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11日，12點
探討內容：
Tool and Owner
The mystery of human nature
The art of war
(Will use love and marriage as a metaphor to understand these chapters)
帛本：
知其雄，守其雌，為天下溪。為天下溪，恒德不離。恒德不離，複歸於嬰兒。知其日，守其辱，為天下穀。為天下穀，恒德乃足。恒德乃足，複歸於樸。知其白，守其黑，為天下式。為天下式，恒德不忒。恒德不忒，複歸於無極。樸散則為器，聖人用則為官長。夫大製無割。
將欲取天下而為之，吾見其弗得已。夫天下，神器也，非可為者也。為者敗之，執者失之。物或行或隨，或炅（熱）或吹，或強或挫，或培或撱（墮）。是以聖人去甚，去大，去奢。
以道佐人主，不以兵強於天下，其事好還。師之所居，楚棘生之。善者果而已矣，毋以取強焉。果而毋驕，果而勿矜，果而勿伐。果而毋得，已居，是謂果而不強。物壯而老，是謂之不道，不道早已。
夫兵者，不祥之器也。物或惡之，故有欲者弗居。君子居則貴左，用兵則貴右。故兵者非君子之器也。兵者不祥之器也，不得已而用之，銛襲為上。勿美也，若美之，是樂殺人也。夫樂殺人，不可以得誌於天下矣。是以吉事上左，喪事上右；是以偏將軍居左，上將軍居右，言以喪禮居之也。殺人眾，以悲哀蒞之；戰勝，以喪禮處之。
夫兵者，不祥之器也。物或惡之，故有欲者弗居。君子居則貴左，用兵則貴右。故兵者非君子之器也。兵者不祥之器也，不得已而用之，銛襲為上。勿美也，若美之，是樂殺人也。夫樂殺人，不可以得誌於天下矣。是以吉事上左，喪事上右；是以偏將軍居左，上將軍居右，言以喪禮居之也。殺人眾，以悲哀蒞之；戰勝，以喪禮處之。
參照其他本:
知其雄，守其雌，為天下溪。為天下溪，常德不離，複歸於嬰兒。知其白，守其黑，為天下式，為天下式，常德不忒，複歸於無極。知其榮，守其辱，為天下穀。為天下穀，常德乃足，複歸於樸。樸散則為器，聖人用之，則為官長，故大製不割。
將欲取天下而為之，吾見其不得已。天下神器，不可為也，不可執也。為者敗之，執者失之。是以聖人無為，故無敗，故無失。夫物或行或隨；或覷或吹；或強或羸；或載或隳。是以聖人去甚、去奢、去泰。
以道佐人主者，不以兵強天下，其事好還。師之所處，荊棘生焉。大軍之後，必有凶年。善有果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕，果而不得已，果而勿強。物壯則老，是謂不道，不道早已。
夫兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上，勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可得誌於天下矣。吉事尚左，凶事尚右。偏將軍居左，上將軍居右。言以喪禮處之。殺人之眾，以悲哀蒞之，戰勝以喪禮處之。
英文對照 1:
28.1 Using the male, being female, Being the entrance of the world, You embrace harmony And become as a newborn.
28.2 Using strength, being weak, Being the root of the world, You complete harmony And become as unshaped wood.
28.3 Using the light, being dark, Being the world, You perfect harmony And return to the Way.
28.4 -
29.1 Those who wish to change the world According with their desire Cannot succeed.
29.2 The world is shaped by the Way; It cannot be shaped by the self. Trying to change it, you damage it; Trying to possess it, you lose it.
29.3 So some will lead, while others follow. Some will be warm, others cold Some will be strong, others weak. Some will get where they are going While others fall by the side of the road.
29.4 So the sage will be neither extravagant nor violent.
30.1 Powerful men are well advised not to use violence, For violence has a habit of returning;
30.2 Thorns and weeds grow wherever an army goes, And lean years follow a great war.
30.3 A general is well advised To achieve nothing more than his orders: Not to take advantage of his
30.4 Nor to glory, boast or pride himself; To do what is dictated by necessity, Not by choice.
30.5 For even the strongest force will weaken with time, And then its violence will return, and kill it.
31.1 Armies are tools of violence; They cause men to hate and fear. The sage will not join them.
31.2 -
31.3 His purpose is creation; Their purpose is destruction. Weapons are tools of violence, Not of the sage; He uses them only when there is no choice, And then calmly, and with tact,
31.4 For he finds no beauty in them. Whoever finds beauty in weapons Delights in the slaughter of men; And who delights in slaughter Cannot content himself with peace.
31.5 -
31.6 So slaughters must be mourned And conquest celebrated with a funeral.
28.2 Using strength, being weak, Being the root of the world, You complete harmony And become as unshaped wood.
28.3 Using the light, being dark, Being the world, You perfect harmony And return to the Way.
28.4 -
29.1 Those who wish to change the world According with their desire Cannot succeed.
29.2 The world is shaped by the Way; It cannot be shaped by the self. Trying to change it, you damage it; Trying to possess it, you lose it.
29.3 So some will lead, while others follow. Some will be warm, others cold Some will be strong, others weak. Some will get where they are going While others fall by the side of the road.
29.4 So the sage will be neither extravagant nor violent.
30.1 Powerful men are well advised not to use violence, For violence has a habit of returning;
30.2 Thorns and weeds grow wherever an army goes, And lean years follow a great war.
30.3 A general is well advised To achieve nothing more than his orders: Not to take advantage of his
30.4 Nor to glory, boast or pride himself; To do what is dictated by necessity, Not by choice.
30.5 For even the strongest force will weaken with time, And then its violence will return, and kill it.
31.1 Armies are tools of violence; They cause men to hate and fear. The sage will not join them.
31.2 -
31.3 His purpose is creation; Their purpose is destruction. Weapons are tools of violence, Not of the sage; He uses them only when there is no choice, And then calmly, and with tact,
31.4 For he finds no beauty in them. Whoever finds beauty in weapons Delights in the slaughter of men; And who delights in slaughter Cannot content himself with peace.
31.5 -
31.6 So slaughters must be mourned And conquest celebrated with a funeral.
英文對照 2:
28.1 Being aware of one's virile strength (knowing that one is a cock), and yet holding oneself willingly in the inferior state of the female (of the hen); keeping oneself willingly in the lowest place in the empire ... To demean oneself thus shows that one has retained the primordial virtue, (absolute disinterestedness, participation in the Principle).
28.2 Knowing oneself to be enlightened, and willingly passing oneself off as ignorant; willingly letting oneself be walked over ... To behave thus is to show that the primordial virtue has not wavered in oneself, that one is still united with the first Principle.
28.3 Knowing oneself worthy of fame, yet staying in voluntary obscurity; willingly making oneself the valley (the lowest point) of the empire ... To behave thus is to show that one has the original self-sacrifice still intact that one is still in the state of natural simplicity.
28.4 (The Sage will refuse therefore the burden of being a governor. If he is constrained to accept such a post, then he will remind himself that) the multiplicity of beings have come from the primordial unity by a scattering. (That he will never busy himself with these diverse beings), but govern as chief of the officials (as prime mover), uniquely applying himself to general government, without occupying himself with details.
29.1 He who holds the empire would, in my view, be wishing for failure should he want to manipulate it (to act positively, to govern actively).
29.2 The empire is a mechanism of extreme delicacy. It should be let go all alone. It should not be touched. He who touches it, deranges it. He who wishes to appropriate it, loses it.
29.3 When he governs, the Sage lets all people (and their sum, the empire) go free according to their several natures, the agile and the slow, the ardent and the apathetic, the strong and the weak, the long-lived and the short-lived.
29.4 He limits his action to the suppression of excesses which would harm the whole, such as power, wealth, and ambition.
30.1 (of all the excesses, the most prejudicial, the most damnable, as that of weapons, war). Those who act as advisors to a prince should keep themselves from wanting to make war against a country. (For such action, calling for revenge, is always paid for dearly).
30.2 Wherever the troops stay the land produces only thorns, having been abandoned by the farm workers. Wherever a great army has passed, years of unhappiness (from famine and brigandage) follow.
30.3 Therefore the good general is content to do only what he has to do, (the least possible; moral, rather than material repression). He stops as soon as possible, guarding himself from exploiting his force to the limit.
30.4 He does as much as is required (to reestablish peace), not for his personal advantage and fame, but from necessity and with reluctance, without any intention of increasing his power.
30.5 Any height of power is always followed by decadence. Making oneself is therefore contrary to the Principle (the source of duration). He who is lacking on this point, will not be long in coming to an end.
31.1 The best weapons are ill-omened instruments that all beings hold in fear. Therefore those who conform themselves to the Principle do not use them.
31.2 In times of peace, the prince puts the civil minister he honours on his left (the place of honour); but even in times of war, he puts the military commander on his right (which is not the place of honour, even though he is exercising his function).
31.3 Weapons are disastrous instruments. A wise prince uses them only with reluctance and from necessity. He prefers always a modest peace to a glorious victory.
31.4 No one should think that victory is a good thing. He who thinks that, shows that he has the heart of an assassin. Such a man would not be fit to reign over the empire.
31.5 According to the rites, those of good omen are placed on the left, those of ill-omen on the right. (Now when the emperor receives two military officers together), the one of subordinate rank (who only acts on superior orders, and is therefore less ill-omened) is placed on the left. The commanding officer is placed on the right, that is, in the first place according to the funeral rites, (the place of the chief mourner).
31.6 For it behooves one who has killed many men to weep tears of lamentation for them. The only place really fitting for a conquering general is that of the chief mourner (leading the mourning for those whose death he has caused).
28.2 Knowing oneself to be enlightened, and willingly passing oneself off as ignorant; willingly letting oneself be walked over ... To behave thus is to show that the primordial virtue has not wavered in oneself, that one is still united with the first Principle.
28.3 Knowing oneself worthy of fame, yet staying in voluntary obscurity; willingly making oneself the valley (the lowest point) of the empire ... To behave thus is to show that one has the original self-sacrifice still intact that one is still in the state of natural simplicity.
28.4 (The Sage will refuse therefore the burden of being a governor. If he is constrained to accept such a post, then he will remind himself that) the multiplicity of beings have come from the primordial unity by a scattering. (That he will never busy himself with these diverse beings), but govern as chief of the officials (as prime mover), uniquely applying himself to general government, without occupying himself with details.
29.1 He who holds the empire would, in my view, be wishing for failure should he want to manipulate it (to act positively, to govern actively).
29.2 The empire is a mechanism of extreme delicacy. It should be let go all alone. It should not be touched. He who touches it, deranges it. He who wishes to appropriate it, loses it.
29.3 When he governs, the Sage lets all people (and their sum, the empire) go free according to their several natures, the agile and the slow, the ardent and the apathetic, the strong and the weak, the long-lived and the short-lived.
29.4 He limits his action to the suppression of excesses which would harm the whole, such as power, wealth, and ambition.
30.1 (of all the excesses, the most prejudicial, the most damnable, as that of weapons, war). Those who act as advisors to a prince should keep themselves from wanting to make war against a country. (For such action, calling for revenge, is always paid for dearly).
30.2 Wherever the troops stay the land produces only thorns, having been abandoned by the farm workers. Wherever a great army has passed, years of unhappiness (from famine and brigandage) follow.
30.3 Therefore the good general is content to do only what he has to do, (the least possible; moral, rather than material repression). He stops as soon as possible, guarding himself from exploiting his force to the limit.
30.4 He does as much as is required (to reestablish peace), not for his personal advantage and fame, but from necessity and with reluctance, without any intention of increasing his power.
30.5 Any height of power is always followed by decadence. Making oneself is therefore contrary to the Principle (the source of duration). He who is lacking on this point, will not be long in coming to an end.
31.1 The best weapons are ill-omened instruments that all beings hold in fear. Therefore those who conform themselves to the Principle do not use them.
31.2 In times of peace, the prince puts the civil minister he honours on his left (the place of honour); but even in times of war, he puts the military commander on his right (which is not the place of honour, even though he is exercising his function).
31.3 Weapons are disastrous instruments. A wise prince uses them only with reluctance and from necessity. He prefers always a modest peace to a glorious victory.
31.4 No one should think that victory is a good thing. He who thinks that, shows that he has the heart of an assassin. Such a man would not be fit to reign over the empire.
31.5 According to the rites, those of good omen are placed on the left, those of ill-omen on the right. (Now when the emperor receives two military officers together), the one of subordinate rank (who only acts on superior orders, and is therefore less ill-omened) is placed on the left. The commanding officer is placed on the right, that is, in the first place according to the funeral rites, (the place of the chief mourner).
31.6 For it behooves one who has killed many men to weep tears of lamentation for them. The only place really fitting for a conquering general is that of the chief mourner (leading the mourning for those whose death he has caused).
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