至人无己，神人无功，圣人无名
本帖最后由 梦溪 于 2011-10-29 23:01 编辑——节选自《逍遥游》
故夫知效一官，行比一乡，德合一君，而征一国者，其自视也亦若此矣。而宋荣子犹然笑之。且举世而誉之而不加劝，举世而非之而不加沮，定乎内外之分，辩乎荣辱之境，斯已矣。彼其于世未数数然也。虽然，犹有未树也。夫列子御风而行，泠然善也，旬有五日而后反，彼于致福者，为数数然也，此虽免乎行，犹有所持者也。若夫乘天地之正，而御六气之辩，以游无穷者，彼且恶乎待哉？故曰，至人无己，神人无功，圣人无名。
赏析：从“故夫知效一官”至“圣人无名”，逐次展开对处于不同思想境界的几种人的描写和评论。庄子告诉我们：有些人智慧能胜任一个官职，行动能庇护一乡之众，道德能符合一个国君的要求，而才能得到全国的信任，他们虽然自我感觉都不错，但也只不过像仅仅能腾跃几丈的小麻雀罢了。宋荣子禁不住要嘲笑他们。宋荣子能做到让全社会都赞誉他，却不会因此更加努力；整个社会都批评他，也不因此而沮丧。能认清自身和外界的区别，明白光荣和耻辱的界限。但也不过如此罢了，虽然他对于社会不去计较什么，但仍有未达到的境界。庄子接着又告诉我们：列御寇这个人能够驾风而行，轻巧极了，他飞行一次，十五天以后能回来。他对于求福的事，并没有专心专意去追求。但他虽然可以免于步行，但毕竟还是有所依靠和凭借的。庄子设想：如果能够顺应大自然的规律，而把握好阴阳风雨晦明这“六气”的变化，遨游在无边无际的空间，那么他还要依靠和凭借什么呢?所以他的最后结论是：至人无己，神人无功，圣人无名。这三句翻成现代汉语就是：修养高的人，会忘掉小我；修养达到神秘莫测境地的人，不再去建功立业；修养达到圣人境界的人，更连任何名位都不追求了。到这里，全篇的中心思想和盘托出，使人豁然开朗。原来，按照庄子的看法，不但蝉、小鸟和在一乡一国有作为的人们只是小知小见，没有达到“逍遥游”，就连在九万里高空飞翔的大鹏和能驾风远行的仙人列御寇，由于仍不得不有所依靠和凭借，也算不上真正的“逍遥游”——即绝对自由。真正的逍遥游是要“乘天地之正，御六气之辨，以游于无穷”，也就是要达到至人、神人、圣人那样的忘我、无为、无用、无所待的绝对自由的精神境界。
以下信息来自百度——
庄子追求的“逍遥游”的境界，是一种天地间根本不可能有的主观唯心主义的幻想。但他这篇文章却写得十分漂亮，代表着他非凡的文学成就。他以寓言作比喻，寓哲理于离奇的想像和形象化的描写之中。文中的一系列寓言，都写得奇幻无比而又形象逼真。这些寓言故事性很强，而且穷形尽相，煞有介事，所以能够深深地吸引和打动读者，成为论说事理的有力手段。除了想像丰富、形象逼真之外，文章的大开大合的写法，纵横跌宕、浩荡奇警的风格也是非常突出的。这篇千古妙文，不讲究一般文章那些起承转合的程式，而是任情挥洒，不拘一格，很像作者本人那飘逸、洒脱的个性。清人林云铭评论《逍遥游》说：“篇中忽而叙事，忽而引证，忽而譬喻，忽而议论，以为断而未断，以为续而非续，以为复而非复，只见云气空，往反纸上，顷刻之间，顿成异观。”《逍遥游》的确是古代散文中突破常规艺术格局的一道“异观”。 The divine man can let the individual go, the god-man the high official positions and riches, and the saint the fame. 回复 1# 梦溪
贴出这篇文章的原因是想让大家在回味一下庄子澄澈的思想境界。两个字——淡定！
亲，对于纷至沓来的作业还有什么怨言吗，想想庄子吧；
亲，每天还愁眉苦脸纠结怨恨吗？读读《庄子》吧；
亲，每天还辗转反侧难以入眠吗？来译路同行吧！
在这里，才智得以施展，人生得到升华。腰不酸了，腿不疼了，个也长高了！
亲，天天开心哦~~
译文如下（仅供参考）：Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail), and yet Yung-tsze of Sung would have smiled and laughed at them. (This Yung-tsze), though the whole world should have praised him, would not for that have stimulated himself to greater endeavour, and though the whole world should have condemned him, would not have exercised any more repression of his course; so fixed was he in the difference between the internal (judgment of himself) and the external (judgment of others), so distinctly had he marked out the bounding limit of glory and disgrace. Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position).
There was Lieh-tsze, who rode on the wind and pursued his way, with an admirable indifference (to all external things), returning, however, after fifteen days, (to his place). In regard to the things that (are supposed to) contribute to happiness, he was free from all endeavours to obtain them; but though he had not to walk, there was still something for which he had to wait. But suppose 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,— what has he to wait for? Therefore it is said, 'The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagely-minded man, none of fame.（只要能译出这一句就够了，O(∩_∩)O~）' 本帖最后由 E0907郝准 于 2011-11-12 13:34 编辑
A Perfect man has no thought of himself; an immortal man, none of his merit; a wise man, none of his reputation. 窃以为，就哲学意义上而言。《逍遥游》的主题，是一种超越性的自由。前大半篇行文，都在讲述“待”：什么是待（相对性）？谁待（相对的主体）？待于何物（相对的客体）。用今天的语言来说，待，就是“对”、“相对”；有待，就是具有相对性；无待，就是“绝对”（此词系近代方从日语引入）。而，从“有待”到“无待”，就是一种超越。从大鹏到蜩等等的描述亦是如此，不过是用了寓言的手法。其中有对思想修养的强调，但也有道家的神秘主义，实不应皆以“唯心主义”冠之。《逍遥游》通篇，讲述的乃是一种不断超越，以至无所超越的至高境界，也就是“无待”。无待并非没有凭借，而是能凭借一切、驾御所有变化；即与天地宇宙一体。大莫过于此，所以说无待。也就是成为冯友兰先生所说的“天人”。其实“至人”（修福德）、“神人”（修神通）、“圣人”（修功名）到此境界已是统一，与天地一体，而无己、无功、无名。就逍遥游与内七篇的关系而言，逍遥游是总摄内七篇，讨论个体的相对性与绝对性、局限性与超越性的问题。
页:
[1]