Don't go out of the house, know the world; don't peep, see the heavenly way.
The Dao cannot be found outside of your true nature. Without going out of your door, you can know all things on Earth.Without looking out of your window, you can know the ways of Heaven.
It is known that the saints do not do it, do not see it, and do not do it.
Without going out, you can deduce the facts of the world; without looking out the window, you can understand the laws of nature. The more you run outward, the less you know about the Tao.
Therefore, the saint can perceive without traveling, can understand without looking, and can succeed by doing nothing.
Lao Tzu's words are easy to understand. Lao Tzu did not approve of knowing the affairs of the world by walking the world, believing that as long as you use the method of pushing yourself and people and analogies, you can understand the world. Although the things of the world are ever-changing, and everyone's thoughts are strange and very complicated, the development of any thing must have its own law, everything has its source, and all things have their roots, and this law and root is the "Tao". As long as you grasp the ins and outs of things, you can certainly gain insight into the laws of development and change in nature and society.
This is the difference between saints and mortals, who look at things from the source, while mortals focus only on superficial forms.
"Therefore there is always no desire to look at its wonders, and there is always a desire to look at its wonders", desire is thoughts, thoughts, ideas. Magic refers to the nature of things. Referring to the superficial phenomena of things, this sentence shows that nothingness and reality are the basic characteristics of all things. Then, the two perspectives of observing the world: "nothingness" (virtuality) and "being" (reality), that is, from the perspective of nothingness, the essence of things can be observed, and the most subtleties of things can be identified; and from the perspective of reality, the appearance of things is often seen.
Lao Tzu believed that the "nothingness" of grasping things is more important than the "being" of things, that nothingness is the essence of things, and that everything begins with nothingness. Lao Tzu also believed that there is profit for profit, but there is no use for it. That is to say, for ordinary people, they usually see the tangible side of things, but cannot see the invisible other side of things, because they are easily bound by tangible interests.
For many artifacts, people often use their nihilistic side. Like a water cup, what is really used to hold water is the emptiness in it; like a room, although there are walls, doors, and windows around it, what is really livable is the space in it. Ordinary people pay attention to a water cup to see whether its appearance (such as square, round, cylindrical, other shapes) is beautiful and good-looking, and whether its texture (such as metal, ceramic, wood, other materials) is strong, these are the external value of the cup; and people with the Tao are more concerned about its water holding function, no matter what shape and material it is, as long as it can hold water is enough. The average person looks at the house, pays attention to whether it is a villa, a high-rise building, a bungalow, or other room, and pays attention to whether the decoration is luxurious and beautiful; while the people with a way are concerned about whether the space of the house meets the needs of their own living and health.
If people look at the world with desire or purpose, they often see the "beneficial" (that is, for my own use) aspects of things, and it is difficult to see the true meaning behind things. This is just as we usually call "Li Ling Zhi Dim". In order to see the essence of things clearly, people should abandon utilitarianism and purpose, adhere to the attitude of desirelessness and objectivity, and learn to see the essence through phenomena.
For a person who does not understand the Tao and the method of enlightenment, he walks the world every day, still knows very little about the affairs of the world, and just walks around and looks at the flowers. For a person who is good at enlightenment, he can find out the differences and similarities between them through the comparison of what he thinks and thinks with what others think, and this grasp of differences and similarities is wisdom. "Good deeds have no traces, good words are flawless", people who are good at driving will not take shortcuts alone, but along the road that everyone has traveled, metaphorically referring to people who have the way are good at finding out "the same" and doing things according to this "same"; people who are good at talking can push themselves and others or think in a different position, they want to get the praise of others, why shouldn't others? Only in this way can there be no wrong words or flaws in the words.
"Don't go out of the house, know the world; don't peep, see the "household" in the "Heavenly Dao", that is, the portal and the door of the house. "Knowing" means knowing the world as it is. "Tianxia" is the whole real world. The "Heavenly Dao" is the law of nature, that is, the law of the occurrence and development of the world. This means that if we have mastered the Tao, we don't have to go out to know the world, we don't have to look out of the window, sit in the house, and we can know the heavens.
Lao Tzu believed that those who knew the great way could deduce the affairs of the world without going out; without looking out of the window, they could understand the laws of nature. From this sentence, it can be seen that Lao Tzu did not value external experience, but attached great importance to internal intuitive experience. He believes that the mind is quiet and transparent, like a mirror, itself has the function of insight into the nature of the outside world and perspective of the real world.
"Knowing the world" and "seeing the way of heaven" here are subjective understandings obtained under the premise of following "doing nothing". In previous chapters, Lao Tzu has repeatedly emphasized that the virtue of the Tao is to have no desire and no desire. The virtues of the saints are in accordance with the Tao because they have achieved indisputable and inactive. The saints knew that everything in the world came from the nature of heaven and earth. The Dao does nothing, the Tao of Heaven does nothing, and the humanity and the material tao are the same.
Croppers who have been planting for many years know when to plant what crops, when to sow seeds, when to fertilize, and when to water during the year, because this is the law summed up by many years of experience. When we have mastered the Tao, we can know the relationship between appearance and the inside, we can examine things from the inside out, we can also examine things from the outside to the inside, and we can predict the results according to the law through phenomena, so that we can "know what we don't do, don't see and know, and don't do it", so that we can ride the wind and waves in the times and bravely move forward.
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