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[Original]

The people are not afraid of death, but they are afraid of death. If the people are always afraid of death, and they are surprised (1), I have to cling to (2) and kill them, who dares? The husband kills the killer (4) and kills, which is said to be the master craftsman (5), and he hopes that there will be those who do not hurt his hands.

[Translation]

If the people are really afraid of death, we will arrest and kill those who have done evil. Who dares to do evil? There are often people who are in charge of killing people to carry out the task of killing people, and to kill people in place of those who are in charge of killing people, just as a person who cuts wood in place of a wise carpenter, and there are very few people who cut wood in place of a wise carpenter who does not cut his own fingers.

[Notes]

1. Strange: strange, strange, weird. Strange refers to a person who does evil for evil.

2. Execution: Detention.

3. Murderer: refers to a person who is in charge of killing.

4. Substitute killer: Replace the person who is in charge of killing.

5. Chop: chop, cut.

[Quote]

This chapter deals with Lao Tzu's political views. He thought that the rulers of the time were harsh and tortured, killing and suppressing the people, and the result was that once the people could not bear it, they would not fear death. The natural death of human beings is controlled by the heavenly way of "killing the murderer", but the human monarch is brutal and unreasonable, pushing the people to the death line, which is fundamentally contrary to the laws of nature. Therefore, judging from the content of this chapter, it is Lao Tzu's own criticism and protest against the severe punishment and law at that time, forcing the people to their death.

[Commentary]

Some scholars have written in their study of this chapter: "Lao Tzu often talks about retreating, being submissive, and not daring to be the first in the world, which is his method. He was not polite to the people who rebelled, and he dared to kill people with a knife. It's just that he saw that it was useless to scare people with death, so he said the truth: 'The people are not afraid of death, so why should they be afraid of death?' In the past, in order to cover up Lao Tzu's vicious image of hostility to the people, some people deliberately said that Lao Tzu did not advocate killing, which was taken out of context. Our thoughts are as follows: In this chapter, Lao Tzu pointed out that the people have been oppressed by the tyrannical rulers, and they are not afraid of death, so why should they use death to intimidate them? Under such circumstances, who would dare to do bad deeds if a person who had done evil was arrested and killed? He believed that we should take both subjective and objective aspects into consideration and adopt a tolerant policy. Carefully understand Lao Tzu's original intention, he did not intend to kill people at will by cruel means. Although we see several words for "killing" in this chapter, it is not intended to kill ordinary people, and it is necessary to distinguish between this point.

[Original]

The hunger of the people, as much as the food tax on it, is hunger. The people are difficult to govern, and what they do above (1) is difficult to govern. The light death of the people, the thickness of survival (2), is the light death. The husband is the only one who has no life as (3), he is virtuous (4) and noble (5).

[Translation]

The people suffered from famine because the rulers ate too much tax, so the people went hungry. The reason why it is difficult for the people to rule is because the rulers are harsh and like to make a difference, so it is difficult for the people to rule. The reason why the people risked their lives and died was because the rulers had scavenged the people's fat and ointment in order to support themselves, so the people felt that death was nothing. Only those who do not pursue the enjoyment of life are wiser than those who value their lives too much.

[Notes]

1. Promising: Burdensome politics, the ruler acts recklessly.

2. The richness of survival on it: because the ruler is too rich and extravagant.

3. Nothing to do: Don't make life too extravagant and rich.

4. Xian: the meaning of overcoming, exceeding.

5. Guisheng: Cultivate life.

[Quote]

In the previous chapter, Lao Tzu attacked the harsh political oppression and demanded that the ruler treat the people well. In this chapter, Lao Tzu reproaches onerous economic exploitation. In the seventy-two chapters, seventy-four chapters, this chapter and seventy-seven chapters of the Tao Te Ching, the content is basically a ruthless exposure and solemn warning to the ruler. He believes that the politics of tolerance is much more sophisticated than the politics of tyranny. Because, once the people rebel without fear of death, and revolt in order to survive, then the ruler's life will not be easy.

[Commentary]

In this chapter, Lao Tzu reveals the contradiction between the common people and the rulers. Politically speaking, the people's revolt is caused by the harshness of the rulers and the heavy taxes, which means that exploitation and repression are the most practical causes of political trouble. In the face of this situation, the common people can only take risks and are not afraid of death. Mr. Zhang Songru said, "The text of this chapter is clear and does not need to be interpreted. However, some commentators insist that this is a lie for the rulers. Yes, 'the husband is the only one who has no way to live, and he is better than the noble life'. It is indeed the statement conceived by the Acting Ruler. However, if the broad masses of the people engaged in production in ancient times had not pinned their hopes on the so-called 'saints' in their ideals, would they still be able to play an independent leading role in the arena of complex and acute class struggle? The above-mentioned introducers say here that Lao Tzu is advising the rulers, and in other places that Lao Tzu is the opponent of the new feudal system, and that they are incompatible. Isn't this kind of arbitrary evaluation self-contradictory?" Therefore, Mr. Zhang Songru said: "This chapter reveals the essence of the class contradiction between the working people and the feudal rulers: the famine of the people is caused by the heavy taxes of the rulers, and the suicide of the people is caused by the insatiable accumulation of the rulers. Of course, this statement is in line with the idea of 'wu wei' that runs through the book of Lao Tzu, but doesn't it also reflect the demands of the oppressed masses of the people? Isn't it the outpouring of the ideas of the broad peasant class as the main body of the people?" (Lao Tzu School Reading, p. 404)

[Original]

Man is weak in life (1) and strong in death (2). The life of plants and trees (3) is also brittle (4), and its death is withered (5). Therefore the strong die (6), and the weak live (7). If the soldiers are strong, they will be destroyed, and if the wood is strong, they will be broken (8). The strong are below, and the weak are above.

[Translation]

When a person is alive, his body is soft, and when he dies, his body becomes stiff. Plants and trees are soft and fragile when they grow, and when they die, they become hard and withered. So the strong things belong to the category of death, and the weak things belong to the category of growth. Therefore, if you are strong, you will be destroyed, and if you are strong, you will be cut down and destroyed. Whoever is strong is always in the lower position, and whoever is weak is in the upper position.

[Notes]

1. Weakness: It means that the body is soft when people are alive.

2. Strong: It means that the body becomes stiff after a person dies.

3. Plants and trees: A book has the word "everything" before this.

4. Soft and brittle: refers to the softness and fragility of the shape of plants and trees.

5. Withered: used to describe the dryness of plants and trees.

6. Dead Apostles: Disciples, the meaning of class, belong to the category of death.

7. The Living: Belongs to the category of survival.

8. If the soldiers are strong, they will be destroyed, and if they are strong, they will be folded: one book is "if the soldiers are strong, they will not win, and if the wood is strong, they will be soldiers".

[Quote]

This chapter repeatedly illustrates the idea that weakness is better than strength, using a common phenomenon in life. Lao Tzu has always advocated nobility and weakness, and from the perspective of intuitive understanding, he saw that when people are first born, their bodies are weak, and after they die, they become hard, and when they are born, they are also weak, and they become withered after they die. This intuitive and empirical understanding can be said to be the epistemological root of Lao Tzu's weak and noble thoughts.

[Commentary]

Lao Tzu has a deep insight into society and life, and he believes that everything in the world that belongs to the strong is a dead category, and all weak is a living category. Therefore, Lao Tzu believes that in life, you should not win by force, but should be docile and humble, and have a good cultivation in life. We feel that this chapter once again expresses Lao Tzu's dialectical thought. This idea comes from the observation and summary of natural and social phenomena. Here, whether weak or strong, whether it is a "living person" or a "dead person", it is the internal factor that plays a role in the change and development of things. This conclusion also implies that the strong things have lost their vitality, and the weak things are full of vitality. Lao Tzu's ideas expressed in this chapter are extremely wise, and he vividly advises people with natural and social phenomena, hoping that people will not be prominent everywhere, and will not always be competitive. In fact, in real life, there are many such people, and there are countless examples of this. Of course, this is also in line with Lao Tzu's consistent ideological proposition.

[Original]

The way of heaven is like a bow and the higher one is suppressed, the lower one lifts it, the surplus loses it, and the insufficient one makes up for it. The way of heaven is to make up for the deficiency when there is more than is lost. The way of man (1), 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 ashamed of the saints, and they do not want to see the virtuous (2).

[Translation]

Isn't the law of nature very similar to shooting an arrow with a bow? When the string is pulled high, it is lowered, when it is low, it is raised, when it is too full, it is relaxed, and when it is insufficient, it is supplemented. The law of nature is to reduce the surplus and the shortage. But the law of society is not like this, to reduce what is lacking, to give to the surplus. Who, then, can reduce the surplus to make up for the deficiency of the people of the world? Only those who have the Tao can do it. Therefore, the saints of the Tao can do something without possession, and achieve something without taking credit. He was reluctant to show his meritocracy.

[Notes]

1. The way of man: refers to the general laws and regulations of human society.

2. It is not a saint to be ashamed, and it is not a matter of success, and it does not want to see a sage: Mr. Chen Guying thinks that these three sentences are incoherent with the above and are suspected to be wrong. It is still reserved here.

[Quote]

The text of this chapter reveals a hazy, vague idea of equality and equilibrium. This is his social thought. He contrasted the "way of heaven" with the "way of man", and advocated that the "way of man" should imitate the "way of heaven". Lao Tzu attributed the phenomenon of maintaining ecological balance in the natural world to "making up for the deficiency by losing the surplus", so he demanded that the human society should also change the unreasonable and unequal phenomenon of "the loss is not enough to give the surplus", and imitate the natural world of "the loss is more than enough to make up for the deficiency", and "the loss is more than enough to serve the world", which embodies his concept of equalization of social wealth and equality of human beings. Therefore, this chapter is a continuation and development of the ideas in chapters 74 and 75, "the people are not afraid of death, so why should they be afraid of death" and "the hunger of the people is as much as the food tax", which expresses Lao Tzu's hatred for the ruler's harsh government and sympathy for the hardships and hardships of the common people's lives. Therefore, this is the essence of all the people's nature of the Tao Te Ching.

[Commentary]

The main thrust of this chapter is to discuss that "the way of heaven is more than what is lost and what is not enough, but the way of man is not, and the loss is not enough to give more than enough." "Lao Tzu, out of his observation of the natural world and human society, believes that all things have the same nature in their contradictory contradictions. Zhang Songru pointed out, "Lao Tzu applied this intuitive understanding he got from the natural world to human society, and in the face of the unreasonable reality of the opposition between the rich and the poor and the class oppression in the society at that time, he believed that the 'way of man' should also be like Zhang Gong's 'way of heaven', 'the higher ones suppress it, the lower ones lift it, the surplus loses it, and the insufficient ones make up for it'." This is his opinion, his desire. But what about the reality? The reality is that 'the way of man is not, and the loss is not enough to give more than enough.'" (Lao Tzu's School Reading, p. 414) Yang Xingshun said: "In Lao Tzu's view, it is the original natural law of nature to make up for the deficiency when there is more than is lost, which is the original natural law of nature - 'the way of heaven'. However, people have long forgotten the 'way of heaven' and have instead established their own law -- the 'way of man', which benefits the rich and harms the poor, the 'way of heaven', which favors the poor and brings them tranquility and peace, while the 'way of man', on the contrary, is a tool in the hands of the rich, making the poor on the verge of a desperate situation where 'the people are not afraid of death'. Hu Jizhuang said: "Lao Tzu came up with this concept of distribution, because they believe that the law of nature is always 'to make up for the deficiency with more than loss', so the rich and the poor should be equalized, and everyone is beneficial." Although the way of heaven is to make up for the deficiency by losing more than the loss, the result of the loss will increase the benefit of the injured person even more, because 'the thing or the loss will benefit'. Because the real society is 'not enough to give more than enough', there is the oppression of the working people by the lords and nobles, and there is also the exploitation of the new landlord class and the wealthy merchants, so Lao Tzu tried to warn them with the 'way of heaven', so that they can follow the way of heaven in their own interests. They demanded that the rich should be able to do "always good to save others, so that no one abandons others, and always good to save things, so that nothing is discarded." From the point of view of equalizing wealth and making people and things can be fully utilized, Lao Tzu's wish is good, but when considering how to realize this wish, they do not put forward any active program of struggle, but preach to the exploiters, vainly hoping that they will be kind, which fully exposes their weakness and inability to solve the problems of social reality. (History of Chinese Economic Thought, p. 212) The views of the above scholars basically find the rationality and crux of Lao Tzu's problem of equalizing the wealth and the poor.

[Original]

The world is weaker than water, and the strong can win, with its ease (1). The weak is better than the strong, the soft is better than the strong, the world knows everything, and nothing can be done. It is a sage cloud: "If you receive the dirt of the country (2), you are the lord of the society, and if you receive the ominous country (3), you are the king of the world." The opposite is true (4).

[Translation]

There is nothing in the world that is weaker than water, and nothing is stronger than water. Weak is better than strong, soft is better than strong, no one in the world does not know, but no one can practice. Therefore, the wise sage said: "Only by bearing the humiliation of the whole country can we become the monarch of the country, and only by bearing the calamity of the whole country can we become the king of the world." "Positive words are like the opposite.

[Notes]

1. There is no easy place: easy, substitution, substitution. It means that nothing can replace it.

2. Dirt of the country: dirt, humiliation. It means to bear the humiliation of the whole country.

3. Ominous country: ominous, disaster, scourge. It means to bear the calamity of the whole country.

4. If the positive is the opposite: the positive words are like the opposite words.

[Quote]

This chapter uses water as an example to illustrate the truth that the weak can overcome the strong, and the soft can overcome the strong. Chapter 8 says that "water is good for all things", and this chapter can be read in conjunction with the content of chapter 8. The example of water given by Lao Tzu is common in people's daily life. Water is the weakest, but soft water can penetrate hard rocks. The surface of the water is weak and powerless, but no force can resist it. This clearly shows that what Lao Tzu said about weakness and weakness does not mean what people usually mean by weakness and powerlessness. Here, because the water nature tends to be inferior, so Lao Tzu expounded the concept of humiliation and humiliation, but in fact, it can maintain a high position and have strong strength. There is a sentence at the end of this chapter: "If the right words are the opposite", it summarizes the dialectical thought of Lao Tzu in a concentrated way, and its meaning is very profound and rich.

[Commentary]

The content of this chapter consists of two main points: one is the praise of water, and the other is "the opposite". Zhang Songru said: "In the world, there are many examples of weak energy defeating strong and soft energy controlling rigidity. Lao Tzu, who lived in the late Spring and Autumn Period, personally experienced many great changes in this era, and saw the evolution of the Zhou Dynasty, which was once the co-ruler of the world, from prosperity to decline, which could not but have a significant impact on his thinking; at the same time, with the widespread use of iron tools, mankind's understanding of natural phenomena in the struggle to conquer the natural world was also constantly developing. "In a more distant era, the characteristics of water have not yet been understood, and the legend of Yu's control of floods in the "Classic of Mountains and Seas" is retained, which is very different from the understanding of the flexibility and role of water in Laozi's book. Lao Tzu believed that although water may seem weak and humble on the surface, it can penetrate mountains and stones, flood fields and destroy houses, and no strong thing can stop it from defeating it, so Lao Tzu firmly believes that weak things will prevail over strong things. Here, what Lao Tzu said about weakness is softness with rigidity, weakness with strength, and incomparably toughness. Therefore, Lao Tzu's claim that he is weak as water should be deeply understood, and cannot stay in words. From this point of view, Lao Tzu believes that the sage of the body is like water, willing to be in a humble and weak position, and implements "rule by inaction" for the country and the people.

Again, "the opposite is true". Lao Tzu's "righteous words are opposite" is Lao Tzu's high summary of the opposite remarks in the whole book, such as: "Dacheng if missing", "great profit if chong", "great straight if bending", "great ingenuity if clumsy", "great argument if ne", "clear way", "if retreat", "yi dao if class", "on the valley of virtue", "if the great white is humiliated", "if the broad virtue is insufficient", "if the virtue is stealing", "the quality is true", "generous without corner", "great instrument is late", "great sound Xisheng" and so on. Sun Zhongyuan said: "Even the structure of the sentence here is similar. …… They are originally different, mutually exclusive, and opposite, but under certain conditions, in a certain sense, the concept of a particular thing and its counterpart have a unity, and the two contain each other, merge with each other, penetrate each other, and are identical and consistent with each other. In this way, in the same judgment, the flow and transformation of opposing concepts are included, which reflects the flexibility of concepts. This flexibility is conditional, and Lao Tzu's words only make sense under certain conditions. ”

[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).