阅读笔记 道德经 第34、35章 生命的节奏
34章
大道泛兮,其可左右。万物恃之而生而不辞,功成而不名有,衣养万物而不为主。
常无欲,可名于小;万物归焉而不为主,可名为大。是以圣人之能成大也,以其不为大也,故能成大。
all pervading is the great Dao!it may be found on the left and on the right.
All things depend on it for their production,which it gives to them,not one refusing obedience to it.when it’s work is accomplished ,it does not claim the name of having done it,it clothes all things as with a garment,and makes no assumption of being their lord;it may be named in the smallest things.all things return to their root and disappear ,and do not know that it is it which presides over their doing so -it may be named in the greatest things.
Hence ,the sage is able in the same way to accomplish his great achievement.it is through his not making himself great that he can accomplish them.
35章
执大象,天下往。
往而不害,安平太。
乐与饵,过客止。
道之出口,淡乎其无味,视之不足见,听之不足闻,用之不足既。
to him who holds in his hands the great image(of the invisible Dao),the whole world repairs.
Men resort to him,and receive no hurt ,but find rest,peace,and the feeling of ease.
Music and dainties will make the passing guest stop for a time,but though the Dao as it comes from the mouth ,seems insipid and has no flavor,though it seems not worth being looked at or listened to ,the use of it is inexhaustible.
这两章写的“道”的魅力,太喜欢了。
34章,不如说是做人的境界,能成大事,却不醉心大事成就之后的所得。“内圣外王”,这一张说得很清楚透彻。
人生的追求有许多种,根本的生命追求,决定了我们的终极面目。
35章,大象即大道,执大象,天下往,好有气魄。
后两句,可以理解为”平淡是真“吗?音乐,美食,一切让人耽溺的事物,只不过是给人生一些片段的修养,你以为是修养,但更可能只是一种消耗,真正让你的生命能量充盈不息的,是那种不过度的,恰恰好的,本真的东西,平淡、温和、宁静的部分,但我们常常会吃不出味道,听不见它的天籁之音,还可能看不清。
来聊一下生命的节奏感:
很喜欢一首诗:《虞美人 听雨》宋代 蒋捷
少年听雨歌楼上,红烛昏罗帐。
(少年时,喜欢热闹欢畅,灯火通明,般般都想见识体验,人生追求饱和,激情四溢)
壮年听雨客舟中,江阔云低、断雁叫西风。
(中年深耕现实,回到自我,孤独、寂寞、失落、低沉,沉厚)
而今听雨僧庐下,鬓已星星也。
(老年更重自在修行,岁月不饶人,两鬓斑白,岁月的痕迹不可掩饰)
悲欢离合总无情,一任阶前、点滴到天明。
(看淡一切,听风听雨,云破天晴,一任自然发生)
苏轼在给侄子《与侄书》中谈到作文之密时说道:“凡文字,少时须令气象峥嵘,采色绚烂,渐老渐熟,乃造平淡,其实不是平淡,绚烂之极也。汝只见爷伯而今平淡,一向只学此样,何不取旧日应举时文字看,高下抑扬,如龙蛇捉不住,当且学此。
《容斋随笔》里记载,东坡教诲葛延之作文之要时说:
“天下之事,散在经、子、史中,不可徒使,必得一物以摄之,然后为己用。所谓一物者,意是也。不得钱不可以取物,不得意不可以用事,此作文之要也。”
人生之意,少时、壮时、老时,皆有不同,也应该不同。我们要顺遂年龄的增长,寻找年轮的节奏,这个也是自然,也是无为。
李白这样解释“无为”:
“以之养身,便当如日月之运行,草木之荣落,不为违天之事;
以之为文,便当如清水芙蓉,长空白云,不事雕琢之技;
以之理国,便当顺民之情——民之所好好之,民之所恶恶之——不兴烦苛之政。故曰'无为而治’。”
《飞鸟集》