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Thirty spokes 1 is a total of one hub 2, when it is not, there is a car for 3. 埏埴 for the device 4, when it is not, there is a tool for use. The chisel is thought to be a room 5, when it is not, there is a room. Therefore there is something for profit, and there is no use for it6.

[Translation]

Thirty spokes converge into a hole in a hub, and there is a hollow place in the hub to have the function of a car. Knead and clay to make utensils, and there is a hollow place in the utensils, so that the utensils can have the effect of utensils. Digging doors and windows to build a house, with the empty part of the four walls of the doors and windows, there is a role in the house. Therefore, "have" gives people convenience, and "none" plays its role.

[Notes]

1 spoke: The wooden strip that connects the axle and rim in the wheel, and the wheel in ancient times was composed of 30 spokes. This number is taken from the 30th day of each month.

2 hubs: sound gu, is a wooden circle in the center of the wheel, with a round hole, that is, the place where the axle is inserted.

3. When there is none, there is a car use: there is a hollow place in the hub, there is a role of the car. "None" refers to the empty space in the middle of the hub.

4 埏植: 埏, and; planting, soil. That is, to make a vessel with clay for the food and drink of man.

5 households: doors and windows.

6 Some are profitable, and nothing is useful: "Have" gives people convenience, and "nothing" also plays a role.

[Quote]

In real social life, ordinary people only pay attention to the real things and their functions, but ignore the empty things and their functions. In this regard, Lao Tzu discusses in this chapter the interrelationship between "being" and "nothingness", that is, between the real thing and the empty part. He gave an example of how "being" and "nothing" are interdependent and mutually useful; Intangible things can have a great effect, but they are not easily noticed by ordinary people. In particular, he revealed the role of "nothingness" to people. Lao Tzu gave three examples: the role of the car is to carry people and goods; The function of the utensils is to hold the goods; The function of the house is to be inhabited, which is the convenience of cars, utensils, and rooms. The car is composed of parts such as spokes and hubs, these parts are "have", and the empty part of the hub is "nothing", without "no" the car cannot drive, of course, it cannot carry people and goods, and its "have" role cannot be played. If the vessel does not have an empty part, that is, there is no "nothing", it cannot function as a container, and the "being" on its outer wall cannot function either. The same is true for houses, if there is no hollow place in the four walls of doors and windows to enter, light, and circulate air, people will not be able to live, so it can be seen that the empty place in the house has played a role. The "being" and "nothingness" mentioned in this chapter are in terms of the phenomenal realm, and are different from the "being" and "nothingness" mentioned in the first chapter, which are in the context of the superphenomenal realm, and the reader should be careful to distinguish them.

[Commentary]

At the beginning of the Tao Te Ching, Lao Tzu used most of the chapters to discover abstract truths by understanding concrete things such as heaven and earth, dogs, bellows, valleys, water, earth, containers, sharp objects, wheels, and houses. His theories often move from the concrete to the abstract, from the perceptual to the rational, rather than always being pretentious. Mr. Feng Youlan once said: "The 'Tao' mentioned by Lao Tzu is the unity of 'being' and 'nothing', so although it is based on 'nothing', it does not despise 'being', it really attaches great importance to 'being', but it does not put it in the first place." The second chapter of Lao Tzu says that "there is no symbiosis", and the eleventh chapter says that "thirty spokes are a hub, when there is none, there is a car." 埏埴 as a tool, when it is not, there is a tool for use. The chisel is a room, and when it is not, there is a room. Therefore, some are used for profit, and nothing is used. This passage is a clever illustration of the dialectical relationship between 'being' and 'non'. The middle of a bowl or teacup is empty, but it is the empty part that functions as a bowl or teacup. The inside of the house was empty, but it was the empty part that served as a bowl or teacup. If it is real, how can people live in it? Lao Tzu concludes that 'there is profit and nothing is useful', and it regards "nothing" as the main opposite. Lao Tzu is right to think that bowls, teacups, houses, etc. are the dialectical unity of 'being' and 'nothing', but it is wrong to think that 'nothing' is the main opposite. After all, it is with bowls, tea cups, houses, etc., that the empty space can function. If there were no tea cups, bowls, houses, etc., there would naturally be no hollow space, and there would be no effect. (Laozi's Philosophical Discussions, p. 117)

In real social life, ordinary people only pay attention to the real things and their functions, but ignore the empty things and their functions. In this regard, Lao Tzu discusses in this chapter the interrelationship between "being" and "nothingness", that is, between the real thing and the empty part. He gave an example of how "being" and "nothing" are interdependent and mutually useful; Intangible things can have a great effect, but they are not easily noticed by ordinary people. In particular, he revealed the role of "nothingness" to people. Lao Tzu gave three examples: the role of the car is to carry people and goods; The function of the utensils is to hold the goods; The function of the house is to be inhabited, which is the convenience of cars, utensils, and rooms. The car is composed of parts such as spokes and hubs, these parts are "have", and the empty part of the hub is "nothing", without "no" the car cannot drive, of course, it cannot carry people and goods, and its "have" role cannot be played. If the vessel does not have an empty part, that is, there is no "nothing", it cannot function as a container, and the "being" on its outer wall cannot function either. The same is true for houses, if there is no hollow place in the four walls of doors and windows to enter, light, and circulate air, people will not be able to live, so it can be seen that the empty place in the house has played a role. The "being" and "nothingness" mentioned in this chapter are in terms of the phenomenal realm, and are different from the "being" and "nothingness" mentioned in the first chapter, which are in the context of the superphenomenal realm, and the reader should be careful to distinguish them.

[Commentary]

At the beginning of the Tao Te Ching, Lao Tzu used most of the chapters to discover abstract truths by understanding concrete things such as heaven and earth, dogs, bellows, valleys, water, earth, containers, sharp objects, wheels, and houses. His theories often move from the concrete to the abstract, from the perceptual to the rational, rather than always being pretentious. Mr. Feng Youlan once said: "The 'Tao' mentioned by Lao Tzu is the unity of 'being' and 'nothing', so although it is based on 'nothing', it does not despise 'being', it really attaches great importance to 'being', but it does not put it in the first place." The second chapter of Lao Tzu says that "there is no symbiosis", and the eleventh chapter says that "thirty spokes are a hub, when there is none, there is a car." 埏埴 as a tool. (To be continued.) )