聚会日期：2013年4月18日，12点
探讨内容：(今天结束道德经的章节学习)
The path to enlightenment
Spread the light
The hidden truth
Stay in life
帛本：
道，泛呵，其可左右也。成功遂事而弗名有也，万物归焉而弗为主。则：恒无欲也，可名于小；万物归焉而弗为主，可名于大。是以圣人之能成大也，以其不为大也，故能成大。
执大象，天下往。往而不害，安平大。乐与饵，过格止。故道之出言也，曰：“淡呵其无味也。视之，不足见也。听之，不足闻也。用之不可既也。”
将欲翕之，必古张之。将欲弱之，必固强之。将欲去之，必古与之。将欲夺之，必古予之。是谓微明。柔弱胜强，鱼不脱于渊，邦利器不可以视人。
道恒无名，侯王若能守之，万物将自化。化而欲作，吾将阗之以无名之朴。阗之以无名之朴，夫将不辱。不辱以静，天地将自正。
参照其他本:
大道汜兮，其可左右。万物恃之以生而不辞，功成而不有。衣养万物而不为主，常无欲，可名于小；万物归焉而不为主，可名为大。以其终不自为大，故能成其大。
执大象，天下往。往而不害，安平太。乐与饵，过客止，道之出口，淡乎其无味，视之不足见，听之不足闻，用之不足既。
将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲取之，必固与之。是谓微明，柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。
道常无为而无不为。候王若能守之，万物将自化。化而欲作，吾将镇之以无名之朴，镇之以无名之朴，夫将不欲。不欲以静，天下将自定。
英文对照 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.
英文对照 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.
