The avenue is (1), which can be left and right. All things are born without giving up (2), and success is not achieved (3). Clothing (4) all things are not the main (5), often no desire (6), can be named in the small (7); All things return to the Lord, and may be called great (8). It is not self-sufficient in the end, so it can become great.

[Translation]

The avenue is widely popular, and it can be seen everywhere left and right. All things depend on it to grow without shirking, to accomplish meritorious deeds, to complete undertakings, and not to possess fame. It nurtures all things without thinking it is the master, and it can be called "small", and all things are attached to it without thinking that it is the master, and it can be called "big". It is precisely because he does not think he is great that he can achieve its greatness and complete its greatness.

[Notes]

1. Bian: the same pan, widespread or widespread.

2. Words: words, words. Non-resignation, which means not to make irresponsible remarks, not to shirk, not to resign.

3. No: do not think you are meritorious.

4. Clothing: One is "clothing", which means covering.

5. Not dominant: Do not think you are dominant.

6. Often no desire: There is no such word in a book, and it is considered that this is a derivative text.

7. Small: small.

8. Big: Great.

[Quote]

This chapter illustrates the role of "Tao", which is the issue of "Tao" that Lao Tzu again talks about in the book "Tao Te Ching". He believes that the Tao grows all things, nourishes all things, and makes all things get what they need, while the Tao does not dominate all things, but completely obeys nature. Lao Tzu has already discussed these views in some of the previous chapters. This chapter continues the truth of the 32 chapters, saying that "Tao" can be called "small" or "big", although it does not explicitly point out "sage" and "prince", in fact, it is expected that rulers should play the role of "simple" like "Tao". From another point of view, the content of this chapter is also talking about the qualities that should be possessed as a "saint" and "prince".

[Commentary]

In academic circles, there are several different views on the attributes of Lao Tzu's "Tao", the most typical of which is that materialism and idealism are diametrically opposed. Scholars who hold the view of "idealism" believe that "Lao Tzu's 'Tao' is a spiritual ontology that transcends time and space, is undifferentiated and absolutely static." In this regard, Zhang Songru believes, "We don't see it that way. 'The Great Dao is sloppy, and it can be left and right', how can it be 'the spiritual body of absolute static'? Moreover, in the sense that it gives birth to all things and does not think that it is the master, 'it is eternal without desire, but it can be named less,' and in the aspect that all things belong to it without knowing who is the master: 'it is nameless and nameless.' Desireless, nameless, small, and big, how can this 'Tao' be 'undifferentiated beyond time and space'? Many scholars believe that "Dao", as an abstract concept, does not represent the material reality itself, nor can it depart from the idea of formal inferences or theoretical assumptions, but is only something expressed by the form of thinking, and is not directly applicable to things and phenomena that treat objective reality (Zhang Songru, Laozi School Reading, p. 206). We agree with Zhang Songru that "Tao" is a material concept, although it cannot be felt by the ears, eyes, touch, and smell sensory organs, but it actually exists in the natural world, rather than a spiritual concept that exists only on people's subjective assumptions. This is the key to our accurate understanding of the Tao Te Ching's questions about the Tao. In addition, Lao Tzu's spirit of "not giving up", "not having", and "not being the master" in this chapter can dispel the desire for possessiveness and domination, and make people feel the atmosphere of love and warmth from "clothing and nourishment of all things". The avenue is (1), which can be left and right. All things are born without giving up (2), and success is not achieved (3). Clothing (4) all things are not the main (5), often no desire (6), can be named in the small (7); All things return to the Lord, and may be called great (8). It is not self-sufficient in the end, so it can become great.

[Translation]

The avenue is widely popular, and it can be seen everywhere left and right. All things depend on it to grow without shirking, to accomplish meritorious deeds, to complete undertakings, and not to possess fame. It nurtures all things without thinking it is the master, and it can be called "small", and all things are attached to it without thinking that it is the master, and it can be called "big". It is precisely because he does not think he is great that he can achieve its greatness and complete its greatness.

[Notes]

1. Bian: the same pan, widespread or widespread.

2. Words: words, words. Non-resignation, which means not to make irresponsible remarks, not to shirk, not to resign.

3. No: do not think you are meritorious.

4. Clothing: One is "clothing", which means covering.

5. Not dominant: Do not think you are dominant.

6. Often no desire: There is no such word in a book, and it is considered that this is a derivative text.

7. Small: small.

8. Big: Great.

[Quote]

This chapter illustrates the role of "Tao", which is the issue of "Tao" that Lao Tzu again talks about in the book "Tao Te Ching". He believes that the Tao grows all things, nourishes all things, and makes all things get what they need, while the Tao does not dominate all things, but completely obeys nature. Lao Tzu has already discussed these views in some of the previous chapters. This chapter continues the truth of the 32 chapters, saying that "Tao" can be called "small" or "big", although it does not explicitly point out "sage" and "prince", in fact, it is expected that rulers should play the role of "simple" like "Tao". From another point of view, the content of this chapter is also talking about the qualities that should be possessed as a "saint" and "prince".

[Commentary]

In academic circles, there are several different views on the attributes of Lao Tzu's "Tao", the most typical of which is that materialism and idealism are diametrically opposed. Scholars who hold the view of "idealism" believe that "Lao Tzu's 'Tao' is a spiritual ontology that transcends time and space, is undifferentiated and absolutely static." In this regard, Zhang Songru believes, "We don't see it that way. 'The Great Dao is sloppy, and it can be left and right', how can it be 'the spiritual body of absolute static'? Moreover, in the sense that it gives birth to all things and does not think that it is the master, 'it is eternal without desire, but it can be named less,' and in the aspect that all things belong to it without knowing who is the master: 'it is nameless and nameless.' Desireless, nameless, small, and big, how can this 'Tao' be 'undifferentiated beyond time and space'? Many scholars believe that "Dao", as an abstract concept, does not represent the material reality itself, nor can it depart from the idea of formal inferences or theoretical assumptions, but is only something expressed by the form of thinking, and is not directly applicable to things and phenomena that treat objective reality (Zhang Songru, Laozi School Reading, p. 206). We agree with Zhang Songru that "Tao" is a material concept, although it cannot be felt by the ears, eyes, touch, and smell sensory organs, but it actually exists in the natural world, rather than a spiritual concept that exists only on people's subjective assumptions. This is our accurate understanding of the Moral 6666666 (to be continued. )