What does it mean to be a very famous name?

The Tao is very good, and it is very good. The name is famous, and the name is not very famous.

Original text] Tao can be Tao, very Tao. The name is famous, and the name is not very famous. The beginning of the nameless world. The mother of all things. Therefore, there is often no desire to observe the wonder; There is often a desire to observe it. These two are the same and have different names. The same is called the mystery, the mystery and the mystery, the door of all wonders.

The colloquial translation of "Dao" can be discussed and explained, but the "Dao" to be discussed in this article is "Extraordinary Dao". "Name" can be named and addressed, but the "name" that will be specifically discussed in this article is "non-name". "Nameless" can be considered the beginning of heaven and earth, and "named" can be considered the ** of all things.

Therefore, we can observe the "wonderful" that is, "small" of all things in heaven and earth in the way of "always having no desire", and we can observe the "徼" that is, "big" of all things in heaven and earth in the way of "always having desire". "Constant desire" and "constant desire" or "small" and "big" are the same, but the name is different. This ** can be called "Xuan".

However, there is also "Xuan" in the "Xuan", which is the "Gate of All Wonders": the so-called "Wonders" are the smallest factors that cause all things in heaven and earth; The so-called "door" is a metaphor for the path through which these tiniest factors must pass.

This chapter is the general introduction of the book, pointing out that the main theme of the book is the origin of the universe, and its purpose is to find the "beginning" and "mother" of all things. In order to achieve the goal, Lao Tzu delineated different categories: ordinary way, extraordinary way; Usual name, unusual name; Nameless (none), named (present); Desireless, desired; Xuan (Xuan 1), Xuan (Xuan 2); wonderful, 徼; Wait.

Lao Tzu believed that through the various relationships of these categories, we can finally understand the smallest factors that caused the origin of the universe, "Zhong Miao".

First, he proposes the "Tao" and reminds us that the Tao is the eternal and unchanging Tao in general. He then emphasized that we should not cling to the "name" and seek the way, and there is no eternal "name", such as the "name" pursued by the martyrs of the French revolution, which is also incomprehensible to many people today. Secondly, when it comes to the relationship between the metaphysical Tao and the metaphysical "famous instruments", "the name is the external appearance of the Tao", which is continuous and continuous.

Therefore, in order to recognize the metaphysical "Tao" in the case of metaphysical (name), it is necessary to recognize its origin and ontology from the realm of non-existence, so that we can better understand "name". If you want to be more thorough and incisive, you need to comprehend its immensity in the ever-being.

These two are the same and have different names. The same is called the mystery, the mystery and the mystery, the door of all wonders. "Xuan" is "Yuan" said a Xuan, and it is not one yuan or two yuan that can be exhausted, there is still a mystery in the Xuan, and there is still emptiness in the analysis of emptiness, and there is still a wonderful existence in the wonderful.

From this way to realize the physical use of the Tao, there is no symbiosis, which is really wonderful, and it is even more wonderful to the extreme. It is equivalent to the Buddhist beads held in the hands of Buddhist monks, one thought after another, and the same represents the endless and endless ring.

The Tao is very good, and it is very good. The name can be named, and the non-famous means the so-called Tao, and what can be said is not the real Tao; The so-called name, the name that can be said to be exported, is not the real name.

The Tao is very good, and it is very good. The name is famous, and the name is not very famous".It means that the Tao that can be expressed in words is not an eternal and unchanging "Tao"; A name that can be expressed in words is not an eternal "name".。The source is "Tao Te Ching, Chapter 1".

Original:

The Tao is very good, and it is very good. The name is famous, and the name is not very famous. Nameless, the beginning of heaven and earth, famous, the mother of all things. Therefore, there is often no desire, to see its wonder, and there is often desire, to observe its subtlety. These two are the same and have different names, the same name is the mystery, the mystery is the mystery, and the door of all wonders.

Translation:

The Tao that can be expressed in words is not an eternal and unchanging "Tao"; A name that can be expressed in words is not an eternal "name".There is no pure ruined jujube, which is the beginning of heaven and earth, and there is, the root of all things. Therefore, we often observe the mystery of heaven and earth from "nothing"; Always look for traces of all things from "being".

Existence and none, just different names for the same **. Existence and non-existence are both subtle and profound, and they are the general door of all change.

Appreciation Summary:

In the most straightforward way, it is explained that "the law of change can be followed, but it is wrong to follow the law of a certain point; The attributes of things can be defined, but the things that define the attributes are not the things themselves. Therefore, we must learn from it that all the laws in the world are not immutable, but change with the change of the environment; All truths (truths) in the world are not absolute, but keep pace with the changes of the times, and we should look at problems from the perspective of rationality and development.

"The Tao is very Taoist, and the name is very famous" are the opening two sentences in Lao Tzu's "Tao Te Ching".

What do these two sentences mean?

To understand the meaning of these two sentences, we must first figure out what Lao Tzu's Tao Te Ching is trying to explain.

Lao Tzu wrote the moral chapter, aiming to point out to the world the way of the sage who can avoid disasters for the body and society.

"What is it?"

"Tao" is the law, the law of nature, the law of life.

"The Tao is very Tao" that is to say, the laws of life can be known and mastered, but they are not what we usually know.

In the Tao Te Ching, the Tao is explained in detail, the most important point of view is "existence" and "non-action", which are two aspects of the unity of opposites, and the detailed explanation can be found in the Tao Te Ching.

"Name" has two meanings in these two sentences, one is fame and fortune, and the other refers to the appearance of people or things. "Tao" is an internal and actual thing, while "name" is an external, imaginary thing, that is, what is commonly called "false name".

"Fame can be famous, not famous" means that real fame and fortune can be obtained, but it is not the kind of "false name" that is commonly believed.

These two sentences tell us a truth, we must correctly understand the laws of life, and only from the laws of life can we seek real fame and fortune, that is, what Lao Tzu said "extraordinary fame".

Of course, the "name" mentioned here does not only refer to the name, otherwise Lao Tzu would be too superficial.

But it also illustrates the importance of a name, and a good name can add a name to a name.

If the Tao can be expressed in words, then it is the common way; If a name can be named by a literary word, then it is a common name.

1. Source. The Tao is very good, and it is very good. The name is famous, and the name is not very famous. Nameless, the beginning of heaven and earth, famous, the mother of all things. Therefore, there is often no desire, to see its wonder, and there is often desire, to observe its subtlety. - Tao Te Ching, Lao Tzu.

2. Translation. Take the way of ordinary and desirable, and its way is not the way of eternal; The name is taken from the common name, and its name is not a permanent name. The name is taken from the nameless, just like the beginning of the unjudged heaven and earth; Named after being famous, it is the root of the incarnation of all things.

So, it is usually necessary to seek nothing in order to visualize the indescribable subtlety; From time to time, we have to look for something in order to visualize the limits of the avatar of fame.

3. Appreciation. In the case of animate and inanimate, it can be said that they appear together, because animate and inanimate can only be distinguished by comparison. When the distinction is made, filial piety is quite a treat, and the (concept) of both arises at the same time.

It's like splitting a piece of wood in half with an axe, the left half and the right half appear at the same time (of course, these two halves also exist when they are not distinguished, but they are produced at the same time when they are split), and when they are not split, they are still a piece, that is, they cannot be called the left half, nor the right half. Of course, the drawing points in the mind can also be regarded as a kind of "splitting".

The main idea of the Tao Te Ching:

Explain the evolution of all things in the universe with "Tao", that is, "Tao gives birth to one, life to two, two to three, and three to all things", "Tao" is "the life of Fu Mo and is always natural", so "man is the law of the earth, the earth is the law of the sky, the heaven is the law of the Tao, and the Tao is the law of nature".

In addition to the naïve materialist viewpoint, Lao Tzu also includes a large number of naïve dialectical viewpoints, such as the belief that everything has both positive and negative sides, "the movement of the opposite", and can be transformed by opposites.

In addition, there are also a large number of people-oriented ideas in the book: "The way of heaven is more than enough to make up for the deficiency, but the way of man is not, and the loss is not enough to give more than enough"; "The hunger of the people is as much as the food tax"; "The light death of the people is the thickness of survival on it"; "The people are not afraid of death, but they are afraid of death." His doctrine has had a profound impact on the development of Chinese philosophical and prudent studies.

Meaning: if "Dao" can be expressed in words, then it is Chang "Dao" ("Dao" can be expressed in words, it is not ordinary "Dao"); If the name can be named in the text, then it is a common "name" (the "name" can also be explained, it is not an ordinary "name").

From: Spring and Autumn Lao Tzu "Tao Te Ching".

Original text] Tao can be Tao, very Tao. The name is famous, and the name is not very famous.

Nameless, the beginning of heaven and earth, famous, the mother of all things.

Therefore, there is often no desire, to see its wonder, and there is often desire, to observe its subtlety.

These two are the same and have different names, the same name is the mystery, the mystery is the mystery, and the door of all wonders.

Translation: If "Dao" can be expressed in words, then it is Chang "Dao" ("Dao" can be expressed in words, it is not ordinary "Dao"); If the name can be named in the text, then it is a common "name" (the "name" can also be explained, it is not an ordinary "name"). "None" can be used to describe the state of affairs when the heavens and the earth are in chaos;

And "being" is the name of the origin of all things in the universe. Therefore, we should always observe and comprehend the mystery of the Tao from nothingness; We should always observe and experience the clues of "Tao" from "being". These two, ** the same but with different names, can be called mysterious and far-reaching.

It is not ordinary mystical and profound, but mysterious and mysterious, profound and profound, and it is the general door of the mysteries of all things in the universe (from the "famous" mystery to the invisible mystery, "Tao" is the way to understand all the mysteries and changes).