Lao Tzu's wisdom of Tao Te Ching: the highest good is like water, and the Tao follows nature

老子道德经智慧：上善若水、道法自然

The Tao Te Ching, which contains the wisdom of heaven and earth, is an important magic weapon of life. You should read it at least once in your life.

----Zhuge Changqing

On the way of life, we need wisdom.

Confucianism, Taoism, Buddhism, Christianity and Islam all have a lot of intellectual wealth.

The Tao Te Ching is the crystallization of Chinese wisdom. It is written in the world in the incarnation of Lao Tzu.

Zhuge Changqing believes that Tao Te Ching is worth seeing once in life. Look at it at least once.

How happy is life?

How does life change destiny?

Lao Tzu has told in the Tao Te Ching that the essence is that the best is like water, and the Tao follows nature.

The best good, like water, is to do good and accumulate virtue; The law of nature is selfless dedication.

Zhuge Changqing believes that Lao Tzu's wisdom is boundless. To put it simply, life should remember at least two words that Lao Tzu said: "The best is like water, and the way is natural".

On the way of life, we should be as good as water, follow the law of nature, benefit the common people, and benefit the society. In this way, we will let nature take its course and be rich and lucky.

"The best good is like water" comes from Laozi's "Tao Te Ching" (Chapter 8): the best good is like water. Water is good at benefiting all things and does not fight. It is hated by all people, so it is less than the Tao. To live in a good place; Heart, good abyss; Harmony, benevolence; Words, good faith; Governance, good governance; Things, good abilities; Action is good at timing. The only thing we can do is not fight, so we have no special. " It means that the highest level of good deeds, like the character of water, are in a place where people do not pay attention to. Remind people to do good deeds and accumulate virtue, and learn from the mind and spirit of water.

The word "Tao follows nature" comes from Laozi's "Tao Te Ching" (Chapter 25): "The old way is big, the heaven is big, the earth is big, and the king is big. There are four big in the world, and the king is one of them! People follow the earth, the earth follows the sky, the heaven follows the Tao, and the Tao follows nature."

Lao Tzu pointed out to people through the Tao Te Ching in simple and clear language that man is the spirit of all things. Wang is the head of all people. People should relax their mind, return to the natural realm, and learn from the land of virtue, the heaven of self-improvement, and the nature that nourishes all things in harmony and smoothness. The way is natural, and people are safe.

It is pointed out here that because people and things have personal feelings, they should take the natural virtue of the supreme justice of the law and the earth. The earth should take the way of inaction, which is the same as the heaven, and the heaven should take the true unity of the nihility and tranquility of the law. The Tao is natural, "doing nothing but doing nothing".

Zhuge Changqing recommends reading the Interpretation of the Tao Te Ching by Ren Farong, president of the Taoist Association, to understand its wisdom. Ren Farong, Taoist Priest, has been deeply involved in Taoism culture for many years and is committed to spreading traditional Chinese culture. He is an amazing master of Taoism culture.

Ren Farong, Taoist Priest, commonly known as Ren Zhigang, President of China Taoist Association, was born in 1936 in Tianshui, Gansu Province. His family has been farming for generations, and his family is poor. There are three brothers, and he is the smallest. His grandfather was a scholar at the end of the Qing Dynasty. He was quite proficient in Confucianism and made a living by teaching. Under the influence of his grandfather's education, his mother also read the four Confucian books, and often read Buddhist and Taoist classics. Zhuge Changqing believed that the Tao Te Ching he annotated was simple and convenient, and could quickly understand the connotation of the Tao Te Ching. The following is the preface of Taoist Priest Ren Farong's annotation of the Tao Te Ching:

1、 Introduction to Tao Te Ching

Zhuge Changqing: Blessed life is limitless. Tao Te Ching is the great wisdom of life and the source of wisdom. Morality is written by Laozi. The Tao Te Ching can be handed down to this day. We want to thank a person, who is "Yin Xi". Before Laozi passed Hangu Pass that year, Guan Ling Yin, who was in charge of guarding the pass, was glad to see "purple gas" coming from the east, and knew that there would be a saint passing the pass, so he arranged his men to clean up and greet him. Later, he did meet Laozi riding a green ox. At the request of Yin Xi, Lao Tzu accepted him as the disciple who closed the door and wrote his wisdom into Tao Te Ching, which was spread by Yin Xi. This historical story is the content of the later story of "coming from the east".

Laozi was a great naturalist philosopher in ancient China.

Tao Te Ching, the immortal work of Lao Tzu, is also known as Lao Tzu. It is a philosophical poem with profound and refined meaning. This magical book, known as the "King of Ten Thousand Classics", is like a pearl on the top of a pagoda. It shines brightly on our ancient civilization and has a profound impact on our ancient philosophy, science, politics, religion and other aspects. It plays an inestimable role in shaping the character of the Chinese nation and in political unity and stability.

The Tao Te Ching is the intellectual crystallization of China's ancient civilization and a treasure house of knowledge. It not only contains profound philosophy, but also contains the basic materials of natural science, social science, human science, thinking science, system science and many other aspects. It is like a vast ocean, with all-encompassing content. It is famous for its rare depth, breadth and accuracy. It not only drives thousands of ancient scholars to annotate it, explore its mystery and explain its profound meaning, but also attracts more and more western scientists to enter this ancient palace, explore its major scientific mysteries, seek the source of human civilization, and explore the essence of ancient intelligence.

At all times and in all countries, there are countless people who study and annotate Laozi, and there are numerous related works. In ancient times, there were studies and notes on health preservation, such as Heshangong and Lv Dongbin; There are those who study and annotate from philosophy, such as Wang Bi; There are studies and commentaries on political strategies, such as Emperor Xuanzong of the Tang Dynasty and Emperor Huizong of the Song Dynasty. Each state his own views, and there is no agreement. In modern times, there are studies and notes from the aspects of science and management. Some people think that this book is a book on health preservation; Some people think this book is a philosophical work; Some people think it is a political work; Some people think it is a military science; Some people think it is a scientific work, and so on. These understandings are both unilateral and reasonable. "Tao" is the simplicity of integrity and "the door of all wonders". To understand it from a certain aspect, it is obviously one-sided to treat it as something in a certain part. On the other hand, "Tao" generates all things, and is also contained in all things. "Tao" is in things, and things are in "Tao". Everything goes in different ways, and all things go to the same destination. All things lead to "Tao". From this point of view, there is also its reasonable side.

In modern times, some people interpret "Tao" as "material", "spirit" or "law" according to western philosophical concepts. These explanations do not conform to the original meaning of Laozi. "Tao" is neither tangible "material", nor the "spirit" of thinking, nor the "law" of reason, but the cosmic root of the invisible and spiritual.

People say that "material", "spirit" and "law" are all derivatives of "Tao". "Tao" is an inborn energy, an energy in the universe, an energy field in the space, the originator of nature and the bulk of nature, which has no outside, no inside, the simplest, the most refined, the most subtle, and the most mysterious. It is the original material of all things in the universe.

"Tao", "virtue" and "lower virtue" are all derivatives of "Tao".

Only by correctly understanding "Tao" can we correctly understand "virtue", so as to take this as the key to correctly understand the whole book of Lao Tzu.

It is impossible to have a true understanding of the essence of "Tao" from the standpoint, viewpoint and method of ordinary people, with common experience and knowledge and following the conventional thinking. As a result, ordinary scholars, because they can't get rid of everything, understand "Tao" from all sides and explain "Tao" from the perspective of common sense, thus deviating from the original meaning of "Lao Zi" is inevitable. The one-sided understanding of "Tao" will inevitably lead to a distorted interpretation of "Laozi", burying the great value of this book.

Taoism regards Laozi as its ancestor. The Tao Te Ching is a basic classic of Taoism. "Tao" is the basic belief of Taoism. "Tao" is the core concept of Laozi and the essence of the theory of Laozi.

Taoism itself has a traditional understanding of its basic classic Tao Te Ching. This understanding is quite different from that of ordinary people. The secret mechanism of Taoism for this book is handed down by teachers and handed down from generation to generation, and the profound meaning of its metaphysics is understood and realized in the long-term practice of cultivating truth. It is said that Laozi died at the age of more than one hundred sixty. He himself is a master of martial arts. The basic principles of the universe he elaborated can only be fully understood in the long-term cultivation and intuitive meditation of the human body. The "Tao" is in the sky and also in people; In the body, also in the heart.

Taoist Ren Farong has studied Taoism for more than 30 years, and has studied Laozi, Zhuangzi, and the Book of Changes for more than 20 years. He has devoted himself to the "Tao", studied it carefully, and understood it in a long time of practice. The annotation of Laozi is the result of years of research and meditation. It is not a wish for a moment, but a result of a day. Today, with the integration of Chinese and Western cultures, the study of Laozi and Zhuangzi has become a hot topic, and Taoist health preserving methods are popular in the world. The original intention of this book is to use Taoism's own methods and views to interpret the Tao Te Ching based on its original meaning, excavate its scientific essence, make it known to the world, and serve to revitalize China and promote the progress of human civilization.

"Tao Te Ching" mainly talks about "Tao", "Tao Ke", "De" and "De Xia". The author believes that "Tao" and "virtue" are infinite maps; "Tao" and "morality" are Tai Chi diagrams. The whole contents of Chapter 81 can be covered by these two figures. As long as you understand these two figures, you can grasp the essence of the whole book, and you can use this as the key to open the door of the mysterious palace of Tao Te Ching and understand the whole book.

The following two figures are used to explain "Tao", "Tao", "virtue" and "lower virtue" from both vertical and horizontal aspects.

2、 Nonpolar graph

Zhuge Changqing: Blessed life is limitless. Everything in the world is born of existence, and existence is born of nothingness. What is the meaning of the infinite map to life? Zhuge Changqing believes that the enlightenment to life is immeasurable. From the perspective of changing fate, the meaning of Limitless Map is: "Don't worry even if the fate is bad, as long as you do good deeds and do good deeds silently, you will get a good fate". Being born out of nothing means that fate can be changed. Wealth and health can grow out of nothing. How to do it? A good fortune can come from the invisible changes of good deeds and good deeds and invisible blessings. Specifically, we can see Zhuge Changqing's "Five in One" method of changing fate.

Laozi said: "Everything in the world is born of existence, and existence is born of nonexistence." This "nonexistence" is invisible, colorless, silent, odorless and tasteless, without heat or cold, without left or right, without front or rear, without inside or outside, without beginning or end, without boundary, without mercy or thought, without good or evil, in a trance, without any sign, without cause, to empty, so it is called "nonexistence". This "Wu" was originally unknown, and Laozi reluctantly called it "Tao".

This "nothing" is "Tao".

The ancients said: "Infinity generates Tai Chi, Tai Chi generates two Yi, two Yi generates four Elephants, and four Elephants generate Eight Diagrams".

This "infinite" means "nothing" and "Tao", and Taoism uses the infinite diagram - "O".

This "O" is not non-existent, but omnipresent, all-ready, all-inclusive, all-powerful, all-pervasive. Its reality is "there", and it is the only general gate from which all things in the universe come. There is nothing without this. Zhuge Changqing's remark: It seems as if Buddhism said "color is empty, and emptiness is color".

"Nothing" means "O", which contains the two Qi of Yin and Yang, and is the combination and unity of the two Qi. Yin and Yang, one positive and one negative, attract each other and complement each other, which will offset and neutralize as "O". Therefore, "O" seems to be nothing but nothing, and this nihility is only a state and a form relative to the colored things. It is a false nihility, a false virtual reality, a false empty real thing, and it is the largest "existence" that contains everything. "O" is not nothing, but an initial state of matter. This "nothing" is discussed in Laozi:

One chapter said, "Nothing is the beginning of heaven and earth."

Six chapters said, "The immortal valley god is the mysterious female. The door of the mysterious female is the root of heaven and earth. It is as long as it exists, and it is not used frequently."

Chapter 14 said: "Seeing without seeing, the name is Yi; hearing without hearing, the name is Xi; fighting without hearing, the name is Wei. These three things cannot be questioned, so they are mixed into one. The top is not clear, the bottom is not clear, the rope can not be named, and it is back to nothing. It is the shapeless shape, the image of nothing. It is trance. When you meet it, you can't see its head, and then you can't see its back."

Chapter 21 said: "The Tao is a thing, only trance. trance is trance, in which there is an image, trance is trance, in which there is something; there is essence in which there is silence. Its essence is very real, in which there is faith."

Chapter 25 said: "There are things mixed together, born naturally. It is lonely, independent but not changed, and it is not dangerous. It can be the mother of the world. I don't know its name, and the word is Tao.".

The above vivid statements are all descriptions of "nothing", "infinite" or "Tao". This shows that "Tao" is a pure and simple material, but it is not a common thing, but a nihilistic body, which is an innate energy. Say it "nothing", but it can transform everything. Say it "has", but turn a blind eye to it, hear it, and fight it. "Tao" is such an invisible and real thing.

These characteristics of "Tao" were summarized by later Taoist figures as "nihility", "nature", "purity", "simplicity", "tranquility", "ease", "quiet", "inaction", "weakness", and "no struggle".

These bodies and characteristics are embodied in people, which is "virtue". "Morality" is the personification and ethics of "Tao". "Tao" is embodied in what people call "virtue".

Lao Tzu said, "To be virtuous is to be virtuous." He also said, "The only way to be virtuous is to be obedient." That is to say, the most noble "virtue" is natural, invisible, without any sign to see, without any reason to observe, and is internal, implicit, undisclosed, and unintentional, rather than artificial, intentional, revealing, revealing, external, and formal. Its characteristics and functions are similar to "Tao". What are the characteristics of Tao and what are the characteristics of "Shangde"? They come down in one continuous line.

"Shangde" has all the ten characteristics of "Tao". The characteristics of "Shangde" are the characteristics of "Tao". The basic characteristic of "Tao" and "Shangde" is "nothing", which is "O" in figure. This "O" is omnipresent, all-inclusive, infinitely complete, perfect and perfect, and is the supreme ontology.

3、 About Tai Chi Diagram

Zhuge Changqing: Blessed life is limitless. Yin and Yang are balanced, and heaven and man are united. Lao Tzu reminds us to learn to combine hardness and softness. It is not good to be too strong or too weak. It is just right to combine hardness and softness. We should have three-dimensional dialectical thinking, leave a way out of doing things, and not be too paranoid. The yin and yang of Tai Chi are opposite, contradictory, unified and complementary. This relationship is a dialectical relationship of unity of opposites. We should treat the situation of life dialectically, be modest and prudent, guard against arrogance and rashness Thank you so much for spreading such good wisdom to the world.

The Book of Changes said: "One yin and one yang are the Tao."

"Lao Tzu" said: "All things are negative in Yin and embrace Yang. They are harmonious with Qi."

That is to say, "Tao" implies yin and yang, and is the neutralization, balance and unity of yin and yang. "Tao" is divided into yin and yang, and yin and yang are combined into "Tao". The Qi of Yin and Yang is the harmony of all things.

"Tao" is infinite, while Yin and Yang are Tai Chi; "Tao" is "nothing", while Yin and Yang are "existence"; "Tao" can be represented by the infinite diagram, and Yin and Yang can be represented by the Tai Chi diagram.

Yin and Yang attract and condense with each other, which will inevitably produce layers of natural things. Everything in nature is divided into yin and yang, plants and animals are divided into male and female, and people are divided into male and female. Qi, things and people are divided into yin and yang. Yin and Yang stand side by side, which is Tai Chi. Therefore, Tai Chi is the opposite and opposite contradiction.

The yin and yang of Tai Chi are opposite, contradictory, unified and complementary. This relationship is a dialectical relationship of unity of opposites.

The book "Lao Tzu" expounds the dialectical relationship of the unity of opposites, and its articles are numerous.

For example, "The existence and the absence of each other, the difficulty and the ease of each other, the length and length of each other, the high and low of each other, the sound and the sound of each other, and the front and back of each other."

This means that everything is composed of positive and negative factors. They are interconnected, interdependent, mutually penetrating, complementary and mutually rooted. There is positive and there is negative. The two treat existence and complement each other.

Another example is: "If you want to Shezhi, you must strengthen it; if you want to be weak, you must strengthen it; if you want to abolish it, you must strengthen it; if you want to seize it, you must strengthen it."

That is to say, the law of movement and change of things is that "things will change when they reach the extreme, and things will change when they are poor". Anything that reaches the extreme and exceeds a certain limit will go to the opposite.

Everything in the universe is formed by the combination of yin and yang. Yin and yang are a pair of contradictions. Therefore, everything composed of yin and yang contains yin and yang. Without yin and yang, there would be nothing, and without contradiction, there would be no world. Yin and Yang are contradictions. Tai Chi Diagram is a summary of the contradiction between yin and yang.

Yin and Yang are two kinds of qi. Yang is dynamic and Yin is static. Yang is rigid and Yin is soft. Yang is hot and Yin is cold. Yang is born and killed. It is visible, colored, sound, smelly and smelly. There are gathered and scattered. Everything that comes from this is life and death, strong and weak, changeable and changeable. It is in a variety of forms and changes. This is called "Tao". Because of the ups and downs, it cannot exist forever. It is also called "extraordinary Tao".

For example, the four seasons of winter and summer in the sky, the five zones of cold and heat in the earth, the hardness and softness of yin and yang in things, the old and young in men, women, and men, and the movement of life and death, good and bad luck, belong to "Tao". Because of its constant changes, it is "extraordinary Tao"

"Tao" is invisible and eternal. All things that are visible and can be born and destroyed from "Tao" are "Tao" and "extraordinary Tao", that is, Tai Chi.

"Tao" is embodied in human "virtue", and "Tao" is embodied in human "virtue". Like "Tao", "lower virtue" is tangible, can be born and destroyed, and changeable, not internal, eternal, comprehensive, and hidden true virtue. This "virtue" is only external, formal, partial, one-sided and temporary. "Upward virtue" is not intended to be "virtue", while "down virtue" is intended to be "virtue". The top virtue does nothing without thinking, and the bottom virtue does something with thinking.

The Tai Chi Diagram includes the views of opposition, movement and change in the book Lao Tzu, as well as the basic nature and laws of all things in the universe.

4、 Limitless Diagram and Tai Chi Diagram

Zhuge Changqing: Blessed life is limitless. The Tao Te Ching of Lao Tzu aims to make people follow the way of the earth, the way of heaven and the way of nature, return to the infinite from Tai Chi, return to the pure nature of nature, fully develop and utilize human's natural potential, and become a man of noble morality. At the same time, it can make the society stable, the country revitalized, the world peaceful, and the life span extended.

Limitless means "nothing", and Tai Chi means "there".

Laozi said: "Being born without", "being born without"

That is to say, Wuji generates Tai Chi, and Tai Chi returns to Wuji. The two are vertical derivatives. Limitless is the origin, and Tai Chi is the end; Wuji is the mother, and Tai Chi is the son. Limitless is the source, Tai Chi is the flow; Limitless is the total, and Tai Chi is the division; Limitless is complete, Tai Chi is partial; Limitless is fixed, Tai Chi is variable, and so on. Tai Chi comes into being when there is no limit, while Tai Chi goes back to the limit when there is no limit; Tai Chi comes from the movement of the infinite, and Tai Chi comes from the stillness of the infinite. One book is divided into ten thousand pieces, and ten thousand pieces belong to one book.

The relationship between Tai Chi and Wuji is a vertical derivative relationship, and the relationship between Yin and Yang in Tai Chi is a horizontal treatment relationship. The former can be described as mother-child relationship and the latter as husband and wife relationship.

For the former relationship, Laozi advocates "return to the infinite", everything "return to its roots", people "return to infants", society "return to simplicity", and everything returns to its roots. "See simple things, be selfish and have few desires", "abandon sages and wisdom", "never worry about learning", "reach the limit of emptiness, keep quiet", "embrace one as the world style", and so on, all advocate respecting the principle and the end, keeping the mother and the child, and taking "Tao" as the foundation. In this way, we will be able to unify the whole country, rule the people by the few, "do everything for nothing", "do everything for nothing", and always be in an active and invincible position. The "Tao" is omnipotent and omnipotent. Adhering to this "Tao" will make people sublimate, undergo qualitative and fundamental changes, and become new people.

The "sage" mentioned in Laozi is the personification of "Tao", a person with the body, characteristics, temperament and character of "Tao", and a real "winner".

Lao Tzu advocates "knowing the male and keeping the female", "knowing the white and keeping the black", "knowing the honor and keeping the disgrace", all of which refer to moving from negative to positive to reach the goal of extension.

"To go to extremes, to go to extravagance, to go to Thailand", "to keep softness", "to go to the bottom" are also the same meaning, and the purpose is to "get the way".

If you guard the male, the white, the honor, the hard, and the top, seek glory, enjoy wealth, strive for fame and profit, indulge in sensual, and act recklessly, it is immoral and immoral, which will not only accomplish nothing, but also cause disaster and destruction.

Chapter 81 of the whole book of Laozi mainly expounds the Wuji Diagram and the Taiji Diagram and their mutual relations, and the relationship between heaven and humanity. The purpose is to make humanity take the law from heaven and return from Taiji to the Wuji, return people to their innate pure nature, fully develop and utilize their natural potential, and become a person of noble morality. At the same time, it can make the society stable, the country revitalized, the world peaceful, and the life span extended.

Five thousand articles of "Lao Tzu" finally belong to people. It aims to fundamentally solve human problems from the aspects of human physiology, psychology, intelligence and morality.

Lao Tzu discovered "Tao" and "man". "Man" is the representative of "Tao". Only when "people" get "Tao" and integrate with "Tao" can they become a person beneficial to nature, society, others and themselves.

道德经，包含人生天地大智慧，是人生重要法宝，一生至少要看一遍。

---- 诸葛长青

  人生路上，需要智慧。

  儒家、道家、佛教、基督教、伊斯兰教等，都有很多智慧财富。

   道德经，是中华智慧结晶，是太上老君化身老子在人间写出。

  诸葛长青认为，道德经，值得人生看一遍。至少看一遍。

   人生如何幸福？

  人生如何改变命运？

  老子在《道德经》中，都做过讲述，根本就是上善若水、道法自然。

  上善若水，就是行善积德；道法自然，就是无私奉献。

  诸葛长青认为，老子智慧无量无边，简单一点说，人生至少记住老子说的两句话“上善若水、道法自然”。

   人生路上，要上善若水、道法自然、造福苍生、造福社会，这样就会顺其自然、富贵吉祥了。

    “上善若水”语出老子的《道德经》（第八章）：上善若水。水善利万物而不争，处众人之所恶，故几于道。居，善地；心，善渊；与，善仁；言，善信；政，善治；事，善能；动，善时。夫唯不争，故无尤。 ”意思是说，最高境界的善行，就像水的品性一样，泽被万物而不争名利，处于众人所不注意的地方。提醒人们要行善积德、学习水的胸襟和气魄。

   “道法自然”语出老子《道德经》（第二十五章）：“故道大、天大、地大、王亦大。域中有四大，而王居其一焉！人法地，地法天，天法道，道法自然。” 

  老子用简洁明了的语言通过《道德经》向人们指出：人为万物之灵。王为万人之首。人要放松心态，回归自然境界，要向厚德载物的地、向自强不息的天、向滋润万物和谐流畅的自然学习。道法自然，人就平安。

  这里指出，人因与物均有私情，故应取法地之至公的自然之德，地应取法天无不覆的无为之道，天应取法大道虚无清静的真一体性。道本自然，“无为而无不为”。

  诸葛长青推荐看看道教协会会长任法融的《道德经释义》，理解其中智慧。任法融道长，深入道教文化多年，致力于传播中国传统文化，是一位令人赞叹的道教文化大家。

   任法融道长，俗名任志刚，中国道教协会会长，原籍甘肃天水市，生于公元1936年。家中世代务农，家境贫寒，弟兄3人，任法融为最小者。其外祖父为清末秀才，颇精儒学，以教学为生，其母在外祖父教育影响下，亦通读儒家四书，并常阅读佛、道教经典书籍。诸葛长青认为他注解的道德经，谈古论今、旁征博引、简单方便，可以迅速理解道德经内涵。以下是任法融道长注释《道德经》的序言部分：   

   一、道德经简介

   诸葛长青：福生无量天尊。道德经，是人生大智慧，智慧源泉。道德经由老子所写。道德经能够流传至今，我们要感谢一个人，这个人是“尹喜”。当年老子过函谷关之前，负责守关的关令尹喜见有“紫气”从东而来，知道将有圣人过关，于是安排手下，打扫干净迎接，后来果然迎接到老子骑着青牛而来。在尹喜的请求下，老子收他为关门弟子，并把自己的智慧写成了道德经，由尹喜传播开来......。这个历史故事，就是后来的“紫气东来”故事内容。

   老子是我国古代伟大的自然主义哲学家。

  老子的不朽著作《道德经》“亦称《老子》”，是一部博大精深、词意锤炼的哲理诗。这部被誉为“万经之王”的神奇之书，像宝塔之巅的明珠，璀灿夺目，照耀着我国的古老文明，对我国古代的哲学、科学、政治、宗教等各方面，发生了深远的影响。它无论对于中华民族的性格的铸成，还是对于政治的统一与稳定，都起着不可估量的作用。

  《道德经》是我国古老文明的智能结晶，也是一个知识的宝库。它不仅包含着宏奥的哲理，而且蕴藏着自然科学、社会科学、人体科学、思维科学、系统科学诸多方面的基本素材，犹如汪洋大海，内容包罗万象。它以罕见的深度、广度和精度而着称于世。不仅驱使着古代万千的学问家为之作注，探其玄秘，释其奥义，而且吸引了越来越多的西方科学家步入这一古老殿堂，探索其中的重大科学奥秘，寻求人类文明的源头，深究古代智能的底蕴。

  古今中外，研究和注释《老子》的人难以计数，有关著述汗牛充栋。在古代，有从养生方面研究和注释的，如河上公、吕洞宾；有从哲学方面研究和注释的，如王弼；有从政治权谋方面研究和注释的，如唐玄宗、宋徽宗等等。各述己见，莫衷一是。在现代，则有从科学和管理等方面研究和注释的。有人认为此书是一部养生学著作；有人认为此书是一部哲学著作；有人认为是一部政治著作；有人认为是一部兵法；有人认为是一部科学著作，等等，众说纷纭。这些理解既有片面性，又有合理性。“道”是浑全之朴，“众妙之门”。从某一侧面来理解，把它当成某一局部的东西，是盲人摸象，显然是片面的。从另一方面看，“道”生成了万物，又内涵于万物之中，“道”在物中，物在“道”中，万事万物殊途而同归，都通向了“道”，从这方面来理解，也有其合理的一面。

  在现代，一些人根据西方哲学概念，把“道”解释成了“物质”、“精神”或“规律”。这些解释都不符合《老子》本义。“道”既不是有形的“物质”，也不是思虑的“精神”，更不是理性的“规律”，而是造成这一切的无形无象、至虚至灵的宇宙本根。

  人们说“物质”、“精神”、“规律”皆是“道”的派生物。       “道”是先天一炁，混元无极，是宇宙中的能量，是太空的气场，是其大无外、其小无内、至简至易、至精至微、至玄至妙的自然之始祖、万殊之大宗，是造成宇宙万物的原始材料。

  “可道”、“德”、“下德”都是“道”的派生物。

  只有正确理解了“道”，才能正确理解“德”，从而以此为钥匙，正确理解《老子》全书。

  从常人的立场、观点和方法，用通常的经验和知识，顺着常规的思路，不可能对“道”的妙谛有真正的彻悟。因而，一般学者，由于未能从万有中超脱出来，他们从各个侧面理解“道”，从常识的观点说明“道”，由此偏离《老子》的本来意义，势所难免。对“道”的片面理解，必然造成对《老子》一书的歪曲解释，埋没这本书的重大价值。

  道教把老子奉为始祖。《道德经》是道教的基本经典。 "道"是道教的基本信仰。"道"是《老子》一书的核心概念，是《老子》学说的精华所在。

  道教本身对自己的基本经典《道德经》有传统的理解。这种理解和一般人的理解大相径庭。道教对此书的秘机是师传口授，代代相传的，对其玄理奥义是在修真养性的长期实践中理解、顿悟的。据传老子百六十余岁而去，他本人就是功夫极深的修炼家。他所阐述的大宇宙的基本原理，只有在人身的长期修炼及直觉沉思中才能彻悟。“道”在天，亦在人；在身，亦在心。

  任法融道长躬身研究道学三十余载，谨研《老子》、《庄子》、《周易》二十余年，对“道”尤为殚精竭虑，悉心研探，在长时间的修持中悟解。为《老子》作注，是多年研讨、静悟的结果，实非一时之愿，一日之功。在中西文化融合，老庄研究成为热门，道教养生法风靡世界的今天，用道家自己的方法和观点，对《道德经》作以基于本来意义的阐释，把其中的科学精华挖掘出来，使之宏扬于世，为振兴中华和促进人类文明进步服务，便是本书的初衷。

  《道德经》主要讲了“道”、“可道”、“德”、“下德”几部分。笔者认为：“道”和“德”乃是一无极图；“可道”与“下德”乃是太极图。八十一章的全部内容，可以由这两个图囊括无遗。只要理解了这两个图，就抓住了全书的根本，就可以此为钥匙，打开《道德经》这一神秘宫殿的大门，理解全书。

  以下从纵横两个方面用此二图对“道”、“可道” 、"德"、 "下德"作一阐释。

  二、无极图

   诸葛长青：福生无量天尊。天下万物生于有，有生于无。无极图对人生有何意义？诸葛长青认为，对人生启迪意义无量多，从改变命运角度来说，无极图的意义是，“即使命运不好也不要着急，只要行善积德，默默行善，就会换来好命运”。有生于无，说明命运是可以改变的，财富健康可以从无到有，如何做？好命运可以从看不见的行善积德、隐形福报变化而来......。具体可以看诸葛长青“国学五合一”改命运方法。

  《老子》曰：“天下万物生于有，有生于无。”此“无”无形无象，无色无声，无臭无味，无热无寒，无左无右，无前无后，无内无外，无始无终，无边无际，无情无思，无善无恶，恍恍惚惚，杳杳冥冥，无征兆，无端倪，至虚至空，故称“无”。此“无”本来无名，老子勉强把它称为“道”。    

  此“无”即“道”。

  古人云：“无极生太极，太极生两仪，两仪生四象，四象生八卦”。

  此“无极”即“无”即“道”，道家用无极图——“Ｏ”表示。

  此“Ｏ”并非没有，而是无所不在，无所不备，无所不涵，无所不包，无所不能，无所不至，它的实际是“有”，是宇宙万有所从以出的唯一总门。无此则无一切。诸葛长青备注：仿佛佛家所讲的“色即是空、空即是色”。

  “无”即“Ｏ”，涵阴阳二气，是阴阳二气的合和与统一。阴阳二气，一正一负，互相吸引，相互补充，必抵消中和为“Ｏ”。因此，“Ｏ”似无非无，此虚无之体只是相对于有色有相事物而言的一种状态，一种形式，是假无真有，假虚真实，假空真物，它是含藏一切的最大的“有”。“Ｏ”不是没有，而是物质的一种初始状态。此“无”在《老子》书中论述颇多：

  一章曰：“无，名天地之始。”

  六章曰：“谷神不死，是谓玄牝。玄牝之门，是谓天地根，绵绵若存，用之不勤。”

  十四章曰：“视之不见，名曰夷；听之不闻，名曰希；搏之不得，名曰微。此三者，不可致诘，故混而为一。其上不皎，其下不昧，绳绳不可名，复归于无物。是谓无状之状，无物之象。是谓恍惚。迎之不见其首，随之不见其后。”

  二十一章曰：“‘道’之为物，唯恍唯惚。惚兮恍，其中有象，恍兮惚，其中有物；杳兮冥，其中有精。其精甚真，其中有信。”

  二十五章曰：“有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆。可以为天下母。吾不知其名，字之曰道”。

  以上这些生动的论述，都是对“无”、“无极”即“道”的描绘。这说明“道”是纯粹、素朴的物质，但不是普通的常见之物，而是虚无之体，是先天一炁。说它“无”，却能化生万物，说它“有”，却视而不见，听而不闻，搏而不得。“道”就是这样一种无形而又真实存在的东西。

  “道”的这些体性，被后来的道家人物归纳为“虚无”、“自然”、“纯粹”、“素朴”、“恬淡”、“平易”、“清静”、“无为”、“柔弱”、“不争”十大特征。

  这些体性、特征从人身上体现出来，就是“上德”。“上德”是“道”的人格化、伦理化。“道”体现于人谓之“德”。

  《老子》曰：“上德不德，是以有德。”又曰：“孔德之容，唯道是从。”这就是说，最高尚的“德”是自然的、无形的，无迹象可睹，无端倪可察，是内在的、含蓄的、不显露的、无意的，而不是人为的、故意的、彰示的、炫露的、外在的、形式上的。它的特性、功用与“道”相似。道是什么特征，“上德”就是什么特征，二者一脉相承。

  “道”的十大特征，“上德”全部具备。“上德”的特征，就是“道”的特征。“道”和“上德”的基本特征是“无”，用图表示，即是“Ｏ”。这一“Ｏ”无所不在，无所不含，无限圆满，至善至美，是至高无上的本体。

     三、关于太极图

   诸葛长青：福生无量天尊。阴阳平衡、天人合一。老子提醒我们要学会刚柔并济，太刚强不好，太柔弱也不好，要刚柔并济，恰到好处。要有立体辩证思维，做事留有退路，不可以过于偏执。太极之阴阳是对立的，矛盾的，同时是统一的、互补的。这种关系，是对立统一的辩证关系。要辩证看待人生的处境，谦虚谨慎、戒骄戒躁.......真是太感谢老子了，把这么好的智慧流传人间。

  《周易》云：“一阴一阳之谓道。”

  《老子》曰：“万物负阴而抱阳，冲气以为和。”

  此是说，“道”涵阴阳，是阴阳二气的中和、平衡与统一。“道”分而为阴阳，阴阳合而为“道”。阴阳冲和之气，生成万物。

  “道”是无极，阴阳则是太极； "道"是"无"，阴阳则是"有"；"道"用无极图可以表示，阴阳用太极图可以表示。

  阴阳二气，互相吸引，相互凝聚，必然生出一层一层的自然万物。自然万物皆分阴阳，植物动物皆分雌雄，人则分男女。气、物、人皆分阴阳。阴阳并立，则为太极。因而，太极是相反的，对立的矛盾体。

  太极之阴阳是对立的，矛盾的，同时是统一的、互补的。这种关系，是对立统一的辩证关系。

  《老子》一书对这种对立统一之辩证关系的阐述，其文数不胜举。

  例如：“有无之相生，难易之相成，长短之相形，高下之相倾，音声之相和，前后之相随。”

  这是说，任何事物都由正反两种因素组合而成。它们互相联系、互相依赖、互相渗透、互相补充、互为其根。有正必有反，二者对待存在，相反相成。

  再例如：“将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。”

  这就是说，事物的运动变化规律，是“物极必反，理穷必变”，任何事物达到极端，超过一定限度，就会走向反面。

  宇宙万物由阴阳二气合和而成，阴阳是一对矛盾体，因而，由阴阳二气组成的万物无不包含着阴阳。没有阴阳就没有万物，没有矛盾就没有世界。阴阳即矛盾。太极图是对阴阳之矛盾的总括。

  阴阳二气，阳动阴静，阳刚阴柔，阳热阴寒，阳生阴杀，有形有象，有色有声，有臭有味，有聚有散，由此生成的万物，有生有死，有强有弱，可变可化，千姿百态，千变万化，此谓“可道”。因盛衰兴亡变动不居，不能永恒存在，又称“非常道”。

  例如：天的冬夏四季，地的寒热五带，物的阴阳刚柔，人的男女老少，生死动静、吉凶祸福，就属于“可道”，因其变动不已，就是“非常道。”

  “道”是无形的、永恒的。由“道”生出的有形有象、可生可灭的万事万物，乃是“可道”、“非常道”，亦即太极。

  “道”体现于人为“上德”，“可道”体现于人则必为“下德”。“下德”和“可道”一样，是有形有象，可生可灭，变幻莫侧的，不是内在的、永恒的、全面的、含藏的真常之德。这种“德”只是外在的、形式上的、局部的、片面的、暂时的东西。“上德”无心为“德”，“下德”有意为“德”。上德无为而无以为，下德有为而有以为。

  太极图囊括了《老子》一书中关于对立的、运动的、变化的观点，总括了宇宙万物的基本体性和规律。

  四、无极图与太极图

   诸葛长青：福生无量天尊。大道至简，老子道德经的目的在于使人法于地道、天道、自然之道，由太极返回无极，使人回归先天纯粹的本性，使人的自然潜能得到全面的开发和利用，成为道德高尚的人。同时能使社会稳定、国邦振兴、天下太平、寿命延长。

  无极即“无”，太极即“有”。

  《老子》曰：“有生于无”，“有无相生”

  这就是说，无极生太极，太极归无极。二者是纵向的派生关系。无极是本，太极是末；无极是母，太极是子。无极是源，太极是流；无极是总，太极是分；无极是全，太极是偏；无极是定，太极是变，等等。无极顺而生太极，太极逆而归无极；无极动而生太极，太极静而归无极。一本散为万殊，万殊归于一本。

  太极与无极的关系，是纵向的派生关系，太极中的阴和阳的关系，是横向的对待关系。可以用前者是母子关系、后者是夫妻关系来形容。

  对于前一种关系，《老子》主张“复归于无极”，万物“复归其根”，人“复归于婴儿”，社会“复归于朴”，一切复归于本。“见素抱朴，少私寡欲”、“绝圣弃智”、“绝学无忧”以及“致虚极，守静笃”、“抱一为天下式”等等，都是主张崇本息末，守母存子，以“道”为本。这样，必能由一统万，以寡治众，“为无为而无不为”，“为无为而无不治”，永远立于主动、不败之地。 “道”是全在全备全息全能的，抱守此“道”，必可使人自身得到升华，发生质的，根本的变化，得道成真，成为全新的人。

  《老子》所说的“圣人”，是“道”的人格化，是具有“道”的体性、特征、气质、品格的人，是真正的“得道者”。

  《老子》倡导的“知其雄，守其雌”，“知其白，守其黑”、 “知其荣，守其辱”，皆是指从负面走向正面，达到伸展之目的。

  “去甚、去奢、去泰”、“守柔”、“处下”、亦是此意，目的在于“得道”。

  如果守雄、守白、守荣、守刚、居上，图荣华，享富贵，争名逐利，姿情纵欲，胡作妄为，如此就是失道失德，失道失德，不但百事无成，而且自身会遭到凶祸与毁坠。 

  《老子》全书八十一章主要阐述了无极图和太极图及其相互关系，讲了天道和人道的关系，目的在于使人道取法于天道，由太极返回无极，使人回归先天纯粹的本性，使人的自然潜能得到全面的开发和利用，成为道德高尚的人。同时能使社会稳定、国邦振兴、天下太平、寿命延长。

  《老子》五千文，最终归到人。旨在从人的生理、心理、智能、道德诸方面，从根本上解决人的问题。

  《老子》发现了“道”，也发现了“人”。“人”是“道”的代表。“人”得了“道”，并与“道”合一，才能成为一个有益于自然，有益于社会，有益于他人，有益于自身的人。

  (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

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6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向