Tao Te Ching, also known as Laozi, should be described by Laozi in the Spring and Autumn Period, with a full text of more than 5, words. It is said that when Lao Tzu rode a green cow out of Hangu Pass, Yin Xi, a customs officer, saw purple gas coming from the east and knew that a saint was coming. Therefore, I asked Laozi to write a book and leave this precious more than 5, words. After Yin Xi learned the Tao Te Ching, he left nine pieces of Guan Yinzi. (Refer to Sima Qian's Historical Records and Liu Xiang's Biography of Immortals).
There are many versions of Tao Te Ching, such as Fu Ben, He Ben, Wang Ben, Jin Ben, Guodian Chu Jian Ben, Mawangdui Han Tomb Ben and so on. Now the popular version in the market is the version of Wang Bi's annotation. This version of antithesis is relatively neat, and it is suspected that it has been modified by Wang Bi. In some of these words, all the words "state" were changed to "country" because of the taboo of Emperor Gaozu Liu Bang, for example, "small state with few people" was changed to "small country with few people". All the words "Heng" were changed to "Chang" because of the taboo of Emperor Liu Heng. Some words have lost the meaning of the original text because of the need for rewriting and neatness. The silk edition unearthed in Mawangdui was copied in about 26-18 BC, which is closer to Laozi's time and closer to the original text (refer to Hongyin's "Zen Jie Dao De Jing"). Therefore, the author makes some simple discussions on the basis of the silk manuscript.
the reason why we use discussion is just like the question mark used in the title. First, because the Tao Te Ching is indeed a great classic, which has been interpreted by many great Confucian scholars in the past dynasties, the author is too ignorant to expect anything. Second, the Tao Te Ching is a thousand people's solution. Because the classical Chinese is concise, there are often many possible concrete explanations and associations in the abstract meaning of a word (a single explanation stifles other meanings). Therefore, I dare not use a full stop, let alone an exclamation point. I only dare to use a question mark, hoping to discuss with you.
A question that follows is: Since the Tao Te Ching has thousands of solutions, how to discuss it without being biased? In my opinion, there are only three ways: to explain each other with the original Taoist text and the Tao Te Ching (by interpreting the Classic), to interpret it with life experience (by testing the true knowledge through practice), and to interpret it with practical examples. Why do you mention practice? Because Laozi was originally a monk in the Spring and Autumn Period, some of the words were divorced from the practice demonstration and had no literal meaning at all. For example, "The immortal God of the Valley means Xuanzang, and the door of Xuanzang means the root of heaven and earth. If you keep it, you don't use it frequently. For example, "Dai Ying holds one, can you leave it?" Can you be a baby if you are so soft? "
On the basis of following Master Dong Yongsheng, the 12th descendant of Tai Ji Chuan in Zhaobao, practicing Tai Ji Chuan, according to Tai Ji Chuan's practice essentials and feelings (orthodox and inherited Tai Ji Chuan is an important practice method of Taoism), according to the simple experience in the society, and according to the interpretation of classics, I will discuss the Tao Te Ching with readers. I hope readers will not be too picky and laugh.
Because the Tao Te Ching has 81 chapters, it is divided into nine times according to the needs of teaching. The author's discussion is divided into nine chapters, which is recorded for about nine times. Because of the space, every clause in the original text can be written as a long speech about Wang Yang's arbitrariness, so we will not discuss it word by word. I hope that the nine discussions can outline a framework, and I also hope that more people will be familiar with the Tao Te Ching.
"We share the same hub, but if it is not available, it can be used as a car. It's useless to be a tool, but it's useless. Chisel the household, when it has nothing, there is room for it. Therefore, it is beneficial and useless. "
The title of this article quotes Article 11 of Tao Te Ching in silk edition. The word "3" means "spoke", which is the spoke on the wheel of a carriage driven in ancient times. The wheel hub can make the car turn because of the support and extension of the spokes. A "bucket" is made of water and mud. When the middle is hollow, it can be made into a container. The door means the door, and the window means the door. Only when the doors and windows are completed and the open space in the middle is surrounded can it be used as a house (to live in). Here are three examples-wheels, pottery and houses-to discuss the relationship between existence and non-existence.
what is the relationship between being and not being? I don't explain it, just use the paragraphs in the original text and Zhuangzi to extend it.
"The whole world knows beauty, and it is evil for beauty. Everyone knows good, but it is not good. There is a phase of existence, a phase of life, a phase of difficulty, a phase of success, a phase of length, a phase of shape, a phase of competition, a phase of surplus, a phase of sound, a phase of harmony, and a phase of succession. "
"Nanboziqi (qí) swims around the hill of Shang Dynasty, and sees the big trees, but there are differences: he takes a thousand times to hide, and puts pyrene (bǐ) in its place (lài). Zi Qing said, "What a wood it is! There must be different talents here! " If you look up at its twigs, you can bend your fist instead of being a pillar; Looking down at its big root, it will be solved by the axis, but it can't be a coffin (gu ǒ); If you lick its leaves, your mouth will be rotten and hurt; Sniffing it will make people wake up for three days. Zi Qing said,' This fruit is so useless that it is so great. Hehe! The man of God is useless for this. " (Zhuangzi's Human Life)
In short, there are many contradictory names in the original text of Tao Te Ching, such as beauty and ugliness, goodness and evil, difficulty and yi, and so on. As the first article said-"name is not constant", the name is acquired. Are these concepts bound to remain unchanged? Is there absolute "beauty" and "ugliness" in the world? For example, in China, the south likes graceful and restrained, while the north appreciates frank. As for "beauty", China's graceful, delicate and traditional women may not be loved by westerners; The western atmosphere and openness may not be understood by the eastern world. Different cultures and countries have different aesthetic standards. This is true among people, not to mention people and "non-people" Therefore, "Zhuangzi" has "Mao Li Ji, the beauty of people is also; Fish see it deeply, birds see it fly high, and elk see it suddenly. Who knows the positive color of the world? " Animals can't appreciate the beauty of human beings.
For different regions, cultures and things, the boundaries and standards between "beauty" and "ugliness" are different. Another interesting thing is that the standards will change at different stages/levels. For example, in calligraphy, each font has different standards, such as regular script, running script and cursive script. Because the author practices Tai Ji Chuan, I specially select three calligraphy works that are similar and corresponding to those of martial arts practitioners as follows.
Zheng Jun's calligraphy is handsome, small and delicate. He practices "small frame" with his father Zheng Wuqing (outsiders are only different, but Tai Ji Chuan can be big or small), and his words are like people and his fists. Sun Lutang, the founder of Sun Shi Tai Ji Chuan, was proficient in Xingyiquan, Bagua Palm and Tai Ji Chuan. He was famous for a while in the Republic of China, and he was known as the first-hand in the world. His handwriting was biased towards "running script" and flowing freely. Zhang Sanfeng, the founder of Wudang, is known to the world for his excellent martial arts attainments. However, his calligraphy is also chic and belongs to "cursive script".
In fact, there are rules for each of them, such as "regular script", "running script" and "cursive script". Even if it is wild grass, there are inherent rules (outsiders may not understand it). Similarly, in Tai Ji Chuan's practice, there is a saying of "keeping rules"-"using rules"-"breaking rules". At the beginning, when practicing Tai Ji Chuan, it is necessary to behave as the practice standard, at least, it is consistent from top to bottom (hands and feet are aligned, on a vertical plane). Later, when I find the feeling, I can play on the basis of feeling, up and down, and mind, and I can go flowing and elegant. Generally speaking, any practice and skill are similar, and you must start with rules, and you must never start with "following your inclinations". Confucius said: "I am determined to learn five times out of ten, standing at thirty, not confused at forty, knowing my destiny at fifty, listening at sixty, and doing what I want at seventy, not exceeding the rules." It also describes his life-long spiritual experience (description of each stage). Like Confucius, he was proficient in the six arts (etiquette, music, shooting, imperial, calligraphy, and counting), and only in his later years could he describe himself as "doing what he wants from his heart without exceeding the rules."
public tweets, which involve influence, are not suitable for many words. If you do anything, just stop. There is something, and there is nothing. Take it easy, don't take it seriously, don't be "nerve-racking".