It means: "Nothing" can be used to express the situation when the heaven and earth are in chaos; and "You" is the name of the origin of the creation of all things in the universe.

Source: From the first chapter of Laozi's "Tao Te Ching" during the Spring and Autumn Period.

Original text: The Tao can be Tao, but it is not the eternal Tao. A name can be named, but it is not a permanent name. Nameless is the beginning of all things; named is the mother of all things. Therefore, if you always have no desire, you can observe its desire; if you always have desire, you can observe its desire. They come from the same place, have different names and the same predicate. Mysterious and mysterious, the gate of all evil.

Translation: The "Tao" that can be spoken in words is not the eternal "Tao"; the "Tao" that can be spoken in words is not the eternal "name"'. "Nothing" is the origin of heaven and earth, and "being" is the root of all things. From "nothing", we can observe the mystery of "Tao"; we often understand the clues of "Tao" from "being".

The two words "nothing" and "have" come from the same source but have different names. They can all be said to be very deep; extremely far and deep, they are the main door to all changes.

If "Tao" can be expressed in words, then it is often "Tao" ("Tao" can be expressed in words, it is not an ordinary "Tao"); if "name" can be If you use words to name something, then it is a regular "name" ("name" can also be explained, it is not an ordinary "name"). "Nothing" can be used to describe the state of the heaven and earth when chaos has not yet opened; and "you" is the name of the origin of the creation of all things in the universe.

Therefore, we must always observe and understand the mystery of "Tao" from "nothing"; we must always observe and understand the clues of "Tao" from "being". Nothingness and Being have the same origin but different names. They can both be called mysterious and profound.

It is not ordinary mysterious and profound, but mysterious and mysterious, profound and profound. It is the general gate of the mystery of the universe, heaven and earth (from the "named" mystery to the invisible mystery, "Tao" is The way to understand all the mysterious changes).

Extended information

"Tao" is the core of Laozi's thought, so the "Tao Te Ching" begins with "Tao". Lao Tzu expounds his philosophy and wisdom about "Tao" everywhere in "Tao Te Ching", trying to guide readers to think about Tao, understand Tao, and then obtain Tao and practice Tao.

It can be said that Laozi's entire philosophy is essentially an improvement of wisdom, a sublimation of realm, and a worldview and methodology that guides people in dealing with others. It is the crystallization of Lao Tzu's rich life experience and social experience, the essence of Lao Tzu's real life and life, and the key to Lao Tzu's enlightenment of people's wisdom.

The five thousand-word "Tao Te Ching" written by Laozi focuses on guiding people to understand, experience, and comprehend the profound wisdom of "Tao" and to open up people's rational thinking.

The first chapter of "Tao Te Ching" talks about the wisdom of "Tao". In the eyes of ordinary people, "Tao" is a road, a method, a way, and a law. However, in Laozi, "Tao" is synonymous with wisdom.

This kind of wisdom cannot be grasped by our daily experience, and cannot be expressed and spoken by our daily language; it is the "normal way" that is "impossible" and transcends people's empirical thinking. and daily feelings; it is both existence and non-being; it is profound and mysterious and difficult to grasp; it is invisible and silent, beyond the cognitive scope of people's feelings.

In a word, "Tao" is a kind of wisdom, just like the "Buddha" in Buddhism - in Buddhism, "Buddha" is a person who has mastered great wisdom.