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[Original]

To govern the country with righteousness (1), to use soldiers with odd (2), to take the world with nothing (3). How do I know this? With this (4): There are many taboos in the world (5) and the people are poor, people (6) have many sharp weapons (7), the country is faint, people are clever (8), strange things (9) are raised, laws and regulations are flourished, and there are many thieves. Therefore, the sage said: "I do nothing, and the people are self-reliant" (10), I am quiet, and the people are upright, I have nothing to do, and the people are rich, I have no desire, and the people are simple." “

[Translation]

Govern the country with inaction and a quiet way, use troops in a clever and secret way, and govern the world by disturbing the people below. How do I know that this is the case? The basis is this: the more taboos there are in the world, the more the people fall into poverty, the more sharp weapons the people have, the more chaos the country becomes, the more skillful the people are, the more evil things are in trouble, and the stricter the laws, the more thieves increase. Therefore, the sage of the Tao said, "If I do nothing, the people will be self-educated, if I am quiet, the people will naturally be rich; if I have no desires, the people will be naturally simple."

[Notes]

1. Positive: This refers to the way of non-action and tranquility.

2. Strange: KitKat, mysterious.

3. Take the world: govern the world.

4. In this way: This refers to the following paragraph. This is based on the following statement.

5. Taboo: taboo and avoidance.

6. People: one is "people", and the other is "court".

7. Sharp weapons: sharp weapons.

8. There are many people who are skillful: Skillful refers to skill and ingenuity. This sentence means that people have a lot of tricks.

9. Strange things: evil things, strange things.

10. I do nothing, and the people are self-oriented: self-cultivation, self-education. I did nothing, and the people were naturally Hue.

[Quote]

In chapters 2, 5 and 10, Lao Tzu has pushed the idea of heaven and nature to humanity and put forward the idea of "rule by inaction". In this chapter, Lao Tzu uses the words of "the world is taboo, and the people are poor, the people have many sharp weapons, and the state is faint, the people are wise, and evil things are raised, and the laws and regulations are numerous, and there are many thieves", and the counter-evidence should be "nothing to take the world", all of which are based on the words of the "sage". Lao Tzu lived in an era of social turmoil, and the grim reality made him feel that the rulers relied on power, force, and wanton rage, and did whatever they wanted, resulting in a chaotic situation in the world in which "the people were poor", "the state was in a state of poverty", and "there were many thieves". Therefore, Lao Tzu put forward the governance plan of "no action", "no quiet", "no matter" and "no desire". His political ideas could not have been accepted by those in power at that time, and there was absolutely no possibility of realizing them. In short, this chapter is a summary of his socio-political views on "wu wei", which is full of fantasy elements that are divorced from reality. But this will be beneficial for a sober-minded ruler who is a political citizen.

[Commentary]

Let's start with "Odd with soldiers". The Tao Te Ching is not a military book, but it does not exclude the content of military aspects, which is the problem we have already talked about in the previous chapters. For example, this chapter talks about "using troops with odds," but it is actually about military issues. In Lao Tzu's concept, the use of soldiers is a kind of mysterious and deceitful behavior, so when using soldiers, we must pay attention to thinking of strange methods, devise strange plans, and come up with strange schemes, only in this way can we win by surprise. This shows that Lao Tzu's strategy of using troops is completely different from governing the country and the country, that is, the use of troops should be strange and the country should be right. "Using soldiers with odds" is actually unpredictable and elusive. War is an abnormal phenomenon, and it is a last resort when the country's politics cannot operate normally. Lao Tzu is against war, but war is inevitable. Therefore, Lao Tzu cannot but put forward his own opinions in the Tao Te Ching. This plan of "using troops with odds" is not for the faint and tyrants, but for the weak and the righteous teachers.

Let's talk about the second meaning. Lao Tzu said, "There are many taboos in the world, and the people are poor; there are many people with sharp weapons, and the country is faint; there are many people with clever tricks, and strange things arise; laws and regulations are flourishing, and there are many thieves." This is Lao Tzu's specific thinking on the national economy and people's livelihood. Hu Jizhuang wrote: "Lao Tzu identified craftsmanship as the cause of social trouble, and they demanded the abolition of craftsmanship, and even believed that the emergence of thieves was also due to craftsmanship", "It can be seen that they deeply hated craftsmanship." Resolute opposition to craftsmanship is a characteristic of Taoist economic thought. In the early days, Confucianism was not fundamentally opposed to crafts, but only disapproved of Confucianism engaging in crafts, and sometimes even recognized the important role of crafts. Needless to say, the Mohist push-weight process is self-explanatory. In the late Warring States period, although the Confucian schools despised craftsmanship, they still affirmed the social role of craftsmanship. Only Taoists mistakenly see craftsmanship as the source of social trouble. Lao Tzu's opposition to craftsmanship is very peculiar and very different from the ideas of the various schools of thought in the Warring States period and the feudal periods after the Warring States period. This view itself is not only passively backward, but also reactionary. (History of Chinese Economic Thought, p. 211) Although there is some truth in this analysis, we feel that there are still some problems that need to be re-examined. Lao Tzu attaches great importance to "non-action", "simplicity", and "diligence and thrift", and his opposition to the views of industry and commerce has its guiding ideological reasons, as well as other reasons. Objectively speaking, Lao Tzu is not a general and absolute opposition to industry and commerce, he is mainly opposed to the ruler accumulating wealth through industry and commerce, living a life of luxury and luxury, drunkenness and dreams, and does not oppose the common people seeking wealth, because in this chapter, Lao Tzu said, "I have nothing to do, and the people are rich." This is an important piece of evidence. Speaking in general terms of Lao Tzu's opposition to the development of industry and commerce, I am afraid that I will have to find some more arguments.

[Original]

Its government is dull (1), its people are pure (2), its government is inspected (3), its people are lacking (4). Woe is where blessing rests; Who knows the extreme: it is not right (5). Positive recovery is strange, good recovery is demon (6). The mystery of man is long (7). It is a saint who does not cut (8), is honest but not sloppy (9), is straight but not unscrupulous (10), and is bright but not dazzling (11).

[Translation]

If politics is generous and clear, the people will be simple and loyal, and if politics is harsh and dark, the people will be cunning and complaining. Woe is in it, happiness is in it, happiness is hidden in it. Who knows whether it's a disaster or a blessing? They don't have a definite standard. It is suddenly turning into evil, and good is suddenly turning into evil, and people have been confused for a long time. Therefore, a saint with a sense is square but not stiff, angular, but not harmful, straightforward but not presumptuous, bright and not dazzling.

[Notes]

1. Sullen: a state of drowsiness and ambiguity, which has the meaning of generosity.

2. Chunchun: A book of "chaos", the meaning of simplicity and kindness.

3. Inspection: Strict and harsh.

4. Deficiencies: cunning, complaining, and dissatisfied.

5. It is not positive: positive, standard, definite, and it refers to the change of blessing and disaster. The meaning of this sentence is that there is no definite standard for them.

6. Positive and complex is strange, good is restored as demon: positive, square, upright, strange, abnormal, evil, good, good, demon, evil. This sentence means: what is good becomes evil, and what is good becomes evil.

7. The mystery of people is fixed for a long time: people are confused by the door of misfortune and blessing, and those who do not know the reason of their cycle will have a long time. (Yan Lingfeng's commentary)

8. Square without cutting: square without cutting people.

9. Cheap but not sharp: incorruptible, sharp, cut. This sentence means: sharp and not harmful.

10. Straight but not presumptuous: Straightforward but not presumptuous.

11. Light but not dazzling: bright but not dazzling.

[Quote]

The previous chapters discussed the embodiment of "virtue" in politics, society, and life, and this chapter talks about the dialectic of politics, society, and life. In this chapter, it is mentioned that "woe is where blessing rests, and blessing is where misfortune lurks", which will be discussed in detail in the commentary of this chapter. For the study of this chapter, some scholars believe that the meanings of the paragraphs are inconsistent, incoherent, and may be missimplified. We are still quoting from the original text and have not made textual adjustments.

[Commentary]

Lao Tzu's sentence in this chapter, "Woe is where blessing rests, and Fortune is where misfortune lurks" is a very famous philosophical proposition since ancient times, and is often cited by scholars to explain Lao Tzu's dialectical thought. Feng Youlan said in his analysis of this sentence: "The dialectical thought in Laozi's philosophy is a reflection of the drastic social changes in people's minds during the Spring and Autumn Period and the Warring States Period. In the history of Chinese philosophy, from the "Zhou Yi" onwards, there is the idea of dialectics, but it is still the contribution of Lao Tzu to express it in the form of general laws. However, Lao Tzu has not yet put forward objective dialectics as the most general law in nature and society. In addition to this, Lao Tzu's dialectical thought has many serious shortcomings, making great concessions to metaphysical thought. First, although Lao Tzu recognized that everything in the universe is in motion and change, he believed that these movement changes are basically cyclical, not a process of rising and advancing. Its so-called 'circumference' has the meaning of circulation. Second, motion and stillness are important issues in philosophy, and 'motion' and 'stillness' are also important categories in Chinese philosophy. Lao Tzu acknowledges that things are always changing, but he also says, 'All things are in abundance, each returning to its roots, and returning to its roots is quiet' (ch. 16). The 'root' of all things is the Tao, and 'the root is quiet'. He thinks that "Tao" also has a "quiet" aspect, and that "quiet" is the main thing in this sentence. Therefore, in practice, he places special emphasis on quiet inaction, believing that 'the emphasis is on the light root, and the quiet is the restless king' (Chapter 26), and 'the quiet is always the victory of the peony, and the silence is the bottom' (Chapter 61), which actually indicates the rejection of the changing movement of things. Third, opposites must be transformed into each other under certain conditions, and cannot be transformed without certain conditions. Misfortune can be transformed into blessing, and blessing can also be transformed into evil, but it is only true under certain conditions, such as subjective effort or non-effort, etc., are conditions. According to Lao Tzu, it seems that there is no need for subjective effort, and misfortune can automatically be transformed into blessing, and although there is subjective effort, blessing will inevitably be transformed into evil. This is untrue. This thought of Lao Tzu is also a manifestation of the consciousness of the declining slave-owning class. They have lost everything they had in the past, thinking that they are in trouble, but they are powerless to resist, hoping that it will automatically turn into a blessing. Lao Tzu believed that since opposites are transformed into each other, it is difficult to determine which aspect is positive and which is negative. This kind of thinking of 'no right' opens the door to relativism. Later, Zhuangzi fell into relativism. (New History of Chinese Philosophy, p. 272) Lao Tzu's dialectical thought is very important, and Mr. Feng Youlan's criticism is very pertinent and points out the key issues, but our views are slightly different from those of Mr. Feng. We feel that Lao Tzu's dialectic has the nature of the law of the unity of contradictions, opposites, opposites, and at the same time, he knows that opposite things can transform each other, and this dialectical method of observing and understanding things is the greatest contribution of Lao Tzu's philosophy.

[Original]

Governing the days (1), Mo Ruoqi (2). Fu Wei Si is said to be early (3), early service is called the heavy accumulation of virtue (4), heavy accumulation of virtue is all restraint, no restraint is not known, no knowledge of the extreme, there can be a country, there is a mother of the country (5), can be long. It is said to be deeply rooted and long-sighted (6).

[Translation]

There is nothing more important than cherishing the spirit of governing the people and taking care of the body and mind. If we cherish our spirit, we will be able to make early preparations; early preparation means that we will continue to accumulate "virtue"; if we continue to accumulate "virtue," there will be nothing that cannot be overcome, and if there is nothing that cannot be overcome, we will not be able to estimate their strength; and with this immeasurable strength, we will be able to shoulder the heavy responsibility of governing the country. With the principles and principles governing the country, the country can be maintained for a long time. The long-term fortune of the country is called deep-rooted, which is in line with the way of long-term maintenance.

[Notes]

1. Governing people: governing people, governing the people, keeping the spirit, and maintaining the body and mind. There are two interpretations of "heaven", one refers to the body and mind, and the other refers to nature. This sentence means to maintain talent.

2. Sip: cherish and maintain.

3. Morning service: Prepare early.

4. Accumulate virtue: continue to accumulate virtue.

5. The mother of a country: There is a country, which contains the meaning of protecting the country. Mother, fundamental, principle.

6. Longevity: long-term maintenance and long-term existence.

[Quote]

This chapter deals with the principles and methods of governing the country and maintaining health. From the literal point of view, Lao Tzu preached such a truth as different from others, and he praised stinginess as an important virtue of self-cultivation, rather than referring specifically to the love of possessions. Lao Tzu believes that stinginess is to pay attention to the spiritual accumulation, maintenance, and cultivation of strength. To truly achieve spiritual "sting", only by accumulating strong virtue, with virtue, it is also close to the Tao, which is linked to the rule of the sage. Here, it is also possible to interpret "Si" as thrifty, because as far as Lao Tzu is concerned, he attaches great importance to the virtue of "frugality", which is also a consistent ideological characteristic of Taoism.

[Commentary]

First of all, let's talk about "governing people and heaven, Mo Ruosi". As mentioned above, "Si" can be interpreted as the fundamental principle of governing the country and the country, and at the same time, it can also be interpreted as the virtue of frugality. Lao Tzu put forward the concept of "Si", which was very unique in the ideological circles of the late Spring and Autumn Period. Lao Tzu regarded "frugality" as one of the "three treasures", he said: "I have three treasures, hold on to them: one is compassion, two is thrift, and three dare not be the first in the world." He believes that only by being "thrifty" can we further expand the scope of life, otherwise we will die. Zhang Songru said: "Those who are smiling are also thrifty." Only when there is room for things to be left is to be prepared for them as soon as possible, and only when they are prepared as early as possible can they be solved in a timely manner when things are about to happen; only when they are about to happen can they be solved in a timely manner; only when they are accumulated, they will naturally be invincible and invincible; and they will naturally have infinite strength. Lao Tzu believes that the big ones that maintain the rule of the country, and the small ones that sustain life for a long time, are inseparable from the principle of 'si', and they must start from the principle of 'si'. That's why it's the 'way of longevity'. However, if we emphasize that it is a negative and retreating political tendency, we will inevitably look at the problem only from the superficial form, and not necessarily see its spiritual essence. (Lao Tzu School Reading, p. 331) (To be continued.) )