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[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.

[Original]

For inaction, nothing to do, tasteless (1). How much size (2). Retribution (3). The difficulty of the picture is greater than its detail, the difficult things in the world must be done in the easy, and the major things in the world must be done in detail. It is because the saint will not be great in the end (4), so he can become great. The husband will not believe in the promise, and the easier it will be and how difficult it will be. It is difficult for a saint to do so, so there is no difficulty in the end.

[Translation]

To do something with an attitude of inaction, to deal with things in a way that does not cause trouble, and to treat tastelessness as tastelessness. Big is born small, more is born less. To deal with problems, we should start from the easy places, and to achieve the biggest, we should start from the subtle places. The difficult things in the world must start from the simple places, and the big things in the world must start from the small parts. Therefore, a saint with a "Tao" is always not greedy for great contributions, so he can achieve great things. Those who make promises easily, who are bound to seldom be able to keep them, and who see things too easily are bound to suffer a lot of difficulties. Therefore, the saints of the Tao always value difficulties, so there are finally no difficulties.

[Notes]

1. For inaction, nothing to do, tasteless: This sentence means to take inaction as an action, treat nothing as a thing, and treat tastelessness as a taste.

2. How much is the size: big is born from small, and more is born from less. Another explanation is that the big is seen as small, the small is seen as large, the many are seen as less, the less is seen as more, and there is another saying, go to the big, take the small, go to the more, take the less.

3. Retribution of grievances and virtue: This sentence should be moved to Chapter 79 after the sentence "There must be residual grievances", so it will not be translated here.

4. Not great: It means that people who have the Tao do not think they are big.

[Quote]

The purpose of this chapter is to illustrate the principle of "doing nothing without doing nothing", which can also be said to be a philosophy of life. Lao Tzu said that "for nothing, nothing to do, tasteless". Judging from the content of the previous chapters, Lao Tzu opposes the use of cumbersome prohibitions to bind the hands and feet of the people to restrict and disturb the lives of the people, and if you want to make a difference, you must adopt an attitude that conforms to nature, and you must serve life with calm thoughts and actions. He reminded people to pay attention to the fact that everything is done from small to large, from less to more, from easy to difficult.

[Commentary]

Lao Tzu's ideal "sage" treats the world with an attitude of "non-action", that is, to follow the laws of nature to "do", so it is called "for non-action". Extrapolating this principle to the ordinary affairs of human society is to do things with an attitude of "nothing". Therefore, the so-called "nothing" means that we hope that people will proceed from the objective reality, and once the conditions are ripe, the water will come to fruition, and the thing will be done. Here, Lao Tzu does not advocate that the ruler should let his subjective will dictate and enforce anything. "Tasteless" is a metaphor for the common feelings in life, this metaphor is extremely vivid, people want to know taste, must first start from tasting tasteless, and treat tastelessness as taste, which is "tasteless". Next, Lao Tzu said, "The picture is more difficult than the easy." It's a reminder that when dealing with tough things, you have to start with the easy things first. Faced with small things, but not to take them lightly. "Difficult" is a cautious attitude, careful thinking, careful care. The motto of this chapter is an unswerving principle for people to act and learn. This is also a kind of naïve dialectical methodology, which implies the law of the unity of opposites, and implies the law of leaping from quantitative change to qualitative change. At the same time, we also see that the "non-action" in this chapter does not mean that people do nothing, but that they seek "non-action" by "doing nothing". This is precisely from the methodological point of view, which shows that Lao Tzu does advocate doing something by doing nothing.

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.