聚会日期：2013年2月19日，12点
探讨内容：
Connect with heart but not brain
Ocean of love vs. King of ego
The gravity of peace
帛本：
故曰：为道者非以明民也，将以愚之也。民之难治也，以其智也。故以智治邦，邦之贼也；以不智治邦，邦之德也。恒知此两者，亦稽式也；恒知稽式，此谓玄德。玄德深矣，远矣，与物反矣，乃至大顺。
江海之所以能为百谷王者，以其善下之，是以能为百谷王。是以圣人之欲上民也，必以其言下之；其欲先民也，必以其身后之。故居前而民弗害也，居上而民弗重也。天下乐推而弗猒（厌）也。非以其无争与？故天下莫能舆争。
小邦寡民，使有十百人之器而毋用。使民重死而远徙。有舟车无所乘之；有甲兵无所陈之；使民复结绳而用之。甘其食，美其服，乐其俗，安其居，邻邦相望，鸡犬之声相闻，民至老死不相往来。
参照其他本:
古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。知此两者，亦稽式。常知稽式，是谓玄德。玄德深矣，远矣，与物反矣，然后乃至大顺。
江海之所以能为百谷王者，以其善下之，故能为百谷王。是以圣人欲上民，必以言下之；欲先民，必以身后之。是以圣人处上而民不重，处前而民不害。是以天下乐推而不厌。以其不争，故天下莫能与之争。
小国寡民。使有什伯之器而不用；使民重死而不远徙；虽有舟舆，无所乘之；虽有甲兵，无所陈之。使人复结绳而用之。至治之极。甘美食，美其服，安其居，乐其俗，邻国相望，鸡犬之声相闻，民至老死不相往来。/>
英文对照
65.1 The ancients did not seek to rule people with knowledge, But to help them become natural.
65.2 It is difficult for knowledgeable people to become natural. To use law to control a nation weakens the nation. But to use nature to control a nation strengthens the nation.
65.3 Understanding these two paths is understanding subtlety;
65.4 Subtlety runs deep, ranges wide, Resolves confusion and preserves peace.
66.1 The river carves out the valley by flowing beneath it. Thereby the river is the master of the valley.
66.2 In order to master people One must speak as their servant; In order to lead people One must follow them.
66.3 So when the sage rises above the people, They do not feel oppressed; And when the sage stands before the people, They do not feel hindered. So the popularity of the sage does not fail,
66.4 He does not contend, and no one contends against him.
67.1 All the world says, "I am important; I am separate from all the world. I am important because I am separate, Were I the same, I could never be important."
67.2 Yet here are three treasures That I cherish and commend to you: The first is compassion, By which one finds courage. The second is restraint, By which one finds strength. And the third is unimportance, By which one finds influence.
67.3 -
67.4 Those who are fearless, but without compassion, Powerful, but without restraint, Or influential, yet important, Cannot endure.
67.5 –
另一英文版本翻译
65.1 In antiquity, those who conformed themselves to the Principle did not seek to make the people clever, but aimed at keeping them simple.
65.2 When people are difficult to govern, it is because they know too much. Those who claim to procure the good of a country by disseminating instruction, are wrong, and ruin the country.
65.3 This is the formula of mysterious action, of great profundity, of great bearing.
65.4 It is not to the taste of (the curious) but, thanks to it, everything turns out well, peacefully.
66.1 Why are the oceans and rivers kings of all the valleys? (receiving all the watercourses in tribute). Because they are benevolently the inferiors of all the valleys (with regard to levels). That is why all the water flows towards them.
66.2 Following this example, the Sage who wishes to become superior to the common people should speak in words beneath himself (speak very humbly of himself). If he wishes to become the first, he should put himself in last place, (and continue to do so, after he has been exalted).
66.3 He could then be elevated to the highest peak without the people feeling oppressed by him; he could be the first without the people complaining about him. The whole empire would serve him with joy, without becoming weary of him.
66.4 For, not being opposed to anyone, no one would be opposed to him.
67.1 Everyone says the Sage is noble, despite his common air; an air which he gives himself because he is noble (to hide his nobility and not to attract envy to himself). Everyone knows, on the contrary, how much those who pose as nobles are men of little worth.
67.2 The Sage prizes three things and holds on to them: charity, simplicity, and humility.
67.3 Being charitable, he will be brave (within just limits, without cruelty). Being simple, he will be liberal (within just limits, without waste). Being humble, he will govern men without tyranny.
67.4 The men of today have forgotten charity, simplicity, and humility. They prize war, ostentation, and ambition. This is like wishing not to succeed. It is like wishing to perish.
67.5 For it is the charitable aggressor who wins the battle (not the savage aggressor); it is the charitable defender who is impregnable (and not the pitiless warrior). Those whom heaven wishes well, are thereby made charitable.
