Interpretation of Lao Tzu's Tao Te Ching

Chapter 17

[To the extreme of emptiness, keep quiet. 】

The case of modesty: the word "Zhi" was written as "Zhi" in Jingfu's version and Heshang's version. The word "Tu" is used as "口" in the Jinglong edition, Jingfu edition, and Zhao Mengfu edition.Zijian said: "Du, say the text: 'The horse is running late, follow the horse, the sound of bamboo.' It is commonly used as a mouth." And the Muromachi version has the word "ye" under the word "Ji" and "Du".

The case of modesty: Lao Tzu said that there are five views of "emptiness", but the fifth chapter "empty and unyielding", and this chapter "to the extreme of emptiness", seem to have the meaning of emptiness.Guangya explained the third; "emptiness, emptiness." Xijing Fu "the one who relies on emptiness", notes: "emptiness, nothingness." The emptiness has the meaning of emptiness, so the training is emptiness and nothingness.However, the theory of emptiness is naturally followed by later generations and mistakenly followed, and Lao Tzu does not have this. "Empty but not bending, moving and expressing", this is Lao Tzu's flexible flexion and extension.Shao Yong said "Lao Tzu has obtained the body of Yi", which is exactly what he meant. "Zhixuji" refers to the theory of adhering to the essentials and keeping the emptiness and self-preservation, which is also the Analects of Confucius "cultivating oneself to secure the common people".Wang Tong said that "it is not Lao Tzu's fault that the Qing dynasty was long and the Jin family was chaotic", which is exactly what it means.

[All things work together, and I can observe their recovery. 】

Yan Kejun said: Wang Bi doesn't have the word "Qi".

Ji Yun said: "The annotated version of "Guan" Xiaheshang and all the versions have the word "Qi".

Luo Zhenyu said: Jinglong, Yuzhu, Jingfu, and Yinglun all have the word "Qi" under "Guan".

Jiang Xichang said: According to Huainan Dao's teaching, "I will observe its recovery", and Wen Zidao's original article "I will observe its recovery", both have the word "Qi".Wang Ben took it off, and it should be corrected according to the data.Wang's note "observing its repetition with emptiness and tranquility" can be proved.

[The husband and the things are like this, each of which belongs to its root. 】

Qian's case: "Yunyun", Heshang and Wang Bi's version is "Yunyun", Fu and Fan's version is "Everything 口口".Zhuangzi Zaiyou, Anthology Jiang Yanza imitated poetry annotations, and Suizhou stele are both written as "Yunyun".The case is "so and so". The words "口" and "Yun" are also connected.Guyewang Yupian Cloud Department quotes Lao Tzu: "Everything goes back to its roots."Lu's Spring and Autumn "Cloud Qi travels westward, so it doesn't stop in winter and summer", and Han Shu "talks like this", it is not the same.Also "口", Yupian said: "The sound is cloud, and the sound is transported, and the number of things is chaotic." Shuowen: "The number of things is also chaotic." The meaning can also be understood.When it is said that "Yunyun" is the province of "口口", Yi uses the orthographic characters.Also "Yun", Heshang Note Lao Tzu: "Yunyun, the flowers and leaves are flourishing." The commentary on Peng Xiji said: "'Yunyun' is a metaphor for all things. It takes prosperity as its movement and decay as its stillness. 'Yunyun', It is also used as a metaphor for human affairs, with the pursuit of desire as the movement, and the rest of the mind as the stillness; the meaning is the same. The Gaijing has the word 'root', pretending to be 'Yunyun'."

[Returning to the root is tranquility, tranquility is restoration of life, restoration of destiny is routine, knowing the routine is Ming. 】

Qianzhi's case: "Quietness means resuming life", Yuzhu, Xingxuan, Qingyang, Louzheng, Fenxi, Wang Xizhi, Gao Hui, Zhao Mengfu, Fu, and Fan Geben are the same as this stone.He Shang and Wang Bi made "return to life".

Xi Tong said: "Jingyue", each book is "is said", which is inconsistent with the context.

[I don't know how to do it, forget to do it, it's fierce. 】

Yan Kejun said: "If you forget to do it, it's fierce", and each of the books is "to do it rashly, it's fierce".It may be a mistake to say "wilt" on the river.

The case of modesty: "forgetting" and "false" are ancient customs.Han Fei explained the old article "Previous knowledge is not predestined but forgets the meaning", Wang Xianshen's note: "'forget' and 'false' are connected." Zuo Chuanxiang's 27th note "The public is too forgetful", and the interpretation: "' Forgetting’ is originally called ‘false’.” Zhuangzi Piaozhi’s article “So it’s true not to forget”, the interpretation: “‘Forgetting’, or ‘false’.” This is the evidence of the ancient traditions of "forgetting" and "false". "Forgetting to commit a crime" means "recklessly committing a crime".This saying "return to life as usual" and "do not know the usual, act recklessly", is consistent with Yi Yi.Preface to the hexagram: "Recovery is not false, so accept it as false."

[Knowing Chang Rong, Rong Neng Gong, Gong Neng Wang, Wang Neng Tian, ​​Tian Neng Dao, Dao Neng Long,]

Yan Kejun said: "Rong Neng Gong", Yu Zhu, He Shang, Wang Bi's "Neng" is "Nai", and the next four sentences are all the same.There are also four sentences of "Gong Neng Wang", and Xingzhou's original work is "Gong Neng Sheng, Sheng Neng Tian".

Takeuchi Yoshio said: "Zhichang" does not have the word "Yue" in the lower editions, but there are both the old Chaohe edition and Guangmingzhu. ...According to the meaning of the annotation, Wang Ben also has the word "say". "Gong Nai Sheng", the original "sheng" of the kings is "king", which is now corrected according to the Dunhuang non-commentary version and the Taoist Tibetan version.

Lao Jian said: "Knowing Chang Rong, Rong is Gong", using the words "Rong" and "Gong" as rhymes. "Heaven is the way, and the way is long", with the words "Tao" and "Jiu" as rhymes.The rhymes of the two sentences "The Duke is the king, and the king is the sky" are far apart. The meaning of the word "Wang" is suspicious. Wang Bi commented on these two sentences: "If everything is fair, it will be universal; if everything is universal, it will be the same as heaven." "Zhou Pu" is obviously not an explanation. The word "king".The Daozang Longxing stele is originally written as "the public can give birth, and the birth can make heaven", and the word "sheng" is even more unreasonable.According to Zhuangzi's Tiandi chapter: "He who holds the way is complete in virtue, whoever is complete in virtue is complete in form, whoever is complete in form is complete in spirit, and whoever is complete in spirit is the way of a sage." . "Gong is Quan, Quan is Tian", the words "Quan" and "Tian" rhyme.Wang Bi's note says "Zhou Pu", that's right.Also, in Lu Lan's Jataka chapter "The movement of the Son of Heaven is based on the whole sky", the high note "Quan Yu Shun Ye" can make up for the unfinished meaning of Wang's note.The character "Wang" in the current version and the character "Sheng" in the stele version should not be bad characters of "Quan".

[I'm dead. 】

Qian’s case: “未” is written as “死” in the imperial annotation version, and “死” is also written in the Fu and model editions.Lao Jian's ancient text was based on Fu's text as "no", which is a mistake.

[Phonetic Rhyme] The reading of Jiang's rhyme in this chapter: Benedict, Fu Yun (Youbu), Yun, Genyun (Wenbu), Jing, Mingyun (Gengbu), Chang, Ming, Chang, Ji, Rong, Gong, Wang Yun ( Yang and Dong Tong Yun, Ming Yin Mang, Ji Xie Xu Wang Fan, Rong Xie Yin Wang, Gong Xie Yin Guang).Dao, Jiu, and Yi Yun (Zhi, You Tong Yun, Dao Xie Tu Yi Fan, Jiu Yin has been, Dan, Ji Yi Fan).Qian's case: Chang, Ming, Wang, Yang Department, Ji, Rong, Gong, Dongfang, Yang, Dongtong rhyme.And almost, the department, Dao, Jiu, Zhi and You are both included, and Zhi and You are connected with rhyme.Yao Wentian uses Chang and Ming as one rhyme (Sixteen Geng level tone), and Ji, Rong and Gong as one rhyme (one Dongping tone).Same with Deng Tingzhen.Gu Yanwu Tang Yun Zheng Juan 52 Geng: "Ming, the ancient sound Mo Lang Fan, today it is found in letters, it seems to be Mi Lang Fan." Quoted Lao Tzu: "Returning to life is called daily life, and knowing the daily life is called Ming." Self-righteousness reveals itself." "Those who stand on their feet don't stand upright, those who straddle can't do it, those who see themselves don't know, and those who are self-righteous don't show off." "He who knows others knows, he who knows himself knows, he who overcomes others is powerful, and he who overcomes himself is strong." " It is called twilight, softness overcomes rigidity, and weakness overcomes strength." "Seeing the small is bright, keeping softness is strong, using its light, returning to its brightness, without leaving any harm to the body, this is called habit." "Knowledge and daily life, know It is often said to be bright, beneficial to life is said to be auspicious, and the heart is said to be strong." Volume 44 [-] has: "Long, the ancient sound." Quoted Lao Tzu: "Heaven is the way, the way is long, and the body is not perilous." Knowing that it is not perilous, it can last for a long time." "There is a mother of a country, and it can last for a long time." Yang Shen was also quoted as saying: "Before Confucius, there were a few sounds for a long time, and when Confucius passed on Yi, there was the sound of leek. Lin Chuan's biography "The tycoon is righteous, The way of heaven is also, as for the fierceness in August, it will disappear soon'; the biography of Qianxiang says that "the dragon has regrets, and it will not last long, and it will not be the leader with the virtue of nine heavens"; Old ladies and gentlemen can also be ugly'; in Li Xiang's biography, "the respect of mistakes is to avoid blame, Huang Li Yuanji, and the middle way; the distance between the sun and the sun, how long can it be?" Use rhyme exhaustion, doubt, time, and coming, and miscellaneous hexagrams to pass on rhyme and stop, so the two sounds of Ji and Jiu are easy to pass on.Laozi: "He who does not lose his place lasts a long time, and he who dies without dying will live a long life." According to Laozi and Master at the same time, the word "long" in Laozi's books appears three times, one rhyme is almost, one is a final, and one is for longevity.

There are 67 characters in the Youjinglong stele version, 66 characters in the Dunhuang version, 68 characters in the Heshang version, and 67 characters in the Wang, Fu and Fan version.Heshang’s original title is “Returning to the Root No.16”, Wang’s original title is “Sixteen Chapters”, and the model title is “Zhixuji Chapter No.16”.

(End of this chapter)