The fourth chapter of Tao Te Ching is the same as the dust
Daochong, but it works. Deep, like the ancestor of all things. Defeat its spirit, solve its disputes, and its light, with its dust. Zhan, like still existing, whose son I don't know, like the former emperor.
translate
Tao is nothing, but its function seems endless. It is so deep and unpredictable, just like the origin of all existence. Killing the front corner, resolving disputes and softening the light are almost the same as the secular. It is invisible, like a very uncertain existence. I don't know what more primitive existence can exist on it, but I think it existed before the Emperor of Heaven.
Analysis:
This chapter is a description of the "Tao" of the universe. Laozi thinks that Tao body is nothing, and Buddhism thinks that sex body is empty! This shows that Taoism and Buddhism have the same understanding of the universe itself. It is precisely because of the emptiness of Tao that people feel that it is so profound, invisible, intangible and even unable to describe it clearly in words. So how do we know? In fact, "Tao" is everywhere, and it is embodied in ourselves, just like a classic dialogue in the movie "The Biography of the Bodhidharma Patriarch", which is a dialogue between Bodhidharma's nephew and Bodhidharma's apprentice:
What is Buddha? Seeing sex is Buddha. Where is sex? Sex is at work. If so, where did it appear? If it is now in the world, there should be eight. What is the eighth? Being a man in the womb, being a man in the world, seeing in the eyes, distinguishing fragrance in the nose, saying in the mouth, running around with feet in hand, but seeing information like dust everywhere. He who knows is called Buddha, and he who doesn't know is called spirit.
In this chapter, I have to mention two great sages in history, Gigi Lai Sr. and Siddhartha Sakyamuni Gautama. They both said that Buddhism and Taoism are inseparable from each other since ancient times. After a long study, I think this statement is reasonable. Why? Because the two great saints have the same understanding of the truth of the universe!
At this time, many people who don't understand will say that Buddhism is Buddhism and Taoism is Taoism. How can this be a family? Simply explain, as I said before, the body must be useful, and the usefulness must show. Our ancient virtue makes a metaphor: compare the noumenon of all things in the universe to gold. No matter what a gold does, it will show a phase. Ontology is infinite, gold is infinite, and the appearance is infinite. This is a metaphor of gold, all the utensils are gold! We ordinary people only see the intangible (ontology), that is to say, we only see the artifact, but the ontology of the artifact is gold, while the sage can see the ontology, the artifact is gold, and the artifact is gold. It can be said that there is no difference between Buddhism and Taoism in the eyes of saints, and all saints are equal in their eyes. Our knowledge and insight are persistent in aspects, but they are quite different, which is why you don't agree with Buddhism and Taoism!
Without Yin's admiration for Laozi, we might not be able to read the Tao Te Ching. Saints are fickle and take the people's heart as their heart. Yin sincerely asked Lao Tzu to write this eternal Tao Te Ching. Otherwise, I may be hiding in the deep mountains, or in the downtown area. I will play the role of harmony with dust to the extreme, just like pottery, always by your side, and you won't feel its existence! Because the Tao is invisible, so are the saints who get the Tao. No one asked, but it was also invisible and didn't show any spirit. Even if someone asks, the sage answers with the heart of all beings! What is the difference between the hearts of saints and those of ordinary people? The heart of a saint corresponds to the body of Taoism, which is equal and immortal. The heart of a saint is also pure and equal, immortal and immortal. Ordinary people's hearts are always changing, and their thoughts are constantly changing, with life and death! A metaphor is better understood:
The heart of a saint is like a calm water surface, which can see everything in the universe clearly. An ordinary person's heart is like a water surface without ripples. No matter how we look at it, we just look at it one-sidedly and can't see the truth!
Let's talk about another sage, Sakyamuni Buddha. Sakyamuni Buddha gave lectures for 49 years and spent 22 years on Prajna. The first article of Prajna in the Diamond Sutra talks about the daily life and begging of Sakyamuni Buddha. Why do you mention this article? Because this product describes the kung fu of Sakyamuni Buddha and Guangtongchen! The same is true of eating and dressing. Saints have great merits in eating and dressing, but we are not! This is what the Buddha showed us. There were 1555 people who followed the Buddha in those years, and they have been following the Buddha for one or two decades! So many people, for such a long time, no one saw the problem, and after such a long time, it was seen by the venerable Bodhi, so there was the Diamond Sutra. This shows that the Buddha's kung fu is so rare. You can't misunderstand Buddha, thinking that Buddha doesn't want to talk about it. Or "Tao Te Ching" said that saints are fickle and take the people's hearts as their hearts. No one asked, and a saint wouldn't say. If not, saints will not be in the same boat! Not in line with the Tao! The original text and translation of the first Diamond Sutra are as follows:
The cause of Dharma Society comes first.
If so, I heard that at one time, the Buddha only planted trees in sraffa to dedicate to the lonely garden shared by 1250 monks. At that time, when the Buddha was eating, he put on his clothes and went to Shewei City to beg with a bowl. Begging in his city for the second time, he returned to this place. After dinner, collect clothes. Wash your feet and sit in your seat.
Disciple Ananda said: I heard the Tathagata with my own eyes. At the time of saying this sutra, the Buddha was living in a lonely garden under the only tree in the Acropolis with about 1250 kind monks and disciples. At this time, it's almost time to eat. Everyone put on a shelf, took a bowl of rice, walked from the tree to the lonely garden, and went into the snake city to beg. After begging for food in turn in the city, they went back to their original place to eat. After the Buddha finished eating, he packed his clothes and washed his feet. He found himself a seat on the ground and sat down.
The Buddha was a respected Buddha at that time, but he still begged for food every day, because the Buddha's heart was pure and equal, so even if he ate and wore, his merits and demerits were perfect. He doesn't need to look like a Buddha to become a Buddha, wear clothes or eat! Ordinary people are different. Dressing will look like dressing, and eating will look like eating. How can you see it? You can tell whether the clothes look good or not, and you can insist on whether the food is delicious or not! The heart of a saint is out of place, and there is also a metaphor for the heart of an ordinary man:
Ordinary people's hearts are like cameras. What looks good, what doesn't look good, what tastes good, and what doesn't taste good all leave a negative effect. That photo is on the negative, and the saint's heart is like a mirror. When taking pictures outside, there is a photo in the mirror, but it won't be inside. Things will go empty when you don't take pictures! It's clean inside! Ask yourself, can you do it?
The opposite of sharing weal and woe is struggle. In the dyehouse, Chen said to him, What are we most afraid of getting along with? I am most afraid of a dispute. A word of dispute, I don't know how many things have been destroyed!
Dyeing House is a classic TV series. After reading Tao Te Ching, you will have a deeper understanding. Although Liu Zi is the protagonist of the whole drama, on the surface, he is quite powerful, but Liu Zi also said that the real master is not like him, and the real master is willing to jump up and down for him. Lu Jiaju is interesting! Master Lu once sent a message to Chen Liuzi, meaning to hide. Sixth sister-in-law showed him, but he didn't listen, feeling like a thief. Do you think mutually assured destruction and hiding are the same meaning? In fact, Master Lu reminded Chen that his sharpness was too revealing, and Chen's final ending was not very good!