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[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).

[Notes]

(1) The first "Tao" is a noun, which refers to the origin and essence of the universe, and by extension, principles, principles, truths, laws, etc. The second "Tao" is a verb. It refers to the meaning of explanation and expression, as if it is "can be said".

(2) Constant: general, ordinary.

(3) The first "name" is a noun, which refers to the form of "Tao". The second "name" is a verb that illustrates the meaning.

(4) Nameless: refers to intangible.

(5) Famous: refers to tangible.

(6) Female: maternal, rooted.

(7) Constant: often.

(8) 眇 (miao): the meaning of Tongmiao, subtle.

(9) 徼 (jiao): margin, boundary. Extend the meaning of clues.

(10) Predicate: Title. This is a "referent".

(11) Xuan: deep black, mysterious and far-reaching meaning.

(12) Gate: The gate, the general path of all mystical changes, which is used as a metaphor for the only original "way" of all things in the universe.

[Quote]

Lao Tzu put forward the concept of "Tao" as the core of his philosophical thought system for the first time. Its meaning is broad and profound, which can be understood from a historical perspective, from a literary aspect, from aesthetic principles, and more importantly, from the dialectic of the philosophical system......

Philosophers do not agree on the same interpretation of the category of "Tao", some believe that it is a material thing, the element that makes up all things in the universe, and some believe that it is a spiritual thing, and at the same time the source of all things in the universe. However, in the interpretation of the "Dao", scholars also have roughly the same understanding, that is, they believe that it is in motion and change, rather than rigid and static, and that all the movements of all things in the universe, including the natural world, human society, and human thinking, follow the laws of the "Dao" and develop and change. In short, in this chapter, Lao Tzu said that "Tao" produces all things in heaven and earth, but it cannot be explained in words, but it is very profound and mysterious, and it is not easy to comprehend, which requires a step-by-step process from "nothing" to "being".

[Commentary]

In this chapter, Lao Tzu focuses on his philosophical category, "Tao". Is the attribute of the Tao materialistic or idealistic? This is a question that has existed for a long time, and it has aroused the great interest of many scholars since ancient times. Historically, Han Feizi lived relatively close to Lao Tzu, and he was the first scholar to annotate the Tao Te Ching. Regarding what the Tao is, in "Solving the Elders", Han Feizi said: "The Taoist, the place of all things. All things are true. The writer of the reason is also the text of things. The reason why all things come to be made is the Taoist. Therefore, it is said that the Tao is also reasonable. This shows that Han Feizi understands Lao Tzu's "Tao" from a materialistic aspect. In the "Historical Records", Sima Qian included Laozi and Han Feizi in the same interpretation (with Zhuangzi and Shen Buxian), that is, Han, Zhuang, and Shen "all originated from the meaning of morality, and Laozi is far-reaching." Wang Chong of the Han Dynasty also believed that Lao Tzu's "Tao" thought was materialistic in his book "On Balance". But from the end of the Eastern Han Dynasty to the Wei and Jin dynasties, the situation changed. Some scholars have realized the wonderful meaning of Lao Tzu's philosophy that "all things in the world are born from being, and some are born from nothing", and affirm that there is only one "nothing" in the ontology of the universe, which is called metaphysics. Later, Buddhism was introduced to China and gradually flourished, and Xuan and Buddha converged, so that the interpretation of "Tao" fell to the aspect of idealism. The physicists of the Song and Ming dynasties also absorbed Buddhist and metaphysical thoughts, and still gave an idealistic interpretation of Lao Tzu's "Tao". In short, scholars have always had fundamentally different views on whether the Tao is materialistic or spiritualistic.

[Interpretation] of the revolutionary and authoritative nature of the "Tao".

The philosophical concept of "Tao" was first put forward by Lao Tzu.

This term, which is quite oriental mysticism, appears frequently in the book "Lao Tzu", which sometimes seems to show an incomparably huge driving force between heaven and earth in the universe, and sometimes it depicts in front of us the state of eternal barbarism in which heaven and earth are chaotic, or shows the beginning of heaven and earth, the beginning of all things, the vigorous vitality of grass and trees, and so on.

From Lao Tzu's various conceptions of "Tao", we can fully appreciate the origin of his almost pious worship and reverence for "Tao". Lao Tzu's reverence for the Tao stems entirely from his faith in nature and the laws of nature, which is completely different from the ideological concepts of that era, which regarded "heaven" and "God" as absolute authority. "Dao", for Lao Tzu, is only a new ground proposed to completely get rid of religious domination, and it is more authoritative than "God".

Lao Tzu's "Tao" has a unique understanding and profound understanding of life in the universe, which stems from his meticulous observation of the natural world and a strong mystical intuition. This deliberate attention to nature and its laws is the cornerstone of Lao Tzu's philosophical thought.

Stemming from a biological sense, the relationship between human beings and nature, both spiritual and material, has been characterized by an almost primitive dependence from ancient times to the present, like that of a baby to its mother. The ancients had a saying: "If people are poor, they will turn against their roots." This so-called "nature" means, in a broader sense, "nature", the mother of humanity and all things. Why does Qu Yuan's long poem "Heavenly Questions" raise so many questions about the celestial bodies of the universe, history, mythology, and the human world? When he is disappointed with the political future and the dark reality, he naturally has a mentality of returning to nature and a desire to seek help. Out of a kind of dissatisfaction and anxiety with reality, he pushes the source to the extreme, desperately hoping to find a suitable place for man in front of the mysterious forces of nature.

Freud's "Happiness Principle" said that while civilization brings material benefits to human beings, it also brings extremely heavy depression to the human spirit, which is one of the major shortcomings of civilization. However, the principle of the innate pursuit of happiness that he spoke of is also based on the harmonious relationship between man and nature. Isn't the trend of "returning to nature" surging in terms of people's needs for life and cultural thought today also explaining, in a broader sense, the reason why ancient scholars tried their best to explore the nature of the universe? From this, we can also understand the historical reasons for Lao Tzu's philosophy of respecting nature, rejecting knowledge, pursuing the political life of "small countries and widows", and exaggerating the simple nature and mysterious primitive power of "Tao".

During the Spring and Autumn Period and the Warring States Period, the royal power was shifted upward, and the political and social relations underwent drastic changes. And when the clan system in the real society restricts the development of history, the old "concept of the mandate of heaven" and "the concept of heavenly Taoism" also restricts the development of thought. Laozi's metaphysical "Dao" was put forward to find a theoretical basis for rejecting the "Mandate of Heaven" and "Heavenly Daoism" from the understanding of natural history, so it was revolutionary and rational in the history of ancient Chinese philosophy.

[Original]

The whole world knows that beauty is beauty, and evil is already (1), and everyone knows good, but not good (2). There is also the birth of non-existence (3), the difficulty of the other, the length of the punishment (4), the superiority and the inferiority (5), the harmony of sound and sound (6), the succession of each other, and the constant. It is to do what the saint does not do (7), to teach without words, to do all things and to start (8), to do and to do (9), and to succeed and live. The husband is the one who lives in the Ephesus, and the one who goes to the Ephesus.

[Translation]

Everyone in the world knows that the reason why beauty is beautiful is because of the existence of ugliness. We all know that the reason why good is good is because there is evil. Therefore, existence and non-existence transform each other, difficulty and ease form each other, long and short appear to each other, high and low complement each other, sound and sound harmonize with each other, and the front and back follow each other - this is eternal. Therefore, the sages treat the world from the viewpoint of non-action, and teach in a way that does not speak: let all things arise naturally without their origins, do something, but do not add their own inclinations, and do not pretend to be accomplished. It is precisely because of the lack of credit that there is no need to lose.

[Notes]

(1) Evil: evil, ugly. Already, through the "矣".

(2) Si: This.

(3) Phase: mutual.

(4) Punishment: "form", which refers to the meaning that appears in comparison and comparison.

(5) Surplus: enrichment, supplementation, dependence.

(6) Sound: Zheng Xuan of the Han Dynasty said in his annotation for the Book of Rites and Music that the musical sound produced by the ensemble is called "sound", and the sound produced by a single sound is called "sound".

(7) The saint does nothing: the saint is the highest level of exemplary figure respected by the ancients. Live, take responsibility, serve. Do nothing, conform to nature, do not interfere, do not have to control, let people do it.

(8) Creation: arise, occur, create.

(9) Fuzhi: Fu, no. Chi refers to an individual's aspirations, wills, and tendencies.

[Quote]

The content of this chapter is divided into two levels. The first layer clearly embodies Lao Tzu's simple dialectical thought. Through daily social phenomena and natural phenomena, he expounded that all things in the world exist and have a relationship of interdependence, interconnection and interaction, discussed the law of the unity of opposites, and confirmed the eternal and universal law of the unity of opposites.

On the basis of the previous meaning, the second meaning is expanded: How should people deal with the objective world of contradictions and oppositions? The old man put forward the idea of "doing nothing". The "non-action" mentioned here is not to do nothing and do what you want, but to guide people's social life with the principles of dialectics and help people find the laws that conform to nature and follow the objective development of things. He used the example of the saints to teach people to make a difference, but not to do it by force. Some scholars believe that the first chapter is the general outline of the book, while others believe that the first two chapters are the introduction to the book, and that the purpose of the book is in it.

[Commentary]

No matter how heated the scholarly debate on the attributes of the Tao, scholars agree that Laozi's dialectical thought is a distinctive feature of his philosophy. Lao Tzu realized that everything in the universe is in a state of change and movement, and that things have a beginning and an end from birth to death, and that there is nothing eternal and unchanging in the universe. Lao Tzu pointed out in this chapter that everything has its own opposite, and all of them take the opposing aspects as the premise of their existence, and that there is no "nothing" without "being", and there is no "short" without "long", and vice versa. This is the so-called "opposites complement each other" in classical Chinese philosophy. The phrase "mutually becoming, mutually becoming, forming, complementing, harmonizing, and accommodating" as used in this chapter refers to the existence of each other, the generation of dependence, and the use of different opposing concepts.

In the third sentence, the word "inaction" appears for the first time. Inaction is not to do nothing, but to act in accordance with the law of "inaction" in nature. Lao Tzu attaches great importance to the opposition and transformation of contradictions, and this insight of his happens to be the concrete application of the idea of naïve dialectics. He fantasized that there were so-called "saints" who could resolve contradictions in a non-acting way in accordance with objective laws and promote the transformation of nature and the development of society. Here, Lao Tzu does not exaggerate the passivity of human beings, but advocates giving full play to human creativity and using inaction to achieve promising goals by means of inaction like "sages". Obviously, in Lao Tzu's philosophy, there is a positive and enterprising factor to exert subjective initiative, to contribute one's own strength, and to achieve the cause of the public.

[Interpretation] of the flash of naïve dialectics

The simple dialectic is the most valuable part of Laozi's philosophy. In the history of Chinese philosophy, no one has ever revealed the law of the unity of opposites as profoundly and systematically as he did. Lao Tzu believes that the development and change of things are produced in a state of contradiction and opposition. Opposites are interdependent, interconnected, and can be transformed in opposite directions. And this change, which he regarded as the fundamental nature of nature, "the opposite, the movement of the Tao" (ch. 40). Lao Tzu's dialectic is based on a generalization of nature and society, and its purpose is to find a model of a rational political system of social life. The series of opposites he put forward can be seen everywhere in human social life, such as good and evil, beauty and ugliness, right and wrong, strength and weakness, success and failure, good and evil, etc., all of which contain rich dialectical principles. For example, if people do not recognize and pursue good things, they will not spurn ugly phenomena, and when you are still immersed in the joy of happiness or success, perhaps a disaster or misfortune is quietly approaching.

Philosophers have said that what people talk about the most is often the least understood by them, and people's attention to some things and superficial phenomena often ignores the deepest and most essential things hidden in the whole. Su Dongpo, a great poet of the Song Dynasty, wrote in the poem "Title West Forest Wall": "I don't know the true face of Lushan, only because I am in this mountain." This is a philosophical verse. It expresses the understanding of the relationship between the whole and the part, the macro and the micro, the phenomenon and the essence, and is an enlightening philosophy of life.