Kong (1) virtue (2) of the face (3), but the way is from. The Tao is a thing, but it is only in a trance (4). In a trance, there is an elephant (5), in a trance, there is something in it, in a trance, there is something in it, in a trance, there is a substance in it (6), in which there is a fine (7), and its essence is very true (8), in which there is a letter (9), from the present and in ancient times (10), and its name does not go to read the people (11). How do I know what is going on?

[Translation]

The form of great virtue is determined by the Tao. There is no clear fixed entity for the Tao. It's so trance-like, but there's an image in it. It's in such a trance, but there are real things in it. It's so deep and dark, but there's a essence in it, and this essence is the most real, and it's verifiable. From the present to ancient times, its name can never be abolished, and only by virtue of it can the beginning of all things be observed. How can I know where everything begins?

[Notes]

1. Hole: very, big.

2. Virtue: The manifestation and function of "Tao" is "Virtue".

3. Capacity: operation, form.

4. Trance: as if, unclear.

5. Image: image, concrete.

6. Slim: Slim, far-reaching, invisible. Dark, dark, unfathomable.

7. Essence: the tiniest primordial matter, the most subtle material entity. The tiniest of the smallest.

8. Very true: It is very true.

9. Faith: faithfulness, faithfulness, truthfulness and trustworthiness.

10. From the present and the ancient: a book "from the ancient and the present".

11. Zhongfu: Fu and the father are connected, and the extension is the beginning.

12. In this way: this is the guide.

[Quote]

From the first chapter of this book, Lao Tzu pointed out that "Tao" is the origin of the universe. However, is this primordial "Dao" spiritual or material? On this issue, the academic circles have different interpretations, and there are two viewpoints that "Dao" is idealistic and "Dao" is materialistic. In this chapter, Lao Tzu further exerts the view in Chapter 14 that the Tao is "a formless form, an image of nothingness, and a trance", and clearly proposes that the Tao is composed of extremely slightly viscous matter, although it is invisible, formless and imageless, it does exist, and all things are produced from it. In this chapter, Lao Tzu also proposes that the content of "virtue" is determined by "Tao", and the attribute of "Tao" is expressed in the view of "virtue", and describes some characteristics of "Tao" in a concentrated manner. Chapters 1, 4, 14, this chapter, and 25 are important chapters in the study of the nature of Tao, the core of Laozi's philosophical thought.

[Commentary]

There is a school of thought in the academic community that Lao Tzu's "Tao" is not a material entity, but something like an absolute spirit, which is debatable. Our view is in favor of the idea that the Tao is material. Because Lao Tzu said that "the Tao is a thing", and said that there are things, images, and essences in the "Tao", which obviously does not belong to the concept, but to the material thing. This is the case in a later chapter.

In addition, on the question of the relationship between Tao and virtue, Lao Tzu's opinion is that "Tao" is intangible, and it must act on things, and through the medium of things, its function can be revealed. Here, the "Dao" appears in the function of things, Lao Tzu called it "De", "Dao" produces all things, and is inherent in all things, and expresses its attributes in all things, that is, it expresses its "virtue", and in the reality of life, "Dao" is embodied in "virtue". Kong (1) virtue (2) of the face (3), but the way is from. The Tao is a thing, but it is only in a trance (4). In a trance, there is an elephant (5), in a trance, there is something in it, in a trance, there is something in it, in a trance, there is a substance in it (6), in which there is a fine (7), and its essence is very true (8), in which there is a letter (9), from the present and in ancient times (10), and its name does not go to read the people (11). How do I know what is going on?

[Translation]

The form of great virtue is determined by the Tao. There is no clear fixed entity for the Tao. It's so trance-like, but there's an image in it. It's in such a trance, but there are real things in it. It's so deep and dark, but there's a essence in it, and this essence is the most real, and it's verifiable. From the present to ancient times, its name can never be abolished, and only by virtue of it can the beginning of all things be observed. How can I know where everything begins?

[Notes]

1. Hole: very, big.

2. Virtue: The manifestation and function of "Tao" is "Virtue".

3. Capacity: operation, form.

4. Trance: as if, unclear.

5. Image: image, concrete.

6. Slim: Slim, far-reaching, invisible. Dark, dark, unfathomable.

7. Essence: the tiniest primordial matter, the most subtle material entity. The tiniest of the smallest.

8. Very true: It is very true.

9. Faith: faithfulness, faithfulness, truthfulness and trustworthiness.

10. From the present and the ancient: a book "from the ancient and the present".

11. Zhongfu: Fu and the father are connected, and the extension is the beginning.

12. In this way: this is the guide.

[Quote]

From the first chapter of this book, Lao Tzu pointed out that "Tao" is the origin of the universe. However, is this primordial "Dao" spiritual or material? On this issue, the academic circles have different interpretations, and there are two viewpoints that "Dao" is idealistic and "Dao" is materialistic. In this chapter, Lao Tzu further exerts the view in Chapter 14 that the Tao is "a formless form, an image of nothingness, and a trance", and clearly proposes that the Tao is composed of extremely slightly viscous matter, although it is invisible, formless and imageless, it does exist, and all things are produced from it. In this chapter, Lao Tzu also proposes that the content of "virtue" is determined by "Tao", and the attribute of "Tao" is expressed in the view of "virtue", and describes some characteristics of "Tao" in a concentrated manner. Chapters 1, 4, 14, this chapter, and 25 are important chapters in the study of the nature of Tao, the core of Laozi's philosophical thought.

[Commentary]

There is a school of thought in the academic community that Lao Tzu's "Tao" is not a material entity, but something like an absolute spirit, which is debatable. Our view is in favor of the idea that the Tao is material. Because Lao Tzu said that "the Tao is a thing", and said that there are things, images, and essences in the "Tao", which obviously does not belong to the concept, but to the material thing. This is the case in a later chapter.

In addition, on the question of the relationship between Tao and virtue, Lao Tzu's opinion is that "Tao" is intangible, and it must act on things, and through the medium of things, its function can be revealed. Here, the "Dao" appears in the function of things, Lao Tzu called it "De", "Dao" produces all things, and is inherent in all things, and expresses its attributes in all things, that is, it expresses its "virtue", and in the reality of life, "Dao" is embodied in the 666666666666666666666666666666666 of "virtue". The attributes of things are manifested in them, that is, they express their "virtue", and in the reality of life, "Tao" is embodied in the 666666666666666666666666666666 of "virtue". (To be continued.) )