Living in a good place, kind-hearted, kind-hearted, good at words, good at politics, good at doing things, good at dealing with people.
Husband is just indisputable, so there is nothing special.
Lao Tzu meant to take the water in nature as a metaphor for Tao, but it is by no means the real Tao, just like the phrase "a few are in Tao" in the first paragraph of this chapter is just close to Tao. This chapter can be divided into three short paragraphs. Let's look at the first paragraph.
Original: Good as water. Water is quiet for the good of all things and evil of many people, so it is a few words.
Noble behavior is like water. Water conservancy is for the growth of all things, quiet in lowlands, living in low-lying places that everyone hates, so it is close to the characteristics of "Tao"!
Brief analysis:
The nature of water is static, it is low and motionless. Water flows with the tide and moves naturally. This natural stillness is indisputable, low and close to the Tao. "Quiet" and "low" are exactly what Laozi called "Tao". This passage records that "goodness is like water, and water is the good of all things and the evil of all." The "indisputable" here is similar to "dealing with evil for all". The original intention of "dealing with the evil of ten thousand people" is indisputable, and the two meanings are similar, which can be regarded as "low". However, the "water is good for all things without contending" recorded in the General Book does not mean "static", so the General Book should be tampered with by later scholars.
You can't interpret this passage from the surface of the word. Many people commented on this passage as "a man of noble character, conquering the enemy without fighting, keeping things quiet and staying in a place that everyone hates." And why does Lao Tzu take water as a metaphor? Does it mean that water nourishes everything? Does the water approach the Tao when it is humble? This is obviously not Lao Tzu's intention. Because water can carry a boat, it can also overturn it. Everyone knows this truth. Just like the floods in southern China in recent years, many things have been destroyed. Lao Tzu has said in the first chapter that "being" is the mother of all things, and the combination of various elements between heaven and earth can nurture all things, which has been confirmed by modern science. Everything between heaven and earth is not absolute, but relative and natural. When reading this passage, you should keep your ideology inside and understand Lao Tzu's original intention. Don't tell others just because you understand something after reading the Tao Te Ching. If you talk about it, you will be divorced from the original intention of Tao, and you will not understand what Tao is. I annotate this passage not to preach to you, but to return to the simple and simple Tao from the exquisite and gorgeous language about Laozi that people didn't want to read in the past and give Laozi the original meaning of Tao. This is also the purpose of my comments on Tao Jing.
This passage of Laozi mainly talks about the essence of "water" and approaches the Tao. As we all know in the previous chapters, Lao Tzu's "Tao", "If it is not beneficial, it is better to be in the middle" and "things outside the body" have reached the realm of no self. The first seven chapters talk about "emptiness" everywhere, and every sentence talks about "emptiness", and these are the principles and uses of "Tao" Then someone will ask, does the water in this chapter also speak this truth? As I said, I talked about Tao in every chapter and section of Tao Jing. This chapter is close to the Tao, which is not really the Tao, but elaborated by Laozi, because the nature of water is natural flow and "drift with the flow". In the fourth, fifth and sixth chapters, Lao Tzu talks about the "Tao" of emptiness. Think about it. It's actually quite simple. The places where water passes and stops are empty places, such as reservoirs and rivers. If the water meets an obstacle such as a mountain, it can only go around. This behavior is natural, so "water" is close to Tao. This sentence of Laozi discusses the original meaning of "Tao" based on the "quietness" and "low" of water intake.
Original: Being kind, being kind, being kind to heaven, being kind to words, being good at politics, doing good deeds and being good at times.
Live in a low place, such as an abyss, such as heaven, be honest in words, be honest in doing things, focus on ability, and seize opportunities in action.
Brief analysis:
The word "Zheng" in this sentence should be changed to "Zheng". If we use "politics", it is easy to misunderstand people as politics and think that Laozi is talking about the way of governing the country. For example, the fifth chapter: "Sages are heartless and people are dogs" does not advocate benevolence and justice, but Lao Tzu only talks about inaction and does everything. Literally, these seven sentences tell the most fundamental truth of people's fame and fortune in society, including food, clothing, housing and transportation. As a person who pursues fame, profit and affection, you can take this sentence as the life criterion of self-cultivation and education. But as Laozi or a monk, these superficial things are not the inner meaning of "Tao" that Laozi said. These seven sentences are about the behavior theory of water. Water lives in a low place, in an empty place. Laozi compared it to "fertile land", which reflected the emptiness of "Tao".
"Good heart" and "deep" appear again here. First appeared in the fourth chapter, "profound, like the ancestor of all things." Lao Tzu compared Tao to water, water to heart, heart to depth, and heart to depth. "Deep" accords with the profound meaning of "Tao".
"Being kind to heaven" means "being kind to others". I don't advocate benevolence. If this sentence is "good", then "benevolence" also refers to "non-human" imitating heaven, so it is wrong to annotate "benevolence" as "benevolence". Because Laozi has said in the fifth chapter, "Heaven and earth are heartless, and saints are heartless." If the word "benevolence" in this sentence refers to "benevolence", it is in contradiction with "heaven and earth are heartless and saints are heartless", and the original intention of "being kind" in the second edition of Silk Book should be "Tao", because heaven and earth and saints imitate the way of nature and do not stress benevolence, righteousness and courtesy. Therefore, the "benevolence" of "kindness and benevolence" should be touched by future generations. "Being kind to heaven" means being endowed like heaven and imitating it.
"Good words and good faith". Although this sentence can be extended to speak with credibility, the original meaning of Tao is "teaching without words", and the word "speech" in this sentence means "silence". Because water can only follow the feelings, not by words, which is close to the "Tao." Teaching without speaking is the best reputation, or rather, words should be revealed naturally.
"Good governance". In this sentence, Lao Tzu compares "positive" to water. Water, unbiased; Positive, flat also. Water is the smoothest, for example, the horizontal plane is used as the standard when measuring now. Therefore, Laozi used the "fairness" of water to describe the momentum and balance of Tao, and when the five internal elements of Qi reached "Yin and Pingyang density", nothing could not be controlled.
Good things can be done. Laozi compared the behavior of water to the ability to handle affairs calmly. The nature of water is that it can be round and square, change with shape, and do nothing.
"When you are good." Water will naturally change with the seasons. If winter freezes and summer flows, it changes with nature and approaches the natural state of Tao.
The above compares the emptiness, depth, leisure, wordlessness, fairness, energy and time of water to Tao. Next, Lao Tzu summed up two words: indisputable.