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[Original]

The Tao can be the Tao (1), and the non-constant Tao is also (2). The name can be named (3), and the name is not constant. Nameless (4), the beginning of all things, named (5), the mother of all things (6). Therefore, there is no desire (7) to observe its eyes (8), and there is always desire to observe what it does (9). Both come from the same name, with the same name (10). Mystery and mystery (11), the gate of all eyes (12).

[Translation]

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).

[Notes]

(1) The first "Tao" is a noun, which refers to the origin and essence of the universe, and by extension, principles, principles, truths, laws, etc. The second "Tao" is a verb. It refers to the meaning of explanation and expression, as if it is "can be said".

(2) Constant: general, ordinary.

(3) The first "name" is a noun, which refers to the form of "Tao". The second "name" is a verb that illustrates the meaning.

(4) Nameless: refers to intangible.

(5) Famous: refers to tangible.

(6) Female: maternal, rooted.

(7) Constant: often.

(8) 眇 (miao): the meaning of Tongmiao, subtle.

(9) 徼 (jiao): margin, boundary. Extend the meaning of clues.

(10) Predicate: Title. This is a "referent".

(11) Xuan: deep black, mysterious and far-reaching meaning.

(12) Gate: The gate, the general path of all mystical changes, which is used as a metaphor for the only original "way" of all things in the universe.

[Quote]

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".

[Commentary]

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.

[Interpretation] of the revolutionary and authoritative nature of the "Tao".

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.

[Original]

If there is a great grievance, there will be a remnant of grievances; retribution of grievances with virtue (1), and peace can be good? It is a saint who holds the left deed (2) and does not blame others (3). There is Desched, there is no Descher (4). Heaven has no relatives (5), and is always with good people.

[Translation]

How can it be considered proper to repay resentment with virtue when reconciling deep resentment, but not to force others to repay their debts. A person with "virtue" is as tolerant as a saint with an IOU, and a person without "virtue" is as harsh and deceitful as a person in charge of taxation. The laws of nature have no preference for anyone, and always help virtuous and good people.

[Notes]

1. Retribution of grievances: Many scholars think that this sentence was originally in chapter 63, but according to the context, it should be in this chapter.

2. Deed: Contract.

3. Responsibility: Claim what you owe.

4. Si Che: The official position in charge of taxation.

5. No relatives: no favoritism.

[Quote]

This chapter continues to discuss the principle of "making up for what is lacking", reminding those who are in power not to hold grudges against the people, and warning the rulers not to exacerbate the contradictions between them and the common people. Because the grievances are too deep, it will be difficult to reconcile, and the use of taxes to extract the people and the use of criminal law to restrain the people will cause resentment to the people. Therefore, those who are in power should be like the saints of the Tao, practice the rule of "non-action", transform the people with "virtue", give without taking, and do not disturb the people. This is "sticking to the left and not being responsible for others".

[Commentary]

In this chapter, there is a sentence "The saint adheres to the left deed, and does not blame others", hoping that people can be virtuous and virtuous people in order to be protected by the way of heaven. Because he has no way and no relatives, he is very just to all things, he does not have special feelings for any thing, and he is a virtuous person who does good deeds, so he gets the help of "heaven" because he conforms to the laws of nature and is the result of his own efforts. This is to persuade those exploiters to accumulate virtue and do good deeds and not to disturb the people, otherwise they will be punished by the laws of nature. He stresses this point in this chapter, saying that the best way to settle great grievances with virtue is to settle a residual resentment, and that the best way is to settle a grudge with others, that is, to ask the ruler to practice a quiet and inactive government, to assist the people without interfering with them, to give to the people without asking them for it, so that there will be no accumulation of resentment, and this is the best policy of governance. Otherwise, if we wantonly exploit and loot, and arbitrarily apply harsh laws to restrain and restrict the people, we will have a grudge against the people, and this is the next policy of governing the country.

[Original]

Small countries and widows (1). (2) there is a vessel of the Sheber (3) and not used, the people are killed (4) and not far away (5), although there is a boat (6), there is nothing to ride, although there is a soldier (7), there is nothing to show (8). It is used to make people re-knot ropes (9). The ultimate in governance. Sweet food, beautiful clothes, peaceful living, happy customs (10), neighboring countries look at each other, the voice of chickens and dogs hear each other, and the people do not interact with each other until they are old and dead.

[Translation]

Make the country smaller, make the people scarce. Even if there were all kinds of utensils, they were not used, so that the people would pay attention to death and not move to distant places, although there were ships and vehicles, they did not have to ride on them every time, although they had weapons and equipment, they had no place to set up for battle, and the people were restored to the natural state of ancient knotted ropes. The country is well governed, so that the people eat sweetly, dress beautifully, live comfortably, and live happily. Countries can see each other, and the cries of chickens and dogs can be heard, but people do not interact with each other from birth to death.

[Notes]

1. Small countries and widows: small, make ...... Smaller, less, ...... Less. This sentence means to make the country small and the people scarce.

2. Make: even if.

3. Shibo's utensils: all kinds of utensils. Shibo, which means extremely many, varied.

4. Heavy death: Valuing death, that is, not risking one's life to do things easily.

5. Migration: migration, traveling.

6. Yu: car.

7. Armor: weapons and equipment.

8. Chen: Display. This sentence is extended to set up a battle in battle.

9. Knotted rope: Before the production of writing, people used rope to remember.

10. Willing to eat, beautiful clothes, live in peace, and enjoy customs: so that the people can eat sweetly, dress beautifully, live comfortably, and live habitually.

[Quote]

This is a beautiful blueprint of Lao Tzu's ideal "country", and it is also a picture of rural joy full of pastoral atmosphere. Lao Tzu used ideal brushwork to depict the rural social life of "small countries and widows", and expressed his social and political ideals. This "country" is very small, the neighbors face each other, the sound of chickens and dogs is about the same as a village now, there is no deception and cunning evil, the people are simple and honest, the life is stable and tranquil, people use knotted ropes to remember things, do not attack the heart and wit, and there is no need to risk their lives to make a living. Lao Tzu's assumption is, of course, a fantasy and impossible to realize.

[Commentary]

The small country and the widow are the ideal society depicted by Lao Tzu, which reflects the self-sufficient lifestyle of ancient Chinese society. Lao Tzu fantasized about returning to the era of primitive society without oppression and exploitation, where there was no exploitation and oppression, no war and plunder, no culture, no ferocity and fear. This simple, rustic society is really an idealized depiction of rural life in ancient times. Hu Jizhuang said: "When we study Lao Tzu's thought of a small country and a widow, we must analyze the class roots that gave rise to this ideal, the factors of the times, and the problems he is trying to solve. The so-called small country and widow people were issued in response to the policy of the people of the vast land at that time. They believed that the policy of the people of the land was the root of all evils. When a small country is a small country and a widowed people, it is possible to eliminate the war of annexation, so that 'although there are armoured soldiers, there is nothing to show for it'; it is possible to avoid the craftsmanship and skills that cause social disturbances due to the acquisition of material materials, and 'there is a vessel of Shibo that cannot be used'; the wisdom that makes it difficult for the people to govern can be abolished, and the knotting of ropes can be replaced by the method of remembering; it is possible to make people live a frugal life without being tempted by the lusts of luxury; it is possible to make the people die so far away that they will not be able to communicate with each other in old age, and even the means of transportation such as boats and cars can be abolished altogether. They do not understand that the policy of the people of the vast land is a reflection of the policies of the major powers in the historical task of the new relations of production requiring a unified landlord power throughout the country when the social productive forces have developed to a certain level. But Lao Tzu "forgot that in the primitive 'paradise' where 'there are Sheber utensils but not use', there were no exploited people who were willing to eat and eat on their behalf, and there were no exploited people who produced them on their behalf." Although Lao Tzu's author is materialistic in his worldview, he falls into idealistic illusions in his social outlook, especially in his view of economic issues. "This criticism is pertinent. Lao Tzu felt a sense of loss in the face of the rapidly turbulent and changing social reality, and began to miss the primitive life of knotting ropes in the ancient obscurantist era, which was a vent of resistance. During the Jin Dynasty, Tao Yuanming wrote a famous article "The Story of the Peach Blossom Spring" that has been recited to this day, and it should be said that this article was obviously influenced by the content of the eighty chapters of Lao Tzu. It is a beautiful fantasy, but at the same time it expresses his dissatisfaction with the darkness of society and reflects the desire of the people to escape poverty and displacement. At this point, Lao Tzu and Tao Yuanming's thoughts are in the same line.

[Original]

Faith (1) is not beautiful, good words are not believed. The good one (2) does not argue (3), and the one who argues is not good. Those who know do not know (4), and those who know do not know. The saint does not accumulate (5), because he thinks that he has more with himself (6), and he thinks that he has more with others (7). The way of heaven is good but not harmful (8). The way of the saints (9), for the sake of not fighting.

[Translation]

True and credible words are not pretty, and beautiful words are not true. Kind people don't say it by chance, and people who say it by heart are not kind. Those who are truly knowledgeable do not pretend, and those who pretend that they know more are not really knowledgeable. The saint is not possessive, but tries his best to take care of others, and he himself is more sufficient, and he is richer when he tries his best to give to others. The law of nature is to benefit all things without harming them. The code of conduct of the saints is not to fight with others in anything.

[Notes]

1. Faith: true and credible words.

2. Benevolent: A person who is kind in words and deeds.

3. Debate: skillful argumentation and ability to speak.

4. Bo: broad and profound.

5. Saints do not accumulate: people with Tao are not selfish and have no desire to possess.

6. Since I think that people have become more and more: I have used everything I have to help others, and I am more fulfilling.

7. Many: Opposite to "less", it means "rich" here.

8. Benefit but not harm: so that all things can be benefited without harming all things.

9. The Way of the Sage: The code of conduct of the Sage.

[Quote]

This chapter is the last chapter of the Tao Te Ching and should be the official conclusion of the book. This chapter takes the form of aphorisms similar to those of chapters 9, 10, 15, 20, 33, 45, 64, and 76, with the first three sentences talking about the main purpose of life and the last two about governing the world. The aphorisms of this chapter can serve as the supreme norms of human behavior, such as faithfulness, prophecy, specialization, and indisputable benefit. The highest state of life is the combination of truth, goodness and beauty, and truth is the core. This chapter contains the idea of naïve dialectics, which is the moral standard by which human behavior is judged.

[Commentary]

At the beginning of this chapter, three pairs of categories are proposed: faith and beauty, good and argument, and knowledge and knowledge, which are actually questions of truth and falsehood, beauty and ugliness, and good and evil. Lao Tzu tries to show that the superficial appearance and essence of some things are often inconsistent. There is a wealth of dialectical ideas in it, and it is the moral standard by which human behavior is judged. In accordance with these three principles, we should demand ourselves with "faith", "good deeds" and "true knowledge", so as to achieve harmony between truth, goodness and beauty in ourselves. According to Lao Tzu's thought, it is to return to "simplicity" and return to the nature of not being polluted by worldly influences such as deceit, ingenuity, and strife. Zhang Songru said: "There are many kinds of things in the world, and social phenomena are even more complicated, and if we just assume that 'believes' are not beautiful, and 'beautiful words' are not believed; 'knowers' are not knowledgeable, and 'knowledgers' are ignorant, this will be one-sided. It cannot be said that the things of truth, goodness, and beauty in the world can never be unified, but can only be mutually exclusive. If we only know one and do not know the other, then we will inevitably start with dialectics and end with metaphysics. In this regard, we do not believe that there is no need to be literally strict with Lao Tzu, otherwise we will deviate from or misinterpret Lao Tzu's original meaning. In fact, in daily life, people often say this: "Advice is against the ear" and "Good medicine is bitter". After hearing these words, probably few people went to the tip of the bull's horns and asked rhetorically: Is it true that all the words of loyalty are against the ear? Is it true that all good medicines are bitter? Therefore, there is no question of absolutization in these aphorisms of Lao Tzu.

[Original]

The whole world knows that beauty is beauty, and evil is already (1), and everyone knows good, but not good (2). There is also the birth of non-existence (3), the difficulty of the other, the length of the punishment (4), the superiority and the inferiority (5), the harmony of sound and sound (6), the succession of each other, and the constant. It is to do what the saint does not do (7), to teach without words, to do all things and to start (8), to do and to do (9), and to succeed and live. The husband is the one who lives in the Ephesus, and the one who goes to the Ephesus.

[Translation]

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. Therefore, existence and non-existence transform 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.

[Notes]

(1) Evil: evil, ugly. Already, through the "矣".

(2) Si: This.

(3) Phase: mutual.

(4) Punishment: "form", which refers to the meaning that appears in comparison and comparison.

(5) Surplus: enrichment, supplementation, dependence.

(6) Sound: Zheng Xuan of the Han Dynasty said in his annotation for the Book of Rites and Music that the musical sound produced by the ensemble is called "sound", and the sound produced by a single sound is called "sound".

(7) The saint does nothing: the saint is the highest level of exemplary figure respected by the ancients. Live, take responsibility, serve. Do nothing, conform to nature, do not interfere, do not have to control, let people do it.

(8) Creation: arise, occur, create.

(9) Fuzhi: Fu, no. Chi refers to an individual's aspirations, wills, and tendencies.

[Quote]

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.

On the basis of the previous meaning, the second meaning is expanded: How should people deal with the objective world of contradictions and oppositions? The old man put forward the idea of "doing nothing". The "non-action" mentioned here is not to do nothing and do what you want, but to guide people's social life with the principles of dialectics and help people find the laws that conform to nature and follow the objective development of things. He used the example of the saints to teach people to make a difference, but not to do it by force. Some scholars believe that the first chapter is the general outline of the book, while others believe that the first two chapters are the introduction to the book, and that the purpose of the book is in it.

[Commentary]

No matter how heated the scholarly debate on the attributes of the Tao, scholars agree that Laozi's dialectical thought is a distinctive feature of his philosophy. Lao Tzu realized that everything in the universe is in a state of change and movement, and that things have a beginning and an end from birth to death, and that there is nothing eternal and unchanging in the universe. Lao Tzu pointed out in this chapter that everything has its own opposite, and all of them take the opposing aspects as the premise of their existence, and that there is no "nothing" without "being", and there is no "short" without "long", and vice versa. This is the so-called "opposites complement each other" in classical Chinese philosophy. The phrase "mutually becoming, mutually becoming, forming, complementing, harmonizing, and accommodating" as used in this chapter refers to the existence of each other, the generation of dependence, and the use of different opposing concepts.

In the third sentence, the word "inaction" appears for the first time. Inaction is not to do nothing, but to act in accordance with the law of "inaction" in nature. Lao Tzu attaches great importance to the opposition and transformation of contradictions, and this insight of his happens to be the concrete application of the idea of naïve dialectics. He fantasized that there were so-called "saints" who could resolve contradictions in a non-acting way in accordance with objective laws and promote the transformation of nature and the development of society. Here, Lao Tzu does not exaggerate the passivity of human beings, but advocates giving full play to human creativity and using inaction to achieve promising goals by means of inaction like "sages". Obviously, in Lao Tzu's philosophy, there is a positive and enterprising factor to exert subjective initiative, to contribute one's own strength, and to achieve the cause of the public.

[Interpretation] of the flash of naïve dialectics

The simple dialectic is the most valuable part of Laozi's philosophy. In the history of Chinese philosophy, no one has ever revealed the law of the unity of opposites as profoundly and systematically as he did. Lao Tzu believes that the development and change of things are produced in a state of contradiction and opposition. Opposites are interdependent, interconnected, and can be transformed in opposite directions. And this change, which he regarded as the fundamental nature of nature, "the opposite, the movement of the Tao" (ch. 40). Lao Tzu's dialectic is based on a generalization of nature and society, and its purpose is to find a model of a rational political system of social life. The series of opposites he put forward can be seen everywhere in human social life, such as good and evil, beauty and ugliness, right and wrong, strength and weakness, success and failure, good and evil, etc., all of which contain rich dialectical principles. For example, if people do not recognize and pursue good things, they will not spurn ugly phenomena, and when you are still immersed in the joy of happiness or success, perhaps a disaster or misfortune is quietly approaching.

If you see this passage, you are reading the Anti-Theft chapter. Please go to the main station of the starting point to subscribe to this book, thank you. If you have ordered the anti-theft chapter by mistake, please re-download it, sorry for the trouble - because of the release time of the chapter, the correct chapter will be updated in fifteen minutes, sorry for the trouble.