新世界
格物、致知、誠意、正心、修身、齊家、治國、平天下
正文
聚會日期：2013年4月18日，12點
探討內容：(今天結束道德經的章節學習)
The path to enlightenment
Spread the light
The hidden truth
Stay in life
帛本：
道，泛嗬，其可左右也。成功遂事而弗名有也，萬物歸焉而弗為主。則：恒無欲也，可名於小；萬物歸焉而弗為主，可名於大。是以聖人之能成大也，以其不為大也，故能成大。
執大象，天下往。往而不害，安平大。樂與餌，過格止。故道之出言也，曰：“淡嗬其無味也。視之，不足見也。聽之，不足聞也。用之不可既也。”
將欲翕之，必古張之。將欲弱之，必固強之。將欲去之，必古與之。將欲奪之，必古予之。是謂微明。柔弱勝強，魚不脫於淵，邦利器不可以視人。
道恒無名，侯王若能守之，萬物將自化。化而欲作，吾將闐之以無名之樸。闐之以無名之樸，夫將不辱。不辱以靜，天地將自正。
參照其他本:
大道汜兮，其可左右。萬物恃之以生而不辭，功成而不有。衣養萬物而不為主，常無欲，可名於小；萬物歸焉而不為主，可名為大。以其終不自為大，故能成其大。
執大象，天下往。往而不害，安平太。樂與餌，過客止，道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。
將欲歙之，必固張之；將欲弱之，必固強之；將欲廢之，必固興之；將欲取之，必固與之。是謂微明，柔弱勝剛強。魚不可脫於淵，國之利器不可以示人。
道常無為而無不為。候王若能守之，萬物將自化。化而欲作，吾將鎮之以無名之樸，鎮之以無名之樸，夫將不欲。不欲以靜，天下將自定。
英文對照 1:
34.1 The Way flows and ebbs, creating and destroying,
34.2 Implementing all the world, attending to the tiniest details, Claiming nothing in return. It nurtures all things, Though it does not control them;
34.3 It has no intention, So it seems inconsequential. It is the substance of all things; Though it does not control them;
34.4 It has no exception, So it seems all-important.
34.5 The sage would not control the world; He is in harmony with the world.
35.1 But if you accord with the Way All the people of the world will keep you In safety, health, community, and peace.
35.2 If you offer music and food Strangers may stop with you;
35.3 The Way lacks art and flavour; It can neither be seen nor heard, But its benefit cannot be exhausted.
36.1 To reduce someone's influence, first expand it; To reduce someone's force, first increase it; To overthrow someone, first exalt them; To take from someone, first give to them.
36.2 This is the subtlety by which the weak overcome the strong:
36.3 Fish should not leave their depths, And swords should not leave their scabbards.
37.1 The Way takes no action, but leaves nothing undone.
37.2 When you accept this The world will flourish, In harmony with nature.
37.3 Nature does not possess desire; Without desire, the heart becomes quiet; In this manner the whole world is made tranquil.
34.1 The Way flows and ebbs, creating and destroying,
34.2 Implementing all the world, attending to the tiniest details, Claiming nothing in return. It nurtures all things, Though it does not control them;
34.3 It has no intention, So it seems inconsequential. It is the substance of all things; Though it does not control them;
34.4 It has no exception, So it seems all-important.
34.5 The sage would not control the world; He is in harmony with the world.
35.1 But if you accord with the Way All the people of the world will keep you In safety, health, community, and peace.
35.2 If you offer music and food Strangers may stop with you;
35.3 The Way lacks art and flavour; It can neither be seen nor heard, But its benefit cannot be exhausted.
36.1 To reduce someone's influence, first expand it; To reduce someone's force, first increase it; To overthrow someone, first exalt them; To take from someone, first give to them.
36.2 This is the subtlety by which the weak overcome the strong:
36.3 Fish should not leave their depths, And swords should not leave their scabbards.
37.1 The Way takes no action, but leaves nothing undone.
37.2 When you accept this The world will flourish, In harmony with nature.
37.3 Nature does not possess desire; Without desire, the heart becomes quiet; In this manner the whole world is made tranquil.
英文對照 2:
34.1 The great Principle extends itself in all directions.
34.2 It lends itself willingly to the genesis of all beings (its participants). When a work is accomplished, it does not attribute it to itself. It nourishes all beings with kindness, without imposing itself on them as a master (for having nourished them; leaving them free; not exacting any degrading return from them).
34.3 Because of its constant disinterestedness, one might think it would become diminished. This is not so.
34.4 All beings to who it is so liberal, run towards it. It therefore finds itself magnified (through this universal trust).
34.5 The Sage imitates this conduct. He, also, makes himself small (through his disinterestedness and his delicate reserve), and acquires thereby true greatness.
35.1 Because he resembles the great prototype (the Principle, through his disinterested devotion), all come to the Sage. He welcomes them all, does them good, and gives them rest, peace, and happiness.
35.2 Music and good cheer may hold up a passer-by for but a night, (since sensual pleasures are fleeting and leave nothing behind).
35.3 Whereas the exposition of the great principle of disinterested devotion, simple and gentle, which charms neither the eyes nor the ears, pleases, engraves itself, and is of an inexhaustible fecundity in matters of practical application.
36.1 The beginning of contraction necessarily follows the maximum of expansion. Weakness follows strength, decadence follows prosperity, depravation follows opulence.
36.2 This is a subtle insight (that many do not wish to see). All preceding strength and superiority is expiated by subsequent debility and inferiority. More calls for less, excess calls for deficit.
36.3 A fish should not leave the depths (where it lives ignored but in security, in order to show itself at the surface where it could be harpooned). A state should not show its resources (if it does not wish the others to turn against it in order to crush it).
37.1 The Principle is always non-acting (not acting actively), and yet it does everything (without seeming to participate).
37.2 If the prince and the lords could govern like that (without poking their fingers in it), all beings would become spontaneously perfect (by returning to nature). It would only remain to call them back to unnamed nature (to the primordial simplicity of the Principle) each time they showed any tendency to come out of this state (by acting). In this state of unnamed nature there are no desires.
37.3 When there are no desires all is peaceful, and the state is governed by itself.
34.2 It lends itself willingly to the genesis of all beings (its participants). When a work is accomplished, it does not attribute it to itself. It nourishes all beings with kindness, without imposing itself on them as a master (for having nourished them; leaving them free; not exacting any degrading return from them).
34.3 Because of its constant disinterestedness, one might think it would become diminished. This is not so.
34.4 All beings to who it is so liberal, run towards it. It therefore finds itself magnified (through this universal trust).
34.5 The Sage imitates this conduct. He, also, makes himself small (through his disinterestedness and his delicate reserve), and acquires thereby true greatness.
35.1 Because he resembles the great prototype (the Principle, through his disinterested devotion), all come to the Sage. He welcomes them all, does them good, and gives them rest, peace, and happiness.
35.2 Music and good cheer may hold up a passer-by for but a night, (since sensual pleasures are fleeting and leave nothing behind).
35.3 Whereas the exposition of the great principle of disinterested devotion, simple and gentle, which charms neither the eyes nor the ears, pleases, engraves itself, and is of an inexhaustible fecundity in matters of practical application.
36.1 The beginning of contraction necessarily follows the maximum of expansion. Weakness follows strength, decadence follows prosperity, depravation follows opulence.
36.2 This is a subtle insight (that many do not wish to see). All preceding strength and superiority is expiated by subsequent debility and inferiority. More calls for less, excess calls for deficit.
36.3 A fish should not leave the depths (where it lives ignored but in security, in order to show itself at the surface where it could be harpooned). A state should not show its resources (if it does not wish the others to turn against it in order to crush it).
37.1 The Principle is always non-acting (not acting actively), and yet it does everything (without seeming to participate).
37.2 If the prince and the lords could govern like that (without poking their fingers in it), all beings would become spontaneously perfect (by returning to nature). It would only remain to call them back to unnamed nature (to the primordial simplicity of the Principle) each time they showed any tendency to come out of this state (by acting). In this state of unnamed nature there are no desires.
37.3 When there are no desires all is peaceful, and the state is governed by itself.
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