Wang Bi notes on the gains and losses of the Tao Te Ching-1

This series of articles is written as an essay. I hope I can write easily and everyone can read it casually.

Original text: Dao can be Dao, very Dao. The name can be named, very famous.

Wang Bi's note: The way of the way, the name of the name, refers to the creation of things, not the usual. Therefore, it is not possible to be called, and it is not to be named.

Wang Bi's commentary on the wonderful, pros and cons of the Tao Te Ching is vividly expressed in this sentence.

From the perspective of literary style, this is Wang Bi's brushwork. Of the more than 100 works I have read interpreting the Tao Te Ching, there is no second person who is as ethereal as his brushwork, including the Song Dynasty Su Rui's Notes on Lao Tzu, which Yu Qiuyu admires.

1, the way of the way, the name of the name, refers to the creation of things. These 12 words are not only good in literature, but also good in righteousness. Not much more.

2, unusual also.

Herein lies the problem. What do the words here refer to?

(1) If it refers to the Tao. Then Wang Bi's understanding of the Tao Te Ching began to be wrong.

My opinion: The Tao and the name are not the constant of the Tao, and the changzi here of course refers to the hengzi. The original meaning of the common word precisely shows the value of the way and the name, that is, the way and the name, the way and the name, not the way is not the permanence.

Therefore, if the word "its" in "extraordinary" that Wang Bi said refers to the Tao, Wang Bi's expression cannot directly draw the conclusion that it is "undoable and unnamable", indicating that the word "therefore" has no foundation.

(2) If it does not refer to the Tao. Then it should refer to the thing that corresponds to the nameable. If it refers to something that can be said and something that can be named, then "therefore it is not tao, it cannot be named." This conclusion is abrupt.

This leads to an important problem of "dissolving the old": Dao Ke Dao is very famous. How to break and interpret sentences?

A Way, a Way, a Way, an Extraordinary Way. First name, can be named, very famous. This method of assertion is contradictory from a semantic point of view.

b The way is yes, the way is not, the way is common. Nomenclature, no, noun. The last 6 words of this judgment are contradictory from a semantic point of view.

c The way is good, the way is not good. The name can be named, very famous. The first word and the first name are said as nouns, and they can barely do it semantically. It is not grammatically correct from Old Chinese, because this does not constitute a complete sentence.

d The way is good, very good. The name can be named, very famous. The first word and the first name are used as verbs, but the word is the truth that can be talked about, and the name is the name that can be used.

I prefer the fourth syntax. Take into account semantics, grammar, and semantics.

Many people will have different opinions.

I personally don't think this is particularly important, after all, we don't know what the ancients thought when they wrote, and I am not an expert in ancient Chinese.

What matters is what Lao Tzu wants to express.

1, the constant way, that is, the constant way, although there is, but not the way.

2, the constant name, that is, the permanent name, no.

3, language is a tool, not a thing itself.

In view of point 3: Wang Bi said that the way of the way, the name of the name, refers to the creation of things. I said: Language is the link between man and the world, and it is also an obstacle between man and the world.

It must be noted that there is a common way, but not a way. There is no common name, but there is a name.

Therefore, the non-word, the first non-word to be translated as not; the second non-word, to be translated as none.

Wang Bi's interpretation of the Tao Te Ching is characterized by a sense of beauty from the perspective of literary style. From a moral point of view, sometimes right and sometimes wrong. Wrong is not necessarily a conclusion, sometimes the process is wrong.

The wrong conclusion of the process is right, that is, to know what it is, not to know why it is so, which is what I call "Xuan".

This is also the characteristic of many people's interpretation of the Tao Te Ching, such as Heshang Gong, Yan Zun and others who often have such problems in their interpretation of the Tao Te Ching.

In the future, if we have the opportunity to talk about the gains and losses of Heshang Gong's "Tao Te Ching" and Yan Zun's "Lao Tzu's Finger Return" interpretation of the "Tao Te Ching".

The world is not colorful, but we look at it with colorful eyes.

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Author of this article:

Wang Hongfei, the word one, called himself a layman in the morning.

He is the author of "A Brief Explanation of Lao Tzu".

Corrections are welcome.