道德經聚會主題（26）- 孔德之容（21-24）

聚會日期：2013年 4月4日，12點

探討內容：

The evidence of faith

Withdraw from illusion

Live in the Oneness

Identify self with Dao

 

帛本：

孔德之容，唯道是從。道之物，唯望唯沕。沕嗬！望嗬！中有象嗬！望嗬！沕嗬！中有物嗬！窈嗬！冥嗬！中有請嗬！其請甚真，其中有信。自今及古，其名不去，以順眾父。吾何以知眾父之然？以此。

炊者不立，自視者不章，自見者不明，自伐者無功，自矜者不長。其在道也，曰：餘食贅行。物或惡之，故有欲者弗居。

曲則全，枉則正，窪則盈，敝則新，少則得，多則惑。是以聖人執一以為天下牧。不自視故章，不自見故明，不自伐故有功，弗矜故能長。夫唯不爭，故莫能與之爭。古之所謂曲全者，幾虛語才！誠全歸之。

希言，自然。飄風不終朝，暴雨不終日。孰為此？天地而弗能久，又況於人乎！故從事而道者同於道。德者同於德，失者同於失。同於德者，道亦德之。同於失者，道亦失之。

參照其他本:

孔德之容，惟道是從。道之為物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物；窈兮冥兮，其中有精，其精甚真，其中有信，自今及古，其名不去，以閱眾甫。吾何以知眾甫之狀哉？以此。

曲則全，枉則直，窪則盈，敝則新，少則得，多則惑。是以聖人抱一為天下式。不自見，故明；不自是，故彰，不自伐，故有功；不自矜，故長。夫唯不爭，故天下莫能與之爭。古之所謂"曲則全"者，豈虛言哉？誠全而歸之。

希言自然。故飄風不終朝，驟雨不終日，孰為此者？天地。天地尚不能久，而況於人乎？故從事於道者同於道；德者同於德；失者同於失。同於道者，道亦樂得之；同於德者，德亦樂得之；同於失者，失亦樂得之。信不足焉，有不信焉！

企者不立，跨者不行；自見者不明；自是者不彰；自伐者無功；自矜者不長。其在道也，曰餘食贅形。物或惡之，故有道者不處。

英文對照 1:
21.1 Harmony is only in following the Way. 
21.2 The Way is without form or quality, But expresses all forms and qualities; The Way is hidden and implicate, But expresses all of nature; The Way is unchanging, But expresses all motion. 
21.3 Beneath sensation and memory The Way is the source of all the world. 
21.4 How can I understand the source of the world? By accepting. 

22.1 Accept and you become whole, Bend and you straighten, Empty and you fill, Decay and you renew, Want and you acquire, Fulfill and you become confused. 
22.2 The sage accepts the world As the world accepts the Way; 
22.3 He does not display himself, so is clearly seen, Does not justify himself, so is recognized, Does not boast, so is credited, Does not pride himself, so endures, 
22.4 Does not contend, so none contend against him. 
22.5 The ancients said, "Accept and you become whole", Once whole, the world is as your home. 

23.1 Nature says only a few words: High wind does not last long, Nor does heavy rain. 
23.2 If nature's words do not last Why should those of man? 
23.3 Who accepts harmony, becomes harmonious. Who accepts loss, becomes lost. 
23.4 For who accepts harmony, the Way harmonizes with him, And who accepts loss, the Way cannot find. 
23.5 - 

24.1 Straighten yourself and you will not stand steady; 
24.2 Display yourself and you will not be clearly seen; Justify yourself and you will not be respected; 
24.3 Promote yourself and you will not be believed; Pride yourself and you will not endure. 
24.4 These behaviours are wasteful, indulgent, And so they attract disfavour; Harmony avoids them.

英文對照 2:

21.1 All of the beings which play a role, in the great manifestation of the cosmic theater, have come from the Principle, through its virtue (its unwinding). 
21.2 The Principle is indistinct and indeterminate, mysterious and obscure. In its indistinction and indetermination there are types, a multitude of beings. In its mystery and obscurity there is an essence which is reality. 
21.3 From ancient times until the present, its name (its being) has stayed the same, all beings have come from it. 
21.4 How do I know that it was the origin of all beings? ... (By objective observation of the universe, which reveals that contingencies must have come from the absolute). 

22.1 In the old days they said, the incomplete shall be made whole, the bent shall be straightened, the empty shall be filled, the worn shall be renewed. Simplicity makes for success, multiplicity leads one astray. 
22.2 Therefore the Sage who holds himself to unity, is the model for the empire, (for the world, the ideal man). 
22.3 He shines, because he does not show off. He imposes himself because he does not claim to be right. One finds merit in him, because he does not brag. He increases constantly because he does not push himself. 
22.4 As he does not oppose himself to anyone, no one is opposed to him. 
22.5 The axioms from the old days cited above, are they not full of sense? Yes, towards him who is perfect, (who does nothing to attract to himself), all run spontaneously. 

23.1 To talk little, to act only without effort, that is the formula. A gusty wind does not blow all morning, torrential rain does not last all day. 
23.2 And yet these effects are produced by heaven and earth, (the most powerful agents of all. But these are exaggerated, forced effects, that is why they cannot be sustained). If heaven and earth cannot sustain a forced action, how much less is man able to do so? 
23.3 He who conforms himself to the Principle, conforms his principles to this Principle, his actions to the action of this Principle, his non-action to the non-action of this Principle. 
23.4 Thus his principles, his actions, his non-action, (speculations, interventions, abstentions), always give him the contentment of success, (for, whether he succeeds or not, the Principle evolves, and therefore he is content). 
23.5 (This doctrine of the abnegation of one's opinions and one's actions appeals to the taste of but few people). Many only believe in it a little, the others not at all. 

24.1 By dint of holding oneself on tiptoe, one loses one's balance. By trying to take too great a stride, one does not go forward. 
24.2 By making a show of oneself, one loses one's reputation. Through imposing oneself, one loses one's influence. 
24.3 Through boasting about oneself, one becomes discredited. Through pushing oneself, one ceases to be augmented. 
24.4 In the light of the Principle all these ways of acting are odious, distasteful. They are superfluous excesses. They are like a pain in the stomach, a tumour in the body. He who has principles (in conformity with the Principle), does not act like this.