interpretation: the best: the best, the most perfect; Water: here it refers to a saint who does not struggle with the world. To achieve perfection is almost like a saint.
Going out: Laozi's Chapter 8 of the Tao Te Ching: Good is like water. Water is good for all things, but it does not dispute; Living in the evil of everyone, it is a few in the Tao. Live in a good place, be kind-hearted, be kind-hearted, be good at words, be good at politics, be good at things, and be good at times. The husband is only indisputable, so there is nothing special.
There are also hexagrams in Zhouyi with the same meaning!
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Laozi said: "Being good is like water, and water is good for all things without contention. This is the virtue of modesty; Therefore, Jiang Hai can be the king of the hundred valleys, and if he is good at it, he can be the king of the hundred valleys. The world is not weak in water, but the strong can't win, which is gentle virtue; Therefore, softness wins strength, and weakness wins strength. Because it has nothing, it can enter nothing, so it can be seen that the teaching without words and the benefits of inaction are also known. "
He thinks that people who do good should be like water. Water benefits and nourishes all things, but it does not compete with all things. This is the most modest virtue. Jianghai can become the destination of all rivers because he is good at being in the downstream position, so he becomes the king of 1 valleys.
The softest thing in the world is water, but it can penetrate the hardest thing, and nothing can surpass it, such as dripping water wears away a stone. This is where Roude lies. Therefore, the weak can overcome the strong, and the soft can overcome the strong.
"being good as water" means that water has the virtue of nourishing the life of all things. It can make everything get its benefits without competing with everything, so the greatest goodness in the world is like water. As the ancients said: "Go to the river to see off the guests, and go out to Yuerun Mintian." Everything that can benefit things and people, water will do its best. This characteristic of water can be described as "goodness".
Things that don't see their shapes can enter things that don't have gaps, from which we know the teaching of "silence" and the benefits of "inaction".
Laozi praised water the most among all things in nature, and thought that water virtue was close to Tao. The ideal "sage" is the embodiment of Tao, because his words and deeds are similar to water. Why is it said that water virtue is close to Tao? Wang Fuzhi explained: "Water is the smallest of the five elements. Those who are good at living in the Tao are small, not for them; "After the crowd, and Changde before the crowd." It is the most remarkable feature of water to strive for no dispute and be selfless and selfish. Water nourishes everything without taking it from everything, and is willing to stay in the lowest and wettest place. In the next seven paratactic sentences, all of them have the description of Guan Shuide, and they are also the qualities that people who introduce kindness should have. Laozi listed seven words of "goodness" side by side, all of which were inspired by water. The final conclusion is: the essence of being human is "indisputable". In other words, it is better to live in the evil of others than to compete with others for profits, so others have nothing to complain about.
When the Zhou Dynasty collapsed in 516 BC, Lao Zi fled to Chu State. In today's words, Lao Zi, 55, lost his job and returned to his hometown (maybe he was farming, but I didn't read this passage carefully). At this time, Confucius, 2 years younger than Laozi, visited Laozi and asked him for knowledge. This is how the allusion "Confucius asked Li" came about. Confucius compared Laozi to a "dragon" to describe Laozi's unfathomable and difficult to grind. When they saw the stream flowing in the mountain, Confucius said, "The deceased is like this", but Lao Tzu said, "The goodness is like water". The communication between Confucius, who believed in "ethics and benevolence", and Laozi, who was bent on "returning to nature", laid the foundation for the later integration of Confucianism and Taoism.
Xunzi Youzuo records a conversation in which Confucius answered a disciple Zi Gong's question about water: "Confucius views the water flowing east. Zi Gong asked Confucius: What is the reason why a gentleman must look at the water when he sees it? Confucius said, "Being rich in water, being partial to others and doing nothing, is like virtue.". Its flow is also falling, and the detention must follow its principles and be righteous. Its Tao Tao is unyielding, like a Tao. If there is a decision to do it, it should be quiet, and it will go to the valley without fear and be brave. The main quantity must be flat, similar to the law, and the profit does not seek to be approximate, but seems to be positive. About micro-reach, it seems to be observed. To go out and enter, to be fresh and clean, like goodness. Its ten thousand folds will also be eastward, like ambition. Therefore, when a gentleman sees a flood, he must look at it. " Here, Confucius described his ideal image of a gentleman with lofty personality with water, which involves moral categories such as morality, righteousness, Taoism, courage, law, integrity, observation, ambition and kindness. There are obvious differences between this viewpoint and Taoism, but there are also some similarities. This quotation can be read with reference to the eighth chapter of Tao Te Ching.
Transferred from Dujiangyan (Yu Qiuyu):
Water, seemingly supple and boneless, can become powerful and powerful; It seems colorless and tasteless, but it can shed a vast green field, with fruitful results and colorful; It seems to be self-abased, but it can transpiration for nine days, for clouds are rain, for rainbows are chardonnay; It seems that it has no shape, but it can be looked forward to as a savior to moisten all things ...
It seems that people are controlling water. In fact, all successful water control schemes are due to people's understanding of water, and they should follow it and listen to it. Only in this case can there be a unity of heaven and man, selflessness and immortality.
Man follows the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows nature.
This is the Tao.