聚会日期：2013年 3月12日，12点
探讨内容：
The ultimate mystery
The world above relativity
帛本：
道可道也，非恒道也。名可名也，非恒名也。无，名万物之始也。有，名万物之母也。故恒，无欲也，以观其渺。恒，有欲也，以观其所徼。两者同出，异名同谓。玄之有玄，众眇之门。
世人皆知美，为美，恶已；皆知善，斯不善矣。
故：有无之相生也，难易之相成也，长短之相形也，高下之相显也，音声之相和也，先后之相随，恒也。是以圣人居无为之事，行不言之教。万物昔而弗始，为而弗恃，成功而弗居，夫唯弗居，是以弗去。
参照其他本:
道可道也，非恒道也。名可名也，非恒名也。无名，万物之始也；有名，万物之母也。故恒无欲也，以观其眇；恒有欲也，以观其所徼。两者同出，异名同谓。玄之又玄，众眇之门。
天下皆知美之为美，恶已；皆知善，斯不善矣。有无之相生也，难易之相成也，长短之相刑也，高下之相盈也，音声之相和也，先后之相随，恒也。是以圣人居无为之，行不言之教，万物作而弗始也，为而弗志也，成功而弗居也。夫唯弗居，是以弗去。
英文对照 1:
1.1 The Way that can be experienced is not true; The world that can be constructed is not real.
1.2 The Way manifests all that happens and may happen; The world represents all that exists and may exist.
1.3 To experience without abstraction is to sense the world; To experience with abstraction is to know the world.
1.4 These two experiences are indistinguishable; Their construction differs but their effect is the same.
1.5 Beyond the gate of experience flows the Way, Which is ever greater and more subtle than the world.
2.1 When beauty is abstracted Then ugliness has been implied;
2.2 When good is abstracted Then evil has been implied.
2.3 So alive and dead are abstracted from nature, Difficult and easy abstracted from progress, Long and short abstracted from contrast,
2.4 High and low abstracted from depth, Song and speech abstracted from melody, After and before abstracted from sequence.
2.5 The sage experiences without abstraction, And accomplishes without action;
2.6 He accepts the ebb and flow of things, Nurtures them, but does not own them,
2.7 And lives, but does not dwell.
英文对照 2:
1.1The principle that can be enunciated is not the one that always was. The being that can be named is not the one that was at all times.
1.2 Before time there was an ineffable, unnameable being. When it was still unnameable, it conceived heaven and earth. When it had thus become nameable, it gave birth to the multitude of beings.
1.3 -
1.4 These two acts are but one, under two different denominations.
1.5 The unique act of generation; that is the mystery of the beginning; the effects.
2.1 Everyone has the idea of beauty, and from that by opposition that of not beautiful (ugly).
2.2 All men have the idea of good, and from that by contrast that of not good (bad).
2.3 Thus, being and nothingness, difficult and easy, long and short,
2.4 high and low, sound and tone, before and after, are correlative ideas, one of which, in being known, reveals the other.
2.5 That being so, the Sage serves without acting and teaches without speaking.
2.6 He lets all beings become, without thwarting them, he lets them live, without monopolizing them, and lets them act, without exploiting them.
2.7 He does not attribute to himself the effects produced, and in consequence these effects last.
