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 soul are transparent, like a mirror, and this kind of innate wisdom is covered with a layer of **** like dust (**** activities tend to be frequent when 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.

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 soul are transparent, like a mirror, and this kind of innate wisdom is covered with a layer of **** like dust (**** activities tend to be frequent when 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. It is not possible to know everything only through one's own practice. 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. To appreciate the real views contained in it, we should not expect it to be literary, let alone understand it one-sidedly. 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. At the same time, it is also necessary to adhere to the ideological method of historical materialism. Because of the correct description of the feeling 11111111 (to be continued.) )