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達生·《莊子》原文注釋與鑒賞

大道家(jia)園 2023-07-17 18:28:04

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)。

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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