Originally, (019) was to explain the specific chapters of the "Tao Te Ching", but it was found that almost all those who explained the "Tao Te Ching" mixed up the words "nothing" and "virtual" in ** and the word "empty" that did not appear in **, and it was necessary to state the differences, so as not to spread falsehood. In fact, one of the "two families" focuses on "returning to nothing", and the other focuses on "the four are empty", and "emptiness" and "nothing" are completely two opposing concepts of insulation, which is the starting point of the two companies, the fundamental position of the two families, and the general source of each of them. Therefore, the two families were originally the two sides of the ridge, and they parted ways, and the two streams came out of the valley separately, and finally merged on the "You" river, and finally merged into the sea. (Today, if you push it carefully, in fact, the total source of the two is there, and one of them is not far enough to go up, and it is considered to start halfway, thinking that since everything in front of it is unattainable, it simply does not explore, but only focuses on the personal and inner world, thinking that the object does not exist, and the subject does not care whether it exists or not.) But the enlightened one knows that the truth exists, and just closes his eyes and does not look at it. ）
It is necessary to explain that the Tao has never recognized the existence of emptiness, and has always insisted on the "truthfulness and not delusion" of "existence" from beginning to end. "Being" means that there is a real being, a real existence, a real existence of materiality. "Emptiness" is "nothing", a false existence that is not true or unreal, "non-existence", "illusory", "like a dream bubble", "like fog and electricity". "Like a dream bubble, like fog and like electricity" is to explain the "existence" and "eternity" of "emptiness (nothing)" with the transience of "being", and the words themselves are actually self-contradictory.
Some people will ask, "Isn't the Tao the main thing about returning to nothing?" Nothing is nothing, is it? "That's a good question! The answer can be categorically answered: "Nothing is the starting point of the universe and the total source of all things, it is the real existence before "being", and it is the existence of "real existence" that pushes up from "being" to "infinitely tending to nothing, but can never reach the real and non-existent." In other words, the Taoist "nothing" is just a pseudonym on top of "being", and when the formal interpretation of the Tao Te Ching began, it was stated many times that the twenty-fifth chapter is the real beginning, and "there are things mixed together" is the first sentence.
Incidentally, I would like to explain the actual meaning of "mixing things", because many people often mistakenly think that "mixing" refers to the mixing of "yin" and "yang" to form "dao". In fact, what Lao Tzu said is that "all things are negative yin and embrace yang, and they are impulsive and think they are harmonious." First of all, the "all things" and the "Tao" are two opposing concepts, the "Tao" is the "truth, the whole, the greatness, and the one" that encompasses all, and the "all things" is the "whatever" in the "Tao"—one in ten thousand. One exists only as an absolute concept, the other as a relative concept, and the two cannot be confused. "Yin" and "Yang" are the most primitive and fundamental attributes of "all things", but they are not the attributes of "Tao", and the attribute of "Tao" is "one" - only one. "Qi" is not "yin" and "yang", but "gasification". In other words, "qi" is a kind of image, a metaphor for the process of things changing from water to qi and finally disappearing, and the process of turning "being" into "nothing", although "qi" seems to disappear, it still exists. Upside down, "qi" is also the process of "creating something out of nothing", and this is the case when qi condenses clouds and clouds cause rain. "Qi" is a phenomenon that is intertwined between "nothing" and "being", it is not "nothing", but "being", and the image is not visible.
In the "Tao Te Ching", you will often see the words "being", "essence", "qi", "god", and "nothing", and the above "order" is the "all wonderful" in "creating something out of nothing" and "mysterious, the door of all wonders" - the process of change. Modern people say "spirit and spirit" every day, and the calligraphers of the rivers and lakes must be "spirit and spirit", but is there or not "spirit and spirit"? Of course there is! The "nothing" behind the "spirit" is actually still "being", it is just more rare to see than "god".
Lao Tzu's "nothing" is actually the "existence" of "up to this", and if I don't want to deduce it any longer, I will replace it with a "fake name" and "nothing". This is what "nothing" really means. "None" is yes, not nothing. Lao Tzu has already said that "the abyss is like the sect of all things", and he also said that "I don't know whose son is like the emperor first". That is to say, "there is an ancestor above the ancestor", and there is a "father without nothing" above the "non-existent".
The first chapter of the Tao Te Ching also said that "nothing" and "have" are the same "Xuan" but the name is different, everyone knows that "have" is the mother of all things, and can only be called the mother after biochemical things, and can only be called "nothing" before biochemical things, in fact, "Tao" is still that "Dao", "Wu" is still that "being". — But we must note that the transition from "nothing" to "being" is both instantaneous and incomprehensible, and an infinite change over hundreds of millions of years—"the door of mystery and mystery"!
Blind to the name of the name, not to hear the name of the Xi, not to fight the name of the micro". Lao Tzu writes clearly, that is, it cannot be seen, heard, or touched, but it is real, and these three are the characteristics of "essence, qi, and spirit". Today we have microscopes, amplifiers, neutrino capture devices and other auxiliary tools, and we already know that the "essence and spirit" are driven by light, waves, energy, etc., everything is material, not an ethereal void and nothing, and we also know that there is nitrogen, oxygen, ammonia, chlorine and ...... in the "air".and other substances, although they can't be seen, heard, or touched, everything is so real! Subtle, delicate, exquisite, spiritual, subtle, rare, ......That's how "fine" came about!
These three are not to be cross-examined, so they are mixed into one." This is Lao Tzu's own interpretation, which is clearly written on the "Tao Te Ching". Therefore, Zhuangzi made up a story, saying that "chaos" has no eyes, ears, mouth and nose, but in fact, it refers to the "chaos" of the avenue, and the so-called "nothing" is actually "being", but it cannot be perceived by conventional methods. Lao Tzu said at the beginning that "there are things mixed", but he has already told everyone that "something" exists first, and then "mixes", but "chaos" is not clear, so "it is just "to become"!
Lao Tzu then has a more detailed explanation, in the fourteenth chapter of the Tao Te Ching. Here is not a table for the time being.
The twenty-first chapter of the Tao Te Ching says that "the Tao is a thing", and there are words such as "there is an image in it", "there is a thing in it", "there is essence in it, and its essence is very true", which is enough to prove that "essence" is a real and undoubted "thing". "Nothing" is the predecessor of "being", and "nothing" is "the illusion of the Tao" and "the pseudonym of the Tao".
"All things come to what is, to what really is!" It's just that "all things are born from being, and some are born from nothing", "nothing" is the fundamental root of "all things", and the genes of its genes are the supreme root, and all "physical properties" and "physics" are ultimately the root of "nothing". And there was already something before "nothing". "Returning to nothing" does not mean returning to "nothing", "original" is "nothing", "nothing" is "original", it is the same "Tao", and it is the "Tao" that is the ultimate ruler. The role of "Tao" in dominating everything in the world (Taoism) cannot be seen, heard, touched, or explained, so Lao Tzu uses a sentence "I am like this (Taoism is natural)" to describe it. Since then, there has never been a more clever statement than Lao Tzu's words!
This "self-so" is the sum of "not seeing, hearing, not touching" - nothing, is "the image of nothing". When it is "imaged", it is everything we perceive, and this "image" is "nature".
"Emptiness" refers to "the unreality of things", which has no substantive relationship with "the pseudonymous nothingness of the Tao" and "emptiness". "Nothingness" is also a kind of reality, it is only relative to "solidity", it is not "nothing", and "emptiness" is "nothing". "Nothing" is just a pseudonym, and "being" both refer to the "true, complete, great, and one" of the universe, which are one cause and one effect, one before and one after, and one implicit and one explicit. But they are two different "images" of the same thing, which is the infinite and absolute reality of the undeniable, the total root, the starting point, the beginning ...... all things
"Emptiness" refers to the unsolidity of matter, and "softness" and "weakness" are compatible, so there are ...... "weakness", "weakness", "emptiness", "falsehood" and "modesty".and other words. But no matter how "nothing" it is, it is still a real and real existence after all, not "nothing", and it is essentially different from "emptiness".
Tao Te Ching" in the "nothing" and "virtual" appear separately, there is no need for "nothing" and "virtual" to understand each other, more importantly, "nothing" and "virtual" are two different images and meanings, Lao Tzu said "nothing" when it is completely incompatible with "virtuality", and "virtual" has nothing to do with "nothing" when he says "virtual". To put it more bluntly, "nothing" indicates the level of the avenue, "virtuality" refers to the level of "all things", "nothing" is the attribute of the avenue, and "void" is the appearance of all things.
In the eleventh chapter of the Tao Te Ching, "Therefore there is for profit, and nothing is useful" and the three sentences "when it is nothing", everyone likes to interpret "nothing" as "emptiness", as if there is no other reasonable explanation. As mentioned above, "nothing" is actually "being", while "emptiness" is "nothing", and the two are fundamentally opposed, so we must find another way, otherwise we will sell both spears and shields.
According to the "emptiness" interpretation, then the example given by Lao Tzu is lame. Just talking about the use of "instrument", it does not have to be "empty" to use, and sometimes "empty" cannot be used. If Lao Tzu said, "Cutting wood for Shi, when it is not, there is a use for Shi; The soil is thought to be the ancestor, when it is not, there is the use of the ancestor; Build a wall as a room, when it is not, there is a room"? As you can imagine, it doesn't have to be "empty" to be useful. It is not necessary to use "empty", such as "teacup", which can be used to grind dried shrimp, not necessarily to drink tea.
It is not an inevitable example, it is impossible to conform to the spirit of "Tao", do you believe that Lao Tzu will be so indistinguishable from right and wrong? What's more, there is no "void" in the universe, everything is "real", I advise everyone not to drill the "void (no)" horns!
What exactly is "what is profitable, what is not useful"? That will have to wait until the "Chapter 11" is explained.
To be continued).