Bamboo：Autistic — Apeace Voice

感恩是福：從聽倪海厦老師演講中學會柔而不弱的生命智慧Gratitude is Blessing: Lessons on Gentle Yet Resilient Life Wisdom from Teacher Ni Haixia’s Lecture.mp3

　　聽了倪海廈老師這個演講https://youtu.be/qILeQT1GEkI?si=4GhmZvGHEVW6Z5WE
，我非常有感觸，也很感動。
心得提供語音分享：
我並不是覺得誰是有靈性的女人，我看到留言有很多個回覆，很多女人她都有感同身受的感覺。我只覺得說如果真有其說，那我們做女人的人，真的就不要再害怕吃虧，也不用再害怕被欺負，也不用再可憐兮兮的當個委屈的受害者。我們只要挺起胸膛，然後放低姿態，用更謙卑、更多的愛去對待身邊有緣的人，那我們就會更好。即便不是更好，我相信也是上天要給我們的一個功課。這個功課不一定是一手好棋，但是我們可以用我們擁有的能力、資源或是信念，去把它試著下好；就算下不好，我們盡力了，在這過程中也會得到一些啟發或是成長，至少知道這樣不好，要換個方式來做。就算還是不好，那我們就當成上天給我們一些消掉業報、惡業的機會。總之抱著虔敬的心、感恩的心。
我的先生曾告訴我，他說我們的心要更純淨一點，不要想著對我們不好的人會怎麼樣？我們可以帶著祝福，不對別人起可能對方會報應的心，我覺得是非常好的提醒。我們身邊總會遇到一些善知識，在我們做得不夠完美、不夠到位的時候提醒我們。當然這些提醒也未必都真的很到位，也不見得都適合我們，但是如果我們放低自己的姿態，就會聽到一些真正對我們有利的言語。如果並不是我們適合接收的能量、方式或是其他什麼，我們就讓它隨著耳朵穿越就好。
我最近也在學習傾聽，我覺得這是一種修為。我總是心急口快，想到一件事就忍不住插嘴，生怕過幾秒鐘忘了這個想法。我覺得生命中真正認識、理解我們的人，會給予我們包容，但這確實是一個不夠沉穩、不夠尊重別人的不理想態度。當我察覺的時候，會試著想要修正，但有時候脾氣一來又忘了。總之，看了這個影片，我等一下會把它整理出10點這類特質的女人。我覺得在生活中，如果我們認識這樣的女人，或是自己有可能接近這樣的人，就抱著更謙卑的態度，希望對我們好的人能夠更好，對我們不好的人，希望上天給他們一些祝福，讓他們不要得到太大的不好的後果。但人各有命，自己造的也必須自己承擔，我們對他的祝福就是希望他能夠好過一點。
我回憶到之前我非常敬重的恩師——上淨下空老法師，他曾經不止一次跟我們分享，在他弘法幾十年的過程中，難免遇到不認同他、甚至惡意攻擊或是毀謗他的人，一定有很多。這樣的人很可能是他的冤親債主，他的做法是不但不批評、不對抗、不反駁，還把他們的名字寫上供養的牌位，每天早晚念佛祈福，希望他們健康、家庭平安，用這樣的方式回應別人的惡念。我想，像他這樣德行的人，真的是我們望塵莫及的。我們沒有以惡報惡，就以為這樣就好了，而他做的真的叫做以德報怨。
但我回憶到，孔子很智慧地回答說，應該要以直報怨、以德報德——我們要用正直回報別人的惡念或是惡行，對於曾經幫助我們的貴人、對我們施恩的人，我們要用德來報德，甚至於湧泉以報。這也是我父母一直告訴我們的，要記恩、念德、飲水思源。眾生供養我們一粒米，真的就大如須彌山，真的要好好感恩人家曾經對我們的那點即便微薄的善良。我相信、也希望我能夠永遠記住這樣的話，也希望我的孩子能夠願意聽從、接受這樣的觀念，希望他們一輩子活在感恩的世界，因為感恩是一個最好的信念。
我又想到以前上淨下空老法師曾經跟我們介紹一位日本研究水的博士，叫做江本勝博士，他出版過一本世界有名的書叫做《生命的答案水知道》。這本書展現了他研究多年的水的結晶，他用高倍的顯微照相機記錄拍攝所有水的結晶。水不就是一個單一的元素嗎？他對水講好話、感恩、鼓勵、讚美它，拍下來的結晶就非常美麗。因為他是日本人，他嘗試對水講德文、中文、日文或是英文，任何語言都好，水在被讚美的時候都有非常美麗的結晶。他甚至於發現水會「閱讀」——用培養皿或罐子裝水，對它講一些好話，或是貼上不同語言的「感謝」、「愛」這類標籤，拍出來的結晶都是最美麗的。
但也有對照組：貼上「我恨你」「我討厭你」這類惡毒辱罵的文字在培養皿或裝水的杯子上，測出來的結晶有的非常恐怖，甚至於看起來就像是癌細胞擴散、不規則細胞病變的感覺，真的是很驚人的實驗。有陣子國小的小孩也在做類似的結晶實驗，因為沒有高倍速的顯微照相機，於是就用熟米做實驗：兩份一樣的熟米，一份貼上「感恩」「愛」「喜歡你」，另一份貼上「討厭你」「醜死了」「笨死了」這類激怒它的文字。有些米透過發酵會變成更好的食物，比如酒釀之類的，但貼著惡意謾罵標籤的熟米，在同樣的時間過去以後，竟然變得發霉，而且是黑霉，感覺就是敗壞腐壞的狀態。真的很驚人，國小的學生都曾經實驗出來，而且不止一個案例。
所以其實我覺得，常常在心中懷著感恩的心的人，並不是傻瓜，而是真正有福報的人。如果更有福報，就是在感恩的心之外，還能有感恩的具體行為。如果對象是人，我覺得是順其自然地按照能力去做；如果對象不只是一個人，而是一個家、一個社區、一個縣市、國家，乃至於更大的世界，這也是我的恩師上淨下空老法師告訴我的——要把心量放大。最近這樣的一個信念一直在我的腦袋裡膨脹，我不曉得為什麼，或許除了來自上淨下空老法師（他已經往生了），更可能來自於一個更大的力量，一個超越我們三度空間的、萬有的力量。當我們接受到這樣的訊息，並有能力去執行，真的是一件非常幸運的事；如果沒有能力去執行，就讓我想到「達者兼善天下，窮則獨善其身」，在亂世中把自己守好，大概就是這樣的概念。我一直希望能夠不要張狂地發揮自己的能力，而是厚積薄發。
希望看到這支影片、或是聽到我這個人想法的人，能夠了解：我們應該要對這個世界上所有看似柔弱的女人更多的尊重、更多的疼惜，或是更多的彼此共好。我相信這個世界應該會越來越好。謝謝。
After listening to Teacher Ni Haixia's lecture, I was deeply touched and moved. I don’t mean to define who a "spiritual woman" is—looking at the comments, many women resonate deeply with this idea. If such a concept holds true, we women should no longer fear suffering losses, being bullied, or playing the pitiful victim. Instead, we should stand tall yet keep a humble attitude, treating those destined to cross our paths with more modesty and love. Even if things don’t get better, I believe it’s a lesson from heaven. This lesson may not be a favorable hand, but we can try to play it well with our abilities, resources, or faith. Even if we can’t, as long as we do our best, we’ll gain insights and learning along the way—at the very least, we’ll know what doesn’t work and adjust our approach. If it still doesn’t improve, we can regard it as an opportunity to eliminate negative karma. In short, we should hold a forward-looking and grateful heart.
My husband once told me, having watched similar videos, that we should keep our hearts purer and not dwell on what might happen to those who treat us badly. Instead, we can face others with blessings—and I find this a very valuable reminder. We will always encounter wise mentors who guide us when we fall short of perfection or fail to meet expectations. Of course, not all advice is spot-on or suitable for us, but if we humble ourselves, we’ll hear words that truly benefit us. For energy, methods, or messages that don’t resonate, we can simply let them pass.
Recently, I’ve been practicing listening—a form of self-cultivation. I’ve always been quick to speak, interrupting others as soon as an idea pops into my head for fear of forgetting it moments later. I know that those who truly understand and know us will forgive this, but it’s indeed an immature and disrespectful attitude. When I become aware of it, I try to correct it, though I sometimes slip up when I’m emotional. In any case, after watching this video, I plan to summarize the 10 traits of such women. I think in life, if we know such women or aspire to be like them, we should adopt a more humble attitude—wishing well for those who treat us kindly, and praying that heaven blesses those who don’t, sparing them from severe misfortune. Yet everyone has their own destiny; we must bear the consequences of our own actions. Our blessing for them is simply that they may live a better life.
I recall my revered mentor, Venerable Jingkong, who shared with us many times over decades of propagating the Dharma that he inevitably encountered people who not only disagreed with him but also attacked, maliciously slandered him. Such people were likely his karmic creditors. His response? He neither criticized, confronted, nor refuted them. Instead, he wrote their names on memorial tablets to offer merits, praying for their health and family peace—responding to others’ malice with kindness. I believe few of us can match his virtue. We often think we’re doing well just by not retaliating with malice, but his actions truly embodied "repaying evil with kindness."
Yet I also remember Confucius’ wise words: "Repay resentment with uprightness, and kindness with kindness." We should respond to others’ malice or evil deeds with integrity, and repay the kindness of those who have helped us—even repaying a drop of kindness with a flood of gratitude. This idea of "repaying kindness generously" is what my parents have always taught us: we must remember kindness, cherish virtue, and never forget our roots. Even a single grain of rice offered by others is as precious as Mount Sumeru; we must sincerely gratitude for even the smallest acts of kindness. I hope I can always remember these words, and that my children will be willing to embrace this mindset—living a life filled with gratitude, for gratitude is the greatest belief.
I also think of Dr. Masaru Emoto, a Japanese researcher on water whom Venerable Jingkong introduced to us. He published the world-famous book "The Hidden Messages in Water," showcasing years of research on water crystals captured through high-powered microscopes. Water is just a single element, yet when he spoke kind words to it, expressed gratitude, encouragement, and praise, the crystals formed were incredibly beautiful. As a Japanese speaker, he tried speaking to water in German, Chinese, Japanese, English—any language—and the water always formed beautiful crystals when praised. He even discovered that water "reads": when water in petri dishes or jars was labeled with kind words like "thank you" or "love" in different languages, the crystals were the most exquisite.
In contrast, when labeled with malicious words like "I hate you" or "I despise you," the water crystals were terrifying—some resembling the irregular, spreading pattern of cancer cells. It was an astonishing experiment. For a time, even elementary school students conducted similar experiments. Lacking high-powered microscopes, they used cooked rice: two identical portions, one labeled with "gratitude," "love," and "I like you," the other with "I hate you," "you’re ugly," and "you’re stupid." While some rice ferments into delicious foods like rice wine, the rice labeled with malice moldered—covered in black mold, completely spoiled. It was truly remarkable, and many elementary school students replicated this result.
Thus, those who always hold gratitude in their hearts are not fools, but truly blessed. To be even more blessed, we must pair gratitude with concrete actions. When it comes to people, we should act according to our abilities and let nature take its course. When the object is larger than an individual—a family, community, city, country, or even the world—Venerable Jingkong taught us to expand our hearts. This belief has been growing in me lately. I don’t know why—perhaps it comes not only from Venerable Jingkong (who has passed away) but also from a greater power, a universal force beyond our three-dimensional world. Being able to receive such a message and act on it is truly a blessing. If we lack the ability to act, we should remember: "When prosperous, benefit the world; when humble, cultivate oneself." In turbulent times, we must uphold our integrity—that’s the core idea. I’ve always hoped to exercise my abilities with restraint, accumulating strength quietly before acting.
To those watching this video or hearing my thoughts: I hope you’ll understand that we should show more respect, compassion, and mutual goodwill to all women who seem gentle yet resilient. I believe the world will become a better place. Thank you.

《莊子·逍遙遊》”Free and Easy Wandering” from the Zhuangzi.mp3

《莊子·逍遙遊》全文（繁體中文）
北冥有魚，其名為鯤。鯤之大，不知其幾千里也；化而為鳥，其名為鵬。鵬之背，不知其幾千里也；怒而飛，其翼若垂天之雲。是鳥也，海運則將徙於南冥。南冥者，天池也。
《齊諧》者，志怪者也。《諧》之言曰：「鵬之徙於南冥也，水擊三千裏，摶扶搖而上者九萬裏，去以六月息者也。」野馬也，塵埃也，生物之以息相吹也。天之蒼蒼，其正色邪？其遠而無所至極邪？其視下也，亦若是則已矣。
且夫水之積也不厚，則其負大舟也無力。覆杯水於坳堂之上，則芥為之舟；置杯焉則膠，水淺而舟大也。風之積也不厚，則其負大翼也無力。故九萬裏，則風斯在下矣，而後乃今培風；背負青天，而莫之夭阏者，而後乃今將圖南。
蜩與學鳩笑之曰：「我決起而飛，搶榆枋而止，時則不至，而控於地而已矣，奚以之九萬裏而南為？」適莽蒼者，三餐而反，腹猶果然；適百裏者，宿舂糧；適千裏者，三月聚糧。之二蟲又何知！
小知不及大知，小年不及大年。奚以知其然也？朝菌不知晦朔，蟪蛄不知春秋，此小年也。楚之南有冥靈者，以五百歲為春，五百歲為秋；上古有大椿者，以八千歲為春，八千歲為秋。此大年也。而彭祖乃今以久特聞，眾人匹之，不亦悲乎？
湯之問棘也是已：「窮發之北，有冥海者，天池也。有魚焉，其廣數千裏，未有知其修者，其名為鯤。有鳥焉，其名為鵬，背若太山，翼若垂天之雲；摶扶搖羊角而上者九萬裏，絕雲氣，負青天，然後圖南，且適南冥也。斥鷃笑之曰：『彼且奚適也？我騰躍而上，不過數仞而下，翱翔蓬蒿之間，此亦飛之至也。而彼且奚適也？』」此小大之辯也。
故夫知效一官、行比一鄉、德合一君而徵一國者，其自視也，亦若此矣。而宋榮子猶然笑之。且舉世而譽之而不加勸，舉世而非之而不加沮，定乎內外之分，辯乎榮辱之境，斯已矣。彼其於世，未數數然也。雖然，猶有未樹也。
夫列子御風而行，泠然善也，旬有五日而後反。彼於致福者，未數數然也。此雖免乎行，猶有所待者也。若夫乘天地之正，而御六氣之辯，以遊無窮者，彼且惡乎待哉！故曰：至人無己，神人無功，聖人無名。
堯讓天下於許由，曰：「日月出矣，而爝火不息；其於光也，不亦難乎？時雨降矣，而猶浸灌；其於澤也，不亦勞乎？夫子立而天下治，而我猶屍之；吾自視缺然，請致天下。」
許由曰：「子治天下，天下既已治也；而我猶代子，吾將為名乎？名者，實之賓也；吾將為賓乎？鷦鷯巢於深林，不過一枝；偃鼠飲河，不過滿腹。歸休乎君，予無所用天下為！庖人雖不治庖，屍祝不越樽俎而代之矣！」
肩吾問於連叔曰：「吾聞言於接輿，大而無當，往而不反。吾驚怖其言，猶河漢而無極也；大有徑庭，不近人情焉。」
連叔曰：「其言謂何哉？」
曰：「藐姑射之山，有神人居焉。肌膚若冰雪，淖約若處子，不食五穀，吸風飲露，乘雲氣，御飛龍，而遊乎四海之外；其神凝，使物不疵癘而年谷熟。吾以是狂而不信也。」
連叔曰：「然。瞽者無以與乎文章之觀，聾者無以與乎鐘鼓之聲。豈唯形骸有聾盲哉？夫知亦有之！是其言也猶時女也。之人也，之德也，將旁礴萬物以為一，世蕲乎亂，孰弊弊焉以天下為事！之人也，物莫之傷：大浸稽天而不溺，大旱金石流、土山焦而不熱。是其塵垢秕糠將猶陶鑄堯舜者也，孰肯以物為事？」
宋人資章甫而適諸越，越人斷發文身，無所用之。堯治天下之民，平海內之政，往見四子藐姑射之山，汾水之陽，窅然喪其天下焉。
惠子謂莊子曰：「魏王貽我大瓠之種，我樹之成，而實五石。以盛水漿，其堅不能自舉也；剖之以為瓢，則瓠落無所容。非不呺然大也，吾為其無用而掊之。」
莊子曰：「夫子固拙於用大矣。宋人有善為不龜手之藥者，世世以洴澼絖為事。客聞之，請買其方百金。聚族而謀曰：『我世世為洴澼絖，不過數金；今一朝而鬻技百金，請與之。』客得之，以說吳王。越有難，吳王使之將，冬，與越人水戰，大敗越人，裂地而封之。能不龜手一也，或以封，或不免於洴澼絖，則所用之異也。今子有五石之瓠，何不慮以為大樽，而浮於江湖，而憂其瓠落無所容？則夫子猶有蓬之心也夫！」
惠子謂莊子曰：「吾有大樹，人謂之樗。其大本擁腫而不中繩墨，其小枝卷曲而不中規矩，立之塗，匠人不顧。今子之言大而無用，眾所同去也。」
莊子曰：「子獨不見狸狌乎？卑身而伏，以候敖者；東西跳梁，不辟高下；中於機辟，死於罔罟。今夫斄牛，其大若垂天之雲。此能為大矣，而不能執鼠。今子有大樹，患其無用，何不樹之於無何有之乡，廣莫之野，彷徨乎無為其側，逍遙乎寢臥其下。不夭斤斧，物無害者，無所用，安所困苦哉！」
"Free and Easy Wandering" (Xiaoyao You) from the Zhuangzi (English Translation)
In the Northern Darkness, there is a fish named Kun. No one knows how many thousand li in size it is. When it transforms into a bird, it is called Peng. The back of Peng is unknown to be how many thousand li in breadth; when it spreads its wings and flies, its wings are like clouds hanging from the sky. This bird, when the sea is stirred by seasonal winds, migrates to the Southern Darkness—a dark sea that is the Heavenly Lake.
The Qi Xie is a book that records strange phenomena. It says: “When Peng migrates to the Southern Darkness, it beats the water with its wings for three thousand li, then soars upward on the whirlwind to a height of ninety thousand li, and departs only after six months of wind.” The wild horses (mist rising like horses), the dust, and all living things are blown by the breath of nature. Is the sky’s azure color its true hue? Or is it because it is so far away that it appears boundless? When Peng looks down from above, it sees nothing but the same vastness.
Moreover, if water is not deep enough, it cannot bear a large boat. Pour a cup of water into a hollow in the courtyard—then a mustard seed can serve as a boat; but if you place a cup there, it will stick fast, for the water is shallow and the boat is large. Similarly, if wind is not abundant enough, it cannot support huge wings. Thus, when Peng reaches ninety thousand li, the wind is beneath it, and only then can it ride the wind. With the blue sky above and no obstacles in its way, it finally plans its journey south.
The cicada and the little dove laugh at it, saying: “When I spring up and fly, I can reach the elm or sandalwood trees at most; if I fail, I just fall back to the ground. Why bother flying ninety thousand li to the south?” Those who travel to the countryside return after three meals, their bellies still full; those going a hundred li must grind grain the night before; those journeying a thousand li need to gather provisions for three months. What do these two small creatures know?
Small understanding cannot compare to great understanding; short life cannot compare to long life. How do we know this? The morning mushroom does not know the dawn and dusk; the cicada does not know spring and autumn—these are short lives. South of Chu, there is a divine tortoise that takes five hundred years as a spring and five hundred years as an autumn; in ancient times, there was a huge chinaberry tree that took eight thousand years as a spring and eight thousand years as an autumn—these are long lives. Yet Peng Zu is famous today for his longevity, and people compare themselves to him. Is this not sad?
Tang’s question to Ji was just like this: “North of the barren lands, there is a dark sea, the Heavenly Lake. There is a fish there, several thousand li in width, and no one knows its length—it is called Kun. There is a bird there, called Peng, with a back like Mount Tai and wings like clouds hanging from the sky. It soars upward on the spiral wind to ninety thousand li, piercing the clouds, bearing the blue sky, then plans to fly south to the Southern Darkness. The quail laughs at it, saying: ‘Where is it going? I leap up and fly no more than a few yards before coming down, hovering among the weeds and brambles—this is the pinnacle of flying! Where could it be going?’” This is the distinction between small and great.
Thus, those whose knowledge suffices for an official post, whose conduct wins the approval of a village, whose virtue satisfies a ruler, or whose abilities are recognized by a state—they regard themselves just like the quail. Yet Song Rongzi laughs at them. Even if the whole world praises him, he does not become more diligent; even if the whole world blames him, he does not become more discouraged. He clearly distinguishes between inner self and outer things, and discerns the boundaries of honor and disgrace—and that is all. He does not rush after worldly gains. Nevertheless, there is still something he has not attained.
Liezi could ride the wind and travel with ease, returning after fifteen days. He did not crave blessings. Though he escaped walking, he still relied on something (the wind). As for those who ride the true nature of heaven and earth, harness the transformations of the six vital energies (yin, yang, wind, rain, darkness, light), and wander endlessly—what do they rely on? Therefore, it is said: The Perfect Person is selfless; the Divine Person achieves no merit; the Sage has no name.
Yao wanted to abdicate the throne to Xu You, saying: “The sun and moon have risen, yet the torch still burns—how futile its light is! The seasonal rains have fallen, yet someone still irrigates the fields—how unnecessary their efforts are! When you stand, the world is well-governed, yet I still occupy the throne. I feel inadequate; please accept the world.”
Xu You said: “You govern the world, and the world is already well-governed. If I take your place, am I seeking fame? Fame is merely a guest of reality—am I to be a guest? The wren builds its nest in the deep forest, but only uses one branch; the mole drinks from the river, but only fills its belly. Go back, Your Majesty—I have no use for the world! Even if the cook does not prepare meals, the priest does not cross the sacrificial vessels to replace him!”
Jian Wu asked Lian Shu: “I heard Jie Yu speak—his words were grand but irrelevant, going on without return. I was terrified by his words, which were as boundless as the Milky Way, utterly contrary to common sense.”
Lian Shu said: “What did he say?”
Jian Wu replied: “He said there is a mountain called Miaoguye, where a divine person resides. His skin is like ice and snow, his appearance as delicate as a virgin. He does not eat grains, but inhales wind and drinks dew, rides on clouds, drives flying dragons, and wanders beyond the four seas. His spirit is concentrated, so all things are free from blight and crops ripen year after year. I thought this was absurd and did not believe it.”
Lian Shu said: “Indeed. The blind cannot appreciate the beauty of patterns; the deaf cannot enjoy the sound of bells and drums. Are there only physical blindness and deafness? There is also spiritual blindness! His words are like a warning to those with limited understanding. That person, with his virtue, pervades all things and unites them as one. The world is eager for chaos—who would toil away meddling in worldly affairs? Nothing can harm him: even if a great flood submerges the sky, he will not drown; even if a severe drought melts metal and stone and scorches the mountains, he will not feel hot. His dust and chaff could mold emperors like Yao and Shun—would he deign to concern himself with mundane matters?”
A man from Song sold ceremonial hats and went to Yue. The people of Yue cut their hair short and tattooed their bodies, so the hats were useless to them. Yao governed the people of the world, stabilized the realm, then went to see the Four Sages on Miaoguye Mountain, north of the Fen River. There, he was utterly forgetful of his throne.
Hui Zi said to Zhuangzi: “King Wei gave me seeds of a huge gourd. I planted them, and the gourd grew to hold five bushels. When I used it to hold water, it was too fragile to lift; when I split it into a ladle, it was too shallow to hold anything. It was certainly large, but useless—so I smashed it.”
Zhuangzi said: “You are just clumsy at using large things. There was a man from Song who made a medicine that prevented chapped hands. His family had used it for generations to wash silk floss. A traveler heard of it and offered a hundred pieces of gold to buy the recipe. The man gathered his family and said: ‘We have washed silk floss for generations and earned no more than a few pieces of gold. Now we can sell the recipe for a hundred pieces—let’s give it to him.’ The traveler got the recipe, then persuaded King Wu of Wu to use it. When Yue attacked Wu, King Wu sent him to lead the army. In winter, they fought a naval battle against Yue and defeated them soundly. The king rewarded him with a fief. The medicine that prevented chapped hands was the same—one person used it to gain a fief, while the other used it to wash silk floss. It all depends on how you use it! Now you have a gourd that holds five bushels—why not hollow it out to make a raft and float on rivers and lakes, instead of worrying that it’s too big to hold anything? You still have a narrow mind!”
Hui Zi said to Zhuangzi: “I have a large tree called a chu. Its trunk is gnarled and does not fit the carpenter’s square; its branches are twisted and do not conform to the compass. It stands by the road, and carpenters ignore it. Your words are like this tree—grand but useless, rejected by everyone.”
Zhuangzi said: “Have you not seen the fox and the weasel? They crouch low, waiting for prey; they dart east and west, leaping over heights and depths—then they fall into traps and die in nets. Now take the ox: it is as large as a cloud hanging from the sky. It is certainly big, but it cannot catch mice. Now you have a large tree and worry that it is useless—why not plant it in the land of Nothingness, in the vast wilderness? Wander freely beside it, sleep peacefully beneath it. It will not be cut down by axes, and no harm will come to it. Since it is useless, how can it cause you trouble?”

朗誦《老子》第五十九章至第八十一章Chapters 59–81 of the Tao Te Ching (Smooth English Translation).mp3

第五十九章
治人事天，莫若嗇。
夫唯嗇，是謂早服；早服謂之重積德。
重積德則無不克，無不克則莫知其極；莫知其極，可以有國。
有國之母，可以長久。
是謂深根固柢，長生久視之道。
第六十章
持大國若烹小鮮。
以道莅天下，其鬼不神；非其鬼不神，其神不傷人。
非其神不傷人，聖人亦不傷人。
夫兩不相傷，故得交歸焉。
第六十一章
大國者下流，天下之交，天下之牝。
牝常以靜勝牡，以靜為下。
故大國以下小國，則取小國；小國以下大國，則取大國。
故或下以取，或下而取。
大國不過欲兼畜人，小國不過欲入事人。
夫兩者各得其所欲，大者宜為下。
第六十二章
道者萬物之奧，善人之寶，不善人之所保。
美言可以市尊，美行可以加人。
人之不善，何棄之有？
故立天子，置三公，雖有拱璧以先駟馬，不如坐進此道。
古之所以貴此道者何？不曰：求以得，有罪以免邪？故為天下貴。
第六十三章
為無為，事無事，味無味。
大小多少，抱怨以德。
圖難於其易，為大於其細。
天下難事必作於易，天下大事必作於細。
是以聖人終不為大，故能成其大。
夫輕諾必寡信，多易必多難。
是以聖人猶難之，故終無難矣。
第六十四章
其安易持，其未兆易謀，其脆易泮，其微易散。
為之於未有，治之於未亂。
合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。
為者敗之，執者失之。
是以聖人無為，故無敗；無執，故無失。
民之從事，常於幾成而敗之。
慎終如始，則無敗事。
是以聖人欲不欲，不貴難得之貨；學不學，復眾人之所過。
以輔萬物之自然，而不敢為。
第六十五章
古之善為道者，非以明民，將以愚之。
民之難治，以其智多。
故以智治國，國之賊；不以智治國，國之福。
知此兩者，亦稽式。
常知稽式，是謂玄德。
玄德深矣，遠矣，與物反矣，然後乃至大順。
第六十六章
江海所以能為百谷王者，以其善下之，故能為百谷王。
是以欲上民，必以言下之；欲先民，必以身後之。
是以聖人處上而民不重，處前而民不害。
是以天下樂推而不厭。
以其不爭，故天下莫能與之爭。
第六十七章
天下皆謂我道大，似不肖。
夫唯大，故似不肖。
若肖，久矣其細也夫！
我有三寶，持而保之：一曰慈，二曰儉，三曰不敢為天下先。
慈，故能勇；儉，故能廣；不敢為天下先，故能成器長。
今舍慈且勇，舍儉且廣，舍後且先，死矣！
夫慈，以戰則勝，以守則固。
天將救之，以慈衛之。
第六十八章
善為士者，不武；善戰者，不怒；善勝敵者，不與；善用人者，為之下。
是謂不爭之德，是謂用人之力，是謂配天，古之極也。
第六十九章
用兵有言：「吾不敢為主，而為客；不敢進寸，而退尺。」
是謂行無行，攘無臂，扔無敵，執無兵。
禍莫大於輕敵，輕敵幾喪吾寶。
故抗兵相加，哀者勝矣。
第七十章
吾言甚易知，甚易行。
天下莫能知，莫能行。
言有宗，事有君。
夫唯無知，是以不我知。
知我者希，則我者貴。
是以聖人披褐懷玉。
第七十一章
知不知，上；不知知，病。
夫唯病病，是以不病。
聖人不病，以其病病，是以不病。
第七十二章
民不畏威，則大威至。
無狹其所居，無厭其所生。
夫唯不厭，是以不厭。
是以聖人自知不自見，自愛不自貴。
故去彼取此。
第七十三章
勇於敢則殺，勇於不敢則活。
此兩者，或利或害。
天之所惡，孰知其故？
是以聖人猶難之。
天之道，不爭而善勝，不言而善應，不召而自來，繟然而善謀。
天網恢恢，疏而不失。
第七十四章
民不畏死，奈何以死懼之？
若使民常畏死，而為奇者，吾得執而殺之，孰敢？
常有司殺者殺。
夫代司殺者殺，是謂代大匠斲。
夫代大匠斲者，希有不傷其手矣。
第七十五章
民之饑，以其上食稅之多，是以饑。
民之難治，以其上之有為，是以難治。
民之輕死，以其上求生之厚，是以輕死。
夫唯無以生為者，是賢於貴生。
第七十六章
人之生也柔弱，其死也堅強。
萬物草木之生也柔脆，其死也枯槁。
故堅強者死之徒，柔弱者生之徒。
是以兵強則不勝，木強則折。
強大處下，柔弱處上。
第七十七章
天之道，其猶張弓與？
高者抑之，下者舉之；有餘者損之，不足者補之。
天之道，損有餘而補不足。
人之道則不然，損不足以奉有餘。
孰能有餘以奉天下？唯有道者。
是以聖人為而不恃，功成而不處，其不欲見賢。
第七十八章
天下莫柔弱於水，而攻堅強者莫之能勝，以其無以易之。
弱之勝強，柔之勝剛，天下莫不知，莫能行。
是以聖人云：「受國之垢，是謂社稷主；受國不祥，是謂天下王。」
正言若反。
第七十九章
和大怨，必有餘怨，安可以為善？
是以聖人執左契，而不責於人。
有德司契，無德司徹。
天道無親，常與善人。
第八十章
小國寡民。
使有什伯之器而不用；使民重死而不遠徙。
雖有舟輿，無所乘之；雖有甲兵，無所陳之。
使民復結繩而用之。
甘其食，美其服，安其居，樂其俗。
鄰國相望，雞犬之聲相聞，民至老死，不相往來。
第八十一章
信言不美，美言不信。
善者不辯，辯者不善。
知者不博，博者不知。
聖人不積，既以為人，己愈有；既以與人，己愈多。
天之道，利而不害；聖人之道，
Chapter 59
To govern people and serve heaven, nothing is better than frugality.
Only through frugality can one practice the Tao early; practicing the Tao early is called accumulating virtue extensively.
Accumulating virtue extensively enables overcoming all obstacles; overcoming all obstacles means one’s power is boundless.
With boundless power, one can govern a state.
Possessing the root of governing a state, one can endure long.
This is called the way of deep-rooted stability and longevity.
Chapter 60
Governing a large state is like cooking small fish (handled gently, not overdone).
Ruling the world with the Tao, ghosts lose their spiritual power; not that ghosts have no power, but their power does not harm people.
Not only do ghosts not harm people, but the sage also does not harm people.
Since neither harms the other, all people return to harmony.
Chapter 61
A large state is like the lower reaches of a river—where all under heaven converge, the feminine of the world.
The feminine always conquers the masculine through tranquility, for tranquility means humility.
Thus, when a large state humbles itself before a small state, it wins the small state; when a small state humbles itself before a large state, it wins the large state.
Some win by humbling themselves, others by remaining humble.
A large state merely wishes to nurture others, while a small state merely wishes to serve others.
Both get what they desire, and the larger one should be humble.
Chapter 62
The Tao is the mystery of all things—treasured by the good, and guarded even by the ungood.
Fine words can win respect; noble deeds can elevate one’s status.
Why abandon the ungood?
Therefore, even when installing an emperor and appointing high officials, presenting jade discs followed by teams of horses is not as good as offering the Tao.
Why was the Tao valued in ancient times?
Is it not because those who seek it gain, and those who sin are forgiven? Hence, it is cherished by all under heaven.
Chapter 63
Act without forcing, handle affairs without meddling, taste the tasteless.
Deal with the great as the small, the many as the few; repay grievances with virtue.
Tackle difficulties from their easy stages, accomplish great things from their small beginnings.
All difficult things under heaven begin with the easy; all great things under heaven begin with the small.
Thus, the sage never strives for grandeur, yet achieves greatness.
Those who make hasty promises lack credibility; those who take things lightly face many hardships.
Hence, the sage treats all things with caution, and thus never encounters difficulties.
Chapter 64
What is stable is easy to maintain; what shows no omen is easy to plan for; what is brittle is easy to break; what is minute is easy to disperse.
Act before problems arise, govern before chaos begins.
A tree that takes two arms to embrace grows from a tiny sprout; a nine-story platform rises from a pile of earth; a journey of a thousand miles starts with a single step.
Those who force action fail; those who cling to things lose them.
Thus, the sage acts without forcing, so never fails; clings to nothing, so never loses.
People often ruin things when they are nearly accomplished.
If one remains as careful at the end as at the beginning, no task will fail.
Hence, the sage desires what others do not, does not value rare treasures; learns what others do not, and corrects the mistakes of the masses.
He aids all things in following their natural course, daring not to interfere.
Chapter 65
The ancient ones who excelled in practicing the Tao did not enlighten the people, but kept them simple.
People are hard to govern because they are too clever.
Governing a state with cleverness is harmful to the state; governing without cleverness brings blessings to the state.
Understanding these two is a model to follow.
Constantly adhering to this model is called profound virtue.
Profound virtue is deep, far-reaching, and contrary to mundane things—only then does it attain perfect harmony.
Chapter 66
Rivers and seas can be kings of all valleys because they humble themselves to receive them.
Thus, if one wishes to lead the people, one must speak humbly to them; if one wishes to guide the people, one must place oneself behind them.
Hence, the sage stands above the people, yet they do not feel burdened; leads the people, yet they do not feel harmed.
Therefore, all under heaven willingly support him without growing tired.
Because he does not compete, no one under heaven can compete with him.
Chapter 67
All under heaven say my Tao is great, yet it seems unrefined.
Precisely because it is great, it seems unrefined.
If it were refined, it would have become trivial long ago!
I have three treasures to hold and cherish: first, compassion; second, frugality; third, daring not to be first under heaven.
Compassion gives courage; frugality brings abundance; daring not to be first enables one to be a leader of all creatures.
Now, abandoning compassion for courage, frugality for abundance, and humility for precedence—this leads to death!
Compassion ensures victory in battle and stability in defense.
Heaven will protect those it wishes to save through compassion.
Chapter 68
The good warrior does not rely on force; the skilled strategist does not anger; the victorious fighter does not engage in direct conflict; the wise employer humbles himself before others.
This is the virtue of non-competition, the art of using others’ strength, and the alignment with heaven’s ancient way.
Chapter 69
There is a saying in warfare: “I dare not take the initiative, but act as the guest; dare not advance an inch, but retreat a foot.”
This means marching without forming ranks, striking without raising arms, confronting without opposing enemies, holding weapons without wielding them.
No disaster is greater than underestimating the enemy—underestimating the enemy nearly costs me my treasures.
Thus, when armies clash, the side that fights with compassion prevails.
Chapter 70
My words are very easy to understand and practice, yet no one under heaven can understand or practice them.
Words have a root, affairs have a principle.
People do not understand me because they are ignorant.
Few understand me, so I am precious.
Hence, the sage wears rough cloth while holding a jade (possessing inner virtue beneath a humble exterior).
Chapter 71
To know that one does not know is the highest; to think one knows when one does not is a flaw.
Only by acknowledging flaws as flaws can one be free from flaws.
The sage is free from flaws because he acknowledges his flaws as flaws.
Chapter 72
When people no longer fear authority, great danger approaches.
Do not restrict their living space; do not oppress their means of survival.
Only by not oppressing them can they not resent you.
Hence, the sage knows himself but does not flaunt himself, values himself but does not exalt himself.
Thus, he abandons vanity and embraces authenticity.
Chapter 73
Those who dare to be reckless perish; those who dare to be cautious survive.
These two paths bring either benefit or harm.
What heaven abhors—who knows the reason?
Hence, the sage treats even this with caution.
Heaven’s way wins without competing, responds without speaking, comes without being summoned, and plans with calm wisdom.
Heaven’s net is vast—loose yet never failing to catch.
Chapter 74
If people do not fear death, why threaten them with death?
If people always feared death, and those who committed evil could be arrested and executed, who would dare to sin?
There is always an official in charge of executions.
To take the place of the executioner is like replacing a master carpenter in chopping wood.
Those who replace a master carpenter rarely avoid cutting their hands.
Chapter 75
People are hungry because rulers impose excessive taxes—hence their hunger.
People are hard to govern because rulers meddle in affairs—hence their unruliness.
People disdain death because rulers pursue excessive luxury in their own lives—hence their disregard for death.
Those who do not prioritize their own survival are wiser than those who value life excessively.
Chapter 76
When people are alive, they are soft and flexible; when they die, they become stiff and rigid.
All creatures and plants are tender and fragile when alive, dry and withered when dead.
Thus, the rigid belong to the realm of death, while the flexible belong to the realm of life.
Hence, a powerful army cannot win, and a rigid tree will break.
The strong and powerful occupy the lower position; the soft and flexible occupy the higher position.
Chapter 77
Is heaven’s way not like drawing a bow?
It lowers what is high, raises what is low, reduces what is excessive, and supplements what is insufficient.
Heaven’s way takes from the excessive to give to the insufficient.
Human way is the opposite—it takes from the insufficient to serve the excessive.
Who can use their excess to benefit all under heaven? Only those who follow the Tao.
Hence, the sage acts without claiming credit, achieves success without dwelling on it, and does not wish to be seen as virtuous.
Chapter 78
Nothing under heaven is softer or more flexible than water, yet nothing can surpass it in overcoming the hard and strong—for nothing can replace its flexibility.
The weak overcoming the strong, the soft overcoming the rigid—all under heaven know this, yet no one practices it.
Hence, the sage says: “Bear the nation’s disgrace, and you shall be its lord; bear the nation’s misfortune, and you shall be king of all under heaven.”
True words often sound contradictory.
Chapter 79
Reconciling a great grievance will leave lingering resentment—how can this be considered good?
Hence, the sage holds the left tally (symbol of obligation) but does not demand repayment from others.
The virtuous uphold mutual obligations; the unvirtuous enforce harsh exactions.
Heaven’s way is impartial—it always favors the good.
Chapter 80
A small state with a sparse population.
Let them have tools for hundreds and thousands, yet not use them; let people value life and not migrate far.
Though they have boats and carriages, they have no need to ride them; though they have armor and weapons, they have no need to display them.
Let people return to using knotted ropes for records.
They find their food sweet, their clothes beautiful, their dwellings peaceful, and their customs joyful.
Neighboring states are within sight, and the sounds of roosters and dogs reach each other, yet people live to old age without interacting.
Chapter 81
True words are not elegant; elegant words are not true.
The good do not argue; those who argue are not good.
The wise are not erudite; the erudite are not wise.
The sage does not accumulate—he gives to others, yet becomes richer; he shares with others, yet has more.
Heaven’s way benefits all without harming; the sage’s way acts without competing.

晨憶愛因斯坦及相關啟示Morning Reflections on Einstein and Relevant Insights.mp3

Hello everybody，我又浮現了一些記憶，不確定是在夢中還是清晨醒來後想到的，是關於愛因斯坦的一些事情。
愛因斯坦無疑是地球上極為重要的思維領導者與開創者，他破解了許多我們難以理解的思維密碼。他透過研究告訴我們，只要能達到光速，就能實現時間的超越與轉換。不過目前地球科技尚無法完成時間穿越，因為我們還未發明出能超越光速的載體或交通工具。但我們在電影中看過這類穿越場景，我相信這些電影頗具遠見，也相信不同維次空間的存在，比如外星人，他們的科技、智慧思維都超越人類，或許具備穿越能力。
這裡我想分享恩師上淨下空老法師對愛因斯坦的獨到見解，因顧慮部分人可能不認同，甚至批評師父，且師父已往生，我不會過於直白表述，僅分享核心概念：相傳愛因斯坦離開地球後，從他現居的世界傳來了一些靈魂訊息，被師父身邊有緣人接收並展開討論。
不可否認，愛因斯坦畢生有許多偉大發明，或許讓人們生活更舒適，但也未必全然如此。他的研究促成了分子、原子相關研究的誕生，而這項技術帶來的隱憂與危害難以估量——它最終成為強大武器，如今的武器威力更早已超越當年的原子彈。我們難以設想第三次世界大戰的模樣，但不難推測，若爆發第四次世界大戰，人類可能只能回到用石頭互毆的時代，因為現有文明可能毀滅，甚至地球都面臨終結危機。
人類轉世為人，不論名聲、所作所為或物質豐盛，皆源於內心的富足。但這也提醒我們：一個人若有機會成就輝煌，更要謹慎對待每一個舉動，不可對世間造成傷害。普通人即便心存惡念，因能力、智慧與影響力有限，很難釀成大禍；但大智慧、大能力者的任何決策，既可能讓地球走向輝煌，也可能導致其一同毀滅，這是極為可怕的。
因此，當一個人察覺自身具備一定能力時，務必用於正途。千件好事的積累，可能因一個錯誤決策化為烏有——就像一碗珍饈中的一粒老鼠屎，或一滴針尖大小的毒藥，不僅會毀掉全部美好，更可能引發巨大災難，其後果難以估量。
這番話既是警惕向來平凡許久的自己，也想提醒所有有能力、有潛力成就輝煌，或是未來將承擔重要責任的人：務必謹言慎行，不踏錯一步，不生一個錯誤念頭，因為個人的選擇與決策，影響的不僅是自己，更是整個世界。
不論聽者相信與否，我已盡量保守分享，不希望因這番言論讓恩师遭受無謂毀謗。事實上，這些言論傷害不到恩师，反而可能對妄加批評者造成影響——師父向來會為這類人立牌位，早晚念佛祈福，願他們平安。我雖做不到這點，仍願以故事的形式分享，僅作提醒之用。
感恩您撥冗閱讀至此！
Concise English Transcript (Word-for-Word Draft)
Hello everybody, some memories came back to me—I’m not sure if they were from a dream or if I thought of them when I woke up this morning. They’re about Einstein.
Einstein is undoubtedly an extremely important thought leader and pioneer on Earth. He deciphered many thought codes that we find hard to understand. Through his research, he told us that as long as we can reach the speed of light, we can achieve the transcendence and transformation of time. However, current Earth technology is still unable to achieve time travel because we haven’t invented a carrier or means of transportation that can exceed the speed of light. But we’ve seen such time-travel scenes in movies. I believe these movies are quite visionary, and I also believe in the existence of different dimensional spaces—like aliens, whose technology and wisdom are beyond humans, and they may have the ability to travel through dimensions.
Here, I want to share the unique insights of my late master, Venerable Jingkong, on Einstein. Fearing that some people might not agree or even criticize the master, and since he has passed away, I won’t express it too directly—only the core concept: it’s said that after Einstein left Earth, he sent some soul messages from the world he now resides in, which were received by people destined to meet the master and discussed.
Undeniably, Einstein made many great inventions in his life, which may have made people’s lives more comfortable, but not entirely. His research led to the birth of atomic-related technologies, and the hidden dangers and harms brought by this technology are immeasurable—it ultimately became a powerful weapon, and the power of today’s weapons has long surpassed the atomic bombs of that time. We can hardly imagine what World War III will be like, but it’s not hard to guess that if World War IV breaks out, humans may have to go back to fighting with stones, because existing civilizations may be destroyed, and even the Earth may face the risk of extinction.
When humans are reborn as people, whether it’s fame, deeds, or material abundance, all come from inner prosperity. But this also reminds us: if a person has the opportunity to achieve glory, they must be more cautious about every action and not cause harm to the world. Even if an ordinary person harbors great evil, due to limited ability, wisdom, and influence, it’s hard for them to cause great disasters. However, any decision made by a person with great wisdom and ability can either lead the Earth to glory or destroy it—which is extremely terrifying.
Therefore, when a person realizes they have certain abilities, they must use them for good purposes. The accumulation of a thousand good deeds may be ruined by one wrong decision—just like a single mouse dropping in a bowl of delicacies, or a drop of poison the size of a needle tip. It will not only destroy all the beauty but also may trigger a huge disaster, whose consequences are hard to estimate.
These words are both a warning to myself and a reminder to all those with abilities, potential to achieve glory, or who will take on important responsibilities in the future: we must be cautious in words and deeds, not take a wrong step, and not have a single wrong thought. Because a person’s choices and decisions affect not only themselves but the entire world.
Whether the listeners believe it or not, I have shared it as conservatively as possible, not wanting these remarks to bring unnecessary slander to my master. In fact, these remarks cannot harm the master; on the contrary, they may affect those who arbitrarily criticize him—the master always set up memorial tablets for such people, chanted Buddha’s name and prayed for their peace morning and evening. Although I can’t do that, I still want to share it in the form of a story, just as a reminder.

兒時夢境殘片追憶Recollections of Childhood Dream Fragments.mp3

　　Good morning 早安。
這時間對我算晚了，半夜3點多醒過一次，當時想法都很清晰，後來決定繼續睡——今天是假日，該好好愛惜父母給的身體，這是我現在唯一能為他們做的事。
但睡到6點，那些清晰的夢境與想法漸漸淡了，依稀記得些片段，想來分享。
小時候有些夢很有趣，比如連續三天夢到同一場景：走同一條路，回同一個住所。那地方異常熟悉，像住了十多年，但當時我應該還不到10歲——這環境在現實裡不存在，我卻覺得那是我的家，一直不太懂為什麼。
夢裡有點暗，有家和家人，只是我對他們遺留腦中的畫面無法清晰，卻確定是熟悉的家人。那條路像上學的路，學完東西就回家，連續三天都走在這條回家的路上。天色像黎明，太陽尚未升起，環境不亮，但家裡有溫暖的微光。
這不是我原本預期分享的夢，但現在想起另一個：小時候沒出過國，卻夢到在天上飛，還去了好幾個國家。有趣的是，我像衛星定位一樣，能選降落點，選好就降下來。
有時降在某建築屋頂的巨型泳池旁，有時降在陌生國度的人群與市場裡——這時會慌張，怕遇到壞人、怕待不下去。但畫面很短，覺得地方不對就再起飛，像定位一樣飛到覺得合適的地方再降落。
飛時看到腳下具有美麗弧度的連綿山峰，種滿薰衣草、玫瑰或鬱金香，隨山勢蜿蜒成排列整齊、絲絨緞帶般的彩色曲線——後來我在台灣花博見過類似場景；而那些山峰，讓我想到陪兒子去百果山（恐龍樂園）看4D電影的體驗：坐特製椅子從高空俯衝，那些層疊山峰，其實我小時候夢裡就見過，只是夢中更安靜優雅，沒那麼震撼恐懼。
還有個小時候的夢很貼近一般孩子的生活：夢裡想上廁所，找到家裡的馬桶，雖然心裡暗慌覺得不對，但確認是馬桶後還是用了，醒來時驚覺尿床了。
其實半夜3點醒時，我想分享的不是這些夢，但現在只剩這些片段了。或許這是美麗的錯誤——畢竟健康最珍貴，該好好愛自己、睡飽。夢再精彩，等想起來時，再跟自己或有緣的朋友分享就好。
感恩您的願意撥冗閱讀！
Good morning.
I woke up at 3 a.m. with clear thoughts but went back to sleep—today’s a holiday, so I should cherish my parents’ gift of health.
By 6 a.m., those vivid dreams had faded. Here are the fragments:
- Three straight dreams of the same path and home—familiar yet non-existent in reality, dim with warm light inside.
- Flying abroad as a kid, choosing landing spots like a satellite—rooftop pools, foreign markets, panicking then flying again.
- Seeing mountains covered in lavender, roses, tulips—similar to Taiwan Flora Expo and a 4D dinosaur park experience.
- A daily dream: needing to use the toilet, waking up embarrassed from bed-wetting.
These aren’t the dreams I planned to share, but they’re what linger. Health is priceless—rest well. I’ll share more when memories return.
Thanks for reading.

成為自己喜歡的樣子Be the self I eager to be and love..mp3

　　
　　我無需是水，亦無需成風，不一定理解山林間那畝沁列冰涼的潺潺溪流，只想成為自己也喜歡的那種樣子！
　　I need not be the water, nor the wind.
Nor must I fathom the crisp, icy gurgle that winds through the mountain woods.
I only long to be the version of myself that I too would love.

錄音與書寫之間，遇見真實的自己Between Recording and Writing, Encounter the True Self.mp3

錄音與書寫之間，遇見真實的自己
好久沒有為自己書寫文章了。在這個世界上，或許我們花了畢生的時間都在完成別人的期待——從小時候完成父母的期待，念書時完成自己以為的期待，但其實這些期待仍潛藏著父母的眼光、家人的想法，不願違背太多；還有老師的期待、社會價值的期待，然後以為自己很努力。
但其實所有的努力若透過比較而來，我們永遠不會是那個最努力的人，但我們永遠可以成為自己努力極限的樣子。我一直有一種討好型性格，或許因為我是家中的老二。記得大學時的恩師陳秋瑾老師曾說，「老二性格」往往是家中思維最獨特的——或許不是大好，就是大壞。
老大通常是父母的第一個孩子，多半照書養，會比較認真用心撫養；老二因為有了養老大的經驗，父母會複製那個模式撫養，往往不會太過在意；老三因為是最小的孩子，通常也最得寵。這是一個共相，據說真的有研究報告支持。我或許就是屬於老二性格，但比較幸運的是，我們家三個小孩，父母幾乎一視同仁，只是我潛意識裡仍有那種獨特的特質。
此外，據父母描述，我從小到大在他們看來都有點「奇怪」，或許是有些獨特。父親希望我不要跟別人不一樣，但我並不想過多討論這個部分。因為我的恩師上淨下空老法師告訴我們，不要有太多「自我」——一種解讀是，這是種奉獻的心、更寬廣的人格，或許不能說這種解說不對，但經歷了人生許多事情後，我更能理解老師的心胸，是超越個人、家庭、社會、國家、世界，甚至宇宙、銀河系，以及更遼闊無數大千世界的氣度。
因此他的思維、智慧、福報，也都與這樣的氣度相匹配。我們很難理解，因為個人的福報、氣度、智慧都非常狹小，就連管好自己的事、家庭的事都不容易，有時還會在其中迷失、困難或掙扎。那我們如何擴大自己的氣度？或許就是要向人學習吧。但我們認識的人很有限，生活在有限的世界裡，接觸的人也有限。
我一直覺得自己就是個普通人，甚至比普通人再傻一點，但內心深處或許仍有一股對生命的熱情，只是一直沒有被點燃。或許也是有點福報，人生中經歷的一些小任務，我多半會傾盡全力去完成；也容易遇到貴人，不同的人帶給我不同的機遇與感動。正因某些因緣際會，我特別想做一些事情。
其實我並沒有特別想改變自己，或許是長期被忽略——包括被自己忽略，並不覺得自己能做什麼，也沒發現自己有什麼特別的優點，只是在很多面向未必瞎忙，而是全力以赴，但有些事情其實很內耗，消耗自己的能量。很長一段時間瞎忙，我都不知道自己的人生在追求什麼。
後來，透過一個我覺得非常棒的學生Steven，我經歷了人生中很美好的時光。他很特別，曾傳送自己的聲音給我，讓我發現，不需要打字，直接用語音就能讓對方知道自己的想法，真的太棒了。之後，我不再用文字向老師問候新年、聖誕快樂，而是嘗試錄一段話給老師，有3分鐘、5分鐘，有時更長，有時只有1分鐘，那種暢所欲言、不用打字的感覺真的很舒服。
那段時間，我在喜馬拉雅錄了很多 Podcast，有我喜歡的書籍朗讀，也有帶著自閉症的孩子一起讀古文——當時不知道如何引導他說話，聽說念古文能啟發孩子，但孩子完全沒進入狀況，在讀經班裡跑跳追逐，直到下課才把他帶回家。不論如何，那段時間透過錄製自己的聲音，我接觸到了不同的自己。
那時喜馬拉雅還是免費的，我心想世界上怎麼會有這麼好的事情？我沒有麥克風，就直接對著手機錄，不需要任何配備、不花錢，就能真實地分享自己。與其說是分享，不如說是整理自己的心緒，偶爾也會聽聽自己錄的內容——有時是網路上看到的感動故事，我把它念出來；有時是分享看到的藝術品與自己的想法，或是用自己的視角解說作品。
最近，因為遇到了很感動的人與事，我突然想為這個世界做一些事情。這或許是件很簡單的事，但我沒想到需要用盡所有大腦資源，需要學習這麼多東西，更沒想到會重新拾起 Podcast，甚至開始寫文章——因為年紀增長，視力逐漸减退，發現Ai能整理逐字稿、修正錯字，這讓我覺得非常幸福。
我不確定這件事裡是否仍有討好的元素，因為我希望盡量避免，討好太消耗能量了，我更希望的是成為自己想要成為的樣子。有一次，我意外看到周潤發談他小時候的成長經驗，他飛黃騰達後，因為沒有子女，決定將所有財產裸捐。第一次看到這件事時，我就覺得他做了一般人做不到的事，非常值得敬重。
後來看他另一個視頻，才知道他這麼做的原因：他看了很多人和事，不希望在別人眼中功成名就後，變成自己不喜歡的樣子。他曾親自參與汶川大地震這類災害的救災工作，那時他深受感動，想要捐出所有錢幫助困難的人，也像是看到了小時候的自己，不想要成為自己討厭的那種人。
看了他的視頻，我也有同樣的感受——我也不想要成為自己不喜歡的人，而我覺得自己正在這條路上前行。我並沒有那麼偉大，只是一個很平凡的人。我在想，如果我們能做一些有意義、有價值的事，只有一個原因：我們這一生非常幸運，遇到了有意義、有價值的人，他們走在我們前面披荊斬棘，告訴我們人生可以這樣過。
這些人不難找到，在網路上我們不需要認識他們；如果有機會親自認識，那真的是上天給的恩賜與福報。最近，我感覺自己身體裡的細胞都重新排列了。我知道有些人會透過高精密治療，比如幹細胞治療，改善健康，父親也提過鄰居做過這類治療，非常神奇。這確實是先進又不可思議的治療方式，但我更嚮往的是，透過喜歡自己、欣賞自己的所作所為，讓大自然啟動自體免疫系統，或是跟隨更強大的力量。
我的一個好朋友——我定義的好朋友，是對方也把我當最好朋友的人——她透過上帝的力量克服了三種癌症，當然她也接受了醫療，但我們都知道，癌症並不容易靠簡單的醫療解決，何況是三種，而她現在已經完全康復，不需要追蹤。我完全理解她所說的「上帝的力量」，是一種信念、態度、理想與奉獻，這也是我最欣賞的抗病方式。
我本身是佛教徒，並非基督徒，但這完全沒有抵觸。從高中時期，我最好的朋友就是基督徒，他們知道我不是，但我們的信念有很多重疊，追求的目標也很接近。雖然我們有不同的生長環境、人生際遇，面對不同的任務，但我們都秉持著共同努力、彼此成就、互相幫助的態度，我非常認同這是世界和平的重要信念。
當然，人生中我們未必有機會認識很多不同國家的人，或結合大家的力量做大事；甚至因為自己的平凡、有限的經驗，未必能毫無顧忌地與人合作。但後來我想，普通人也可以有自己喜歡的思維。不論是普通人、所謂的「魯蛇」，或是社會上的成功人士，生命的價值其實都是一樣的，擁有的時間也一樣，只是發揮的影響力與功能不同。
很多人追求有影響力的人生，但這種影響力通常與財富、社會地位、權力沒有太大關係。然而，我們的環境、社會、媒體總在教我們相同的事情，很多其實是錯誤的。後來我覺得，與其被這些聲音束縛，不如親近真正有智慧的人，做他們會做的事，向他們學習或共事，這真的是一件非常有價值的事。
或許我們的能力、耐力都有限，但人生若有這樣的機會，真的非常幸運。這篇文章不知道能講多久，就先到此為止，或許之後會把腦海中突然湧現的想法整理出來，繼續下一個 Podcast 或文章，也沒有非怎樣不可。
I haven’t written an article for myself in a long time. In this world, perhaps we spend our entire lives fulfilling others’ expectations—meeting our parents’ expectations when we’re young, and what we think are our own expectations during our school years, which are actually rooted in our parents’ perspectives, family’s thoughts, and a reluctance to go against them too much. There are also teachers’ expectations and societal values’ expectations, and we then think we’re working very hard.
Yet, if all our efforts are based on comparison, we will never be the hardest-working person, but we can always become the best version of ourselves to the limit of our abilities. I’ve always had a people-pleasing personality, perhaps because I’m the second child in the family. I remember my beloved university teacher, Professor Chen Qiujin, once said that the "second child personality" is often the most uniquely thinking in the family—perhaps not extremely good, but extremely distinctive.
The eldest child is usually the parents’ first child, mostly raised strictly according to books, with more dedication and care. For the second child, having raised the eldest, parents will replicate that model, often not paying too much attention. The youngest child, being the baby of the family, is usually the most spoiled. This is a common phenomenon, supposedly supported by research reports. I may have this second child personality, but fortunately, my parents treated my two siblings and me almost equally. However, I still have that unique trait deep in my subconscious.
Additionally, according to my parents’ description, I’ve been a bit "strange" in their eyes since childhood—perhaps just distinctive. My father hoped I wouldn’t be too different from others, but I don’t want to dwell on this too much. Because my revered teacher, Venerable Jingkong, told us not to have too much "selfishness." One interpretation is that this is a heart of dedication and a broader personality, and we can’t say this interpretation is wrong. But after experiencing many things in life, I better understand that my teacher’s mind transcends the individual, family, society, country, world, even the universe, the Milky Way, and the countless vast worlds beyond.
Thus, his thinking, wisdom, and blessings are commensurate with such breadth. It’s hard for us to comprehend, as our personal blessings, breadth of mind, and wisdom are very limited. Even managing our own affairs and family matters is not easy, and we often get lost, face difficulties, or struggle in the process. So how can we expand our breadth of mind? Perhaps by learning from others. But the people we know are limited; we live in a limited world and interact with a limited number of people.
I’ve always seen myself as an ordinary person—even a bit simpler than most—but deep down, there might still be a passion for life that has never been ignited. Perhaps I’m also a bit blessed. For the small tasks I’ve encountered in life, I mostly try my best to complete them. I also tend to meet kindred spirits—different people bring me different opportunities and touches. Thanks to certain serendipities, I particularly want to do something meaningful.
In fact, I don’t have a strong desire to change myself. Perhaps it’s because I’ve been neglected for a long time—including by myself. I don’t think I can do much, nor have I discovered any particularly outstanding strengths. I’m not just messing around in many aspects; I’m giving my all. However, some of these things are very draining, consuming my energy. For a long time, I didn’t know what I was pursuing in life.
Later, through a wonderful student of mine, Steven, I experienced a very beautiful period in my life. He’s special—he once sent me his voice recordings, letting me discover that I don’t need to type; I can directly let others know my thoughts through voice, which is truly amazing. After that, instead of sending text messages to greet my teachers for New Year or Christmas, I tried recording a message for them—sometimes 3 minutes, 5 minutes, longer at times, or just 1 minute. The feeling of speaking freely without typing is really comforting.
During that time, I recorded many podcasts on Ximalaya—reading aloud my favorite books, and also reading ancient Chinese texts with my autistic child. Back then, I didn’t know how to guide him to speak. I heard that reading ancient texts can inspire children, but he didn’t get into it at all. He ran around and played in the classics reading class until the end, when I took him home. Regardless, during that period, by recording my own voice, I came into contact with different sides of myself.
At that time, Ximalaya was still free. I thought, how could there be such a great thing in the world? I didn’t have a microphone, so I recorded directly with my phone—no need for any equipment or money, just to share myself authentically. Rather than sharing, it’s more about organizing my thoughts. Occasionally, I would listen to my recordings—sometimes reading touching stories I found online, sometimes sharing my thoughts on artworks I saw, or interpreting works from my own perspective.
Recently, because I encountered some very touching people and things, I suddenly wanted to do something for the world. It might be a simple thing, but I didn’t expect it to require all my mental resources, nor did I expect to learn so many new things. What’s more, I never thought I would pick up podcasting again, or even start writing articles. As I’ve grown older, my eyesight has gradually declined, but I found that AI can organize transcripts and correct typos, which makes me feel extremely happy.
I’m not sure if there’s still an element of people-pleasing in this. I hope to avoid it as much as possible, because people-pleasing drains too much energy. What I want more is to become the person I want to be. Once, I accidentally watched an interview where Chow Yun-fat talked about his childhood experiences. After achieving great success and having no children, he decided to donate all his property. When I first heard about this, I thought he did something most people couldn’t, and he’s truly admirable.
Later, watching another video of his, I learned why he did it: he had seen so many people and things, and he didn’t want to become someone he disliked after achieving fame and fortune in others’ eyes. He once personally participated in disaster relief work, such as after the Wenchuan Earthquake. Deeply moved by the experience, he wanted to donate all his money to help those in need. It was like seeing a reflection of his childhood self, and he didn’t want to become the kind of person he hated.
After watching his video, I felt the same way—I don’t want to become someone I dislike either, and I think I’m on that path. I’m not that great; I’m just an ordinary person. I think if we can do something meaningful and valuable, there’s only one reason: we’ve been extremely lucky in life. We’ve met meaningful and valuable people who pave the way for us, showing us that life can be lived this way.
These people are not hard to find. We don’t need to know them personally—we can find them online. If we’re lucky enough to meet them in person, it’s truly a gift and blessing from heaven. Recently, I feel like all the cells in my body have rearranged themselves. I know some people undergo advanced medical treatments, such as stem cell therapy, to improve their health. My father also mentioned that a neighbor had such treatment, which was very magical. It’s indeed an advanced and incredible treatment method, but what I yearn for more is to let nature activate our immune system by loving and appreciating ourselves, or by following a greater power.
A good friend of mine—someone I define as a good friend because she also sees me as her best friend—overcame three types of cancer through the power of God. Of course, she also received medical treatment, but we all know that cancer is not easy to cure with simple medical care, let alone three types. Now she has fully recovered and doesn’t need follow-up checks. I completely understand that the "power of God" she talks about is a kind of faith, attitude, ideal, and dedication—this is the way of fighting illness that I admire most.
I am a Buddhist, not a Christian, but this doesn’t conflict at all. Since high school, my best friend has been a Christian. They know I’m not, but our beliefs overlap a lot, and our pursuits are very similar. Although we have different backgrounds, life experiences, and face different tasks, we all uphold the attitude of working together, achieving mutual success, and helping each other. I firmly believe this is an important belief for world peace.
Of course, in life, we may not have the chance to meet many people from different countries, or join forces to do great things. Even because of our ordinariness and limited experience, we may not be able to cooperate with others without reservations. But later, I realized that ordinary people can also have their own cherished thoughts. Whether we are ordinary people, so-called "losers," or successful people in society, the value of our lives is essentially the same, and we all have the same amount of time—we just exert different levels of influence and functions.
Many people pursue an influential life, but this kind of influence is usually not closely related to wealth, social status, or power. However, our environment, society, and media always teach us the same things, many of which are actually wrong. Later, I thought, instead of being constrained by these voices, it’s better to get close to truly wise people, do what they do, learn from them, or work with them. This is really a very valuable thing.
Perhaps our abilities and endurance are limited, but if we have such an opportunity in life, we are truly lucky. I don’t know how long this article will be, so I’ll stop here for now. Maybe later, I’ll organize the thoughts that suddenly come to mind and continue with the next podcast or article—there’s no pressure to do anything.

老子《道德經》第41–58章繁體中文全文Chapters 41–58 of Tao Te Ching.mp3

　第41章
上士聞道，勤而行之；中士聞道，若存若亡；下士聞道，大笑之。不笑不足以为道。
故建言有之：明道若昧；進道若退；夷道若纇；上德若谷；大白若辱；廣德若不足；建德若偷；質真若渝；大方無隅；大器晚成；大音希聲；大象無形；道隱無名。
夫唯道，善貸且成。
第42章
道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。
人之所惡，唯孤、寡、不穀，而王公以自稱也。
故物或損之而益，或益之而損。
人之所教，我亦教之。強梁者不得其死，吾將以為教父。
第43章
天下之至柔，馳騁天下之至堅。無有入無間，吾是以知無為之有益。
不言之教，無為之益，天下希及之。
第44章
名與身孰親？身與貨孰多？得與亡孰病？
甚愛必大費；多藏必厚亡。
故知足不辱，知止不殆，可以長久。
第45章
大成若缺，其用不弊。大盈若沖，其用不窮。
大直若屈，大巧若拙，大辯若訥。
躁勝寒，靜勝熱。清靜為天下正。
第46章
天下有道，卻走馬以糞。天下無道，戎馬生於郊。
罪莫大於可欲；禍莫大於不知足；咎莫大於欲得。
故知足之足，常足矣。
第47章
不出戶，知天下；不窺牖，見天道。其出彌遠，其知彌少。
是以聖人不行而知，不見而明，不為而成。
第48章
為學日益，為道日損。損之又損，以至於無為。無為而無不為。
取天下常以無事，及其有事，不足以取天下。
第49章
聖人無常心，以百姓心為心。
善者，吾善之；不善者，吾亦善之，德善。
信者，吾信之；不信者，吾亦信之，德信。
聖人在天下，歙歙焉，為天下渾其心，百姓皆注其耳目，聖人皆孩之。
第50章
出生入死。生之徒，十有三；死之徒，十有三；人之生，動之於死地，亦十有三。夫何故？以其生生之厚。
蓋聞善攝生者，陸行不遇兇虎，入軍不被甲兵；兇虎不據，攫鳥不搏。
骨弱筋柔而握固。未知牝牡之合而朘作，精之至也。
終日號而不嗄，和之至也。
知和曰常，知常曰明，益生曰祥，心使氣曰強。物壯則老，謂之不道，不道早已。
第51章
道生之，德畜之，物形之，勢成之。
是以萬物莫不尊道而貴德。
道之尊，德之貴，夫莫之命而常自然。
故道生之，德畜之；長之育之；亭之毒之；養之覆之。生而不有，為而不恃，長而不宰，是謂玄德。
第52章
天下有始，以為天下母。既得其母，以知其子；既知其子，復守其母，沒身不殆。
塞其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。
見小曰明，守柔曰強。用其光，復歸其明，無遺身殃；是為襲常。
第53章
使我介然有知，行於大道，唯施是畏。
大道甚夷，而民好徑。
朝甚除，田甚蕪，倉甚虛；服文彩，帶利劍，厭飲食，財貨有餘；是為盜誇。非道也哉！
第54章
善建者不拔，善抱者不脫，子孫以祭祀不輟。
修之於身，其德乃真；修之於家，其德乃餘；修之於鄉，其德乃長；修之於國，其德乃豐；修之於天下，其德乃普。
故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下。吾何以知天下然哉？以此。
第55章
含德之厚，比於赤子。蜂蠆虺蛇不螫，猛獸不據，攫鳥不搏。
終日號而不嗄，和之至也。
知和曰常，知常曰明，益生曰祥，心使氣曰強。
物壯則老，謂之不道，不道早已。
第56章
知者不言，言者不知。
塞其兌，閉其門，挫其銳，解其紛，和其光，同其塵，是謂玄同。
故不可得而親，不可得而疏；不可得而利，不可得而害；不可得而貴，不可得而賤。故為天下貴。
第57章
以正治國，以奇用兵，以無事取天下。吾何以知其然哉？以此：
天下多忌諱，而民彌貧；民多利器，國家滋昏；人多伎巧，奇物滋起；法令滋彰，盜賊多有。
故聖人云：「我無為，而民自化；我好靜，而民自正；我無事，而民自富；我無欲，而民自樸。」
第58章
其政悶悶，其民淳淳；其政察察，其民缺缺。
禍兮福之所倚，福兮禍之所伏。孰知其極？其無正也。正復為奇，善復為妖。人之迷，其日固久。
是以聖人方而不割，廉而不劌，直而不肆，光而不耀。
「Chapters 41–58 of Tao Te Ching (Popular Version)
Chapter 41
The highest type of scholar, on hearing the Tao,
Practices it diligently.
The middle type of scholar, on hearing the Tao,
Seems to keep it and yet to lose it.
The lowest type of scholar, on hearing the Tao,
Laughs loudly at it.
If it were not laughed at, it would not be the Tao.
Thus it is said in the established sayings:
The bright Tao seems obscure;
The advancing Tao seems to retreat;
The smooth Tao seems uneven;
The highest virtue seems like a valley;
The purest whiteness seems stained;
The broadest virtue seems insufficient;
The firmest virtue seems weak;
The truest substance seems changeable;
The largest square has no corners;
The greatest vessel is the slowest to be completed;
The greatest sound is the faintest to be heard;
The greatest image has no form;
The Tao is hidden and nameless.
Yet it is the Tao alone that skillfully gives help and brings completion.
Chapter 42
The Tao begets One;
One begets Two;
Two beget Three;
Three beget all things.
All things carry the yin on their backs and embrace the yang in their bosoms,
And through the blending of the vital breath, they achieve harmony.
What people detest most
Is to be called “orphans,” “widowers,” and “the unworthy,”
Yet kings and dukes use these terms to refer to themselves.
Thus, for all things,
To diminish something may be to augment it;
To augment something may be to diminish it.
What others teach, I also teach.
The violent and the strong do not die a natural death.
I shall take this as the father of my teaching.
Chapter 43
The softest thing in the world
Rides roughshod over the hardest thing in the world.
That which has no substance enters where there is no space.
Through this I know the benefit of inaction.
The teaching without words,
The benefit of inaction—
Few in the world can attain to these.
Chapter 44
Which is closer to you: fame or your own self?
Which is more valuable: your own self or goods?
Which is more harmful: gain or loss?
He who loves something excessively will surely spend much for it;
He who hoards much will surely suffer heavy loss.
Therefore, he who is contented will not be disgraced;
He who knows when to stop will not be endangered;
And thus he can long endure.
Chapter 45
The greatest perfection seems imperfect,
Yet its utility is never impaired.
The greatest fullness seems empty,
Yet its utility is never exhausted.
The greatest straightness seems bent;
The greatest skill seems clumsy;
The greatest eloquence seems stammering.
Restlessness overcomes cold;
Calmness overcomes heat.
Purity and calmness are the correct principles for the world.
Chapter 46
When the world follows the Tao,
Horses pulling carts are returned to fertilize the fields.
When the world does not follow the Tao,
Warhorses are bred outside the city walls.
No crime is greater than covetousness;
No disaster is greater than discontent;
No fault is greater than desire for gain.
Therefore, the contentment that comes from knowing when one has enough
Is an enduring contentment.
Chapter 47
Without going out of the door,
One can know the affairs of the world.
Without looking out of the window,
One can see the way of heaven.
The farther one travels,
The less one knows.
Thus the sage knows without traveling,
Sees without looking,
And accomplishes without acting.
Chapter 48
For the pursuit of learning, one gains something new day by day.
For the pursuit of the Tao, one loses something superfluous day by day.
Losing and losing again,
Until one reaches the state of inaction.
When one practices inaction,
There is nothing that one cannot accomplish.
To conquer the world, one must always act without ulterior motives.
If one acts with ulterior motives,
One is not worthy to conquer the world.
Chapter 49
The sage has no fixed mind of his own;
He takes the minds of the people as his mind.
To those who are good, he is good;
To those who are not good, he is also good—
Thus he attains virtue.
To those who are trustworthy, he is trustworthy;
To those who are not trustworthy, he is also trustworthy—
Thus he attains trust.
The sage dwells in the world,
Gently drawing the world to himself.
He blends his mind with the minds of all,
And the people all fix their eyes and ears on him.
The sage treats them all like his own children.
Chapter 50
From birth to death,
Those who live a full life are three out of ten;
Those who die an early death are three out of ten;
Those who, though alive, move themselves toward the realm of death are also three out of ten.
Why is this so?
Because they strive too earnestly for the preservation of life.
I have heard that he who is good at nurturing life
Meets no tigers or wild buffaloes when traveling on land,
And encounters no weapons of war when entering the army.
Tigers find no place to sink their claws into him;
Birds of prey find no place to sink their talons into him.
Why is this so?
Because he has no place for death to enter.
Chapter 51
The Tao begets them;
Virtue nourishes them;
Matter shapes them;
Circumstances complete them.
Therefore, all things respect the Tao and honor virtue.
The respect for the Tao and the honor for virtue—
No one commands them to do so,
Yet they always act spontaneously.
Thus the Tao begets them,
Virtue nourishes them,
Raises them, fosters them,
Shelters them, cares for them,
Sustains them, and protects them.
It begets them but does not claim them as its own;
It acts for them but does not take credit for it;
It raises them but does not dominate them.
This is called the mysterious virtue.
Chapter 52
The world has a beginning,
Which we can regard as the mother of the world.
Once we have found the mother,
We can know her children.
Once we know her children,
We should go back and hold fast to the mother.
Thus we will not perish throughout our lives.
Block up your senses,
Shut your doors,
And you will be free from toil throughout your life.
Open up your senses,
Meddle in affairs,
And you will be beyond salvation throughout your life.
To see the small is to be enlightened;
To hold fast to the soft is to be strong.
Use your inner light,
And return to your inner enlightenment—
Thus you will not bring disaster upon yourself.
This is called inheriting the eternal principle.
Chapter 53
If I had even a little sense,
When walking on the great road,
I would fear only straying from it.
The great road is very smooth,
Yet people love to take bypaths.
The court is very well-kept,
But the fields are very weedy,
And the granaries are very empty.
Some wear elegant and colorful clothes,
Carry sharp swords at their waists,
Indulge themselves in food and drink,
And possess more wealth than they can use.
These are called robbers and braggarts.
This is certainly not the Tao!
Chapter 54
What is well-established cannot be pulled up;
What is firmly held cannot slip away;
Its descendants will offer sacrifices without interruption.
Cultivate it in yourself,
And your virtue will be genuine.
Cultivate it in your family,
And your virtue will be abundant.
Cultivate it in your village,
And your virtue will be lasting.
Cultivate it in your state,
And your virtue will be prosperous.
Cultivate it in the world,
And your virtue will be universal.
Thus, observe the person through the person,
The family through the family,
The village through the village,
The state through the state,
And the world through the world.
How do I know the state of the world?
By this method.
Chapter 55
He who is filled with virtue is like a newborn infant.
Poisonous insects do not sting him;
Wild beasts do not pounce on him;
Birds of prey do not claw him.
His bones are weak and his sinews are soft,
Yet his grasp is firm.
He does not yet know the union of male and female,
Yet his organ is aroused—
This is because his essence is at its height.
He can cry all day without becoming hoarse—
This is because his harmony is at its height.
To know harmony is to know the eternal;
To know the eternal is to be enlightened.
To strive for excess is to bring misfortune;
To let the mind dominate the vital breath is to be strong.
When things reach their prime, they grow old—
This is called not following the Tao.
What does not follow the Tao will soon perish.
Chapter 56
Those who know do not speak;
Those who speak do not know.
Block up your senses,
Shut your doors,
Blunt your sharpness,
Untangle your tangles,
Softened your light,
And become one with the dust of the world.
This is called the mysterious sameness.
Thus, you cannot be drawn close to or distanced from it;
You cannot benefit or harm it;
You cannot honor or disgrace it.
Therefore, it is the most valuable thing in the world.
Chapter 57
Govern the state with uprightness;
Wage war with craftiness;
Conquer the world with inaction.
How do I know this is so?
By this:
The more taboos there are in the world,
The poorer the people become.
The more weapons the people possess,
The more chaotic the state becomes.
The more clever and skillful people are,
The more strange and perverse things appear.
The more elaborate the laws and decrees are,
The more thieves and robbers there are.
Thus the sage says:
“I do nothing, and the people transform themselves.
I love tranquility, and the people correct themselves.
I interfere in nothing, and the people enrich themselves.
I have no desires, and the people become simple and unadorned.”
Chapter 58
When the government is lax and indulgent,
The people are honest and simple.
When the government is strict and scrutinizing,
The people are discontented and cunning.
Misfortune is that upon which fortune leans;
Fortune is that in which misfortune lurks.
Who knows the ultimate end of this process?
There is no fixed standard.
What is upright turns into what is crooked;
What is good turns into what is evil.
People have been confused about this for a long time.
Thus the sage is square but does not cut,
Sharp but does not stab,
Straight but does not stretch,
Bright but does not dazzle.

老子《道德經》通行版第17–40章Chapters 17–40 of Tao Te Ching.mp3

以下為老子《道德經》通行版第10章、第17–40章繁體中文全文：
第10章
載營魄抱一，能無離乎？
專氣致柔，能嬰兒乎？
滌除玄覽，能無疵乎？
愛民治國，能無為乎？
天門開闔，能為雌乎？
明白四達，能無知乎？
生之畜之，生而不有，為而不恃，長而不宰，是謂玄德。
第17章
太上，不知有之；其次，親而譽之；其次，畏之；其次，侮之。
信不足焉，有不信焉。
悠兮其貴言。功成事遂，百姓皆謂：「我自然。」
第18章
大道廢，有仁義；慧智出，有大偽；六親不和，有孝慈；國家昏亂，有忠臣。
第19章
絕聖棄智，民利百倍；絕仁棄義，民復孝慈；絕巧棄利，盜賊無有。
此三者以為文，不足。故令有所屬：見素抱樸，少私寡欲，絕學無憂。
第20章
唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏。
荒兮，其未央哉！
眾人熙熙，如享太牢，如春登臺。
我獨泊兮，其未兆，如嬰兒之未孩；儽儽兮，若無所歸。
眾人皆有餘，而我獨若遺。我愚人之心也哉！沌沌兮！
俗人昭昭，我獨昏昏；俗人察察，我獨悶悶。
澹兮其若海，飂兮若無止。
眾人皆有以，而我獨頑且鄙。
我獨異於人，而貴食母。
第21章
孔德之容，惟道是從。
道之為物，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，以閱眾甫。吾何以知眾甫之狀哉？以此。
第22章
曲則全，枉則直，窪則盈，敝則新，少則得，多則惑。
是以聖人抱一為天下式。
不自見，故明；不自是，故彰；不自伐，故有功；不自矜，故長。
夫唯不爭，故天下莫能與之爭。古之所謂「曲則全」者，豈虛言哉！誠全而歸之。
第23章
希言自然。
故飄風不終朝，驟雨不終日。孰為此者？天地。天地尚不能久，而況於人乎？
故從事於道者，同於道；德者，同於德；失者，同於失。
同於道者，道亦樂得之；同於德者，德亦樂得之；同於失者，失亦樂得之。
信不足焉，有不信焉。
第24章
企者不立，跨者不行。自見者不明，自是者不彰，自伐者無功，自矜者不長。
其在道也，曰餘食贅行。物或惡之，故有道者不處。
第25章
有物混成，先天地生。寂兮寥兮，獨立不改，周行而不殆，可以為天下母。
吾不知其名，字之曰道，強為之名曰大。大曰逝，逝曰遠，遠曰反。
故道大，天大，地大，王亦大。域中有四大，而王居其一焉。
人法地，地法天，天法道，道法自然。
第26章
重為輕根，靜為躁君。
是以聖人終日行不離輜重。雖有榮觀，燕處超然。
奈何萬乘之主，而以身輕天下？
輕則失本，躁則失君。
第27章
善行無轍跡，善言無瑕謫；善數不用籌策；善閉無關楗而不可開；善結無繩約而不可解。
是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。
故善人者，不善人之師；不善人者，善人之資。
不貴其師，不愛其資，雖智大迷，是謂要妙。
第28章
知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。
知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。
知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。
樸散則為器，聖人用之，則為官長，故大制不割。
第29章
將欲取天下而為之，吾見其不得已。
天下神器，不可為也，不可執也。為者敗之，執者失之。
故物或行或隨，或歔或吹，或強或羸，或挫或隳。
是以聖人去甚，去奢，去泰。
第30章
以道佐人主者，不以兵強天下。其事好還。
師之所處，荊棘生焉。大軍之後，必有凶年。
善有果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕，果而不得已，果而勿強。
物壯則老，謂之不道，不道早已。
第31章
夫兵者，不祥之器，物或惡之，故有道者不處。
君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，不可得志於天下矣。
吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之眾，以哀悲泣之，戰勝以喪禮處之。
第32章
道常無名，樸。雖小，天下莫能臣。侯王若能守之，萬物將自賓。
天地相合，以降甘露，民莫之令而自均。
始制有名，名亦既有，夫亦將知止，知止可以不殆。
譬道之在天下，猶川谷之於江海。
第33章
知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。
第34章
大道泛兮，其可左右。萬物恃之以生而不辭，功成而不有。衣養萬物而不為主，可名於小；萬物歸焉而不為主，可名為大。
以其終不自為大，故能成其大。
第35章
執大象，天下往。往而不害，安平泰。
樂與餌，過客止。道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。
第36章
將欲歙之，必固張之；將欲弱之，必固強之；將欲廢之，必固興之；將欲取之，必固與之。是謂微明。
柔弱勝剛強。魚不可脫於淵，國之利器不可以示人。
第37章
道常無為而無不為。侯王若能守之，萬物將自化。
化而欲作，吾將鎮之以無名之樸。無名之樸，夫亦將不欲。不欲以靜，天下將自定。
第38章
上德不德，是以有德；下德不失德，是以無德。
上德無為而無以為；下德為之而有以為。
上仁為之而無以為；上義為之而有以為。
上禮為之而莫之應，則攘臂而扔之。
故失道而後德，失德而後仁，失仁而後義，失義而後禮。
夫禮者，忠信之薄而亂之首。
前識者，道之華而愚之始。
是以大丈夫處其厚，不居其薄；處其實，不居其華。
故去彼取此。
第39章
昔之得一者：天得一以清；地得一以寧；神得一以靈；谷得一以盈；萬物得一以生；侯王得一以為天下貞。
其致之也，謂天無以清，將恐裂；地無以寧，將恐廢；神無以靈，將恐歇；谷無以盈，將恐竭；萬物無以生，將恐滅；侯王無以貞，將恐蹶。
故貴以賤為本，高以下為基。是以侯王自謂孤、寡、不穀。此非以賤為本邪？非乎？故致數輿無輿。不欲琭琭如玉，珞珞如石。
第40章
反者道之動；弱者道之用。
天下萬物生於有，有生於無。
Chapters 17–40 of Tao Te Ching
Chapter 17
The highest ruler is but faintly known to his people.
Next comes one whom they love and praise
Next comes one whom they fear.
Next comes one whom they despise and revile.
If faith is lacking on the ruler’s part,
His people will be unfaithful to him.
He is cautious and sparing of speech.
When his task is accomplished and his work done,
The people all say, “It happened naturally.”
Chapter 18
When the great Tao is abandoned,
Benevolence and righteousness arise.
When wisdom and sagacity appear,
Great hypocrisy follows.
When the six family relationships are in disharmony,
Filial piety and parental affection are emphasized.
When a nation is in chaos,
Loyal ministers emerge.
Chapter 19
Abandon sagacity and discard wisdom,
And the people will benefit a hundredfold.
Abandon benevolence and discard righteousness,
And the people will return to filial piety and parental love.
Abandon cleverness and discard profit,
And there will be no thieves or robbers.
These three are superficial and insufficient.
Therefore let people hold to these essentials:
Manifest plainness, embrace simplicity,
Reduce selfishness, and lessen desires.
Abandon learning, and there will be no sorrow.
Chapter 20
What is the difference between “Yes” and “Alas”?
What is the difference between good and evil?
What people fear, I must also fear.
How vast and boundless it is!
The multitude are joyous,
As if feasting on a great sacrifice,
As if ascending a tower in spring.
Alone, I am quiet and still,
Not yet showing any signs,
Like an infant who has not yet smiled.
I am weary and listless,
As if I have no home to return to.
The multitude all have more than enough,
While I alone seem to be in want.
Mine is indeed the mind of a fool!
How muddled I am!
The vulgar are clear and bright,
While I alone am dim and confused.
The vulgar are sharp and discerning,
While I alone am dull and muddled.
Calm and serene, like the vast ocean;
Blowing aimlessly, like the wind without end.
The multitude all have a purpose,
While I alone am stubborn and uncouth.
I alone am different from others,
For I value nourishing the mother (Tao).
Chapter 21
The manifestation of the great virtue follows only the Tao.
The Tao is vague and elusive.
Elusive and vague, yet within it are images.
Vague and elusive, yet within it are things.
Dim and obscure, yet within it is the subtle essence.
The subtle essence is very real,
And within it is faith.
From ancient times to the present, its name has never ceased to exist,
By which we can perceive the origin of all things.
How do I know the nature of all things?
Through this.
Chapter 22
To be bent is to be preserved whole.
To be crooked is to become straight.
To be hollow is to be filled.
To be worn out is to be renewed.
To have little is to possess.
To have much is to be perplexed.
Therefore the sage holds fast to the One and becomes the model for the world.
He does not show himself, thus he is conspicuous.
He does not justify himself, thus he is distinguished.
He does not boast, thus he has merit.
He does not pride himself, thus he endures.
It is because he does not compete that the whole world cannot compete with him.
The ancient saying, “To be bent is to be preserved whole,” is not empty talk.
Truly, he who is preserved whole will return to his original state.
Chapter 23
To speak little is natural.
Therefore violent winds do not last the whole morning;
Sudden rains do not last the whole day.
Who causes these? Heaven and earth.
If heaven and earth cannot make such things last long,
How much less can humans do so?
Therefore those who follow the Tao are one with the Tao.
Those who follow virtue are one with virtue.
Those who follow loss are one with loss.
Those who are one with the Tao are welcomed by the Tao.
Those who are one with virtue are welcomed by virtue.
Those who are one with loss are welcomed by loss.
If faith is lacking on your part,
You will not be trusted.
Chapter 24
He who stands on tiptoes cannot stand firm.
He who strides cannot walk far.
He who shows himself does not shine.
He who justifies himself is not distinguished.
He who boasts has no merit.
He who prides himself does not endure.
From the perspective of the Tao,
These are called “leftover food and redundant limbs.”
All creatures detest them.
Therefore those who possess the Tao do not engage in them.
Chapter 25
There was something undifferentiated and yet complete,
Existing before heaven and earth.
Silent and empty, it stands alone and does not change.
It revolves ceaselessly and never ceases.
It can be regarded as the mother of the world.
I do not know its name; I style it “Tao.”
Forced to give it a name, I call it “Great.”
Being great, it flows far away.
Flowing far away, it returns.
Therefore the Tao is great, heaven is great, earth is great, and the king is also great.
There are four great things in the universe, and the king is one of them.
Humans follow the earth.
Earth follows heaven.
Heaven follows the Tao.
The Tao follows nature.
Chapter 26
Gravity is the root of lightness.
Calmness is the master of restlessness.
Therefore the sage travels all day without departing from his heavy baggage.
Even though he may have magnificent sights to see,
He remains calm and detached.
How is it that the ruler of a large state
Dares to treat his body lightly before the world?
To be light is to lose one’s root.
To be restless is to lose one’s mastery.
Chapter 27
A good traveler leaves no tracks or traces.
A good speaker makes no slips of the tongue.
A good reckoner needs no counting rods.
A good door needs no bolt to remain shut.
A good binding needs no rope to hold fast.
Therefore the sage is always good at saving people,
And thus no one is abandoned.
He is always good at saving things,
And thus nothing is wasted.
This is called “inheriting the light.”
Hence the good person is the teacher of the bad,
And the bad person is the material for the good.
Not to value one’s teacher,
Not to love one’s material,
Although one may be intelligent, one is greatly confused.
This is called the essential mystery.
Chapter 28
Know the masculine, but keep to the feminine;
Be the valley of the world.
Being the valley of the world,
The eternal virtue will not depart from you,
And you will return to the state of an infant.
Know the white, but keep to the black;
Be the model of the world.
Being the model of the world,
The eternal virtue will not fail you,
And you will return to the infinite.
Know the glorious, but keep to the humble;
Be the valley of the world.
Being the valley of the world,
The eternal virtue will be complete in you,
And you will return to the state of simplicity.
When simplicity is scattered, it becomes instruments.
The sage uses them and becomes the leader of officials.
Therefore the great ruler does not divide things.
Chapter 29
Whoever wants to take over the world and act upon it,
I see that he will not succeed.
The world is a sacred vessel, not to be acted upon.
Whoever acts upon it will ruin it.
Whoever holds it will lose it.
Therefore some things lead, some follow.
Some breathe gently, some breathe heavily.
Some are strong, some are weak.
Some are destroyed, some are raised up.
Therefore the sage avoids extremes, avoids excess, avoids arrogance.
Chapter 30
Those who assist the ruler with the Tao
Do not use force to conquer the world.
For such actions will surely meet with retaliation.
Where armies have been stationed,
Thorns and brambles grow.
After a great war,
There must be a year of famine.
The wise warrior only aims to achieve his purpose,
And does not dare to use force to dominate.
Achieving his purpose, he does not boast.
Achieving his purpose, he does not brag.
Achieving his purpose, he does not pride himself.
Achieving his purpose, he does so out of necessity.
Achieving his purpose, he does not resort to force.
When things reach their prime, they grow old.
This is called not following the Tao.
What does not follow the Tao will soon perish.
Chapter 31
Weapons are instruments of ill omen,
Hated by all creatures.
Therefore those who possess the Tao do not use them.
The gentleman values the left side at home,
But the right side in warfare.
Weapons are instruments of ill omen,
Not the instruments of the gentleman.
Only when there is no alternative do we use them,
And we should remain calm and unperturbed.
To rejoice in victory is to delight in killing.
Those who delight in killing
Cannot achieve their ambitions in the world.
Auspicious events favor the left side.
Inauspicious events favor the right side.
The lieutenant general stands on the left.
The supreme general stands on the right.
This means that warfare is conducted like a funeral.
When many people are killed,
We should weep and mourn for them with sorrow.
Even in victory, we should treat it as a funeral.
Chapter 32
The Tao is always nameless and simple.
Though it seems insignificant,
No one in the world can subordinate it.
If rulers and kings can hold fast to it,
All creatures will submit to them spontaneously.
When heaven and earth unite,
They send down sweet dew,
Which the people receive evenly,
Without anyone commanding them.
When order is established, names come into existence.
Once names exist,
One should know when to stop.
Knowing when to stop, one can avoid danger.
The Tao in the world is like rivers and streams flowing into the sea.
Chapter 33
To know others is wisdom.
To know oneself is enlightenment.
To conquer others is power.
To conquer oneself is strength.
To be content is to be rich.
To act with perseverance is to have will.
To not lose one’s place is to endure.
To die but not be forgotten is to live long.
Chapter 34
The great Tao flows everywhere,
Both to the left and to the right.
All creatures depend on it for life,
Yet it does not claim them as its own.
It accomplishes its work, yet does not take credit for it.
It clothes and feeds all creatures,
Yet does not lord it over them.
It can be called “small,”
Because it does not claim to be great.
All creatures return to it,
Yet it does not lord it over them.
It can be called “great.”
It is because it never considers itself great
That it can achieve greatness.
Chapter 35
Hold fast to the great image,
And the whole world will come to you.
Coming to you, they will not be harmed,
But will find peace, security, and prosperity.
Music and delicious food
Make the passing traveler stop.
But the words of the Tao,
When spoken, are tasteless and insipid.
When looked at, they are invisible.
When listened to, they are inaudible.
Yet when used, they are inexhaustible.
Chapter 36
To shrink something, first let it expand.
To weaken something, first let it strengthen.
To destroy something, first let it flourish.
To seize something, first let it be given.
This is called subtle enlightenment.
The soft and weak overcome the hard and strong.
Fish cannot leave the deep.
The sharp weapons of a nation
Should not be shown to others.
Chapter 37
The Tao is always inactive,
Yet there is nothing it does not accomplish.
If rulers and kings can hold fast to it,
All creatures will transform themselves spontaneously.
When transformation stirs up desires,
I will calm them with the simplicity of the nameless Tao.
The simplicity of the nameless Tao
Will make them free from desires.
Being free from desires, they will be calm,
And the whole world will be settled of its own accord.
Chapter 38
The highest virtue is not virtuous,
Therefore it has virtue.
The lowest virtue never loses virtue,
Therefore it has no virtue.
The highest virtue is inactive,
And acts without purpose.
The lowest virtue is active,
And acts with purpose.
The highest benevolence is active,
But acts without purpose.
The highest righteousness is active,
And acts with purpose.
The highest propriety is active,
But when no one responds to it,
It rolls up its sleeves and forces people to comply.
Therefore when the Tao is lost, virtue appears.
When virtue is lost, benevolence appears.
When benevolence is lost, righteousness appears.
When righteousness is lost, propriety appears.
Propriety is the thin veneer of loyalty and trust,
And the beginning of chaos.
Foreknowledge is the flower of the Tao,
And the beginning of folly.
Therefore the great person abides in the thick,
Not in the thin.
He abides in the fruit, not in the flower.
Therefore he rejects the latter and chooses the former.
Chapter 39
In ancient times, those who attained the One:
Heaven attained the One and became clear.
Earth attained the One and became stable.
Spirits attained the One and became divine.
Valleys attained the One and became full.
All creatures attained the One and lived and grew.
Rulers and kings attained the One and became righteous leaders of the world.
If heaven were not clear, it would split apart.
If earth were not stable, it would collapse.
If spirits were not divine, they would cease to function.
If valleys were not full, they would dry up.
If all creatures did not live and grow, they would perish.
If rulers and kings were not righteous leaders, they would fall.
Therefore the noble takes the humble as its root.
The high takes the low as its foundation.
This is why rulers and kings call themselves “orphans,” “widowers,” and “the unworthy.”
Is this not taking the humble as the root?
Certainly it is.
Therefore the highest honor is not to have honor.
Do not wish to be rare like jade,
Or common like stone.
Chapter 40
Returning is the movement of the Tao.
Weakness is the function of the Tao.
All things in the world come from being.
Being comes from non-being.

老子《道德經》通行版第17–40章Chapters 17–40 of Tao Te Ching.mp3

以下為老子《道德經》通行版第10章、第17–40章繁體中文全文：
第10章
載營魄抱一，能無離乎？
專氣致柔，能嬰兒乎？
滌除玄覽，能無疵乎？
愛民治國，能無為乎？
天門開闔，能為雌乎？
明白四達，能無知乎？
生之畜之，生而不有，為而不恃，長而不宰，是謂玄德。
第17章
太上，不知有之；其次，親而譽之；其次，畏之；其次，侮之。
信不足焉，有不信焉。
悠兮其貴言。功成事遂，百姓皆謂：「我自然。」
第18章
大道廢，有仁義；慧智出，有大偽；六親不和，有孝慈；國家昏亂，有忠臣。
第19章
絕聖棄智，民利百倍；絕仁棄義，民復孝慈；絕巧棄利，盜賊無有。
此三者以為文，不足。故令有所屬：見素抱樸，少私寡欲，絕學無憂。
第20章
唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏。
荒兮，其未央哉！
眾人熙熙，如享太牢，如春登臺。
我獨泊兮，其未兆，如嬰兒之未孩；儽儽兮，若無所歸。
眾人皆有餘，而我獨若遺。我愚人之心也哉！沌沌兮！
俗人昭昭，我獨昏昏；俗人察察，我獨悶悶。
澹兮其若海，飂兮若無止。
眾人皆有以，而我獨頑且鄙。
我獨異於人，而貴食母。
第21章
孔德之容，惟道是從。
道之為物，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，以閱眾甫。吾何以知眾甫之狀哉？以此。
第22章
曲則全，枉則直，窪則盈，敝則新，少則得，多則惑。
是以聖人抱一為天下式。
不自見，故明；不自是，故彰；不自伐，故有功；不自矜，故長。
夫唯不爭，故天下莫能與之爭。古之所謂「曲則全」者，豈虛言哉！誠全而歸之。
第23章
希言自然。
故飄風不終朝，驟雨不終日。孰為此者？天地。天地尚不能久，而況於人乎？
故從事於道者，同於道；德者，同於德；失者，同於失。
同於道者，道亦樂得之；同於德者，德亦樂得之；同於失者，失亦樂得之。
信不足焉，有不信焉。
第24章
企者不立，跨者不行。自見者不明，自是者不彰，自伐者無功，自矜者不長。
其在道也，曰餘食贅行。物或惡之，故有道者不處。
第25章
有物混成，先天地生。寂兮寥兮，獨立不改，周行而不殆，可以為天下母。
吾不知其名，字之曰道，強為之名曰大。大曰逝，逝曰遠，遠曰反。
故道大，天大，地大，王亦大。域中有四大，而王居其一焉。
人法地，地法天，天法道，道法自然。
第26章
重為輕根，靜為躁君。
是以聖人終日行不離輜重。雖有榮觀，燕處超然。
奈何萬乘之主，而以身輕天下？
輕則失本，躁則失君。
第27章
善行無轍跡，善言無瑕謫；善數不用籌策；善閉無關楗而不可開；善結無繩約而不可解。
是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。
故善人者，不善人之師；不善人者，善人之資。
不貴其師，不愛其資，雖智大迷，是謂要妙。
第28章
知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。
知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。
知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。
樸散則為器，聖人用之，則為官長，故大制不割。
第29章
將欲取天下而為之，吾見其不得已。
天下神器，不可為也，不可執也。為者敗之，執者失之。
故物或行或隨，或歔或吹，或強或羸，或挫或隳。
是以聖人去甚，去奢，去泰。
第30章
以道佐人主者，不以兵強天下。其事好還。
師之所處，荊棘生焉。大軍之後，必有凶年。
善有果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕，果而不得已，果而勿強。
物壯則老，謂之不道，不道早已。
第31章
夫兵者，不祥之器，物或惡之，故有道者不處。
君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，不可得志於天下矣。
吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之眾，以哀悲泣之，戰勝以喪禮處之。
第32章
道常無名，樸。雖小，天下莫能臣。侯王若能守之，萬物將自賓。
天地相合，以降甘露，民莫之令而自均。
始制有名，名亦既有，夫亦將知止，知止可以不殆。
譬道之在天下，猶川谷之於江海。
第33章
知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。
第34章
大道泛兮，其可左右。萬物恃之以生而不辭，功成而不有。衣養萬物而不為主，可名於小；萬物歸焉而不為主，可名為大。
以其終不自為大，故能成其大。
第35章
執大象，天下往。往而不害，安平泰。
樂與餌，過客止。道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。
第36章
將欲歙之，必固張之；將欲弱之，必固強之；將欲廢之，必固興之；將欲取之，必固與之。是謂微明。
柔弱勝剛強。魚不可脫於淵，國之利器不可以示人。
第37章
道常無為而無不為。侯王若能守之，萬物將自化。
化而欲作，吾將鎮之以無名之樸。無名之樸，夫亦將不欲。不欲以靜，天下將自定。
第38章
上德不德，是以有德；下德不失德，是以無德。
上德無為而無以為；下德為之而有以為。
上仁為之而無以為；上義為之而有以為。
上禮為之而莫之應，則攘臂而扔之。
故失道而後德，失德而後仁，失仁而後義，失義而後禮。
夫禮者，忠信之薄而亂之首。
前識者，道之華而愚之始。
是以大丈夫處其厚，不居其薄；處其實，不居其華。
故去彼取此。
第39章
昔之得一者：天得一以清；地得一以寧；神得一以靈；谷得一以盈；萬物得一以生；侯王得一以為天下貞。
其致之也，謂天無以清，將恐裂；地無以寧，將恐廢；神無以靈，將恐歇；谷無以盈，將恐竭；萬物無以生，將恐滅；侯王無以貞，將恐蹶。
故貴以賤為本，高以下為基。是以侯王自謂孤、寡、不穀。此非以賤為本邪？非乎？故致數輿無輿。不欲琭琭如玉，珞珞如石。
第40章
反者道之動；弱者道之用。
天下萬物生於有，有生於無。
Chapters 17–40 of Tao Te Ching
Chapter 17
The highest ruler is but faintly known to his people.
Next comes one whom they love and praise
Next comes one whom they fear.
Next comes one whom they despise and revile.
If faith is lacking on the ruler’s part,
His people will be unfaithful to him.
He is cautious and sparing of speech.
When his task is accomplished and his work done,
The people all say, “It happened naturally.”
Chapter 18
When the great Tao is abandoned,
Benevolence and righteousness arise.
When wisdom and sagacity appear,
Great hypocrisy follows.
When the six family relationships are in disharmony,
Filial piety and parental affection are emphasized.
When a nation is in chaos,
Loyal ministers emerge.
Chapter 19
Abandon sagacity and discard wisdom,
And the people will benefit a hundredfold.
Abandon benevolence and discard righteousness,
And the people will return to filial piety and parental love.
Abandon cleverness and discard profit,
And there will be no thieves or robbers.
These three are superficial and insufficient.
Therefore let people hold to these essentials:
Manifest plainness, embrace simplicity,
Reduce selfishness, and lessen desires.
Abandon learning, and there will be no sorrow.
Chapter 20
What is the difference between “Yes” and “Alas”?
What is the difference between good and evil?
What people fear, I must also fear.
How vast and boundless it is!
The multitude are joyous,
As if feasting on a great sacrifice,
As if ascending a tower in spring.
Alone, I am quiet and still,
Not yet showing any signs,
Like an infant who has not yet smiled.
I am weary and listless,
As if I have no home to return to.
The multitude all have more than enough,
While I alone seem to be in want.
Mine is indeed the mind of a fool!
How muddled I am!
The vulgar are clear and bright,
While I alone am dim and confused.
The vulgar are sharp and discerning,
While I alone am dull and muddled.
Calm and serene, like the vast ocean;
Blowing aimlessly, like the wind without end.
The multitude all have a purpose,
While I alone am stubborn and uncouth.
I alone am different from others,
For I value nourishing the mother (Tao).
Chapter 21
The manifestation of the great virtue follows only the Tao.
The Tao is vague and elusive.
Elusive and vague, yet within it are images.
Vague and elusive, yet within it are things.
Dim and obscure, yet within it is the subtle essence.
The subtle essence is very real,
And within it is faith.
From ancient times to the present, its name has never ceased to exist,
By which we can perceive the origin of all things.
How do I know the nature of all things?
Through this.
Chapter 22
To be bent is to be preserved whole.
To be crooked is to become straight.
To be hollow is to be filled.
To be worn out is to be renewed.
To have little is to possess.
To have much is to be perplexed.
Therefore the sage holds fast to the One and becomes the model for the world.
He does not show himself, thus he is conspicuous.
He does not justify himself, thus he is distinguished.
He does not boast, thus he has merit.
He does not pride himself, thus he endures.
It is because he does not compete that the whole world cannot compete with him.
The ancient saying, “To be bent is to be preserved whole,” is not empty talk.
Truly, he who is preserved whole will return to his original state.
Chapter 23
To speak little is natural.
Therefore violent winds do not last the whole morning;
Sudden rains do not last the whole day.
Who causes these? Heaven and earth.
If heaven and earth cannot make such things last long,
How much less can humans do so?
Therefore those who follow the Tao are one with the Tao.
Those who follow virtue are one with virtue.
Those who follow loss are one with loss.
Those who are one with the Tao are welcomed by the Tao.
Those who are one with virtue are welcomed by virtue.
Those who are one with loss are welcomed by loss.
If faith is lacking on your part,
You will not be trusted.
Chapter 24
He who stands on tiptoes cannot stand firm.
He who strides cannot walk far.
He who shows himself does not shine.
He who justifies himself is not distinguished.
He who boasts has no merit.
He who prides himself does not endure.
From the perspective of the Tao,
These are called “leftover food and redundant limbs.”
All creatures detest them.
Therefore those who possess the Tao do not engage in them.
Chapter 25
There was something undifferentiated and yet complete,
Existing before heaven and earth.
Silent and empty, it stands alone and does not change.
It revolves ceaselessly and never ceases.
It can be regarded as the mother of the world.
I do not know its name; I style it “Tao.”
Forced to give it a name, I call it “Great.”
Being great, it flows far away.
Flowing far away, it returns.
Therefore the Tao is great, heaven is great, earth is great, and the king is also great.
There are four great things in the universe, and the king is one of them.
Humans follow the earth.
Earth follows heaven.
Heaven follows the Tao.
The Tao follows nature.
Chapter 26
Gravity is the root of lightness.
Calmness is the master of restlessness.
Therefore the sage travels all day without departing from his heavy baggage.
Even though he may have magnificent sights to see,
He remains calm and detached.
How is it that the ruler of a large state
Dares to treat his body lightly before the world?
To be light is to lose one’s root.
To be restless is to lose one’s mastery.
Chapter 27
A good traveler leaves no tracks or traces.
A good speaker makes no slips of the tongue.
A good reckoner needs no counting rods.
A good door needs no bolt to remain shut.
A good binding needs no rope to hold fast.
Therefore the sage is always good at saving people,
And thus no one is abandoned.
He is always good at saving things,
And thus nothing is wasted.
This is called “inheriting the light.”
Hence the good person is the teacher of the bad,
And the bad person is the material for the good.
Not to value one’s teacher,
Not to love one’s material,
Although one may be intelligent, one is greatly confused.
This is called the essential mystery.
Chapter 28
Know the masculine, but keep to the feminine;
Be the valley of the world.
Being the valley of the world,
The eternal virtue will not depart from you,
And you will return to the state of an infant.
Know the white, but keep to the black;
Be the model of the world.
Being the model of the world,
The eternal virtue will not fail you,
And you will return to the infinite.
Know the glorious, but keep to the humble;
Be the valley of the world.
Being the valley of the world,
The eternal virtue will be complete in you,
And you will return to the state of simplicity.
When simplicity is scattered, it becomes instruments.
The sage uses them and becomes the leader of officials.
Therefore the great ruler does not divide things.
Chapter 29
Whoever wants to take over the world and act upon it,
I see that he will not succeed.
The world is a sacred vessel, not to be acted upon.
Whoever acts upon it will ruin it.
Whoever holds it will lose it.
Therefore some things lead, some follow.
Some breathe gently, some breathe heavily.
Some are strong, some are weak.
Some are destroyed, some are raised up.
Therefore the sage avoids extremes, avoids excess, avoids arrogance.
Chapter 30
Those who assist the ruler with the Tao
Do not use force to conquer the world.
For such actions will surely meet with retaliation.
Where armies have been stationed,
Thorns and brambles grow.
After a great war,
There must be a year of famine.
The wise warrior only aims to achieve his purpose,
And does not dare to use force to dominate.
Achieving his purpose, he does not boast.
Achieving his purpose, he does not brag.
Achieving his purpose, he does not pride himself.
Achieving his purpose, he does so out of necessity.
Achieving his purpose, he does not resort to force.
When things reach their prime, they grow old.
This is called not following the Tao.
What does not follow the Tao will soon perish.
Chapter 31
Weapons are instruments of ill omen,
Hated by all creatures.
Therefore those who possess the Tao do not use them.
The gentleman values the left side at home,
But the right side in warfare.
Weapons are instruments of ill omen,
Not the instruments of the gentleman.
Only when there is no alternative do we use them,
And we should remain calm and unperturbed.
To rejoice in victory is to delight in killing.
Those who delight in killing
Cannot achieve their ambitions in the world.
Auspicious events favor the left side.
Inauspicious events favor the right side.
The lieutenant general stands on the left.
The supreme general stands on the right.
This means that warfare is conducted like a funeral.
When many people are killed,
We should weep and mourn for them with sorrow.
Even in victory, we should treat it as a funeral.
Chapter 32
The Tao is always nameless and simple.
Though it seems insignificant,
No one in the world can subordinate it.
If rulers and kings can hold fast to it,
All creatures will submit to them spontaneously.
When heaven and earth unite,
They send down sweet dew,
Which the people receive evenly,
Without anyone commanding them.
When order is established, names come into existence.
Once names exist,
One should know when to stop.
Knowing when to stop, one can avoid danger.
The Tao in the world is like rivers and streams flowing into the sea.
Chapter 33
To know others is wisdom.
To know oneself is enlightenment.
To conquer others is power.
To conquer oneself is strength.
To be content is to be rich.
To act with perseverance is to have will.
To not lose one’s place is to endure.
To die but not be forgotten is to live long.
Chapter 34
The great Tao flows everywhere,
Both to the left and to the right.
All creatures depend on it for life,
Yet it does not claim them as its own.
It accomplishes its work, yet does not take credit for it.
It clothes and feeds all creatures,
Yet does not lord it over them.
It can be called “small,”
Because it does not claim to be great.
All creatures return to it,
Yet it does not lord it over them.
It can be called “great.”
It is because it never considers itself great
That it can achieve greatness.
Chapter 35
Hold fast to the great image,
And the whole world will come to you.
Coming to you, they will not be harmed,
But will find peace, security, and prosperity.
Music and delicious food
Make the passing traveler stop.
But the words of the Tao,
When spoken, are tasteless and insipid.
When looked at, they are invisible.
When listened to, they are inaudible.
Yet when used, they are inexhaustible.
Chapter 36
To shrink something, first let it expand.
To weaken something, first let it strengthen.
To destroy something, first let it flourish.
To seize something, first let it be given.
This is called subtle enlightenment.
The soft and weak overcome the hard and strong.
Fish cannot leave the deep.
The sharp weapons of a nation
Should not be shown to others.
Chapter 37
The Tao is always inactive,
Yet there is nothing it does not accomplish.
If rulers and kings can hold fast to it,
All creatures will transform themselves spontaneously.
When transformation stirs up desires,
I will calm them with the simplicity of the nameless Tao.
The simplicity of the nameless Tao
Will make them free from desires.
Being free from desires, they will be calm,
And the whole world will be settled of its own accord.
Chapter 38
The highest virtue is not virtuous,
Therefore it has virtue.
The lowest virtue never loses virtue,
Therefore it has no virtue.
The highest virtue is inactive,
And acts without purpose.
The lowest virtue is active,
And acts with purpose.
The highest benevolence is active,
But acts without purpose.
The highest righteousness is active,
And acts with purpose.
The highest propriety is active,
But when no one responds to it,
It rolls up its sleeves and forces people to comply.
Therefore when the Tao is lost, virtue appears.
When virtue is lost, benevolence appears.
When benevolence is lost, righteousness appears.
When righteousness is lost, propriety appears.
Propriety is the thin veneer of loyalty and trust,
And the beginning of chaos.
Foreknowledge is the flower of the Tao,
And the beginning of folly.
Therefore the great person abides in the thick,
Not in the thin.
He abides in the fruit, not in the flower.
Therefore he rejects the latter and chooses the former.
Chapter 39
In ancient times, those who attained the One:
Heaven attained the One and became clear.
Earth attained the One and became stable.
Spirits attained the One and became divine.
Valleys attained the One and became full.
All creatures attained the One and lived and grew.
Rulers and kings attained the One and became righteous leaders of the world.
If heaven were not clear, it would split apart.
If earth were not stable, it would collapse.
If spirits were not divine, they would cease to function.
If valleys were not full, they would dry up.
If all creatures did not live and grow, they would perish.
If rulers and kings were not righteous leaders, they would fall.
Therefore the noble takes the humble as its root.
The high takes the low as its foundation.
This is why rulers and kings call themselves “orphans,” “widowers,” and “the unworthy.”
Is this not taking the humble as the root?
Certainly it is.
Therefore the highest honor is not to have honor.
Do not wish to be rare like jade,
Or common like stone.
Chapter 40
Returning is the movement of the Tao.
Weakness is the function of the Tao.
All things in the world come from being.
Being comes from non-being.