Interpretation of Lao Tzu's Tao Te Ching

Chapter 15

【If you don't see it, it's called Yi; if you hear it but don't hear it, it's called Xi;】

The case of modesty: "Yi" is used as "ji" in the model.Fan Yingyuan said: "The word 'ji' is in the same ancient version as Sun Deng and Wang Bi. Fu Yiyun: 'The word is hidden but has no image.'" This quotes Fu Yun, knowing that Fu's version was also changed by later generations, and the ancient version is also called "ji". .It is also used as "ji", and it is consistent with Yiyi.Yi Xiyan "study Ji very deeply", saying "Knowing Ji is the god, and the subtlety of action is the forerunner of auspiciousness." Zheng Kangcheng's note: "Ji, Wei also."Ma Xulun said that the character "Ji" in cursive script is similar to the character "Yi" in cursive script, and the pronunciation is similar, so it was mistakenly called "Yi".

【It's impossible to get it right, it's called micro. 】

The case of modesty: "Tuan", Wang originally wrote "struggle".Explanation: "'Bo' sound Bo, Jian Wen Bo is different." The Suizhou version and the Dunhuang version are both mistaken for "Bo".Yi Shunding said: "'Struggle' is a mistake of 'Tuan'. Tuan is the 'Tuan' of Huainan Chuzhen's 'Tuan Yuan Rigid and Soft. Gan chisel Duyun: "Seeing can't see, hearing can't hear, following it can't be followed, so it's called Yi Ye." The same is true for Liezi Tianrui. 'The ancient sounds are similar." Ma Xulun said: "Zhuangzi knew that the chapter on traveling to the north was 'unable to make it through'. This article was also called 'TUAN'. Liezi wrote the word 'Xun', which is a borrowed word for '揗'. Lao Tzu treats this article as '揗'. Said the text: '揗, Mo Ye.' In the Book of Rites, it is 'following its head', and also borrowing 'xun' as '揗'. The person who writes '揗' here is also borrowed as '揗'." Qian The case: Yi and Ma's theory is true.Huainanzi Yuan Dao Xun: "That's why you can't see its shape when you see it, you can't hear its sound when you hear it, and you can't get your body if you follow it; there is no shape but there is form, there is no sound but five sounds, tasteless but five flavors are shaped, colorless but five colors Chengyan. That is why existence is born from nothing, and reality comes from emptiness.” This section is using Lao Tzu’s article.Yigan Chiudu, Liezi Tianrui Pian, and Huainan Yuandao Xun all use "following what you can't do" with "seeing what you can't see" and "listening what you can't hear", and knowing Laozi's scriptures is also regarded as "following". "Xun" is false for "揗".Biography of Li Ling in the Han Dynasty: "Counting and counting follows its knife circle." Note: "It is called Mo Shun." Said text: "揗, Mo Ye, from the hand, the sound of the shield." Zhu Jun said in a voice: "Now caress the word "揗", Follow it." If you can't knead it, you can't follow it, that is, if you touch it, you can't touch it.

[These three cannot be questioned, so they are mixed into one. 】

The Qianzhi case: There is the word "one" under "Yi" in the Fu version, and the same note is cited in the inscription of Toutuo Temple in Wenxuan.Also, Qingyang and Fenxi's two works are "so mixed and combined into one", and Sun Sheng's Laozi questioned and countered and quoted as "mixed and combined into one".

[It's not sloppy above, and it's not ignorant below. 】

The case of modesty: the "in" of each book is combined with "qi", and it is also "qi". "曒", He, Yu, Fu, and Fan are combined as "皦", and the Dunhuang C version is "Jiao".Bi Yuan said: "It's not true if you follow the Japanese." After the case is completed, it is not true, and you can see the next chapter "often, if you want to see it".

[The rope cannot be named, it returns to nothing. 】

Yan Kejun said: "Sheng Sheng", the grand rite is "Sheng Sheng Xi".

Qian's case: Fu and Fan Ben are the same.In addition, there is the word "Yan" under the "name" quoted in the supplementary records, and there is no word "thing" in the quote "return to nothing".

Takeuchi Yoshio said: According to the interpretation, there is only one word for "rope", which means "the river is originally made of rope", and its meaning is impossible to understand.Lu Wenxuan's textual research said that "it should be made of ropes", and since Wang Ben made "shengsheng", then Heshang's version of "shengsheng" is also indistinguishable from Wang Ben.There is a character "Xi" under "Sheng Sheng" in the old Chaohe version, but the last "Xi" character seems to be removed in the Luzhu version.However, the difference between Wang and He in this article lies only in the presence or absence of the word "Xi".

【It means the shape without shape, the image of nothing,】

Luo Zhenyu said: "The Dunhuang C version does not have the word "predicate".

Qian's case: Suizhou is originally the same.Also "The Image of Nothing", Su Zhe, Li Daochun, Lin Xiyi, Wu Cheng, and Dong Sijing all wrote "The Image of Nothing", Yichang.

Gao Heng said: "According to the meaning of 'image without image', the meaning is superior. 'Shape without form' and 'image without image' have the same syntax, and their proofs are the same. There are two evidences of 'nothing', which leads to repetition." Today's case: Han Fei explained the old article: "People want to see a living elephant, but they get the bones of a dead elephant. The reason why people imagine is all called image. Although today’s Dao cannot be heard and seen, the sages insist on seeing the work to see the shape, so it is called the shape without shape, and the image without image.” The proof is three.And Suizhou's original "image" is used as "image".

[It means suddenly. 】

Qian's case: the word "huhuang" is the same as that of Yuzhu, Jingfu, Heshang, and Li Daochun.The original work of the kings is "trance", and the original work of Fu and Fan is "Fanmang".Lu Xisheng, Huang Maocai, Chen Jingyuan, and Cao Daochong each wrote the word "惊惊", and Daozangheshang's "Huang" in the text.Xi Tong said: "'Huhuang' can also be called 'Huanghu', which is sympathetic with 'as if'." Jiang Xichang said: "'Trance' can also be used as 'Fanmang' or 'Trance'. All the characters can be used in common. Gai double-voiced words are based on sound, and the sound is similar, and it can also be fake. "Trance" means "as if"... and I must want to use "trance" to "trance", because " Xiang''惊' is the rhyme ear."

[You can't meet the head, and you can't see the follower. 】

Qianzhi’s case: There is a word “Zhi” on the word “Bu” in the two editions of each edition, but none of the Yuzhu, Dunhuang B, and Yinglun editions.The two sentences of the Guangming version and the Muromachi version are interchangeable, and the inscriptions on the Tutuo Temple in Wenxuan are the same.Wu Yun said: "The word 'later' is on top of 'yingzhi', and I want to reverse the second language."

[Practice the ancient way, use the language to understand the present. 】

Yan Kejun said: "Using language to present what exists", each book is "Yu".

Qian’s Case: Su Wen’s Great Theory on the Alternation of Qi No. 60 Nine said: “I have heard that those who are good at talking about the sky must respond to people; those who are good at talking about the past must be verified in the present; Things.” This chapter of Lao Tzu refers to someone who is good at speaking.And "adhere to the ancient way, and use the words of the present" is to speak of the past and have experience in the present.According to the ancient sayings, it can be seen that the history under the pillar is a person who makes good use of the art of history.

Liu Shipei said: "You" is a fake character of "Yu". "You" is commonly referred to as "or", and "or" is the ancient word "domain".The ancestor of the poet Shang Songlie "There are nine existences", Mao Chuan: "Nine regions, Kyushu also." Jiuyouye", Wei's note: "Yes, Yuye." The word "you" in this article is the same as "you" in "Jiuyou". "You" refers to "domain", and "domain" refers to the "domain" in Chapter 25 "There are four major domains". "The existence of Yujin" is still saying that Yujin is the world's country.The Book of Rites is doctrinal: "To live in this world, to go against the old way." This article "what exists today" is somewhat the same as that "in this world".

[From the beginning of knowing the ancient times, it is called the Tao. 】

Yan Kejun said: "It begins with knowing the ancients", Yuzhu and Wang Bi wrote "knowledge".

Qian's case: Zhuheshang edition, Guangming edition, and Jingfu edition are all written as "Yizhi".

Wu Yun said: "to know", Fu Ben wrote "knowledge", which is the same as this stone.

Qian's case: Fu Ben is different from Jing Zhuang, and Wu made a mistake.

Yan Kejun said: "This is called Dao already", Yu Zhu and Heshang made "Dao Ji", and Shenguan Wang Bi's comment also used the word "Ji".

The case of modesty: as "Ji" is also. The word "ha" is meaningless.Xiao Erya said broadly: "Ji, Ji Ye." "Ji" is borrowed as "Ji", and "Dao Ji" is "Dao Ji".

[Phonetic rhyme] Jiang's rhyme reading in this chapter: Yi, Xi, Wei, Hey, Yi, Mo, Wu rhyme (fat part, ignorant sound dense), shape, image, twilight rhyme (yang part, twilight, tones), first, Hou Yun (You, Hou He Yun), You, Shi, Ji Yun (parts).Qian's case: "Yi", the model is "Ji", Jiang's 21 homophonic tables and the three characters Yi, Xi, and Wei all belong to Zhibu.First, Youbu, Hou, Houbu, You, Hou Heyun.Yao Wentian: Yi, Xi, Wei Yun (five Qi level tone), Hey, Yi Yun (four entrance tone), ignorance, Wu rhyme (February entrance tone), shape, image, fuzzy rhyme (45 Geng Qu tone) , the first, the back, the way, and the rhyme (the upper tone of the fourteen mouths), the beginning, and the rhyme of Ji (the upper tone of the fourth mouth). The word "hou" is harmonious with "hou", and "you" is transferred from it.Deng Tingzhen is the same, but not as far as the first, rear, Tao, and you.Heckles, auspicious sound, heckles, one, the sound of entering the department.Xi Tong: Yi, Xi, Wei rhyme, Jie, Yi, Mo, Wu rhyme, Shou, Hou, Dao, You, Shi, Ji rhyme.Seeing the difference from the division and combination of various schools, it is beneficial to know that the scriptures are originally multi-coordinated.For example, the first and the latter are rhymes, but Gu Yanwu doubts that "'hou' has no rhyme with 'shou' in ancient times. Laozi's "you can't see the first when you welcome it, and you can't see the after" is prose, not rhyme" (Tang Yun Zhengjuan Ten [-] thick), you don't know You and Hou Heyun, and the true face of Laozi's philosophical poems is familiar but has no mouth.Kong Guangsen's poem sound class Bazhi said: "In ancient times, there is no difference between going and entering." The circumstantial evidence quoted Lao Tzu: "The top is not dark, and the bottom is not ambiguous. The rope cannot be named, and it returns to nothing." Jiang You Gao Tang Yun's four tones are positive and eight things, saying: "'things', Wen Fuqie. According to ancient times, there is a sound of going away, and it should be collected together with Weibu. Laozi's praise of Xuan's 'return to nothing' is in harmony with 'ignorance'." Deng Tingzhen said : "Mei, things are rhymes. I have never used the word Wu, and the ancient pronunciation is the same. The two characters of Shuwen and Mo are the same. Shu Yun: "Shang Ming Ye." Mei Yun: "Mei Shuang, Dan Ming Ye. "Sound The synonym is close, so the characters are also linked together. Sima Xiangru passed down "曶刚暗感", and Wei Zhao pronounced "曶" as Mei Yuqie, which can all be evidence that Weisheng and Wusheng are from the same department."

There are 92 characters in the Youjinglong stele version, 91 characters in the Dunhuang version (94 characters in real), 95 characters in the He and Wang versions, 14 characters in the Fu version, and 14 characters in the model version.Heshang’s title is “Zanxuan No.[-]”, Wang’s title is “Chapter Fourteen”, and the title of the model title is “Chapter No.[-] of Invisibility”.

(End of this chapter)