[ translation]
If "Tao" can be expressed in words, it is a constant "Tao" ("Tao" can be expressed in words, it is not a common "Tao"); If a "name" can be named in words, it is a constant "name" ("name" can also be explained, it is not an ordinary "name") "Nothing" can be used to describe the situation when the world is in chaos. And "you" is the name of the origin of all things in the universe. Therefore, we should always observe and understand the mystery of Tao from "nothing"; We should always observe and understand the clue of "Tao" from "being" Nothing and existence, both of which have the same source but different names, can be called mysterious and far-reaching. It is not mysterious and abstruse in general, but mysterious and profound, far-reaching and far-reaching, and it is the total door to the mystery of the universe (from the mystery of "fame" to the intangible mystery, "Tao" is the door to understand all the mysterious changes).
[ Notes]
① The first "Tao" is a noun, which refers to the origin and essence of the universe and is extended to principles, principles, truth and laws. The second "Tao" is a verb. It refers to the meaning of explanation and expression, and it is still said that it can be said.
② constant: average, average.
③ The first "name" is a noun, which refers to the form of "Tao". The second "name" is a verb, which explains the meaning.
④ nameless: it means invisible.
⑤ famous: refers to tangible.
⑥ mother: mother, root.
⑦ constant: often.
⑧ miao (Miao): a subtle and subtle meaning.
⑨ ⑨ (jiao): margin, boundary. Extend the meaning of clues.
attending: appellation. This is "reference".
⑾ Xuan: dark black, mysterious and far-reaching meaning.
⑿ Gate: the gate of the universe, the total gate diameter of all mysterious changes, which is used to compare the gate diameter of the only original "Tao" of all things in the universe.
[ Quote]
Lao Tzu put forward the concept of "Tao" as the core of his own philosophical thought system for the first time. Its meaning is profound and profound, which can be understood from a historical perspective, from a literary perspective, from the aesthetic principle, and from the dialectics of the philosophical system ...
Philosophers are not completely consistent in explaining the category of "Tao", and some think that it is a material thing and an element that constitutes all things in the universe; Some people think that it is a spiritual thing, and it is also the source of all things in the universe. However, in the interpretation of "Tao", scholars also have roughly the same understanding, that is, it is moving and changing, not rigid and static; Moreover, everything in the universe, including nature, human society and human thinking, develops and changes according to the law of Tao. In a word, in this chapter, Lao Tzu said that "Tao" produced everything in the world, but it can't be explained by words, but it is very profound and mysterious, and it can't be easily understood. It needs a gradual process from "nothing" to "being".
[ Comment]
In this chapter, Laozi focuses on his philosophical category-"Tao". Is the attribute of Tao materialistic or idealistic? This is a long-standing problem, which has aroused the strong interest of many scholars since ancient times. Historically, Han Feizi lived in a time closer to Laozi, and he was the first scholar to annotate the Tao Te Ching. Regarding what is Tao, in Jie Lao, Han Feizi said: "The Tao is the place where all things are (with). Everything is recorded. The article of reason makes things happen. The Tao makes everything possible. Therefore, it is said that those who are reasonable are also. " This shows that Han Feizi understands Laozi's "Tao" from a materialistic perspective. In Historical Records, Sima Qian included Lao Zi and Han Feizi in the same interpretation (with Zhuangzi and Shen Buhai attached), that is, he thought that Han, Zhuang and Shen "all originated from morality, but Lao Zi was far-reaching." Wang Chong of Han Dynasty, in his book Lun Heng, also thought that Lao Zi's thought of "Tao" was materialistic. But from the end of the Eastern Han Dynasty to the Wei and Jin Dynasties, the situation changed. Some scholars understand the wonderful meaning of Laozi's philosophy that "everything in the world is born with something, and everything is born with nothing", and affirm that there is only one "nothing" in the ontology of the universe, which is called metaphysics. Later, Buddhism was introduced into China and gradually flourished, and metaphysics and Buddhism merged, so the interpretation of "Tao" turned to idealism. Neo-Confucianism in the Song and Ming Dynasties also absorbed Buddhism and metaphysics, and still made an idealistic explanation of Laozi's "Tao". In a word, scholars have always had fundamentally different views on whether "Tao" is materialism or idealism.
[ Interpretation] The revolutionary and authoritative nature of "Tao"
The philosophical concept of "Tao" was first put forward by Laozi.
This term with oriental mysticism appears frequently in Laozi, which sometimes seems to show a tremendous motive force between the universe and heaven. Sometimes in front of us, it depicts the ancient and wild state of chaos between heaven and earth; Or show the first division of heaven and earth, everything begins to grow, and the school with grass sprouting and wood growing is full of vitality, and so on.
From Laozi's various ideas of "Tao", we can fully appreciate the origin of his almost pious worship and awe of "Tao". Laozi's respect for "Tao" stems entirely from his sincerity in nature and its laws, which is completely different from the ideological concept that regarded "heaven" and "God" as absolute authority in that era. "Tao", for Laozi, is only a new basis for getting rid of religious rule completely, and it is more authoritative than "God".
Laozi's "Tao" has a unique understanding and profound observation of the universe and life, which comes from his meticulous observation of nature and a strong mystical intuition. This intentional concern for nature and its laws is the cornerstone of Laozi's philosophical thought.
From a biological point of view, the relationship between human beings and nature, whether mentally or materially, has always been a nearly primitive dependence, just like a baby's dependence on its mother. The ancients said, "If you are poor, you will turn your back on your roots." This so-called "Ben", in a broader sense, also refers to "nature", the mother of human beings and everything. Why does Qu Yuan's long poem "Tian Wen" raise many questions about the universe, history, mythology and the world? When he is disappointed with the political future and the dark reality, it is natural to have a return to nature and a desire for help. Out of a kind of dissatisfaction and anxiety about reality, I am eager to find a suitable position for people in front of mysterious natural forces.
Freud's theory of "the principle of happiness" discusses that civilization not only brings material benefits to human beings, but also brings extremely heavy depression to human spirit, which is one of the great shortcomings of civilization. However, what he said is the principle that human beings naturally pursue happiness, which is also based on the harmonious relationship between man and nature. Today, people's surging trend of "returning to nature" in terms of life needs and cultural thoughts also explains why ancient scholars tried their best to explore the nature of the universe in a broader sense. From this, we can also understand the historical reasons why Laozi's philosophy respects nature, denies knowledge, pursues the political life of "small country and few people" and exaggerates the simple nature and mysterious original motivation of "Tao".
During the Spring and Autumn Period and the Warring States Period, the kingship moved up, and the political and social relations changed dramatically. When the clan system in the real society fetters the development of history, the old "view of destiny" and "view of heaven" also fetters the development of thought. Lao Zi's metaphysical "Tao" is to seek the theoretical basis for rejecting the "view of destiny" and "view of heaven" from the understanding of natural history, thus possessing the revolutionary and rationality of the history of ancient philosophy in China.