Well?

I didn't expect to see this colleague who didn't have a good relationship here, Chen Zheng raised his eyebrows unexpectedly:

Huang Shihu...... I should be asking you, why are you here? ”

"Humph!"

Huang Shihu walked over with a few subordinates, snorted coldly, and looked at Chai Tiefeng Changqing and the others:

"Most of the intelligence networks in the west of the city were established by me, I said that what are you guys doing here sneakily today, it turned out that you got intelligence from Hu Dabiao, and you came to pick peaches?"

Chen Zheng frowned suddenly, but Chang Qing's face was slightly embarrassed, and said:

"Lord Huang, there is something wrong with what you said. The intelligence network of the Supervision Department is shared, and anyone can use it, but we just happened to find out, how can we say that we are picking peaches? ”

"I said yes! What is your identity, dare to question me? ”

Huang Shihu said unceremoniously:

"Chen Zheng, take your people back, I already received the news yesterday and started to keep an eye on the arrangement, and today I am preparing to close the net, so don't come to meddle."

The clay man still has three points of fire, let alone a person like Chen Zheng.

The other party was so domineering, obviously he didn't want to share the credit, Chen Zheng smiled:

"Huang Shihu, don't rely on your qualifications to play with me, you and I are at the same level, you are not qualified to command me. Taking a step back, if the person hiding in that house is really the high-level leader of the Heavenly Eyes Divine Sect, it must be a master of the blood exchange level, can you people take it down? ”

Huang Shihu seemed to hear a big joke:

"Do you think that everyone is the same as you people who climb up to the flames and sell their official beards? I, Huang Shihu, were able to get to this position because I killed many famous thieves and bandits on the list, with a knife and a gun, a punch and a kick! A small Celestial Eyes Divine Cult leader may be difficult for you to deal with, but to me it is a dirt chicken! Got it? ”

This old boy...... It's crazy.

Chen Zheng's eyes flashed when he heard this:

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.

Onigiri reads a book

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]

2. The ontological significance of "Taoism and Nature".

1. Man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature

Heshang Gong's note: "People should be quiet and gentle in the law, sow grains, dig them to get sweet springs, work without complaining, and merit without control." The sky does not move, giving without seeking retribution, growing all things, and receiving nothing. The Tao is quiet and silent, the yin line is spiritual, and all things are self-contained. The Tao is natural, and there is no law. Wang Bi notes: "Law, law." Whoever does not transgress the earth, but has all peace; Fadi also. The earth does not disobey the heavens, but is fully loaded; Fa Tian also. Heaven does not transgress the way, but it will be overthrown; Dharma Tao also. The Word is not contrary to nature, but to its nature; Those who are natural in law are in the square and the law, in the circle and the law are round, and there is nothing to violate in nature. Naturally, there is no name, and there is no end to it. Wisdom is not as good as ignorance, and the form is not as good as the essence, the essence is not as good as the formless, and the ritual is not as good as the non-instrument, so the method of turning the phase is also. The road is natural, and there is no reason to be resourceful; The law of the earth is in the sky, and man is like it, so it is the Lord, and the one of them is also the Lord. It can be seen that "law" here is not a legal system, but the verb "imitation". In verse 25 of the Tao Te Ching, Lao Tzu mentioned the word "law" for the first time, according to the silk book, that is, "man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the law." "It is popularly understood that the Tao is the primordial mother who created heaven and earth and all things, so man should imitate the earth, the earth imitate the heavens, the heavens imitate the Tao, and the Tao imitate nature." "Tao and Nature" does not oppose Tao and nature, Tao is ultimate and absolute, and there is no "outside", so "Tao" is "nature". The concept of "nature" is generally composed of three aspects in Lao Tzu's doctrine, that is, one is not to intervene and develop freely, the second is not reluctant, and the third is to be natural and not to create artificial authors.

From this, we can see that the way that Lao Tzu said is to follow the laws of nature to achieve the state of "doing nothing and doing nothing". Here, the word "law" is used as a verb in the sentence, that is, it means to imitate, follow, and obey, while it means to be lawless and lawless.

Of course, the "Tao" of law also has the meaning of natural law that transcends secular law, that is, it follows social common sense, common sense, and common sense, and these are the extended meanings of "Dao", and thus can also be used as the basis and rationality of secular law.

Lao Tzu believes that "there are four great in the country", that is, "the Tao is great, the sky is great, the earth is great, and the king is great". Heaven, earth, and the king all follow the Tao to accomplish their achievements, and the relationship between them lies in the fact that the Tao is the foundation and the mother body. As the ruler of the country, the king should also follow the way of Lao Tzu, and this Tao should be applied to political governance, that is, laws, ethics, policies, rules, etc. should conform to the development law of the Tao. [11]

2. The king is the law of the earth, the law is every day, the law is the way, and the law is natural

Since ancient books generally do not have punctuation and segmentation, later generations are limited by different knowledge when annotating, so they have different understandings of the meaning of this sentence. This division was formed by Li Yue in the Tang Dynasty in the "New Commentary on the Tao Te Ching", in which he changed the word "person" to "king" and connected the four great kings of the country in the previous sentence.

Li Yue's note: "The Tao is great, the sky is great, the earth is great, and the king is also great", which is called the "four major in the domain". The king's "law land", "law heaven" and "law road" are the three natural and rational worlds. The world is safe, so it is called "virtue". Whoever speaks belongs to the ear, its righteous cloud "law and land" is like the selflessness of the earth. "Law every day", such as the selflessness of the sky. "Dharma Dao Dao" is just like the selfless generation of the Dao. For example, kings, ministers, fathers, and sons. The latter word is passed down from one to another, and it is all clouds that "man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature". There are five non-four major elements in the domain. How can the king only have the "law of the earth", but not the "law of the heavens" and the "law of the way"? Heaven and earth have no heart, and they can also turn into laws? Moreover, the way of "the law of the earth, the law of heaven, and the law of nature" is the father of heaven and earth, the son of nature, fragmented, and estranged. Gao Ming also believes in the "Silk Book Laozi Proofreading" that although Li Shuo distinguished, scholars of the past dynasties mostly abandoned it or said that the words "are children's teeth" overlapped, not Lao Tzu's. Although it is not a word, it is indeed one of the ancient sayings, and there are still believers today. According to the words of "man is the law of the earth, the earth is the law of the sky, and the heaven is the law of the Tao", the non-king can only have the "law of the earth" and not the "law of the sky" and "the law of the road", but the people, the earth, and the sky are all the law in the Tao. If this syntax is like the forty-two chapters, "The Tao begets one, one begets two, two begets three, and three begets all things", although it is self-evident that "three begets all things", the one who gives birth to all things should be regarded as the "Tao" and will never be understood as the "three" ears of the one who gives birth to all things.

Gu Di explained these four sentences in "Lao Tzu's Proofreading" and said: "The law is the land", which means that the reason why the land is the land is the law, and the reason why the land is the land, that is, the land is selfless; "Fa Tian Tian" means that the reason why the sky is the heaven, is the law, and the reason why the sky is the sky, that is, the sky is selfless; "Dharma Dao Dao" means that the reason why the Tao is the Tao is the Tao is the Fa.

The reason why the Tao is the characteristic of the Taoist is that "the Tao is natural". "Nature" is self-so, that is, self-cause, self-formation, self-root, and self-root, and "Tao is natural", that is, Tao is self-formed, self-caused, and self-caused, without intervening, that is, "non-action". The word "law" here has the meaning of law, and the king should take the selflessness, humility and non-contention of the earth as the law, the selflessness of the heavens as the law, and the nature of the Tao as the law, so that the Tao and nature are one.

The Dharma here is the Dharma of the Dao, and the observance of the Dao can make the three worlds of heaven, earth, and man orderly and governed. Gao Dingyi believes that this sentence expresses the view of the ancients on the system theory, that all things in the universe are a whole, and that man, heaven, earth, and nature constitute a system with hierarchies, structures, and wholes, which are interconnected and mutually restrictive.