However.

"Wait!"

Just as the hostess presiding over the auction was about to announce the auction results, an old and proud voice suddenly came out of a private room:

"My lord bid, 20,000 gold baht!"

This price suddenly stirred up a thousand waves.

Lei Yunting, Chen Zheng and the others in the private room, as well as all the participants in the hall, all let out an uproar, and their eyes suddenly looked in the direction from which the sound came.

One opening directly climbed 2,000 gold baht, how rich and generous!

Vaguely as if he had heard this voice somewhere, Chen Zheng's heart moved slightly, and he quickly recalled:

"It seems to be coming from the number one of the first word, ...... the person who spoke?"

And Lei Yunting obviously knew which side made the shot, and immediately shook his head and smiled:

"A good Teng clan, really wealthy, I know that they are also interested in this thing, but I don't want to be able to endure it until now."

Teng's ......

After being reminded, Chen Zheng finally remembered who the voice of the bidding was just now.

It was the Teng Clan butler he met when he first went to the Martial Arts Thousand Soldiers Pavilion!

Not to mention the reaction of the people in the private room.

Lao Tzu stated at the beginning of the Tao Te Ching: "Tao, Tao, very Tao." Name, name, name. None, the beginning of the world; Yes, the mother of all things. Therefore, there is always nothing, and I want to see its wonders; Often, I want to see it. These two have the same name and different names, and they are the same mysteries. Mysterious and mysterious, the door of all wonders. This is Lao Tzu's general description of the concept of "Tao": Tao is not the general Tao of the society at that time, that is, the way of human ethics and common sense, nor is it the way that people can name at that time. "Dao" has transcended secular social life in Lao Tzu, and is closer to the Tao of natural law, because the origin and mother source of all things in heaven and earth lies in "Dao", starting from Dao, "Tao gives birth to one, life to two, two to three, and three to all things". Therefore, Lao Tzu used "Xuan Zhi and Xuan" to describe the particularity and profundity of the Tao, but in fact, although this "Dao" is "seen and seen", "listened to and heard", and "touched and obtained", but Lao Tzu's way is not far away, here is just Lao Tzu used "Xuan" to emphasize the difference between what he said and what the society said at that time, and expounded the transcendence and foundation of his way.

Therefore, Lao Tzu said frankly in the later discussion, "My words are very easy to know, very easy to do, and people can know it, and Mo can do it." Lao Tzu sighed with emotion: "Those who know me hope that I am noble." It is a saint who is brown and jade. ”

Lao Tzu's "Tao" is "something is mixed, born from nature." Xiao He, Xiao He, independent and unrelenting, can be the mother of heaven and earth. I don't know its name, but the word is the way. The name of the strong is great. "This sentence means that before the creation of heaven and earth, there were chaotic objects in the universe, which were silent, vast and boundless, helpless and unchanging, and it was the mother who nurtured all things." I" - Lao Tzu didn't know its name, so he reluctantly called it "Dao" and named it "Great".

From this, we know that the Tao spoken by Lao Tzu is first of all material, and is the original power source for the generation of all things in heaven and earth, and its existence is independent and immeasurable, and has infinity. Lao Tzu himself could not give an exact description of the power of "Dao", so he believed that Dao was only an expedient name.

The characteristics of the Tao: Lao Tzu said, "The Tao is chong, and the use of it has Fu Ying." "The Tao body seems to be empty and real, so the body contains inexhaustible matter and energy, but it does not overflow due to complacency. Lao Tzu believes that the Taoist body is soft but not rigid, the interior is simple, the exterior is simple and unpretentious, and it is clear and transparent, and it exists between heaven and earth. Therefore, the Tao is everywhere, whether it is an individual or a human society, including all things in heaven and earth, they should follow the Tao, and the Tao is natural, returning to the basics. The literal interpretation of "nature" here is that it is the same, but the Tao and the laws of nature are the same, that is, the "four major countries in the country" should imitate the characteristics of nature in doing nothing and doing nothing, so as to maintain their own "eternity".

Lao Tzu was in the Eastern Zhou Dynasty society at that time, the princes and countries were reckless, wars were frequent, and the etiquette and ethics of the society could not be restored, so Lao Tzu saw through the reason why the human society was in contention was caused by the sage, etiquette, decrees, desires, wisdom and other promising measures, and it was precisely because the society valued fame, strength, competitiveness and other honors, so there would be a dispute for the possession of limited resources in the world. Therefore, Lao Tzu proposed to return to nature and conform to the laws of the natural world of inaction and pure wisdom, so as to defend the weak and defeat the strong, and achieve a peaceful life of small countries and widows. ”[11]

2. "Virtue"

"Virtue" is the development and manifestation of "Tao" in the realm of ethics, so the entry from Tao to virtue is a barrier between the natural order and the social order, that is, to discuss the norms of human behavior. Both virtue and law are restraining forces that regulate society and human behavior, but they have different statuses in Lao Tzu. Lao Tzu believes that the essence of virtue and the essence of the Tao are the same, so the virtue of virtue originates from the "Tao". The virtue that Lao Tzu said is also different from the virtue that ordinary people say. Chapter 38 contains: "To be virtuous is to be virtuous; Virtue is not lost, but there is no virtue. The upper virtue does nothing and does nothing, and the lower virtue has to do it; Shangren did not do anything for it; The righteousness is for it; If you don't respond to it, you throw it with your arms crossed. Therefore, the loss of morality and then the loss of morality, the loss of virtue and then the loss of benevolence, the loss of benevolence and then the loss of righteousness, and the loss of righteousness and then the loss of rudeness. ”

Lao Tzu believes that Shangde advocates doing nothing and conforming to nature, with obvious characteristics of "non-action", which can be understood as following the natural code of conduct. This kind of virtue that follows nature values life, ignores fame and fortune, keeps quiet, quits greed, stops doing things, realizes the four realms, and naturally does nothing, and at the same time takes the hearts of the people as the heart, integrates itself with nature, and finally returns to the Tao. Xiade is composed of benevolence, righteousness and etiquette, which needs to be implemented and promoted by people, with obvious "promising" characteristics, and pays attention to human behavioral norms. It can be seen from here that in the eyes of Lao Tzu, the benevolence, righteousness, propriety, wisdom and faith promoted by Confucius are only the result of artificial education, and they have not reached the realm of true non-action and transcendence, so they are degraded to lower virtues. The state of non-action of virtue is contrary to the nature of the law itself, which needs to be formulated by the state, intervened by the state, and made public to the world, so the law is only the category of the lower virtue. However, in Xiade, the law is different from benevolence, righteousness, and propriety, and Lao Tzu did not include the law in the scope of discussion of Xiade, and it seems that it can be concluded that Lao Tzu believes that benevolence, righteousness and propriety are higher than the law, and the law is just a kind of instrument for governing the country.

There is a difference between the virtue of Lao Tzu and the virtue of Confucius, and it is also different from "etiquette", but the secular law and the ritual law are inextricably linked. In Lao Tzu's view, Confucius's virtue belongs to the category of "lower virtue", which belongs to the field of artificial norms, while Lao Tzu believes that upper virtue is manifested in inaction, that is, it does not consider the question of virtue and immorality, but is the greatest virtue. [11]

In the hall outside, after a short uproar, the hostess on the stage was smiling:

"A No. 1 distinguished guest, bid 20,000 gold baht, are there any distinguished guests who want to increase the price?"

The sound continued to echo, and the No. 10 private room and other competitors on the third floor who almost took down the Xuanmang Cave Golden Gun shook slightly, and the signs were all withdrawn, and there was no movement.

Not to mention that the price of 20,000 gold baht is beyond their affordability.

As a side branch of the Celestial Clan, the Teng clan has one of the best power and financial resources in this Lingqiu County, and no one wants to openly compete with it unless it is forced to do so.

After a full dozen breaths, the audience fell silent.

Seeing that there were no other competitors to speak out, the hostess looked around, rang the bronze bell, and said loudly:

"Congratulations to the No. 1 distinguished guest of Jiazi for the successful bidding!"

When the voice echoed, I saw Steward He open the bead curtain, revealing half of his face, looking at the few private rooms that had given up the bidding, and said suddenly:

"My lord, thank you for your friends, you have the opportunity to go to the house and appreciate the gods."

The main lord didn't even show up, and in a few words, a kind of high-minded, proudly staring momentum filled everyone's hearts.

Before the party that was cut off had no reaction, bursts of cheers rang out in the hall, and many ordinary participants sitting in the scattered room immediately complimented them from afar:

"Congratulations to Master Teng for starting a real soldier, like a tiger with wings!"

"A real soldier should be a strong man, congratulations to Master Teng!"

"Yes, this Xuanmang Cave Golden Gun falls into the hands of the Teng Clan, it must be generous and glorious!"

Seeing that so many people in the hall were holding stinky feet regardless of the compliments of their faces, Chen Zheng couldn't help but sigh.

Because he had no contact, he didn't have an intuitive idea of the status of the Celestial Clan, but the reaction of these people gave him a glimpse of the whole leopard.

It is indeed a Tianlong person.

The point is that the Teng clan is only a side branch of the Tianren clan, so what is the power and status of the main family!?

Ji Xunyi was full of sarcasm:

"These idiots, this gun is obviously for other people, the head of the Teng family has already entered the realm of grandmasters, how can there be no one who is a true soldier?"

Yun Lan was also curious: "I remember that among the children of the Teng family, it seems that Teng Feiyun, who has the highest talent, seems to use a gun?" ”

"Okay, who Teng's prepares for it has nothing to do with us."

At this point, the auction was completely over, and Lei Yunting shook his head:

"Yun Lan, the three of you go back first, Chen Zheng and I will wait here for a while, and the matter of the cheats will be decided."

"Yes."

Whether it is Ji Xunyi or Chu Lijun, who has been honestly watching, they obviously want to go together, but they can only respond honestly and leave first.

And not long after the three of them left, a man who looked like a steward knocked on the door and walked in, and said respectfully:

Lao Tzu stated at the beginning of the Tao Te Ching: "Tao, Tao, very Tao." Name, name, name. None, the beginning of the world; Yes, the mother of all things. Therefore, there is always nothing, and I want to see its wonders; Often, I want to see it. These two have the same name and different names, and they are the same mysteries. Mysterious and mysterious, the door of all wonders. This is Lao Tzu's general description of the concept of "Tao": Tao is not the general Tao of the society at that time, that is, the way of human ethics and common sense, nor is it the way that people can name at that time. "Dao" has transcended secular social life in Lao Tzu, and is closer to the Tao of natural law, because the origin and mother source of all things in heaven and earth lies in "Dao", starting from Dao, "Tao gives birth to one, life to two, two to three, and three to all things". Therefore, Lao Tzu used "Xuan Zhi and Xuan" to describe the particularity and profundity of the Tao, but in fact, although this "Dao" is "seen and seen", "listened to and heard", and "touched and obtained", but Lao Tzu's way is not far away, here is just Lao Tzu used "Xuan" to emphasize the difference between what he said and what the society said at that time, and expounded the transcendence and foundation of his way.

Therefore, Lao Tzu said frankly in the later discussion, "My words are very easy to know, very easy to do, and people can know it, and Mo can do it." Lao Tzu sighed with emotion: "Those who know me hope that I am noble." It is a saint who is brown and jade. ”

Lao Tzu's "Tao" is "something is mixed, born from nature." Xiao He, Xiao He, independent and unrelenting, can be the mother of heaven and earth. I don't know its name, but the word is the way. The name of the strong is great. "This sentence means that before the creation of heaven and earth, there were chaotic objects in the universe, which were silent, vast and boundless, helpless and unchanging, and it was the mother who nurtured all things." I" - Lao Tzu didn't know its name, so he reluctantly called it "Dao" and named it "Great".

From this, we know that the Tao spoken by Lao Tzu is first of all material, and is the original power source for the generation of all things in heaven and earth, and its existence is independent and immeasurable, and has infinity. Lao Tzu himself could not give an exact description of the power of "Dao", so he believed that Dao was only an expedient name.

The characteristics of the Tao: Lao Tzu said, "The Tao is chong, and the use of it has Fu Ying." "The Tao body seems to be empty and real, so the body contains inexhaustible matter and energy, but it does not overflow due to complacency. Lao Tzu believes that the Taoist body is soft but not rigid, the interior is simple, the exterior is simple and unpretentious, and it is clear and transparent, and it exists between heaven and earth. Therefore, the Tao is everywhere, whether it is an individual or a human society, including all things in heaven and earth, they should follow the Tao, and the Tao is natural, returning to the basics. The literal interpretation of "nature" here is that it is the same, but the Tao and the laws of nature are the same, that is, the "four major countries in the country" should imitate the characteristics of nature in doing nothing and doing nothing, so as to maintain their own "eternity".

Lao Tzu was in the Eastern Zhou Dynasty society at that time, the princes and countries were reckless, wars were frequent, and the etiquette and ethics of the society could not be restored, so Lao Tzu saw through the reason why the human society was in contention was caused by the sage, etiquette, decrees, desires, wisdom and other promising measures, and it was precisely because the society valued fame, strength, competitiveness and other honors, so there would be a dispute for the possession of limited resources in the world.

2. "Virtue"

"Virtue" is the development and manifestation of "Tao" in the realm of ethics, so the entry from Tao to virtue is a barrier between the natural order and the social order, that is, to discuss the norms of human behavior. Both virtue and law are restraining forces that regulate society and human behavior, but they have different statuses in Lao Tzu. Lao Tzu believes that the essence of virtue and the essence of the Tao are the same, so the virtue of virtue originates from the "Tao".