新世界
格物、致知、诚意、正心、修身、齐家、治国、平天下
聚会日期：2013年 4月2日，12点
探讨内容：
I am who I am
The unconditioned truth
Be cautious of compliments
The life from the source
帛本：
太上，下知有之；其次，亲誉之，其次，畏之；其下，侮之。信不足，安有不信。犹呵，其贵言也。成功遂事，而百姓皆谓我自然。
故大道废，安有仁义；知快出，安有大伪；六亲不和，安有孝慈；邦家昏乱，安有贞臣。
绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，盗贼无有。此三言也，以为文未足，故令之有所属：见素抱朴，少私寡欲。绝學无憂。
唯与诃，其相去几何？美与恶，其相去何若？人之所畏，亦不可以不畏人。
望呵，其未央哉！众人熙熙，若飨于大牢，而春登台。我泊焉未兆，若婴儿未咳。累呵，如无所归。众人皆有余，我独遗。我愚人之心也，蠢蠢呵。俗人昭昭，我独若昏呵。俗人察察，我独闷闷呵。忽呵，其若海，望呵，其若无所止。众人皆有以，我独闶以鄙。吾欲独异于人，而贵食母。
参照其他本:
太上，不知有之；其次，亲而誉之；其次，畏之；其次，侮之。信不足焉，有不信焉。悠兮，其贵言。功成事遂，百姓皆谓“我自然”。
大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。
绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，盗贼无有。此三者以为文不足，故令有所属；见素抱朴，少私寡欲；绝学无忧。
唯之与阿，相去几何？美之与恶，相去若何？人之所畏，不可不畏。荒兮，其未央哉！众人熙熙，如享太牢，如春登台。我独泊兮，其未兆；沌沌兮，如婴儿之未孩；傫傫兮，若无所归。众人皆有余，而我独若遗。我愚人之心也哉！俗人昭昭，我独昏昏。俗人察察，我独闷闷。澹兮，其若海；飂兮，若无止。众人皆有以，而我独顽且鄙。我独异于人，而贵食母。
英文对照 1:
17.1 The best rulers are scarcely known by their subjects; The next best are loved and praised; The next are feared; The next despised:
17.2 They have no faith in their people, And their people become unfaithful to them.
17.3 When the best rulers achieve their purpose Their subjects claim the achievement as their own.
18.1 When the Way is forgotten Duty and justice appear;
18.2 Then knowledge and wisdom are born Along with hypocrisy.
18.3 When harmonious relationships dissolve Then respect and devotion arise;
18.4 When a nation falls to chaos Then loyalty and patriotism are born.
19.1 If we could discard knowledge and wisdom Then people would profit a hundredfold;
19.2 If we could discard duty and justice Then harmonious relationships would form;
19.3 If we could discard artifice and profit Then waste and theft would disappear.
19.4 Yet such remedies treat only symptoms And so they are inadequate.
19.5 People need personal remedies: Reveal your naked self and embrace your original nature; Bind your self-interest and control your ambition; Forget your habits and simplify your affairs.
20.1 What is the difference between assent and denial? What is the difference between beautiful and ugly?
20.2 What is the difference between fearsome and afraid?
20.3 The people are merry as if at a magnificent party Or playing in the park at springtime, But I am tranquil and wandering, Like a newborn before it learns to smile, Alone, with no true home.
20.4 The people have enough and to spare, Where I have nothing, And my heart is foolish, Muddled and cloudy.
20.5 The people are bright and certain, Where I am dim and confused; The people are clever and wise, Where I am dull and ignorant; Aimless as a wave drifting over the sea, Attached to nothing.
20.6 The people are busy with purpose, Where I am impractical and rough; I do not share the peoples' cares But I am fed at nature's breast.
英文对照 2:
17.1 In the early days (when, in human affairs, everything still conformed to the action of the Principle), subjects scarcely knew that they had a prince (so discreet was the action of the latter). After this the people loved and flattered their prince (because of his good deeds), but later on, they feared him (because of his laws), and scorned him (because of his unjust acts).
17.2 They became disloyal, though having been treated disloyally. They lost confidence in him though receiving only good words which were never put into effect.
17.3 How delicate was the touch of ancient rulers. When everything prospered under their administration, the people believed they had done everything themselves, of their own free will.
18.1 When action conforming to the Principle dwindles, (when men cease to act with spontaneous goodness and fairness), artificial principles of goodness and fairness, prudence and wisdom (are invented).
18.2 These artificial principles soon degenerate into politics.
18.3 When parents no longer live in natural harmony, they try to make up for this deficit by inventing artificial principles of filial piety and paternal affection.
18.4 When states had fallen into disarray, they invented the loyal minister stereotype.
19.1 Reject (artificial, conventional, political) wisdom and prudence, (in order to return to primal natural uprightness). and the people will be a hundred times happier.
19.2 Reject (artificial, conventional) goodness and fairness, (filial and fraternal piety), and the people will come back (for their well-being, to natural goodness and fairness), to spontaneous filial and paternal piety.
19.3 Reject art and gain, and evildoers will disappear. (With the primordial simplicity, they will return to primordial honesty).
19.4 Renounce these three artificial categories, for the artificial is good-for-nothing.
19.5 Be attached to simplicity and naturalness. Have few personal interests, and few desires.
20.1 Give up learning, and you will be free from all your worries. What is the difference between yes and no (about which the rhetoricians have so much to say)? What is the difference between good and evil (on which the critics never agree)? (These are futilities that prevent the mind from being free. Now freedom of mind is necessary to enter into relation with the Principle).
20.2 Without doubt, among the things which common people fear, there are things that should be feared; but not as they do, with a mind so troubled that they lose their mental equilibrium.
20.3 Neither should one permit oneself to lose equilibrium through pleasure, as happens to those who have a good meal or view the surrounding countryside in spring from the top of a tower (with the accompaniment of wine, etc.). I (the Sage) seem to be colourless and undefined; neutral as a new-born child that has not yet experienced any emotion; without design or aim.
20.4 The common people abound (in varied knowledge), but I am poor (having rid myself of all uselessness) and seem ignorant, so much have I purified myself.
20.5 They seem full of light, I seem dull. They seek and scrutinize, I remain concentrated in myself. Indeterminate, like the immensity of the oceans, I float without stopping.
20.6 They are full of talent, whereas I seem limited and uncultured. I differ thus from the common people, because I venerate and imitate the universal nourishing mother, the Principle.
