Ye Chao flipped through the information and felt that there were many amazing strange people in history, but now it is as if the world has evaporated. Pen, fun, pavilion www. biquge。 info

Especially Guiguzi, this person is said to have lived in the world for hundreds of years, and he is really a strange person like a living immortal. Not to mention that he has countless disciples, just his various superb skills, he is almost an all-round person.

If he was still in the Ghost Valley at this time, Ye Chao would have to meet this person even if he risked fighting with him, or risking being eliminated by him as an evil demon. Such a genius, if he is willing to help Ye Chao, he will definitely have a way.

It's a pity that the legend of Guiguzi was many years ago.

Qing Dynasty wizard Liang Qiqi has a poem, which also misses Guiguzi, which just happens to express Ye Chao's mood at this time.

The six tweezers shook the sea and the mountains tilted, and whoever entered the vicissitudes beheaded the giant whale.

There is no book to make up for it, and there is a sword in the sky to go on a long march.

It is useless to resist the chapter and the north of the mountain, and it may not be possible to accept the south mountain.

I want Qingxi to find the ghost valley, regardless of etiquette or music, but about soldiers.

"What's wrong with this earth, is it because technology is too advanced now, or is the environment polluted and unsuitable for people like gods to live?

Ye Chao didn't know that he was already a master now. There must be very few perverts like him who can be looked down upon by him and can be called a master.

He didn't want to think about it, even Tang Ru, Tang Shan, Chen Dong and others, who could tread water, were not his opponents in terms of combat power, could there be any strange people in this world who could match them?

A monster who doesn't know that he is a monster, wants to find someone who is smarter than him, and now there are really very few people like this on the earth.

The inheritance of the little magic lantern that Ye Chao got was not something that was found all over the street, but an extremely rare inheritance.

It's hard for others to get into the devil.

Unable to cultivate the Dharma method, Ye Chao had to turn to understand Lao Tzu's method, this Taoist ancestor's method is relatively gentle, maybe there is something suitable for Ye Chao.

So, a certain big devil began to read the "Tao Te Ching" again, this is a paper book, there is no electricity in the mountains, and the magic spells have not generated electricity, so he even destroys his mobile phone now.

"Tao can be Tao, very Tao, famous, very ......famous" This "Tao Te Ching" is an ancient text, and many people can't read ancient texts, but fortunately, Ye Chao's Chinese culture is very good, and he can also read ancient texts.

With today's printing technology, there are only more than 5,000 words, and a copy of the Tao Te Ching does not take many pages.

Ye Chao finished reading it easily, but it was not easy to fully understand these five thousand words. Lao Tzu is not verbose at all, 5,000 words are dry goods, unlike the books written by some people now, a book is sprinkled with millions of words, but there is more water and less dry goods.

Even the historian Sima Qian's father, Sima Tan, sighed: "Taoism makes people single-minded, moving and invisible, and supporting all things." It is also a technique, because of the great shun of the yang, the goodness of Confucianism and ink, the key to the naming law, the migration of time, the change of things, the establishment of customs, everything is appropriate, the appointment is easy to operate, and the work is less and more.

The theme of the Tao Te Ching is the Tao of Nature, read through 5,000 words, and the Tao of Nature is really the essence of Lao Tzu's thought in the Tao Te Ching.

As the most abstract conceptual category in the Tao Te Ching, "Dao" is the power source for the generation of all things in heaven and earth. "Virtue" is the development and performance of "Tao" in the field of ethics. "Tao" and "Law" have similarities in terms of rules and common sense, but they are different from Western natural law. The "law" should follow the way of nature and play its role in the reverse transformation of dialectics.

Philosophically, "Tao" is the mother of the beginning of all things in heaven and earth, the opposition and unity of yin and yang are the essential embodiment of all things, and the extreme of things must be the law of the evolution of all things. Ethically, the Tao of Lao Tzu advocates the virtues of simplicity, selflessness, quietness, humility, gentleness, weakness, and indifference.

Politically, Lao Tzu advocated the rule of inaction at home, the absence of trouble and disturbance of the people, peaceful coexistence with the outside world, and opposition to war and violence.

These three levels constitute the theme of the Tao Te Ching, and at the same time, the structure of the Tao Te Ching progresses through the logic of "physics to philosophy to ethics to politics", from the way of nature to the virtue of ethics, and finally to the idea of ideal politics and the way of governance. That is, to find out from the natural order the right and bright path to the ideal social order.

Lao Tzu stated at the beginning of the Tao Te Ching: "Tao, Tao, very Tao." Name, name, name. Nothing, the beginning of heaven and earth, and yes, the mother of all things. Therefore, there is always none, and I want to see its wonder, and I always have, I want to see it.

These two have the same name and different names, and they are the same mysteries. Mysterious and mysterious, the door of all wonders. This is Lao Tzu's general description of the concept of "Tao": Tao is not the general Tao of the society at that time, that is, the way of human ethics and common sense, nor is it the way that people can name at that time.

"Dao" has transcended secular social life in Lao Tzu, and is closer to the Tao of natural law, because the origin and mother source of all things in heaven and earth lies in "Dao", starting from Dao, "Tao gives birth to one, life to two, two to three, and three to all things". Therefore, Lao Tzu used "Xuan Zhi and Xuan" to describe the particularity and profundity of the Tao, but in fact, although this "Tao" is "seen and seen", "listened to and heard", and "touched and obtained", but the way that Lao Tzu said is not far away.

Here is just Lao Tzu's use of "Xuan" to emphasize the difference between what he said and what the society said at that time, and to explain the transcendence and foundation of what he said.

Therefore, Lao Tzu said frankly in the later discussion, "My words are very easy to know, very easy to do, and people can know it, and Mo can do it." Lao Tzu sighed with emotion: "Those who know me hope that I am noble." It is a saint who is brown and jade. ”

Lao Tzu's "Tao" is "something is mixed, born from nature."

Xiao He, Xiao He, independent and unrelenting, can be the mother of heaven and earth. I don't know its name, but the word is the way. The name of the strong is great. This sentence means that before the creation of heaven and earth, there was a chaotic object in the universe, which was silent, vast and boundless, helpless and unchanging, and it was the mother who nurtured all things.

"I" - Lao Tzu didn't know its name, so he reluctantly called it "Dao" and named it "Great".

From this, we know that the Tao spoken by Lao Tzu is first of all material, and is the original power source for the generation of all things in heaven and earth, and its existence is independent and immeasurable, and has infinity.

Lao Tzu himself could not give an exact description of the power of "Dao", so he believed that Dao was only an expedient name.

The characteristics of the Tao: Lao Tzu said, "The Tao is chong, and the use of it has Fu Ying." "The Tao body seems to be empty and real, so the body contains inexhaustible matter and energy, but it does not overflow due to complacency. Lao Tzu believes that the Taoist body is soft but not rigid, the interior is simple, the exterior is simple and unpretentious, and it is clear and transparent, and it exists between heaven and earth.

Therefore, the Tao is everywhere, whether it is an individual or a human society, including all things in heaven and earth, they should follow the Tao, and the Tao is natural, returning to the basics. The "nature" here is literally interpreted as such, but the Tao and the laws of nature are the same, that is, the "four major countries in the country" should imitate the characteristics of nature in doing nothing and doing nothing, so as to maintain their own "eternity".

Lao Tzu was in the Western Zhou Dynasty society at that time, the princes and countries were reckless, wars were frequent, and the etiquette and ethics of the society could not be restored, so Lao Tzu saw through the reason why the human society was in dispute was caused by the sage, etiquette, decrees, desires, wisdom and other promising measures, and it was precisely because the society valued fame, fortune, strength, competitiveness and other honors, so there would be a dispute for the possession of limited resources in the world.

Therefore, Lao Tzu proposed to return to nature and conform to the laws of the natural world of inaction and pure wisdom, so as to defend the weak and defeat the strong, and achieve a peaceful life of small countries and widows. ”

"Virtue": "Virtue" is the development and manifestation of "Tao" in the field of ethics, so the entry from Tao to virtue is a barrier between the natural order and the social order, that is, to discuss the norms of human behavior. Both virtue and law are restraining forces that regulate society and human behavior, but they have different statuses in Lao Tzu.

Lao Tzu believes that the essence of virtue and the essence of the Tao are the same, so the virtue of virtue originates from the "Tao". The virtue that Lao Tzu said is also different from the virtue that ordinary people say. Chapter 38 contains: "If you are not virtuous, you are virtuous, and if you are virtuous, you are not virtuous."

The virtue does nothing and does nothing, the virtue does something for it, the benevolence does not do it, the righteousness does not think about it, and the salute is not answered, then the arms are thrown away. Therefore, if you lose your morality, you lose your morality, you lose your virtue and then you lose your kindness, you lose your kindness and then you lose your righteousness, and you lose your righteousness and then you lose your manners. ”

Lao Tzu believes that Shangde advocates doing nothing and conforming to nature, with obvious characteristics of "non-action", which can be understood as following the natural code of conduct.

This kind of virtue that follows nature values life, ignores fame and fortune, keeps quiet, quits greed, stops doing things, realizes the four realms, and naturally does nothing, and at the same time takes the hearts of the people as the heart, integrates itself with nature, and finally returns to the Tao. Xiade is composed of benevolence, righteousness and etiquette, which needs to be implemented and promoted by people, with obvious "promising" characteristics, and pays attention to human behavioral norms.

It can be seen from here that in the eyes of Lao Tzu, the benevolence, righteousness, reason, and wisdom promoted by Confucius are only the result of artificial education, and have not reached the realm of true non-action and transcendence, so they are degraded to inferior virtues. The state of non-action of virtue is contrary to the nature of the law itself, which needs to be formulated by the state, intervened by the state, and made public to the world, so the law is only the category of the lower virtue.

However, in Xiade, the law is different from benevolence, righteousness, and propriety, and Lao Tzu did not include the law in the scope of discussion of Xiade, and it seems that it can be concluded that Lao Tzu believes that benevolence, righteousness and propriety are higher than the law, and the law is just a kind of instrument for governing the country.

There is a difference between the virtue of Lao Tzu and the virtue of Confucius, and it is also different from "etiquette", but the secular law and the ritual law are inextricably linked.

In Lao Tzu's view, Confucius's virtue belongs to the category of "lower virtue", which belongs to the field of artificial norms, while Lao Tzu believes that upper virtue is manifested in inaction, that is, it does not consider the question of virtue and immorality, but is the greatest virtue.

Man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature

Heshang Gong's note: "People should be quiet and gentle in the law, sow grains, dig them to get sweet springs, work without complaining, and merit without control." The sky does not move, giving without seeking retribution, growing all things, and receiving nothing.

The Tao is quiet and silent, the yin line is spiritual, and all things are self-contained. The Tao is natural, and there is no law. Wang Bi notes: "Law, law." Whoever does not transgress the earth will have complete peace, and the land will be in peace. The earth does not disobey the heavens, but it is fully loaded; Heaven does not transgress the way, but it will be completely overthrown, and the way of the law will be.

The Tao does not contradict nature, but obtains its nature, and those who follow the law and the law are in the square, and the law is round in the circle, and there is nothing that violates nature.

Naturally, there is no name, and there is no end to it. Wisdom is not as good as ignorance, and the form is not as good as the essence, the essence is not as good as the formless, and the ritual is not as good as the non-instrument, so the method of turning the phase is also.

The way is in nature, there is no reason for it, the law of the earth is in the sky, and man is like it, so it is the Lord, and the one of them is also the Lord. It can be seen that "law" here is not a legal system, but the verb "imitation".

In verse 25 of the Tao Te Ching, Lao Tzu mentioned the word "law" for the first time, according to the silk book, that is, "man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the law." It is popularly understood that the Tao is the primordial mother who created heaven and earth and all things, so people should imitate the earth, the earth imitate the heavens, the heavens imitate the Tao, and the Tao imitate nature.

"Tao Law Nature" does not oppose Tao and nature, Tao is ultimate and absolute, there is no "outside", so "Tao" is "nature".

The concept of "nature" is generally composed of three aspects in Lao Tzu's doctrine, that is, one is not to intervene and develop freely, the second is not reluctant, and the third is to be natural and not to create artificial authors.

From this, we can see that the way that Lao Tzu said is to follow the laws of nature to achieve the state of "doing nothing and doing nothing". Here, the word "law" is used as a verb in the sentence, that is, it means to imitate, follow, and obey, while it means to be lawless and lawless.

Of course, the "Tao" of law also has the meaning of natural law that transcends secular law, that is, it follows social common sense, common sense, and common sense, and these are the extended meanings of "Dao", and thus can also be used as the basis and rationality of secular law.

The content of the Tao Te Ching covers many disciplines such as philosophy, ethics, political science, and military science, and is respected by later generations as a treasure book for governing the country, uniting the family, cultivating oneself, and learning. It has had a profound impact on Chinese philosophy, science, politics, religion, etc., and embodies a world outlook and outlook on life of ancient Chinese.

The pre-Qin sons and the cultural ideas of the Chinese were not unaffected by Lao Tzu. Its impact is also multifaceted, including political, cultural, scientific, religious, and so on. According to the incomplete statistics of the Yuan Dynasty, since the pre-Qin Dynasty, there were more than 3,000 kinds of old works by the Yuan Dynasty, and there were no less than 1,000 representative ones, which illustrated the great influence of the Tao Te Ching.

For Lao Tzu's more than 5,000-word "Tao Te Ching", ancient and modern Chinese celebrities have read it, and their understanding is deep and shallow, but they all appreciate it.

Mao Zedong, the founding leader of the Republic, read books every day, and he read countless books, saying: "The Tao Te Ching is a military book."

Needless to say, the ability of this founding leader was erudite and talented, whether he wrote poetry or led the army to fight, he was a rare genius of that era. He said that the Tao Te Ching is a military book, which is said from the perspective of contention and philosophy.

Mao Zedong, who was proficient in the Book of Changes, may not have known that the Tao Te Ching is a Taoist book, but he said that a book of war was actually a wisdom that he read from the Tao Te Ching that was different from others.

Lu Xun, a giant of modern literature, also said: "If you don't read the book "Lao Tzu", you won't know Chinese culture and the true meaning of life." ”

Lu Xun read the true meaning of life from the Tao Te Ching, as well as the source of Chinese culture.

The famous literati Lin Yutang said in "The Wisdom of Lao Tzu": "Lao Tzu's words are like shattered gems, which can shine without decoration." He added: "I think that anyone who reads the Tao Te Ching will laugh at first, and then laugh at the fact that he is laughing like this, and finally feel that this doctrine is very much needed now." At least that's how most people react when they first read Lao Tzu, and I did. ”

Ouyang Xiu once said: "Lao Tzu is a book, although his words are empty, but in the art of governing people." ”

Su Zhe also said: "Words are as good as five thousand words." ”

The famous overseas philosopher Nietzsche even said: The collection of Lao Tzu's thoughts, the Tao Te Ching, is like an inexhaustible well spring, full of treasures, put down the bucket, and saliva (tuò) can be obtained.

This is the admiration of Nietzsche, who read philosophy and wisdom beyond philosophy from the Tao Te Ching.

And Kant also said: "Spinoza's pantheism and proximity to Ran thought are related to the thought of Laozi in China."

Similarly, Hegel said: "The basic principle recognized by the Chinese is reason—called 'Tao'"; The Tao is the foundation of heaven and earth and the source of all things. Chinese regard the various forms of knowledge of the Tao as the highest academic ....... Lao Tzu's writings, especially his Tao Te Ching, are the most admired by the world."

Also, Will Duran also said: Perhaps we will burn all the books except the Tao Te Ching, and find a summary of wisdom in the Tao Te Ching.

Although this man of God spoke a little extremely, from this statement, it can be seen that he admired the Tao Te Ching.

And Schroeder, who said that every German family buys a copy of the Chinese Tao Te Ching to help solve people's ideological confusion.

He regarded the Tao Te Ching as a spiritual medicine, believing that it could solve the confusion of the German mind.

There is also Prigogine, who said: Taoist thought, in exploring the mystery of cosmic harmony, seeking social justice and peace, and pursuing the freedom of the mind and moral perfection, has the quality of a new enlightenment for our time. The problems discovered by Taoism more than 2,000 years ago have become more and more clearly revealed to mankind with the development of history.

Ye Chao has the ability to never forget when he reads, but he still silently read the "Tao Te Ching" of Daozu Laozi five times in one breath, and each time, he has a different understanding.

When you really read a book a hundred times, its meaning is self-revealed, and it is a good thing to be smart, but smart people usually have a problem - conceit.

Now Ye Chao no longer has the conceit of being a smart person, and people who like to read Chinese history deeply understand the truth that there is a sky outside the sky and there are people outside the world.

Reading history makes one wise.

In the past, Ye Chao may have actually read the Tao Te Ching, but at that time he was reading it from a literary point of view, and now, it is very different from the perspective of a practitioner.

Although everyone can read different wisdom from the Tao Te Ching, Ye Chao believes that the Tao Te Ching was really a book about cultivation.

Lao Tzu's Tao is all-encompassing, Ye Chao likes it more and more the more he reads it, he can't help but read it twice after reading it five times for a while, and this time he is even more drunk, as if he has drunk a lot of wine.

When he closed the Tao Te Ching, he found inner peace.

Ye Chao didn't know what Amitabha's Western Elysium looked like, but at this moment he initially understood what the realm of "Taoism and Nature" described by Lao Tzu looked like, it was very quiet, natural, and pleasant......

"Start with promising, and finally achieve the rule of inaction...... Lao Tzu takes retreat as advance, overcomes rigidity with softness, and benefits all things without fighting.

In addition to "Taoism and Nature", when talking about the wisdom of living in the world, Lao Tzu also said that "goodness is like water", and water is good at taking advantage of the trend, although it is not as good as the Tao, but it is close to the Tao.