典籍翻译

外国语言文化学院

全日制硕士研究生课程作业成绩：

科目：典籍翻译

任课教师：凌海衡

学号：2011021293

姓名：高云

专业：英语笔译

年级：11级

完成时间：2012年09月01日

至乐

天下有至乐无有哉？有可以活身者无有哉？今奚为奚据？奚避奚处？奚就奚去？奚乐奚恶？

Utmost Happiness

Is there utmost happiness in the world? Is there a way to save one’s own skin in security? If so, what can you do now and why is that? What should you avoid and where would you stay? Where should you approach and what would you abandon? What should you like and what would you detest?

夫天下之所尊者，富贵寿善也；所乐者，身安厚味美服好色音声也；所下者，贫贱夭恶也；所苦者，身不得安逸，口不得厚味，形不得美服，目不得好色，耳不得音声。若不得者，则大忧以惧，其为形也亦愚哉！

What people advocate are wealthy, dignity, longevity and reputation; what makes people happy are comfort of body, abundance of food, glorious costumes, pleasing colors, sweet music; what people despise are poverty, abjection, ephemeral and notoriety; what people dislike are discomfort of body, shortage of food, no glorious costumes to wear, no pleasing colors to see, no sweet music to hear. People will be in great distress and fear once they could not get them, but isn’t it too stupid to treat their body like this?

夫富者，苦身疾作，多积财而不得尽用，其为形也亦外矣！夫贵者，夜以继日，思虑善否，其为形也亦疏矣！人之生也，与忧俱生。寿者惛惛，久忧不死，何之苦也！其为形也亦远矣！烈士为天下见善矣，未足以活身。吾未知善之诚善邪，诚不善邪？若以为善矣，不足活身；以为不善矣，足以活人。故曰："忠谏不听，蹲循勿争。"故夫子胥争之以残其形；不争，名亦不成。诚有善无有哉？

The rich people toil themselves and work very hard to accumulate large amount of wealth but could not use them up. To treat their own body in such a way, isn’t it a way of not cherishing his own body? The dig nified people keep thinking of position and salary all day in case that crisis may fall. To treat one’s own body in such a way,isn’t it too negligent? People are born with melancholy and gloom. Those who live long muddle all day and are in gloom for long b ut would not die, but isn’t it a suffering? To treat one’s own body in such a way, isn’t it too unreasonable? The heroes who sacrifice themselves for others are praised by all the people but fail to save their own lives. I could not define whether this kind of behavior is truly kind or not. If it is, it is a pity that he himself could not survive. If it isn’t, he has saved others’ life after all. Therefore, someone said: “If your sincere advices are rejected, please step back and do not argue.” Wuzixu suffe red a lot for arguing to offer advice. However, he would not become famous if he did not do so? Therefore, does kindness really exist?

今俗之所为与其所乐，吾又未知乐之果乐邪？果不乐邪？吾观夫俗之所乐，举群趣者，誙誙然如将不得已，而皆曰乐者，吾未之乐也，亦未之不乐也。果有乐无有哉？吾以无为诚乐矣，又俗之所大苦也。故曰："至乐无乐，至誉无誉。"

As with what people pursue and what people enjoy today,I could not define whether they are really happiness for it or not. What people enjoy are pursue d by everyone with great resolution and brevity. It seems no one could stop it. What people consider as being happy are however not happy in my eyes. Then is there happiness in the world after all? I think being Wuwei(Inaction) is true happiness, which however is regarded as being the most painful by others. Therefore, we can say“The biggest happiness is being carefree and lighthearted, and the best praise is no praise.”

天下是非果未可定也。虽然，无为可以定是非。至乐活身，唯无为几存。请尝试言之：天无为以之清，地无为以之宁。故两无为相合，万物皆化生。芒乎芴乎，而无从出乎！芴乎芒乎，而无有象乎！万物职职，皆从无为殖。故曰："天地无为也而无不为也。"人也孰能得无为哉！

What is right or wrong is actually uncertain. Nevertheless, the attitude of being Wuwei can make a distinction between the two. The biggest pleasure is to live, which can only be achieved with the attitude of Wuwei. Please allow me to make an explanation: The heaven is clean and pure for being Wuwei while the earth is peace and tranquil for being Wuwei. With the proper harmony of the two, everything are produced in such a daze, leaving nobody knowing where it is from and nobody could trace their vestiges. Being complicated and numerous, everything is produced from Wuwei. Therefore, we can say: “The heaven and the earth do not intend to do anything but result in creating everything.”

庄子妻死，惠子吊之，庄子则方箕踞鼓盆而歌。惠子曰："与人居，长子、老、身死，不哭亦足矣，又鼓盆而歌，不亦甚乎！"

When Huizi went to condole with Zhuangzi when his wife died, Zhuangzi was sitting cross-legged and singing by beating pots. Huizi said to him: “She has lived together with you for her and now the children have grown up and she becomes old herself. It is OK if you do not cry for her death, but don’t you think you are going too far by singin g with beating pots?”

庄子曰："不然。是其始死也，我独何能无概！然察其始而本无生；非徒无生也，而本无形；非徒无形也，而本无气。杂乎芒芴之间，变而有气，气变而有形，形变而有生。今又变而之死。是相与为春秋冬夏四时行也。人且偃然寝于巨室，而我噭噭然随而哭之，自以为不通乎命，故止也。"

Zhuangzi replied: “It is not like this. How can I be not sorrowful when she died? However, to study it further, she is originally with no life in the beginning. Not only she is with no life, but also she is with no form at first, nor she is with spirit. And now she comes back to death from life, which is just like the cycle of the seasons. If someone sleeps peacefully between the heaven and the earth while I weep next to her, it is not in accordance with the fate of heaven. Therefore, I stopped crying. ”

支离叔与滑介叔观于冥伯之丘，昆仑之虚，黄帝之所休。俄而柳生其左肘，其意蹶蹶然恶之。

支离叔曰："子恶之乎？"

滑介叔曰："亡，予何恶！生者，假借也。假之而生生者，尘垢也。死生为昼夜。且吾与子观化而化及我，我又何恶焉！"