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中国哲学书电子化计划
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检索范围: 达生 检索类型: 段落
条件1: 包含字词"子列子問關尹曰至人潛行不窒蹈火不熱行乎萬物之上而不慄" 符合次数:1.
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达生

英文翻译:理雅各(James Legge)[?]
提到《达生》的书籍 电子图书馆
2 达生:
子列子问关尹曰:“至人潜行不窒,蹈火不热,行乎万物之上而不栗。请问何以至于此?”关尹曰:“是纯气之守也,非知巧果敢之列。居!吾语女。凡有貌象声色者,皆物也,物与物何以相远?夫奚足以至乎先?是色而已。则物之造乎不形,而止乎无所化,夫得是而穷之者,物焉得而止焉!彼将处乎不淫之度,而藏乎无端之纪,游乎万物之所终始,壹其性,养其气,合其德,以通乎物之所造。夫若是者,其天守全,其神无郤,物奚自入焉!夫醉者之坠车,虽疾不死。骨节与人同,而犯害与人异,其神全也,乘亦不知也,坠亦不知也,死生惊惧不入乎其胷中,是故遻物而不慑。彼得全于酒而犹若是,而况得全于天乎!圣人藏于天,故莫之能伤也。”复雠者不折镆、干,虽有忮心者不怨飘瓦,是以天下平均。故无攻战之乱,无杀戮之刑者,由此道也。不开人之天,而开天之天,开天者德生,开人者贼生。不厌其天,不忽于人,民几乎以其真。
The Full Understanding of...:
My master Liezi asked Yin, (the warden) of the gate, saying, 'The perfect man walks under water without encountering any obstruction, treads on fire without being burned, and walks on high above all things without any fear; let me ask how he attains to do this?' The warden Yin replied, 'It is by his keeping of the pure breath (of life); it is not to be described as an achievement of his skill or daring. Sit down, and I will explain it to you. Whatever has form, semblance, sound, and colour is a thing; how can one thing come to be different from another? But it is not competent for any of these things to reach to what preceded them all - they are but (form and) visibility. But (the perfect man) attains to be (as it were) without form, and beyond the capability of being transformed. Now when one attains to this and carries it out to the highest degree, how can other things come into his way to stop him? He will occupy the place assigned to him without going beyond it, and lie concealed in the clue which has no end. He will study with delight the process which gives their beginning and ending to all things. By gathering his nature into a unity, by nourishing his vital power, by concentrating his virtue, he will penetrate to the making of things. In this condition, with his heavenly constitution kept entire, and with no crevice in his spirit, how can things enter (and disturb his serenity)?
'Take the case of a drunken man falling from his carriage - though he may suffer injury, he will not die. His bones and joints are the same as those of other men, but the injury which he receives is different: his spirit is entire. He knew nothing about his getting into the carriage, and knew nothing about his falling from it. The thought of death or life, or of any alarm or affright, does not enter his breast; and therefore he encounters danger without any shrinking from it. Completely under the influence of the liquor he has drunk, it is thus with him - how much more would it be so, if he were under the influence of his Heavenly constitution! The sagely man is kept hid in his Heavenly constitution, and therefore nothing can injure him.
'A man in the pursuit of vengeance would not break the (sword) Mo-yu or Gan-jiang (which had done the deed); nor would one, however easily made wrathful, wreak his resentment on the fallen brick. In this way all under heaven there would be peace, without the disorder of assaults and fighting, without the punishments of death and slaughter: such would be the issue of the course (which I have described). If the disposition that is of human origin be not developed, but that which is the gift of Heaven, the development of the latter will produce goodness, while that of the former would produce hurt. If the latter were not wearied of, and the former not slighted, the people would be brought nearly to their True nature.'

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