Original Xu Hongwei Xu Hongwei talks about Lao Tzu's fate solution2023-01-05 12:58 Shandong
In the silk book "Lao Tzu", the frequency of "wei" is very high, and a careful study will find that there is a shadow of "wei" between the lines throughout and unfolds with this as the main line. The author believes that the fundamental purpose of "Lao Tzu" is to guide people on how to "behave".
1. "I will think.""For" in "Scholar".
The author believes that the "for" in the silk book "Lao Tzu" starts from the "for" of morality, Taoism and people. "De" of "for", "Shangde does nothing and does nothing" -p2; "The Tao" of "for", "the movement of the opposite Tao, the use of the weak Tao" -p26; "for" of man, "gain from loss, gain from gain" -p32; Therefore, "Those who are strong (Liang) shall not die, and I [will] think that I am a scholar" -p34 as a reference for the "for" of the Tao. Then it unfolds layer by layer, and discusses the various "for". It is based on the phrase "I will be a scholar". The author believes that this sentence should be interpreted in this way: I will take how to "do" as the beginning of the discussion of "Lao Tzu" according to the above reasoning.
(1) How to "for" not violate the avenue
In the silk book "Lao Tzu", "I [will] be the father", and in the hand-me-down version, it is "I will be the godfather". There is no fundamental difference between "learning" and "teaching", and it does not affect the role and significance of "doing". Wang Biben, Heshang Gongben, Fu Yiben, etc., all interpreted this sentence lightly as: I take this matter as the beginning of teaching or teaching, or approximate this meaning. Such an interpretation is analytically inappropriate and even wrong. Logically, the main reason for such an interpretation is that there is a misunderstanding of the word "think". Literally, it is correct to "think" that "those who are strong will not die". However, if you scrutinize these two words repeatedly, carefully analyze and understand them, and then integrate Lao Tzu's thoughts and the purpose of writing the Tao Te Ching into them, you will find that such an interpretation is too hasty and superficial. "Those who are strong beams shall not die" -p32, this sentence appears very suddenly, what is a strong beam? Why don't you die? There is no connection with the previous sentence "what people teach, I also teach people" -p32, but there is a causal relationship with "loss and gain, or gain and loss", if the person who violates the principle of "loss and gain, or gain and loss" is a "strong beam", and "for" is "not allowed to die", so the interpretation seems more reasonable. Thinking about it at a deeper level, what Lao Tzu sees is nothing other than the existence of all things in heaven and earth, and he sees existence from nothing, so there are more truths that all things in heaven and earth follow. "The heavens are clear, the earth is fearless, the gods are fearful, the valleys are exhausted, all things are destroyed, and the princes are noble" -p11. Therefore, "strong beam" can also refer to all things in heaven and earth, then "strong beam" generally refers to those who violate the great "Tao", and "to" refers to the above, that is, from the first sentence "virtue is not virtue is virtue", so far "must not die" is not more appropriate? "Think" refers to how to "act" according to the above principles, so "I will think that I will be a scholar" is interpreted as the beginning of my discussion of how to "act" according to the above principles. This makes sense and is more logical.
(2) Take the "morality" as the "teacher" as the "man".
In terms of content, the first five chapters of the Book of Virtues are a summary and summary of the whole text, and the later chapters are specifically analyzed according to the previous commentary. "Virtue without doing anything and doing nothing" is the most ideal state pursued by Lao Tzu, and it is also its ultimate goal, which is the code that guides people's behavior. It has three meanings: first.
First, people must first achieve the quality of virtue, that is, the state of physical and mental cultivation, which is the basis and starting point of "for". Second, "inaction" is the process of people's behavior. Therefore, how to "for" the life and death of people is the main line of this article. Clause.
3. Nothing is the ultimate result and goal. The expositions of each sub-chapter are in the service of "virtue" and "non-action". "Dao" is "for", although the word "for" is not clearly written, but the meaning is very clear, "the movement of the opposite Tao, the use of the weak Tao" is a high summary of the "Tao", and the word "anti" is used to the extreme. The reason: its.
1. The law of movement of the round-trip cycle, that is, the law of nature, is the basis for the existence of all things in heaven and earth, and it is called the law as the manifestation of the "Tao" and the principle of the existence of the "Tao". Second, "anti" is the mutual transformation of the opposite two aspects, that is, the movement of change, only change can be vigorous, there is heaven and earth, and there will be endless life. Movement and change are the form of the existence of all things, and it is the principle of "Tao". "Dao" is the use of weakness to complete its "for", so weakness is the way of "for" of Dao. Lao Tzu's purpose in writing "Dao" is to guide people to go with the flow and "do" with "Dao". "Tao" is the best teacher, so there is "teaching without words, doing nothing is beneficial, and the world hopes for it" -p38. It is common sense that what people "do" and "gain by loss, or gain by gain", destroying a part of the whole is for better application, or using it is the part that has been destroyed, and things around us abound, and everything in the world is the same. People are insatiable, insatiable, always want to get, don't want to lose, this is a common disease of people. However, "the blessings and misfortunes are relied upon, and the blessings and misfortunes are lurking" -p110, there are gains and losses, and there are gains and losses, and gains and losses complement each other. Of course, gain and loss do not refer to the concept of things in the same category, but to the overall balance. For example, if you get something outside, the disaster will be one step closer to you, and the more you get, the greater the danger to your life. If you only gain and do not lose, only "for" there is something, and not "for" nothing, it is against the "for" of the "Tao", that is, it is a "strong beam", and there will be no good results, and even at the cost of life. Therefore, Lao Tzu taught people not to disobey the Tao and "do".
Based on the above discussion and analysis, combined with Lao Tzu's thoughts, and based on the new interpretation of "I will be a scholar", the author believes that the 38th to 42nd chapters of the Inheritance are a summary of the full text and the presentation of arguments. In this process, Lao Tzu re-understands the "for" in "I will be a scholar" and raises a new height. This kind of research has enabled the "action" that has not attracted enough attention from scholars for more than 2,000 years and ignored its importance to emerge in a new way. It will be the first five chapters and the following chapters cleverly connected, play the role of connecting the previous and the next, so that the front and back echo, so as to straighten out the "Lao Tzu": "Tao Jing" in the front, "Tao Jing" in the back of the context is reasonable, highlighting the first five chapters of the general theory, clarifying the specific analysis of the later chapters, the essence of the "Tao Te Ching" intuitive display in front of people, so that the Tao and Lourdes "for" the "for" teacher of people.
2. Discuss all kinds of "actions" and establish the importance of "doing" without "doing".
For "the literal interpretation is: to do, to do, to think, to be, etc., in Lao Tzu's essay ** there are questions or different understandings of the content, mainly to do or as these interpretations. The author believes that the "for" in "Lao Tzu" is divided into the following types:
1. "For" is divided into large and small.
For "there is a big and small, small" for "for oneself is in the "for", big "for" for the world is in the "for". "Lao Tzu" said: "Everyone is bustling, such as enjoying the prison and taking the stage in spring." p318 The "for" of the people, and the following "for" of the world: "Therefore, if you are in the world, you can trust the world, and love can be sent to the world" -p279.
2. "For" is divided into upper, middle and lower.
For "there are upper, middle and lower divisions, which are implicitly in line with Lao Tzu's sergeant, sergeant and corporal." The next "for" is to do something and not to do something in the world, and there is no constant constant or obvious boundary between what can and cannot be, and it is elusive, so it may be more appropriate to use an idiom "blind man touching the elephant" to express it. The middle "for" is already a higher realm, and it makes sense to understand it as a sergeant's "for" with Fan Zhongyan's idea of "worrying about the worries of the world first, and enjoying the joy of the world after the world" and Lao Tzu's idea of "following the body and the body first, and the outside of the body" -p251, and understanding it as the "for" of the sergeant, because it has not yet reached the realm of nothingness. The sergeant's "for" can see the things in front of him more clearly, but he does not have a global view, which can also be expressed by an idiom: I don't know the true face of Lushan, only because I am in this mountain. Shang "wei" is Lao Tzu's "wu wei", which is explained in a sentence of the Buddhist scriptures "Jump out of the three realms and not in the five elements". Lao Tzu's "virtue does nothing but does nothing" and Lao Tzu's policy of governing the country with righteousness "I do nothing and the people are self-righteous, I am quiet and the people are self-righteous, I have nothing to do and the people are self-rich, I want not to want and the people are simple" -p106, which is the highest level of "for", is the great "for", and is the "for" of the world.
3. "Doing nothing" (doing nothing).
There are two ways to do things: "for" and "not for". There is a certain scope of the way to do things, and the commonly said "doing and not doing" refers to the daily life environment of people, that is, in the well-known world, and in the world of none, is there "doing" and "not doing"? Ordinary people don't think about this problem, but Lao Tzu is very human, he stands in the realm of existence and non-existence to look at existence, and very clearly observes the correct judgment that "everything in the world is born from being, and there is born from nothing". And see the existence from nothing, and see the absence from the being, "the beginning of the nameless heaven and earth, the mother of all things, so there is always no desire, in order to see its wonder; There is always desire, to see it" -p224. "The world has a beginning, thinking that it is the mother of the world" -p 74, "There is a mixture of things, born from nature, lonely, independent and unchanging, can be the mother of heaven and earth." p348 It is not difficult to see from this that the "Tao" begins from nothing, "for" something, that is, "for" from nothing.
1) The theoretical basis of "doing nothing out of nothing".
The theoretical basis for proposing that there is nothing is "for" and that there is something is the law of nature. "The softest in the world, the strongest in the world, nothing in the world" -p35. The interpretation of this sentence from ancient times to the present day is full of contradictions and is incomprehensible. The author believes that the correct interpretation should be: the world's extremely weak nothingness, galloping all over the world's hardest beings, and there is no possibility of entering the middle of nothingness to separate nothingness. That is to say, there is only non-enveloping, and there is no possibility of enveloping non-enveloping, that is, entering into existence or touching existence, and it is necessary to start from nothing and then reach existence. For example, if you want to take something, you have to put your hand into the surrounding nothing, stretch out your hand to make the gesture of holding something, gradually enter from nothing, and then use your force to pick up something, this is the whole process of taking something. It is impossible to enter existence directly without going through nothing, so Lao Tzu came to the conclusion that in three-dimensional space, we must go from nothing to be there in order to obtain this natural law. Therefore, "I know the benefit of not doing nothing" -p 37, that is, I know the benefit of doing something out of nothing according to this natural law.
2) "Wu Wei" means to go out of nothing, and "do" to have.
Based on the above analysis, it is proved that Lao Tzu believes that the "Tao" is indeed "becoming" from nothing, so as to conclude that "teaching without words and benefiting from non-action" -p38 is to teach people to learn the "doing" of "Tao", taking "Tao" as a teacher, and doing natural "doing" things without "doing", that is, "non-doing", in order to conform to the "Dao". The "non-action" in "Lao Tzu" cannot simply be affirmed or denied to modify how to act, but should contain richer and more important connotations, including what time and space to start "doing", so as to get the nature of the road without any harm. The following is evidence of the lack of evidence from a temporal perspective. "It is not enough to take the world with nothing, and it is not enough to take the world with something" -p37, "I do nothing and the people are self-reliant." I am so quiet and upright. I have nothing to do and the people are rich. I have no desires and the people are simple. p106 "For inaction, nothing to do, tasteless taste." How much is the size, repay the grievances. The figure is more difficult than easy, for it is greater than its fineness" -p133. "It's safe, it's easy to hold, it's not omenous, it's easy to plan. It is brittle and easy to break, and it is easy to disperse, so that it is not in existence, and it is not in chaos" - p135. In particular, the sentence "for doing nothing, doing nothing, tasteless" p131 and "for the sake of nothing, the cure for the chaos" -p135, directly saying "for nothing" is to go out of nothing. It is a pity that many commentators stand in the narrow space of "being" and "not doing" to explain the "nothing" in another space, and naturally their explanations are blunt and incomprehensible, and the original clear and unmistakable truth is explained in a vague and mysterious way. Lao Tzu is based on the principle of being from the nothingness of space, so that this law can be obtained, and then expanded and applied to time and space. That is to say, starting from the temporary nothingness in the time and space period will be there after a certain period of time. According to the above reasoning, the author interprets the above sentence as: "for" to start from nothing to "for", to do things from before things happen, to make delicious food from the beginning of no peculiar smell to make delicious is pure. "For" has to start "for" before there is never before, in order to get the ideal have; To govern the country is to deal with chaos from before there is chaos. It is only logical to interpret it in this way. For the sake of learning more and more, those who hear the Tao are losing day by day, and they are losing and losing again, so that they do nothing, and they think of doing nothing" -p54, the common interpretation of scholars is: to engage in learning, to increase knowledge day by day, and to engage in the Tao, to decrease day by day**, decrease and decrease, to the state of "non-action", or to approximate this meaning. This may be because scholars have not grasped Lao Tzu's thought and understood its meaning superficially. The purpose of learning is to solve the problems that exist in reality, and the more problems encountered, the more problems need to be solved, so the knowledge engaged in is increasing day by day to solve more problems. The purpose of hearing the "Tao" is to solve the problem that has not yet occurred, to solve the problem before it happens, and to prevent and control it. Therefore, there are fewer and fewer things to solve after the occurrence of problems, and finally all of them are "doing" in nothing, so as to solve the problem in the bud, and there is nothing to be done in the existence. Such "inaction" is "good deeds without traces, good words without flaws, good numbers without planning, good closures have nothing to do with and cannot be opened, and good knots are unsolvable without ropes" p361. This kind of "inaction" is to take precautions and prevent troubles before they happen, which is not only the original intention of Lao Tzu, but also in line with the principle of all things in the world. This kind of "non-action" rule can lead to long-term peace and stability in the world, which is the highest level of great "for", that is, the "supreme inaction" of "Tao".
3) All of them are not in line with the "Tao".
"For" in nothing is the "for" of "Tao", so what about "doing nothing"? "For" in nothing can only be nothing, that is, empty, never existing, and there is no meaning. As long as there is "doing" in nothingness, the result can only be that there is nothing that can be done, that is, "doing nothing". What is Lao Tzu's attitude towards doing and not doing? For the "for" in the middle, Lao Tzu is cautious in words and deeds, because in the "for", there must be something not to do, and it is impossible to be exhaustive. On the other hand, "promising" is beneficial to some people and may be harmful to others. Therefore, Lao Tzu "makes me aware of knowledge, walking on the road, and only giving is fear." p79 In order to reduce the materialistic desires, the door is closed; Frustrate its sharpness and resolve its disputes; and its light, and its dust. p98 "The light death of the people is based on the thickness of survival, and it is the light death of the husband, and the husband is the only one who can live, and he is virtuous in his noble life." p194 Lao Tzu taught people to take life as the center and "do" as the foundation, so that their lives can be preserved, so Lao Tzu "dare not do" in the existence. Not "doing" in existence means doing nothing, so what is the difference between people and things? It is not yet a thing, but also a natural "for". Lao Tzu is boiling and saying 5,000 words, so he will not educate people and become a person who does not "do" anything! So what is the use of Lao Tzu writing the Tao Te Ching! There is a world of difference between not doing and "doing nothing", please don't understand "doing nothing" as not doing or not doing nothing, Lao Tzu only has "nothing to do", never "nothing to do", there is no in the silk book, there is a place in Chu Jian is "loss and loss, so that nothing is done and nothing is done", it must be "nothing and nothing to do" is a mistake to copy, and later generations do not understand the meaning of "nothing to do", and according to their own thoughts to correct it to "nothing to do". From another point of view, saying that "nothing is done" is not in line with the principle of "Tao". People always look at existence and non-existence from the perspective of existence, and naturally there will be deviations, and it is not difficult to understand Lao Tzu by standing on the boundary between existence and non-existence. "Lü's Spring and Autumn Period" talks about "doing nothing", which is the realm that Lao Tzu expects people to achieve, and it is also the purpose of Lao Tzu's writing of the Tao Te Ching to teach life and governing the country.
To sum up: "doing nothing" is also the meaning of Lao Tzu's "doing nothing". "Nothing" is the beginning of the formation of things, from nothing to something is the process of development, how to do, what time and space to do is the process, and finally to "nothing" is the ideal result. However, "inaction" is the beginning of a new "inaction", which returns to the "movement of the opposite Tao" of "Dao", and the "inaction of virtue" and "inaction of virtue".
References:
1) **Quotations are all from: New edition of Zhuzi Jiji "Silk Book Laozi Proofreading", written by Gao Ming, Zhonghua Book Company, 2004. p2、p26、p32、p34、p34、p32、p32、p11、p38、p110、p318、p279、p251、p106、p28、p224、p74、p348、p24、p35、p37、p38、p54、p57、p133、p135、p106、p131、p135、p361、p79、p98、p194
2) Peng Yushang and Yi Qiang, "Guodian Chu Jian Laozi Collection Interpretation", Sichuan Publishing Group, Bashu Publishing House, November 2011.
P.S. I would like to thank you for the guidance of Professor Tomohisa Ikeda of Shandong University, as well as the strong support of Prof. Liu Yuanhai and Prof. Wang Tonghai.
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