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First of all, if the extraordinary of the extraordinary Tao is used in the meaning of non-constant Dao, then eternal and unchanging meaning, that is, it can be translated as (1) Dao, and what can be said is not the eternal Dao; A name, which can be called, is not an eternal name. This is also in line with the fact that everything in the world changes from moment to moment, and even truth can change over time. (2) "Very" can also be understood as extraordinary, and if the truth that can be said must not be an extraordinary truth, it must be an ordinary truth. However, this interpretation is in conflict with the original constant, so this interpretation is not recommended. In order to point out that the main theme of the discussion is the origin of the universe, Lao Tzu's purpose is to find the "beginning" and "mother" of all things (Wang Ben is a revision of the later Jin Dynasty, in which "heaven and earth" and "all things" are often misunderstood and confused, and it is recommended to understand it in the original text of the silk book). In order to achieve the goal, Lao Tzu delineated different categories: ordinary way, extraordinary way; Usual name, unusual name; Nameless (= none), named (= present); Desireless, desired; Xuan (Xuan 1), Xuan (Xuan 2); wonderful, 徼; Wait. Lao Tzu believed that through the various relationships of these categories, we can finally understand the smallest factors that caused the origin of the universe, "Zhong Miao". In addition, there is another interpretation of "nothing" and "being" on the Internet: "nothing" can be used to express the situation when the heavens and the earth are in chaos; And "being" is the name of the origin of all things in the universe. Therefore, we should always observe and comprehend the mystery of the Tao from nothingness; We should always observe and experience the clues of "Tao" from "being". These two, with the same source but different names, can be called mysterious and far-reaching. It is not ordinary mystical and profound, but mysterious and mysterious, profound and profound, and it is the general door of the mystery of all things in the universe (Xuan is the gateway to all subtleties and the root of all things. It is so deep that it is called "micro"; It is so long and reckless, so it is called "wonderful". It is in the profound mysteries, encompassing all the mysteries and profoundness, and surpassing all wisdom. And Xuan is the gateway to all the mysterious changes. )。 The words "none" and "have" here conflict with the interpretation of Translation 1, and the reader is expected to collect evidence at his own discretion.

"Word" and "Name"

What is the "Tao"? This is the key to understanding Taoist thought, and only on the basis of an accurate understanding of the "Tao" can we realize the "Tao" by slowly experiencing it.

"Dao" is the core concept of Lao Tzu. "Dao" is a noun and central category of Laozi's philosophy[1], which has different meanings on different occasions, and has three main meanings: one refers to the metaphysical being, that is, the original origin that constitutes all things in the universe, which can be felt but not Tao and is invisible[1]; the second refers to the laws of occurrence, existence, development, and movement of all things in the universe[1]; The third refers to a kind of norm and standard of human society. [1]

"Dao" represents "ultimate truth", and the final, final, truly one, and absolute is the end.

Statue of Lao Tzu

Statue of Lao Tzu

The concept of "Tao" represents two properties: the first is called memory; The second is called transcendence. The memory of the Tao means that nothing can exist apart from the Dao, and the world will not exist without the Dao, let alone maintain, because "the Tao gives birth to all things", without exception; On the other hand, no matter how things change, disappear or increase, the Tao remains unchanged and will not be affected, and this is the transcendence of the Tao.

"Tao can be Tao, extraordinary Tao", which means "Tao", which can be expressed in words, is not eternal; "The Way". "Kedao" means that it can be expressed in words (words and words have different meanings). In the literary language, "Dao" originally means "to say";

"Name, name, non-name", which means "name", can be defined by name, it is not a permanent "name". The same use of "constant" as in the previous sentence, one is translated as "eternal", and the other is translated as "eternal", because only "Tao" is truly eternal, and "name" can only be said to be eternal, and it does not belong to the same level as "Tao".

Taken together, these two sentences have a deep meaning. "Tao" is the root and foundation of all things in the universe, it is the ontology, which cannot be expressed in words; And "name" is the ability of human comprehension, without which there is no "name". The reason for being able to say a sentence and create a concept is because someone can understand it. Before the advent of human beings, it was pointless to say that something was a dinosaur, a panda or a tiger, it was just a living thing, and it could maintain balance according to the laws of nature and the food chain, and it didn't matter if it was named or not. It is only because people have the ability to understand that "name" is necessary.

After Lao Tzu experienced the "Dao", he found that the "Dao" could not be said, just like the twenty-fifth chapter of "Lao Tzu" mentions, the "Dao" has no name at all, and the "strong character is called the Dao", but it is just reluctantly called "Dao". Today, it is easy to read "Dao", which is actually reluctantly said by Lao Tzu, he believes that "what is true" has no name, but when you want to experience "Dao", you can't help but say it, otherwise you can't learn something. Therefore, what can be realized from the "eternal way" cannot be said to be an "eternal name", but only an "eternal name", but once it is defined and implemented, it becomes a "relative name". The word "Dao" becomes a "name" and becomes relative, but it itself refers to the absolute "Dao", and this "Dao" cannot be named. The so-called "name" is relative, and the absolute "name" cannot be called a "name", so the "name" can only be said to be an eternal name, falling into the relative world. Therefore, in the forty-eighth chapter of "Lao Tzu", it is proposed that "for the sake of learning, for the Tao is deteriorating", reminding us not to cling to the eternal "Tao". [2] Chapter, chapter 38 says: "To be virtuous is to be virtuous; Virtue is not lost, but there is no virtue. From here, there is a lot to be said about "virtue". Dao". [2] Chapter, chapter 38 says: "To be virtuous is to be virtuous; Virtue is not lost, but there is no virtue. From here, there is a lot to be said about "virtue". Dao". [2] Chapter, chapter 38 says: "To be virtuous is to be virtuous; Virtue is not lost, but there is no virtue. From here, there is a lot to be said about "virtue".

Since we talk about "Tao" and "morality", it becomes "Tao Te Ching". The "morality" of the Tao Te Ching is different from the so-called benevolence and morality, we often say that "this person is very well-cultivated, very moral, and often does good deeds", which has little to do with the Tao Te Ching. Of course, it cannot be said that there is no relationship at all, because Lao Tzu believes that "virtue" and "goodness" are a bit close, and this "virtue" is a good thing after all, while "Tao" has nothing to do with the commonly said "morality". [2]

"Lao Tzu" wins with wisdom, wisdom is a threshold, it doesn't matter how high or low, just see if you can cross it. If you don't understand "Lao Tzu", it is obviously on this side of the threshold, and has not yet been crossed, the most fundamental thing is that there are saints in human beings, and saints are demonstratives, and the words "saints", "Taoists", "me", and "I" in "Lao Tzu" refer to the same subject. Among them, the word "saint" appears the most, and there are twenty-four chapters in the book. The second word is "those who have the Tao", that is, those who have "Tao" and "virtue", and those who can know and practice "Tao"; The third is "I"; The fourth word is "I". Combined, these four words make up forty chapters—half of the book, which shows its weight. In other words, Lao Tzu talks about the four concepts of "sage", "Taoist", "me" and "I" in the whole book, but they use different words. [2] (To be continued.) )