聚会日期：2013年 3月28日，12点
探讨内容：
The grounded peace
Return to the source
帛本：
古之善为道者，微渺玄达，深不可志。夫唯不可志，故强为之容。曰：豫呵，其若冬涉水；犹呵，其若畏四邻；严呵，其若客；涣呵，其若凌泽；沌呵，其若朴；混呵，其若浊；旷呵，其若谷。浊而静之，徐清。女以重之，徐生。葆此道不欲盈。夫唯不欲盈，是以能蔽而不成。
致虚，极也。守静，督也。万物旁作，吾以观其复也。天物芸芸，各复归于其根，曰静。静，是谓复命。复命，常也。知常，明也。不知常，妄；妄作凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久，没身不殆。
参照其他本:
古之善为道者，微妙玄通，深不可识。夫不唯不可识，故强为之容；豫兮若冬涉川；犹兮若畏四邻；俨兮其若客；涣兮其若凌释；敦兮其若朴；旷兮其若谷；混兮其若浊；孰能浊以静之徐清？孰能安以静之徐生？保此道者，不欲盈。夫唯不盈，故能蔽而新成。
致虚极，守静笃；万物并作，吾以观复。夫物芸芸，各复归其根。归根曰静，静曰复命。复命曰常，知常曰明。不知常，妄作凶。知常容，容乃公，公乃全，全乃天，天乃道，道乃久，没身不殆。
英文对照 1:
15.1 The enlightened possess understanding So profound they can not be understood.
15.2 Because they cannot be understood I can only describe their appearance: Cautious as one crossing thin ice, Undecided as one surrounded by danger, Modest as one who is a guest,
15.3 Unbounded as melting ice, Genuine as unshaped wood, Broad as a valley, Seamless as muddy water.
15.4 Who stills the water that the mud may settle, Who seeks to stop that he may travel on,
15.5 Who desires less than what may transpire, Decays, but will not renew.
16.1 Empty the self completely; Embrace perfect peace.
16.2 The world will rise and move; Watch it return to rest. All the flourishing things Will return to their source.
16.3 This return is peaceful; It is the flow of nature, An eternal decay and renewal. Accepting this brings enlightenment, Ignoring this brings misery.
16.4 Who accepts nature's flow becomes all-cherishing; Being all-cherishing he becomes impartial; Being impartial he becomes magnanimous; Being magnanimous he becomes natural; Being natural he becomes one with the Way; Being one with the Way he becomes immortal:
16.5 Though his body will decay, the Way will not.
英文对照 2:
15.1 The ancient Sages were subtle, abstract, profound, in a way that cannot be expressed in words.
15.2 Therefore I am going to use illustrative comparisons in order to make myself as clearly understood as possible. They were circumspect like on who crosses an ice-covered river; prudent like one who knows that his neighbours have their eyes on him; reserved like a guest in front of his host.
15.3 They were indifferent like melting ice (which is neither one thing nor the other). They were unsophisticated like a tree trunk (the rough bark of which conceals the excellent heartwood). They were empty like a valley (with reference to the mountain that form it). They were accommodating like muddy water, (they, the clear water, not repelling the mud, not refusing to live in contact with the common people, not forming a separate group).
15.4 (To seek purity and peace by separating from the world is to overdo things. They can be found in the world). Purity is to be found in the trouble (of this world) through (interior) calm, on condition that one does not let the impurity of the world affect oneself. Peace is to be found in the movement (of this world) by one who knows how to take part in this movement, and who is not exasperated through desiring that is should be stopped.
15.5 He who keeps to this rule of not being consumed by sterile desires arising from his own fancy, will live willingly in obscurity, and will not aspire to renew the world.
16.1 He who has reached the maximum of emptiness (of indifference) will be firmly fixed in peace.
16.2 Innumerable beings come out (from non-being), and I see them return there. They spring forth, then they all return to their root.
16.3 To return to one's root, is to enter into the state of rest. From this rest they emerge for a new destiny, and so it goes on, continually, without end. To recognize this law of immutable continuity (of the two states of life and death), is wisdom. To ignore it, is foolish. Those ignorant of this law cause misfortune (through their untimely interference in things).
16.4 He who knows that this law weighs heavily on beings, is just (treats all beings according to their nature, with equity), like a King, like Heaven, like the Principle.
16.5 In consequence he lasts until the end of his days, not having made himself any enemies. |
