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55. The thickness of virtue is greater than that of the child. Poisonous insects do not sting, beasts of prey do not sting, and birds do not stumble. The bones are weak and the tendons are soft and firm. Unknown and all the work, fine

To also. All day long, and it is also. Knowing and saying usual. Knowing is always clear. Yisheng said auspicious. The heart makes the spirit strong. If you are strong, you will be old. It is not a good word,

No, it's been a long time.

56. Those who know do not speak. The speaker does not know. Frustrate its sharpness, resolve its disputes, and its light, with its dust, is said to be the same. Therefore, it is not possible to get a kiss. Don't get it and leave it unwanted.

Don't get what you get. Don't get it and hurt it. It's not expensive to get. Don't get it and don't get it. Therefore, it is expensive in the world.

57. Govern the country with righteousness, use troops with oddity, and take the world with nothing. How do I know that? There are many taboos in the world and the people are poor. Mindmore weapon country

Fainting. There are many people, and strange things are rising. There are many thieves by law. Therefore, the sage Yun I do nothing, and the people are self-reliant. I am so quiet and upright. I have nothing to do with the people

Self-enrichment. I have no desires and the people are simple.

58. Its government is sullen, and its people are pure. Its politics are inspected, and its people are lacking. Woe and blessing are relied upon. Blessings and misfortunes lurk. Who knows the extreme, it is not right. correct

Compound is strange, good is revenge for demons. The mystery of people is long-lasting. It is a saint and not a circumcision. Cheap but not bad. Straight but not unscrupulous. Light but not shine.

59. It is not so good to govern people. Fu Wei Si is said to be in the morning. Morning service is said to be the weight of virtue. If you accumulate virtue, you will not be able to overcome it. If you don't know it, you don't know the extreme. I don't know

It is very possible to have a country. The mother of a country can last a long time. It is said to be deeply rooted and long-sighted.

60. If you govern a big country, you should cook small fresh. With the Tao to the world, its coaxing is not its ghosts and 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 wife do not hurt each other, so virtue is returned.

61. The great powers are indecent, and the friends of the world. The best of the world. It is often better to be quiet. Take stillness as the bottom. Therefore, if the large country is less than the small country, the small country is taken. Small countries to

If you go to a big country, you will take a big country. Therefore, it is necessary to take it from the bottom, or take it from the bottom. The great powers are just trying to be both beasts. Small countries are just people who want to get involved. The husband and the husband have what they want,

The big one should be the bottom.

62. The mystery of all things is the Taoist. The treasure of the good is the protection of the unkind. Good words can be respected by the city. The U.S. line can add people. If people are not good, why abandon them. old

Establish the Son of Heaven and place the three dukes, although there is an arch to take the horse first, it is better to sit in this road. The reason why the ancient people are so valuable. Don't say: Seek to get, sin so as not to be evil

Therefore, it is expensive in the world.

63. For inaction, nothing happens, and tastelessness. How much is the size, repay the grievances. The figure is more difficult than easy, and it is greater than its fineness. Difficult things in the world must be done easily. sky

The next big things must be done in detail. It is because the saint is not great in the end, so it can become great. The husband will not believe in the promise. Much easier is more difficult. It is difficult for a saint to end

No problem.

64. Its safety is easy to hold, and its is not easy to plan. It is brittle and easy to pan, and it is slightly easy to disperse. For the sake of the pre-emptive and the curing of the pre-chaos. The hugging tree is born at the end of the millennium. Nine floors

The platform rises from the soil. A journey of a thousand miles begins with a single step. Those who do it lose, and those who hold it lose. It is because the saint has no reason to be defeated, and there is no attachment because there is no loss. The people are engaged

It often fails in a few ways. If you are cautious until the end, you will not fail. It is a rare commodity that is not expensive or not, whether it is wanted by a saint or not. If you don't learn, you can repeat what everyone has done, and you will be supplemented by ten thousand

Things are natural and dare not do it.

65. Those who are good in the past will not be foolish if they do not take the people as enlightened. The people are difficult to govern, and they are wise. Therefore, the country is governed by wisdom, and the thief of the country. Don't govern the country with wisdom, the country

Blessings. Knowing these two is also a formula. The common knowledge of the style is called Xuande. Xuande is deep and far-reaching! And then even Dashun.

66. The reason why Jiang Hai can be the king of a hundred valleys is because of his goodness, so he can be the king of a hundred valleys. It is a saint who desires to go up to the people, and he must say it. If you want to be the ancestors, you must

After him. It is to deal with the saints and the people are not important, 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.

67. The world says that my way is big, and it seems to be unscrupulous. The husband is only big, so it seems to be unscrupulous. Ruoxiao, for a long time! I have three jewels to hold on to and keep them: one is compassion and the other is compassion

said thrifty, and said that he did not dare to be the first in the world. Kindness can be brave, thrift can be wide, and dare not be the first in the world to become a long. Now give mercy and courage, give thrift and broad, give up

After that, first, die! Fu Ci wins by war, and is solid by code. Heaven will save it and defend it with mercy.

68. Those who are good at being warriors are not martial. Those who are good at fighting are not angry. He who is good against the enemy does not fight. Those who make good use of people are subordinate. It is said to be an indisputable virtue. It is the power of employing people. Yes

Match the heavens.

69. There are words in the use of soldiers, I dare not be a guest for the Lord. Don't dare to advance an inch and retreat. It is said that there is no line. Armless. Throw invincible. There are no soldiers. Woe to you

Underestimate the enemy. Underestimate the enemy's few treasures. Therefore, those who resist and mourn are victorious.

70. My words are easy to know and easy to do. The world can not know, can not do. There is a sect of words, and there is a king of things. The husband is ignorant, because I don't know. Those who know me,

Then I am expensive. It is a holy brown jade.

71. Know not to know, not to know the disease. The husband is only sick, but he is not sick. The saint is not sick, but sick. The husband is only sick, but he is not sick.

72. If the people are not afraid of might, they will be mighty. There is no place to live, nothing is tired of what is born. The husband never gets tired, he never gets tired. It is a saint who knows himself and does not see himself. Self-love

Not self-sufficient. Therefore, go to the other and take this.

73. If you dare, you will kill. If you dare not, you will live. Both of these can be good or bad. Heaven knows what is evil. The way of heaven is indisputable and good wins. Speak for yourself

。 Come without being called. 繟 (chǎn, soothing) is yet scheming. Skynet is magnificent and careless.

74. The people are not afraid of death, so why should they be afraid of death. If the people are always afraid of death, and those who are strange will be killed, I will insist on killing them, who will dare? There are often killers who kill. Husbands

The killer kills the master. The master of the husband and the craftsman, I hope that it will not hurt his hands.

75. The hunger of the people is as much as the food tax on it. The difficulty of governing the people is difficult to govern because of the superiority. The light death of the people is based on the thickness of their survival

Light death. The husband is the only one who has no way to live, and he is virtuous in his life.

76. Man is weak in life, but strong in death. The life of plants and trees is also brittle, and its death is withered. Therefore the strong are dead, and the weak are alive. Yes

If the soldiers are strong, they will be destroyed, and if the wood is strong, they will be broken. The strong are below, and the weak are above.

77. The way of heaven is like a bow and. The higher ones suppress it, and the lower ones lift it. Those who have surplus are lost, and those who are insufficient make up for them. The way of heaven is to make up for the deficiency when there is more than is lost. person

way, otherwise, the loss is not enough to give more than enough. Who can have more than enough to serve the world, only the Taoist. It is not to be ashamed of the saints, and to succeed and not to be punished. It doesn't

I want to see the virtuous and evil!

78. The world is weaker than water. And those who attack the strong, Mo Zhi can win. It's not easy. The weak is better than the strong. Softness is better than rigidity. The world knows what it can't do

。 It is a saint cloud, and the dirt of the country is called the master of the society. The ominous recipient of the country is the king of the world. It's true.

79. There will be remnants of grievances with great grievances, and Ann can do good. It is a saint who holds the left deed, and does not blame others. There is Desched, there is no Deschee. Heaven has no relatives and is always with it

Well-doer.

80. Small countries and widows. that there may be vessels of Sheber and not used. and that the people may die heavy and not go away. Although there is a boat, there is no way to take it. Although there are armor soldiers, there is nothing to show. Messengers

Re-knot rope and use it. Willing to eat, beautiful clothes, live in peace, and enjoy customs. Neighbors look at each other, and the voices of chickens and dogs hear each other. The people do not get along with each other until they are old and dead.

81. Faith is not beautiful. Good words don't believe it. The good do not argue. The debater is not good. Those who know are not knowledgeable. The blogger doesn't know. Saints do not accumulate. Since he thinks that he has more. already

to be with others more and more. The way of heaven is beneficial but not harmful. The way of the saints is indisputable.

If the "Tao" can be expressed in words, then it is the "Tao" (the "Tao" can be expressed in words, it is not the ordinary "Tao");" If the name can be named in the text, then it is a common "name" (the "name" can also be explained, it is not an ordinary "name"). "Nothing" can be used to describe the state of the heavens and the earth when they are in chaos, while "being" is the name of the origin of all things in the universe. Therefore, we should always observe and comprehend the mystery of the Tao from the "nothing", and we should always observe and experience the clues of the "Tao" from the "being". These two, with the same source but different names, can be called mysterious and far-reaching. It is not ordinary mystical and profound, but mysterious and mysterious, profound and profound, and it is the general door of the mysteries of all things in the universe (from the "famous" mystery to the invisible mystery, "Tao" is the way to understand all the mysteries and changes).

Lao Tzu put forward the concept of "Tao" as the core of his philosophical thought system for the first time. Its meaning is broad and profound, which can be understood from a historical perspective, from a literary aspect, from aesthetic principles, and more importantly, from the dialectic of the philosophical system......

Philosophers do not agree on the same interpretation of the category of "Tao", some believe that it is a material thing, the element that makes up all things in the universe, and some believe that it is a spiritual thing, and at the same time the source of all things in the universe. However, in the interpretation of the "Dao", scholars also have roughly the same understanding, that is, they believe that it is in motion and change, rather than rigid and static, and that all the movements of all things in the universe, including the natural world, human society, and human thinking, follow the laws of the "Dao" and develop and change. In short, in this chapter, Lao Tzu said that "Tao" produces all things in heaven and earth, but it cannot be explained in words, but it is very profound and mysterious, and it is not easy to comprehend, which requires a step-by-step process from "nothing" to "being".

In this chapter, Lao Tzu focuses on his philosophical category, "Tao". Is the attribute of the Tao materialistic or idealistic? This is a question that has existed for a long time, and it has aroused the great interest of many scholars since ancient times. Historically, Han Feizi lived relatively close to Lao Tzu, and he was the first scholar to annotate the Tao Te Ching. Regarding what the Tao is, in "Solving the Elders", Han Feizi said: "The Taoist, the place of all things. All things are true. The writer of the reason is also the text of things. The reason why all things come to be made is the Taoist. Therefore, it is said that the Tao is also reasonable. This shows that Han Feizi understands Lao Tzu's "Tao" from a materialistic aspect. In the "Historical Records", Sima Qian included Laozi and Han Feizi in the same interpretation (with Zhuangzi and Shen Buxian), that is, Han, Zhuang, and Shen "all originated from the meaning of morality, and Laozi is far-reaching." Wang Chong of the Han Dynasty also believed that Lao Tzu's "Tao" thought was materialistic in his book "On Balance". But from the end of the Eastern Han Dynasty to the Wei and Jin dynasties, the situation changed. Some scholars have realized the wonderful meaning of Lao Tzu's philosophy that "all things in the world are born from being, and some are born from nothing", and affirm that there is only one "nothing" in the ontology of the universe, which is called metaphysics. Later, Buddhism was introduced to China and gradually flourished, and Xuan and Buddha converged, so that the interpretation of "Tao" fell to the aspect of idealism. The physicists of the Song and Ming dynasties also absorbed Buddhist and metaphysical thoughts, and still gave an idealistic interpretation of Lao Tzu's "Tao". In short, scholars have always had fundamentally different views on whether the Tao is materialistic or spiritualistic.

The philosophical concept of "Tao" was first put forward by Lao Tzu.

This term, which is quite oriental mysticism, appears frequently in the book "Lao Tzu", which sometimes seems to show an incomparably huge driving force between heaven and earth in the universe, and sometimes it depicts in front of us the state of eternal barbarism in which heaven and earth are chaotic, or shows the beginning of heaven and earth, the beginning of all things, the vigorous vitality of grass and trees, and so on.

From Lao Tzu's various conceptions of "Tao", we can fully appreciate the origin of his almost pious worship and reverence for "Tao". Lao Tzu's reverence for the Tao stems entirely from his faith in nature and the laws of nature, which is completely different from the ideological concepts of that era, which regarded "heaven" and "God" as absolute authority. "Dao", for Lao Tzu, is only a new ground proposed to completely get rid of religious domination, and it is more authoritative than "God".

Lao Tzu's "Tao" has a unique understanding and profound understanding of life in the universe, which stems from his meticulous observation of the natural world and a strong mystical intuition. This deliberate attention to nature and its laws is the cornerstone of Lao Tzu's philosophical thought.

Stemming from a biological sense, the relationship between human beings and nature, both spiritual and material, has been characterized by an almost primitive dependence from ancient times to the present, like that of a baby to its mother. The ancients had a saying: "If people are poor, they will turn against their roots." This so-called "nature" means, in a broader sense, "nature", the mother of humanity and all things. Why does Qu Yuan's long poem "Heavenly Questions" raise so many questions about the celestial bodies of the universe, history, mythology, and the human world? When he is disappointed with the political future and the dark reality, he naturally has a mentality of returning to nature and a desire to seek help. Out of a kind of dissatisfaction and anxiety with reality, he pushes the source to the extreme, desperately hoping to find a suitable place for man in front of the mysterious forces of nature.

Freud's "Happiness Principle" said that while civilization brings material benefits to human beings, it also brings extremely heavy depression to the human spirit, which is one of the major shortcomings of civilization. However, the principle of the innate pursuit of happiness that he spoke of is also based on the harmonious relationship between man and nature. Isn't the trend of "returning to nature" surging in terms of people's needs for life and cultural thought today also explaining, in a broader sense, the reason why ancient scholars tried their best to explore the nature of the universe? From this, we can also understand the historical reasons for Lao Tzu's philosophy of respecting nature, rejecting knowledge, pursuing the political life of "small countries and widows", and exaggerating the simple nature and mysterious primitive power of "Tao".

During the Spring and Autumn Period and the Warring States Period, the royal power was shifted upward, and the political and social relations underwent drastic changes. And when the clan system in the real society restricts the development of history, the old "concept of the mandate of heaven" and "the concept of heavenly Taoism" also restricts the development of thought. Laozi's metaphysical "Dao" was put forward to find a theoretical basis for rejecting the "Mandate of Heaven" and "Heavenly Daoism" from the understanding of natural history, so it was revolutionary and rational in the history of ancient Chinese philosophy.

Everyone in the world knows that the reason why beauty is beautiful is because of the existence of ugliness. We all know that the reason why good is good is because there is evil. So there is and there is no transformation of each other, difficulty and ease form each other, long and short appear to each other, high and low complement each other, sound and sound harmonize with each other, and the front and back follow each other – this is eternal. Therefore, the sages treat the world from the viewpoint of non-action, and teach in a way that does not speak: let all things arise naturally without their origins, do something, but do not add their own inclinations, and do not pretend to be accomplished. It is precisely because of the lack of credit that there is no need to lose.

The content of this chapter is divided into two levels. The first layer clearly embodies Lao Tzu's simple dialectical thought. Through daily social phenomena and natural phenomena, he expounded that all things in the world exist and have a relationship of interdependence, interconnection and interaction, discussed the law of the unity of opposites, and confirmed the eternal and universal law of the unity of opposites. (To be continued.) )