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[Original]

The five colors (1) make people blind (2), the five tones (3) make people deaf (4), the five flavors (5) make the mouth feel refreshed (6), gallop (7) hunt (8), make people mad (9), the rare goods make people do not get in the way (10), and the saint is the belly and not the goal (11), so go to the other and take this (12).

[Translation]

Colourful colours dazzle people, noisy tones make people lose their sense of hearing, sumptuous food makes their tongues tasteless, indulgent hunting makes people feel debauched and crazy, and rare objects make people behave badly. Therefore, the saint sought to have a full stomach and not to chase pleasures, so he abandoned the temptation of materialism and maintained a stable and contented lifestyle.

[Notes]

(1) Five colors: refers to blue, yellow, red, white, and black. This refers to a variety of colors.

(2) Blindness: The metaphor is dazzling.

(3) Five tones: refers to the palace, Shang, horn, sign, and feather. This refers to a wide variety of musical sounds.

(4) Deafness: The metaphor is not sensitive to hearing and cannot distinguish the five tones.

(5) Five flavors: refers to sour, bitter, sweet, pungent, salty, here refers to a variety of deliciousness.

(6) Refreshing mouth: It means that the sense of taste is out of order, and there is a mouth disease. In ancient times, "cool" was used as a special noun for oral diseases.

(7) Galloping: Running vertically and horizontally, a metaphor for indulgence and debauchery.

(8) Hunting: Hunting to obtain animals. 畋, pronounced tian, means hunting.

(9) Madness: The heart is debauched and cannot be stopped.

(10) Conduct: Harm conduct. nuisance, nuisance, harm.

(11) For the belly but not for the goal: only seek food, clothing and tranquility, not for the entertainment of indulgence. "Belly" here represents a simple and tranquil way of life, and "eye" represents a way of life that is ingenious and desired.

(12) Take this from the other: abandon the temptation of materialism and maintain a stable and contented life. "He" refers to a life "for the purpose";

[Quote]

For this chapter, it is generally believed that Lao Tzu was written against the greed and extravagance of slave owners and aristocrats, and it is also a serious warning. However, there are two very different opinions on the specific interpretation of this chapter. According to one opinion, Lao Tzu proceeded from his opposition to the decadent life of the ruling class and came to the general conclusion that he opposed all voices and sensuality and denied the development of culture. Those who hold this view believe that Lao Tzu's so-called "for the sake of the belly but not for the goal" is to oppose material life and spiritual civilization, and is a manifestation of his foolish thinking, that is, as long as people are given food and clothing, it is enough, which is a complete cultural negation. Another opinion is that the "five colors", "five sounds", "five flavors", the joy of hunting, and the rare goods mentioned by Lao Tzu are not all spiritual civilizations, so there is no problem of opposing material life and spiritual civilization, and these reflect the blinding, deafening, and maddening decadent culture of the corrupt life of slave owners and aristocrats, and the value of this culture is only equivalent to the pleasure of hunting and rare goods. Both of these opinions have their own truths, differences in understanding, and differences in scholars' values. However, the controversy here reminds us that while developing material civilization today, we should attach importance to the development of spiritual civilization and oppose spiritual corrosion caused by rampant materialism.

[Commentary]

Lao Tzu lived in an era when the old and new systems were alternating and the society was in turmoil, and the lives of slave owners and aristocrats were becoming more and more rotten and erosive. He witnessed the living conditions of the upper class, so he believed that the normal life of society should be for the "belly" and not for the "eyes", to do things inside and not to chase out the outside, but to seek comfort and content, not to indulge in sensual entertainment. Here, the decadent lifestyle of the slave owners and aristocrats that Lao Tzu opposes is not for ordinary working people, because the "five colors", "five flavors", "five sounds", hunting games, and precious items are not something that ordinary laborers can have, but are part of aristocratic life. Therefore, we believe that Lao Tzu's viewpoint is not to oppose spiritual civilization and material civilization, nor to deny the development of culture, unlike some scholars who believe that these views of Lao Tzu are his narrow and vulgar anti-historical views on the reality of human society and historical development. He hoped that people would have enough food and clothing, and establish an inner peaceful and tranquil lifestyle, rather than an outward and vulgar life. The more a person plunges into the vortex of externalization, the more he will linger, the more he will feel self-alienated, and the more empty his mind will become. Therefore, Lao Tzu reminds people to abandon the temptation of external material desires, keep their inner peace and tranquility, and ensure their inherent nature. Nowadays, modern civilization is highly developed, many people only seek the satisfaction of lust and material desires, and their values and moral values are seriously distorted. Reading this chapter, it is very emotional. The spiritual civilization of human society should develop in tandem with the material civilization, rather than the level of the material civilization being raised, and the spiritual civilization will naturally follow. This view is wrong.

[Original]

If you are frightened (1), you will be in great trouble (2). What is the meaning of pampering and humiliation? Pampering is the next (3), if you are surprised, if you are surprised, if you are surprised, it is called pampering and humiliation. Therefore, if you think you are the world, if you can send it to the world, if you love the world, if you can trust the world (5).

[Translation]

It is as if to be pampered and insulted is to be frightened, and to regard such a great calamity as honor and disgrace as precious as one's own life. What does it mean to be frightened when you are favored or humiliated? Favored is despicable, and it is a surprise to be favored, and it is alarming to be uneasy to lose it. This is called fear of both favor and humiliation. What does it mean to value great calamity as valuing one's own life? The reason why I have great calamity is because I have a body; if I don't have a body, what calamity will I have? Therefore, cherishing one's body is for the purpose of ruling the world, and the world can entrust him; cherishing one's body is for the purpose of governing the world, and the world can rely on him.

[Notes]

(1) Favor: Favor and insult.

(2) If you are in great trouble: expensive, precious, and valued. Valuing great suffering is like cherishing one's own body.

(3) Pampering: It is glorious and inferior to be pampered.

(4) And if I have no body, what trouble will I have: It means that if I have no body, what great trouble can I speak of?

(5) This sentence means that only by serving the world with a noble attitude can the world be entrusted to him, and only by loving the world can the world be entrusted to him.

[Quote]

This chapter deals with the issue of human dignity. Lao Tzu emphasized the idea of "noble body" and discussed the harm of pampering and humiliation to the person. Lao Tzu believes that an ideal ruler is first and foremost about "noble body" and not acting recklessly. Only those who cherish their own lives can cherish the lives of the people of the world, and they can also entrust him with the responsibility of governing the world with confidence. In the previous chapter, Lao Tzu said that a "saint" who is "for the sake of the belly but not for the purpose" can "not be spoiled and humiliated and disgraced", so that he can shoulder the heavy responsibility of the world. The chapter goes on to say "pampered." In his opinion, the favored person takes the favor as the honor, and in order not to lose the honor, he is sincerely afraid in front of the favored person, and he welcomes the favor. He believes that "favor" and "humiliation" are no different from bruising one's dignity, and that humiliation certainly hurts one's self-esteem, so how can being favored not damage one's own personal dignity? Those who are favored always feel that being favored is an unexpected honor, and they are worried about losing it, so their personal dignity is invisibly damaged. If a person is not humiliated or favored in any way, then he can stand proudly in front of anyone and maintain his own intact and independent personality.

[Commentary]

The question of "nobility" and human dignity in this chapter is to the effect that "saints" do not trade their bodies for things outside of their bodies, such as favoring and dishonoring them, which is a continuation of the previous chapter, "with saints as their belly and not as their goal." Only those who can truly "do the sake of the belly and not for the purpose" and not be distracted by the honor and disgrace of the outside world will have the ability to shoulder the heavy responsibility of governing the world. For the theme of this chapter, Wang Fuzhi has made the following incisive plays. He said: "All people have the world in their bodies, and they are outside the world." If the husband does not see the world, there will be troubles that will come, and if he is frightened, he is shocked if he is humiliated, and he is the one who accepts the world, and he is shocked to slide himself. The great trouble is in the world, and it is expensive and equal. The husband is in trouble, and the noble person thinks that the body is tired, and it is to accept the trouble to self-restraint. But those who have no body are left to their ears and ears, not to be heard by the world, and not to be seen by the world, and my ears and eyes are quiet, and the world's hearing and hearing are not shining, and the trouble is gone, and it is the people's performance that is not matched. (Wang Fuzhi: "Lao Tzu Yan")

Ordinary people attach great importance to the humiliation of the body, and even many people attach great importance to the humiliation outside the body far more than their own lives. In life, it is inevitable to deal with fame and fortune, honor and disgrace. Many people regard glory and utilitarian fame as the highest ideal in life, and the purpose is to enjoy glory and wealth and benefit their descendants. In short, people live for the sake of longevity, fame, position, goods and other things around them. For fame and fortune, it can be said that everyone needs it. However, where to put it, the attitude of people is different. If you put it in a position that is more precious than life, you are very wrong. From the perspective of "noble body", Lao Tzu believes that life is far more expensive than fame, fortune and favor, to be quiet and have few desires, all things that are lustful, lustful, and profitable, are not moved in the middle, and then can be sent by the world, and entrusted by the people. This attitude is basically correct.

[Original]

Turning a blind eye is called Yi (1), hearing it is not heard, it is called Xi (2), and if it can't be beaten, it is called Wei (3). These three are not to be condemned (4), so they are one (5). There is no one on it (6), there is no ambiguity under it (7), the rope is not nameless (8), and it is nothing (9). It is called the formless state, the image of nothingness, and it is called trance (10). The first one is missing, and then the one is gone. The way of the ancients, in order to have the present (11). To know the beginning of the ancient times is to say the Tao (12).

[Translation]

If you can't see it, you call it "Yi", if you can't hear it, you call it "Xi", and if you can't touch it, you call it "Wei". The shape of these three cannot be traced, they are one in the first place. The top of it is neither bright nor dark underneath, headless, endless and indescribable, and all movement reverts to a state of formlessness and formlessness. This is the shape without shape, the image of the object not seen, this is the "trance". Facing it, you can't see its front, and you can't see its back. Grasp the pre-existing "Tao" to control the concrete things that exist in reality. Being able to recognize and understand the beginning of the universe is called knowing the laws of the Tao.

[Notes]

(1) Yi: colorless.

(2) Nozomi: Silent.

(3) Micro: intangible. The above three nouns, Yi, Xi, and Wei, are all used to describe people's senses and their inability to grasp the "Tao". All three of these terms have the meaning of being subtle and inconspicuous.

(4) Zhi Jie: 诘, pronounced ji (Yangping), which means to ask, investigate, and rhetorical question. Speech means to think.

(5) 1: One of the words in this chapter is the "Tao".

(6) 徼: sound jiao (upper voice). Innocence, clarity, and brightness.

(7) Ambiguous: gloomy.

(8) Rope: unclear and endless.

(9) Nothingness: Shapeless things, i.e., "Tao".

(10) Trance: If there is nothing, flickering.

(11) Yes: refers to specific things.

(12) Ancient beginning: the primordial of the universe, or the beginning of the "Tao".

(13) Daoji: The outline of "Dao", that is, the law of "Dao".

[Quote]

This chapter describes the body of the Tao. In chapters 6 and 8, the specific images of the valley and the water, respectively, are used as metaphors for the emptiness and weakness of the Tao. This chapter describes the nature of the Tao in an abstract understanding and discusses the laws of applying the Tao. Here, "Tao" is "one". In the previous chapters, Lao Tzu mentioned that the "Tao" has two connotations, one refers to the entity of the material world, that is, the universe itself, and the other refers to the universal law of movement and change in the material world or real things. The two are actually interconnected. The "one" (i.e., "Tao") mentioned in this chapter contains two aspects of the "Tao" mentioned above. Lao Tzu described the ethereal ethereal nature of the Tao as inperceptible, invisible, inaudible, intangible, yet real, the so-called "formless form, nothing without image". The Tao has its own laws of change and movement, and mastering this law is the foundation of understanding concrete things.

[Commentary]

The Tao is detached from concrete things, and everything in the real world is fundamentally different. It has no concrete shape, it cannot be seen, heard, or touched, it exists endlessly, from time to time, and it is difficult to name it. "Tao" is not an ordinary thing, it is something that has no physical appearance. Here, Lao Tzu uses some concepts of the empirical world to explain it, and then denies them one by one, reflecting the subtle mysteries of the "Tao". However, the universal law of "Dao" has governed the specific things in the real world since ancient times, and in order to understand and grasp the individual things that exist in reality, it is necessary to grasp the law of movement of "Dao" and understand the universal principle of "Dao".