登泰山而小天下

在中国，登泰山是一件非常有意义的事情。泰山是中国五岳之一，也是文化名山。从古至今，无数的文人墨客都留下了对泰山的赞美和歌颂。登上泰山，可以俯瞰山下的景色，感受大自然的壮丽和自己的渺小。因此，人们常说：“登泰山而小天下。”

“登泰山而小天下”这个成语出自《庄子•逍遥游》：“庖丁为文惠君解牛，手之所触，肩之所倚，足之所履，膝之所踦，砉然响然，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！技盖天下乎？’庖丁对曰：‘臣之所好者道也，进乎技矣。始臣之解牛之时，所见无非牛者。三年之后，未尝见全牛也。方今之时，臣以神遇而不以目视，官知止而神欲行。依乎天理，批大郤，导大窾，因其固然。技经肯綮之未尝，而况大軫之會矣。故至人无已，神人无功，圣人无名。’文惠君曰：‘吾闻之，有先知者，自周以前，至于今日，未尝见其大异。’庖丁曰：‘其为圣人也，其异乎人者，其皆已得一而未尝有二也。故其知道之人，无不失道。失道久矣，而后知道者，不亦善乎！’文惠君曰：‘大哉言乎！吾试观于肉莫知所适，视之所见，闻之所得，动之所成，均若神化。其变不可测，其通塞不可见。夫子固为奇人也。’庖丁曰：‘然。岂唯道与技，然后有适。所以适者，口不能言，目不能示，名不能名，故有之以为无。无之有，实之根也，非无也。夫天地之大也，人犹有所憾，故君子兴焉。至人无已，神人无功，圣人无名。’文惠君曰：‘我知道之难而不自暴，其蔽也愈乎！我闻之，天下有道，却走马以粪。天下无道，戎马生于郊。善恶之相推，而民好恶已甚，是以圣人犹有所短，而况我哉！我恶乎知其然哉！’”

这段文字描述了庖丁解牛的过程中，他逐渐从技艺走向了道，从看到牛的表象走向了看到牛的本质。他用神遇而不以目视，官知止而神欲行的方式，最终达到了不以名器，不以形体的境界。他认为只有这样，才能真正理解天地之大，才能真正做到至人无已，神人无功，圣人无名。

登泰山也是这样的一个过程。人们从山下开始攀爬，逐渐到达山顶，从而俯瞰山下的景色。在攀登的过程中，人们需要克服各种困难和障碍，需要耐心和毅力，需要顶天立地的精神。最终，当人们站在山顶上时，才能真正感受到自己的渺小和大自然的宽广。因此，人们常说：“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.'