1. Chapter 1 Original: Tao can be Tao, but it is extraordinary; A name can be a name, but it is a very name.
Nothing, the beginning of the world; Yes, the mother of all things. Therefore, there is often nothing and I want to see its wonders; Often, I want to see it.
These two, with different names, are called mystery, mystery, mystery and the door to all difficulties. Translation: Tao, if it can be said, is not an eternal "Tao"; A name is not an eternal name if it can be called a name.
We use "nothing" to name the beginning of everything in the field, and "you" to name the source (mother) of everything. Therefore, from the eternal "nothing", we can observe the subtleties of the universe; From the eternal "existence", we can infer the limit of everything.
They come from the same source but have different names. They can be said to be mysterious truths. Extremely profound and profound, he is a master of all subtleties.
Interpretation: The beginning of this chapter has a clear meaning and a high standard. "Tao" is the core concept of this chapter (also the whole book of Laozi) and the highest philosophical category of Laozi.
The "Tao" here refers to the root of all existence, is the original initiator of nature, and has unlimited potential power and creativity. The vigorous growth of all things in heaven and earth is a manifestation of the continuous creation of the hidden power of Tao. "Tao" is unspeakable and cannot be conceptualized. Is the root and source of everything in the world! "Nothing" and "Being" are used to refer to "Tao" and represent the process of "Tao" from intangible quality to tangible quality.
"Nothing" is not equal to zero, on the contrary, because "Tao" has hidden characteristics and cannot be recognized by human senses; Therefore, Lao Tzu used the word "nothing" to refer to this feature of "being invisible". In Laozi's view, "nothing" contains infinite unexplored vitality, and "nothing" contains infinite "being".
Being invisible is called the nihilistic Tao, but it can produce everything in the world, so I use being to describe the Tao of metaphysics as a specific state between tangible and intangible. "Nothing" and "Being" are homologous, organically related and complementary, both of which are called "Xuan".
So to sum up, Tao is "being" in "nothing", "being" in "nothing", and "Tao" is beyond people's experience world. This chapter inspires us not to stick to the appearance of everything, but to understand the essence of Tao with our heart.
This is a philosophical starting point of Laozi's thought. It is from here that Laozi expounded his political philosophy and life philosophy.
2. The original text of Chapter 2: The whole world knows that beauty is beautiful and evil; As we all know, goodness is good, but it is not good. Therefore, whether there is a phase or not, it is difficult to bring out the best in each other, the length is consistent, the height is oblique, and the sound is in harmony.
It is based on the sage's inaction and teaching. The hardest part is actually in the beginning
Born without, do without, succeed without. It is impossible for a husband to live in a house.
People all over the world know how to be beautiful, so there is no ugliness; Everyone knows what is good, so there is no evil. Therefore, the existence is mutually opposed, the difficulty is mutually opposed, the length is mutually opposed, the competition is mutually opposed, the voice is mutually opposed and harmonious, and the front, back, left and right are mutually opposed.
Therefore, "saints" use "inaction" to do things, teach without words, and let everything grow and change without making. Give birth to all things, not to themselves.
It promotes everything, but it doesn't think that it has done its best and achieved success without asking for it. It is precisely because he does not take credit that his achievements will not be lost.
Interpretation: Tao is absolute and eternal, but all phenomena and things in nature are relative and changeable. The appellation, concept and value judgment of beauty and ugliness, good and evil, difficult and easy, long and short, high and low, before and after. Are produced in the relative relationship, and this relative relationship is constantly changing.
"There is no connection, there is no difficulty in making up, there is long and short, there is high and low, there is sound and there is no accompanying", which shows that everything plays a complementary role in the relative relationship, interdependent and complementary. The "saint" here is the reflection of the ideal figure in Lao Tzu's heart, and follows the laws of nature without being aggressive.
Between heaven and earth, everything flourishes and shows its own state. Wise people only help each other and let their lives unfold their life connotation. At the same time, Lao Tzu emphasized that everyone should exert their creativity, but they should not let their selfish desires develop indefinitely.
"Being born without anything", "doing without reliance", "living with success", "being born with something" and "doing with success" emphasize that people should work, create, give play to their subjective initiative, contribute their own strength and achieve the cause of the masses. But we don't have to take the fruits of human efforts for ourselves.
"No", "No" and "Happiness" emphasize the individual's impulse to eliminate possession, because the dispute in human society lies in everyone's desire to expand their own desires. From this point of view, Lao Tzu's outlook on life is not negative.
3. The original text of Chapter 19: Abandoning wisdom benefits people a hundred times; Desperate, the people are filial; Never give up profits, thieves have nothing. These three straights think that literature is not enough, so let it belong to you: simplicity, selfishness, and worry-free learning.
Abandoning wisdom will benefit the people a hundred times; Abandoning "benevolence" and "righteousness", people can return to filial piety and goodness; Abandoning cleverness and pursuing profit can get rid of thieves. The above three laws are not enough as literacy laws, so people's understanding should be subordinate: obvious simplicity, keeping simplicity, reducing desire, abandoning learning and having no troubles.
Interpretation: This chapter specifically states Laozi's idea of governing the country, which has strong practical pertinence. In this chapter, I will talk about what should be removed first, and then talk about how to do it from the front.
Laozi advocates abandoning moral norms such as knowledge, wisdom and benevolence. Because "wisdom" often becomes a means for people to carve words and deeds or even resort to deceit to gain fame and fortune; At the same time, in Laozi's view, it is unnecessary to "benevolent government" to the people, because "benevolent government" will inevitably interfere with people's lives and the country will not be at peace.
"Putting all your eggs in one basket is called filial piety", because people naturally talk about filial piety, not benevolence and righteousness, and people will naturally return to filial piety. In fact, it emphasizes "no desire", that is, if the ruler has no desire and does not accumulate strange things, the people will not see it, so there will be no desire and theft will not happen.
In Lao Tzu's view, it is the greed of the incumbent that attracts thieves. In this chapter,
2. What is the classical Chinese translation of Laozi's Five Classics?
Laozi's Five Classics
Heaven and earth are ruthless, and everything is a grass dog; Saints are ruthless and treat people like pigs.
Between heaven and earth, is it still ambiguous? Empty and unyielding, move out.
It is better to stay in the middle than to talk too much and calculate too little.
Chen Guying's Interpretation and Translation of Laozi
There is no preference between heaven and earth, and everything grows naturally; Sages have no preference and let the people develop themselves.
Isn't it like a bellows between heaven and earth? Empty and inexhaustible, once opened, it will never end.
Quiet is better than boring and demanding, which will accelerate your fall.
Translation of Sun Yongchang's Annotations and Laozi's Translation
There is no love between heaven and earth. He treats everything like a sacrificial grass dog, so he lets it die. Saints don't care about kindness. He treats people like sacrificial grass dogs, just letting them take care of themselves.
Between heaven and earth, isn't it just like that blasting bag? Don't move, it won't try its best; The more you encourage, the more you decline. If you preach too much, your fate will be embarrassing. It is better to hold inaction and be quiet.
What did Lao Zi say translated by Guo Shiming?
Heaven and earth are ruthless, treating everything like a pig; Saints are ruthless and treat people like pigs. Isn't heaven and earth like a big bellows? Empty, endless, just move, there will be a wind drum. If you always talk about fate, there is no way out. Better stay in the middle.
New Zhan Jun's Interpretation of Laozi
The virtue of heaven and earth has no personal preference, and everything is regarded as the "straw dogs" who seeks happiness at the expense. It's for personal use when it's used. What should be discarded is discarded, and everything goes with the flow. King Ming Dow also has no selfish preference, which makes his officials do their best and never interfere with themselves. Isn't heaven and earth just like blowing a fan? Although it seems empty, it can never be exhausted, and it always transforms everything in the process of operation and change. Therefore, if the king can't keep quiet, but listen more and learn more, and then talk more, it will soon lead to poverty and failure. On the contrary, it is better to succeed than to remain silent and do nothing.
3. After reading any of Laozi's five chapters, I feel that.
[Reflections on the Interpretation of Laozi's Heart Sutra (III)] There are only four words in Laozi's five prescriptions for mankind: the road to "Xiu De" is simple and easy, and the feelings after reading Laozi's Heart Sutra (III).
This prescription is more practical than Hawking's prescription. But when talking about Taoism, Laozi told the world: "So, there are suggestions: if Ming Dow is ignorant; If you flinch; If the road is awkward; Go to Delogu.
If white is insulting; If Guangde is insufficient; If Jiande steals; If the quality is really Chongqing. Therefore, although Laozi's Tao Te Ching has 5,000 words, it still makes people feel "ignorant", "shrinking" and "embarrassed".
There is a feeling of "omniscient and omnipotent in the world" ... everyone who knows me hopes ". As a matter of fact, Lao Zi, who is Brown and Huai Yu, has tried his best.
Every corner of his 5,000 words is littered with basic methods of how to cultivate monasteries and how to Xiu De. Laozi's Being and Nothing is telling people all over the world that "nothing" can not only give birth to "being" but also give birth to "nothing". People are "existence", so people can produce "nothingness".
What is "nothing"? Nothing is the mother of the world, nothing is one, nothing is simple, and nothing is the Tao. It is not difficult to get "Tao", because "those who are with Tao are also happy; Tongde is also happy. "
This is not personification, but reality. If you want to get the Tao, you must first "get rid of the Xuan Lan" (Chapter 10 of Tao Te Ching), purify your mind and get rid of all other thoughts.
In addition to "dazzle with five colors", "deaf with five tones" and "gallop wildly and hunt" (chapter 12 of Tao Te Ching), we should also "frustrate its spirit, resolve its disputes and share its dust and light" and so on. Only by getting rid of distractions, frustrating, resolving disputes and being in harmony with the light can the fellow dust be "humiliated", "vain, quiet and sincere".
Because "the emphasis is on light roots, and quietness is a manic monarch" and "quietness is better than rashness, and cold is better than heat." The world is quiet. "
If everything "changes and wants to do", "I'll make the town nameless." Nameless simplicity will make her husband have no desire.
If you don't want to be quiet, the world will decide for itself. "Second, how to cultivate morality.
Moral cultivation is different from our present moral cultivation; Moral cultivation in monasticism is also different from moral cultivation after enlightenment. The current moral outlook basically follows the Confucian principles of "benevolence, righteousness, courtesy, wisdom and faith".
However, Lao Tzu thinks that "the avenue is abandoned and there is benevolence", "therefore, morality is lost, morality is lost, benevolence is lost, righteousness is lost, and courtesy is lost." Those who treat their husbands with courtesy are loyal and trustworthy, which is the first of the chaos "(Chapter 38 of the Tao Te Ching).
This statement of Laozi is not like Zhuangzi's disparagement of Confucian benevolence, righteousness and propriety. On the contrary, Lao Tzu believes that only benevolence and courtesy can support social progress and development after the avenue is abolished. "Rite" is the lack of loyalty and the beginning of disaster.
When a person, a nation or a country even abandons "courtesy", this person, this nation and this country will be barbarians, a nation without humanity and a country without conscience. Under the polite appearance, doing the animal business of "burning, killing and looting".
Then why did Laozi propose "abandoning benevolence and righteousness"? This is the need of monasticism. Rather than the needs of abandoned roads.
The current moral concept should improve people's ideological and cultural quality, and the wise should govern the country. Laozi, on the other hand, thinks: "The good in ancient times are not wise to the people, but will be foolish to the people.
The reason why people are difficult to treat is because of wisdom. Therefore, governing the country with wisdom is a thief of the country; Governing the country without wisdom is the blessing of the country.
Know that this is also a formula. It is often known that the formula is called' Xuande'.
Xuande was deep, far away, disobeyed, and then connected with Datong. "(Chapter 65 of Tao Te Ching) Lao Tzu called the virtue of monasticism" Xuande ".
Some people think that this is Lao Tzu's "ignorant strategy", which is also a fact. But from the meaning of the whole chapter, this is the need of monasticism, not the need of governing the country.
Nowadays, people require a person to learn from the womb, through preschool, primary school, middle school, undergraduate and even graduate students and doctoral students, and to "learn from old age". However, Lao Tzu believes that "learning is increasing."
For Tao, it is lost during the day. Loss and loss lead to inaction.
Doing nothing and not doing it. Taking the world is often nothing but something, which is not enough to take the world "(Chapter 48 of Tao Te Ching).
Mr. Fan Ceng's interpretation of this sentence is closest to that of Laozi: "The punctuation of this sentence has been written by scholars as' learning is getting worse and worse', which makes their interpretation in trouble. In fact, what Lao Tzu means is that we must read it together with the previous chapter to understand ... "("Old Angel's Solution ",page 35) Lao Tzu not only wants to" be the Tao, but also lose the sky ",and he even wants to" abandon wisdom and benefit people a hundred times; Desperate, the people are filial; Don't abandon profits, thieves get nothing ... "(Chapter 19 of Tao Te Ching).
Of course, Lao Tzu also wants to "govern by doing nothing, govern by doing nothing, and eat tasteless." How big is it? Good for evil. "
(Chapter 63 of Tao Te Ching) "Good for evil" is almost consistent with our current moral concept. This is the virtue cultivation in monasticism.
It is also important to cultivate one's self-cultivation after attaining the Tao. "Saint impermanence heart.
Take the people's heart as the heart. Ok, I am good; Those who are bad, I am also good; Deshan.
Believers, I believe; I believe those who don't believe; Virtuous sages are in the world, indifferent to the world.
People pay attention to the eyes and ears, and saints are also children. "(Chapter 49 of the Tao Te Ching) This article can only be achieved by enlightened" saints ",and it is difficult for ordinary" mortals "to do it.
I can be kind to a kind person, but it is difficult for me to be kind to an unkind person. To a trustworthy person, I can easily be trusted, but to a dishonest person, I can hardly be trusted. Reading the Interpretation of Old Angel (3). Laozi regards these two articles as "virtue", which shows that he has high requirements for "saints" after gaining the Tao.
"It is because saints are always good at saving people that they don't abandon people; Always be good at preserving things, so there is no abandonment. It means attacking Ming.
Therefore, a good person is a teacher who is not good at others; People who are bad to others are the capital of good people. If you don't value your teacher, you have no capital to love him. Although you are a big fan of wisdom, it is wonderful. "
(Chapter 27 of the Tao Te Ching) These are all high requirements for the "virtue" of the "sage" after gaining the Tao. The third is how to cultivate.
Laozi's general program on how to cultivate Buddhism has only two cliches: 1: "Tao gives birth to one, life gives birth to two, life gives birth to three, and life gives birth to everything." Everything is negative and holds the yang, and it is thought to be harmonious. " 2. "Those who oppose the Tao are used by the weak."
The first sentence is "Tao is born from nothingness, but later from qi."
4. The fifth chapter of Lao Tzu's Tao Te Ching
The world is cruel, and everything is regarded as straw dogs.
Saints are ruthless and treat people like pigs.
Between heaven and earth, it is still charming.
Virtual but unyielding
Move, get out
It is better to say less, and there are mistakes.
Better stay in the middle.
A: Heaven and earth have no intention of everything, let it live and die, while saints have no intention of loving the people and let it stand on its own feet.
There are bellows between heaven and earth, which are empty and inexhaustible. The more you encourage, the more things will happen.
Too many words are as inexhaustible as emptiness. It is better to stick to emptiness and silence.
In other words, if you want to gain enlightenment, you can't think too much. The true Tao is beyond the comprehension of words and thoughts. If you think too much, you will get into trouble, become more and more passive and confused. You should be like heaven and earth. Although you have no intention, you can achieve everything. Although you have done everything, you still have no intention of using it.
5. Reflections on Laozi's Five Chapters in College Chinese
Reflections on Laozi
Who is telling the eternal wisdom in thousands of years of history? In the long time cycle, who is transmitting the unchanging truth? Who left only 5,000 words but brought infinite philosophical thinking to mankind? It's him, the sage of philosophy and the wise man of life-Laozi. He is like a bright and ancient star, emitting sacred light, which has traveled for thousands of years and shines on every corner of the universe.
Laozi has extraordinary wisdom, and his sharp eyes see through the right and wrong in the world, longing for a quiet and comfortable lifestyle, trying to avoid the disturbance of reality and pursue that pure spiritual freedom. This extraordinary attitude towards life has pointed out a new way for future generations, which is fascinating and desirable.
His thoughts and philosophy are always closely related to Tao. Tao is the source of all things. "Tao gives birth to one, life gives birth to two, life gives birth to three, and life gives birth to everything." Laozi attributed the root of natural creation to nature itself through a word "Tao", thus denying all idealism and religionism. In my opinion, the connotation of Tao is an objective law, which is invisible and intangible. The truth of Tao exists in every detail of the world. The way to be a man, the way to learn, the way to learn, and the wisdom everywhere need us to discover and understand. Everyone has to live, and being a man is very important to each of us. Whether there is morality or not determines the way and effect of doing things and learning. Laozi taught us the methods of self-cultivation, improved our spiritual realm, and let us learn to live. Everyone longs for freedom and happiness, and troubles are everywhere, and bumps follow. If you want to get rid of them, the initiative is in your own hands. "Have the courage to change what can be changed, and have the stomach to accept what cannot be changed", "Don't be happy for things, don't be sad for yourself". Only in this way can we get rid of our body and mind and have a better attitude to face life.
There is an important thought in Laozi-inaction. Doing nothing means doing nothing, it doesn't matter, doing nothing? Actually, it is not. The essence of inaction lies in its Hyunri. Too many people can't really understand the connotation of inaction and classify it as a negative outlook on life. However, my understanding is different. Laozi's inaction is not inaction, but inaction, doing nothing wrong and doing something wrong. Inaction is a high-profile wisdom, doing things naturally, following the objective laws of things and developing naturally. In a way, "doing nothing is perfect" does make sense. In those days, Emperor Wu of the Han Dynasty did not take the road of learning from Huang Lao, but took the way of doing something and not doing something, which took the Han Dynasty to a higher level. As we all know, it is the current inaction policy of the rule of Wenjing that has rested it and laid the foundation for making a difference. Therefore, the actions of Emperor Wu of the Han Dynasty are also inaction to some extent. Inaction is a process, not an end. I think this kind of understanding can only be understood if we truly understand the essence of inaction.
Every time I contact with real life and society, I feel the greatness of his thoughts. People have done too much to keep the tragedy going. The loess plateau is criss-crossed, and the water bodies of the Yellow River and Yangtze River are polluted. The vast coral reefs under the sea are dead; The continuous expansion of the Antarctic ozone hole; The rapid warming of the global climate ... when all this is in front of us, think about whether we have gone too far? Now, we are studying the world outlook of Marxist materialism, holding high the banner of Scientific Outlook on Development and calling on people to live in harmony with nature. I realized this truth thousands of years ago, which just shows that I have great practical significance in today's society and even in the future.
"People abide by the law, abide by the law, abide by the law, and be natural." Through the combination of Tao and nature, Laozi expounded the relationship between man and everything in the world, which was full of dialectical thoughts and embodied the simplest wisdom. "Laozi" is just 5,000 words, with refined words, the essence of every sentence and the essence of every article, permeated with a little wonderful and admirable wisdom.
I want to taste slowly, read, see, listen, think and realize with a calm mind, and live a quiet life like Laozi!
6. What is the common sense of literature in ancient China?
1, Book of Poetry: Book of Songs, Shangshu
2.* * *: The Book of Songs and Songs of the South. Guo Feng in The Book of Songs and Li Sao in Songs of the South have the highest literary achievements and the greatest influence on later generations, so they are often called "* * *" respectively.
3. Qu Song: Qu Yuan and Song Yu. Liu Xie's Wen Xin Diao Long? Distinguish Sao "cloud: Qu Song fled, Mo Zhike chased." "
4. Biographies of Three History of Pre-Qin Dynasty: Zuo Zhuan, Mandarin and Warring States Policy.
5. Three biographies of the Spring and Autumn Period: Zuo Zhuan, Ram Zhuan and Gu Liang Zhuan.
6. Four History: Historical Records, History of Han, History of Later Han and History of the Three Kingdoms.
7. Four Books: The University, The Doctrine of the Mean, The Analects of Confucius and Mencius.
San Xuan: Zhuangzi, Laozi and Zhouyi.
9. Five Classics: Poetry, Book, Ceremony, Book of Changes, Spring and Autumn Period.
10, Mencius three books: three-character classics, hundreds of surnames, and thousands of words.
10 History: Historical Records and History as a Mirror
1 1: Peacock Flying Southeast and Mulan Poetry
12, article Two Sima in the Western Han Dynasty: Sima Xiangru (Fu) and Sima Qian (Prose)
13, Banma: Sima Qian, Ban Gu
14, Sancao: Cao Cao, Cao Pi and Cao Zhi in the Han and Wei Dynasties. Their poems inherited the traditions of The Book of Songs, Songs of the South and the Han Yuefu, and were magnificent, generous and sad.
15. Seven sons of Jian 'an: writers in the late Han Dynasty: Kong Rong, RoyceWong, Chen Lin, Xu Gan, Ruan Yu, Angelababy and Serina Liu.
16, Seven Sages of Bamboo Forest: Ji Kang, Ruan Ji, Dan Tao, Xiang Xiu, Ruan Xian, Liu Ling and Wang Rong.
17, four famous poets in the early Tang Dynasty: Yang Jiong, Lu, Luo.
18, Wang Meng: Tang and Meng Haoran. Pastoral poet.
19,: Tang He. Frontier poet.
20. Liu Han: Tang Dynasty essayists Han Yu and Liu Zongyuan. The representative writer of the ancient prose movement.
2 1, Su San: three fathers and sons of Northern Song writers Su Shi, Su Xun and Su Zhe.
22. Four Bachelor of Sumen: Northern Song Dynasty poets Huang Tingjian, Qin Guan and Chao He all came from Su Shi.
23. Eight Great Masters in Tang and Song Dynasties: Han Yu, Liu Zongyuan, Ouyang Xiu, Su Shi, Su Xun, Su Zhe, Wang Anshi and Ceng Gong.
24. The four major love tragedies of Yuan Qu: Guan Hanqing's Moon Pavilion; Wang Shifu's The West Chamber; Bai Pu's "Immediately Out of the Wall"; Zheng Guangzu's Ghost Story
25. Four great dramatists in Yuan Dynasty: Guan Hanqing, Ma Zhiyuan, Wang Shifu and Bai Pu (Guan Hanqing, Ma Zhiyuan, Zheng Guangzu and Bai Pu).
26. Ten classic comedies: Guan Hanqing's "Saving the Wind and Dust"; Wang Shifu's The West Chamber; Tingyu Zheng's "Seeing Money Slaves"; Bai Pu's "Immediately Out of the Wall"; Kang's jy Negative Jing; Green peony in Wu Bing; Shi Junmei's You Gui Ji; Kang Hai's "Zhongshan Wolf"; Gao Lian's Hosta; Li Yu's kite is wrong
27. Ten classic tragedies: Guan Hanqing's Dou E Yuan; Ji's The Orphan of Zhao; Feng Menglong's Zhongjing Banner; Li Yu's Qing Zhongpu; Kong's Peach Blossom Fan; Ma Zhiyuan's Autumn in Han Palace; Gao Zecheng's Pipa Story; Liu Dongsheng's Jiao Hong; The Palace of Eternal Life by Hong Sheng; Fang Chengpei's Leifeng Pagoda
28. Three novelists in the Ming Dynasty: Luo Guanzhong's Romance of the Three Kingdoms; Journey to the West, Wu Cheng'en; Shi Naian's Water Margin
29. Three novelists in Qing Dynasty: A Dream of Red Mansions by Cao Xueqin; Pu Songling's Strange Tales from a Lonely Studio; Wu xueren
30. Four condemnation novels in the late Qing Dynasty: Li's Officialdom in Heaven; Wu Woyao's Unfamiliar Status Quo Witnessed in Twenty Years; Ceng Pu's "Evil Flowers on the Sea"; Liu E's Travels of the Old Disabled
7. How many chapters are there in Laozi?
Lao tze * * * Chapter eighty-one.
The ancient horse king piled up two parts, the first one was a moral article, and the second one was a Taoist article. The modern edition has 8 1 chapters, the first 37 chapters are Taoist chapters, and the last 44 chapters are German chapters.
Tao Te Ching, also known as Tao Te Ching, Laozi's Five Thousand Words and Laozi's Five Thousand Articles, was a work written by Laozi (that is, Li Er) in the Spring and Autumn Period before the separation of the pre-Qin philosophers in ancient China, which was highly praised by the philosophers at that time. In the pre-Qin period, Lu's Notes on the Spring and Autumn Period was called Shangzhijing, and in the early Han Dynasty it was called Laozi. This book has been honored as Tao Te Ching since Emperor Han Jing, and it was translated into Sanskrit by Emperor Taizong of Tang Dynasty. Tang Gaozong respected Tao Te Ching as Shang Jing, and when Emperor Xuanzong of the Tang Dynasty respected it as Tao Te Ching.
Tao Te Ching, a magical book, is known as the king of all classics and one of the greatest masterpieces in China's history, which has had a far-reaching influence on China's philosophy, science, politics and religion. According to the statistics of UNESCO, the Tao Te Ching is the most widely translated and published cultural masterpiece except the Bible.