)名(ming)(ming)(ming)。

(饒玲一)

〔鑒賞〕孔子(zi)(zi)說(shuo)：“志士(shi)仁人(ren)(ren)，無(wu)求生(sheng)(sheng)以害仁，有殺身(shen)以成(cheng)仁”(《論語(yu)(yu)·衛靈(ling)公》)。又說(shuo)：“朝聞道，夕死(si)可矣”(《論語(yu)(yu)·里(li)仁》)。儒(ru)家那種汲汲于推行仁政以治(zhi)天下的(de)(de)(de)虔誠(cheng)和(he)(he)熾熱，情見乎辭，可謂殉身(shen)無(wu)悔。至于論及生(sheng)(sheng)死(si)，孔子(zi)(zi)只(zhi)說(shuo)：“未知(zhi)生(sheng)(sheng)，焉(yan)知(zhi)死(si)(《論語(yu)(yu)·先進》)”；或者如(ru)子(zi)(zi)夏(xia)所言：“死(si)生(sheng)(sheng)有命”(《論語(yu)(yu)·顏淵》)。師生(sheng)(sheng)都表現(xian)了淡漠而不屑深究的(de)(de)(de)態度(du)。道家則不然。他(ta)們對人(ren)(ren)生(sheng)(sheng)的(de)(de)(de)思(si)考，立足于個(ge)(ge)人(ren)(ren)生(sheng)(sheng)存(cun)的(de)(de)(de)困境。儒(ru)家哲學的(de)(de)(de)核心是“仁”，仁字(zi)從(cong)“二人(ren)(ren)”，即(ji)人(ren)(ren)與人(ren)(ren)的(de)(de)(de)關(guan)(guan)(guan)系。儒(ru)家重(zhong)(zhong)視人(ren)(ren)際(ji)(ji)關(guan)(guan)(guan)系，他(ta)是從(cong)人(ren)(ren)際(ji)(ji)關(guan)(guan)(guan)系中來(lai)確定個(ge)(ge)體價值的(de)(de)(de)，道家則是從(cong)擺脫(tuo)人(ren)(ren)際(ji)(ji)關(guan)(guan)(guan)系的(de)(de)(de)困境中來(lai)尋求個(ge)(ge)體價值的(de)(de)(de)。道家集大(da)成(cheng)者莊(zhuang)(zhuang)子(zi)(zi)繼承楊朱(zhu)的(de)(de)(de)思(si)想，輕物(wu)重(zhong)(zhong)生(sheng)(sheng)，認(ren)為(wei)死(si)是人(ren)(ren)生(sheng)(sheng)第一位的(de)(de)(de)、最難逾越(yue)的(de)(de)(de)困境。他(ta)說(shuo)：“已化(hua)為(wei)生(sheng)(sheng)，又化(hua)為(wei)死(si)，生(sheng)(sheng)物(wu)哀(ai)之(zhi)，人(ren)(ren)類悲之(zhi)。”(《莊(zhuang)(zhuang)子(zi)(zi)·知(zhi)北游》)莊(zhuang)(zhuang)子(zi)(zi)對生(sheng)(sheng)死(si)大(da)限(xian)的(de)(de)(de)必然到來(lai)表現(xian)出深情的(de)(de)(de)悲哀(ai)，他(ta)要探求從(cong)這(zhe)個(ge)(ge)大(da)限(xian)中超脫(tuo)出來(lai)的(de)(de)(de)途徑和(he)(he)方法。現(xian)存(cun)《莊(zhuang)(zhuang)子(zi)(zi)》三十三篇(pian)中，討論這(zhe)類問題的(de)(de)(de)篇(pian)章(zhang)占了很(hen)大(da)的(de)(de)(de)比重(zhong)(zhong)，《達生(sheng)(sheng)篇(pian)》就是專論養生(sheng)(sheng)之(zhi)道的(de)(de)(de)名篇(pian)，它與《至樂》、《養生(sheng)(sheng)主》互為(wei)表里(li)，以《大(da)宗師》為(wei)歸依，構成(cheng)了莊(zhuang)(zhuang)子(zi)(zi)人(ren)(ren)生(sheng)(sheng)哲學的(de)(de)(de)體系。

《莊子》論養(yang)生，首先論述了物、我、形、神(shen)四者在養(yang)生中內外輕(qing)重的(de)地(di)位(wei)。就(jiu)(jiu)(jiu)“物”“我”言，《達生》認為“外物”皆(jie)輕(qing)，唯“我”為重。就(jiu)(jiu)(jiu)“形”“神(shen)”(軀(qu)體與(yu)精(jing)(jing)(jing)神(shen))論，則形體為輕(qing)，精(jing)(jing)(jing)神(shen)為重。因此，善養(yang)生者“不(bu)(bu)以(yi)形累神(shen)”——不(bu)(bu)要為了追逐(zhu)形體的(de)享(xiang)受(shou)而使(shi)自己的(de)精(jing)(jing)(jing)神(shen)受(shou)到損傷。《達生》一上(shang)來就(jiu)(jiu)(jiu)告誡人們：養(yang)生應(ying)該“不(bu)(bu)務生之(zhi)所(suo)(suo)(suo)無(wu)以(yi)為，不(bu)(bu)務知(智(zhi))之(zhi)所(suo)(suo)(suo)無(wu)奈何”——不(bu)(bu)追求(qiu)對養(yang)生無(wu)用(yong)的(de)東(dong)西，不(bu)(bu)要做(zuo)智(zhi)力所(suo)(suo)(suo)不(bu)(bu)能(neng)及的(de)事，這樣，精(jing)(jing)(jing)神(shen)便(bian)不(bu)(bu)至為形體所(suo)(suo)(suo)累。做(zuo)到這一點，就(jiu)(jiu)(jiu)能(neng)保持心地(di)經常純正(zheng)平和，身體日益健(jian)康，精(jing)(jing)(jing)神(shen)日益旺盛(sheng)，自然就(jiu)(jiu)(jiu)可以(yi)益壽延年了。

莊子認為(wei)貪圖外(wai)在(zai)的(de)物(wu)(wu)質享(xiang)受是養(yang)(yang)生(sheng)的(de)大患。但(dan)他(ta)也(ye)深知：“聲色、滋味、權勢(shi)之(zhi)(zhi)(zhi)于人(ren)(ren)(ren)(ren)，心(xin)(xin)不待(dai)學(xue)而樂(le)之(zhi)(zhi)(zhi)，體不待(dai)像(效法(fa))而安(an)之(zhi)(zhi)(zhi)。夫欲、惡、避、就(jiu)，固不待(dai)師(shi)(用(yong)不著老師(shi)教)，此(ci)(ci)人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)性(xing)(本能)也(ye)”(《盜(dao)跖》)。富(fu)貴食色畢(bi)竟人(ren)(ren)(ren)(ren)人(ren)(ren)(ren)(ren)喜愛，對(dui)人(ren)(ren)(ren)(ren)具有(you)強大的(de)誘(you)惑力。因此(ci)(ci)，莊子強調養(yang)(yang)生(sheng)的(de)重點(dian)在(zai)養(yang)(yang)神(shen)(shen)。要(yao)(yao)在(zai)內(nei)心(xin)(xin)筑起一(yi)道無(wu)(wu)形的(de)心(xin)(xin)防(fang)，以抗拒外(wai)物(wu)(wu)“撓(阻撓)我之(zhi)(zhi)(zhi)志，搖(動搖)我之(zhi)(zhi)(zhi)神(shen)(shen)”，最終使(shi)我“俱化為(wei)淫”——使(shi)我與(yu)一(yi)般(ban)俗人(ren)(ren)(ren)(ren)同化，成為(wei)形神(shen)(shen)兩虧的(de)人(ren)(ren)(ren)(ren)(王夫之(zhi)(zhi)(zhi)《莊子解》)。所以他(ta)提出：養(yang)(yang)神(shen)(shen)要(yao)(yao)注(zhu)重“純氣(qi)之(zhi)(zhi)(zhi)守，一(yi)其(qi)(qi)性(xing)，養(yang)(yang)其(qi)(qi)氣(qi)，合其(qi)(qi)德，使(shi)其(qi)(qi)神(shen)(shen)無(wu)(wu)郤(隙)，物(wu)(wu)奚自入焉？”——內(nei)心(xin)(xin)保持純正之(zhi)(zhi)(zhi)氣(qi)，專一(yi)而不旁騖，精神(shen)(shen)凝聚到(dao)毫無(wu)(wu)縫隙，外(wai)物(wu)(wu)的(de)誘(you)惑力也(ye)就(jiu)無(wu)(wu)隙可乘(cheng)了。醉(zui)漢墜(zhui)車，雖傷不死(si)(si)，原因就(jiu)在(zai)于墜(zhui)車時他(ta)神(shen)(shen)志不清(qing)，死(si)(si)傷驚懼之(zhi)(zhi)(zhi)感(gan)沒有(you)進(jin)入他(ta)的(de)精神(shen)(shen)世界。同樣，佝僂丈人(ren)(ren)(ren)(ren)捕蟬，也(ye)由(you)于他(ta)神(shen)(shen)凝蟬翼(yi)，目無(wu)(wu)萬(wan)物(wu)(wu)，心(xin)(xin)志既專，雜念不入，因此(ci)(ci)粘樹(shu)枝上(shang)的(de)蟬如同在(zai)地(di)上(shang)拾物(wu)(wu)，百無(wu)(wu)一(yi)失(shi)。善游水(shui)的(de)人(ren)(ren)(ren)(ren)操舟，一(yi)學(xue)便會甚至不學(xue)自會；呂梁丈人(ren)(ren)(ren)(ren)在(zai)激(ji)流駭浪中輕松地(di)游泳，如履平川，皆因他(ta)熟悉(xi)水(shui)性(xing)，心(xin)(xin)無(wu)(wu)畏懼，才能毫不費力地(di)順(shun)著水(shui)勢(shi)飄浮(fu)。

《達生》論養生，除了用(yong)一系列寓言從正面闡明“無以形累神(shen)”“形全精復，與天(tian)為(wei)一”的(de)(de)修(xiu)養之道以外，還創造了祝宗人說(shuo)彘(豬)這(zhe)個極具漫畫色彩的(de)(de)寓言，從反面鞭(bian)撻那些(xie)貪戀名位(wei)，以高軒(車)冠冕為(wei)重而(er)以一己之性(xing)命為(wei)輕(qing)的(de)(de)官僚；用(yong)白日(ri)見鬼(gui)(gui)的(de)(de)寓言諷(feng)刺了心防不嚴、疑(yi)(yi)神(shen)疑(yi)(yi)鬼(gui)(gui)的(de)(de)春秋霸主(zhu)齊桓公。

在(zai)《達生(sheng)(sheng)》中，莊子創立了“形(xing)精不(bu)虧(kui)，是謂能移(yi)”這(zhe)個著(zhu)名(ming)的命題。王夫(fu)之(zhi)(zhi)(zhi)對此特別推重。王說(shuo)：“唯此篇揭其綱宗于‘能移(yi)以相天’，則庶乎合(he)幽明于一(yi)理，通(tong)生(sheng)(sheng)死于一(yi)貫(guan)，內篇之(zhi)(zhi)(zhi)旨(zhi)，于此反要而(er)語極也。”(反要：反過來概括)“能移(yi)”究(jiu)竟是什么意思？“移(yi)”即變(bian)化；“能移(yi)”即人能隨(sui)自然變(bian)化而(er)更生(sheng)(sheng)；也就是說(shuo)，這(zhe)種人可以非(fei)生(sheng)(sheng)非(fei)死，變(bian)化無窮，他(ta)已(yi)經跳出(chu)生(sheng)(sheng)死圈子之(zhi)(zhi)(zhi)外了。

要正確(que)理(li)解這句話，必須對莊子(zi)(zi)的(de)人(ren)生(sheng)(sheng)(sheng)哲學(xue)及其(qi)(qi)生(sheng)(sheng)(sheng)死觀有(you)一(yi)個(ge)基本的(de)理(li)解。莊子(zi)(zi)認為(wei)(wei)(wei)(wei)：“人(ren)之生(sheng)(sheng)(sheng)，氣之聚(ju)(ju)也。聚(ju)(ju)則為(wei)(wei)(wei)(wei)生(sheng)(sheng)(sheng)，散則為(wei)(wei)(wei)(wei)死。”(《知(zhi)北(bei)游》)氣可(ke)(ke)(ke)聚(ju)(ju)可(ke)(ke)(ke)散，聚(ju)(ju)、散便只是(shi)氣的(de)一(yi)種(zhong)(zhong)(zhong)(zhong)形(xing)態變(bian)(bian)化(hua)(hua)(hua)(hua)，作為(wei)(wei)(wei)(wei)“氣”的(de)本體(ti)是(shi)永存(cun)的(de)。這就是(shi)郭象注(zhu)《至(zhi)樂》所(suo)云(yun)：“此(ci)言一(yi)氣而萬形(xing)。”——氣是(shi)一(yi)種(zhong)(zhong)(zhong)(zhong)物質，這一(yi)種(zhong)(zhong)(zhong)(zhong)物質可(ke)(ke)(ke)以(yi)(yi)表現為(wei)(wei)(wei)(wei)多種(zhong)(zhong)(zhong)(zhong)形(xing)態。氣既然可(ke)(ke)(ke)以(yi)(yi)不斷變(bian)(bian)化(hua)(hua)(hua)(hua)其(qi)(qi)形(xing)態，人(ren)也就可(ke)(ke)(ke)以(yi)(yi)不斷變(bian)(bian)化(hua)(hua)(hua)(hua)，不斷更(geng)生(sheng)(sheng)(sheng)。人(ren)不可(ke)(ke)(ke)能(neng)沒有(you)生(sheng)(sheng)(sheng)和(he)死。但莊子(zi)(zi)認為(wei)(wei)(wei)(wei)，可(ke)(ke)(ke)以(yi)(yi)做到(dao)“死生(sheng)(sheng)(sheng)無變(bian)(bian)乎已”(田子(zi)(zi)方(fang))，生(sheng)(sheng)(sheng)與死只是(shi)生(sheng)(sheng)(sheng)命(ming)(ming)的(de)兩種(zhong)(zhong)(zhong)(zhong)形(xing)態，人(ren)還可(ke)(ke)(ke)能(neng)變(bian)(bian)為(wei)(wei)(wei)(wei)其(qi)(qi)他許許多多形(xing)態。不管外(wai)形(xing)如何(he)變(bian)(bian)化(hua)(hua)(hua)(hua)，內(nei)在的(de)生(sheng)(sheng)(sheng)命(ming)(ming)卻(que)是(shi)永存(cun)的(de)。因此(ci)莊子(zi)(zi)認為(wei)(wei)(wei)(wei)：人(ren)從無到(dao)有(you)，從生(sheng)(sheng)(sheng)到(dao)死，是(shi)“相(xiang)與為(wei)(wei)(wei)(wei)春秋冬夏四時行也。”甚(shen)至(zhi)，“死生(sheng)(sheng)(sheng)為(wei)(wei)(wei)(wei)晝夜”(《至(zhi)樂》)。人(ren)從生(sheng)(sheng)(sheng)變(bian)(bian)為(wei)(wei)(wei)(wei)死，像(xiang)四季更(geng)替一(yi)樣，像(xiang)白(bai)(bai)天(tian)黑夜一(yi)樣變(bian)(bian)換。春天(tian)過(guo)去了(le)，你能(neng)說(shuo)春天(tian)從此(ci)死了(le)嗎(ma)？黑夜降臨(lin)了(le)，難道白(bai)(bai)天(tian)從此(ci)永不存(cun)在了(le)嗎(ma)？人(ren)死了(le)，生(sheng)(sheng)(sheng)命(ming)(ming)可(ke)(ke)(ke)以(yi)(yi)不同的(de)形(xing)態長存(cun)于世，這就叫“能(neng)移”。

按莊(zhuang)子(zi)的(de)結論是(shi)(shi)，只要按照他的(de)方(fang)法養(yang)(yang)生(sheng)(sheng)，人(ren)(ren)(ren)(ren)(ren)是(shi)(shi)不(bu)(bu)(bu)會(hui)死(si)(si)(si)的(de)，只會(hui)不(bu)(bu)(bu)斷地變(bian)化(hua)，以(yi)另外的(de)形態長存于(yu)(yu)世。究竟是(shi)(shi)何(he)種(zhong)(zhong)形態？《達(da)生(sheng)(sheng)》中齊(qi)國高(gao)士皇子(zi)告敖與齊(qi)桓公(gong)之(zhi)(zhi)(zhi)間那(nei)一(yi)場(chang)說(shuo)鬼的(de)對(dui)(dui)話(hua)，可(ke)(ke)供(gong)參照。人(ren)(ren)(ren)(ren)(ren)們也(ye)許會(hui)說(shuo)，這(zhe)(zhe)是(shi)(shi)典型的(de)“謬悠之(zhi)(zhi)(zhi)說(shuo)，荒唐之(zhi)(zhi)(zhi)言，無(wu)(wu)(wu)端崖之(zhi)(zhi)(zhi)辭”。其(qi)實(shi)莊(zhuang)子(zi)又(you)何(he)嘗不(bu)(bu)(bu)知道，人(ren)(ren)(ren)(ren)(ren)有(you)(you)生(sheng)(sheng)必有(you)(you)死(si)(si)(si)？他在《齊(qi)物(wu)(wu)論》中說(shuo)過(guo)：“人(ren)(ren)(ren)(ren)(ren)謂之(zhi)(zhi)(zhi)不(bu)(bu)(bu)死(si)(si)(si)，奚益？其(qi)形化(hua)，其(qi)心與之(zhi)(zhi)(zhi)然，可(ke)(ke)不(bu)(bu)(bu)謂大哀(ai)乎？”可(ke)(ke)見，人(ren)(ren)(ren)(ren)(ren)死(si)(si)(si)心即(ji)死(si)(si)(si)，死(si)(si)(si)是(shi)(shi)人(ren)(ren)(ren)(ren)(ren)的(de)大哀(ai)。莊(zhuang)子(zi)的(de)人(ren)(ren)(ren)(ren)(ren)生(sheng)(sheng)理(li)想是(shi)(shi)追求(qiu)無(wu)(wu)(wu)待、無(wu)(wu)(wu)累(lei)、無(wu)(wu)(wu)患的(de)精(jing)神上的(de)絕對(dui)(dui)自由(you)。這(zhe)(zhe)種(zhong)(zhong)自由(you)顯(xian)然無(wu)(wu)(wu)法實(shi)現；于(yu)(yu)是(shi)(shi)，他變(bian)而企(qi)(qi)圖在個人(ren)(ren)(ren)(ren)(ren)精(jing)神生(sheng)(sheng)活(huo)中通過(guo)良好的(de)修(xiu)養(yang)(yang)來獲取(qu)這(zhe)(zhe)種(zhong)(zhong)自由(you)。他理(li)想的(de)精(jing)神境界(jie)是(shi)(shi)一(yi)種(zhong)(zhong)安寧、恬(tian)靜的(de)心理(li)環境。但是(shi)(shi)，困擾(rao)人(ren)(ren)(ren)(ren)(ren)的(de)生(sheng)(sheng)死(si)(si)(si)之(zhi)(zhi)(zhi)限，哀(ai)樂之(zhi)(zhi)(zhi)情，無(wu)(wu)(wu)時不(bu)(bu)(bu)在攪撓他心中的(de)恬(tian)靜與安寧。那(nei)么，倡(chang)“能移”之(zhi)(zhi)(zhi)說(shuo)，以(yi)之(zhi)(zhi)(zhi)為養(yang)(yang)生(sheng)(sheng)的(de)終極目標，求(qiu)取(qu)心理(li)上的(de)安寧，你說(shuo)，這(zhe)(zhe)是(shi)(shi)自欺欺人(ren)(ren)(ren)(ren)(ren)，還(huan)是(shi)(shi)自慰慰人(ren)(ren)(ren)(ren)(ren)？如果說(shuo)，此論有(you)(you)悖于(yu)(yu)科(ke)學(xue)(xue)，《達(da)生(sheng)(sheng)》中倡(chang)言的(de)“養(yang)(yang)神重于(yu)(yu)養(yang)(yang)形”，“不(bu)(bu)(bu)以(yi)形累(lei)神”，“其(qi)天守(shou)全，其(qi)神無(wu)(wu)(wu)郤(隙)，物(wu)(wu)奚自入”以(yi)及(ji)“醉(zui)者(zhe)墜車(che)，雖疾不(bu)(bu)(bu)死(si)(si)(si)”，“用志不(bu)(bu)(bu)分，乃凝于(yu)(yu)神”，“善游者(zhe)忘水”，“外重者(zhe)內拙(zhuo)”等等，何(he)往(wang)而不(bu)(bu)(bu)合于(yu)(yu)今天的(de)科(ke)學(xue)(xue)——生(sheng)(sheng)理(li)學(xue)(xue)和(he)(he)心理(li)學(xue)(xue)？莊(zhuang)子(zi)尋(xun)求(qiu)精(jing)神上的(de)超脫，這(zhe)(zhe)種(zhong)(zhong)超脫不(bu)(bu)(bu)是(shi)(shi)企(qi)(qi)求(qiu)人(ren)(ren)(ren)(ren)(ren)的(de)感性(xing)存在的(de)永生(sheng)(sheng)，而是(shi)(shi)探求(qiu)人(ren)(ren)(ren)(ren)(ren)對(dui)(dui)感性(xing)存在的(de)運動趨向和(he)(he)最終歸宿的(de)理(li)解和(he)(he)認識(shi)。從這(zhe)(zhe)個角度讀《達(da)生(sheng)(sheng)》，將會(hui)引起你的(de)深思而不(bu)(bu)(bu)是(shi)(shi)簡(jian)單的(de)肯定(ding)或否(fou)定(ding)。

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