Wen | original to Xinzhitang
Because the Tao Te Ching has less logical connections in the number of chapters, and there is a lack of internal connection between the context and context, it is difficult to penetrate the meaning of the scriptures. In order to avoid a fragmentary understanding of Lao tzu's thought, we want to grasp Lao tzu's thought as a whole, trying to find the universal principled content of those outlines in Lao Tzu's ideals.
Our approach is to temporarily define the purpose of lao tzu's "Tao Te Ching" as to save the world and bring about peace in accordance with the overall goal of the pre-Qin scholars to save the world and bring about peace. If Lao Tzu's purpose in composing the Tao Te Ching was indeed, as we assume, to save the chaotic world after the Spring and Autumn Period, then Lao Tzu in his book will inevitably answer the question of why the world changed from taiping to comatose, that is, to point out the cause of the world's coma in the Spring and Autumn and Warring States periods. And he also has to formulate a specific salvation plan based on this reason. In this way, when we read Lao Tzu with these questions, it is no longer a process of passively accepting lessons, but a process of active exploration.
When we read Lao Tzu, we want to examine what kind of independent insights Lao Tzu provides for the causes of the chaotic world, and what specific measures are provided for the salvation plan. Then we will further explore the value and significance of the insights and solutions provided by Lao Tzu. We should explore the ideas in Lao Tzu's book with the following questions. What kind of truth is told in Lao Tzu's book? Are these truths correct or not?
Does Lao Tzu's ideas still have meaning today and in the future? It is by no means the truth just because what Lao Tzu said must be true, and we also have to examine the truth and falsehood of these views through our own independent thinking. Because what is right must be right and there must be a reason for being right, and if it is wrong, there must be evidence of wrong. Reading a book should not only know what it is, but also know why it is so.
If we read Lao Tzu with the clear purpose of finding the causes of chaos in a chaotic world and looking for Lao Tzu's plan to save the world, we will find that almost two-thirds of the chapters in Lao Tzu are about how to govern and save the world. We have chosen only the content of chapter 57 here to discuss, because the content of chapter 57 not only answers the reasons why the world is in a state of confusion, but also gives measures to cure it. Moreover, the main points of this chapter are consistent with the arguments of other chapters. The full text of Chapter 57 is as follows:
Govern the country with integrity, use troops with wonder, and take the world with nothing. How do I know this? In this way: the world is taboo and the people are poor. The mindophist country is drowsy. People have a lot of tricks and wonders. There are many thieves in the law. Therefore, the sage Yun: "I do nothing and the people are self-made." I am so quiet and self-righteous. I have nothing to do and the people are rich. I have no desire and am self-sufficient. ”
Looking at the text of this chapter, it is not difficult to conclude that Lao Tzu thought that doing nothing and doing nothing was the best way to control the chaotic world. According to the scriptures, I have done and done many things is the root cause of the chaos in the world, so my inaction and inaction will be the most important reason for the stability of the world. However, we can't help but ask why Lao Tzu thought that doing nothing and doing nothing was the best way to govern the world. What's the point? Why? In order to answer these two questions, we need to first understand Lao Tzu's concept of inaction.
One thing to note is that the concept of non-action is a concept peculiar to Lao Tzu's doctrine, and no one has used this concept before Lao Tzu, so if we want to understand the concept of non-action, we can only start from Lao Tzu's text, examine in detail Lao Tzu's relevant discourse on the concept of non-action, and study in which sense he used this concept. Therefore, if we want to study the meaning of the concept of non-action, we cannot rely on what others say, nor can we rely on how I understand it.
The definition of the concept of non-action can only be deduced from the specific content of Lao Tzu's literature, and it must be defined by the explicit words of Lao Tzu himself. Zhuangzi and Han Feizi also spoke freely about Laozi, but no matter how famous they were, their understanding of Laozi's thought, and their understanding of the concept of non-action could not directly claim that it was Laozi's own thought, the definition of Laozi himself. We need to examine whether their understanding of Lao Tzu is appropriate in the light of the specific statements of the Tao Te Ching.
We modern people understand non-action, and most of them understand it in its literal sense, literally translating nothing as non-action. So it is concluded that inaction is to conform to nature, to do nothing, to intervene in nothing. But is this understanding consistent with Lao Tzu's original meaning? This still needs to be re-examined on the basis of Lao Tzu's text. The purpose of Lao Tzu's Tao Te Ching is nothing more than to convey his independent ideas to us through these words, and the study of Lao Tzu's thought can only start from Lao Tzu's remarks, but Lao Tzu's Tao Te Ching is also recognized as one of the most well-read ancient books.
It is difficult to start directly from Lao Tzu's remarks. Lao Tzu's preaching, mysterious and profound, virtual and real, can really be described as confusing. Lao Tzu talks about virtue, and the virtue of the upper virtue is not virtue, and the will is difficult to understand. But I think that the correct understanding of Lao Tzu's concept of inaction is a breakthrough, not only the concept of morality, but also the purpose of Lao Tzu's whole text can be further understood. Due to space limitations, we will interpret in detail in the next section the definition of the concept of non-being in Lao Tzu's text, which is already defined in the tao te ching verses, and there is no need for us to borrow ideas at all.
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