"Classic Zhoukou" Light of Wisdom- "Tao Te Ching" follows (Chapter 21, Chapter 22)

"Tao Te Ching" Chapter 21

Writing in this issue: Chen Daming China Laozi Cultural Research Center Executive Deputy Director and Secretary -General, Laozi College (Research Institute) researcher Song Dandan Laozi College (Research Institute) researcher

Inherit the excellent culture, interpret historical classics, and open the light of wisdom. Hello everyone! Today we study the 21st chapter of the Tao Te Ching. Lao Tzu said, "The capacity of Kong De, but the Tao is from. ; Hades, there is a faith. From now on, the name is not going, and the name is read by the public.

Lao Tzu further illustrates the ontology of the Tao in this chapter, describing what the Tao is, and what the Tao's ontology contains, emphasizing the importance of accurate understanding and grasping the Tao. In general, this chapter can be understood in three layers. On the first floor, Lao Tzu started discussing from the relationship between virtue and Taoism. At the beginning of the article, he clearly put forward his own point of view: "The capacity of Kong De, but the Tao is from." The "Tao" here refers to A objective existence, running invisibly in the universe, humans are accompanied by the operation of the Tao. In this way, everyone contains a path of components, which are virtues. Germany is the manifestation of the Tao in the world, and the Tao appears in human society through virtue. In a sense, virtue is the form of the Tao, the Tao is the content of virtue, and the two depend on each other. If there is no way, there will be no virtue; if there is no virtue, it will not show the power of Tao. People are inseparable from morality, and virtues are inseparable, but in the end, virtue is obedient, and the style of Dade must use Tao as the only rule and criterion.

Since Germany wants to "only the Tao", follow the Tao, follow the Tao, and act according to the laws of the Tao, it is necessary to truly recognize the "Tao". To truly cognitive "Tao", the correct and effective cognitive method must be adopted. In Lao Tzu's view, the key is to figure out what is contained in the Tao body? What energy and characteristics of these things have, and accurately grasp it on this basis, transform into individual morality, and form the virtue of the whole society's imitation and practice, in order to truly realize the "only way is from".

So, naturally entered the second level of this chapter, focusing on the body. Lao Tzu always said first, then divided. First describe the Taoist body. As a "thing", it is not the specific objects and things in people's common sense, but the existence of "Wei Wei". That is, the surface seems to be chaotic and vague, but it is actually a kind of indifference, real, and seemingly no existence.

The next description is the focus. Lao Tzu specifically analyzed and answered what kind of state of this "only", the seemingly existence, and what is the existence of the existence, that is, what is contained in the Tao body with more things that can generate everything and can generate everything. What is admirable is that Lao Tzu gave a clear answer: "Xi Xi Xi, there is an image; Xun Xi, there are things; . "In Lao Tzu's opinion, the Tao is so embarrassed, but there are signs; it is so far -reaching, but there are essences; it is so dark and far -reaching, but it is trusted. I think that in a sense, it can be said that this is the most comprehensive and accurate explanation of Lao Tzu's most comprehensive and accurate explanation of the Tao body.

People have always had a different understanding of "elephant", "object", "fine", and "faith". I think that this "image" is the image of no specific natural thing; this "thing" is the original quality of the generation of all things; This "essence" is the innocence of nourishing all things, and is the essence, essence and inner vitality of all things; this "letter" is a kind of life information. This kind of life information exists in the macro, middle view, and micro world.

Everything in the world is colorful and different, and the social vanity is divergent. Just like a kaleidoscope, it seems unable to know and cannot grasp it. In fact, it is to start with the form and expression of existence, if there is no, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no truth, no one, and the existence of the same way. "Fine" and "Xin". In general, through the surface phenomenon, understand the nature of things, and grasp the foundation of things. This enters the third floor of this chapter. In the words of Lao Tzu, it means "reading the public", "Fu" has the meaning of starting and starting. That is to understand and grasp the beginning and source of everything in the universe and society, and this start and source is "from now and in ancient times, and its names can not go".

This chapter is based on the syntax of this self -answering sentence. " Lao Tzu directly uses the first person "I", which is intended to strengthen the above analysis, which increases credibility and appeal.

It is worth mentioning that this chapter and Chapter 14 are sisters, both describe the Tao. One is that the body is "Yi", "Greek", and "micro", and the other is that the body is the existence of "elephant", "object", "fine", and "faith". The conclusion is that one is "the way to hold the ancients, with the imperial to the present. It can be known to the ancient times." The other is "from now on and ancient, the name is not the name, and the name is read by the public." These two conclusions are complementary. Whether it is ancient metaphorical, or from now on, it is the manifestation of the Tao. Chapter 14 pointed out that the body is "no shape, no thing, and nothing, is a stubborn" existence. It has not explained it in detail. By this chapter, it analyzes "惚", pointing out that there is "elephant". "Things" and "refine" and "faith" have been enriched and deepened on the basis of Chapter 14. This is from the perspective of "greatness". From another perspective, we say that since ancient times, the culture has not disappeared, and civilization has not died, but "it does not go". It is manifested as cultural relics on the ground and underground. The current archeological excavation is the best way to "from the present and ancient" and "can know the ancient".

The "eyes" portrayed on the turtle shells of the dancer Jiahu site are the eager eyes of human ancestors who have been in contemporary human ancestors from the past 10,000 years, and Jiahu bone flute played by the most echoing in the wild and wasteful times in the Huaxia land in the brilliant moonlight. Ancient night songs; from the parliamentary hall of the Tianshui Dadi Bay site to the pottery drainage pipes buried in the south gate of the ancient Wanqiu capital city of Huaiyang Pingliang Station, and then to Taihao Ling's relics, we see the distant and real Fuxi era and Shennong tribe The ancestors traveled east along the Yellow River, Dingdu Wanqiu, and painted the sky, laid the first cornerstone of the spiritual world of the Huaxia nation, and guided the ancestors to move from obscurant to the initial agricultural civilization.

Today, we stood at the site of the Taiqing Palace of Luyi, as if we saw the young Lao Tzu observing the water on the bank of the vortex, and listened to the scene where the teacher Chang Yuan passed on to teach the weakness and strong way. Ascending Sendai, it seemed to hear the distant and deep echo of Lao Tzu's voice in the time and space of more than 2,000 years; standing on Huaiyang String Song Terrace can really feel the "self -denial" and travel around The Confucius and apprentices of the nation, although they are in adversity and are still unwilling to change their ambitions.

This is the reappearance of the real scenes of cultural relics more than 2,000 years ago, more than 4,000 years, more than 7,000 years ago, or even 10,000 years ago. It is the reproduction of the virtue of Taoism into the world in the Jiahu ancestors, Fuxi era, Yao Shunyu era, and Lao Tzu, Confucius and his disciples. From this reproduction, we can "hold the ancient way, with the present of the imperial to the present", and we can "know the ancients today." This reappearance shows that the Tao is in ancient times and "does not go". The laws and laws contained in the concept of Lao Tzu "Dao" and "Germany" will never disappear. It has transformed into the culture of the Chinese nation The pursuit of genes and civilization melts in our blood, becoming a lively historical mark and spiritual and cultural logo.

This chapter starts with the relationship between the Tao and virtue, explaining the basic composition of the Tao body and the basic characteristics of the "elephant", "object", "essence", and "faith". Tao, through the appearance of complicated things, seize the basic ways of everything and everything, emphasize the importance of "from now on and ancient, and the importance of reading the public." Slide? "So." Conclusion. Lao Tzu's brilliant insights have a strong realistic targeting, and it is worthy of our in -depth study and understanding. (Zhoukou Daily · Zhou Dao client reporter Huang Jia compiled)

"Tao Te Ching" Chapter 22

Writing in this issue: Song Dandan Laozi College (Research Institute) researcher Li Xiaoying Zhoukou Teachers College Lao Tzu and Professor and Ph.D.

Inherit the excellent culture, interpret historical classics, and open the light of wisdom. Hello everyone! Today we have learned Chapter 22 of the Tao Te Ching.

In our lives, we often use to describe the temporary tolerance to take care of the overall situation, showing the wisdom that can be flexed and stretched. Let us understand the profound connotation of the comprehensive and humble connotation in Chapter 22.

Original: Qu is full, 直 is straight, 洼 is profitable, 敝 is new, few, and many are confused. It is based on the saints as the world. I do n’t see myself, so it is clear; do not self -reliance, so it is Chang; do not self -cut, so I have merit; The husband does not fight, so there is no fight for the world. The so -called "song is all" in the ancient times, isn't it false? Sincerely return to it.

There is such a sentence in the Book of Changes: "Complete everything", which means that all things in heaven and earth are rounded and twists and turns. The nine songs and eighteen bends of the Bayin Brook Prairie created the natural landscape of 10,000 people. The mountains are undulating, the riverside flow, and the growth of trees is the perfect manifestation of the "song" of nature, especially the streams gather into the river, not only because of their rapid progress, but also because they know how to avoid obstacles by detouring and practice. The word "song" finally completed a "full" word. In "Tao Te Ching", it can be described as a dialectical idea that is rich in the opposite. The biggest difference between this chapter and the previous chapter is that Lao Tzu directly applied the idea of ​​this dialectics directly to the level of life, so Lao Tzu used six rows to the beginning of the chapters. The sentence "Qu is full, straight is straight, 洼 is profitable, it is new, few, and more confused." To explain the two aspects of the existence of things, and summarize the wisdom with rich life experience with rich life experience The thoughts give people deep inspiration. "Qu" refers to bending and not straight. "Qu Zequan" can be understood as a full -scale, that is, to avoid external injuries with a humble posture, so as to protect yourself. But how many times do we have the result of doing things and wishes because we go straight, what do we say? The song seems to be closer and far away. In fact, the peak circuit turns. During the process of songs and turns, many contradictions and conflicts have disappeared. It can be seen that the vocabulary shows the wisdom of life and the philosophy of doing things. Historically, there are many stories that achieve the purpose of "Qu Zequan". For example, during the Spring and Autumn Period, Qi Jinggong liked a bird. He asked the courtier candle Zou to be responsible for raising this bird. But a few days later, the bird flew away. Qi Jinggong was very angry to kill Zou Zou. Guo Xiang Yanzi stood aside and asked, "Can you let me declare the guilt of Zou Zou first, and then kill him, let him die." Qi Jinggong agreed. Yan Zi ordered the person to tie the candle Zou, and began to count his crimes: "The king told you to raise birds, you don't pay attention to let the birds fly, this is the first crime of killing you. This is the second one. It doesn't matter if you die, but the king's murderer for a bird is passed out. Other princes and national monarchs and the National Congress jokes. Do you want to kill the reputation of the king? You should kill these three. "Qi Jinggong laughed and ordered someone to quickly let the candle Zou let it go. This is the wisdom of Yan Zi's" Qu Zequan ". "Zi Zhi is straight", "本" is also bent, and later extended to be wronged. There are extensions, there must be stretching, and the famous stories of the famous Yue Wang Gou Jian in history and the humiliation of Han Xinxin are telling us that Qu is for better straightforward. Woolen cloth? A person's life will encounter a lot of difficulties and dangers. The grievances may not be comprehensive, and they cannot change the objective, but they can change themselves, know how to use the "song" and "枉" reverse thinking, do not persevere or control, know how to turn, be good at changing, and change the stickiness. Going away, sometimes there may be a surprise of "Liu Dark Huaming Village". Similarly, "洼 同 同, is new, few, and more confusing." This makes this reason. When it rains, the rain must be filled with low -lying places first, and the raised places cannot save the water; "Innovatives are born, the old people are dead" are not long -term. It is said that "Fanglin and Xinye urges Chen Ye, and the flowing water is waved and the waves are waved." The less you have, the choice will be more single, and you will naturally achieve something to do. The greedy will become more confused, just like a crotch, which is too dense and the harvest is not good. "It doesn't reach", I want everything, and finally toss and toss and have nothing. In order to prevent our lives from being peaceful and let ourselves lose peace. Only by treating us with ordinary minds, the attitude of life, humility, and life is the highest wisdom.

Although Lao Tzu has warned us more than 2,000 years ago, a sound life wisdom should not only pay attention to the superficial surface, but instead of instead of inside the inner and more deeper. Enlightenment, so we must watch the prosperity of the branches and leaves, but also pay attention to the firmness of the roots. Only the strong roots can grow lush leaves. However, many people have two thoughts in their lives. One is to agree with the reverse thinking of Lao Tzu very much, but the other is still blindly seeking full of prosperity, keeping old, and failing to truly do the unity of knowledge and action. Why is this so? In the final analysis, I was still lucky, thinking that these words of Lao Tzu may not be in his own body. Because of this, someone needs to make a demonstration. This is what Lao Tzu refers to the "sage to be one in the world", "one" is "Tao", and "holding one" is to keep the way. What is the way? What is keeping is that the "reverse cause and effect" thinking that does not bias the observation problem always understands the behavior. In this way, we will consider the problem to be more comprehensive, to reach a higher level, and to become a paradigm and social model in the world. Lao Tzu determines his position and attitude with this dialectical law, sees "inaction" and "inaction", seeing "weakness and strong", "weakness", seeing "husband but not fighting for no reason, there is no one thing, nothing is not particularly particularly not particularly particularly not particularly particularly not particularly particularly not particularly particularly not particularly particularly "And" no dispute ". When it comes to no dispute, I will share with you a small story I saw before: in 1858, when Darwin wrote "The Origin of the Species", he received a paper sent by Wallace to him. Darwin spent 20 years of heart blood to study and organize the evolutionary theory of evolution. Because Wallace’s thesis was written first, on the day of receiving the letter, Darwin suggested to publish Wallace's paper immediately, and Wallace decided to give priority to Darwin. The virtue of the spirit and the humility of humility has become a good story in the history of science, and their attitude is ultimately in line with the spirit of the Tao. People are equal, but their personal moral cultivation shows the difference between expensive and low. Some people are low -key and calm, and they are calm; some people are flying well, and they especially like to show themselves. This is what Lao Tzu refers to self -seeing, self -definition, and self -consummation. Think about it. In life, there are always some people around us who have done something to do, but show off their watches everywhere. Will it be commended if you do this? Besides, everyone can see what they do. The boasting shows himself, it seems to improve his image and value, but the result is degradation of yourself, exposing his immature and unstable weight. Therefore, from what Lao Tzu said, "I don't see myself, so it is clear; it is not self -proclaimed, so Zhang, not self -cutting, so there is a merit; not self -proclaimed, so it can be long." It can be seen in these words that the biggest obstacle of a person is Own. There is a saying that "people are not for ourselves, and they are destroyed by heaven." This is actually a cultivation of body cultivation. We can only control the desire to control the self -expression, more humbleness and self -introspection, more cautious and clearly distinguish, so as not to see ourselves, do not see ourselves, do not see ourselves, do not see ourselves. It is not self -reliance, not self -definition, and not self -reliance, and naturally produces the effect of "bright, agglomerate, merit, and long". Here is an example. As the monarch of a country, Tang Taizong Li Shimin has supreme power, but he can not only adopt Wei Zheng’s suggestion in the drafted document drafted by the Chinese book, but also stipulates that the emperor's proposition must be handed over to the Zhongshu province. The discussion and approval can only take effect after being reviewed by the provincial province. He consciously restricts the power he has because he knows that he is not stubborn to distinguish between right and wrong; he does not think of it, and he can have the truth of consciousness. Therefore, this emotion of Lao Tzu, including that we have talked about Confucius before, is not necessarily, no solid, no me, and I am amazing with Lao Tzu's "Four No". importance.

In short, in this chapter, Lao Tzu not only puts forward the dialectical thoughts of "not lying or not", and "not to break" by explaining " More confusing wisdom insights, the reason is simple, the meaning is profound. In our lives, if we can be humble, under the places, there will be indifferent and peaceful contentedness, and there will be a calm mood of "white -haired Yuzheng Bridge in the river and the autumn moon spring breeze". It is also a way to make people. (Zhoukou Daily · Zhou Dao client reporter Huang Jia compiled)

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