These eight words appear in the forty-eighth chapter of this edition of Laozi, and its text says: learning to be excellent is to be an official, but losing the Tao. Damage and damage, make inaction, inaction and everything. As far as the context is concerned, Lao Tzu does not regard "losing heaven as Tao" as a bad thing, but thinks that this is the Tao. It is quite different from the above understanding. Lao Tzu means that Tao and learning are different. For learning, you should gain something every day, and for Tao, you should lose something every day until you lose to inaction. At this time, everything is in vain. It is a philosophical proposition to lose for the sake of Tao, not to say that it is lost at all. The explanation of "increasing learning" in the old book Laozi's Note written by Kawakami is: "Learning is also the learning of politics, religion and music. More and more, more and more erotic decorations. " The explanation of "losing the sun for Tao" is: "Tao is the way of nature." Those who lose during the day, lust and decoration eliminate the loss during the day. According to his explanation, the gain and loss is not "learning" and "Tao" itself, but "lust decoration". Modern Zhu's Lao Zi Jie defines learning here as learning ceremony, and the scope is even smaller. Zhu also quoted Zhuangzi? Zhibei? ""the first chaos. Therefore, those who speak the word will die "(Zhonghua Book Company, 1980 edition, 124 page). Chen Guying's Notes on Laozi said: "Learning for the sake of learning refers to the knowledge activities of exploring foreign objects. The' learning' here is in a narrow sense, which only refers to the pursuit of benevolence, righteousness and wisdom. This kind of knowledge can increase people's knowledge and intelligence. " "To be the Tao is to understand the undifferentiated state of things through thinking or experience. The Tao here refers to the natural Tao and the inaction Tao. " (Zhonghua Book Company, 1984 edition, 250 pages) Dissociation and monk Gong recently. Zhang's "Lao Zi Shuo Jie" said: "This note (on Gong He) is quite to the point, which really reveals the essence of' learning' and' Tao'", and shows the gradual deviation between etiquette and Tao in the historical development process (Qilu Bookstore 1989 edition, 31-3655) "For learning" refers to learning knowledge, which has become more and more profound in these years. Wen Dao (the second edition of Silk Book is Tao, and the second edition of Guodian Bamboo Slips is still Tao, which seems to be Tao-the guide)' It is self-destructive and simple to rely on self-cultivation, to wait and see, to be idle and ignorant. (Zhonghua Book Company, 1996 edition, page 54) Although the understanding of "learning more and more" is broader than that of Sichuan, the theme is the same. Xu's annotation, translation and research on the silk book Laozi understood "learning" as "specific learning (mainly referring to learning benevolence, learning righteousness, learning etiquette, learning culture, etc.). ) "(Zhejiang People's Publishing House, 1985 edition, 20 pages) is equally broad. [Wei] The second part of Wang Bi's Notes on Laozi interprets "learning in Japan" as "doing what you can, applying what you have learned. Interpret "this is the loss of Tao and Japan" as "the desire to resist nothingness" "Obviously, the understanding of learning is broader, including all knowledge and skills. However, it is also more clear that learning and Tao are two categories. The way to learn is to gain more benefits every day, while the way to do Tao is to lose more. Ren Ren said, "(Lao Zi) pointed out that there should be different ways to understand general laws and individual things" (see Lao Zi's Philosophical Discussion, quoted from Lao Zi's Notes). It doesn't mean that reading too much will damage your Taoism. Therefore, [Qing] Zhang Erqi wrote "A Brief Introduction to Laozi": "A scholar is a knowledgeable person, and the more he wants it; Tao comes to the root, so I want to lose it. Those who are damaged are unwilling to go and do not forget for no reason. Lost and lost, so that nothing is done, and then fit with the Tao. If you don't do it for the Tao, you will be rewarded and do everything. " [Qing] wrote "Tao? "Jing Zhu" also said: "Reading widely and seeing widely is called learning, and learning is outside, so you should benefit from learning every day. Empty is called Tao, and Tao is included, so it will be cut down in the future. " The second edition of Laozi on bamboo slips in Guodian and the second edition of Laozi on silk in Mawangdui both have the word "zhe", and Fu Yiben and Fan Yingyuan also have the word "zhe". The meaning of this word is obvious. There will be no misunderstanding above. The phrase "increase for learning, lose for Tao" is not because of the result, nor "increase for learning" leads to "lose for Tao", but the relationship of coexistence and opposition, which means that scholars and Tao seekers have opposite paths. If "learning" is interpreted in the broadest sense, it is quite clear in Wu Linbo's New Interpretation of Laozi: "Learning is contrary to Tao. Seeking wisdom for learning and increasing' profit' to' day' are more than fine, and they are only in name; Seeking the truth of the Tao and subtracting the' loss' from the' day' is rare but refined. " (Jinghua Publishing House, 1997, p. 1 13) These two sentences are translated in plain Chinese: "Being engaged in learning, [knowledge] is increasing day by day, and being engaged in' Tao' is decreasing day by day." (Shanghai Ancient Books Publishing House, 1985, 163). Although Shi Ren's evaluation of Laozi's philosophy has not been generally recognized by academic circles, his translation is generally correct. Laozi's New Translation was a very popular book in that year. Everyone who had contacted Laozi knew that the author did not seem to take it to heart. It seems that books should be read carefully, not too much. The ancients also unified these two sentences to understand. Such as [Song] Ye Daqing's Archaeological Inquiry, Volume 4, Zhuangzi? Grandmaster, Yan Hui forgot one thing and understood what Lao Tzu meant: "Learning to be excellent is to be an official, but not proficient". Zhuangzi? The master said that Yan Hui learned the benefits, gained the benefits and forgot the righteousness, then gained the benefits and forgot the rites and music, and gained the benefits until he forgot them. Sitting and forgetting is the origin of "falling branches, being smart, staying in shape and knowing, and being in the same place". Even Confucius should learn from him. Ye Daqing said: "Look at this chapter, the old man's words are half incomprehensible." Guy's words seem to mean the same thing. And where do you see its learning? Think of it as a way, and it is also a loss every day. Learning is a place where Tao is damaged day by day. For example, Yan Zi forgets benevolence and righteousness, etiquette and music, and even forgets to sit still. Yangzi said: "Yan Zi takes retreat as progress." How much does it know about this? "It is believed that the benefit of learning is the loss of Tao, and every gain of Yan Hui's learning is the loss of Tao, and every loss is a step closer to the source of Tao. Following Yan Hui's Forgotten Story, Zhuang Zifa Wei, a close friend of Zhong Tai, also affirmed the meaning of these two sentences in Laozi: "Learning Chinese characters is beneficial; Talking to the Tao is called suffering. Gain and loss are not two things. Guo's phrase "losing is good" can be described as knowing everything. " (Shanghai Ancient Books, 2002 edition, p. 164) As for why the order is to forget benevolence and righteousness, forget rites and music, and forget to sit down, the book makes it very clear. Liang Ji (Volume 142) written by Li Gang in the Song Dynasty: "Learning Tao is accumulated in a bow. People who don't learn are blind and deaf. Every hundred gentlemen study and then know less. What is more valuable than jade, unless it is a finished product? Learning is growing, while Tao is losing. Interest is the loss of capital, and learning is the foundation. If you haven't learned anything, why not? A naked child can crawl, but he can run. Make it clear to your son and learn to get together. " Emphasis is placed on the loss of foundation and the way to learn. These, I can only see as philosophical interpretation, not linguistic exegesis. This philosophical understanding is also very different from the above understanding. Today, some scholars have some strange explanations for this sentence because of their lack of preparatory knowledge or their arrogance. For example, Yin Zhenhuan's "Analysis of Laozi in Chu Bamboo Slips" must say that the word "scholar's daily loss" in Guodian Bamboo Slips B does not take off the word "Wei". This passage is translated as: "The number of scholars increases, [the desire for a false name will also increase and spread], so the number of people who follow the avenue will decrease day by day, decrease and then decrease, and they will always end up without me and do everything. (Zhonghua Book Company, 200 1 edition, pages 277-278) is outrageous. I know it from above, and it goes without saying. Zhang Jiliang's Lao Dan Laozi Taishixian Tao Te Ching says: "Scholar" refers to those who study for Tao, and this sentence is interpreted as "seeking truth and analyzing every day" and translated as "those who study gain knowledge every day, and those who seek truth analyze things every day. Analyze and then analyze, so there is no subjective component. There is no subjective factor, and nothing is impossible. " (Qilu Bookstore, 200 1 Edition, pp. 78, 2 12) Where did the "loss" come from? Is "inaction" "subjective"? This understanding is completely divorced from language. Now some unconventional and unconventional explanations are similar to this, which is not enough.
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