《莊子 - Zhuangzi》
[Warring States] 350 BC-250 BC Books referencing 《莊子》
[Also known as: 《南華真經》]
《內篇 - Inner Chapters》
Library Resources
《人間世 - Man in the World, Associated with other Men》
English translation: James Legge [?] Books referencing 《人間世》
人間世:
顏回曰：「吾无以進矣，敢問其方。」仲尼曰：「齋，吾將語若！有而為之，其易邪？易之者，皞天不宜。」顏回曰：「回之家貧，唯不飲酒、不茹葷者數月矣。若此，則可以為齋乎？」曰：「是祭祀之齋，非心齋也。」回曰：「敢問心齋。」仲尼曰：「若一志，无聽之以耳而聽之以心，无聽之以心而聽之以氣。聽止於耳，心止於符。氣也者，虛而待物者也。唯道集虛。虛者，心齋也。」顏回曰：「回之未始得使，實自回也；得使之也，未始有回也。可謂虛乎？」夫子曰：「盡矣。吾語若！若能入遊其樊而无感其名，入則鳴，不入則止。无門无毒，一宅而寓於不得已，則幾矣。絕迹易，无行地難。為人使，易以偽；為天使，難以偽。聞以有翼飛者矣，未聞以无翼飛者也；聞以有知知者矣，未聞以无知知者也。瞻彼闋者，虛室生白，吉祥止止。夫且不止，是之謂坐馳。夫徇耳目內通而外於心知，鬼神將來舍，而況人乎！是萬物之化也，禹、舜之所紐也，伏戲、几蘧之所行終，而況散焉者乎！」
Man in the World,...:
Yan Hui said, 'I can go no farther; I venture to ask the method from you.' Zhongni replied, 'It is fasting, (as) I will tell you. (But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.' Hui said, 'My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables;-- can this be regarded as fasting?' The reply was, 'It is the fasting appropriate to sacrificing, but it is not the fasting of the mind.' 'I venture to ask what that fasting of the mind is,' said Hui, and Zhongni answered, 'Maintain a perfect unity in every movement of your will, You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit. Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is, there is freedom from all pre-occupation; such freedom is the fasting of the mind.' Hui said, 'Before it was possible for me to employ (this method), there I was, the Hui that I am; now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation?' The Master replied, 'Entirely. I tell you that you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him). If he listen to your counsels, let him hear your notes; if he will not listen, be silent. Open no (other) door; employ no other medicine; dwell with him (as with a friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object. Not to move a step is easy; to walk without treading on the ground is difficult. In acting after the manner of men, it is easy to fall into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite. I have heard of flying with wings; I have not heard of flying without them. I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise. Look at that aperture (left in the wall); the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place. Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad. The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external: (when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so! All things thus undergo a transforming influence. This was the hinge on which Yu and Shun moved; it was this which Fu-xi and Ji-qu practised all their lives: how much more should other men follow the same rule!'
심재
[ 心齋 ]
심재는 정신을 청정(淸靜)하게 가다듬는 것을 말하는 것으로 장자에 있어서 도를 깨닫는 하나의 방법을 이른다. 이것은 <장자>의 인간세(人間世) 편에 나오며 공자와 공자의 수제자인 안회의 대화를 통해 제시되고 있다.······공자가 말하기를, "자네는 전심일지(專心一志)하여 귀로써 듣지 말고 심(心)으로써 듣고, 심으로써 듣지 말고 기(氣)로써 들으라. 귀는 듣는 데서 그치고 심은 부합(符合)하는 데서 그치라. 기라는 것은 허(虛)하되 어떤 사물이든지 받아들일 수 있는 것이다. 오로지 도(道)만이 허(虛)를 모여들게 한다. 허하게 되는 것이 곧 심재(心齋)이다.······"
여기서 보듯이 심재란 감관을 청소하고 심을 깨끗이 비움으로써 궁극적으로 허의 세계를 이룰 것을 목표로 하고 있음을 알 수 있다. 이 허의 경지에 이르면 자연히 나와 대상과의 간격이 없어지는 물아량망(物我兩忘), 물아일체(物我一體)의 상태가 실현된다고 하는 것이다.
[네이버 지식백과] 심재 [心齋] (Basic 고교생을 위한 윤리 용어사전, 2001. 12. 20., 강동효)
심재
[ 心齋 ]
《남화경》에서 밝힌 심신수련의 한 방법. 도가에서는 무위자연의 천성을 따르는 삶을 중시하여, 마음을 텅 비우고 물아(物我)ㆍ시비ㆍ차별을 없는 상태를 추구하는데, 그 수련방법으로 심재좌망(心齋坐忘)을 주창하고 있다. 심재는 심신일체의 경지에서 마음을 맑혀 텅 빈 상태에서 도에 이름을 말하며, 좌망은 심신을 도방하(都放下)하여 근원적인 도와 일체가 되는 경지이다.
[네이버 지식백과] 심재 [心齋] (원불교대사전)
《莊子 - Zhuangzi》
[Warring States] 350 BC-250 BC Books referencing 《莊子》
[Also known as: 《南華真經》]
《外篇 - Outer Chapters》
Library Resources
《山木 - The Tree on the Mountain》
English translation: James Legge [?] Books referencing 《山木》 Library Resources
山木:
莊子行於山中，見大木，枝葉盛茂，伐木者止其旁而不取也。問其故。曰：「無所可用。」莊子曰：「此木以不材得終其天年。」夫子出於山，舍於故人之家。故人喜，命豎子殺鴈而烹之。豎子請曰：「其一能鳴，其一不能鳴，請奚殺？」主人曰：「殺不能鳴者。」
The Tree on the...:
Zhuangzi was walking on a mountain, when he saw a great tree with huge branches and luxuriant foliage. A wood-cutter was resting by its side, but he would not touch it, and, when asked the reason, said, that it was of no use for anything, Zhuangzi then said to his disciples, 'This tree, because its wood is good for nothing, will succeed in living out its natural term of years.' Having left the mountain, the Master lodged in the house of an old friend, who was glad to see him, and ordered his waiting-lad to kill a goose and boil it. The lad said, 'one of our geese can cackle, and the other cannot - which of them shall I kill?' The host said, 'Kill the one that cannot cackle.'
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明日，弟子問於莊子曰：「昨日山中之木，以不材得終其天年；今主人之鴈，以不材死。先生將何處？」莊子笑曰：「周將處夫材與不材之間。材與不材之間，似之而非也，故未免乎累。若夫乘道德而浮游則不然。無譽無訾，一龍一蛇，與時俱化，而無肯專為；一上一下，以和為量，浮游乎萬物之祖；物物而不物於物，則胡可得而累邪！此黃帝、神農之法則也。若夫萬物之情，人倫之傳，則不然。合則離，成則毀，廉則挫，尊則議，有為則虧，賢則謀，不肖則欺，胡可得而必乎哉？悲夫！弟子志之，其唯道德之鄉乎！」
Next day, his disciples asked Zhuangzi, saying, 'Yesterday the tree on the mountain (you said) would live out its years because of the uselessness of its wood, and now our host's goose has died because of its want of power (to cackle) - which of these conditions, Master, would you prefer to be in?' Zhuangzi laughed and said, '(If I said that) I would prefer to be in a position between being fit to be useful and wanting that fitness, that would seem to be the right position, but it would not be so, for it would not put me beyond being involved in trouble; whereas one who takes his seat on the Dao and its Attributes, and there finds his ease and enjoyment, is not exposed to such a contingency. He is above the reach both of praise and of detraction; now he (mounts aloft) like a dragon, now he (keeps beneath) like a snake; he is transformed with the (changing) character of the time, and is not willing to addict himself to any one thing; now in a high position and now in a low, he is in harmony with all his surroundings; he enjoys himself at ease with the Author of all things; he treats things as things, and is not a thing to them: where is his liability to be involved in trouble? This was the method of Shen Nong and Huang-Di. As to those who occupy themselves with the qualities of things, and with the teaching and practice of the human relations, it is not so with them. Union brings on separation; success, overthrow; sharp corners, the use of the file; honour, critical remarks; active exertion, failure; wisdom, scheming; inferiority, being despised: where is the possibility of unchangeableness in any of these conditions? Remember this, my disciples. Let your abode be here - in the Dao and its Attributes.'
- 임영호 우송정보대 특임교수
장자는 제자와 산속을 걷다가 커다란 나무를 만나게 됐다. 마침 다른 사람들도 거목을 보며 다들 한마디씩 하면서 나무를 예찬했다. 유명한 목수 장석(匠石)이 그곳을 지났다. 그는 사람들이 둘러싸고 구경하는 거목을 본체만체했다. 장자는 의아했다. 목수가 좋은 나무를 보고도 그냥 지나치니 그럴 수밖에 없었다. 장자는 장석을 따라가서 "왜 나무를 살피지 않고 그냥 가느냐"고 물었다. 장석은 "거목에는 옹이가 많아서 제대로 손질할 수도 없고 손질해도 쓸모가 없다"고 대답했다. 나무 입장에서 보면 쓸모가 없기 때문에 사람들의 손을 타지 않아 거목으로 자랄 수 있었던 것이다.
장자는 장석과 헤어져서 산길을 가다가 날이 저물었다. 장자는 불빛이 보이는 곳을 찾아가 하룻밤을 자고 갈 수 있는지 물었다. 장자 일행을 맞이한 사람은 대접을 하느라고 집에 기르던 닭을 잡으려고 했다. 하인이 주인에게 다가와서 "우는 닭과 울지 못하는 닭 중에서 어떤 닭을 잡을까요"라고 물었다. 주인은 울지 못하는 닭을 잡으라고 말했다.
장자와 함께 길을 가며 두 일을 접한 제자들이 헷갈리기 시작했다. 나무는 쓸모가 없기 때문에 나무로서 생명을 온전히 지킬 수 있었다. 반면 닭은 쓸모가 없었기 때문에 다른 닭보다 먼저 죽게 됐다. 두 가지 사건은 분명 상반되는 결과를 가져왔다. 제자들은 궁금증을 참지 못하고 장자에게 물었다. "이렇게 모순되는 사태를 경험하고 보니 도대체 어떻게 대처하는 것이 현명한가요?" 장자는 생각에 잠겼다가 "쓸모 있음과 쓸모 없음의 사이(材與不材之間)에 머물면 된다"고 대답했다.