1、莊子 Zhuangzi,Zhuangzi (simplified Chinese: 庄子; traditional Chinese: 莊子; pinyin: Zhung Z; WadeGiles: Chuang Tz) was an influential Chinese philosopher. He lived around the 4th century BCE during the Warring States Period, a period corresponding to the philosophical summit of Chinese thought the Hundre
2、d Schools of Thought. http:/en.wikipedia.org/wiki/Zhuangzi http:/ctext.org/zhuangzi/inner-chapters http:/ Happiness of Fish,Zhuangzi and Huizi were strolling along the dam of the Hao Waterfall when Zhuangzi said, See how the minnows come out and dart around where they please! Thats what fish really
3、enjoy! Huizi said, Youre not a fish how do you know what fish enjoy?Zhuangzi said, Youre not me, so how do you know I dont know what fish enjoy?Huizi said, Im not you, so I certainly dont know what you know. On the other hand, youre certainly not a fish so that still proves you dont know what fish e
4、njoy!Zhuangzi said, Lets go back to your original question, please. You asked me how I know what fish enjoy so you already knew I knew it when you asked the question. I know it by standing here beside the Hao river.(17, tr. Watson 1968:188-9),I Just Know that the Fish is Happy,秋水篇莊子與惠子遊於濠梁之上。莊子曰：儵魚出
5、遊從容，是魚樂也。惠子曰：子非魚，安知魚之樂？莊子曰：子非我，安知我不知魚之樂？惠子曰：我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。莊子曰：請循其本。子曰汝安知魚樂云者，既已知吾知之而問我，我知之濠上也。,Big Gourd,Hueitse said to Chuangtse, The Prince of Wei gave me a seed of a large-sized kind of gourd. I planted it, and it bore a fruit as big as a five bushel measure. Now had I used this for
6、holding liquids, it would have been too heavy to lift; and had I cut it in half for ladles, the ladles would have been too flat for such purpose. Certainly it was a huge thing, but I had no use for it and so I broke it up.,Hand lotion secret formula,The Value of Hand Lotion,It was rather you did not
7、 know how to use large things, replied Chuangtse. There was a man of Sung who had a recipe for hand lotion (salve?) for chapped hands, his family having been silk-washers for generations. A stranger who had heard of it came and offered him a hundred ounces of silver for this recipe; whereupon he cal
8、led together his clansmen and said, We have never made much money by silk-washing. Now, we can sell the recipe for a hundred ounces in a single day. Let the stranger have it.,The Value of Hand Lotion,The stranger got the recipe, and went and had an interview with the Prince of Wu. The Yueh State was
9、 in trouble, and the Prince of Wu sent a general to fight a naval battle with Yueh at the beginning of winter. The latter was totally defeated, and the stranger was rewarded with a piece of the Kings territory.Thus, while the efficacy of the hand lotion (salve) to cure chapped hands was in both case
10、s the same, its applications were different. Here, it secured a title; there, the people remained silk-washers.,Creativity in Using a Big Gourd,Now as to your five-bushel gourd, why did you not make a float of it, and float about over river and lake? And you complain of its being too flat for holdin
11、g things! I fear your mind is stuffy inside.“,惠子謂莊子曰：魏王貽我大瓠之種，我樹之成而實五石，以盛水漿，其堅不能自舉也。剖之以為瓢，則瓠落無所容。非不呺然大也，吾為其無用而掊之。莊子曰：夫子固拙於用大矣。宋人有善為不龜手之藥者，世世以洴澼絖為事。客聞之，請買其方百金。聚族而謀曰：我世世為洴澼絖，不過數金；今一朝而鬻技百金，請與之。客得之，以說吳王。越有難，吳王使之將。冬，與越人水戰，大敗越人，裂地而封之。能不龜手一也，或以封，或不免於洴澼絖，則所用之異也。今子有五石之瓠，何不慮以為大樽而浮乎江湖，而憂其瓠落無所容？則夫子猶有蓬之心也夫！,Usef
12、ulness of Giant Gourds,The Butterfly Dream,Once Zhuangzi dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didnt know he was Zhuangzi. Suddenly he woke up and there he was, solid and unmistakable Zhuangzi. But he didnt know if he wa
13、s Zhuangzi who had dreamt he was a butterfly, or a butterfly dreaming he was Zhuangzi. Between Zhuangzi and a butterfly there must be some distinction! This is called the Transformation of Things. (2, tr. Burton Watson 1968:49),昔者莊周夢為蝴蝶，栩栩然蝴蝶也，自喻適志與，不知周也。俄然覺，則蘧蘧然周也。不知周之夢為蝴蝶與，蝴蝶之夢為周與？周與蝴蝶則必有分矣。此之謂物化。
14、,The Butterfly Dream,The Mind as a Mirror,The Perfect Man uses his mind like a mirror - going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself.Chapter 7 Fit for Emperors and Kings至人之用心若鏡，不將不迎，應而不藏，故能勝物而不傷。 應帝王,Seven Openings,The
15、Emperor of the South Sea is known as Change. The Emperor of the North Sea is called Dramatic. The Emperor of the Center is called Chaos. Change and Dramatic met every so often in the region of Chaos. Chaos always treated them kindly and virtuously. Change and Dramatic said, “Everyone has seven orifi
16、ces (openings) so they can see, hear, eat and breathe. Chaos does not have these. Let us bore some holes into him for him.” Each day they bored a hole into Chaos. but on the seventh day Chaos died.南海之帝為儵，北海之帝為忽，中央之帝為渾沌。儵與忽時相下遇於渾沌之地，渾沌待之甚善。儵與忽謀報渾沌之德，曰：人皆有七竅以視聽食息，此獨無有，嘗試鑿之。日鑿一竅，七日而渾沌死。莊子應帝王,大宗師 - The
17、Great and Most Honoured Master,古之真人，其寢不夢，其覺無憂，其食不甘，其息深深。真人之息以踵，眾人之息以喉。屈服者，其嗌言若哇。其耆欲深者，其天機淺。The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. The breathing of the true man com
18、es (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.,朝三暮四 Policies of Rationing Nuts for Monkey,齊物論
19、- The Adjustment of Controversies,其分也，成也；其成也，毀也。凡物無成與毀，復通為一。唯達者知通為一，為是不用而寓諸庸。庸也者，用也；用也者，通也；通也者，得也。適得而幾矣。因是已。已而不知其然，謂之道。勞神明為一，而不知其同也，謂之朝三。何謂朝三？It was separation that led to completion; from completion ensued dissolution. But all things, without regard to their completion and dissolution, may again be
20、 comprehended in their unity - it is only the far reaching in thought who know how to comprehend them in this unity. This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that)
21、use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Dao. When we toil our spirits and intellig
22、ence, obstinately determined (to establish our own view), and do not know the agreement (which underlies it and the views of others).,朝三暮四,狙公賦芧，曰：朝三而暮四。眾狙皆怒。曰：然則朝四而暮三。眾狙皆悅。名實未虧，而喜怒為用，亦因是也。是以聖人和之以是非，而休乎天鈞，是之謂兩行。 A keeper of monkeys, in giving them out their acorns, (once) said, In the morning I will
23、give you three (measures) and in the evening four. This made them all angry, and he said, Very well. In the morning I will give you four and in the evening three. His two proposals were substantially the same, but the result of the one was to make the creatures angry, and of the other to make them p
24、leased - an illustration of the point I am insisting on. Therefore the sagely man brings together a dispute in its affirmations and denials, and rests in the equal fashioning of Heaven. Both sides of the question are admissible.,Robbers Tao,An apprentice to Robber Cheh asked him saying, “Is there th
25、en Tao (moral principles) among thieves?Tell me if there is anything in which there is not Tao, Cheh replied.“The leader of thieves needs to have the intelligence to know where treasures are located, the courage to go in first, and the chivalry of coming out last. There is the wisdom of calculating
26、success, and kindness in the equal division of the spoil. There has never yet been a great robber who was not possessed of these five leadership qualities.“Tao The Way. Chapter 10: Rifling Trucks 胠篋,盜亦有道,故盜跖之徒問於跖曰：盜亦有道乎？跖曰：何適而無有道邪？夫妄意室中之藏，聖也；入先，勇也；出後，義也；知可否，知也；分均，仁也。五者不備而能成大盜者，天下未之有也。,Cook Ting (庖丁解
27、牛),Cook Ting was cutting up an ox for Lord Wen-hui. At every touch of his hand, every heave of his shoulder, every move of his feet, every thrust of his knee - zip! zoop! He slithered the knife along with a zing, and all was in perfect rhythm, as though he were performing the dance of the Mulberry G
28、rove or keeping time to the Ching-shou music.Ah, this is marvelous! said Lord Wen-hui. Imagine skill reaching such heights!“From The Secret of Caring for Life 養生主 http:/www.terebess.hu/english/chuangtzu.html,Cook Ting,Cook Ting laid down his knife and replied, What I care about is the Way, which goe
29、s beyond skill. When I first began cutting up oxen, all I could see was the ox itself. After three years I no longer saw the whole ox. And now - now I go at it by spirit and dont look with my eyes. Perception and understanding have come to a stop and spirit moves where it wants. I go along with the
30、natural makeup, strike in the big hollows, guide the knife through the big openings, and follow things as they are. So I never touch the smallest ligament or tendon, much less a main joint.,Cook Ting,A good cook changes his knife once a year-because he cuts. A mediocre cook changes his knife once a
31、month-because he hacks. Ive had this knife of mine for nineteen years and Ive cut up thousands of oxen with it, and yet the blade is as good as though it had just come from the grindstone. There are spaces between the joints, and the blade of the knife has really no thickness. If you insert what has
32、 no thickness into such spaces, then theres plenty of room - more than enough for the blade to play about it. Thats why after nineteen years the blade of my knife is still as good as when it first came from the grindstone.,Cook Ting,However, whenever I come to a complicated place, I size up the diff
33、iculties, tell myself to watch out and be careful, keep my eyes on what Im doing, work very slowly, and move the knife with the greatest subtlety, until - flop! The whole thing comes apart like a clod of earth crumbling to the ground. I stand there holding the knife and look all around me, completel
34、y satisfied and reluctant to move on, and then I wipe off the knife and put it away. Excellent! said Lord Wen-hui. I have heard the words of Cook Ting and learned how to care for life!,庖丁解牛,庖丁為文惠君解牛，手之所觸，肩之所倚，足之所履，膝之所踦，砉然嚮然，奏刀騞然，莫不中音。合於桑林之舞，乃中經首之會。文惠君曰：譆！善哉！技蓋至此乎？庖丁釋刀對曰：臣之所好者道也，進乎技矣。始臣之解牛之時，所見无非牛者。三
35、年之後，未嘗見全牛也。方今之時，臣以神遇，而不以目視，官知止而神欲行。依乎天理，批大郤，導大窾，因其固然。技經肯綮之未嘗，而況大軱乎！良庖歲更刀，割也；族庖月更刀，折也。今臣之刀十九年矣，所解數千牛矣，而刀刃若新發於硎。彼節者有間，而刀刃者无厚，以无厚入有間，恢恢乎其於遊刃必有餘地矣，是以十九年而刀刃若新發於硎。雖然，每至於族，吾見其難為，怵然為戒，視為止，行為遲。動刀甚微，謋然已解，如土委地。提刀而立，為之四顧，為之躊躇滿志，善刀而藏之。文惠君曰：善哉！吾聞庖丁之言，得養生焉。,Design Criteria: Cohesion and Coupling,Decomposition: Div
36、ide and ConquerModularization: Simple, stable, and clearly defined interface for each module, no need to understand the internal structure or design of the module to use it.Design Criteria: Low coupling between modules and high cohesiveness within modules,25,Huangdi Neijing 黃帝內經 素問上古天真論,昔在黃帝，生而神靈，弱而
37、能言，幼而徇齊，長而敦敏，成而登天。迺問於天師曰：余聞上古之人，春秋皆度百歲，而動作不衰；今時之人，年半百而動作皆衰者，時世異耶，人將失之耶。歧伯對曰：上古之人，其知道者，法於陰陽，和於術數，食飲有節，起居有常，不妄作勞，故能形與神俱，而盡終其天年，度百歲乃去。今時之人不然也，以酒為漿，以妄為常，醉以入房，以欲竭其精，以耗散其真，不知持滿，不時御神，務快其心，逆於生樂，起居無節，故半百而衰也。,黃帝內經 素問上古天真論,夫上古聖人之教下也，皆謂之虛邪賊風，避之有時，恬惔虛旡，真氣從之，精神內守，病安從來。是以志閑而少欲，心安而不懼，形勞而不倦，氣從以順，各從其欲，皆得所願。故美其食，任其服，樂
38、其俗，高下不相慕，其民故曰朴。是以嗜欲不能勞其目，淫邪不能惑其心，愚智賢不肖不懼於物，故合於道。所以能年皆度百歲，而動作不衰者，以其德全不危也。,A Happy Excursion of a Free Spirit,Read http:/ctext.org/zhuangzi/enjoyment-in-untroubled-ease When the Peng (a huge bird) is migrating to the Southern Ocean it flaps (its wings) on the water for 3000 miles. Then it ascends on a
39、 whirlwind (jet stream) in June 90,000 miles high The little quail laughs at him (Peng), saying, Where does he think hes going? I give a great leap and fly up, but I never get more than ten or twelve yards before I come down fluttering among the weeds and brambles. And thats the best kind of flying
40、anyway! Where does he think hes going? Such is the difference between big and little.,Big vs. Small,北冥有魚，其名為鯤。鯤之大，不知其幾千里也。化而為鳥，其名為鵬。鵬之背，不知其幾千里也；怒而飛，其翼若垂天之雲。是鳥也，海運則將徙於南冥。南冥者，天池也。齊諧者，志怪者也。諧之言曰：鵬之徙於南冥也，水擊三千里，摶扶搖而上者九萬里，去以六月息者也。 蜩與學鳩笑之曰：我決起而飛，槍榆、枋，時則不至而控於地而已矣，奚以之九萬里而南為？,消遙遊,Fighting at the Snails horns o
41、n His Head,http:/ - Ze-yang,惠子聞之而見戴晉人。戴晉人曰：有所謂蝸者，君知之乎？曰：然。有國於蝸之左角者曰觸氏，有國於蝸之右角者曰蠻氏，時相與爭地而戰，伏尸數萬，逐北旬有五日而後反。君曰：噫！其虛言與？曰：臣請為君實之。君以意在四方上下有窮乎？君曰：無窮。曰：知遊心於無窮，而反在通達之國，若存若亡乎？君曰：然。曰：通達之中有魏，於魏中有梁，於梁中有王。王與蠻氏，有辯乎？君曰：無辯。客出而君惝然若有亡也。,Huizi, having heard of this counsel, introduced to the king Dai Jin-ren, who said,
42、 There is the creature called a snail; does your majesty know it? I do. On the left horn of the snail there is a kingdom which is called Provocation, and on the right horn another which is called Stupidity. These two kingdoms are continually striving about their territories and fighting. The corpses
43、 that lie on the ground amount to several myriads. The army of one may be defeated and put to flight, but in fifteen days it will return. The king said, Pooh! that is empty talk! The other rejoined, Your servant begs to show your majesty its real significance. When your majesty thinks of space - eas
44、t, west, north, and south, above and beneath - can you set any limit to it? It is illimitable, said the king; and his visitor went on, Your majesty knows how to let your mind thus travel through the illimitable, and yet (as compared with this) does it not seem insignificant whether the kingdoms that
45、 communicate one with another exist or not? The king replies, It does so; and Dai Jin-ren said, finally, Among those kingdoms, stretching one after another, there is this Wei; in Wei there is this (city of) Liang; and in Liang there is your majesty. Can you make any distinction between yourself, and
46、 (the king of that kingdom of) Stupidity? To this the king answered, There is no distinction, and his visitor went out, while the king remained disconcerted and seemed to have lost himself.,對酒 (白居易),蝸牛角上爭何事，石火光中寄此身。隨富隨貧且歡樂，不開口笑是痴人。http:/ http:/ Wu-gui,Huang-Di was going to see Da-gui at the hill of
47、Ju-Zi. Fang Ming was acting as charioteer, and Chang Yu was occupying the third place in the carriage. Zhang Ruo and Xi Peng went before the horses; and Kun Hun and Gu Ji followed the carriage. When they arrived at the wild of Xiang-cheng, the seven sages were all perplexed, and could find no place
48、at which to ask the way. just then they met with a boy tending some horses, and asked the way of him. Do you know, they said, the hill of Ju-zi? and he replied that he did. He also said that he knew where Da-gui was living. A strange boy is this! said Huang-Di. He not only knows the hill of Ju-zi, b
49、ut he also knows where Fa-gui is living. Let me ask him about the government of mankind. The boy said, The administration of the kingdom is like this (which I am doing) - what difficulty should there be in it? When I was young, I enjoyed myself roaming over all within the six confines of the world of space, and then I began to suffer from indistinct sight. A wise elder taught me, saying, Ride in the chariot of the sun, and roam in the wild of Xiang-cheng. Now the trouble in my eyes is a little better, and I am again enjoying myself roaming outside the six confines of the world of space.,
