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[Original]

It is easy to hold, it is not easy to plan, it is brittle and easy to pan (1), and it is easy to disperse. For the sake of the pre-emptive, the cure is pre-chaos. The hugging wood is born in the end of the millimeter (2), the nine-story platform starts from the soil (3), and the journey of a thousand miles begins with a single step. Those who do it lose, and those who hold it lose (4). It is because the saint has no action and no defeat, and there is no attachment and no loss (5). The people's engagement is often a failure in a few successes. If you are cautious in the end, you will not fail. It is to do what the saint desires or not, and it is not expensive and rare goods, and it is not learned (6), and it is the same as what everyone has done, and it is not dared to do it with the nature of all things (7).

[Translation]

It is easy to maintain and maintain a stable situation, it is easy to plot when there is no sign of an incident, it is easy to dissolve when something is fragile, it is easy to lose a small thing, it is necessary to deal with things properly before they happen, and to manage national affairs before they occur, it is necessary to prepare for disasters before they occur. The big trees that hug each other grow in tiny sprouts, the nine-story high platform is built on every pile of dirt, and the journey of thousands of miles starts from the first step under your feet. Those who do something will incur failure, and those who are persistent will suffer. Therefore, the saint does nothing so he does not incur failure, and he does not suffer damage because he has no attachment. People always fail when they are about to succeed, so when things are about to be done, they should also be as careful as they were at the beginning, and there is nothing that cannot be done. Therefore, a virtuous saint pursues what others do not seek, goods that are not rare and difficult to obtain, learns what others do not learn, and remedies the mistakes that are often made by others. In this way, the natural nature of all things is followed without arbitrary interference.

[Notes]

1. Its brittle and easy pan: pan, disperse, dissolve. Fragile items are easy to dissolve.

2. Milli end: small sprouts.

3. Soil: mound soil.

4. Those who do it lose, and those who hold it lose: one says that the twenty-nine chapters are wrong here.

5. It is because the saint is not defeated because he does nothing, and he is not lost because he is not attached: this sentence is still suspected to be the error of Chapter 29 in this chapter.

6. Learning: This refers to the lesson of doing things wrong.

7. Don't dare to do it: This sentence is also suspected to be a mistake.

[Quote]

This chapter is a continuation of the previous chapter in terms of content, and it is still a dialectic of the development and change of things. Since it is read in connection with the previous chapter, it can also be said that it returns to the truth of "doing nothing, doing nothing, and tasteless". Lao Tzu believes that big things always start from small things and develop, and the emergence of any thing always has its own process of generation, change and development, and people should understand this process, and pay special attention to the links where things may be in this process, so as to prevent its appearance. Starting from the viewpoint of "the big is born from the small", Lao Tzu further expounded the law of the development and change of things, and explained that the lofty things of "the wood of the embrace", "the platform of the nine floors", and "the journey of a thousand miles" all start from "being born at the end of the millimeter", "starting from the soil", and "starting from the first step", which vividly proves that the big things all develop from the small things. At the same time, it also warns people that no matter what they do, they must have strong perseverance and start from small things to achieve great things.

[Commentary]

Based on his experience of life and insight into all things, Lao Tzu pointed out that "the people's work is often a failure in a few successes." "A lot of people can't be persistent and always fail when things are about to succeed. What is the reason for this situation? Lao Tzu believes that the main reason is that when it is about to be completed, people are not cautious enough, they start to slack off, they do not maintain the enthusiasm that they had at the beginning of things, they lack resilience, and if they can achieve "prudence to the end, there will be no failure." Lao Tzu believed that a person should give full play to the best state of intelligence or skill, which can only be achieved in a natural state of mental peace. In short, if you are as cautious at the last minute as you were at the beginning, there will be no failures.

In the second part of this chapter, Lao Tzu uses three analogies: "The wood that hugs together is born at the end of the millimeter, the nine-story platform begins from the soil, and the journey of a thousand miles begins with a single step." From this, let's take a look at these sentences written in Xunzi's "Persuasion of Learning": "Accumulating soil into mountains", "Accumulating water into abysses", "If you don't accumulate steps, you can't lead to thousands of miles; if you don't accumulate small streams, you can't become rivers and seas." It can be seen that they have some similarities or inheritance relationships in their ideological views, or in other words, Xunzi absorbed this view of Lao Tzu. But the next conclusion, Xunzi is different from Lao Tzu, he said "perseverance, gold and stone can be carved", people should be like earthworms "with one heart", although "no claws and teeth, strong muscles and bones", but also "eat the soil, drink gold"; put forward a positive and enterprising proposition; while Lao Tzu advocates "no action" and "no attachment", in fact, let people do things according to the laws of nature, establish the confidence and strong perseverance to win, and patiently complete it bit by bit.

[Original]

Those who are good in the past will not be foolish (2) if they do not know (1) the people. The people are difficult to govern, and their wisdom is abundant (3). Therefore, if you govern the country with wisdom, you will be a thief of the country (4); Knowing these two (5), the same equation (6). The common knowledge of the style is called Xuande. Xuande is deep, far away, and the opposite of things (7), and then even Dashun (8).

[Translation]

In ancient times, people who were good at Taoism did not teach the people to know wisdom and deceit, but to teach the people to be honest and simple. People are so difficult to rule because they use too much ingenuity. Therefore, if you govern the country with ingenuity and ingenuity, it will inevitably harm the country, and it is the happiness of the country that you do not govern the country with ingenuity and ingenuity. Understanding the difference between these two ways of governing the country is a law, and often understanding this law is called "Xuande". Xuande is deep and far-reaching, and the concrete things return to the truth, and then they can greatly conform to nature.

[Notes]

1. Mingmin: Ming, know the trick. Mingmin, which means to let the people know about tricks.

2. Will be foolish: foolish, honest, simple, no cunning. It is not foolishness or ignorance. This sentence means that the common people have no heart of cunning, honesty, simplicity, kindness and loyalty.

3. Wisdom: wisdom, cunning, treacherous, not wisdom, knowledge.

4. Thief: the meaning of harm.

5. Both: refers to the above "governing the country with wisdom, the thief of the country; not governing the country with wisdom, the blessing of the country".

6. Style: French style, law, a book as "Kai style".

7. Reverse with things: anti, return. This sentence means 'virtue' and the return of things to their original nature.

8. Dashun: Nature.

[Quote]

This chapter focuses on the principles of government. There is a view that, judging from the content of this chapter and the next chapter, the nature of Lao Tzu's book, in a word, is "the art of the south of the gentleman". In other words, it is nothing more than a plan for the ruling class, and it is all a sinister and cunning scheme. We disagree with this view, which will be detailed in the commentary of this chapter.

[Commentary]

Judging from the superficial meaning of the text, it is easy to conclude that "if you give advice to the ruling class, and all the plans are insidious and cunning." The feudal rulers from ancient times to the later generations have implemented a "policy of fooling the people" to the masses of the people, which cannot be said to have nothing to do with Lao Tzu's "not to understand the people, but to be foolish", but it cannot be directly concluded. Because as far as Lao Tzu's original intention is concerned, he definitely did not propose a set of foolish techniques to cater to the needs of the ruler. Some scholars said: "He wished that people would be foolish with me, that all classes in the world would be eliminated, and that there would be great equality between things and me, so that there would be fewer conflicts and disputes in the world." (Zhang Mosheng, Lao Tzu, p. 60) Some scholars believe that Lao Tzu's idea of fooling the people was later absorbed by the Legalists and became an increasingly absurd policy of ignoring the people, and that it should be inherited in the same vein, and it should be responsible for the formation of a national character characterized by the spirit of Ah Q and the non-anger and non-fighting. We cannot agree with this argument. As Chen Guying said, "Lao Tzu believes that the good ring of politics is often related to the intentions and practices of the rulers. Only when a ruler is sincere and simple can he derive a good political style, and only when he has a good political style can the society tend to be peaceful; if the ruler is clever and slippery, a corrupt political style will arise. When the political style is corrupted, people will deceive each other and harm each other, and there will be no peace in society. In this view, Lao Tzu expects the ruler to guide the people to be 'foolish'. Lao Tzu was born in troubled times, and felt that the root cause of the chaos in the world was that everyone fought with their hearts and wits and competed with each other to disguise, so he called on people to abandon the disputes of secular values and return to the basics. Lao Tzu is aimed at the evils of the times, and as such cynical remarks. (Lao Tzu's Commentary and Evaluation, p. 315) Mr. Chen Guying has an in-depth and practical evaluation of Lao Tzu's proposition that "if you are not a wise people, you will be foolish", and this evaluation is extremely pertinent. Lao Tzu hopes that people will not be confused by wisdom and competition, and will not destroy the primitive simplicity and pure human nature, but will follow nature, and the "foolishness" mentioned in this chapter is actually another expression of simplicity and nature.

[Original]

The reason why Jiang Hai can be the king of a hundred valleys (1) is because of his goodness, so he can be the king of a hundred valleys. It is a saint (2) who wants to go up to the people, he must say what he says, and if he wants to go before the people, he must follow him. It is to deal with the saints and the people are not important (3), and the people are not harmed by the front. It is not tired of being pushed by the joy of the world. With its indisputability, the world can not compete with it.

[Translation]

The reason why the river and the sea can become the place where the rivers of a hundred rivers converge is because it is good at being in a low place, so it can become the king of a hundred rivers. Therefore, for a saint to lead the people, he must show humility to the people with words, and in order to lead the people, he must put his own interests behind them. Therefore, although the saint of the Righteous is above the people, the people do not feel burdened, and they are before the people, and the people do not feel the victims. The people of the world are happy to wear it without getting bored. Because he does not contend with the people, no one in the world can contend with him.

[Notes]

1. The King of Hundred Valleys: Attached to the narrow valley of the hundred rivers.

2. Sage: There is no such word in one book.

3. Heavy: tired, overwhelmed.

[Quote]

This chapter deals with the political philosophy of "indisputability". Through the relationship between large countries and small countries, Lao Tzu talked about the principle that "the big one should be the lower", and also said that the "sage" should also be "the low". He believed that the ruler should be subordinate and rear, so that he could be generous and tolerant to the people, just as the rivers and seas living downstream can tolerate the water of a hundred rivers. Does this chapter offer advice to rulers? We will examine it in the commentary of this chapter. At the beginning of this chapter, the river and the sea are used as a metaphor, which is the same as the meaning of chapter 32, "The Tao is in the world, and the valley is in the river and the sea." Lao Tzu likes to use the rivers and seas as a metaphor for people's subordination and residence, and at the same time, he also uses the rivers and seas to symbolize people's tolerance and generosity.

[Commentary]

As mentioned in the previous chapter, some commentators in the study of Lao Tzu believe that this chapter expresses Lao Tzu's set of techniques for using the people and ruling the people. For example, Mr. Zhang Songru said, "This is a message to the ruler, which is a bit like what Ban Gu called 'the art of the gentleman's south'." (Lao Tzu's School Reading, p. 365) However, Mr. Zhang's view is not entirely the same as that of some scholars that Lao Tzu was a counselor to the rulers, but rather that Lao Tzu's ideas reflected the aspirations of the peasant small producers. He said: "If a 'saint' wants to rule the people, he must humble himself to the people in words, and if he wants to lead the people, he must put himself behind the people." Finally, it is necessary to achieve 'the top and the people are important, and the people are in the front and the people are harmed'. Isn't this exactly the urgent desire of the vast number of small agricultural producers who were in dire straits at that time? In fact, who among the feudal rulers can do this? It is in line with the dialectic to do nothing without fighting, and this is also a kind of social thinking determined by the economic characteristics of the small agricultural producers and their class interests. Of course, he could only offer this thought as a suggestion to the 'saint' of his ideal body. Why is this necessarily the case? Because 'they can't represent themselves, they have to be represented by others.' Their representatives must be at the same time their masters, the authority that stands high above them, the unchecked power of government, which protects them from other classes and gives us rain and sunshine from above. The peasant class has always been imperialists, and this is especially true in ancient times when they were just coming to the stage of history. Naïve fantasies are sincere, and they are degraded as slippery, as insidious, they will inevitably cross the line. (Ibid.) We basically agree with Mr. Zhang Songru's remarks. If Lao Tzu is offering advice to the rulers, it is also from the position of the laborers, and he is shouting for the interests of the country and the people. We feel that this stance and viewpoint are more or less similar to the ideas of Confucius and Mencius and Confucianism, because the idea of "the end of the monarch and the people" is still making long-term plans for the feudal rulers. However, this kind of proposition has been basically affirmed by scholars in today's academic research, so do we think that these propositions of Lao Tzu should also be affirmed? We think that the answer should be yes.

[Original]

The whole world calls me "Tao" big (1), and it seems to be unscrupulous (2). The husband is only big, so it seems to be unscrupulous. I have three treasures (4), and I will keep them: one is kindness, the second is thrift (5), and the third is not daring to be the first in the world. Kindness can be brave (6), thrift can be broad (7), dare not be the first in the world, so can become a long instrument (8). Now give mercy and (9) bravery, give up frugality and broad, give up the last and first, die! Husband, win by battle (10), and be solid by the code. Heaven will save it and defend it with mercy.

[Translation]

People in the world can say that "my way" is great, unlike the appearance of any concrete thing. It's because it's great that it's not like anything concrete. If it is like any concrete thing, then the Tao is very small. I have three Dharma weapons to keep and protect it: the first is loving-kindness, the second is frugality, and the third is not daring to be in front of the rest of the world. With this gentleness, you can be brave, with frugality, you can be generous, and you dare not be ahead of the people in the world, so you can become the head of all things. Now we have abandoned gentleness and pursued bravery, abandoned frugality and pursued generosity, and abandoned concessions and sought to be the first, and the result was death. Loving-kindness, when used to fight, can be victorious, and when used to defend, it can be strengthened. Whoever Heaven will help, protect him with tenderness.

[Notes]

1. My Tao is big: the Tao is me, and I am the Tao. "I" is not a word that Lao Tzu uses to refer to himself.

2. Seeming not to be Xiao: Xiao, the meaning of similarity. It means something that is not like something concrete. In one word, nothing resembles me.

3, Ruo Xiao, a long time and its details: The above paragraph, some scholars believe that it is a mistake and simplification.

4. Three Treasures: Three Dharma Weapons, or Three Principles.

5. Thrifty: stingy, conservative, and inexhaustible.

6. Kindness can be brave: Kindness can be brave.

7. Thrifty can be wide: thrifty so can be generous.

8. Instrument length: Instrument, refers to all things. The Chief of All Things.

9. And: take.

10. Win by war: one book is "death by battle".

[Quote]

This chapter is a self-description of the "Dao", and talks about the specific application of the principles of the "Dao" in politics and military affairs. Lao Tzu said that there are three principles of "Tao" (i.e., the Three Jewels), namely: "compassion", that is, love and sympathy, "frugality", that is, concealment and cultivation, not extravagance, and not wantonness, and "dare not be the first in the world", which is the idea of "humility" and "indisputability". Those who have the Tao can achieve very good results by applying these three principles, otherwise they will bring about their own destruction. This chapter is actually a summary of the thirty-eight chapters of the Book of Virtues.

[Commentary]

This chapter consists of two parts: one is to talk about the greatness of the Tao, and the other is to talk about the wonderful use of the Dharma Jewel. Some scholars believe that there is no connection between the two, and there is no correspondence, obviously because it is wrong and simplified, and think that it can be moved to chapter 34, so that it can become its greatness. Our view is somewhat different from this assertion, which is that the two levels echo each other and are intrinsically linked. For example, the first and second sentences say that the whole world says that my way is great, not like anything concrete,...... What kind of magic weapon does my great "Tao" have to protect oneself? These are "compassion," "frugality," and "not daring to be the first in the world." Isn't this the intrinsic connection between the two meanings? "Compassion" contains the meaning of gentleness and cherishing. Chapter 40 talks about "the use of the way for the weak"; chapter 43 talks about "the softest in the world, and the strongest in galloping the world"; chapter 52 talks about "keeping the soft and saying the strong"; chapter 45 talks about "being quiet is the right thing in the world"; chapter 55 talks about "harmony", and chapter 61 "always defeats the peony with tranquility" and so on, all of which can be included in the scope of "compassion." "Wu Wei" is the highest summary of Lao Tzu's political thought, and another term for "Ci" is "Wu Wei". "Compassion" is the first principle of the Three Jewels, and if you attack with compassion, you can win, and if you retreat, you can be strong. If Heaven wants to save anyone, defend him with compassion.

The connotation of "frugality" has two layers, one is thrift and miserliness, and the other is restraint and restraint. Chapter 59 talks about "governing people and heaven, Mo Ruoqi", which has the same meaning as "frugality" here. Thrift is stingy. He asked people not only to save manpower and material resources, but also to gather spirit, accumulate energy, and wait for the opportunity. "Don't dare to be the first in the world" also has two meanings, one is not to fight, humble and humble, and the other is to retreat and live down. Chapter 61 talks about "the big state is indecent," and chapter 66 talks about the rivers and seas "being good," both of which mean that they are not the first in the world. This is in line with the principle of the Tao. In short, the "Three Treasures" such as "Compassion", "Thrift", and "Don't dare to be the first in the world" are Lao Tzu's summary of the social practice of "Tao" and "Virtue". Lao Tzu was in the midst of war, witnessed too many violent and cruel scenes, and deeply felt that governing the country and the country was inseparable from these three treasures, so he tried his best to expound them.