Heavy is light roots, and quiet is restless (1). It is a gentleman (2) who does not leave the baggage (3) all day long, although there is a view of glory (4), and the swallow (5) is transcendent. However, the Lord of Ten Thousand Vehicles (6), and the world is lightened by the body (7)?

[Translation]

Thick is the root of thoughtlessness, and stillness is the master of restlessness. Therefore, the gentleman walks all day long, does not leave the vehicle with his luggage, and although there are delicious places to attract him, he can deal with it safely. Why should the monarch of a big country still be rash and restless in order to rule the world? If he is rash, he will lose his fundamentals, and if he is impatient, he will lose his dominance.

[Notes]

(1) Restlessness: movement. Jun: Juggernaut.

(2) Gentleman: one is a "saint". Refers to the ideal master.

(3) Baggage: vehicles carrying equipment and food in the army.

(4) Rongguan: a place for nobles to play. Refers to a gorgeous life.

(5) Swallow place: a place to live in peace;

(6) The master of ten thousand vehicles: the number of vehicles refers to the number of cars. "Ten thousand vehicles" refers to a large country with 10,000 military vehicles.

(7) Despise the world with one's body: rule the world and despise one's own life.

(8) If you are light, you will lose your roots: if you are frivolous and indulgent, you will lose the root of your body.

[Quote]

In this chapter, Lao Tzu cites two pairs of contradictory phenomena: light and heavy, dynamic and static, and further believes that one side of the contradiction is fundamental. In the relationship between the heavy and the light, the heavy is the fundamental and the light is secondary, and if we only pay attention to the light and ignore the heavy, we will lose the fundamental; in the relationship between the dynamic and the static, the static is the fundamental and the movement is secondary, and if we only pay attention to the movement, we will lose the fundamental. In this chapter, Lao Tzu speaks of dialectics in the service of his political views, and he points the finger at the "lords of all vehicles", that is, the kings of great powers, who think that they are extravagant and lascivious, indulge in self-harm, that is, rule the world with rash actions. In Lao Tzu's view, the ruler of a country should be quiet and heavy, not light and restless, so that he can effectively govern his country.

[Commentary]

In the second chapter, Lao Tzu enumerates the categories of beauty and ugliness, good and evil, whether there is difficulty or not, length and shortness, high and low, sound, and before and after; in chapter 13, he cites the categories of humiliation; and in this chapter, he cites the categories of movement and stillness, and the importance and lightness, which are the reflections of Lao Tzu's simple dialectical thought. He reveals that the existence of things is interdependent, not isolated, and shows that he does see that contradictions are universal and exist in all processes in objective phenomena and ideological phenomena. However, Lao Tzu's dialectical thought is incomplete. For example, Ren Jiyu said: "The contradiction between movement and stillness should be regarded as absolute, and what plays a decisive role is the main aspect of the contradiction. Although Lao Tzu was also exposed to the relationship between movement and stillness, he reversed the main aspects of the contradiction, that is, the nature of things was reversed. Therefore, he sees stillness as the main aspect that plays a major role. So Lao Tzu's dialectic is negative, incomplete, and has metaphysical elements. This cosmology is perfectly compatible with the position of the declining class he represents. This criticism points to the limitations of Lao Tzu's dialectical thought. However, for the purposes of this chapter, Lao Tzu's point is certain. Here he is dealing with the question of how the ruler of the kingdom of the Ten Thousand Vehicles can consolidate and maintain his dominance. He said "quiet" and "heavy", and commented on "light" and "restless", believing that "this kind of rash style is like a kite with a broken string. Therefore, the ruler of a country should be "quiet" and "heavy", rather than frivolous and restless, in order to consolidate his rule. Heavy is light roots, and quiet is restless (1). It is a gentleman (2) who does not leave the baggage (3) all day long, although there is a view of glory (4), and the swallow (5) is transcendent. However, the Lord of Ten Thousand Vehicles (6), and the world is lightened by the body (7)?

[Translation]

Thick is the root of thoughtlessness, and stillness is the master of restlessness. Therefore, the gentleman walks all day long, does not leave the vehicle with his luggage, and although there are delicious places to attract him, he can deal with it safely. Why should the monarch of a big country still be rash and restless in order to rule the world? If he is rash, he will lose his fundamentals, and if he is impatient, he will lose his dominance.

[Notes]

(1) Restlessness: movement. Jun: Juggernaut.

(2) Gentleman: one is a "saint". Refers to the ideal master.

(3) Baggage: vehicles carrying equipment and food in the army.

(4) Rongguan: a place for nobles to play. Refers to a gorgeous life.

(5) Swallow place: a place to live in peace;

(6) The master of ten thousand vehicles: the number of vehicles refers to the number of cars. "Ten thousand vehicles" refers to a large country with 10,000 military vehicles.

(7) Despise the world with one's body: rule the world and despise one's own life.

(8) If you are light, you will lose your roots: if you are frivolous and indulgent, you will lose the root of your body.

[Quote]

In this chapter, Lao Tzu cites two pairs of contradictory phenomena: light and heavy, dynamic and static, and further believes that one side of the contradiction is fundamental. In the relationship between the heavy and the light, the heavy is the fundamental and the light is secondary, and if we only pay attention to the light and ignore the heavy, we will lose the fundamental; in the relationship between the dynamic and the static, the static is the fundamental and the movement is secondary, and if we only pay attention to the movement, we will lose the fundamental. In this chapter, Lao Tzu speaks of dialectics in the service of his political views, and he points the finger at the "lords of all vehicles", that is, the kings of great powers, who think that they are extravagant and lascivious, indulge in self-harm, that is, rule the world with rash actions. In Lao Tzu's view, the ruler of a country should be quiet and heavy, not light and restless, so that he can effectively govern his country.

[Commentary]

In the second chapter, Lao Tzu enumerates the categories of beauty and ugliness, good and evil, whether there is difficulty or not, length and shortness, high and low, sound, and before and after; in chapter 13, he cites the categories of humiliation; and in this chapter, he cites the categories of movement and stillness, and the importance and lightness, which are the reflections of Lao Tzu's simple dialectical thought. He reveals that the existence of things is interdependent, not isolated, and shows that he does see that contradictions are universal and exist in all processes in objective phenomena and ideological phenomena. However, Lao Tzu's dialectical thought is incomplete. For example, Ren Jiyu said: "The contradiction between movement and stillness should be regarded as absolute, and what plays a decisive role is the main aspect of the contradiction. Although Lao Tzu was also exposed to the relationship between movement and stillness, he reversed the main aspects of the contradiction, that is, the nature of things was reversed. Therefore, he sees stillness as the main aspect that plays a major role. So Lao Tzu's dialectic is negative, incomplete, and has metaphysical elements. This cosmology is perfectly compatible with the position of the declining class he represents. This criticism points to the limitations of Lao Tzu's dialectical thought. However, for the purposes of this chapter, Lao Tzu's point is certain. Here he is dealing with the question of how the ruler of the kingdom of the Ten Thousand Vehicles can consolidate and maintain his dominance. He said "quiet" and "heavy", and commented on "light" and "restless", believing that "this kind of rash style is like a kite with a broken string. Therefore, the ruler of a country should be "quiet" and "heavy", rather than frivolous and restless, in order to consolidate his rule. [Commentary]

In the second chapter, Lao Tzu enumerates the categories of beauty and ugliness, good and evil, whether there is difficulty or not, length and shortness, high and low, sound, and before and after; in chapter 13, he cites the categories of humiliation; and in this chapter, he cites the categories of movement and stillness, and the importance and lightness, which are the reflections of Lao Tzu's simple dialectical thought. He reveals that the existence of things is interdependent, not isolated, and shows that he does see that contradictions are universal and exist in all processes in objective phenomena and ideological phenomena. However, Lao Tzu's dialectical thought is incomplete. For example, Ren Jiyu said: "The contradiction between movement and stillness should be regarded as absolute, and what plays a decisive role is the main aspect of the contradiction. Although Lao Tzu was also exposed to the relationship between movement and stillness, he reversed the main aspects of the contradiction, that is, the nature of things was reversed. Therefore, he sees stillness as the main aspect that plays a major role. So Lao Tzu's dialectic is negative, incomplete, and has metaphysical elements. This cosmology is perfectly compatible with the position of the declining class he represents. This criticism points to the limitations of Lao Tzu's dialectical thought. However, for the purposes of this chapter, Lao Tzu's point is certain. Here he is dealing with the question of how the ruler of the kingdom of the Ten Thousand Vehicles can consolidate and maintain his dominance. He said "quiet" and "heavy", and commented on "light" and "restless", believing that "this kind of rash style is like a kite with a broken string. Therefore, the ruler of a country should be "quiet" and "heavy", rather than frivolous and restless, in order to consolidate his rule. It points to the limitations of Laozi's dialectical thought. However, for the purposes of this chapter, Lao Tzu's point is certain. He is in 6666666666 (to be continued.) )