聚会日期：2013年 4月4日，12点
探讨内容：
The evidence of faith
Withdraw from illusion
Live in the Oneness
Identify self with Dao
帛本：
孔德之容，唯道是从。道之物，唯望唯沕。沕呵！望呵！中有象呵！望呵！沕呵！中有物呵！窈呵！冥呵！中有请呵！其请甚真，其中有信。自今及古，其名不去，以顺众父。吾何以知众父之然？以此。/>
炊者不立，自视者不章，自见者不明，自伐者无功，自矜者不长。其在道也，曰：余食赘行。物或恶之，故有欲者弗居。/>/>
曲则全，枉则正，洼则盈，敝则新，少则得，多则惑。是以圣人执一以为天下牧。不自视故章，不自见故明，不自伐故有功，弗矜故能长。夫唯不争，故莫能与之争。古之所谓曲全者，几虚语才！诚全归之。/>/>
希言，自然。飘风不终朝，暴雨不终日。孰为此？天地而弗能久，又况于人乎！故从事而道者同于道。德者同于德，失者同于失。同于德者，道亦德之。同于失者，道亦失之。/>/>
参照其他本:
孔德之容，惟道是从。道之为物，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，以阅众甫。吾何以知众甫之状哉？以此。
曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。是以圣人抱一为天下式。不自见，故明；不自是，故彰，不自伐，故有功；不自矜，故长。夫唯不争，故天下莫能与之争。古之所谓"曲则全"者，岂虚言哉？诚全而归之。
/>希言自然。故飘风不终朝，骤雨不终日，孰为此者？天地。天地尚不能久，而况于人乎？故从事于道者同于道；德者同于德；失者同于失。同于道者，道亦乐得之；同于德者，德亦乐得之；同于失者，失亦乐得之。信不足焉，有不信焉！/>
企者不立，跨者不行；自见者不明；自是者不彰；自伐者无功；自矜者不长。其在道也，曰余食赘形。物或恶之，故有道者不处。/>
英文对照 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.
英文对照 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.
