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[Original]

Those who are good at being warriors (1) do not use arms, those who are good at fighting are not angry, those who are good at defeating the enemy do not fight with (2), and those who are good at using people are subordinate. It is said to be an indisputable virtue, it is to use the power of people, and it is said to be worthy of the ancient pole (3).

[Translation]

A general who is good at leading troops to fight a war will not be brave enough to use his strength; a person who is good at fighting a war will not be easily provoked; a person who is good at defeating the enemy will not clash head-on with the enemy; and a person who is good at employing people will show humility to others. This is called the virtue of not arguing with others, this is called using the abilities of others, and this is called conforming to the principles of nature.

[Notes]

1. Those who are good at being warriors: scholars, that is, samurai, are here to be generals. This sentence means a person who is good at being a general.

2. Not with: It means not to fight, not to clash head-on.

3. With the extreme of the ancients: in line with the truth of nature. First, the word "ancient" is a derivative text.

[Quote]

This chapter deals with the principles of strategy and tactics in the sense of the use of troops. Its central meaning is to clarify the principle of "mercy in the previous chapter, victory in battle, and solidity in code". He demanded that people should not be brave and provoking, not easily provoked, avoid head-on conflicts with others, give full play to people's talents and intelligence, be good at using the strength of others, and achieve the goal of fighting without fighting. Lao Tzu believes that this is in line with the way of heaven and is an ancient standard.

[Commentary]

The text of this chapter talks about the principle of using soldiers in battle, and scholars who believe that the Tao Te Ching is a military book often use this as an argument. Our opinion is that Lao Tzu provides arguments for his dialectical thinking on military phenomena. In fact, military dialectics itself is an esoteric science. In other words, the content of this chapter is not only about the use of troops to fight wars, but also about the principle of dialectics. But in the final analysis, to think that the Tao Te Ching is a military book is to greatly misinterpret its connotation. Next, let's talk about the issue of "those who are good at fighting, not angry". "The Art of War and Fire Attack" wrote: "The Lord cannot raise his army in anger, and he will not be discouraged and lead to war." This means that a king cannot start a war out of a moment of anger, and a general cannot go to war out of a moment of anger. This military thinking is basically consistent with what Lao Tzu talks about in this chapter. War is a contest of national strength and manpower, as well as a contest of wisdom. "Force" and "anger" are expressions of military commanders' violentness and loss of reason. Once "anger" becomes in our hearts, we will lose our coolness, and we will not be able to objectively analyze and study the advantages and disadvantages of both the enemy and ourselves, and will replace objective reality with subjective assumptions and angry emotions, and this situation will bring great harm and disaster to the country and the army. Such examples abound in the history of warfare in ancient and modern times, both in China and abroad. This is true in the military, and it is also true in life. If you are not impatient or impulsive, think calmly and carefully, and carefully distinguish objective phenomena, you can find the crux of the problem and come up with the correct solution.

[Original]

There is a saying in the use of soldiers: "I dare not be the Lord (1), but the guest (2); It is said to be incapable of walking (3), throwing without arms (4), throwing invincible (5), and holding without soldiers (6). There is no greater misfortune than underestimating the enemy, and underestimating the enemy will lose a few treasures. Therefore, the resistance is similar to that of the soldiers (7), and the mourning (8) is victorious.

[Translation]

The soldier once said, "I dare not take the initiative to attack, but take a defensive position, I do not dare to take a step forward, but prefer to retreat a foot." This is called though there is a position, but it is as if there is no position to swing, as if there is no arm to raise, although there is an enemy, it is as if there is no enemy to fight, and although there is a weapon, it is as if there is no weapon to hold. There is no greater calamity than a light enemy, who has almost lost my "Three Treasures". Therefore, when the strength of the two armies is equal, the grieving side can win.

[Notes]

1. Main: take the initiative to attack and attack the enemy.

2. Guest: passive retreat, as a last resort.

3. Lines: lines, rows, formations. This sentence means: Although there is a formation, it is like there is no formation to swing.

4. Armsless: It means that although you have to work hard, it is like having no arms to lift.

5. Throw invincible: It means that although you are facing an enemy, you feel like you have no enemy to go to.

6. Hold no soldiers: soldiers, weapons. Meaning: Although there are weapons, it is like there are no weapons to hold.

7. Resistance is similar: It means that the two armies are equal.

8. Mourning: Min, Ci.

[Quote]

This chapter is still from the perspective of military science, and talks about the philosophy of life with retreat as advance. Lao Tzu believes that war should be based on defense, and victory should be won by defense, which shows Lao Tzu's idea of opposing war, and also shows the principle of retreat and subordination in Lao Tzu's philosophy of life. This chapter talks about the truth that "the mourning soldiers will win, and the proud soldiers will be defeated", which has become a military famous saying of soldiers through the ages. This chapter corresponds to the previous two chapters, and is all expounding the principles of mourning, kindness, and tenderness, so as to clarify the indisputable virtues.

[Commentary]

Jiao Hong's "Lao Tzu Wing" quoted Lu Jifu as saying: "The movement of the Tao often lies in the urgency, and it can be won without fighting." When it is applied to the use of soldiers, it is advisable to do something if there is no work. And the soldier has a saying: I dare not be a guest for the Lord, I dare not advance an inch and retreat, although the soldiers are still forced to move, and the victory is not disputed, and the situation is not the same. The Lord is obedient and obedient, the Lord is laborious and polite, arrogant and humble, and restless and quiet. Treat adversity with obedience, treat labor with ease, treat arrogance with humility, retreat from arrogance, and retreat from impatience. Treat adversity with obedience, treat labor with ease, treat arrogance with humility, and wait for impatience with quietness, all of which are not enemies. Therefore, the Tao is often out of inaction, so its movement is often out of compulsion, and its victory is often indisputable, although the soldiers are also from the cause. Honest knowledge is often out of inaction, then I often do nothing, its arms are often without arms, it is still always invincible, its persistence is often without soldiers, and it is impossible to go to peace and not win? Therefore, it is said that the disaster is greater than the light enemy, and the light enemy loses several treasures, and the husband only takes the indisputable as the winner, and there is no one who can win. Therefore, it is said: The resistance is combined, and the mourner wins. Zhang Songru believes, "Today's people may say that Lao Tzu's policy of retreating as advance, and in the military aspect, it is manifested in the proposition of focusing on defense and winning by defense." This general principle of warfare is not correct, but Lao Tzu's view that the enemy should not be underestimated and that under the condition that the forces of the two sides are almost equal, the grieving and angry side will win, there is still something reasonable about it. ("Lao Tzu School Reading", p. 380) Wang Zhen of the Tang Dynasty commented on the old man's "Tao Te Ching on the Essentials of Soldiers" said that the "Five Thousand Words" of "Lao Tzu" "There is not a chapter that does not belong to soldiers". This assertion is somewhat unrealistic. Judging from the content of this chapter, Lao Tzu is anti-war. He believes that if he is forced to get involved in a war, he should take a completely defensive position, which is his philosophical idea of humility and forbearance, inaction and quietness, and re-expressed it through military affairs, and Lao Tzu is not a soldier, and he does not talk about military affairs. This has been mentioned many times before, so I will not repeat it.

[Original]

My words are easy to know and easy to do. The world can not know, can not do. Words have a sect (1), things have a king (2), and the husband is ignorant (3), so I don't know. Those who know me hope that (4) I am precious. It is a saint who is brown (5) and jade (6).

[Translation]

My words are easy to understand and easy to implement. But there is no one in the world who can understand it, and no one can implement it. Words have a purpose, and actions have a basis. It is precisely because people don't understand this that they don't understand me. There are very few people who can understand me, so it is even more rare for people who can learn from me. Therefore, the virtuous saints always wore coarse cloth clothes and carried beautiful jade in their arms.

[Notes]

1. Speak well: Speech has a certain theme.

2. There is a good thing to do: there is a certain basis for doing things. A "king" is the "master". "Jun" refers to having a foundation.

3. Ignorance: refers to the fact that others do not understand. One refers to one's own ignorance.

4. Rules: Rules. It is used here as a verb which means to imitate.

5. Brown: quilt, wear, brown, coarse cloth.

6. Huaiyu: jade, beautiful jade, here it is extended to knowledge and talent. "Huaiyu" means to carry knowledge and talent.

[Quote]

This chapter reveals Lao Tzu's disappointment with the rulers of his time. The series of political propositions he put forward are easy to understand and easy to implement, but no one understands and implements them. It seems that his ideal of ruling the world can only be realized by the "saint" he fantasizes about. It is not possible in reality. He does not understand that any plan for governing the country must be adapted to the interests of the ruling stratum, otherwise, they will not adopt it and will not implement it. So, Lao Tzu has this sentimental theory. This chapter is for those in power, not for ordinary people. The words "I" and "we" in the text can be described as the personification of "Tao".

[Commentary]

In the previous chapters, Lao Tzu talked about his own political ideals and political doctrines, such as quietness, softness, frugality, kindness, non-action, and non-contention, all of which are in line with the Tao and based on nature. In social life, it should be easy for people to understand and practice. However, people are obsessed with fame and fortune, eager to move forward, and violate the principle of inaction. Lao Tzu tried to explore people's thoughts and behaviors, and made fundamental understandings and commentaries on all things, and he told profound truths in simple words, just like wearing coarse clothes and carrying beautiful jade. But it can't be understood by people, let alone practiced by people, so he sighed: "Those who know me want to." In this regard, Mr. Ren Jiyu said: "He thinks he is very clever, and he is quite depressed about being talented and widowed. In fact, he sang an elegy for the declining class. It's not that people don't know him. It was history that abandoned him. Mr. Zhang Songru disagrees with this view. "History has not snubbed him," he said. Let's just talk about the pre-Qin period: according to legend, Shu Xiang and Mo Zhai in the Spring and Autumn Period, and Wei Wuhou and Yan Touch in the Warring States Period all quoted his words; Zhuangzi praised him as "the ancient broad and great real man!" ("Zhuangzi Tianxia Chapter") The scholars represented by Song Yan and Yin Wen inherited Laozi and developed into the Huang Lao school; as for Han Fei, there are more works of "Xie Lao" and "Yu Lao". After the fall to Qin, in the early years of the Western Han Dynasty, Huang Laozhixue once occupied a dominant position. Sima talked about "On the Essence of the Six Schools", which really highlighted Taoism, and Sima Qian's "Historical Records" was specially biography. Evolved to the Eastern Han Dynasty, and even became the ancestor of Taoism. In all of this, it cannot be said that 'history has abandoned him'. (Lao Tzu School Reading, pp. 385-386) We feel that Mr. Ren and Mr. Zhang have different standards in their discussion of each issue. For example, the question of what is considered to be abandoned by history. What Mr. Ren Jiyu means is that in the era in which Lao Tzu lived, the political ideas he put forward were not understood and adopted by the people, so he felt that his political ambitions were difficult to display, and he was quite depressed about not meeting talents, being high and widowed, and in this sense, Lao Tzu was not chosen by the times. Mr. Zhang Songru studied the question of whether Lao Tzu was abandoned by history from the long history of several years, hundreds of years and even thousands of years after Lao Tzu. Therefore, Mr. Ren and Mr. Zhang Er's standards are different, and there are differences in views. Therefore, our understanding is that Lao Tzu was abandoned by his time, and his political ideas could not be implemented, but he was also recognized by later generations, and some of his ideas and doctrines and political ideas were accepted and implemented by the rulers, and some were pushed to the supreme land and deified into Taoist classics.

[Original]

I don't know (1), I still know (2), I don't know (3), I don't know. The saint is not sick, but sick (4). The husband is only sick, but he is not sick.

[Translation]

It's very clever to know that you don't know anything else. It's bad to think you know when you don't know. A virtuous saint has no faults, because he treats shortcomings as shortcomings. Because he treats shortcomings as shortcomings, he has no shortcomings.

[Notes]

1. Do you know: Commentators generally have two interpretations of this sentence. One says he knows but doesn't think he knows, and the other says he knows what he doesn't know.

2. Shang Yi: "Shang" Tong "Shang".

3. Don't know: don't know but think you know.

4. Sickness: Illness, fault, shortcoming. Treat illness as illness.

[Quote]

This chapter is a maxim of self-knowledge. In social life, there are some people who are self-righteous and do not know how to pretend to understand, and who have just learned the surface of some things, and think that they have mastered the laws governing the change and development of the universe; and there are still some people who have no knowledge, but rely on their position of power to swagger through the market, and then put on the posture of a wise man, and use big words and false words to deceive and deceive people. Lao Tzu was very unimpressed with these people, and made sharp criticisms.

[Commentary]

On the issue of self-knowledge, the ancient Chinese philosophers had very similar views. Confucius once said: "To know is to know, not to know is not to know, and to know is to know." In Lao Tzu's view, a sage who truly comprehends the essence of the "Tao" does not easily make judgments, even for known things, he will not make assumptions, but treat the known as unknown, which is an open-minded attitude towards learning. Only this attitude can enable people to constantly seek the truth. Therefore, Lao Tzu believes that "knowing or not" is the most intelligent. In ancient and modern social life, it is not uncommon for people to be self-righteous and self-righteous. These people lack self-knowledge, and when they have just learned a little knowledge, they think that they are so sorry that they have no one in their eyes, and they do not even take their own teachers in their eyes. These people wantonly belittle others: elevate themselves, thinking that Lao Tzu is the best in the world, in the final analysis, if it is not a matter of moral character, it is not self-knowledge. After reading the content of this chapter, we deeply feel that Lao Tzu's "Tao Te Ching" is really a work of great wisdom.

[Original]

If the people are not afraid of power (1), then they will be mighty (2). (3) where it dwells, and (4) what it becomes. The husband never gets tired (5), and he never gets tired of it. It is a saint who knows himself but does not see himself (6), and self-love does not value himself (7). Therefore go to the other and take this (8).

[Translation]

When the people are not afraid of the coercion of the rulers, then a terrible woe will come. Don't persecute people to live in peace, don't block their way to make a living. Only by not oppressing the people can the people not be disgusted with the rulers. Therefore, a saint who has the Tao not only has self-knowledge, but also does not express himself, and has self-love, nor does he appear noble. Therefore, we should abandon the latter (self-seeing, self-esteem) and keep the former (self-knowledge, self-love).

[Notes]

1. The people are not afraid of power: Wei, refers to the suppression and deterrence of the ruler. This means that the people are not afraid of the high-handed policies of the rulers.

2. Daweizhi: This wei refers to the people's resistance struggle.

3. Wuxi: 狎通narrow, which means oppression and persecution. Wuxi, that is, not to persecute.

4. Weariness: Weariness refers to the meaning of oppression and blockage.

5. Not tired: This disgust refers to the people's disgust with the rulers and their resistance to struggle.

6. Not self-seeing: no self-expression, no self-display.

7. Self-love is not self-esteem: It refers to the saint who seeks self-love rather than self-nobility.

8. Go to the other to take this: It refers to giving up "self-seeing" and "self-nobility", and taking "self-knowledge" and "self-love".

[Quote]

In the previous chapter, we talked about self-knowledge, and we talked about the general situation. This chapter focuses on the need for rulers to be self-aware and to oppose the use of high-pressure politics and the unbridled oppression of the people. He believed that once the common people were not afraid of the tyrannical rule of the rulers, then the terrible struggle against violence would take place. He hoped that the ruler would not pretend to be noble, but should know and love himself, and abandon his own views and self-esteem, so that he would not be revolted by the people. This chapter talks about "not being noble", which is different from the connotation of "noble body" in chapter 13 and "name and body" in chapter 44. "Noble body" means maintaining human dignity, self-respect and self-love, and not harming one's own dignity by honor, disgrace, merit, and other things outside the body; "fame and personal relatives" says that the value of a person is more valuable than false fame and profit, and one should not injure oneself in order to compete for fame and fortune outside one's body.

[Commentary]

Some scholars believe that "this chapter shows Lao Tzu's hostility to the people's oppressive struggle" (Lao Tzu New Translation). Of course, we don't think Lao Tzu wants a riot, whether it's the oppressive tyranny of the ruler or the people's resistance and struggle, because the riot will cause serious disasters to society. Then, as long as we carefully distinguish between them, we will know that Lao Tzu's main opposition is the high-pressure policy of the ruler and the political attitude of self-perception and self-esteem. Because the people's struggle for resistance must have a premise, and this premise is that it can only happen when the ruler tyrannies the people, oppresses and plunders the people. Therefore, Lao Tzu warned the ruler that he must be generous to the people, "without the dwelling of the people, and without the tirelessness of what they are born". If the masses of the people could not survive as usual by means of terror, then the common people would revolt against the tyranny of the rulers. However, Lao Tzu lost faith in the rulers of the day, and pinned his hopes on the ideal "sage", and only the "sage" understood this truth. The saint has self-knowledge and self-love. He will not show himself or exalt himself, so that he can win the support of the masses of the people. Therefore, we feel that the content of Lao Tzu's chapter expresses the aspirations of the people, and is not just hostile to the people's struggle against oppression.

[Original]

If you dare to kill, if you dare not you will live (1). Both of these can be beneficial or harmful (2). What is evil in the sky, who knows the reason for it? It is difficult for a saint to do so (3). The way of heaven (4) is to win without fighting, to respond well when it should not be, to come without calling, and to plan well (5). Skynet is magnificent (6), negligent but not lost (7).

[Translation]

If you have the courage to be strong, you will die, and if you have the courage to be weak, you can live, and some of them will benefit and some will suffer. Who knows what the heavens hate? It is difficult for a saint with a way to explain it. The law of nature is that we are good at winning without fighting, good at answering without words, coming automatically without calling, and being frank but good at arranging and planning. The scope of nature is vast and boundless, although it is sparse but not missing.

[Notes]

1. If you dare to kill, if you dare not to live: dare, brave and strong, dare not, weak and weak. This sentence means that if you are brave and strong, you will die, and if you are brave and weak, you will live.

2. Benefit or harm: the courage to be weak is advantageous, and the courage to be strong is harmful.

3. It is difficult to be a saint: This sentence has been found in chapter 63.

4. The way of heaven: refers to the laws of nature.

5. Tranquility: Tranquility and calmness.

6. Skynet Restoration: Skynet refers to the scope of nature, which is magnificent, vast and boundless.

7. Negligent but not lost: although it is wide and sparse, it is not missing.

[Quote]

This chapter focuses on the philosophy of life. The first layer means that the weak is better than the strong, and the second layer means that the way of heaven is natural. These two meanings communicate with each other. Lao Tzu believes that two different kinds of courage will produce two different results, one is to suffer and the other is to survive. "If you dare to kill, if you dare not you will live". As long as everything in nature changes and develops according to the laws of nature, there will be good results, and nothing will be missed. Here, Lao Tzu talked about the philosophy of life of natural inaction, which can enlighten people's hearts when read carefully.