In the Tao Te Ching, the word nothing appears more than 300 times, what does nothing mean?

None

The words "nothing" and "no" in the Tao Te Ching such as non-action, nothingness, tastelessness, desirelessness, ignorance, unkindness, immorality, and non-speech must not be misunderstood as "absolutely nothing" or "absolutely not", and should be understood as "between existence and non-existence" - that is, in a state of neutrality. As Zhuang Zhou said: "And there is nothing; The saint is hidden.

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".

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". Nothingness is the beginning of heaven and earth, and existence 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.

"Being" is understood as establishing boundaries and categories, while "nothing" is about eliminating objective categories.

The idea of "having" is used to classify and distinguish, and it is applied to categories and project management in management, the awareness of various emotions in emotions, and the differentiation of various categories in statistics.

Use the mind of "nothingness" to perceive subtleties, such as meditation, flow, and the power of concentrating on the present moment, which ignores space and time.

"Wu Wei" is a philosophical concept that cannot be taken literally.

Nothingness, philosophically, means formlessness, namelessness, nothingness, etc., or refers to the subtle state of matter, which means something that is not visible and does not have a trace. For example, "Lao Tzu" said: "All things in the world are born from being, and some are born from nothing."

It means that everything under heaven arises from the visible and tangible, and the tangible and the tangible arises from the invisible and intangible. It can be seen that "nothing" is not the same as "none".

For, refers to behavior, acting.

Wu Wei refers to an act that "conforms to nature". After promising thinking, we should make a follow-up behavior based on the judgment of the current situation and trend, that is, conform to the law of natural change, so that things can maintain their natural nature and not be artificial, so as to achieve the realm of "doing nothing and doing nothing".

Take the art of calligraphy as an example. Calligraphers have practiced hard all their lives and are "promising". When he has mastered the rules and the artistic level is enough to control calligraphy, he no longer artificially and deliberately "acts" in the "technique" when writing, and everything follows the "brushwork", and his works can be regarded as "natural".

In the "act" of transforming nature and changing society, people must also conform to the laws of natural and social development, and they will fail if they subjectively act recklessly and do what they should not do. Inaction is the negation of promising, and it is also a higher level of promising.

If we blindly emphasize non-action, we will fall into the negative mire of nihilism.

The following is purely personal understanding.

Nothing, that is, what Lao Tzu called the Tao, Wu or Dao, originally did not have any name, nor did it have any form. But in order to illustrate some of the problems, it is needed to express it, and it is imposed with a name, the Tao.

Yes, that is, all things, have a concrete form, which can be seen and touched. All things are collectively referred to as beings.

Nothing, used to name the primordial of heaven and earth, that is, the original (nothingness does not refer to the meaning of emptiness); Yes It is used to name everything in the world.

The Tao is very good, and it is very good. If the Word can be spoken, it is not the true Word.

The name is famous, and the name is not very famous. The name is still not the real name.

Existence and non-existence, both from the same source (I understand that there is and nothing, are for the convenience of the source of the source of all things in nature, so that we can worship and comprehend it, just like our name, called Zhang San, called Li Si, there is a pronoun can), are above all things and the unobtainable origin - Xuan, to the Xuan, the more in-depth, the more you can appreciate the mystery of the mystery, but once you understand the mystery of the mystery, it is like a door to be opened, You can appreciate the essence of all things and their mysteries (this wonder is less than the mysteries).

All things in heaven and earth are born from being, that is to say, the origin of all things is existence, and existence is a name of the origin of Lao Tzu's crown. And the origin of this primordial is nothing, nothing, which is a name that Lao Tzu gave to the profound and subtle, and it is the beginning of the existence of all things, and its meaning does not refer to the void in my opinion.

There is a saying in the Tao Te Ching that the Tao gives birth to one, one life to two, two to three, and three to all things. This way should be nothing, one is to have, one is two, two is the meaning of yin and yang, and then yin and yang restrain each other, and all things are born.

To understand the true meaning of Lao Tzu's words, we must study the Tao Te Ching, refer to its translation, and understand it through the things around us, so that we can get its subtle meaning. And experience it deeply.

I hope it will be helpful to you.

You must take a look at Yu Xinhe's translated version, to ensure that you are refreshed, you can say with certainty that your version is a "processed" version, whether it matters or not, no matter what others say, if you can't confirm it yourself, it's just a set of theories, the version I introduced to you is different from any version, elaborating on Lao Tzu's monastic experience, in fact, Lao Tzu is not a whimsical philosopher, what he said is not a lofty and mysterious thing, what you see now is the hope of today's people, If you don't believe it, you can search for it, there are a lot of Miao legends!

This is the introduction, and he has also written a series of other books.

This is to say that the unique wisdom of our nation has been passed down through the ages and has been endless.

Well, our ancestors saw knowing as the process of moving from not knowing (nothing) to knowing (being). Both Lao Tzu and Confucius, and later Song and Ming Dynasty all thought so.

Then in the universe, our ancestors did not know what the earliest origin was, so they said that it was "nothing", which is equivalent to the contradictory process of Wuji developing to Taiji penetration, which is essentially reluctantly called "Tao".

At the level of "absolute spirit", it can be said that nothing and being are dialectically unified.

So "nothing" is not nothing, for example, now scientists say that the universe was formed in the big **, isn't this "nothing". "Being" refers to the myriad phenomena of the universe after the creation of the universe, that is, the phenomena that we can see by our senses.

Nothing is the fact that there is to explain the existence of nothing, and there is the fact that there is nothing to explain the existence of being.

Nothing is meaningful, and there is no meaning.

Nothing, the beginning of the world, this "nothing" refers to the Tao. "Tao Te Ching Chapter 32" says "Tao is often nameless, simple".

The beginning of heaven and earth: the beginning of heaven and earth.

Nothing, the beginning of heaven and earth: Nothing is the origin of heaven and earth.

And all things in heaven and earth are produced from nothingness (Tao). The nameless way is the origin of heaven and earth, and the chaos of heaven and earth is the beginning of all things to be produced, so that the name can be made.

Or there is a good explanation in the 40th chapter of the Tao Te Ching: "All things in heaven and earth are born from being, and some are born from nothing".

Explain together: There is no origin of heaven and earth, and there is the origin of all things.

This non-existence and existence come from the same Tao (this Tao should be the common way) and the name is different, both can be described as mysterious and profound, mysterious and deep is the total source of changes in heaven and earth.

In fact, the Tao is nameless, and the "Tao" is reluctantly named by people, and it is no longer itself.

This should not be explained, the first sentence of Lao Tzu's Tao Te Ching is "Tao is Tao, very Tao" from people's mouths, and it has been detached from its true nature.

How do you put something in without nothing?

The two are of different levels, which Mr. Zhu Xi's mind has clearly explained: nothing comes first, because "nothing" already contains the principle of "being", so "being" will be produced! And if there is no rational existence of "being" in "nothing", it is impossible for "being" to be established at all.

This point is the same as the principle of materialist dialectics at present, and we cannot use Aristotle's "metaphysics" to abstract this dialectic as some of our so-called experts in interpreting China's pre-Qin philosophical thoughts, so as to cause our current students to misguide the philosophical production of the motherland.

There is no mutuality, a kind of mutual existence.

From a Buddhist point of view, there is one and no being.