04道德经英译本85种-第129章
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he outer senses。 The same is true of belief and action： when we can consistently feel and sense beyond the level of the superficial； then our understanding becomes deeper and wider； and our action becomes naturally measured and penetrating。 When the cursory images of attachment and gross sensation are exposed for what they are梐 vain and ephemeral veneer of experience梩hen the true self； in all its depth and strength； arises without display； without vanity； without effort。
13
Great renown is more deadly than disgrace；
To impugn your bodily nature is self…loathing。
Fear is the blood of fame；
Your own imbalance is the fuel
Of favor…seeking and the lust for praise。
The only real misfortune
Is to look at Nature and see affliction。
When the treasure is split from its source；
Body and nature become a well of sorrow。
Cherish your bodily being；
Reconnect with the Source。
Creating and dissolving are one in the Cosmos：
Honor the life of the body； and your care will extend
To the formless Essence。
Throughout the Tao Te Ching； the error of the pursuit of fame is exposed。 In this verse； Lao Tzu shows how the desire for fame arises from a view of the self and of Nature as somehow limited； stained； or at fault。 To thus 〃look at Nature and see affliction〃 means that one must do something to rise above this Cosmic affliction； this inborn insufficiency of the self and the universe。 Frequently this means seeking renown or other recognition according to a group norm； usually in the service of intellectual or spiritual values。 In most religious and cultural ideologies； this means belittling or demonizing the body and its functions as part of one's 〃lower nature。〃 This act of dividing nature； especially one's own nature； into higher and lower aspects； is to 〃split the treasure from its Source。〃 It is a fundamental error of human thought； and is entirely unnecessary： our bodies are the formed expression of the Tao； the vessels of chi； the life force that pervades the Cosmos。 Within the living body； cells are created； dissolved； and recreated continuously； this is the way of Nature； the way of transformation。
14
Look for it…it is invisible；
Listen for it…it is silent；
Try to grasp it…it is not solid。
Its nature is bodiless；
Yet it is the essence of body。
Its darkness is the source of light；
Its infinitude； the ground of time。
It is the Formless One
From which all forms arise。
Pursue； and it eludes you；
Follow； and it vanishes。
Thought cannot hold it；
But you can抰 think without it。
It is the thread of all being；
The origin； the pulse of time。
It is the wave upon the strand of life：
Pervading； defining； nourishing。
15
The one who wrote these bone…old words
Set out to draw the veil of Mystery
From the truth of his moment。
It was impenetrable to logic；
But the subtle dance of verse
Could pierce the appearance；
And neutralize the profundity。
He was cautiously humble；
As if walking on ice。
Ever conscious of danger；
He approached his undertaking
With watchful reserve；
Like a visitor to far…off shores：
Pliant； like ice in the spring；
Malleable； like fresh yew；
Open； like a mountain valley。
In utter stillness； he watched himself
As if he were a murky pool of water；
Until his mud had settled
And clarity had been restored。
He learned to shed excess； and to seek fulfillment
Solely through diminishment。
In renouncing want； he received abundance in his old age；
In surrendering advantage； he shredded the wisdom of his era
And thus transformed it。
Under the guidance of the Sage； I have recast this poem as a description of Lao Tzu himself； and his approach to exploring the Tao through this marvelous set of teaching poems。 This is really a very short step from traditional translations； which have Lao Tzu describing the experiences of 〃ancient Masters。〃 Clearly； Lao Tzu is not in the camp that deifies ancient masters； and he would certainly be horrified at his own deification at the hands of religious Taoists in the centuries after him。
This was revealed to me in a meditation image as I began the work of this rendering of the Tao Te Ching： I saw Lao Tzu standing uncomfortably on a very high pedestal of glistening ivory。 I approached the pedestal； looked up at him； and then kicked hard at the base of the pedestal； which shattered； collapsing the whole。 The old philosopher came tumbling down but landed on his feet。 He smiled； reached out his hand toward me； and said； 〃thanks。〃 This meditation （aside from providing me a great laugh） taught me a great deal about how to approach a new rendering of the Tao Te Ching； and it also taught me that Lao Tzu is still very much present in consciousness； and that he remains available to help and to teach梟ot as a god or a legend of an old and revered book； but as a living； conscious presence。 In reference to this poem in particular； the Sage showed me that Lao Tzu had unconsciously written a sort of inner autobiography in verse； and that this is how I could present it in English。
Everyone； without exception； has the inner wherewithal to experience art and nature this way梛ust look within make that peculiar connection with the Tao that only you can make with it。
16
While sitting in stillness；
Connect with the Cosmic Harmony。
By clearing the space within；
In steadfast quietude；
Let your true self observe
The numberless compressions of consciousness：
How they arise and recede；
Coming into being and blooming；
Retreating at last toward the Cosmic Origin。
Return to the root； to the primal nature；
Is the way of all beings。
Let your awareness contemplate
The eternal cycle of return；
And your insight will deepen in this。
The understanding that is nurtured
On the dispersion of ignorance
Perpetually broadens its perspective。
To embrace the way of return；
To feel the immutable equality of being；
Nurtures equanimity and justice。
To live in the Tao means abiding in the eternal…
Perceiving completely； with all one抯 being：
Life is never exhausted；
It is only delusion that dies。
This poem again reveals Lao Tzu's familiarity with the I Ching； for it evokes and draws upon Hexagram 24 of that text； which is called 〃Returning。〃 To the poet（s） of the I Ching； 揜eturning？is about feeling the cycle death…and…life in every moment； in the same way that beauty and truth become one within an open heart。
This is an accurate summation of the theme of Chapter 16 of Lao Tzu as well； for it is what the poet means by 〃the dispersion of ignorance；〃 and 〃it is only delusion that dies。〃
Also in Hexagram 24； the original text of the Judgment says； 〃to and fro goes the way。〃 This is the dance of form and non…form described by Lao Tzu in this poem： forms arise and recede； they are born； flourish； and then retreat to their Cosmic Origin。 And indeed； 〃life is never exhausted；〃 for this return to non…form is followed by transformation back into form as the dance of consciousness endlessly perpetuates。 We can truly experience this Cosmic Principle of returning； by 〃clearing the space within〃 in meditation； and by separating ourselves from the rigid prejudice of ignorance and false belief。 This process of allowing inner clarity to develop opens understanding and 〃nurtures equanimity and justice。〃 It is a self…perpetuating and deeply nourishing inner experience that never seems to run its course； but is always complete in itself； each time we allow it to arise。
Chapter 16 is a deeply moving poem。 It is a literary meditation on death…as…life： forthright； dignified； and utterly free of false sentiment or ideology。 To inwardly perceive the Cosmic principle of returning is to see beyond the realm of the apparent； it is the natural and most nourishing movement of the human heart。
17
The truly developed self
Is ever aware of the Cosmic Presence。
Another may abide
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