Although most of the modern translations of Laozi are not academic, related issues cannot be ignored. So at the end of the article, I collected the vernacular translations made by modern people, arranged in order of publication date, and got more than 40 articles, which are still incomplete. A learned gentleman will raise his hand one by one and gain gratitude.
Zhang Jinghua knows the first month of the new millennium.
mention
The original meaning of the word "Xuan" is subtle, and the word "Xuan and Xuan" has no mysterious or mysterious meaning. Laozi regards "Xuan" as an abstract noun concept, which has the same meaning as "Tao", "nothing" and "being". The same as metaphysics is also an abstract concept. "Being the same mystery" means "being the same" and "being the same". The correct interpretation of "both have different names, both are called metaphysics, and both are called metaphysics" should be: ("you" and "nothing") both have different names because of "Tao"; The "same" is called "Xuan"; Similarity and sameness are the keys to understanding Tao.
The article tries to demonstrate from eight aspects:
(1) Grammatically speaking, in ancient Chinese, "Wei Zhi" is a verb-object phrase expressing judgment, which means to call it "do" and "be".
(2) From the semantic point of view, the word "Xuan" is synonymous with "Miao" and "Yi", which means very little.
(3) The word "Tong" in "Tong Metaphysics" is a noun with the same meaning; "Tong" is an abstract concept commonly used by pre-Qin philosophers.
(4) When the word is used together, it still has the meaning of "tong", which is exemplified in Lao and Zhuang.
(5) "Metaphysics Metaphysics" means "similarities and differences", which has the same sentence structure and logical characteristics as "loss and loss".
(6) As far as the monism system of Laozi's thought is concerned, so are the concepts of "Tao", "Being" and "Nothing" in the first chapter of Laozi's Taoist Classic, and Metaphysics and Metaphysics are a clear exposition of the absolute identity of "Tao".
(7) Tao, nothingness, being, metaphysics and sameness, as the most important concepts of Taoism, are simultaneously revealed in the Taoist chapter of Laozi, which is of direct significance.
(8) As a great thinker, it is inconceivable for Laozi to interpret "both mysterious and mysterious" as "metaphysical".
/kloc-In the first half of the 9th century, when Hegel talked about China's scholarship, he belittled Confucius and regarded Laozi as the representative of ancient philosophers in China. The first volume of Lectures on the History of Philosophy says: "Confucius is only a practical wise man in the world. There is nothing speculative in his philosophy-only some kind, worldly and moral lessons, from which we can get nothing special." He also said: Taoism "the main concept of this school is' Tao', which is' reason'." "Tao is the road, the direction, the process of things, and the rationality and foundation of all things." [1] The academic circles have long criticized Hegel's views. For example, the first volume of Hou Zhu's "A General History of China's Ideological History" published by 1957 has a special section to comment on Hegel's Laozi Theory [2]. When it comes to western classical philosophy, we don't agree with the simple correspondence between China's ancient academic concept and the western "dichotomy" knowledge system, but we think what Hegel said here is generally good. Hegel's academic position here is naturally western, but his method of observing problems is also worthy of attention.
Or we can quote Mr. Liang Qichao's point of view: "Taoist philosophy is fundamentally different from Confucian philosophy. Confucianism takes people as the center, while Taoism takes nature as the center. Both Confucianism and Taoism say' Tao', but Confucianism takes the human heart as everything, and Tao is created by people's continuous efforts, so it is said:' People can spread Tao, not Tao.' Taoism regards the laws and principles of nature as omnipotent, and the Tao as innate and unchangeable, so it is said that' man practices the earth, the earth practices the sky, the sky practices the Tao, and the Tao practices nature'. [3] The biggest pair of categories in China's ancient academic thought is "Heaven and Man". The unity of man and nature is nature and humanity. In ancient China, humanism was based on the relationship between heaven and man. The goal of humanism is heaven, not all social strata, nor religious beliefs. Confucianism is the most representative of humanistic spirit, while Taoism is the representative of natural heaven different from Confucianism.
The word "philosophy" used in modern academic circles also comes from the western knowledge system, which should be reflected here. However, even if we don't look at it from the perspective of philosophy and ontology, Taoism's "Tao" seems to embody the level of "one teacher and one teacher" and "the purity of heaven and earth" [4], which has an abstract speculative height. The abstract speculation about "Taiyi" stems from the universal nature of human beings. Here we only take Zhu's experience as an example. Zhu Zeng recalled: "When someone was five or six years old, he was very upset: What is beyond the heavens and the earth? People say that there are four corners in the sky, and there must be a place to think. If this wall is similar, there may be something behind it. I almost got sick at some point, but I still don't know what is behind that wall. " [5]
When talking about Taoist Zhuangzi in his masterpiece A Brief History of Chinese Philosophy, Mr. Feng Youlan used such topics as "limited viewpoint", "higher viewpoint" and "higher level knowledge" and said: "This is really a philosophical method to solve problems. Philosophy doesn't report any facts, so it can't solve any problems in concrete and physical ways. For example, it can neither make people immortal nor make people rich. But it can give people a point of view, from which we can see that life and death are the same, and gains and losses are equal. From a practical point of view, philosophy is useless. Philosophy can give us an idea, which may be very useful. In Zhuangzi's words, this is "useless". [6] The specific meaning of "higher viewpoint" mentioned by Mr. Feng Youlan can be discussed, but in any case, the so-called "higher viewpoint" is not the same as Confucianism. Zhuangzi, a Taoist, was criticized as "hiding in the sky and not knowing people" in Xunzi Jiedu. On the other hand, we can say that Confucianism is "hidden in people's ignorance", and Confucianism and Taoism complement each other in this sense. Then, what is the "heaven" defined by Taoism or the "reason" of China's ancient scholarship? In this respect, the exposition of Laozi's Taoist scriptures [7] should be regarded as the most representative.
The important role of Laozi in Taoist classics is self-evident [8], but there are many differences in understanding. Among them, "the two are the same, and the different names are the same", scholars either make one sentence or two sentences; Literally, the handed down version is slightly different from the unearthed silk version. Just four main examples are as follows:
Mr. Wang Ka corrected the official seal sentence of Lao Zi Dao De Jing He [9]: "The two have the same name but different names. Also called Xuan. Mysterious and mysterious, the gate of Wan Qi. "
Mr. Lou Yulie wrote in Annotations on Wang Biji and Laozi's Moral Classics [10]: "They have the same name but different names. The same name is Xuan, Xuan and Xuan, the gate of Wan Qi. "
Mr. Zhu wrote in Laozi's Note [1 1]: "Both of them have the same name, and they are both called the mysterious, the mysterious and the mysterious, the gate of Wan Qi."
Mr. Gao Ming's annotation on Lao Zi's Silk Book [12] is the first edition: "They come from the same place, with different names, the same stomach (saying), and the mysterious (and) mysterious, which is the [door] of many people." The second book: "The two are the same, with different names, the same stomach (call), and mysterious, which is the door of many people."
We think that the two versions of silk script lack the word "Xuan", and the first version is marked with a full stop under "different names with the same stomach", which is different from the two versions handed down from ancient times, such as Monk Gong and Wang Bi, because of omission or original material. As for whether to read four words or three or five words, it doesn't matter. The key to the problem lies in the understanding of the word "Xuan".
Since Wang Bi, the word "Xuan" in Lao Zi Tao Jing Pian has been interpreted by many scholars as "dark", "deep", "hidden" and "unpredictable". A few examples are as follows:
Wang Bi: "The mysterious man is silent." [ 13]
Yang Xiong: "The mystic is a recluse who can't see the shape." [ 14]
Zhang Heng: "Xuanzhe, the invisible image, the root of nature; If you start from scratch, you can do it first; Including morality, constructing Gankun; Vitality is invisible. " [ 15]
Ge Hong: "The metaphysical is also the ancestor of nature, and the extensive one is also. Too obscure, too obscure. Mianmiao is far away, so it is called wonderful. " [ 16]
Tang Xuanzong: "Xuan, deep and wonderful." [ 17]
Cheng: "Xuanzhe, with far-reaching meaning, is also famous." [ 18]
Chen Jingyuan: "Mysterious and profound, but also mysterious." [ 19]
Liu Jing: "Xuanren is dark and mysterious, and the color of Tao is also." [20]
Su Zhe: "Anyone who is far away and does everything to the extreme will bring dark black, so I often use' Xuan' to send it to the extreme." [2 1]
Liu Ji: "The mysterious is the color of the sky, and the so-called far and omnipotent is also." [22]
Chen Mengchang: "The mystery is invisible, inaudible and incredible." [23]
Zhu: "Only the Xuan is far-reaching. As for the position of black, that is beauty." [24]
Fan Yingyuan: "Metaphysics is inseparable." [25]
Wu Cheng: "Mysterious and unpredictable." [26]
Shen: "Everything invisible is dark and mysterious. The beauty of the avenue is not represented by images. Far-reaching and not extreme, hence the name Xuan. " [27]
Mr. Dong: Shuo Wen Xuan: You are far away. "Whether there is mutual existence, the reason is far away, being given a mysterious name, and agreeing that Buddhist books are' incredible'." [28]
Mr. Gao Feng: "Mystery is subtle and difficult to understand." [29]
Mr. Jiang Xichang: "In the book Laozi, anyone who talks about' Xuan' is secluded and vague, which is hard to describe." [30]
Mr. Ren Yuji: "'Xuan', dark and black, is an important concept in Laozi, with profound and unpredictable mysterious meaning." [3 1]
Mr Zhu: "The theory that ancient philosophers in China covered up the universe is nothing but anger. If the change is unexpected, it is called. "
Xuan. " [32]
Mr. Gao Ming: "The so-called' Xuan' is a very abstract description, which has far-reaching significance but cannot be described.
Got it. "[33]
Mr. Mou Zongsan used "same" and "one" to explain "Xuan", used "Xuan" as a noun and used "same" as a sentence. In other words, "Xuan" and "Tong" are nouns, and the two concepts are mutually trained. "Tong" is called "Xuan" and vice versa. We believe that Mr. Mou Zongsan's explanation is correct [34].
Mr. Mou Zongsan said: "The first chapter says,' They have the same name but are different. Also known as mystery, mystery is mystery, the door to all miracles. "Both refer to the duality of Tao: nothingness and existence, and the same root and homology. It is only after they are issued that they have different names, one is nothingness and the other is existence. The same thing is Xuan. " He also said: "Tao has two sides, one is nothing and the other is something." The circle is one, that is, it is called mystery. " [35]
Mr. Mou Zongsan broke the sentence after the word "same". When his teacher Mr. Xiong Shili came, Mr. Xiong Shili came from Mr. Yan Fu. Mr. Yan Fu (also known as Ling) said: "Funny words are the same, and everything comes from the same word." [36] Mr. Xiong Shili said: "(Both) are the same, but the names are different. The same is called metaphysics. Mysterious and mysterious, the gate of Wan Qi. ) both, yes and no. The same word is funny (strict and careful). After all, form is the same as God, that is, being and being are the same, so it is the same. " [37] Mr. Yan Fu and Mr. Xiong Shili break sentences after the word "same", and naturally use the word "same" as a noun, but they have not clearly expressed "Xuan", that is, "same".
In the early years of the Southern Song Dynasty, Shao Ruoyu's explanation of the sentence "the same is called mystery" is: "Whether there is confusion or not is called mystery." [38] Shi Zhaoan of the Southern Song Dynasty explained: "There is also, there is nothing, there is also, and if it is divided into three, it must be one." He also said: "It is also called metaphysics, which is Datong.
Yes "[39] Jin explained:" Xuanzhe, Yin and Yang are the same. " [40] Du Yuan explained to the knife and scissors: "Same, same method. Xuan, one and two, two and one. " [4 1] Wu Cheng punctuation at the end of the Yuan Dynasty: "They are the same, but they have different names. They are both called Xuan, and Xuan is also Xuan. "Read it in four words, saying," These two words are Tao and virtue. The same person, Tao is virtue, and virtue is Tao. " [42] He Xinshan explained in the early Ming Dynasty: "No one. There is no mystery of solid, there is mystery, and so is solid.
Xuan. "[43] There is a great solution to the crisis in the early Ming Dynasty:" The same person, the body also; Different names have different uses. " [44] They all read the two words "Tong" and "Xuan" together, thinking that the two words have similar meanings and both refer to the way of "two in one", but they don't understand "Tong" as an adverb "Du" and "Xuan" as mysterious and profound. Japanese scholar Xiaoliu Zhitian, according to Wu Cheng's annotation of Tao Te Ching and Chen Jingyuan's On Moral Truth, broke the original sentence of Laozi as follows: "They are the same, but their names are different, and they are all called Xuan, Xuan, Xuan and the Gate of Wan Qi." Not from the three-character and five-character pronunciation: "these two, with different names, are called metaphysics." "The reasons are as follows: First, the original text is a strict sentence pattern with four words and one sentence, and the syntax of three words and five sentences is incomplete; Secondly, the word "tong" in The Mystery of the Same Predicate is not an adverb of "predicate", but a noun; Third, there is a sentence "It means the same thing" in Chapter 56 of Laozi [45]. It can be described as a unique eye. Then we know that Mr. Mou Zongsan's understanding of "Xuan" with "same" and "one" is also original.
"Yi Chuan Cohesion": "Easy to know, easy to know, easy to follow, easy to know, easy to make contributions, easy to simplify and reasonable in the world." Conciseness is an important principle of ancient academic thought, and Laozi's Taoist Classics is very concise in syntax and meaning. "The same surname is Xuan" means that "the same surname" is called "Xuan". "Tong" and "Xuan" are nouns. Since "Tong" is called "Xuan", the word "Xuan" means "Tong", and the word "Tong" also means "Xuan". The two words are mutually trained. The meaning of the word "Tong" is very common, so the meaning of the word "Xuan" is easy to understand, and there is no need to go elsewhere for verification. Because "Tong" is called "Xuan" and the two words train each other, the two words "Xuan" and "Tong" can be combined to form a synonymous compound "Xuan Tong".
The correct interpretation of "both have different names, both are called metaphysics, and both are called metaphysics" should be: ("you" and "nothing") both have different names because of "Tao"; The "same" is called "Xuan"; Metaphysics and metaphysics are the same, which is the key to understand everything in the world.
In this way, in the first chapter of Laozi's Taoist classics, five concepts were put forward in a few words, namely, Tao, nothingness, existence, sameness and metaphysics, which were also the most important concepts in pre-Qin Taoist thought. Mr. Feng Youlan said: "Laozi's world outlook mainly includes three categories: Tao, Being and Being." [46] Mr. Ren said: "One of the great contributions of Laozi's philosophy in pre-Qin philosophy is the first recognition of the categories of' nothing' and' being'." [47] Mr Zhang Dainian said: "Tao is the first ontological concept in China's classical philosophy. Laozi is the founder of China's ancient philosophical ontology. " [48] In fact, besides Tao, nothingness and existence, it should be said that there are two concepts: metaphysics and identity.
We try to demonstrate from eight aspects.
1. From the perspective of ancient Chinese grammar, "Wei Zhi" is a verb-object phrase to express judgment, which means to tell it to do and to have.
In ancient Chinese grammar, "predicate" is a fixed and commonly used verb-object collocation to express judgment. Predicate is a verb, meaning called or called. It is a pronoun. The conjunction "Wei Zhi" constitutes a common phrase, which is called "Zuo" and "Shi" in modern Chinese. In ancient Chinese, the word "Yu Zhi" can be written in reverse as "Yu Zhi", which has the same meaning as "Yu Zhi". In modern Chinese, it is called "Yu Zhi" and "Yu Zhi".
There are many examples of "speaking out" and "speaking out", which are familiar to everyone. For example, "speaking out" in "Yi Zhuan Jie" has "the change of speaking out if it is combined" and "the shape is not Tao, but the shape is device"; There are "yin and yang means Tao" and "fate means Yi". "The Doctrine of the Mean" refers to "the sum of joys, sorrows and joys in the Mid-Autumn Festival instead of showing it"; "Zhi Zhi" includes "the nature of destiny, the nature of Taoism and the cultivation of religion". Examples in Laozi are "when things are strong, they are old, which means they are not right" in Chapter 55, and "when a husband is stingy, he means he takes early clothes, and when he takes early clothes, he means he accumulates virtue" in Chapter 59. From the perspective of ancient Chinese grammar, there is no doubt that "Wei Zhi" is interpreted as what modern Chinese says to do and why.
"Yuzhi" is a verb-object phrase that expresses judgment, and it should be a noun before and after, and "Xuan has the same name" is such a structure.
In addition to the first chapter, there are four examples of the sentence pattern after "Wei" in Laozi, namely, the sixth chapter "Shi" refers to Xuanzang, the fifty-first and sixty-fifth chapters "Shi" refers to Xuande, and the fifty-sixth chapter "Shi" refers to Xuande. Zhuangzi has an example of 1, that is, the word "yes" in heaven and earth refers to Xuande. "Xuan" is a compound noun.
Scholars often interpret the word "tong" as an adverb, that is, "du" in modern Chinese. However, in ancient Chinese, the word "du" of adverbs was generally expressed by the word "du". In Laozi, the modern Chinese adverb "Du" is used everywhere. There are eight situations, namely, Chapter 2 "Everyone knows that beauty is beautiful" and "All good is good", Chapter 13 "Everyone calls me natural", Chapter 20 "Everyone is redundant" and "Everyone is good".
The word "tong" is not often used as an adverb. There are 14 cases in Laozi, 9 cases in The Analects of Confucius, 4 cases in The Book of Rites University, 5 cases in Sunzi and 14 cases in Guiguzi. There is no adverb "du" anywhere. There are 103 cases of using the word "tong" in Zhuangzi, and there is only one case of using it as an adverb "du", that is, "Boyi is a waif even though he steals his metatarsal bone" in Zhuangzi Pianmu, and they do the same thing instead of the same predicate.
Why I use "Wei Zhi" here has a special meaning different from other books such as Yi Zhuan, that is, the "strong name" in Chapter 25 of Laozi and the "Tao has done, and things are called nature" in Zhuangzi's Theory of Things all have the meaning of reluctant naming. Han Fei said: "But it is not easy to be regular, and there is no theorem. There is no theorem, not in the usual place, but in the Tao. The sage sees its mystery, and it is negotiable to use the word "Zhou Xing" and "Re Dao". Therefore, Tao can be said, but it is extraordinary. " [49] Wang Bi said: "You can't get a name because you can't get it, so you can't say that the same name is Xuan. As far as the same name is concerned, it can be taken from unattainable and called natural. " "It's the cloud that says' Tao' and' Xuan', not the name." [50] Tao Hongqing said: Wang Bi "Note that the scriptures did not say the same name, saying that the same name is Xuan. If not, it is natural to say it, but it is better to say it. " [5 1] As far as pottery is concerned, it is nameless, so it can only be named by force, which is represented by "Wei Zhi". This can also prove that the words "Xuan" and "Tong" in the sentence "Agree with Synonymy" refer to Tao.