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[Original]

What is the name and the body?The body and the goods are more (1)?The disease is the difference between the gain and the death (2)The great love will cost a lot (3), and the more hidden will die (4). Therefore, contentment is not disgraceful (5), and knowing that it will not be destroyed, and it can last for a long time.

[Translation]

Which is more intimate than fame or life? Which is more precious than life and profit? Which is more harmful than gain and loss? Excessive love of fame and fortune will inevitably pay more price, and excessive accumulation of wealth will inevitably lead to more severe losses. Therefore, if you know how to be satisfied, you will not be humiliated, and if you know how to stop in moderation, you will not encounter danger, so that you can maintain long-term peace.

[Notes]

1. Many: the meaning of lightness, goods, wealth.

2. Gain: refers to fame and fortune, death, refers to loss of life, illness, harm.

3. If you love too much, you will have to pay a lot of money.

4. If you hide more, you will die: Rich storage will inevitably incur heavy losses.

5. Contentment is not humiliated: There is no word "therefore" in this book, and it is supplemented according to the silk book.

[Quote]

This chapter, like chapter 13, deals with human dignity. Chapter 13 is a comparison between favor and humiliation and people's own value, showing that people should be self-respecting and self-loving. This chapter is a comparison between the name and the value of goods and people, and it is also to ask people to respect themselves and love themselves. Lao Tzu propagated such a outlook on life, that people should value their own lives, treat fame and fortune in moderation, and be content and happy, so that they can avoid encountering dangers; on the contrary, if they strive for fame and fortune and strive for fame and fortune, they will inevitably end up in ruin.

[Commentary]

Which is more valuable, fame or human life, or profit or value, and which one has the most drawbacks, whether to compete for profit or to attach importance to the value of people? This is the acute question that Lao Tzu asks people in this chapter, and it is also a question that everyone is bound to encounter. It has been explained that this chapter is about the two views of life that are incompatible with the idea of stinginess for life and the promotion of self-recklessness. In fact, stinginess of life is not greedy for life and fear of death, Lao Tzu is talking about pampering honor and fame and fortune, do not covet vanity and fame, cherish your own value and dignity, and do not degrade yourself. In this chapter, it is said that "contentment is not humiliating, and knowledge is not lost", which is Lao Tzu's incisive insight and high summary of life. "Contentment" means that everything has its own limits to development, beyond which things will inevitably develop in the opposite direction. Therefore, everyone should have a clear and accurate understanding of their words and deeds, and everything should not be perfect. The more fame and fortune you covet, the greater the price you pay, and the more wealth you accumulate, the more you lose. He hoped that people, especially those who held power in their hands, would be able to stop their possessive desire for wealth in moderation and be content in order to be "not dishonored." "Duozang" refers to the excessive pursuit of material life, a person who pursues material interests one-sidedly, will inevitably adopt various means to satisfy his desires, and some people will even defy the law. "If you store more, you will perish", which means that there will be a serious loss of abundant storage. This loss does not only refer to material losses, but also refers to the loss of people's spirit, personality, and character.

[Original]

Dacheng (1) If it is missing, its use is not harmful. If you rush (2), its use is endless. Great straightness (3), great ingenuity, great argument (4). Tranquility is better than restlessness, and cold is better than heat (5). Tranquility is the right thing in the world (6).

[Translation]

The most complete thing seems to be incomplete, but its function will never fail, and the fullest thing is like emptiness, but its function will not be exhausted. The most upright things seem to be crooked, the most dexterous things are like the most clumsy, and the most brilliant eloquence is like not being good at words. Tranquility overcomes disturbances, and cold overcomes summer heat. Only by doing nothing can you rule the world.

[Notes]

1. Dacheng: the most complete thing.

2. Chong: emptiness, emptiness.

3. Flexion: bending.

4. Ne: clumsy and clumsy.

5. Tranquility is better than restlessness, cold is better than heat: quiet overcomes disturbance, cold overcomes summer heat.

6. Positive: through "politics".

[Quote]

This chapter can be said to be a continuation of Chapter 41 in terms of content and writing, and it is about the dialectical relationship between content and form, essence and phenomenon. Chapter 41 deals with "the Word," and this chapter deals with "personality." Among them, the personality forms of "Dacheng" and "Daying", and the external manifestations of "Ruo Lack", "Ruo Chong", "Ruo Qu", "Ruo Clumsy", and "Ruo Ne" all show that a perfect personality is not revealed in appearance, but is hidden and adducted in the inner life.

[Commentary]

Ren Jiyu wrote in "The New Translation of Lao Tzu": "This chapter talks about the idea of dialectics. Lao Tzu believes that some things appear to be a situation on the surface, but they are actually a situation. The superficial situation and the actual situation are sometimes completely opposite. Politically, we should not be promising, and only by implementing the principle of 'doing nothing' can we achieve success. "This analysis is accurate. Lao Tzu used dialectics to understand things and people. In particular, for those princes and generals who are rich in the country and strong in the army, who have expanded the land for thousands of miles, and who have achieved dozens of great achievements, if they are not dazed because of this, and see their own defects and shortcomings, if they can be regarded as small and rich, but if they are rich but not enough, and if they are humiliated and clumsy, they will of course be of infinite use.

[Original]

There is a way in the world, but (1) the horse is dung (2), there is no way in the world, and the horse (3) was born in the suburbs (4). There is no greater misfortune than discontentment, and there is no greater blame than desire. Therefore contentment is always sufficient (5).

[Translation]

If it is in accordance with the "Tao" to govern the world, you can be at peace and return the horses to the fields for the farmers to cultivate. Governing the world is not in line with the "Tao", and even the pregnant mare must be sent to the battlefield to give birth to foals on the outskirts of the battlefield. The greatest evil is discontentment, and the greatest sin is the desire to gain. Those who know how far they should be satisfied will always be satisfied.

[Notes]

1. But: screen go, return.

2. Walk horses with dung: dung, plow, sow seeds. This sentence means to plough the fields with war horses.

3. Rong Horse: War Horse.

4. Born in effect: refers to the birth of a horse in the suburbs of the battlefield.

5. Therefore, the contentment is always sufficient: the satisfaction of knowing satisfaction is always satisfied.

[Quote]

This chapter mainly reflects Lao Tzu's anti-war thoughts. In the Spring and Autumn Period, wars of hegemony and annexation and plunder continued year after year, causing heavy disasters to social production and the lives of the people. In this regard, Lao Tzu made his position clear, he analyzed the causes of the war, and believed that the ruler was too greedy. The understandable solution to the problem was to demand contentment from the rulers, but he did not make a clear distinction between the nature of the wars, which included the annexation of power by slave owners and aristocrats, the overthrow of slave owners after the rise of the landlord class, and the resistance of the working people. Therefore, in this chapter, Lao Tzu expresses two problems, one is the root cause of war, and the other is that there is no distinction between wars.

[Commentary]

Mr. Zhang Songru wrote in the book "Lao Tzu School Reading": "The first four sentences of this chapter express anti-war thoughts. Lao Tzu's objection was, of course, the frequent wars of annexation and plunder between the various noble lords of the Spring and Autumn Period. Although it has been pointed out that, in terms of their mainstream, these wars also have a certain progressive tendency, they will inevitably bring about all kinds of misery, atrocities, and disasters for the people, especially for the broad masses of the working people engaged in agricultural production. This is conceivable. Isn't it natural for Lao Tzu to oppose these wars? By the way, someone once said that Lao Tzu was a soldier. Here, Lao Tzu believed that war was caused by the lack of contentment and greed of the feudal rulers, and that as long as they were content, satisfied with the status quo, and did not covet anything, there would be no war. 'Contentment is sufficient'. This is an idealistic view of history, and as for the proposal of 'few desires' and 'contentment', the insatiable desire of the feudal aristocratic lord group at that time is tantamount to a strong protest. (Lao Tzu School Reading, pp. 270~271)

Mr. Hu Jizhuang said: "The specific manifestation of low desire is 'contentment'. The Laozi school regards contentment as very important, believing that contentment can determine people's honor and disgrace, survival, and blessing and misfortune. …… Not only that, but they also regard contentment as a subjective criterion for distinguishing between rich and poor. If you are content, you can think of yourself as rich subjectively, even though you don't have much objective wealth, and 'those who are content are rich' and 'there is nothing more rich than contentment'. Therefore, the reason why 'contentment' is sufficient is that it is always sufficient, and constant contentment can certainly be regarded as wealth. On the other hand, although there is a lot of objective wealth, due to subjective discontentment and insatiable greed, it can cause great harm. From here, it can be seen that Lao Tzu's wealth is determined by subjective contentment and discontentment, that is, by 'desire or non-desire', so it has an idealistic color. But they attach great importance to the role of objective stimuli in generating desire. As they say, 'Pleasure and bait, passer-by'. Vulgarity and contentment are inseparable. There is no one who is not satisfied with few desires, nor is he who is content without few desires. Lao Tzu's proposal of lack of desire and contentment was a strong protest against the insatiable desires of the nobles in power at that time, but for ordinary people, holding this view will lead people to the path of passive retreat, and the development of the economic base will be hindered from the ideological aspect. History of Chinese Economic Thought, p. 290)

The above arguments of Mr. Zhang Songru and Mr. Hu Jizhuang are pertinent. Because wars are often caused by the ambition of the aggressor, capturing cities, annexing neighboring countries, and harassing the people. This chapter warns those in power not to be insatiable and greedy, and to remember the precept of quiet inaction. This is indeed a matter of exhaustive consideration for the development of society and the stability of the people, and it is still worthy of recognition.

[Original]

If you don't go out of the house, you know the world, and if you don't peep at the door (1), you can see the way of heaven (2). It is far away, and its knowledge is small. It is to know what the saint does not do, to see what he does not see (3), and not to do it (4).

[Translation]

Without leaving the portal, you can deduce the affairs of the world, and without looking out the window, you can understand the natural laws of the movement of the sun, moon and stars. The farther he ran, the less he knew. Therefore, a saint who has the "Tao" can deduce the reason without traveling, understand the "Heavenly Dao" without glimpsing, and can achieve something without acting rashly.

[Notes]

1. Peeping: peeping, looking from a small pore;

2. Heavenly Dao: the natural law of the movement of the sun, moon and stars.

3. Invisible and Clear: One book is "Invisible and Famous". This sentence means not to glimpse and to say tomorrow.

4. Don't do: do nothing, don't act recklessly.

[Quote]

This chapter deals primarily with philosophical epistemology. The basic point here is that pure sensory experience is unreliable in terms of cognition. Because it doesn't go deep into the inside of things, it doesn't know the totality of things, and it disturbs people's minds. Then, to understand things, only by relying on inner self-examination and self-cultivation can we comprehend the "way of heaven" and know the law of change and development of all things in the world. In this regard, when discussing Lao Tzu's philosophical epistemology, some scholars say that Lao Tzu is an idealist transcendentalist through and through, while others say that Lao Tzu does not despise the perceptual knowledge acquired by practice, but only exaggerates the role of rational cognition. The debates on these views will be discussed in detail in the commentary of this chapter.

[Commentary]

Mr. Chen Guying said: "Lao Tzu believes that everything in the world operates according to a certain law, and if you grasp this law (or principle), you can gain insight into the true situation of things. He believes that the depths of the mind are transparent, like a mirror, and that this innate wisdom is covered with a layer of lust like dust (erotic activity tends to be frequent when it is induced by the outside world). Lao Tzu believes that through self-cultivation, we should do vipassana reflection, purify our desires, remove the obstacles of the mind, and use the wisdom of the original and the quiet state of mind to look at external objects and understand the laws of external objects and their operation. (Lao Tzu's Commentary and Commentary, p. 249) We agree with Mr. Chen Guying's view. In the past, when Lao Tzu's epistemology was criticized as an out-and-out idealist transcendental theory, he had to cite "not leaving home, knowing the world" as an argument. Such a perception is actually a misunderstanding. Lao Tzu was a knowledgeable man with a wealth of practical experience in life. In the previous chapters, we can see a lot of content related to social life and the natural world, which shows that Lao Tzu attaches great importance to the practice of life. But more importantly, Lao Tzu is a man of great wisdom and a genius philosopher. What he means is that not everything can only be known through one's own practice, that is impossible. Therefore, it is necessary to attach importance to rational understanding and indirect knowledge. Extreme emphasis techniques such as "not leaving home" and "not peeping" have been widely used from ancient times to the present. However, our view is that the study of Lao Tzu and the study of the Tao Te Ching should deeply understand the real views contained in it, and should not be expected to be literally meaningful, let alone one-sidedly understood. At the same time, it is also necessary to adhere to the ideological method of historical materialism. This is because correctly explaining the dialectical relationship between perceptual and rational cognition is not a major philosophical topic that the thinkers of the Spring and Autumn Period were able to solve.

[Original]

For the sake of learning day by day (1), for the Tao day by day loss (2), loss and loss, so that there is no action. Doing nothing and doing nothing (3) takes (4) the world often has nothing to do (5), and it has something (6), which is not enough to take the world.

[Translation]

The erotic ornaments of those who seek learning are increasing day by day, and the erotic ornaments of those who seek the Tao are decreasing day by day. Decrease and decrease, and in the end, it leads to the situation of "inaction". If you can do nothing, that is, you don't act rashly, you can make a difference in anything. Those who govern the country must always take not harassing the people as the foundation of governing the country, and if they often harass the people with harsh policies, then they are not worthy of governing the country.

[Notes]

1. For learning: For learning, it reflects the knowledge of exploring foreign objects. The word "learning" here refers to politics, religion, and etiquette. Increasingly: refers to increasing people's knowledge and ingenuity.

2. For the Tao of the day: for the Tao, it is the way of understanding the undifferentiated state of things through meditation or experience. The "Tao" here refers to the way of nature, the way of non-action. Loss, refers to the erotic decoration is becoming more and more damaged.

3. Do nothing and do nothing: If you don't act recklessly, there is nothing that cannot be done.

4. Take: the meaning of treatment and regency.

5. Nothing: that is, there is nothing to disturb.

6. Something: Burdensome political actions are harassing people's livelihood.

[Quote]

This chapter deals with the issues of "for learning" and "for the Tao." He first talked about "learning for the sake of learning", which is to seek external empirical knowledge, and the more experience and knowledge are accumulated, the more he will accumulate. Lao Tzu despised external empirical knowledge, believing that the more such knowledge he mastered, the more selfish desires and delusions would emerge. "For the Tao" and "for learning" are not the same. It is through intuitive understanding to grasp the undifferentiated state of things or the quiet state of mind of the inner suo, it constantly removes selfish desires and delusions, so that people can gradually return to the basics, and finally can reach the state of "non-action". The "learning" mentioned in this chapter is a reflection of the "study of politics, religion, etiquette, and music", which Lao Tzu believes is enough to produce witty changes. Only those who are "quiet and inactive" and have no selfish desires and delusions can govern the country. Therefore, Lao Tzu hoped that people would take the path of "being the way". (To be continued.) )