登泰山而小天下

在中國，登泰山是一件非常有意義的事情。泰山是中國五岳之一，也是文化名山。從古至今，無數(shù)的文人墨客都留下了對泰山的贊美和歌頌。登上泰山，可以俯瞰山下的景色，感受大自然的壯麗和自己的渺小。因此，人們常說：“登泰山而小天下。”

“登泰山而小天下”這個成語出自《莊子?逍遙游》：“庖丁為文惠君解牛，手之所觸，肩之所倚，足之所履，膝之所踦，砉然響然，奏刀騞然，莫不中音，合于《桑中》之舞，乃中牛之牝牡相接也。文惠君曰：‘嘻，善哉！技蓋天下乎？’庖丁對曰：‘臣之所好者道也，進(jìn)乎技矣。始臣之解牛之時，所見無非牛者。三年之后，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(dǎo)大窾，因其固然。技經(jīng)肯綮之未嘗，而況大軫之會矣。故至人無已，神人無功，圣人無名?！幕菥唬骸崧勚?，有先知者，自周以前，至于今日，未嘗見其大異。’庖丁曰：‘其為圣人也，其異乎人者，其皆已得一而未嘗有二也。故其知道之人，無不失道。失道久矣，而后知道者，不亦善乎！’文惠君曰：‘大哉言乎！吾試觀于肉莫知所適，視之所見，聞之所得，動之所成，均若神化。其變不可測，其通塞不可見。夫子固為奇人也。’庖丁曰：‘然。豈唯道與技，然后有適。所以適者，口不能言，目不能示，名不能名，故有之以為無。無之有，實之根也，非無也。夫天地之大也，人猶有所憾，故君子興焉。至人無已，神人無功，圣人無名?！幕菥唬骸抑乐y而不自暴，其蔽也愈乎！我聞之，天下有道，卻走馬以糞。天下無道，戎馬生于郊。善惡之相推，而民好惡已甚，是以圣人猶有所短，而況我哉！我惡乎知其然哉！’”

這段文字描述了庖丁解牛的過程中，他逐漸從技藝走向了道，從看到牛的表象走向了看到牛的本質(zhì)。他用神遇而不以目視，官知止而神欲行的方式，最終達(dá)到了不以名器，不以形體的境界。他認(rèn)為只有這樣，才能真正理解天地之大，才能真正做到至人無已，神人無功，圣人無名。

登泰山也是這樣的一個過程。人們從山下開始攀爬，逐漸到達(dá)山頂，從而俯瞰山下的景色。在攀登的過程中，人們需要克服各種困難和障礙，需要耐心和毅力，需要頂天立地的精神。最終，當(dāng)人們站在山頂上時，才能真正感受到自己的渺小和大自然的寬廣。因此，人們常說：“登泰山而小天下。”

In China, climbing Mount Tai is a very meaningful thing. Mount Tai is one of the Five Sacred Mountains of China and also a cultural mountain. From ancient times to the present, countless literati and poets have left behind their praises and praises for Mount Tai. Climbing Mount Tai, one can overlook the scenery below the mountain and feel the magnificence of nature and one's own insignificance. Therefore, people often say: 'Climbing Mount Tai and seeing the world.'

The idiom 'Climbing Mount Tai and Seeing the World' comes from 'Zhuangzi?Free and Easy Wandering': 'Butcher Ding 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 Grove or keeping time to the Ching-shou music. 'Ah, this is marvelous!' said Lord Wen-hui. 'Imagine skill reaching such heights!' But Butcher Ding replied, 'What I care about is the Way, which goes 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 don't look with my eyes. Perception and understanding have come to a stop and spirit moves where it wants. I go along with the 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.

A good cook changes his knife once a year-because he cuts. A mediocre cook changes his knife once a month-because he hacks. I've had this knife of mine for nineteen years and I've 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 no thickness into such spaces, then there's plenty of room - more than enough for the blade to play about it. That's why after nineteen years the blade of my knife is still as good as when it first came from the grindstone.

'However, whenever I come to a complicated place, I size up the difficulties, tell myself to watch out and be careful, keep my eyes on what I'm 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, completely 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!''

This passage describes the process of Butcher Ding cutting an ox. He gradually moved from skills to the Dao, from seeing the appearance of the ox to seeing its essence. He used the method of spiritual encounter rather than visual encounter and official knowledge to stop while the spirit wanted to move, and finally reached the realm of not using names and shapes. He believed that only in this way could he truly understand the greatness of heaven and earth and truly achieve the state of no end for the saints, no merit for the gods, and no name for the sages.

Climbing Mount Tai is also such a process. People start climbing from the foot of the mountain and gradually reach the top of the mountain, overlooking the scenery below the mountain. In the process of climbing, people need to overcome various difficulties and obstacles, need patience and perseverance, and need the spirit of standing up to the sky and the ground. Finally, when people stand on the top of the mountain, they can truly feel their own insignificance and the broadness of nature. Therefore, people often say: 'Climbing Mount Tai and seeing the world.'