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[Original]

So that I (1) have knowledge (2), walk on the road, and only give (3) fear. The great road is very good (4), and the people (5) are good (6). The court is very divided (7), the field is very clear, the warehouse is very empty, the clothes are brilliant, the sword is brilliant, the food is disgusted (8), and the wealth is surplus, which is called a thief (9). It's not the way!

[Translation]

If I have a little understanding, and I walk on the road, the only thing I worry about is the fear of going down the wrong path. Although the avenue is flat, Renjun likes to take the evil path. The government was extremely corrupt, leaving the farmland barren and the warehouses very empty, but the people still wore splendid clothes, wore sharp swords, feasted on exquisite food, and looted and possessed surplus goods, which was called a robber leader. How unreasonable!

[Notes]

1. I: I refer to the saint who has the Tao. Lao Tzu is here to make a statement to himself.

2. Knowing: Medium, tiny. There is a little knowledge, a little knowledge.

3. Shi: evil, oblique.

4. Flat: flat.

5. People: refers to the people, one is "the people".

6. Path: Evil path.

7. The government is very corrupt. One said that the palace was very tidy.

8. Disgusted with eating: disgusted, full, satisfied, sufficient. I was so full that I didn't want to eat anymore.

9. Thief: Boasting again. That is, the big thief, the thief.

[Quote]

This chapter sharply exposes some of the contradictions in the society of the time. In the book Tao Te Ching, there are several places that deal with this issue, such as three chapters, nineteen chapters, fifty-seven chapters, seventy-five chapters, etc. This chapter describes the darkness of society and the great calamities brought by the rulers, especially the rulers, by virtue of their power and force, who are in a state of starvation, barren and empty of farmland, and who live a life of debauchery and luxury, while the lower classes of the people are starving, and the farmland is barren and empty. In this situation, it is no wonder that Lao Tzu called the ruler a "thief". The content of this chapter can also be said to be a portrait of the unscrupulous rulers, the tyrants.

[Commentary]

Yang Xingshun said: "The people who 'boast' live in luxury, while the people are starving. According to Lao Tzu's doctrine, this kind of abnormal situation will not exist forever, and sooner or later human society will return to its original 'way of heaven'. Lao Tzu warns those selfish rulers that they are always hungry for more goods, which will put themselves in great danger. 'There is no greater misfortune than discontentment, and no greater culpability than desire' (ch. 46). In this way, they violated the law of the 'way of heaven', and 'the way of heaven has long been lost' (chapter 30). Let the selfish rulers, who have long forgotten the golden rule of their ancestors, not think that their power is indestructible. Such a day will come: rulers will be punished for all their wickedness, for in the world 'weakness is better than strength'. Lao Tzu's fierce hatred for the oppressor, sincere sympathy for the people who have suffered great disasters, and deep belief in the inevitable collapse of the social and political system that oppresses and plunders the people—these are the main characteristics of Lao Tzu's social ethics. From the standpoint of the masses of the people, from the perspective of social stability and development, attacking the tyrants in power as "thieves" is the most valuable and important viewpoint of Taoism from Laozi to Zhuangzi. In Zhuangzi's miscellaneous essays, he proposed that "those who steal the hook will be punished, and those who steal the country will be punished", which is the traditional view. In fact, those who "have more than enough goods" are the real "thieves", and "the saints do not die, but the thieves do not stop", this is the cry of the oppressed laborers. From this point of view, we also feel that this shows that Lao Tzu is not the spokesman for the interests of the decaying and declining slave owners and aristocracy, but truly represents the aspirations of the oppressed.

[Original]

Those who are good at swords do not pull out, those who are good at holding (1) do not take off, and their descendants will not give up with sacrifices (2). Cultivating it in the body, its virtue is true, cultivating it at home, its virtue is surplus, cultivating it in the township, its virtue is long (3), cultivating it in the state (4), its virtue is abundant, cultivating it in the world, its virtue is Pu. Therefore, look at the body with the body, look at the home with the home, look at the township with the township (5), look at the state with the state, and look at the world with the world. How do I know what the world is?

[Translation]

If the descendants can follow and hold this truth, then the ancestors and grandchildren will not be cut off. If he applies this truth to himself, his virtue will be true and pure; if he applies this truth to his own home, his virtue will be abundant; if he applies this truth to his own country, his virtue will be honored; if he applies this truth to his own country, his virtue will be abundant and fruitful; and if he applies this truth to the world, his virtue will be infinitely popular. Therefore, observe other bodies with your own self-cultivation, observe other homes with your own self-cultivation, observe other homes with your own hometown, and observe and observe the world with the way of ordinary world. How do I know that the world is like this? It is because I have used the above methods and principles.

[Notes]

1. Hold: hold, fix and firm.

2. The descendants will not stop with sacrifices: quit, stop, cut off, and terminate. This sentence means: Ancestors and grandchildren can abide by the principles of "good construction" and "good hugging", and the incense of future generations will not end.

3. Long: Respect.

4. Bang: a book as "country".

5. Therefore, observe by oneself, look at home with home, and look at the hometown with one's hometown: observe others with one's own observation, observe other homes with one's own home, and observe other towns with one's own hometown.

[Quote]

This chapter talks about the function of the Tao, that is, the benefits that virtue brings to people. This chapter is an important addition to Chapters 47 and 52. For example, chapter 47 says, "If you don't go out of your house, you will know the world," and chapter 52 says, "You will know your mother, so that you may know your son, and if you know your son, you will keep your mother." To do this, it is also necessary to "plug it and close its door". So in this chapter, Lao Tzu talked about the principles, methods and functions of self-cultivation. He said that the principle of self-cultivation is the foundation of living in the world, and only by consolidating the foundation of self-cultivation can we establish oneself, for one's family, for one's hometown, and for one's world, which is the "Tao." Lao Tzu believes that this is the only correct way and way to know.

[Commentary]

This chapter talks about "looking at the body with the body, looking at the home with the home, looking at the township with the township, looking at the state with the state, and looking at the world with the world". This sentence is from one body to the world. Reading this sentence makes people unconsciously think of the so-called "Eight Articles" of "Gewu, Enlightenment, Sincerity, Righteousness, Self-cultivation, Family, Governing the Country, and Leveling the World" in the "University", one of the Confucian classics. This is also from one body to the world. Taoism and Confucianism are not the same on the issue of self-cultivation, but they are not completely different either. The similarity lies in the fact that they both believe that the foundation of being in the world is self-cultivation. Later, Zhuangzi also said, "The truth of the Tao is to govern the body, and the rest of the Tao is to be the country." The so-called family and country should be the natural development after self-enrichment and self-cultivation, while Confucianism is purposeful implementation, that is, one is natural and the other is self-sustaining, which is the difference between Confucianism and Taoism.

[Original]

The thickness of virtue is better than that of a child. Poisonous insects (1) do not sting (2), beasts do not sting (3), birds (4) do not fight (5). The bones are weak and the tendons are soft and firm. Unknown combination of peony and peony (6), fine also. All day long without sneering (7), and the end of it. Zhihe is said to be "Chang" (8), Zhichang is said to be "Ming", Yisheng (9) is said to be auspicious (10), and the heart is strong (11). Wuzhuang (12) is old, and it is said that it is not a way, and it is not a long time.

[Translation]

A person with strong moral cultivation is like a newborn baby. Poisonous insects do not sting him, beasts of prey do not hurt him, and fierce birds do not fight him. His muscles were weak, but his fists were firm. Although he did not know about the intercourse of men and women, his little genitals were raised because of the abundance of energy. He cries all day long, but his voice is not hoarse, because of his pure temperament. Those who know the truth of harmony are called "Chang", and those who know "Chang" are called "Ming". Greed and indulgence will suffer, and lust will make the essence of the Lord called recklessness. If things are too strong, they will grow old, which is called not conforming to the "Tao", and if they do not follow the common way, they will die quickly.

[Notes]

1. Poisonous insects: refers to poisonous insects such as snakes, scorpions, and bees.

2. Sting: Poisonous insects bite people with stingers.

3. According to: Beasts use their claws to grab items for years.

4. Bird grabbing: birds that grasp food with their claws, such as eagles and falcons.

5. Fighting: The falcon hits objects with its claws.

6. Epiphysion: The baby's genitals are erect. Pyro, the genitals of boys.

7. Hoarse: hoarseness.

8. Knowing and saying normal: often refers to the law of the operation of things. Harmony refers to the state of harmony between yin and yang.

9. Probiotic: indulge in greed.

10. Xiang: This refers to the meaning of demon auspiciousness and ominousness.

11. Strong: strong, ******12. Strong: strong.

[Quote]

This chapter talks about the philosophy of life, that is, the concrete embodiment of "virtue" in people. The first half uses a metaphor of imagery, and the second half talks about abstract truths. "Jingzhi" is to describe the state of spiritual fullness, and "Hezhizhizhi" is to describe the state of spiritual cohesion and harmony, Lao Tzu advocated that this method can prevent all kinds of harm and misfortune from the outside world. If you indulge in greed and become strong, you will suffer and harm yourself and others.

[Commentary]

In this chapter, Lao Tzu writes in an exaggerated way: "Virtue" is contained in one's body and mind, and the accumulation is very deep, just like the ignorant and desireless child, poisonous insects, fierce beasts, and evil birds will not harm him, and at the same time, he will not hurt birds, beasts, insects, and pigs, so he will not attract the harm of beasts and birds. He figuratively speaks of the baby's genitals erection and loud crying, which is due to his vigor and calmness. He said that the characteristics of a child are weakness and indisputability, and the core of it is still "harmony". The car said that Lao Tzu Shu talked about the word "and", there are three places that should be paid attention to, one is "and its light", one is "impulsive and peaceful", and the other is "all day long without snorting, and it is also the same". It uses "harmony" and "impulsiveness" and "infancy" to illustrate "harmony", all of which are talking about unity and the state of "mixing". "Harmony light" means "returning to its light", when the light hits an object, there is one side that hits and the other side that cannot be hit, and "harmony and its light" is to unify the two and return to the state of "ming" of "ming". "Impulsiveness" is the beginning of all things, and all things contain two aspects of negative yin and yang, and the two are often unified, showing the role of being all-encompassing. Babies are the beginning of man, and youth, prime of life, and old age all take it as the starting point, but babies are confused and ignorant, and they become one with the harmony of heaven and earth. The unity represented by "harmony" contains opposites and is eternal, so it is said that "knowledge and harmony are constant". (On Lao Tzu, p. 69) Lao Tzu acknowledges the diversity and universal contradictions of the world in which "all things work together", and is extremely sad and indignant at the situation of possession, plunder, fraud, and conquest in society, and regards unity as the normal state of things that he wants to pursue and restore.

[Original]

Those who know do not speak, and those who speak do not know (1). Plugging its exchange and closing its door (2), frustrating its sharpness and resolving its disputes, and its light and dust (3) are said to be the same as the mystery (4). Therefore, it is not possible to get and kiss, it is not possible to obtain and be neglected, it is not to be gained, it is not to be gained, it is not to be gained, it is not to be gained, it is not to be obtained, it is not to be gained, it is not to be gained,

[Translation]

A wise wise man does not talk much, and a person who goes around talking long and short is not a wise man. Plug the hole of lust and close the door of lust. Not showing the edge, dissolving the strife, frustrating the people's edge, relieving their strife, reining their brilliance, and mixing their earthly world, this is the profound mystery. Those who have reached the realm of "Xuantong" have gone beyond the secular scope of intimacy, interests, and nobility, so they are respected by the people of the world.

[Notes]

1. Those who know do not speak, and those who speak do not know: This sentence is to say, those who know do not say, and those who love to say do not know. Another explanation is that smart people don't talk much, and people who go around talking long and short are not smart. Another explanation is that those who have received the "Word" do not impose commands, and everything goes according to nature, while those who impose orders do not have the "Word." The second interpretation is used here.

2. Plug it and close the door: plug the hole of lust and close the door of desire.

3. Frustrate its sharpness, solve its disputes: and its light, with its dust: This sentence means to frustrate its sharpness, relieve its disturbances, calm its glory, and mix with its earthly world.

4. Xuantong: Xuanmiao Qitong, here also refers to "Tao".

5. Unobtainable and proactive, unobtainable and sparse, unobtainable and profitable, unobtainable and harmful, unobtainable and expensive, unobtainable and cheap: these sentences are to say that the realm of "Xuantong" has gone beyond the secular categories of intimacy, interests, and nobility.

[Quote]

Chapter 42 and the previous chapter are all about "and", and this chapter continues the previous chapter, and the focus is also on "and". Chapter 42 says that "impulse is thought of as peace", which means that the two sides of the contradiction in things have achieved harmony and unity through struggle. In the previous chapter, we talked about "knowing and saying normal", that is, taking harmony as the normal state of things. This chapter talks about how to maintain a normal sum. These three chapters are in-depth and logical, telling people about the highest moral realm of "harmony". However, the text of this chapter contains a lot of depth, which not only refers to the people in power, but also includes the life philosophy of people in the world. He asked people to strengthen their self-cultivation, eliminate selfish desires, not show their edge, detach themselves from disputes, mix with the world, and treat all people and things with an open-minded mind and an unbiased state of mind. In this way, the world can be governed.

[Commentary]

In Lao Tzu's view, the sage who has attained the "Tao", that is, the person who has cultivated into an ideal personality, can "frustrate", "resolve disputes", "harmonize with light" and "share the dust", which has reached the highest state of "Xuantong". In this regard, the car commented: "Sharp, Fen, Light, and Dust are opposites, and Frustration, Resolution, and Light are unified with dust." Sharp things are easy to break and cannot be kept for a long time, and grinding away sharp things can avoid the danger of breaking. The way to resolve disputes lies in asking everyone to look at the problem from a comprehensive perspective and abandon one-sided opinions. Where the sun shines, there must be a dark side that cannot be illuminated, only see the irradiated side, ignore the irradiated other side, is not really understand the truth of light, only the 'negative yin', 'embrace the yang' both sides of the situation are unified to master, and then can understand the 'use of its light, return to its light' truth. The universe is full of dust, and so are the complicated situations in the human world, and the ideas and practices that transcend the world are unrealistic, and the ideas and practices that everyone is cloudy and clear will not work, these are the truths that only understand the opposite side, and do not know the truth of the unified side. Only those who have no selfish motives can let the good aspects play as much as possible without hindrance, and they can also guide the bad aspects according to the situation, and be good at helping them play their due role. (On Lao Tzu, p. 48) (To be continued.) )