Selected Works of Zhuangzi (Colloquial Version)

Author: Zhang Tanfeng Compiler/Nationality:
Publisher:
Publishing Date: 2002-02-01
Features: . represents the character , remove the ancient character and replace it with . Five【Original Text】Using a finger to describe that a finger is not a finger is not as good as using something that is not a finger to describe that a finger is not a finger; using a horse to describe that a horse is not a horse is not as good as using something that is not a horse to describe that a horse is not a horse. Heaven and earth, a finger; all things, a horse①. Can be, can't be②. The Dao is achieved by action③, things are named by convention④. How is it so? It is so in so. How is it not? It is not in not⑤. Things inherently have their own so, things inherently have their own possibility. Nothing is not so, nothing is not possible⑥. Therefore, it is for this reason that grass and pillars, illness and Xi Shi, grandeur and strangeness, are all unified by the Dao⑦. Its separation, its completion⑧; its completion, its destruction⑨. In general, things have no completion or destruction, they are all unified⑩. Only the wise understand this unity, and therefore they do not use and reside in the ordinary⑾. The ordinary, is use⑿; use, is transformation⒀; transformation, is attainment⒁. To attain and be almost there⒂. To be like this and be done with it⒃. Having done it and not knowing its nature, is called the Dao⒄. To exhaust the mind to unify and not know its sameness, is called "morning three evening four"⒅. What is "morning three evening four"? The old man who raised monkeys assigned nuts, saying: "Morning three, evening four." All the monkeys were angry. He said: "Then morning four, evening three." All the monkeys were pleased. The name and reality are not diminished, but joy and anger are used, and this is also because of this⒆. Therefore, the sages harmonize right and wrong and rest in the natural balance, which is called "both acting"⒇.【Notes】① Taking the finger close at hand, taking the horse and ox far away. In the "Autumn Waters" chapter, "Between the two banks of the river, the cattle and horses cannot be distinguished."② Guo Xiang notes: "What is considered valid by oneself is called valid; what is considered invalid by oneself is called invalid." The particle is used as a question word between sentences.③ The road is walked.④ In general, things are named and concepts are established, including the finger, the white horse, all concepts come from human abstract consciousness.⑤ The word is used in succession, when used as a verb, it means to think, to agree.⑥ The meaning of is close to , the former is more objective, the latter is more subjective. Approval.⑦ Ying: a pillar. Li: illness and leprosy. Hui: grand. Wei: strange. : the name of cunning. Guai:.⑧ Separating one thing into several, dividing one into two and three.⑨ Success implies destruction from other things.⑩ Fu: still, later.⑾ Yong: ordinary, common principles.⑿ Use: utility.⒀ Transformation: transformation, usual.⒁ Attainment: knowledge, gain.⒂ Ji: almost, equal, reach.⒃ Yin: let go of.⒄ Dao: internal law, essence.⒅ Morning three: morning three evening four. The classic is found in the "Liezi. Huangdi" chapter.⒆ Ju: monkey. Ju Gong: an old man who likes to raise monkeys.⒇ Jun: equal. Both acting: things and I each get what they need, acting without conflict.
Translation of "Morning Three Evening Four"
Using a finger to describe that a finger is not a finger is not as good as using something that is not a finger to describe that a finger is not a finger. Using a horse to describe that a horse is not a horse is not as good as using something that is not a horse to describe that a horse is not a horse. Heaven and earth are just like something that is like a finger. All things are just like a horse. Originally, there was no such thing as calling it this or that. The laws of the universe are naturally formed, and the names of things are all from people. Why is it called this or that? It is just because of what one thinks. Why is it not called this or that? It is just because one does not think this or that. Things inherently have their own nature, and all things inherently have their own flexibility, but there is nothing that is not natural, and nothing that cannot be flexible. For example, take grass and pillars, ugly woman Wu Xi and beautiful Xi Shi, as well as all grand, strange, cunning, and strange people or things, in essence, there is no difference. The reason why they are distinguished is just because they are different on the surface. This surface difference also brings about praise and criticism. There is nothing that can be praised or criticized, and only then can its natural law be revealed. Only the wise and insightful philosophers can see that this law is eternal. Therefore, it is said that what is called ordinary is actually ordinary, and the sound of Yong is universal, it can be used, and it can be transformed. To be transformed is to attain knowledge. However, a little knowledge is enough. Because knowledge is endless, knowing a little and understanding its essence is enough. To know only a single truth and not know its transformation is like "morning three." What is "morning three"? It is a fable. There was an old man who raised monkeys, and he told the monkeys that from today on, he would give them three cups of nuts in the morning and four in the evening. The monkeys were not happy and argued. The old man then said, "Alright, then four in the morning and three in the evening." The monkeys were happy and agreed. This example shows that nothing fundamental has changed in the things themselves. It is just that the form has been changed, and the emotions of joy and anger have also been produced accordingly. In the world, everything is just confused by the appearance of things. Therefore, it is said that the so-called sages are extremely proud of what is right and wrong, and thus they eliminate the inherent fundamental characteristics and laws of things. They are like two train tracks that never touch, each doing their own thing, and they have nothing to do with the essence. (Hint: Zhuangzi believes that names and realities do not match. Names are and arbitrary, and right and wrong are not absolute. Many high-sounding and profound things look profound, but they are actually pseudo-reason. Zhuangzi believes that there is nothing that is not possible and nothing that is not possible, that is, good things can become bad things, and bad things can become good things, and there is no such thing as good or bad. Zhuangzi's philosophy gradually falls into sophistry due to his complete nihilism.)
Six【Original Text】Once, Zhuangzi dreamed that he was a butterfly, fluttering and lively like a butterfly①, feeling content and happy②! Not knowing that he was Zhuangzi. Suddenly, he woke up, and he was Zhuangzi, lying stiffly on the mat③. Not knowing whether it was Zhuangzi dreaming that he was a butterfly or whether it was the butterfly dreaming that he was Zhuangzi? Zhuangzi and the butterfly, there must be a distinction. This is called transformation of things④.【Notes】① Xuxu (xǔ) is a light and lively state, vivid and lifelike.② Shizhi is to be in harmony with one's own wishes and ideals. The particle is an exclamation mark, similar to the modern "ah oh."③ Ququ (gú) is a clear and powerful state. It is also said to be the appearance of lying stiffly.④ Fen is distinction. Transformation of things is change, embodiment, and transposition.【Translation】Before Zhuangzi transformed into a butterfly, Zhuangzi once dreamed that he had transformed into a butterfly, fluttering and lively, a real butterfly. Zhuangzi felt particularly content and happy, almost forgetting that he was Zhuangzi. But when he woke up, he was surprised to find that he was still Zhuangzi, lying stiffly on the mat. Confused, he did not know whether it was Zhuangzi dreaming that he had transformed into a butterfly or whether it was the butterfly dreaming that it had transformed into Zhuangzi. Zhuangzi and the butterfly must be two different things. Perhaps, this is called the transformation of emotions, and things can originally change and embody each other. (Hint: This chapter is truly beautiful. Later, Li Shangyin wrote a poem: "Zhuangzi dreamed of butterflies in the morning, and the heart of the king of the birds was entrusted to the cuckoo." The classic comes from this. In "Dream of the Red Chamber," Shi Xiangyun is drunk and lies among flowers and stones, and Bao Dai discusses Zen, also inspired by this classic. Also, the story of Liang Zhu turning into a butterfly is directly derived from this. Zhuangzi yearns for freedom, so he has a special fondness for the fluttering butterfly. Zhuangzi transforms into a butterfly, and the butterfly transforms into Zhuangzi, both embodying freedom and beauty, so they are not strange.)