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[Original]

Governing the days (1), Mo Ruoqi (2). Fu Wei Si is said to be early (3), early service is called the heavy accumulation of virtue (4), heavy accumulation of virtue is all restraint, no restraint is not known, no knowledge of the extreme, there can be a country, there is a mother of the country (5), can be long. It is said to be deeply rooted and long-sighted (6).

[Translation]

There is nothing more important than cherishing the spirit of governing the people and taking care of the body and mind. If we cherish our spirit, we will be able to make early preparations; early preparation means that we will continue to accumulate "virtue"; if we continue to accumulate "virtue," there will be nothing that cannot be overcome, and if there is nothing that cannot be overcome, we will not be able to estimate their strength; and with this immeasurable strength, we will be able to shoulder the heavy responsibility of governing the country. With the principles and principles governing the country, the country can be maintained for a long time. The long-term fortune of the country is called deep-rooted, which is in line with the way of long-term maintenance.

[Notes]

1. Governing people: governing people, governing the people, keeping the spirit, and maintaining the body and mind. There are two interpretations of "heaven", one refers to the body and mind, and the other refers to nature. This sentence means to maintain talent.

2. Sip: cherish and maintain.

3. Morning service: Prepare early.

4. Accumulate virtue: continue to accumulate virtue.

5. The mother of a country: There is a country, which contains the meaning of protecting the country. Mother, fundamental, principle.

6. Longevity: long-term maintenance and long-term existence.

[Quote]

This chapter deals with the principles and methods of governing the country and maintaining health. From the literal point of view, Lao Tzu preached such a truth as different from others, and he praised stinginess as an important virtue of self-cultivation, rather than referring specifically to the love of possessions. Lao Tzu believes that stinginess is to pay attention to the spiritual accumulation, maintenance, and cultivation of strength. To truly achieve spiritual "sting", only by accumulating strong virtue, with virtue, it is also close to the Tao, which is linked to the rule of the sage. Here, it is also possible to interpret "Si" as thrifty, because as far as Lao Tzu is concerned, he attaches great importance to the virtue of "frugality", which is also a consistent ideological characteristic of Taoism.

[Commentary]

First of all, let's talk about "governing people and heaven, Mo Ruosi". As mentioned above, "Si" can be interpreted as the fundamental principle of governing the country and the country, and at the same time, it can also be interpreted as the virtue of frugality. Lao Tzu put forward the concept of "Si", which was very unique in the ideological circles of the late Spring and Autumn Period. Lao Tzu regarded "frugality" as one of the "three treasures", he said: "I have three treasures, hold on to them: one is compassion, two is thrift, and three dare not be the first in the world." He believes that only by being "thrifty" can we further expand the scope of life, otherwise we will die. Zhang Songru said: "Those who are smiling are also thrifty." Only when there is room for things to be left is to be prepared for them as soon as possible, and only when they are prepared as early as possible can they be solved in a timely manner when things are about to happen; only when they are about to happen can they be solved in a timely manner; only when they are accumulated, they will naturally be invincible and invincible; and they will naturally have infinite strength. Lao Tzu believes that the big ones that maintain the rule of the country, and the small ones that sustain life for a long time, are inseparable from the principle of 'si', and they must start from the principle of 'si'. That's why it's the 'way of longevity'. However, if we emphasize that it is a negative and retreating political tendency, we will inevitably look at the problem only from the superficial form, and not necessarily see its spiritual essence. (Lao Tzu's School Reading, p. 331)

[Original]

To govern a big country, if you cook a small fresh (1), and visit the world with the Tao (2), its ghosts are not gods (3). (4) Its ghosts are not gods, and its gods do not hurt people. If it is not a god, it does not hurt people, and a saint does not hurt people. The husband and the husband do not hurt each other (5), so the virtue is returned to the world (6).

[Translation]

Governing a big country is like cooking a small fish. Using the "Tao" to govern the world, ghosts and gods cannot play a role, not only ghosts do not work, but the role of ghosts cannot hurt people. Not only can't ghosts hurt people, but saints can't hurt people if they have a way. In this way, ghosts and gods and saints of the Tao do not harm people, so that the people can enjoy the blessings of virtue.

[Notes]

1. Xiaoxian: small fish.

2. Visit: Pro.

3. Its ghosts are not gods: ghosts do not work.

4. Non: not only, not only.

5. Do not hurt each other: ghosts and saints do not invade people.

6. Therefore, virtue is handed over: let the people enjoy the blessing of virtue.

[Quote]

This chapter is about the principle of governing the country, "governing a big country, if you cook a small fresh" is a famous saying that Lao Tzu said is widely praised. This is a metaphor, "cooking small fresh" is to fry small fish. This is to use the cooking of fish than to govern the country. The small fish is very tender, and the meat will be crumbled when cut with a knife or stirred frequently in the pot. The ruler of the country should govern the country like a fried fish, and do not constantly flip around. In addition, Lao Tzu is an atheist, he does not believe in ghosts and gods, but this chapter repeatedly talks about ghosts and gods, which here means that ghosts and gods do not harm people, and the ruler of the country cannot hurt or disturb the people. It does not indicate that Lao Tzu is a theist.

[Commentary]

"To govern a big country, if you cook a small fresh". This sentence has been widely circulated and has profoundly influenced China's politicians for thousands of years. Che Che said: "This passage is about governing the country and politics, and from the principle of 'ruling by doing nothing', it puts forward the opinion of atheistic tendencies. The idea of ruling by inaction is the political application of Lao Tzu's proposition of inaction. Lao Tzushu attaches great importance to 'Wu Wei', puts forward 'Wu Wei', proposes 'Wu Wei and Wu Wei', repeatedly explains this truth, and uses this principle in many ways, which is the play of its 'Tao Law Nature' insight. It applies this principle to the governance of the country, advocating that 'doing nothing and teaching without words', when 'the people forget to govern, if the fish forgets to be in the water', there is no need to use religion to assist politics and seek ghosts, so the ghosts and gods have no spirits. Ghosts and gods no longer do anything, which is the result of the 'inaction' of the people who are in power, and conforms to the law of inaction of 'Taoism and Nature'. This is one aspect of its atheistic tendencies. Indeed, this sentence is a metaphor for the key to government, which is to be quiet and do not disturb the people, otherwise disaster will come. In order to ensure the peace of the country, those in power must be cautious, serious and serious, and cannot arbitrarily control national politics with their subjective will. If we change society based on the subjective wishes of individuals, and change the order from day to day, from day to side, from left to right, the common people will be at a loss, and the country will be in turmoil. On the contrary, if the policies and decrees formulated by the state can be unswervingly implemented, it will have the effect of enriching the country and strengthening the army. In this way, all external forces will not have the effect of calamity.

[Original]

The big state (1) is indecent, the world's friends, and the world's friends (2). It is often won by tranquility and by tranquility. Therefore, if the small state below the large state is a small state, the small state is taken, and if the small state is below the large state, the large state is taken. Therefore, it is necessary to take it from below, or take it from below (3). The big state is only a beast (4), and the small state is just a person who wants to get into trouble. The husband and the two get what they want, and the big one should be the lower.

[Translation]

A big country should be like living in the lower reaches of a river, so that all rivers and rivers in the world converge here, and be in the position of the feminine and soft of the world. The feminine is often quieter than the masculine, and this is because it is subservient to the soft. Therefore, if a big country is humble and tolerant of a small country, it will be able to gain the trust and dependence of the small country, and if a small country is humble and tolerant of a big country, it will be able to see that it will be tolerated by a big country. Therefore, either the big country is humble to the small country and gains the trust of the big country, or the small country is humble to the big country and tolerates the big country. The big countries should not want too much to rule the small countries, and the small countries should not want too much to obey the big countries, and the big countries should be humble and tolerant in particular.

[Notes]

1. State: a country.

2. The world's friends, the world's friends: a book for the world's friends, the world's friends. Deliver, gather, meet.

3. Or take down: down, humble, take, borrow for gathering.

4. Part-time animals: bring people together to be maintained.

[Quote]

In this chapter, Lao Tzu talks about how to deal with the relationship between large and small countries in response to the pain caused by the annexation war at that time, and expresses Lao Tzu's political proposition on governing the country and state-to-state relations. In Lao Tzu's view, the key to peaceful coexistence between countries lies in the big countries, so he has repeatedly proposed that the big countries should be humble, oppressive, and invade small countries while being strong. There is still the idea of socio-political dialectics in this chapter. A big country should be like the rivers and seas, humble and low-class, so that the world can be returned. The great power should also be like a demure female, in order to be quiet and inferior, and to prevail over the male. The kingdom here refers to the large and small vassal states. The text of this chapter is simple and easy to read.

[Commentary]

At the end of the Spring and Autumn Period, the vassal states were everywhere, the big countries competed for hegemony, the small countries protected themselves, and wars broke out one after another, bringing great disasters to people's lives. Ren Jiyue said: "The big country leading the small country and the small country flattering the big country here is to hope that the small country and the big country will maintain the situation in the Spring and Autumn Period and not change it. He wanted society to remain fragmented forever. This is contrary to the direction of historical development. ("Lao Tzu's New Translation") Mr. Ren Jiyu's analysis is naturally reasonable. Because one of the main contents of Lao Tzu's doctrine is that small countries and widows. Countries live in peace and tranquility with each other. However, after taking a closer look at this issue, we feel that Lao Tzu has another consideration. Whether or not human society can achieve tranquility and peace in ancient and modern times and in China and abroad is often determined by the national policies of big and powerful countries. The desire of the big and powerful countries is nothing more than to annex and raise small and weak countries, while the desire of small and weak countries is to reconcile and coexist with the big countries. In the relationship between the two, the most important party is a big country and a strong country. At the beginning and in the conclusion, this chapter repeatedly emphasizes that major powers should be humble and tolerant, and should not be confident that they should be strong and overpower their weakness. Only in this way can we win the convincing of small countries. From this point of view, Lao Tzu's intentions are in line with the wishes of the people.

[Original]

The Taoist, the mystery of all things (1), the treasure of the good, the protection of the ungood (2). Good words can be respected by the city (3), and good deeds can be added (4). Therefore, the Son of Heaven is set up, and the three princes (5) are placed, although there is an arch to take the horse first (6), it is better to sit in this way (7). Why did the ancients value this way? Don't they say: Seek to get (8), and be guilty to avoid evil (9)?

[Translation]

The Tao is a shelter for all things, and the good people cherish it, and the bad people must keep it. It is also required to take shelter when needed. Good words can be exchanged for respect from others, and good deeds can be valued by others. Therefore, when the Son of Heaven ascended the throne and set up the Three Princes, although there was a ceremony of offering the arch wall and the horse behind, it was better to dedicate this "Tao" to them. Since ancient times, people have regarded the Tao so preciously, is it not precisely because they can be satisfied if they seek refuge from it, and can they also be forgiven by it if they commit sins? It is precisely because of this that people in the world cherish the Tao so much.

[Notes]

1. Ao: One is said to be deep, a place not to be seen, and the other is hidden, which means to shelter from the shadow. In fact, the two theories are relatively close, and there is no need to stick to only one of them.

2. The protection of the unkind: the ungood should also keep it.

3. Good words can be respected: beautiful words can be exchanged for the admiration of others.

4. Virtue can add people: good behavior can be seen more important than people.

5. Three Princes: Taishi, Taifu, Taibao.

6. The arch wall is the first to take the horse: the arch wall refers to the precious jade held in both hands, and the horse, a car driven by four horses. In ancient times, light things came first, and heavy things came last.

7. Sit down in this way: offer the way of quiet and inaction.

8. Seek to get: If you ask for it, you will get it.

9. Sin to avoid evil: The guilty person can be exempted from sin when he receives the "Tao".

[Quote]

Again, this chapter preaches the benefits and role of the Word. Lao Tzu believes that the "Tao" of quiet and inaction is not only the magic weapon of good people, but also the bad people must keep it. Therefore, some people think that the novelty of this chapter is to point out that all people should be equal before the "Tao." The Tao protects the good, but it does not abandon the ungood. This is the preciousness of the Tao. If in the previous chapter, Lao Tzu emphasized the application of the idea of unity, that is, "harmony", in the relations between countries, this chapter is the application of interpersonal relations. The purpose of this chapter is to tell the ruler to practice the policy of "inaction".

[Commentary]

"Tao" is the most precious thing in heaven and earth. Therefore, the preciousness lies in the fact that "if you seek to get it, you will be guilty of it and avoid evil?" That is to say, if a good person is transformed into the Tao, then he will seek the good and get good, and if the guilty person is turned into the Tao, he will avoid evil and become good. "Tao" is not only understood by good people, but also by ungood people, as long as they devote themselves to the Tao and deeply understand the essence of "Tao", even if they have sin, they can be exempted. Lao Tzu provides a new way out for people, including the guilty, here, which is still very meaningful. This kind of thinking is similar to Confucius's saying that "a gentleman can change when he passes". A gentleman is not afraid of making mistakes, as long as he can correct them seriously, it is not a mistake, and this is only a gentleman can do it. Lao Tzu provided a way out for the wrongdoer from both subjective and objective aspects, and the "Dao" did not dislike the person who committed the crime, and would certainly give him the opportunity to correct his mistakes; and the offender himself must also understand the Tao, understand the Tao, and understand the true meaning of the Tao, and the subjective and objective conditions are indispensable.

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