道德经聚会主题（23）- 五色令人目盲（12-14）

聚会日期：2013年 3月26日，12点

探讨内容：

Inner world vs. outer world

For the Self and be the Self (instead of self)

Experience the Dao

帛本：

五色使人目盲，驰骋田猎使人心发狂，难得之货使人之行妨，五味使人之口爽，五音使人之耳聋。是以圣人之治也，为腹不为目。故去彼而取此。

宠辱若惊，贵大患若身。何谓宠辱若惊？宠之为下，得之若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身？吾所以有大患者，为吾有身也。及吾无身，有何患。故，贵为身于为天下，若可以托天下矣。爱，以身为天下，汝可以寄天下。

视之而弗见，名之曰微。听之而弗闻，名之曰希。捪之而弗得，名之曰夷。三者不可至计，故混而为一。一者，其上不攸，其下不忽。寻寻兮不可名也，复归于无物。是谓无状之状，无物之象，是谓惚恍。随而不见其后，迎而不见其首。执今之道，以御今之有，以知古始，是谓道纪。

参照其他本:

五色令人目盲；五音令人耳聋；五味令人口爽；驰骋畋猎，令人心发狂；难得之货，令人行妨；是以圣人为腹不为目，故去彼取此。

宠辱若惊，贵大患若身。何谓宠辱若惊？宠为下，得之若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身？吾所以有大患者，为吾有身，及吾无身，吾有何患？故贵以身为天下，若可寄天下；爱以身为天下，若可托天下。

视而不见，名曰夷；听之不闻，名曰希；搏之不得，名曰微。此三者不可致诘，故混而为一。其上不徼，其下不昧，绳绳兮不可名，复归于无物。是谓无状之状，无物之象，是谓惚恍。迎之不见其首，随之不见其后。执古之道，以御今之有。能知古始，是谓道纪。

英文对照 1:

12.1 Colours blind the eyes of man. Sound makes him deaf. Flavours exhaust his taste. 
12.2 Hunting and racing, by unchaining savage passions in him, madden his heart. The love of rare and difficult-to-obtain objects pushes him to efforts that harm him. 
12.3 Therefore the Sage looks to his stomach, and not his senses. renounces this, in order to embrace that. (He renounces what causes wear, in order to embrace what conserves). 

13.1 Favour, because it can be lost, is a source of worry. Greatness, because it can be ruined, is a source of fear. 
13.2 What do these two sentences mean? The first means that the care required to keep in favour, and the fear of losing it, fill the mind with worry. 
13.3 The second points out that ruin generally comes from caring too much for one's own greatness. He who has no personal ambition does not have to fear ruin. 
13.4 He who is only concerned about the greatness of the empire (and not that of himself), he who only desires the good of the empire (and not his own good), to him the empire should be confided (and it would be in good hands). 

14.1 Looking, one does not see it, for it is invisible. Listening, one does not hear it, for it is silent. Touching, one does not feel it, for it is impalpable. 
14.2 These three attributes must not be separated, for they designate one and the same being. 
14.3 This being, the Principle, is not light above and dark below, as are opaque material bodies. Like a slender thread, it unwinds itself (as continuous existence and action). It has no name of its own. It goes back as far as the time when there were no other beings but itself. 
14.4 It has no parts; from in front one sees no head, from behind no rear. 
14.5 It is this primordial Principle that has ruled, and rules, all beings right up to the present. Everything that has been, or is, since the ancient origin, is from the unwinding of the Principle.

英文对照 2:

12.1 Colours blind the eyes of man. Sound makes him deaf. Flavours exhaust his taste.  12.2 Hunting and racing, by unchaining savage passions in him, madden his heart. The love of rare and difficult-to-obtain objects pushes him to efforts that harm him.  12.3 Therefore the Sage looks to his stomach, and not his senses. renounces this, in order to embrace that. (He renounces what causes wear, in order to embrace what conserves).  13.1 Favour, because it can be lost, is a source of worry. Greatness, because it can be ruined, is a source of fear.  13.2 What do these two sentences mean? The first means that the care required to keep in favour, and the fear of losing it, fill the mind with worry.  13.3 The second points out that ruin generally comes from caring too much for one's own greatness. He who has no personal ambition does not have to fear ruin.  13.4 He who is only concerned about the greatness of the empire (and not that of himself), he who only desires the good of the empire (and not his own good), to him the empire should be confided (and it would be in good hands).  14.1 Looking, one does not see it, for it is invisible. Listening, one does not hear it, for it is silent. Touching, one does not feel it, for it is impalpable.  14.2 These three attributes must not be separated, for they designate one and the same being.  14.3 This being, the Principle, is not light above and dark below, as are opaque material bodies. Like a slender thread, it unwinds itself (as continuous existence and action). It has no name of its own. It goes back as far as the time when there were no other beings but itself.  14.4 It has no parts; from in front one sees no head, from behind no rear.  14.5 It is this primordial Principle that has ruled, and rules, all beings right up to the present. Everything that has been, or is, since the ancient origin, is from the unwinding of the Principle.