"Tao Ke Dao, Very Tao" new solution

Summary: "Tao Ke Tao, Very Tao" is the beginning of the first chapter of the "Lao Tzu". The academic circles have divergent opinions on its meaning, so far without conclusion. Scholars often believe that Lao Tzu's "Tao" refers to the original original of the universe, but "Tao" refers to the "word" of the original original original of the universe instead of "name". "Word" is an interpretation of the connotation of "name". According to Lao Tzu's ideological logic, the original origin of the universe contains two aspects: ontology and role. The body is silent and cannot be named; its role is the inherent basis and guidelines for the development of all things in the universe. It can be seen that it can be seen that it can be said, so Lao Tzu "said the word". Therefore, the exact meaning of "Tao" refers to the role of all things in the universe; and "Chang Dao" refers to the body of all things in the universe. Based on this, the meaning of "Taoism, very Tao" is: the role of all things that can be said to be the original body of all things in the universe. From the perspective of "Tao", the connotation of "Tao Ke Dao, Very Tao" not only fits Lao Tzu's ideological purpose, but also can effectively solve many important disputes around Lao Tzu's thoughts.

Keywords: the role of the Taoism of the Taoism

Author Feng Guochao, deputy editor -in -chief of the Editorial Department of the Institute of Philosophy of the Institute of Philosophy of the Chinese Academy of Social Sciences (Beijing 100732).

Source: "Chinese Social Science" 2022, No. 6 P36 -P51

Editor in charge: Mo Bin

As the first chapter of the first chapter of "Lao Tzu", "Tao Ke Tao, Very Tao" has a special and important position in Lao Tzu's thoughts. However, the exact meaning of these two sentences, ancient and modern scholars have divergent opinions. There are two main reasons for the difference. One is to appear in the short six words, so that the sentence presents a certain form of winding, which adds a lot to people to grasp its exact meaning. Difficulty. The second is that "Tao" is a polysight. There are many meanings such as roads, speaking, practicing, truthfulness, laws, laws, and all things in the universe. So what is the meaning of the three "Tao" words here? They mean the same meaning here, or are they different, or are they different? Judging from the exact explanation of "Tao Kendao, Very Tao", they either interpret the first "Tao" in the "Tao" as the truth, or to interpret it as the original original of the universe; or Explain the "Tao" in "Kable" as a saying, or interpret it as practicing, or to interpret it as a cause; Or interpret it as the "upper way" is the superior road; and so on. These different interpretations are combined together to understand the complicated situation of "Tao Keyao, Very Tao", which can be imagined. Because how to understand the "Tao Ke Dao, Very Tao" is a problem that every scholar cannot be avoided by the "Old" scholars, so contemporary scholars' new solutions for it are endless. However, so far, there is no explanation that can really recognize everyone. The author believes that in addition to these two sentences, the cause of this situation is indeed more puzzling, and it is also related to the inherent logic of people who failed to go deep into the minds of Lao Tzu's thoughts and failed to draw well. In order to make the discussion of the problem show clearer clues and levels, I would like to introduce several representative interpretations of ancient and modern scholars on the "Tao Ke Dao, Very Tao", analyze the gains and losses, and then propose the author's consider More reasonable solutions.

1. Several representative explanations of ancient and modern scholars

To put forward a new explanation of "Tao Kendao, Very Tao", and let people make objective judgments on it reasonably, first of all, scholars need to sort out what explanations have been put forward on "Tao Kendao, Very Tao". On the one hand, it is to provide your reference to judging, and on the other hand to avoid embarrassment: the view that the predecessors have already put forward as their own new opinions. However, the explanation of ancient and modern scholars on "Tao Ke Tao, Very Tao" is so rich. We cannot make a specific introduction one by one, so according to its large end, we have attributed them introduce. The author believes that in the many explanations of "Tao Ke Tao, Very Tao" in ancient and modern scholars, we are worthy of our attention, mainly the following four.

1. The first "Tao" in the "Tao Ke Dao" refers to the truth, such as benevolence, righteousness and wisdom; "Tao". Therefore, the so -called "Tao Kendao, Very Tao" refers to the truth that can be said, not the "Tao" that exists for a long time. For example, Su Zhe said: "Mu Fei Tao too. And the Taoist is not common, but it is not possible, and then the ears are often ears. This man is righteous and wise, and the Tao can be the same. However Zhi, the way to the Tao is unremarkable ... ... and the Tao is often unchanged, and the way to the way is often so. "Jiang Xichang said:" This Tao is called by the world, that is, the so -called "truth 'of today, first The word 'Dao' should be solved. "Guangya Shi Yan" 2: 'Dao, saying also', the second "Dao" should be solved. . ... The third 'word' word is the "Tao" of Chapter Twenty -five "Tao Dharma Nature ', ... the total name of Lao Tzu's doctrine". Chen Guying said: "The first 'word' is the way people learn, that is, the so -called" reason "of today's people. It is a proprietary term in Lao Tzu's philosophical philosophy. In this chapter, it means the entity and motivation that constitutes the universe ... ... The "Chang Tao ''" often 'is the meaning of true and eternal ... ... It can be expressed in words. Changdao. 2. The first "Tao" in the "Tao Ke Dao" refers to the original original of the universe; the "Tao" in "Kodao" refers to the meaning of the words; road". Therefore, "Tao Ke Dao, Very Tao" refers to the "Tao" that can be said, which is not the "Tao" that exists lasting. For example, Zhang Mosheng said: "The" Tao "refers to the ontology of the universe ... ..." Frequently 'is often the same ... ... It can be said that it is not often the same. " Dong Ping said: "The first 'word' and the" Tao of "Kodao '', the connotation is not the same. The first 'Dao' word is the 'way of the cosmic roots';' The "Tao" of the Tao is the meaning of 'saying' ... ... The intention here is: Everything that can be said '"Tao" is not the "Changdao' or the Eternal 'Tao". Tang Zhang Ping said: "The three 'Taos' in the first sentence, the first and third all refer to the" Tao "in the shape, the" Tao "in the middle, is the meaning of the words ... ... The Tao can be known and feasible. , But non -endowment. "

3. The first "Tao" in the "Tao Ke Dao" refers to the original original of the universe; the "Tao" in "Kodao" refers to the meaning of the words; The way of people talks and the vulgar way. Therefore, "Tao Ke Dao, Very Tao" means that "Tao" can be said, but it is not the so -called Tao or custom of ordinary people. For example, Li Rong said: "Taoist, the principle of virtual pole is also. Husband discuss the principle of virtual pole, you must not be divided or not, you can't go up and down. ... Borrowing the name of Yuantong, the reason of the virtuality, the name can be known, and it can be called it. The vulgar way, the ritual and righteousness, the fascinating, the name of being fame, and forgetting themselves. "Sima Guang said:" The worldly talks are delicate and unknown. The Tao can also say the Tao, but the so -called Tao is also very human ... ... The so -called Taoist of ordinary people is stagnant in things. "Qiu Xigui said:" So far, it can be said that from the Warring States Period, everyone has made ' Tao's' Tao '... Looking at Lao Tzu's denial, I think of the "Changdao' '" Normal name' as Lao Tzu. This view is actually unreasonable. . "Lao Tzu", the first chapter of the "Dao Scripture", Kai Zongyi is to speak his "Tao". The first 'Dao' word, what should be said, is also the "Tao" he wants to speak .... So what should I say about the word 'constant'? I think it is very simple. This 'Tao' I want to talk about is not 'Hengdao', it is not the 'Tao' of ordinary people. "

4. Although the first "Tao" and the interpretation of the "Chang Dao" in "Tao Ke Dao" are not exactly the same, they all interpret the meaning of "Tao" in the "Coco" as the meaning of practice and obeying. For example, Wu Cheng said: "Tao is still road. You can practice it. ... The Tao is unknown, and the word is just the Tao. Dao also. "Wang Xiaoyu said:" Pianshan believes that Lao Tzu's original intention is: ... All the specific ways that can be followed and used for others must not be eternal and unified. Note that the old family, the word "Tao Ko Tao" is solved as the word of the Tao. The mountains of the mountains are very different. But the verbs are used here, and the word "line" that walks in Zun Tao. "Zhao Tingyang said:" The first sentence of the "Tao Te Ching" "Tao Ke Tao is very Tao", I have always thought that in the past 100 years The translation of this sentence is wrong. We understand the second 'way' as 'words', which is not right, because in the pre -Qin Dynasty, the "Tao" in most texts should be related to practice related to practice. the meaning of."

In addition to the above, scholars have various explanations for the meaning of "Tao Kendao, Very Tao". For example, the first "Tao" of the "Tao" is recognized by the Heshang Public, referring to the way of scriptures and education, "Chang Tao", which refers to the way of nature: "the way of scriptures and education. . Chang Tao should be able to nourish the gods and settle the people without everything, contains the Guangzanghui, and the destruction is unreasonable. "Wang Yan believes that" Taoism "is the" Tao of the Tao ". It refers to : "The Tao of the Tao, the name of the name, refers to the shape of the matter, and it is not common." Wang Anshi also believes that the "Tao" is unspeakable. If it can be used, it is also the same. There is a trace, but it is not my way. "And so on. Second, look at the connotation of "Tao Ke Tao, Very Tao" from the body of "Tao"

It can be seen from the above that the differences between scholars' interpretation of "Tao Ke Dao" are still very large. So, which explanation is more reasonable in the above explanations? In this regard, the author believes that this depends on our overall grasp of the theory of "Lao Tzu", as Jiang Xichang said: "To understand the meaning of this 'Tao', we must first understand the purpose of the book" Lao Tzu ". The main purpose of the book "Lao Tzu", then the meaning of this' Tao "is puzzled." Meaning, sometimes refers to the original original of the universe, sometimes refers to the law of changes in things, sometimes refers to roads, and so on. In this regard, some scholars summarized from different perspectives, such as Zhang Songru: "The first time in the book" Lao Tzu "proposed the philosophical concept of" Tao ", ... in general, it has two meanings: (1) Sometimes it means that it means The entity of the material world, that is, the cosmic body; (2) more occasions in more occasions refers to the general law of governing the changes in the movement of the material world or the movement of real things. The two are often entangled in the concept of Lao Tzu, which is not very distinguished. Clearly. "Chen Guying said:" Tao "is a highest category in Lao Tzu's philosophy. It contains several meanings in the book" Lao Tzu ": First, the entity of the world. Second, the power of creating the universe. The laws of all things. 4. Code as a human behavior. "

However, even if you have the above understanding of the meaning of "Tao", it is not enough to help us make a clear and accurate understanding of the meaning of "Tao Ke, Very Tao", because as we introduced earlier, "Tao Ke Ke Ke Ke Ke Ke Ke Ke Keke is Key, Tao Ke Ke Ke Ke Ke Ke Ke Ke Ke Ke Ke Ke Ke Keke is introduced earlier. The meaning of the first word "Tao" in the Tao, the meaning of "Cable", and the meaning of "Chang Dao", scholars will still make various interpretations. Therefore, the author believes that on this issue, the views of scholars such as Han Feizi and Li Rong are worthy of our attention. Han Feizi said: "The saints look at their mysteriousness, use their weekly, the strong words are called 'Tao', but it is said that: 'The Taoism is Tao, very Tao. Extreme reason ... ... The sage wants to Tanz Xuan Road, ... named by reason, it can be called. The word is just the Tao. "These scholars have a common characteristic of the interpretation of" Tao Kendao, Very Tao ", that is, they all explain the meaning of" Tao "with" the word of the word ". The author believes that this explanation is very inspiring, because the phrase "word of the word" is seen in Chapter 25 of "Lao Tzu", and in the book "Lao Tzu", the meaning of "Dao" is clearly explained and the most is the most. The expression of classic significance is what is found in Chapter 25: "There is something mixed, born in congenital. Silence is lonely, independent but not modified, and it is a mother -in -law. I can not know the name. It is said that the name is big. "Lao Tzu believes that before the emergence of all things in heaven and earth, there is a" mixed "thing that is used as the original and earth of heaven and earth, that is, things that are integrated and natural, it is silent, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty, empty. Invisible, independent existence without changing, constantly exercising without boring. For such a thing, Lao Tzu didn't know what it was called, so he gave it "word" as "Tao", and barely named it "big". It can be seen that the so -called "Tao" refers to the "word" of the mixed objects of all things in the world; and the so -called "word" refers Another name, such as the name of the Confucius name, the word Zhongni, Zhongni, the word -related watches related to the meaning of Qiu. The purpose of taking the table is to further reveal the connotation of "name". Lao Tzu believes that the mixed things are silent and intangible, and we cannot name it for the silent things; Mixed things take "words" into "Tao".

So why should Lao Tzu take the word "Tao" instead of other words? In this regard, some scholars believe that it is because the original meaning of the "Tao" refers to the path, and the road is referred to the meaning of passing and passing by. The meaning of generation. For example, Wang Yan said: "The husband's name is fixed, and the words are called. Su Zhe said: "The Tao is unknown, and the saints see all things, so the word" Tao said "." Wu Cheng said: "This thing is inconceivable, and the reason for all the things in the world, so The word of the road is used by the road.

The original original original originality of this universe is invisible and unspeakable, and the role of all things in the universe can be seen and can be said. In -depth reveals, as Lu Xisheng said, "Fu Tao, the body also. Fan Yingyuan said: "The natural theory of the Taoist, the reason for all things ... ... Tao only, the body is used, and the person who can not know the body must also stand first, and then use it. Lao Shi said the scriptures, first clearing his body. The often, the person who said his body, but the Taoist also said that it is also used. You can use one source, and there are two ways. "From this we can get this understanding: the universe all things This original contains two aspects: ontology and role. The body is "silent and lonely", and it is silent, so it cannot be named; its role can be seen, so "the word is said." Therefore, fundamentally, "Tao" refers to the role of all things in the universe instead of its ontology, such as "Tao" in Chapter 25 of "Lao Tzu". It is the role of all things in the universe. However, it should be noted that although the exact meaning of "Tao" refers to the "word" of all things in the universe, that is, the role of all things in the universe, but sometimes Lao Tzu is sometimes "Tao" for the convenience of discussion. The word refers to the original body of all things in the universe or the original body of the universe, as in the fourth chapter that "Tao Chong, but not using it or not." It means that "Tao" is empty and intangible, but its role Will not exhaust, empty deficiency refers to the body of "Tao", and will not exhaust the use of "Tao", then the word "Tao" here should refer to the original original of the universe; For things, but only ", the meaning of" Tao "seems to be nothing, and it is blurred. The word" Tao "should refer to the body of all things in the universe; "Taoism is unknown" means that "Tao" will never have names. The word "Tao" can not only refer to the original original of the universe, or the body of all things in the universe, because the original and the universe of all things in the universe The ontology of all things has no name; and so on.

Based on this understanding, to understand the meaning of "Tao Ke Dao, Very Tao", the first "Tao" in "Tao Ke Tao" refers to the "word" of all things in the universe, that is, the universe The role of all things; Because the role of all things in the universe is appearing outside, it can be said, so it is said "Taoism." "Chang Dao" refers to the body of all things in the universe. It is silent and invisible. It is unknown that the existence of eternal existence is different from the "Tao" that can be said. The role of all things in the universe is not the body of all things in the universe. Or it can also be briefly expressed as: the role of "Tao" that can be said, not the "Tao" body.

Third, understand the meaning of "Tao" from the perspective of body use

The author believes that the above understanding of the connotation of "Tao Kendao, Very Tao", then the many unclear understanding around these two sentences for more than 2,000 years can be better clarified, and it can also help explore and follow All kinds of controversial issues.

1. Understand the connotation of "Tao Keyao, Very Tao" from the perspective of "Tao", which can effectively solve the problem of whether the "Tao" can say. In the understanding of the "Taoism, Very Tao", a problem that has troubled the academic community for a long time is whether the "Tao" of Lao Tzu can say. The usual understanding is that the "Tao" of Lao Tzu is silent and invisible. It is unspeakable. As Lin Xiyi said, "The Tao is not allowed to speak, and it is the second meaning." Gao Heng said: Can't talk about it. " However, for such a statement, some scholars have clearly expressed their opposition: Lao Tzu's "Tao" is unspeakable, what is the five thousand words of "Lao Tzu"? Therefore, Lao Tzu's "Tao" can be said, and it must be said.如朱谦之说：“自昔解《老》者流，以道为不可言。高诱注《淮南·泛论训》曰：'常道，言深隐幽冥，不可道也。'伪《关"Yin Zi" is widely widely said, "Unable to say". In fact, the book "Lao Tzu" has nothing to do with it. , "If the words are reversed ', the words" I can easily know, it is easy to do, "it can be said," Qiu Xigui said: "The first chapter of the" Lao Tzu "," It is to talk about his "Tao". The first 'Tao' word, what should be said, is also the 'Tao': Tao can be said ............ Thinking that the whole book of "Lao Tzu" is mainly Speaking of 'Tao', he said the "Tao" thing, you can't see it, and you can't touch it. He uses this' Tao "in various words: what is it: no beginning or end, all things are all things, all things are all things are Relying on what it gave birth, growing, and so on. The whole book is mainly about 'Tao', so how can he say the 'Tao' that can be said, is not what he said? It is the contradiction with the book of "Lao Tzu" at all. "Zhao Tingyang said:" The general methodology of Tao is said to be said, and it must be said ... "The Tao Te Ching" is explaining. ... assuming the Dao The core question is really a question theory, and it is assumed that the Tao is unspeakable. So, what else to say? "Some scholars worked hard to reconcile the contradiction between" Tao "and said" five thousand words ". They thought that" Tao "could not be said, but through" Lao Tzu " Five thousand words can effectively inspire people to understand "Tao". For example, Wei Yuan said: "The name is unknown, and the true and obscure, but the person who has not tasted the language, is not secret but not proclaimed, and Dogo has not been able to speak well. The first saying: The Tao is difficult to say, so that the proposed and named name, there is a certain meaning, rather than the true of the truth. Harm, harm the ceremony, and the habit of fraud, and the so -called Taoist disadvantages, but Anke often? ... Those who are in the body of the body of the Taoism. "Mu Zhongjian said:" Some people say that since Lao Tzu said, "Taoism, non -Hengdao ', that is, he thinks that the long -lasting avenue is unspeakable, so why did he write five thousand words? Isn't this a contradiction? Of course not contradiction. The avenue cannot be said that the connotation of the avenue cannot be declared positively in ordinary narrative languages, but it does not mean that it cannot be instructed with enlightened language. "

Wei Yuan, Mu Zhongjian, etc. think that the five thousand words of "Lao Tzu" are not "Tao" itself, but it can be used as a tool or Jin Liang who knows the "Tao". There is also a contradiction that cannot be overcome: since "Tao" is not allowed What is said, the five thousand words of "Lao Tzu" are not "Tao"; however, as some scholars say, the whole book of "Lao Tzu" is talking about "Tao". "What about"?

The author believes that if the above questions or contradictions are understood from the perspective of "Tao", you can get a reasonable response or resolution. Because the first "Tao" in the "Tao" refers to the role of "Tao", that is, the role of all things in the universe; and the role of the so -called "Tao", the specific content includes the original world of all things in the universe And as the inherent basis, criteria, and so on. In general, those who meet the principles of nature, such as the nature of nature, and desire, are the embodiment of the principles of nature, and no thoughts and no desire. Based on this, the five thousand words of "Lao Tzu", the main content is the specific discussion of the role of "Tao". Therefore, the role of "Tao" can be said that the five thousand words of "Lao Tzu" mainly are the role of "Tao". Smoothly.

However, unlike the role of "Dao", the "Tao" ontology is unknown. The reason why the "Tao" is not said is because it is silent and exceeds people's perception ability. In this regard, there are a lot of discussion in the book "Lao Tzu": "If you don't see it, the name is Yi; if you don't hear it, the name is Xi; Mix it into one. It is not stingy on the top, it is not ambiguous, the rope is not known, and it is returned to nothing. Later. "(Chapter 14)" The Tao is the thing, but it is just a good. What is true, there is a letter. "(Chapter 21)" There is something mixed and born in congenital. Silence is lonely, independent but not modified, and it is a mother -in -law. I can not know the name. The word of the word is the name of the Tao, and the name is the name of the big. "(Chapter 25) From this we can see that the" Dao "body" only "," silent "," see it without seeing "," listen to it "Can't smell" "Fighting", such an invisible, silent and odorless thing, of course, is unspeakable. Therefore, Lao Tzu is barely described in an uncertain, ambiguous language, but the essence of this description, the essence of this description, the essence of this description, the essence of this description, It is not to tell us what the "Tao" is, but to explain that the body of "Tao" cannot be accurately described in language. Therefore, the reason why some scholars use the five thousand words of "Lao Tzu" to show that "Tao" can be said that the opposition to "Tao" is unspeakable. The fundamental reason is that they just give a single understanding of "Tao", that is, they are a single understanding, that is, they "Tao" either can be said, or it is not possible to know, but not from the perspective of "Tao" to understand "Tao". It can be said. However, it is important to note that although the "Tao" is used in the body, its body is used for the relationship between opposition and unity. One, as Fan Yingyuan said: "The source of the body is not the two."

2. Understand the connotation of "Tao Kendao, Very Tao" from the perspective of "Dao", and can be reasonably explained by the controversy around the first chapter of "Lao Tzu" for a long time. In order to explain this issue, let's first look at the full text of Chapter 1 of "Lao Tzu": "Tao Ke Tao, very Tao; name is named, very famous. At the beginning of the unknown world, there are all the mother of all things. Miao, often want to observe it. These two are different, the same name is the mysterious, mysterious and mysterious door. "As we all know, in addition to the understanding of the first chapter of" Lao Tzu " The meaning of "Very Tao", there are still three major controversy in ancient and modern scholars: First, "the beginning of the unknown world, the mother of all famous things", some scholars believe that they should be broken from "unknown" and "famous", some Scholars believe that the sentences should be broken from "none" and "having"; the second is "there is often no desire to observe the wonderfulness, often to observe it", some scholars think that from "desire" and "desire" Some scholars believe that the meaning of the "two" in the "two" "two" in the "two" should be broken from "none". It is believed that "none", "yes", or "no desire", "desire", or "beginning" and "mother", or considers "wonderful", "徼", and so on. The author believes that if you understand the content of the first chapter from the perspective of "Dao", then "the beginning of the name of the world, the mother of all names" should be broken from the "unknown" and "famous", "therefore Miao, often with desire to observe it, "should be sentenced from" no desire "and" desire ", and" two "should refer to" unknown "and" famous ". The specific reasons are as follows.

First of all, according to the previously described, the original origin of the universe contains two aspects: ontology and role. The body is silent and cannot be named, but its role can be seen. The word "Tao" is both the "word" of all things in the universe and the role of all the original functions of the universe. In other words, compared to all things in the universe, "Tao" is only "word"; but compared to the role of all things in the universe, "Tao" is "name", because the role of all things in the universe is the original role of all things. It can be seen that it can be named. It is very important to recognize this, because according to this, we can clearly know that the first "name" in the "name" of "Tao Ke Tao, Very Tao", which refers to The name of all things in the universe, and the "permanent name" refers to the name of the body of the universe everything (of course, the body of all things in the universe is no name). Therefore, the so -called "name can be named, the name is named, Very famous ", meaning that the name of the original role of the universe that can be named is not the name of the body of all things in the universe. Based on this, the "unknown" in the "unknown world, the mother of all famous things" refers to the body of all things in the universe; "famous" refers to the role of all things in the universe. The meaning of the two sentences is that the body of all things in the universe is the origin of heaven and earth, and the role of all things in the universe is the mother of all things. This understanding is very in line with the purpose of Lao Tzu's thoughts, because "Lao Tzu" Chapter 25 said: "There is something mixed with things, innate birth", which refers to the original body of all things in the universe as heaven and earth; And the generation and growth of all things are inseparable from the role of all things in the universe. For example, in Chapter 34 of "Lao Tzu", "Avenue is flirting, it can be left or right. . Nourishing all things without the master "shows that the role of all things in the universe is like a mother of all things. Therefore, from the "unknown" and "famous" sentences, as "unknown, the beginning of the heavens and the earth; the mother of all things, the mother of all things", the meaning can be explained reasonably and clearly. Secondly, judging from the two sentences of "there is always no desire to observe the wonderfulness, often to observe it", the author believes that the "Qi" in "Observing its wonderful" refers to Only when people enter a state of thoughts and desire can they realize the body of all things in the universe, as mentioned in Chapter 10, "Clear Xuanliang", chapter 16 referred to "," The loss of the Dao Di "mentioned in Chapter 48 refers to the specific way of understanding the body of all things in the universe. In a state of no desire, to observe the mystery of the "unknown" that is the body of the universe. The "Qi" in "Observing its 的" refers to the role of "famous" that is the original role of the universe. Because we have already said earlier, the role of all things in the universe includes the original world and earth of all things in the universe. Various natural laws, social laws, methods of governing the country, norms of life, etc. As for the above -mentioned laws and guidelines, first of all, you need to "often have desire", that is, you often use your mind and often play the role of mind. Some scholars believe that "often desire" does not meet the purpose of Lao Tzu's thoughts. Lao Tzu advocates "no desire" and cannot advocate "desire". misunderstanding. Because "desire" has both greedy, as well as wishes and pursuits. If people must understand the laws and norms of the objective world, they must "desire", that is, they must consciously understand the outside world, even " The five thousand words of Lao Tzu are also the product of "desire". Therefore, "often wants to observe it", which means that it often plays the role of mind and observe the "famous", that is, the "famous", that is, the role of the universe, which is the original role of the universe. The "，" here means marginal and boundary, because of the laws or guidelines of understanding things, which is very closely related to the boundary between it and the boundary and scope of its role that is different from the phases of the object.

With the above understanding, Lao Tzu said that "the two" in the "two" in the same name, referring to "unknown" and "famous". The first is because "unknown" and "famous" are the concepts that always run through the entire text from "names" to "often want to observe it". Second, because "unknown" and "famous" refers to the body and role of all things in the universe, they are "co -produced", that is, they belong to the original original of the universe; "Different name". Lao Tzu said next to "the same name of the mysteries. Xuan Zhi Xuan, the door of the wonderful", the "mystery" here is profound and subtle, "unknown" and "famous" as the original body and role of all things in the universe, of course Well, Lao Tzu said that they were "the same as the mysteries." The "mysteriousness is mysterious, the door of the wonderful" means mysterious and mysterious, and it is a portal that contains profound mystery.

From the perspective of "Dao", the first chapter of "Lao Tzu" has a general explanation. It can be found that such an explanation is relatively smooth, and it can also better solve various questions around Chapter 1. Of course, some scholars have raised objections, thinking that from "none" and "yes", read as "none, name", "yes, names", "none, desire", "often, desire", "these two "It is" none "and" yes ", which can still explain the meaning of the chapter smoother. In this regard, the author believes that there are at least three aspects of defects or deficiencies in this understanding: First, to retrieve each chapter after the first chapter of "Lao Tzu", all "none" and "name", "yes" and "name" together The places where they appear must not be broken from "None" and "You", such as "Taoism Unknown, ... the first name is famous" (Chapter 32), "Unknown Park" (Chapter 37), "Taoism) "Hidden Wick" (Chapter 41), etc., why do you want to disconnect the first chapter of the first chapter of the first chapter "unknown" and "famous"? The second is that from the "unknown" and "famous" sentences, it is the reading of most scholars in history, and it is read as "none, name", "yes, name", which is just the practice of very few scholars such as Sima Guang and Wang Anshi. The third is "there is always no desire to observe the wonderfulness, often to observe the 徼", "Book A and B. Both the word" also "after the two" desires ", which shows at least in the book book. These two sentences must be broken from "no desire", "desire also", and must not be read as "none, desire", "Yes, and desire". In the end, it is almost the same as the bottom of the kettle. Therefore, from the "none" and "having" sentences, although the contemporary scholars are very crowded, this view is undoubtedly questionable. 3. From the perspective of "Tao", understand the connotation of "Tao Keyao, Very Tao", which can better grasp the exact meaning of "Chang Dao". Regarding the meaning of "Chang Dao", many scholars believe that "Chang Dao" is the "Tao" that has long -lasting existence. At first glance, those who are prosperous and later, it is not always possible. The interior of Wei Fu and the heaven and earth is also born. There is no beginning, no end. "Song Huizong said:" The normally name is the name, since the root, there is no world, and it has been solid since ancient times. "

However, for the meaning of "Chang Tao", scholars have many other explanations. Some scholars believe that the "Chang Tao" here refers to the general way of ordinary or ordinary people. It is the way of the world. "Sima Guang said:" The Tao can also say that the Tao is very so -called. "

Some scholars believe that the "Chang Dao" here is "Shang Dao", and "Shang Dao" means "Tao", which refers to the best "Tao". ... "Shang", also. Yishun Ding said: "Two" often 'ancients are read as "Chang", or read as "Shang" ... "Dao Ying" has attracted him to prove "Lao Tzu", which means that the dross On the way. "Zhou Li" Shi Shuyun: Lao Tzu has a third -class virtue, "Dao Jing" cloud: Tao Ke Dao, very Tao. Chang Dao and Shangde are in the same friendship, and recently read 'Chang' as a still ', I don't know the ancients. "

However, the views of Yu Yue and Yi Shunding were also clearly opposed by some scholars. For example, Ma Xulun said: "Yu Yue said:" Chang 'and' Shang ", ... Frequent, knowing often. I do n’t know what, to be fierce. Knowing often '. "Zhuangzi · Tianxia" said the Word of Lao Tzu: "Building it, so there is nothing'. There is no way to say, it is not righteous. "Gao Heng said:" Yu Yue said: 'Chang' and 'Shang' Tong ... ... Han Fei Shi 'Chang' is a permanent meaning, and the purpose of the old family is quite the purpose of the old family. . This book uses the word "Chang" as adjectives.

It is worth noting that the phrase "Very Tao", the book A's work "Non -Hengdao" (the incompleteness of B), some scholars pointed out that this shows that "Lao Tzu" originally made "Hengdao", as "Chang Tao" for the purpose The taboos of the Emperor Liu Heng of the Han Dynasty, then the "Chang" here means eternal and long -lasting meaning, and should not be interpreted as "Shang" or "normal". As Zhang Songru said: "Only 'Heng' is a‘ frequent ”, covering Liu Heng, Emperor Xiaowen Emperor Xiaowen. Mu Zhongjian said: "Lao Tzu" is "Tao Ke Tao, Very Tao", then "Very Tao" will have ambiguity. According to the "Lao Tzu" to the 'non -Hengdao', the ambiguity is naturally eliminated ... ... The long -lasting avenue is unspeakable. "

However, Qiu Xigui believes that the "Heng" in the "Hengdao" in Book of Book should also be interpreted as normal and general meaning: "So what should this 'constant' word say? I think it is simple, the word 'constant' is written in ancient times in ancient times For attributives, it is often the meaning of 'usual' "constant" ... ... The meaning of this sentence means that the "Tao" can be said, but the 'Tao' I want to say is not 'Hengdao', it is not an ordinary person, it is not an ordinary person The 'Tao' mentioned. "

The author believes that the sentence "Very Tao", the book "Non -Hengdao", then the original text of "Lao Tzu" is more likely to be "constant". Therefore, Yu Yue and Yi Shunding interpreted the "Chang" as "Shang" and could not be established. As for interpretation of "Chang Tao" (or "Hengdao") as a normal way or the way of the average person, it is undoubtedly better to interpret it as a long -lasting "Tao" more in line with the purpose of Lao Tzu's thoughts, because according to the previous quotation, we can know that The reason why Sima Guang, Qiu Xigui, etc. interpret "Chang Dao" (or "Hengdao") as the common prerequisite for ordinary people, that is, to interpret the "Tao" as "Tao". And the author has said earlier that it is uncertain to say that "Tao" can be said or unspeakable. In addition, in the understanding of "Chang Tao", there is also a view that we are worthy of our attention, that is, emphasizing that "Chang Tao" is long -lasting and changing, not permanent and unchanged. For example, Zhu Qianzhi pointed out that Chang Dao is constant and unsuccessful, and the kind of view that the common Tao is permanently unchanged is wrong: "Covering 'Tao", the total name of the change. Although there are changes, and those who are not easy to be there, this is often .... Those who solve the "Old" are one of them, and the "frequent 'is not easy to change. I do n’t know that the old man ’s so -called Tao is unsuccessful, and there is no permanent way or permanent name. ... The way of heaven and earth is long -lasting, and it can change for a long time. If it is not changeable and not easy, then there is a so -called common person? "

Chen Guyi's view of Zhu Qianzhi's view is very appreciated. He made clearly say "Zhu Saying is" in "Lao Tzu's Note", and supplemented the views of Cheng Yi in the Song Dynasty as a proof: "Cheng Yi in" Zhouyi · Cheng's Biography " In the "Heng Gua" of "Yi" in "Yi": 'The principles of the world have not moved, but they can be constant. Thick, there is no ability to change. Therefore, "Heng" is not "certain", and "must" cannot be constant. ', Zhenghe Justice. "Therefore, in Chen Guyin," Chang Tao "can be said to be an eternal way, but it cannot be said to be the same way:" The "Chang Tao' '', which is true and eternal The meaning. Generally, the "Chang Tao" is interpreted as an eternal way, but it can be released by eternity, but it is improperly interpreted by 'unchanged', because Lao Tzu is used as the "Tao" of the universe entity and everything. The constant changes are constant. "Lao Tzu" Chapter 40 said: 'The Movement of the Anti -Tao ", which uses the Tao as a motivation; Chapter 25 describes the operation of the Tao is" weekly instead of ", which is also describing the Taoism The body is endless. "Tang Zhangping also approved Zhu Qianzhi's point of view, saying," Zhu Qian said that he realized the core idea of ​​"Lao Tzu", that is, everything is in a state of change, 'Tao' ' 'Name' is no exception. This view is the core idea of ​​dialectics, which can be described as its heart. "

However, investigating the "frequent" understanding of the "Chang Tao" of previous scholars, but it can be found that they often think that the "frequent" here is a long -lasting meaning, that is, both emphasizing that "frequent" has a long -lasting meaning, but also "frequent "There is a constant meaning, as Han Feizi said," Chang, unparalleled, unreasonable. "Lin Xiyi said:" The common person, it is not easy to say. " "Gao Heng said:" Han Fei Shi 'Chang' is the meaning of permanent difficulty, and it has the purpose of the old family. ...

So, should the "frequent" here refer to long -lasting or long -lasting and changing? In this regard, the author believes that the "frequent" here should be a long -lasting meaning, and the perspective of interpretation of "frequent" as a long -lasting and changing perspective confuses the difference between the "Tao" and the role of "Tao". Because the so -called "Tao" ontology, that is, the "Chang Tao" in "Very Tao", it is constant for a long time. In this regard, there is a clear discussion in Chapter 25 of "Lao Tzu": Live. Silence, independence without changing. " Ru Cheng Xuanying said: "No change, no change." Dong Ping also said: "'No change', that is, the" unchanged '. "The so -called" Tao "role, that is, the Tao body is expressed outside Function; and the Tao body must be linked to specific things; and specific things are impermanent and unsuccessful, so the role of "Tao" is also constantly changing. Therefore, we can say that the role of "Tao" is constantly changing, but we cannot say that the body of "Tao" is constantly changing. , Including Taoism, is also changing. This is obviously problematic. Because from the perspective of Lao Tzu, since ancient times, the Tao is not born, or not decreased. It cannot undergo changes in nature, otherwise the "Tao" will not be "Tao". As for Chen Guying said "Chang Dao", "can be released eternal ', but improperly solved the' unchanged ', because Lao Tzu is used as the" Tao "of the universe entity and the original. Existing problems are the same as Zhu Qianzhi.

In addition, the reason why the above scholars' interpretation of "frequent" changes for a long time, which is also related to the meaning of "changes" and "motion". Everyone knows that the so -called "change" refers to the nature, state, or situation of things that are different from the original; and the so -called "movement" refers to the original location or status of things. In other words, although "change" and "movement" have the meaning of changing the original state, "change" can contain changes in nature, while "movement" mainly refers to the movement relative to static. Judging from the views of Zhu Qianzhi and Chen Guying, they emphasized the "change" of "Chang Tao", in fact, mainly in terms of the movement of "Chang Tao". The change is not living, and the flow of six deficiency "," the way of heaven and earth is long -lasting, changing at four o'clock, and can be successful for a long time. " The same example of Chen Gu should be the example of the change of "Chang Tao": "" Lao Tzu "chapter 40 says: 'The Movement of the Anti -Tao" is the Tao as a motivation; It is 'weekly instead of ，', and it is also describing the endlessness of Tao. " "Changes in nature. Even Cheng Yi's interpretation of the "Heng" of the hexagram of "Heng" mainly focuses on the side of its movement: "the theory of the world, and those who can be constant." And from all over the ages, Judging from the explanation of "frequent", they just emphasized the "constant" "long -lasting", and no one said that "Chang Tao" never moved. 4. Understand the connotation of "Tao Keyao, Very Tao" from the perspective of "Tao", which can reasonably solve the controversy in the text expressions of "Tao Kendao, Very Tao". It is worthy of our attention to the two sentences of "Tao Ke Dao, Very Tao". In this regard, Liu Xiaogan believes that the handed down this work "Taoism, Very Tao", basically denied the way of Tao; while the book is definitely in line with the style of Lao Tzu: "Three types of three types:" Three types The handed down this work 'Tao can be Tao, very good; name can be named, very named', the sentence form is short, the meaning is direct and simple, basically negating the name of the Tao and the name, and there is almost no reservation. 'Tao, Kodao, non -Hengdao also. Name, name, non -constant name. The unity of the inaccurate, named name and incompetent composition, rather than simply negating one party, which seems to be more in line with the dialectical thoughts and nature of "Lao Tzu". "

Zhou Shengchun also believes that the book "Tao, Tao also", shows that "Tao" can be said, and this is the purpose of Lao Tzu's thoughts: "'Tao, Cao Dao also, non -Hengdao can be translated: Taoism: Taoism It can be said, it is not a general way ... ... Looking at the five thousand words of "Lao Tzu", we can't find a evidence that can be concluded. On the contrary, we can find many examples, indicating that the Tao is You can say. "

Qiu Xigui further believes that the book "Tao, Tao also", and clearly say that "Tao" can be said. Therefore, the traditional solution believes that the "Tao" of "Tao" is the unreasonable view that Lao Tzu is negated. : "Everyone sees the" Tao of the Tao "','" Name '' 'as Lao Tzu's denial, and see the "Changdao' ''. It is unreasonable ... how can I feel that these two sentences should not be used in traditional statements? I have been inspired by the book of Ma Wangdui ... What can I pay attention to? Dao Ye, non -Hengdao; name can be named, the four ‘also’ also ’s‘ also ’... 'also' means a positive state of explanation, that is, 'Tao, but Tao also' - — 'Tao is a tone of the Tao ... ... Tao can be said. "

According to the above, Liu Xiaogan, Qiu Xigui, etc. have a common view, that is, it is believed that the passage of this work is "Tao Ke Tao, Very Tao", which leads to the traditional way of interpretation. As a "Tao, Tao also", the word "also" is added. Such a expression does not deny the "Tao of the Tao". Therefore, the expression of the book is more in line with Lao Tzu's original intention. In this regard, the author believes that the key here is not whether there is the word "also" in the sentence, because even if there is no word "also" in the sentence, some scholars have made a similar understanding, as Sima Guang said: "The worldly talks The Taoist, all said that the Tao is delicate and unknown. Lao Tzu thinks it is not, and the Tao can also say Tao. " Zhu Qianzhi said: "Those who interpret" Old "from the past are unspeakable. ... In fact The key is not whether there is the word "also", but that you should not make a general understanding of "Tao", because if you understand the general understanding of "Tao", whether you say "Tao" can be said or "Tao" or not, you can say that you cannot speak or say that They are all inaccurate. If the "Tao" is understood as two aspects of the role of "Tao" and "Tao", the problem can be solved: although it is the same "Tao", the role of "Tao" can be said, and " The body of the Tao is unspeakable. The role of "Tao" does not mean the "Tao" ontology. Therefore, Lao Tzu said that "Tao Ke Tao, Very Tao" is an objective description made from the perspective of "Tao". It does not mean the meaning of "Taoism". Therefore, the text here is "Tao Ke Tao, Very Tao", there is no problem. There is no need to use the book as a basis to change the original text to "Tao, Cao Tao, non -Hengdao." Conclusion

In summary, because scholars' meaning of the first sentence of "Lao Tzu" first chapter, "Tao Ke, Very Tao", there is no conclusion so far. Therefore, the author has proposed a new explanation. Great: The original origin of the universe contains two aspects: ontology and role. Code, because this role is visible, so Lao Tzu's "word is called Tao", that is, the original "word" of the original "Tao" of all things in the universe is the "Tao". Therefore, "Tao" is first of all. "Word", but also the "name" of the original role of all things in the universe. In the book "Lao Tzu", for the convenience of discussion, sometimes it also refers to the original body of all things or the original body of the universe. The so -called "Chang Tao", that is, the "Tao" of the long -lasting existence, is actually the body of all things in the universe. Therefore, the so -called "Tao Ke Tao, Very Tao", which means that the role of all things in the universe is not the body of the original original original, or it can be briefly expressed as: the role of "Tao", not that " "Tao" ontology.

The author believes that such an explanation not only fits the purpose of Lao Tzu's thoughts, but also can reasonably solve the many arguments that have been around Lao Tzu's thoughts for a long time. It is still a long -term change; which two in the first chapter refer to the two; "the beginning of the unknown world, the mother of all names.何 "Four sentences should be broken from" none "," having ", or from" unknown "," famous "," no desire "and" desire "; and so on.不过，最后要说明的是，从“道”之体用的角度去理解“道可道，非常道”的内涵，并非由笔者首创，因为唐代的陆希声即已明确指出：“常道常名， Unable to be named, but only if you know the body, it is a mystery. "Fan Yingyuan of the Song Dynasty also said," Tao only, there is a body, ... the body is used in one source, there is no two ways. "It's just that the ancients' discussion is too concise, and it is not fully expanded and targeted.

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