Who is the representative of Taoism?

A brief introduction to Laozi's life

The date of birth and death is unknown. According to the Records of the Historian, Confucius said to his disciples that Laozi was "dragon-obsessed" after asking for a gift, which meant that Laozi was as majestic as a dragon and its realm was unfathomable. In fact, who is this world-class cultural celebrity Laozi has become a mystery as early as Taishigong's time. Historical Records? The Biography of Lao Zi Han Fei records that "Lao Zi was born in Qurenli, Lixiang Township, Ku County, Chu Province, with a surname of Li, a famous ear, and the word" Zhou Shou Cang Shi "... or" Lao Lai Zi is also a Chu person "... or" Lao Zi is Lao Zi ",or" Fei Ye ",and the world does not know whether it is true or not. Lao Tzu, I am a gentleman. " That is to say, there were three Taoist Laozi at that time, one was Li Er (before Confucius), the other was Lao Laizi (at the same time as Confucius), and the third was Taishixian (after Confucius). Tai Shigong generally thinks that the Laozi of Taoism is Li Er, but only Hu Shi, Zhang Xu and Ma Xulun have inherited this view in modern times. Generally speaking, it is Lao Zi whose books should be after Confucius, such as Liang Qichao, Feng Youlan, Gu Jiegang and other scholars. Others compromise the former two opinions. For example, Tang Lan advocated that Lao Dan and Confucius should be at the same time. Qian Mu clearly pointed out that Laozi should be in the late Warring States period.

Legend of Laozi's Birth

In the Spring and Autumn Period, Luyi County was named Ku County. Ten miles east of the city, there is a village called Qurenli, where Bai Cui is green and beautiful, and it can be regarded as a treasure trove of beautiful scenery.

Let's just say that there is a Laixiang ditch in front of the village, with crystal clear water and lush plum trees on both sides. There is a family in the depths of the plum grove. This girl, who is 18 years older, is handsome, beautifully dressed, knowledgeable, elegant and gentle. Parents regard her as the palm of their hand. This girl has an individual temper, vowing never to marry, staying beside her parents all her life, studying poetry with peace of mind and serving her parents.

One day, the girl went to the township ditch to wash clothes, rubbed on the stone for a while, and raised the wooden stick "Bang! Bang! Bang! " Just a few times, I saw two plums growing together from the opposite side of the water. She stopped her work and reached for the plum. I saw that both plums were bulging and flat, like two ears together. This Li Zihong is yellow, yellow and red. Put it on the tip of your nose and smell it! Take a bite, honey is sweet! There is an endless aftertaste in it. She ate it in a few bites.

just after eating plums, she felt uncomfortable, her abdominal pain was unbearable, she wanted to vomit, but she couldn't. She bent down and covered her stomach, and her face was like a copper piece. Just then, someone in his stomach said, "Mother, don't be sad. It will be fine if the child sits upright." She was surprised: how plum became a fetus! She blushed and whispered to the little life in her stomach, "Son, if you can already talk, come out." The fetus replied: mother, the baby can't go out at the moment. I want to think about things here! ""What do you want? " "Think what? It can make fools smart, stupid people become spiritual, evil people do good, and the world is peaceful. " "Then when will you come out?" "Wait until the day is long. . . . . . Bring the camel. " Let's not talk about it.

The flowers have fallen, the flowers have blossomed, and the flowers have fallen again. More than a year has passed, but the child is still not born. The daughter who is pregnant after eating plums is afraid. She secretly runs to a quiet place and whispers to Jiao Er in her stomach, "Son, people are pregnant, and they were born ten months ago. You have been born for more than a year. Why haven't you been born yet?" The fetus asked his mother, "Is it ever strict? Has the camel driver come? " Mother said, "None." The fetus said, "I can't be born before the time. Being born will harm you."

The leaves are green and gone, and another year has passed. The daughter who was pregnant after eating plums sneaked under the big plum tree behind the village and begged the fetus to say, "Son, I have been pregnant with you for more than two years. Should I be born?" The fetus said, "Is it ever strict? Has the camel driver come? " Mother said, "The weather didn't grow strict, and the camel driver didn't come. Why do you always ask? " The fetus said, "I can't be born before the time."

Eighty-one years later, the girl who was pregnant after eating plums became a white-haired old man. She went into her room, sat in front of the bed and asked her son, "Son, my enemy, it's been 81 years. Shouldn't you have been born?" The son asked the old saying again. When the mother thought to herself, "there is still a piece in the northeast corner of the sky that has not grown strict, and the camel driver has not come yet." He keeps asking these two questions, and he says he can't harm me. What's the matter? Alas, whatever he does! I said it was getting tough, and the camel driver came. " Thinking of this, he said to his son in his stomach, "It's getting tough, and the camel driver is here. You should be born soon." As soon as the voice fell, the son broke his mother's right rib and arched out from the inside! Hey! It turned out to be a little old man with a white beard on Bashang! Even the hair and eyebrows are white!

Does the mother and right rib bleed? When my son saw that the camel driver didn't come, he suddenly understood what was going on. He panicked, and I couldn't tear off the camel to fill your old rib. What should I do? "Say, kneel down and knock three XiangTou to kiss. Mother said; "Son, don't cry, I don't blame you. You are pregnant for your mother to eat plums, and the plums are like two ears. Your mother will give you a name, and call you Li Er! Before I die, I have nothing else to say. People leave a name, geese leave a voice, and after your mother enters, you will be a good person on earth, so it will not be worthwhile for me to be pregnant with you for 81 years. " Say and die. Li Er knelt beside her mother's body to weep bitterly.

Because Li Er was born as an old man, people later called Li Er Lao Zi.

Confucius asked Li

Kong Qiu of Lu studied the knowledge of Li hard, but he didn't get any results, so he was very upset. When he heard that after years of painstaking exploration and study, Laozi was knowledgeable and had obtained the news of Heaven, he decided to visit Laozi. He took Uncle Jing from Nangong to Luoyang, the capital of Zhou.

When I saw Confucius, I asked him enthusiastically, "You're here. I heard that you have become a sage in the north now, but I wonder if you already know the Heaven?"

Confucius replied, "I haven't understood the Heaven."

Lao Tzu asked again, "So, how did you explore Heaven?"

Confucius replied: "Studying' Rites, Benevolence and Righteousness' is based on the system name. It's been five years now, but I haven't got it yet. "

Lao Tzu asked again, "How can you continue to seek?"

Confucius replied, "I sought it from the changes of Yin and Yang. It has been 12 years, but I still haven't got it."

Lao Tzu said, "Yes. The way of yin and yang is that the eyes can't see, the ears can't hear and the words can't be expressed, which is beyond the grasp of ordinary wisdom. Therefore, the so-called Tao can only be the body Tao. If you try to understand the Tao like a tangible and audible thing, you can't hear it with your ears, you can't see it with your eyes, and you can't express it with words. There are no suitable words to express it clearly. "

Lao Tzu paused for a moment, looked at Confucius, and then continued: "You said that you had been searching for twelve years, but it was natural. If the Tao can be dedicated, then there is no one who does not dedicate it to the king; If Tao can be paid tribute, then there is no child who does not pay tribute to his parents; If Tao can be told to others, people will not tell their brothers; If the Tao can be given to others, then there is nothing that people will not give to their children and grandchildren. However, these are only assumptions, which are impossible to realize. The reason is that the Tao is invisible, inaudible, unspeakable and cannot be given away. The key to seeking Tao lies in inner feelings. You can't keep the Tao without feeling in your heart; Since the enlightenment's realization in his heart needs to be confirmed by the external environment. Therefore, it can be said that people who get the word are inaction, simple and satisfied, do not pretend to be alms givers, and spend nothing. Only those who are right can be right. If you can't correctly understand the avenue in your heart, your spiritual activities will not be smooth. "

When I was leaving, Lao Tzu said to Confucius; "Rich people use money to give people away, and learned people use words to give people away. I am not a learned person, but I still give you a few words. Lao Tzu paused for a moment and then said, "Kong Qiu, the rites you want to restore have lost their vitality. When your luck turns, you drive to be an official, and when you are born, you spin like a loose grass with the wind. You know, people who are good at business always hide their goods as if there is nothing; A man of noble morality looks modest like a fool. Get rid of your arrogance and high desires! These things are not good for you. "

Laozi's words touched Confucius very much. He said to his students, "Birds, I know they are good at flying; Fish, I know they are good at swimming; Beasts, I know they are good at running. For birds, you can shoot it with an arrow; For fish, you can catch it with a net; For animals, you can use traps to catch them. As for the dragon in the sky, I don't know the shape of the dragon, and I don't know how it flies to the sky in the wind. I saw Laozi today, just like seeing a dragon! "

proverbs

Tao, which can be said, is not constant. Name, moniker, non-constant name. Nameless, the beginning of heaven and earth; Fame is the mother of all things. Therefore, there is often no desire to see its wonders; There is always a desire to watch it. Both of them come out with different names, and they are both called Xuan. Mystery is both mysterious and mysterious, which is the door to many wonderful things

Several questions about Laozi's Tao

Laozi's Tao has rich and profound connotations, which can be expounded from different angles and levels. Therefore, if there are different or even opposite views, it is a natural and normal phenomenon. The comparison and analysis between different views will help to deepen the understanding and understanding of Laozi's Tao.

1. Does the Tao of Laozi actually exist?

Is Laozi's Tao an actual existence or just a conceptual existence? This question was put forward by Mr. Chen Guying. He himself replied: "On this issue, we can simply say that' Tao' only exists in concept. The description of all the characteristics of' Tao' is presupposed by Laozi. " (Chen Guying's New Theory of Laozi and Zhuangzi, Shanghai Ancient Books Publishing House, 1992, p. 36) I'm afraid this answer doesn't conform to the thinking characteristics of Laozi as an ancient philosopher of China.

according to this statement, Laozi's description of all the characteristics of Tao is like a mathematician arbitrarily constructing and deducing theorems about pure mathematics, without being restricted by any subjective and objective conditions. If so, this "Tao" is not only "feasible" but also "constant"; This "name" is not only "nameable" but also "eternal". However, Lao Tzu not only clearly pointed out that "Tao can be Tao, but it is not constant; A name can be named, but not a constant name "("Lao Tzu? Chapter 1), and shows that the way to observe and understand the Tao is that "there is often no desire to see its wonders;" There is always a desire to watch it "("Lao Tzu? Chapter 1). This shows that Laozi's "Tao" is not an intellectual game of pure mathematics, but reflects an objective reality. In fact, although Laozi's Taoist theory has rich connotations, no matter what kind of "Tao" is, it is thought and realized from all things in the universe and social life. In particular, from the point of view of cultivation and cultivation, this kind of "Tao" is even more inseparable from everyone's personal practice and experience. Mr. Mou Zhongjian put it well, "Lao Zi" (General Theory of Taoism, edited by Mou Zhongjian, Qilu Bookstore, 1991, p. 149). Laozi's description of the characteristics of Tao, such as nature, inaction, nothingness, quietness, purity, simplicity, plainness, weakness, indisputable, etc., are all "full of experience" Among them, "nature and inaction" is the most fundamental. Laozi said, "Man should follow the land, the land should follow the heaven, the heaven should follow the Tao, and the Tao is natural." ("Lao Tzu? Chapter 25 ")" Dao Heng does nothing. " ("Lao Tzu? Chapter 37) These two characteristics are actually one and two, two and one, which can be summed up as "natural inaction". This is not only the characteristic of Tao itself, so it has philosophical ontological significance, but also has methodological significance of monasticism. Therefore, the Tao of Laozi is not a so-called "preset" model.

second, is Laozi's Tao the ontological category of western old metaphysics?

A view quite similar to the above-mentioned "presupposition" is the so-called "old ontology" theory put forward by Mr. Zhang Shiying. In his view, the "Tao" about ontology that Laozi talked about is a "constant Tao" and a transcendental universal eternal thing, so it is basically an "ontological category of the old metaphysics from Plato to Hegel" (Zhang Shiying's "The Time between Heaven and Man-Confusion and Choice of Chinese and Western Philosophy", People's Publishing House, 1995, p. 43). This view is also untenable.

From the perspective of the relationship between heaven and man, as an ontological category, "Heaven" (that is, "Tao") has absoluteness and infinity on the one hand, and it is also a process of developing all things and making them popular on the other. However, man's noumenon depends on "heaven", and he is endowed with nature by "heaven", so he also has absolute and infinite transcendental nature. Therefore, from the ontology, "man" and "heaven" are one. Although this unity is only potential and comfortable. On the other hand, man's existence as an individual in reality is limited and relative, which is different from "heaven". This difference is not only the objective existence of nature, but also reflected in people's thinking consciousness, so there is a separation of "man from man and heaven from heaven".

However, this separation between heaven and man can only temporarily "cover" the potential and ontological unity of heaven and man, and cannot fundamentally cancel its unity. Man is a special kind of existence. "According to China's traditional philosophy, man's existence is the unity of metaphysics and metaphysics, and it is the whole existence of the unity of form and spirit and the unity of body and mind. There is no dualism that the soul and body are separated and the spirit and matter are opposite." (Meng Peiyuan's "China's Philosophical Subject Thinking", People's Publishing House, 1993, p. 146) Therefore, Laozi and Zhuangzi's Taoist philosophy is helpful to explore and solve the "alienation" phenomenon of the separation of soul and flesh and the separation of heaven and man, so that people can "return" to heaven, grasp infinity from the finite, and achieve absoluteness in the relative, so as to achieve the purpose of living in peace and harmony between man and nature. Master "). The unity of heaven and man achieved by "real people" has its philosophical basis. First of all, from the ontological point of view, the philosophical basis of "body Tao" is "Tao is one" (Zhuangzi? Theory of all things ") and" everything is one "("Zhuangzi? De chong fu "), the so-called" universal "("Zhuangzi? Know the North Tour "); Secondly, from the perspective of natural nature and mode of existence, "natural inaction" is the existing characteristic of Tao, so it should also be the natural nature and mode of existence of all things in the world, including human beings. Therefore, "natural inaction", as a basic body way, actually reflects the natural nature of human beings "returning to their roots". In a word, Laozi's Tao has the characteristics of attaching importance to cultivation, cultivating Tao and integrating with Tao, which determines that Laozi's Tao can't be the "old metaphysical ontology category" in the history of western philosophy.

third, is the theory of "being" and "not being" of Laozi's Tao contradictory?

Some theorists believe that in the theory of cosmogenesis, Lao Tzu believes that the concrete existence of "you" always has a beginning, and the thing at the beginning can no longer be "you" but only "nothing". However, this is impossible. Because in fact, everything lives on "having"