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[Original]

The immortality of the god of grains (1) is called the Xuanqi (2). The Gate of Xuanqi (3) is the root of heaven and earth. Mianmian (4)! If it exists (5)!

[Translation]

The Tao (Ceres), which gives birth to all things in the heavens and the earth, is eternal and eternal, and this is called mystical motherhood. The birth gate of the mysterious mother's fertility is the foundation of heaven and earth. It's endless, it's endless.

[Notes]

(1) Ceres: In the past, according to Gao Heng, the god of ceres, the alias of the Tao. Gu reads as a hub, "Erya Commentary": "Hub, life." "Guangya Interpretation": "Hub, raising." "The god of ceres, the god of fertility.

In addition, according to Yan Fu in "Lao Tzu's Commentary on the Tao Te Ching", the "Ceres" is not a partial structure, but a joint structure. The valley describes the "Tao" as vast and vast, like a valley, and the god describes the "Tao" as infinitely varied and magical.

(2) 玄牝 (pin): 玄, the original meaning is dark black, and it is an important concept that often appears in the book "Lao Tzu". It has a deep, mysterious, subtle and unfathomable meaning. 牝: The original meaning is a female beast, which is a metaphor for the "Tao" with infinite creative power. Xuanyi refers to the mysterious motherhood. This refers to the mother body that gives birth to and nurtures all things in heaven and earth.

(3) Door: refers to the birth door. Here, the specific meaning of the birth gate of the female genitalia is used as a metaphor for the creation of heaven and earth and the root of all things.

(4) Continuous: Continuous.

(5) If it exists: if, so, so. Ruocun: According to Su Zhe in the Song Dynasty, it means that it actually exists but cannot be seen.

(6) Sumire (jin): Commuting. Make an "exhaustive" speech.

[Quote]

In this chapter, Lao Tzu goes on to explain the characteristics of the Tao. The method he uses is still metaphor and substitution. He used "valley" to symbolize "Tao" to illustrate that "Tao" is both empty and real; he used "God" as a metaphor for "Tao" to illustrate that "Tao" gives birth to all things and continues to be extended; he used "Xuanqi Gate" as a metaphor for "Tao" as the root of all things, and so on. He wanted to show that the role of the Tao is endless, and in terms of time, it is timeless, and it lasts forever. Spatially, it's everywhere and endless. It gives birth to all things in the universe.

[Commentary]

This chapter uses concise words to describe the metaphysical existence of the "Dao", that is, to continue to expound the idea of the "Dao" before heaven and earth in the fourth chapter, using the "valley" to symbolize the virtual form of the "Dao", and using the "God" to metaphorize the continuous birth of all things in the "Dao", and believes that the "Dao" is the force that governs the development and change of all things in infinite space, and is a unity with a certain material regularity. It is empty and deep, it is infinite, it will never dry up, it will never stop running. This force that governs the development and change of all things is the law of the unity of opposites. "The god of grains is immortal", which reflects the eternity of the "Tao", that is, the eternal "Tao".

The "Gate of Xuanqi" is the place where everything is generated, and its role is very great. "The Gate of Xuanqi" and "The Root of Heaven and Earth" are all used to explain that "Tao" is the origin of all things in heaven and earth. In ancient times, some people interpreted the gist of this chapter as the art of fetal rest and health, believing that "the gate of heaven and earth is to absorb the qi of yin and yang life and death." Every day, facing the afternoon, stretch your hands on your knees, slowly press the hundred knots, exhale turbidity in the mouth, and clear the breath in the nose, so spit out the old and accept the new. It is a long time, slowly spitting it out, still with the left and right hands up and down front and back. When bearing the qi, the intention is to be peaceful and energetic, go down into the hair, flow in the five organs, and the limbs are moistened by it, such as the mountains and clouds, such as the earth by the Ze, the complexion is bright, the ears and eyes are smart, the diet is delicious, the strength is doubled, and the diseases are gone. This is an explanation that links Lao Tzu's thought to traditional health preservation. This kind of thinking angle can also be regarded as a play on Lao Tzu's theory.

[Interpretation] weird thinking has never been strange

The mysterious and inexplicable "Dao" is a maternal animal***** which is very apt to describe the characteristics of the omnipotent "Dao" that gives birth to all things. This kind of crude, concise, and barbaric style of expression appears repeatedly in Lao Tzu's books. This illustrates two problems: First, from the point of view of the habit of using words and names, it reflects Lao Tzu's weariness with human knowledge, and he is worried that the habits and knowledge of civilization will increasingly weaken human beings' insight into nature and comprehension of "Tao"; second, Lao Tzu is unwilling to define "Tao" within a certain scope of understanding. The "Tao" that he is concerned with is a unified relationship between the universe and heaven and the earth that is interconnected, mutually restricted, mutually influencing, and interacting with each other, rather than being defined or divided by a certain part or a certain nature. Therefore, his "Tao" has a different way of describing and understanding.

Coincidentally, Freud, a master of psychology at the beginning of this century, also used such a "vulgar" method of description when discussing the relationship between man and civilization. He analyzed the human dwelling as a substitute for the mother, saying: "The womb is the first dwelling, and nine times out of ten human beings still cherish it because it is safe and comfortable." "Yes, the most primitive nature of human beings manifests itself in attachment to the mother, which is experienced in the heart of every human being. However, this nature is tortuously manifested in the spiritual needs of human beings in the desire to rely on nature and to become one with nature. Our nostalgia for nature today, our yearning for an idyllic life, is just like a child's desire to a gentle mother, eager to find what we have lost too much in the infinite mystery of nature. The hustle and bustle of too many cities, excessive industrial pollution, demographic imbalance, and tense and complex personnel relations put people's spirits under heavy pressure. We are committed to protecting the environment: planting forests, purifying the air and water quality of rivers and seas, protecting endangered species of wildlife, and saving the natural environment on which we depend. When we study the relationship between man and self philosophically and culturally, we are also looking for the lost dream of human beings.

Therefore, to go back and understand the wise, broad and profound philosophical meaning that Lao Tzu gave to the "Tao" should have a strong enlightening significance for the sustained and coordinated development of today's social civilization. Most people are accustomed to conventional thinking, and avoid dismissing things that do not fit in with this as "strange", which is actually a manifestation of inertia in thinking. You must know that only by breaking the routine can there be a deepening of understanding and a revolution in concepts. When reading the book "Lao Tzu", we must not forget this point in particular.

[Original]

The heavens are long, and the earth is long (1). The reason why heaven and earth can last long is because they do not generate by themselves (2), so they can live forever. It is the saint who comes after the body (3) and the body outside the body (4), and it is not because of its selflessness and evil (5) that it can become its selfishness.

[Translation]

Heaven and earth can exist for a long time because they do not operate naturally for their own survival, so they can survive for a long time. Therefore, a virtuous saint can take the lead among all people by being humble and uncontented, and he can save his own survival by putting himself out of the way. Isn't it because he is selfless?

[Notes]

(1) The sky is long, and the time is long, and the time is long.

(2) For its non-self-perpetuity also: because it does not survive for itself. to, because.

(3) Body: self, self. The following three "body" characters are the same. First: Occupy the first position. This means to be on high ground.

(4) Outside: outside, is the direction of the noun used as a verb, so that the verb usage, here is the meaning of the degree of outside.

(5) evil (ye): the same as "yes", particle, indicating the tone of doubt.

[Quote]

This chapter also deduces humanity from the Tao, reflecting Lao Tzu's ideological proposition of retreating as advance. Lao Tzu believes that heaven and earth will last forever because of "selflessness", and the "saints" in the world will achieve their ideals because of their selflessness. For example, Dayu governed the water for the people, and he passed through his door three times in eight years without entering, and the people supported him as the Son of Heaven.

Lao Tzu used the view of simple dialectics to explain that altruism ("retreat from its body" and "outside its body") and altruism ("body first", "body existence") are unified, and altruism can often be transformed into altruism, Lao Tzu wants to persuade people to be altruistic, this kind of selfless spirit of humility and retreat, has its positive significance.

[Commentary]

This chapter follows chapter 5 and once again celebrates heaven and earth. Heaven and earth are objectively existing nature, which are produced by the Tao and operate and survive according to the laws of the Tao, so as to truly embody the Tao. Lao Tzu praised heaven and earth, and at the same time pushed humanity with the way of heaven, hoping that humanity would imitate the way of heaven. In Lao Tzu's concept, the so-called humanity is based on the way of heaven, that is, the specific application of the way of heaven on specific issues. This is a point of view that is often used in Lao Tzu's books, and in this chapter, he expresses this view. Next, Lao Tzu uses the term "sage" to illustrate the issue of humanity. For the saint as the ideal ruler of the highest position, humanity should be used not only for the political world, but also for self-cultivation, and for the selflessness of heaven and earth. For heaven and earth, "because it does not generate itself, it can live forever." For the saints, "it is not selfish and evil that it can become selfish." This contains the element of dialectics, which can live forever if it is not selfish, and can become selfish if it is not selfish, which shows that the two opposing sides are transforming each other. Generally speaking, the sage praised by Lao Tzu can be humble and stay out of the way, he is not meddling in everything, but seeing things clearly from the side and then helping out, but can stand on his feet. Some people think that this kind of thinking is the wisdom of dealing with the world, with no disputes, with no selfishness, and with inaction; some people accuse Lao Tzu's doctrine of talking too much about deceit, especially the sentence "If it is not because of its selflessness and evil, it can become its own selfishness", which is often cited as an argument by people, believing that the sage wanted to keep his power, but he used a cunning method and played a kind of trick of slippery, and so on. The mutual view of benevolence and wisdom is true in many of the views of the Tao Te Ching. The various explanations can be left alone, and after comparative study, a realistic point of view can be found after all.

[Original]

Good is like water (1). Water is good for all things without fighting, and it is evil for everyone (2), so it is better than Tao (3). Dwelling, good land, heart, good abyss (4), harmony, good benevolence (5), words, good faith, government, good governance (6), things, good energy, movement, good time (7). The husband is indisputable, so there is no especiality (8).

[Translation]

The kindest people are like water. Water is good at nourishing all things without competing with all things, and stays in places that no one likes, so it is closest to the "Tao". The kindest people are the best at choosing places to live, good at keeping quiet and unfathomable, good at treating people with sincerity, friendship and selflessness, good at keeping promises when speaking, good at streamlining handling politics, good at governing the country, good at giving full play to their strengths, and good at seizing the opportunity in action. The best people do what they do because they have indisputable virtues, so there is no fault, and there is no blame.

[Notes]

(1) Good as water: up, the most meaningful. The best is the best. Here Lao Tzu uses the image of water to illustrate that the "saint" is the embodiment of the Tao, because the words and deeds of the saint are similar to water, and the virtue of water is close to the Tao.

(2) To be evil to all: that is, to live in a place where no one wants to go.

(3) A few than the road: a few, close. That is, close to the Tao.

(4) Abyss: Quiet and deep.

(5) And, benevolence: And, refers to the fellowship with others. Shanren refers to a person who is cultivated.

(6) Governance, good governance: good governance for the government, so as to achieve governance results.

(7) Movement, good timing: behavior and action are good at grasping favorable opportunities.

(8) Especially: resentment, negligence, sin.

[Quote]

After the previous chapter extended humanity with the way of heaven and earth, this chapter uses water in nature to metaphorize and teach people. Lao Tzu first used water nature as a metaphor for the personality of people with noble character, believing that their character is like water, one is soft, the other is to stay in a humble place, and the third is to nourish all things without fighting. The most perfect personality should also have this kind of mentality and behavior, not only to do things that are beneficial to others without fighting, but also to be willing to go to lowly places that others do not want to go, and to do things that others do not want to do. He can endure humiliation, work hard, and contribute his strength to help others as much as he can, without competing with others for fame and fortune, which is Lao Tzu's famous idea of "benefiting all things without fighting".

[Commentary]

Lao Tzu praised water the most in all things in nature, believing that water virtue is close to Tao. And the ideal "saint" is the embodiment of the Tao, because his words and deeds are similar to water. Wang Fuzhi explained: "Of the five elements, water is the smallest. Those who are good at dwelling in the Tao are small and not for them, and they are after the people, and they are always the first to be virtuous. "To be non-contentious, to be selfless, this is the most significant characteristic of water. Water nourishes all things without taking them from all things, and is willing to stay in the lowest, wettest places. In the next seven juxtaposed sentences, there is a writing of Guan Shuide, and it is also the character that a good person should have. Lao Tzu also listed seven "good" characters, all of which were inspired by water. The final conclusion is: the essence of being a human being is "indisputable". In other words, it is better to deal with the evil of others than to compete with others for profit, so others have no complaints.