道德經聚會主題（23）- 五色令人目盲（12-14）

聚會日期：2013年 3月26日，12點

探討內容：

Inner world vs. outer world

For the Self and be the Self (instead of self)

Experience the Dao

帛本：

五色使人目盲，馳騁田獵使人心發狂，難得之貨使人之行妨，五味使人之口爽，五音使人之耳聾。是以聖人之治也，為腹不為目。故去彼而取此。

寵辱若驚，貴大患若身。何謂寵辱若驚？寵之為下，得之若驚，失之若驚，是謂寵辱若驚。何謂貴大患若身？吾所以有大患者，為吾有身也。及吾無身，有何患。故，貴為身於為天下，若可以托天下矣。愛，以身為天下，汝可以寄天下。

視之而弗見，名之曰微。聽之而弗聞，名之曰希。捪之而弗得，名之曰夷。三者不可至計，故混而為一。一者，其上不攸，其下不忽。尋尋兮不可名也，複歸於無物。是謂無狀之狀，無物之象，是謂惚恍。隨而不見其後，迎而不見其首。執今之道，以禦今之有，以知古始，是謂道紀。

參照其他本:

五色令人目盲；五音令人耳聾；五味令人口爽；馳騁畋獵，令人心發狂；難得之貨，令人行妨；是以聖人為腹不為目，故去彼取此。

寵辱若驚，貴大患若身。何謂寵辱若驚？寵為下，得之若驚，失之若驚，是謂寵辱若驚。何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何患？故貴以身為天下，若可寄天下；愛以身為天下，若可托天下。

視而不見，名曰夷；聽之不聞，名曰希；搏之不得，名曰微。此三者不可致詰，故混而為一。其上不徼，其下不昧，繩繩兮不可名，複歸於無物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其後。執古之道，以禦今之有。能知古始，是謂道紀。

英文對照 1:

12.1 Colours blind the eyes of man. Sound makes him deaf. Flavours exhaust his taste. 
12.2 Hunting and racing, by unchaining savage passions in him, madden his heart. The love of rare and difficult-to-obtain objects pushes him to efforts that harm him. 
12.3 Therefore the Sage looks to his stomach, and not his senses. renounces this, in order to embrace that. (He renounces what causes wear, in order to embrace what conserves). 

13.1 Favour, because it can be lost, is a source of worry. Greatness, because it can be ruined, is a source of fear. 
13.2 What do these two sentences mean? The first means that the care required to keep in favour, and the fear of losing it, fill the mind with worry. 
13.3 The second points out that ruin generally comes from caring too much for one's own greatness. He who has no personal ambition does not have to fear ruin. 
13.4 He who is only concerned about the greatness of the empire (and not that of himself), he who only desires the good of the empire (and not his own good), to him the empire should be confided (and it would be in good hands). 

14.1 Looking, one does not see it, for it is invisible. Listening, one does not hear it, for it is silent. Touching, one does not feel it, for it is impalpable. 
14.2 These three attributes must not be separated, for they designate one and the same being. 
14.3 This being, the Principle, is not light above and dark below, as are opaque material bodies. Like a slender thread, it unwinds itself (as continuous existence and action). It has no name of its own. It goes back as far as the time when there were no other beings but itself. 
14.4 It has no parts; from in front one sees no head, from behind no rear. 
14.5 It is this primordial Principle that has ruled, and rules, all beings right up to the present. Everything that has been, or is, since the ancient origin, is from the unwinding of the Principle.

英文對照 2:

12.1 Colours blind the eyes of man. Sound makes him deaf. Flavours exhaust his taste.  12.2 Hunting and racing, by unchaining savage passions in him, madden his heart. The love of rare and difficult-to-obtain objects pushes him to efforts that harm him.  12.3 Therefore the Sage looks to his stomach, and not his senses. renounces this, in order to embrace that. (He renounces what causes wear, in order to embrace what conserves).  13.1 Favour, because it can be lost, is a source of worry. Greatness, because it can be ruined, is a source of fear.  13.2 What do these two sentences mean? The first means that the care required to keep in favour, and the fear of losing it, fill the mind with worry.  13.3 The second points out that ruin generally comes from caring too much for one's own greatness. He who has no personal ambition does not have to fear ruin.  13.4 He who is only concerned about the greatness of the empire (and not that of himself), he who only desires the good of the empire (and not his own good), to him the empire should be confided (and it would be in good hands).  14.1 Looking, one does not see it, for it is invisible. Listening, one does not hear it, for it is silent. Touching, one does not feel it, for it is impalpable.  14.2 These three attributes must not be separated, for they designate one and the same being.  14.3 This being, the Principle, is not light above and dark below, as are opaque material bodies. Like a slender thread, it unwinds itself (as continuous existence and action). It has no name of its own. It goes back as far as the time when there were no other beings but itself.  14.4 It has no parts; from in front one sees no head, from behind no rear.  14.5 It is this primordial Principle that has ruled, and rules, all beings right up to the present. Everything that has been, or is, since the ancient origin, is from the unwinding of the Principle.