Chapter 20 Chapter Twenty

Get rid of that (artificial, dead-headed) learning, and you won't be in trouble.Right and wrong, how much difference can there be?Good and evil, how much difference can there be? (It's a pity that few people can have independent and deep thinking, but most of them are) echoing what others say, and being afraid of others, who can not be afraid of those who are afraid of others?Absurd, the state of ignorance and disorder does not know how long it will last. With the big flow, it can be lively and noisy, like attending a big banquet, like going on a spring outing.I am flat, like a baby who can't respond to the outside world, like a wanderer who can't find a home.

Everyone has a surplus, but I alone seem to be missing something, lacking something.Is my mind too stupid?Why are you so confused?Everyone thinks they understand, but I feel confused.Everyone thinks they have seen everything, but I don't feel confident.The world is as boundless as the sea, and the world is as uncertain and endless as the wind.Everyone seems to be a little bit sure, but I am competing there alone, not showing brilliance and smoothness, but awkward and humble. The difference between me and others is that I pursue the ultimate and the root.What I want to see is the essence, the eternity, and the way.I don't believe in superficial hype.

In this chapter, I pay more attention to the logic and spirit of its full text, so in terms of word comprehension, my emphasis is not the same as that of some expert teachers. This chapter has some characteristics: the whole "Lao Tzu" talks about being high above the others, looking down on the great thousand, with ease, with the truth in your grasp, the avenue in your hands, powerful like a broken bamboo, and invincible in the world.However, in this chapter, Lao Tzu has no lack of complaints, complaints, helplessness, ridicule and self-deprecation, wisdom pain, loneliness, humor and sighs.

There is a fundamental paradox here.A wise man, a thinker, a philosopher like Lao Tzu, who finds his insight as simple, obvious, and unquestionable as one plus two equals three.He hopes that the views he preaches are as uncontroversial as the shortest straight line between two points, in line with common sense and common sense, easy to accept, and widely used in the world.And all speeches that are different from him and run counter to his views are paranoid, absurd, stupid, and vulnerable. He has no intention of shocking the world and becoming an enemy of the public; he has no intention of pretending to be profound and in harmony with the vulgar; he does not think his theoretical knowledge is so difficult to accept.

On the other hand, his views are creative and unique, different from the mundane and conformist views.he is Genius, he is discerning, he must be different.He must feel that the views of the common people who follow the trend or even follow the mainstream are actually shallow, cheap, simple, rough, and copy what others say.But these superficial majority and cheap cognition want to be self-righteous, outnumbered and outnumbered, coercing the group to fight philosophers, crushing wisdom, and killing high IQs.Can I not feel these things? That is to say, no matter how much Lao Tzu emphasizes nature, inaction, lightness of weight, and self-transformation of all things, he still feels the distance between his views and the lay people, the challenges of his views, and the possible rebound force that has been aroused.He advocated emptiness and inaction, and it was not without effort.

Is he easy? Those who follow the crowd, those who are afraid of others and stop others, are as comfortable and lazy as they are in a prison; they are as satisfied and self-satisfied as climbing a mountain in spring if they are on a spring platform.Ladies and philistines, how beautiful you are! Although these two sentences are elegant, they are actually full of irony.There are some people who are turbid and I am alone.It's a little bit of the loneliness of being alone and haggard with a crown full of capital, and even a bit of old-fashioned helpless and cold humor. And this chapter is about the "I" of the commentator Laozi himself (indifferent), Weibai (can't laugh), 傫傫—tired and idle, a fool's heart, chaotic, faint, dull, The descriptions and descriptions of stubbornness, vulgarity, and uniqueness are obviously self-deprecating and indignant.

what else can we do?There are definitely fewer people with high IQs than those with low IQs, and they or he alone are often excluded by a much larger number of low IQ laymen.The mind that thinks independently is often less than the cowardly and dull mind that others fear me, and is often regarded by confused people as stupid, naughty, vulgar and dull.A wise man can often forgive and tolerate a fool, but a fool cannot forgive and tolerate a wise man.The wisdom of the wise makes them feel harassed, oppressed, panicked when they are full, stupid compared with themselves, and shabby for themselves.Especially the kind of people who are smart but stupid enough, they have a premonition of how small and shabby they will look in front of wise men, and pretentious little literati and little self-righteous thinking people are even more different from wise men. Dai Tian, ​​it is said that you must get rid of what you want and then quickly.

A truly noble soul that thinks hard for the truth and the people and bears confusion and pain, and a truly noble soul that is not afraid to pay the price for the advancement of history cannot be accommodated and understood by a soul that feels good about itself and does not seek deep understanding. Following this line of thinking, Lao Tzu may bring out the color of Chinese Ibsenism in his old age.But it is different after all. The harmony and magic of Lao Tzu’s overall theory, the comprehensiveness, dialectic, and inclusiveness of Lao Tzu’s wisdom, and the self-sufficiency and masturbation of the oriental style make Lao Tzu finally enter and lead readers for thousands of years into the mysterious and mysterious. The door of all wonders, but not too sensational to confront everyone, nor too violent.Confucius also advocated resentment instead of anger, thinking without evil, and he is as clever as a dragon (Confucius' impression of Laozi recorded in "Historical Records") Master Li Er!

How much difference can there be between being obedient and yelling?What is the difference between goodness and beauty and evil and ugliness?This is a little easier to say, so I will talk about this non-controversial topic first.The Western saying is that any confession is unnecessary, because you don’t have to confess to those who have good intentions for you; and they don’t believe you when you confess to those who are malicious to you.In the West, there is also a not-so-serious and responsible way of beating people to death with a stick, calling all disputes a "war of words."I've seen quite a few arguments in my life, and you can't get anything by just listening to two sides of the talk, just reading two sides of the text.The power to conclude or provisionally judge an argument is not in it but outside it.

But then he said, if others are afraid to avoid it, you or I have to avoid it. Such absurd things are still in the ascendant. What Lao Tzu said is realistic and true. Knowing that the two sides in the battle "drinking water is not enough to know how warm and cold" (from Qian Zhongshu's poem), they still have to avoid it. ! Let's end this chapter by discussing the beginning of Lao Tzu's story. He started the chapter like this, with only four words: "Keep learning without worrying." Four words, the dragon sees the head but does not see the end, the dragon does not use it, see the dragon in the field, and the dragon in the abyss.

As Confucius said in the "Historical Records", Laozi's words are like a dragon, mysterious and unpredictable, like a dragon that has not yet taken off.It is simple and ambiguous, different and reserved, cherishing ink like gold, like a secret that cannot be revealed. Most of the versions I have come into contact with start this chapter with these four characters.Some put it at the end of the previous chapter.The explanation is not much different. I think what Lao Tzu said is not to learn those secular things and abandon the knowledge of sages, knowledge and etiquette, so there will be no worries and worries. I would rather choose the first position of the article, which seems to have more impact and generalization. I would rather choose to interpret it in a more meaningful way. The more concise the text, the more implicit the statement, the greater the room for interpretation. We understand it too concisely. Isn’t it a bit disappointing to Lao Tzu’s style and intention?Is it far away from the door of all wonders? The first meaning of "getting out of learning without worrying" may be explained in the past: learning more about the world, Confucianism, and artificial pretentiousness will add to the confusion and separate you from the Dao.If you don’t learn this, you will be free from worries and have a clear mind. The second layer is not necessarily the fault of knowledge and information, it is not necessarily due to knowledge and information - the dubiousness of what you have learned, it is precisely wisdom itself that is the source of suffering.Isn't Copernicus' pain and Galileo's pain exactly their theory of the earthquake and the circle of the earth?If they don't have such knowledge and wisdom, wouldn't they have no worries? Then, Juxue Wuyou is irony, sorrow, and sigh.Absolute learning can lead to no worries, wisdom can only cause pain, mediocrity is the source of happiness, and talent is the sin of misfortune. You can think that the above views are too unpromising, too dwarf or cynical.I can also think that the above statement is a theory of grief and indignation.No worries.The more books you read, the more stupid you become.Liu Xiang didn't study at first.Celebrities have always indulged in drinking, and heroes have never read books since ancient times.The latter is a famous couplet of a scenic spot in Yangzhou. Then Juxue Wuyou became a satire and a strange saying at the same time.This chapter has a certain weirdness in it.It is said that people who never learn are the happiest. He will never worry about the country, the people, the sky, the environment, the environment, the ecology, the disadvantaged, the distribution, the education... There can also be a more "fighting poison with poison" explanation: the ultimate scholar, the ultimate learning, the summit learning, the great way Super perception and observation.With this kind of knowledge, one body with the heaven and the earth, one with the sun and the moon, and one breath with the Dao, what worries can there be? If you compare it with the last chapter's renunciation of sageness, wisdom, and righteousness, the renunciation here seems not to be the ultimate solution.However, who can guarantee that Lao Tzu can only use one word in this book to have one meaning?Absolutely means severance, renunciation, cessation, and absoluteness. It is the superlative adjective and adverb.How wonderful is the Chinese civilization, how wonderful is the composition of Chinese characters!Absolutely the worst words, such as extinct households, never doing bad things; absolutely the highest and best, the pinnacle, the pinnacle!If there is no unique learning, who can doubt the distinction between Weizhi and Ah, good and evil? Interpreting the hidden and mysterious "Lao Tzu" can at least improve the mind, activate the brain, and cultivate a three-dimensional and open thinking space. There are many interpreters of Lao Tzu in ancient times. Their pursuit is to find the only correct solution of Lao Tzu and eliminate possible deviations. Therefore, when explaining inaction, it is especially important to emphasize that it is not complete inaction, and when explaining ignorance, it is emphasized that it is magnolia. But Lao Tzu’s thought and writing style are really different. His 5,000 words are highly refined. In some places, some words (accounting for more than half of the book) are like conclusions, aphorisms, hexagrams in the middle, poems, tricks, and God’s will. Such as astronomical riddles and prophecies.The language contains mystery, the words are flexible, and the secrets of the sky cannot be revealed.His thoughts are highly generalized, highly dialectical, highly abyssal and changeable, galloping vertically and horizontally, going to heaven and earth, and transcending life and death. To this day, as an amateur and reader, I am absolutely unable to find the only correct solution to verify, judge and distinguish word by word and verse by verse in Laozi's book in all chapters.Everyone in the world knows that what is right is right, but it is not right.Interpreting the words and sentences of "Lao Tzu" is the most taboo of Wang Mazi's scissors, and there is no semicolon.What I have to do is to get close to their proper understanding, respect the existing interpretations of the predecessors, generally agree with them, fully accept them and learn them, and at the same time explore the possibility of further interpretations of these words and chapters, and sympathize with them. The possibility of gaining enlightenment, the possibility of reciting appreciation, and the possibility of communication and collision. What I want is possibility, not uniqueness.It's a discussion, not a conclusion.It is the beginning of many, not the end.It is a huge space to continue to move forward, not a standard answer to stop here. Just as Zhuan Yiduo is my teacher, Wang Meng's feeling when reading some passages of Laozi is: Zhuan Yiduo's interpretation is my interpretation.It is true that it is necessary to understand, love, appreciate, and be passionate (no derogatory meaning). What a spiritual enjoyment to read and interpret "Lao Tzu" passionately by oneself! Great old man!What he provided was not exclusive conclusions, calculated numbers and experimental reports, not theorem formula prescriptions, not a few famous sayings, a few lessons, and a few rules for fear of being misunderstood. "Laozi" is a spiritual palace.It is not only a palace, but also a spiritual garden, a training ground and a playground for wisdom. Do you want to practice here?