Tao Te Ching
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Laozi's Tao Te Ching is only more than 5,000 words, but it is rich in connotation, extensive and profound, covering heaven and earth, and has always been called a "philosophical poem". She has deeply influenced not only China people from generation to generation, but also people all over the world. With the continuous development of science and technology, the book Tao Te Ching has attracted more and more attention from people all over the world. Starting with Jie Lao and Yu Lao written by Han Fei, it is said that there are more than 1000 translations of Tao Te Ching in China alone. But up to now, it can be said that none of the notes really explained what Laozi said. There are also many annotated books from all over the world, which have a large circulation. However, China's classics are incomprehensible to China people, let alone foreigners.
In people's ideas, there is still a general view that Lao Tzu's thought is against benevolence, righteousness and wisdom, against revolution, and advocates passivity, inaction, perseverance, resignation and conservative retrogression. These views are also the common views of philosophers of all ages. That's what history textbooks say, and so is philosophy textbooks. When the teacher taught, he also said, "Doing something is better than doing nothing, being useful is better than useless, and life is better than death." Therefore, in a society that emphasizes "promising", few people read the Tao Te Ching, and so do I. In recent years, the concept that Qigong can strengthen the body has been deeply rooted in the hearts of the people. When I was sick, I naturally found some qigong books to read, which made me come into contact with Laozi's theory. After reading the Tao Te Ching systematically, I was really filled with emotion. Where is Lao Tzu's passive reaction? Obviously, people misunderstood Lao Tzu! Therefore, I had the impulse to reinterpret the Tao Te Ching and restore the true colors of Laozi, so I had the Tao Te Ching in front of me, completely denying the distortion of Laozi's philosophical thoughts by predecessors.
My book is not parrot-learned, but sentiment. Years of practical experience in meditation tells me that Laozi's Tao Te Ching is the truth. However, without the profound realm of Tao and rich philosophical thoughts, it is really too difficult to truly understand Tao Te Ching, the greatest philosophical work in the world. Therefore, I never dare to say that I know Lao Tzu. But I firmly believe that my understanding of Laozi is correct, and my full affirmation of Laozi's philosophy is also correct, and I deeply realize that the transformation of the whole human value system will begin with people's real understanding of Laozi's Tao Te Ching. Of course, whether it is right or wrong, as long as it is reader-oriented, there will be moral masters to correct it, which is what I sincerely hope. I know that my interpretation of Tao Te Ching is still superficial, and many chapters of it are not even satisfactory to me, because my knowledge is too limited and the realm is too shallow. In another ten or twenty years, The Theory of Morality presented to readers will never be like this. It can be said that my writing skills and philosophical understanding will be improved, but I don't want to do this. Learning depends on everyone, and the collective wisdom is infinite. As long as I can play the role of attracting jade and let Laozi's moral thoughts spread all over the world as soon as possible, my wish can be realized.
The first Taoist scriptures
Daoyizhang
Tao can be Tao, very Tao;
The name can be named. It's very famous.
The way of saints can be taken, but it is not the way of ordinary people; Fame can be obtained, but it is not the name that ordinary people pursue. This explanation has never been given before. The former sages solved the old, and from the beginning they fell into the unspeakable Tao theory, which set obstacles for opening the door of Laozi's Tao.
The first twelve words are the general outline of the whole article. Laozi wrote a moral article, aiming at pointing out to the world the way of a saint who can avoid harm to the body and society. The way of "learning" and the name of "learning" are the names sought by saints and extraordinary people. Lifestyle is nothing more than the pursuit of freedom, happiness, health and longevity. There are two completely different ways to follow the same life path. One is to follow the sage's path, that is, let nature take its course and return to nature. One is to follow the path of ordinary people, that is, to pursue external fame and fortune. Different roads will inevitably lead to different lives and societies.
"Tao" is a concept with profound philosophical significance initiated by Laozi. The original meaning of Tao is the meaning of Tao, which is extended to the order, methods and rules followed by the movement and change of things. In addition, the philosophical connotation of Laozi's Tao is the origin of the universe. The universe contains two aspects: First, the Tao (being), that is, "the Tao is the thing", is the most basic substance of the universe. Second, Tao (nothingness) is the most universal law on which all things in the universe depend. Tao body and Tao nature are inseparable, both opposite and unified, and constitute the origin of the universe.
"Tao can be Tao, very Tao." The former "Tao" and the latter "Tao" all refer to the noun "Tao", but the former "Tao" refers specifically to the way of saints. The middle "Tao" is a noun as a verb, which means "go". "Chang Dao" refers to the way that ordinary people walk without physical Tao, that is, the way to pursue external fame and fortune.
"Names can be named, which is very famous." The former "name" refers to the name "park" obtained by walking along the road of saints (Chapter 25); The middle "name" refers to the noun as a verb, that is, the meaning of "seeking" and "possessing"; The name of the latter refers to the name of utility. "Constant name" refers to the name that ordinary people pursue, that is, the name of utility.
The first sentence reveals people's values. Different values lead to different life pursuits and paths. Different pursuits and different roads will inevitably lead to different lives and different societies. The name of a saint, though true or false; Ordinary people seek outside, and the name they get is empty.
Nothing, the beginning of the world;
Yes, the mother of all things.
None: Daoism. The most fundamental and universal law of the universe is the driving force of the metaplasia of all things in the universe, so it is the "beginning of heaven and earth"; There is: Tao body. Everything is the most primitive and basic substance, so it is the "mother of everything".
"Being" belongs to the material category, and "Nothing" is the opposite of the material concept. If "you" is defined as a concrete substance, then "nothing" is the structural mode, space-time relationship, movement and change form of the concrete substance, which can also be summarized by "natural law". What is and what is not are inseparable. There is nothing, and there is nothing. Pure existence and pure nothingness do not exist. They are antagonistic and interdependent, that is, Lao Tzu said "whether there is or not." (Chapter II) "Being" is true, "Nothing" is false, Tao body is true and Tao nature is false. Yin and Yang oppose each other, and the reality and reality coexist, forming the mother of the universe-Tao.
The unity of opposites between being and being is the most common way of existence in the real world. It is subjective and one-sided to regard the noumenon of the world as spiritual (nothing) or material (being). Laozi's existence is dialectical ontology, that is, the law of unity of opposites is established from the ontology of the world.
Therefore, there is often no desire to see its wonders;
There is always a desire to watch.
So: so. Chang: Often. Tao is eternal, sincere, selfless and without desire. If you want to "see its wonders", you must "have no desire". This means that the self must conform to the Tao. No desire: no external desire of self. The external desires of self are the desires of eyes, ears, mouth, nose, body and fame. Self-desire is outside, and wonderful scenery is included. Therefore, only without external desires can we enter the realm of the objective existence of Tao and experience the mystery of the universe. Wonderful: subtle and wonderful, but as far as Tao is concerned, it is the intuitive feeling of the human brain to the micro-world through the mind. This wonderful scene, in Zhuangzi's words, is "it is better to laugh than to laugh." ("Zhuangzi? Master) means: this is the most suitable state, and there is no time to answer the wonderful scenes and arrange the jokes. This realm is actually the "Elysium" mentioned by Buddha, the "Xanadu" advocated by Christ and the "Apocalypse" mentioned by Mu Sheng.
Desire: the desire to know the Tao. Because it is human nature to pursue wisdom. Yi: it means edge and boundary, which refers to the opposite level of contradiction. "Viewing it" is to seek the essential connection between the two sides of the contradiction and reveal the internal mechanism of the occurrence and development of things. The universality and particularity of contradictions, that is, generality and individuality, principal contradiction and secondary contradiction, antagonistic contradiction and non-antagonistic contradiction, all belong to the category of "observing them".
"Observing its strangeness" is the same theory, facing the realm of Tao, on the premise of "no desire"; "Look" is an opposite theory, facing the real world, and the premise is "desire". To realize the "great desire" of life, we must start with "no desire". Only "no desire" can enter the realm of Taoism, grasp the essence and laws of the world, and better benefit life and society. "No desire" is the way and strategy to realize "desire". Here, "no desire" and "desire" are dialectical. "No desire" is the desire to destroy oneself, which does not conform to the objective law and is harmful to life; "Desire" is to strengthen the desire that conforms to objective laws and is conducive to understanding and transforming human destiny. The more "desire", the stronger the will of "no desire"; The higher the realm of "no desire, no demand", the greater the value of life. Because only by understanding the road can we achieve great wisdom, great wisdom, and better transform ourselves and the world.
These two names are different.
Also called Xuan, Xuan and Xuan, the gate of Wan Qi.
"These two" refer to "Miao" and "Gu", that is, the identity and struggle of contradictions. Everything is contradictory, and contradictory things have the characteristics of struggle and identity. The identity of contradiction and the struggle of contradiction are interrelated and inseparable, which together constitute the unity of contradiction. The struggle of contradiction exists in the identity of contradiction, which includes the struggle of contradiction, so there is a saying that "the same name is different"
"Xuan", called "Tao" in ancient times, is a pictograph, that is, an image description of the existing form of Tao. As an objective existence, metaphysics must be structured, orderly, regular and moving, so it also has the meaning of "rotation". In the micro-world, both the human genome and particles such as electrons, protons and quarks exist in the form of metaphysical movement, which has been confirmed by modern science and technology.
"Mystery has the same name, mystery is the gate of Wan Qi" shows that the ontology of the world, namely mystery, is rotating and moving regularly, and the mystery and mystery of the universe and life are contained in mystery. Grasping the constantly rotating and moving metaphysics is the gateway to explore and understand the mysteries of life, society and the universe. This is Laozi's micro-epistemology.
The first chapter begins with a clear meaning and establishes the philosophical concept of Tao. The original intention of Tao is the meaning of road. What kind of road a person should take in life is determined by his values. And the correct values come from the correct world view. In order to get a correct view of the universe, we must know the origin of the universe. Therefore, Laozi endowed the origin of the universe with the philosophical connotation of Tao. Tao is the unity of "being" and "being", that is, matter and law, and its form is a mystery of continuous rotating movement, which contains the mystery of life and the universe. But metaphysics is not known by people's external senses. What outsiders know is only the superficial phenomenon of things, which belongs to perceptual knowledge. To grasp the internal nature and laws of the world, we must look back and develop our knowledge, and the premise is "no desire", which involves the issue of epistemology.
Laozi's philosophy is completely naturalistic. Marx said: "Thorough naturalism or humanitarianism is different from idealism and materialism, and it is also the truth that combines the two. We also see that only naturalism can understand the actions of world history. " . Marx's definition of naturalism properly explains Laozi's philosophical thought.
As we know, Lao Tzu called the most basic material that exists objectively "you" and collectively called the structure, relationship, order, rules and information on which material development and change depend "nothing". He believes that existence and information are inseparable, they interact and merge with each other, forming the mother of all things in the world, that is, the origin of the universe. Later, "whether there is mutual existence" (Chapter 2), "whether it is beneficial or not" (Chapter 10) and "everything in the world is born with it, but not with it" (Chapter 36) all illustrate the unity of opposites between existence and nothingness.
Materialism holds that the origin of the world is material (there is), idealism holds that the origin of the world is spiritual (equivalent to nothing), while naturalism holds that there is no law (nothing) without matter (there is), which is as unimaginable as irregular matter.
The law of unity of opposites is the most fundamental law of the universe, and it should be reflected in the origin of the universe first, otherwise dialectics will be impossible. As a master of dialectics, Lao Zi expounded his moral philosophy according to this dialectical ontology.
The traditional way of understanding is to respond to the real world through human external senses. If we call this way of understanding macroscopic, then the way of Lao Zi's understanding of the world is microscopic (or intuitive). Micro-understanding is an intuitive understanding of cells and atoms without the help of human appearance organs and scientific instruments, but with the help of the mind. Heaven and earth are big universes, and cells (including atoms) are small universes. Macro understanding is superficial, superficial and mechanical, while micro understanding is essential, holistic and dynamic. Laozi's epistemology is contrary to traditional epistemology. Although some philosophers and scientists realized the importance of micro-thinking, they failed to point out concrete and scientific understanding methods. Only by establishing Laozi's micro-epistemology can we fully understand the world in a three-dimensional way. The macro world is unified in the micro world, and only by understanding the micro world can we truly understand the macro world. The macro world is infinite, but the cognitive ability of human external senses is limited. Although modern people rely on high-tech achievements, they still can't fully grasp the essential laws of the world. Although the micro-world is infinite, the cognitive ability of human mind is infinite, which is manifested as three-dimensional overall understanding. The cognitive ability of the mind depends on its own cultivation kung fu, and the higher the kung fu, the stronger the ability. Therefore, Laozi's microcosmic epistemology is scientific and dialectical.
Although Laozi's Tao Te Ching covers all things in the world, it was originally based on the theory of human body science and expanded from the theory of health preservation to the theory of governing the country. Therefore, Tao Te Ching is not only a theory of governing the body, but also a theory of governing the country. Governing the body and governing the country are closely related and mutually confirmed. The human body is a collection of cells, each person has about 60 trillion cells, each cell is a soul, equivalent to a member of the country; The brain is the residence of the soul, equivalent to the capital of the ruler; The soul is the master of the self, equivalent to the ruler of the country; Bones are equivalent to government agencies of the country; Essence is the nutrient and energy of the body, which is equivalent to material wealth; Blood circulation system, equivalent to road traffic; The immune system is equivalent to the judicial system; Nervous system, equivalent to information network; The digestive system is equivalent to a factory. Knowing this, we can better understand Laozi's theory of isomorphism of body.
Man is the eternal theme of philosophy. Without self-cultivation, one-sided emphasis on philosophical theory, philosophy is empty and unacceptable to all. The road to philosophy must begin with self-knowledge. In order to liberate all mankind, philosophy should first emancipate people's minds, or the way to health of human society should first be the way to self-health. This is Laozi's way of being a saint and the greatest feature of Laozi's philosophy.
Chapter II The Rule of Saints
Everyone knows that beauty is beauty, and evil has been done;
As we all know, goodness is good, but it is not good.
Beauty refers to all beautiful things. Evil refers to all ugly things.
When everyone knows what beauty is, it means that ugly things have spread all over the world; When people cheer for good deeds, it shows that evil has flooded the whole society.
Beauty and ugliness, good and evil are the unity of contradictions. We know beauty because there is ugliness. We know good because of the existence of evil. In the world of Taoism, people don't know whether there is ugliness or goodness, and everything goes with the flow just because of Taoism. In an immoral world, those who take individualism and egoism as their outlook on life often disguise themselves with false beauty and false goodness in pursuit of fame and fortune. Because Jimei is good at one, it will gain fame and fortune, while beauty is good and false, and ugliness is born.
Therefore, whether there is mutual existence, it is difficult to complement each other, the length is compared, the height is inclined, the sound is in harmony, and the front and back follow.
Therefore: intentionally. Through the concrete analysis of the two pairs of specific contradictions between beauty and ugliness and good and evil in the previous sentence, the law of mutual transformation between opposites of contradictions is revealed, and then the following is drawn.
Whether it is existence, difficulty, length, competition, sound, front and back, their relationship is antagonistic and interdependent. If we can't treat them dialectically, the contradictions can't be solved well. People all over the world, without exception, pursue existence, easy, long, high, sound (reputation), and hate it. As a result, the pursuit method is often unscientific, leading to more pain. What Lao Tzu wants to point out to the world is that "being" must be sought from "nothing"; Seeking "easy" must attach importance to "difficult"; If you want to be "long", you must first start from "short"; If you want to be "high", you must first "go down"; If you want to broadcast the sound externally, you must first pronounce it internally; If you want to be in front of others, you must be in the back first. In short, we should start from a dialectical point of view, start from the opposite side of what we are pursuing, and let it naturally change from quantitative change to qualitative change and then to positive change.
It is based on the sage's inaction and teaching.
So: conjunctions, connecting the preceding with the following, sum up the above and draw a conclusion.
Who doesn't want to make a difference in life? If we want social stability and unity and don't correct people's thinking, how can we do it? Therefore, "promising" and "teaching by example" have become common concepts in society. However, according to the law of the transformation of opposites, the ruler's emphasis on self-sufficiency will inevitably lead to the inaction of the whole society; Emphasis on words and deeds will inevitably lead to unfashionable people's hearts and moral decay. Therefore, the ugly phenomenon in society is a mistake of one-sided pursuit of "promising" and "teaching by example". The opposite of "promising" is "inaction", and the opposite of "teaching by example" is "teaching by example". In order to achieve the goal of omnipotence and social simplicity, saints "teach by doing nothing and teach by example" is the concrete application of the law of unity of opposites. The law of unity of opposites is the most fundamental law of the universe and the soul of Laozi's dialectics.
Sage: as far as the body is concerned, it refers to a person who knows the Tao and returns to simplicity; As far as governing the country is concerned, it refers to the ideal ruler, that is, the spokesman of the sacred law.
"Governing by doing nothing and teaching by doing nothing" are two magic weapons that Laozi, as a master of dialectics, introduced to the world to save the world and save the people. They are the concrete application of the law of unity of opposites and contradictions, and the most fundamental measure for saints to govern the country.
We should know that Laozi's Tao Te Ching is the unity of the theory of governing the body and the theory of governing the country, and the theory of governing the country comes from the theory of governing the body. Only by interpreting the Tao Te Ching from two aspects, can we understand Lao Tzu's great philosophical thought and its eternal charm.
Say "do nothing" first. As far as the treatment of the body is concerned, inaction means asking the self to have a spiritual realm of self-emptiness, self-quietness, selflessness and selflessness. "Doing nothing" is not doing nothing, but the ego does not have any subjective prejudice, and always follows the objective laws and makes them work. The purpose of "inaction" is to make great achievements and do everything. To achieve this goal, we should adopt a dialectical view: I don't treat my body directly but emancipate my mind first. The process of emancipating the mind is the process of condensing simplicity, and the process of condensing simplicity is the process of strengthening the body. Park Sung can simply live a healthy and long life. Doing nothing can give full play to the internal coordination function of each cell in the body, thus gradually forming simplicity; If the ego is "promising", the spirit obeys the soul and the spirit obeys the soul, it is really simple. The power of self is limited, and the power of park is infinite. I "do nothing" and do nothing, and Park "does everything possible" to save lives. Take care of health with simplicity, so that all evils will not invade and all diseases will not be born, and the goals of freedom, happiness, health and longevity will be achieved. As far as governing the country is concerned, inaction means asking the rulers not to play tricks and engage in dictatorship, but to be humble and selfless, restore freedom to the people, make full use of the wisdom of all the people, and establish fair, just and just national laws. In short, it is to abandon the rule of man and implement the rule of law. Rulers "do nothing", the law will be sound and sacred, and governing the country with sacred laws will inevitably have lasting prosperity and stability. The intelligence of the ruler is limited, and the power of the rule of law is infinite. "Doing nothing" is the result of doing everything. On the contrary, it is "promising governance", which is the common feature of all class societies. It emphasizes that rulers enslave the hearts of people all over the world with the hearts of one person or a few people. Behind the promising is personal heroism and heroic historical view. Promising governance is the root of social development and historical tragedy.
At present, people don't know much about Laozi's "inaction" thought. It is because of the remnants of thousands of years of feudal thought that the people have not really awakened. Rulers' promising thoughts will inevitably lead to bureaucracy and personal worship, political corruption and social chaos.
"Doing nothing" means "governing", and "teaching without words" means "teaching". The opposite of "teaching without words" is the teaching of setting words. Word-setting teaching means that the ruler wants to preach shallowly with the thoughts of one person or some people. Some people say that word teaching is just a clumsy form of language game and thought control. This view is undoubtedly correct, because superficial preaching can't touch everyone's heart, can't completely change and consolidate the thoughts of all educated people, and can't create a real person and a healthy and upward society. "Teaching without words" is to realize the road through everyone's own practical activities, carry out self-education, and voluntarily abandon the self-consciousness that runs counter to the objective law, so that it can be gradually unified to the objective law. Therefore, the educational achievement pursued by "teaching without words" is to create the consensus of the whole society and form a common moral concept, because the fundamental law of this world is unshakable. The formation of this consensus will inevitably become a great material force to transform the real world. "Teaching without words" is actually putting people's moral cultivation into the practice process of emancipating the mind and verifying the road, which is an understanding that practice is higher than theory.
"Teaching without words" focuses on human soul, but it is different from religious belief. Religious believers believe in God and God's preaching, and preaching is "teaching by example". It is debatable that the roots of Buddhism and Taoism do not belong to religion. Religion means that the world was created by a god, such as the "God" of Christianity and the "God" of Islam. Buddhism is different from Taoism. Buddhism says that all people have Buddha nature, and everyone can practice to become a Buddha. The so-called Buddha is a man who knows everything, not a god who rules the world. Taoism is about cultivating immortals. The so-called immortals mean that a person creates a sun god opposite to himself through self-cultivation. This yang god is simple, not the master of the world. In the history of China, too many characters became Buddhas and immortals, but they were either apprentices or classmates, all of which were the result of their own cultivation. There is only a boundary difference between them, but no identity difference. Although Buddhism and Taoism also have too many elements of "teaching by example", that is, ghosts and gods preach, this is only a later evolution, and there is no deviation from "teaching by example" at all. Taoism, with Laozi as its ancestor, has deviated from the purpose of the old school and become an organization with the idea of being born, which is interlinked with Buddhism. However, their concept of birth has its historical reasons. In a word, all religions in the world, as well as Buddhism and Taoism, are incomplete forms of Lao Tzu's simple learning. They expounded the achievements of the avenue of knowledge in a deep or shallow way, but they have not yet formed a scientific world outlook and methodology. Only by eliminating religion and returning human culture to Laozi's thought can the world be harmonious and orderly, and human beings can eliminate the crisis of faith and gain real happiness and freedom.
The purpose of "teaching without words" is to ask all people to give full play to their subjective initiative, to open a real spiritual home that does not belong to God or others through their own practice with a serious and scientific attitude and method, to guide life and social practice with potential wisdom, and to create life value for realizing a paradise on earth of "small country and few people". "Teaching without words" is a positive, scientific and unparalleled teaching measure. Even if the soul has something to trust, it will not sacrifice earthly life to save the soul.
"Doing nothing and teaching without words" is a high degree of unity of practice and cognition, which is based on micro-epistemology and tests the truth through self-physical and mental health. "inaction" is the rule of law, and "teaching without words" is the rule of virtue. Only by combining the rule of law with the rule of virtue can we ensure the peace and happiness of human life. "Doing nothing and teaching without words" is the most scientific methodology in the world, and only Laozi who really understands Tao can reveal this philosophical methodology.
Everything is done without hesitation, born without it, done without relying on it, alive and successful.
It is impossible for a husband to live in a house.
Everything emerges, without avoiding contradictions or shirking responsibilities. It's really easy to generate without possessing it. It pursues promising things without self-wisdom and takes no credit for its success. It is precisely because we don't take credit for our pride that our achievements will never be erased. "The husband only lives in the house, but he can't go", which means that the sage has credit and doesn't take credit, but the people record the credit on the sage. As Tagore said, "You never seek fame and worship, but the loving God has found you." On the contrary, if you are proud of yourself, you will react positively.
This chapter reveals the law of the transformation of contradiction and opposition. The central argument is "teaching without doing anything, teaching without words", which is also the soul of the book. The discussion in the following chapters revolves around the basic principles of dialectics of "inaction" and "teaching without words"
People at the level of "being" are always self-centered, emphasizing promising, pursuing utility and practicing teaching and learning. The result can only be to strengthen self-awareness and aggravate self-contradiction and social contradiction. Only by completely changing values, participating in metaphysical enlightenment and pursuing simplicity can human beings surpass themselves and create their true selves, and achieve the result of "doing nothing without doing anything, words and deeds are not as good as teaching by example".
As we know, Tao Te Ching is based on self-cultivation, that is, life science. At present, people generally refer to China's ancient practicing kungfu as "Qigong", but it is not appropriate to use the word "Qigong" to explain Taoist kungfu. It only emphasizes the function of qi, and its purpose is only to strengthen the body. Its cognitive realm is unclear and its guiding ideology is narrow. Taoist Kung Fu is based on micro-epistemology, with the fundamental purpose of establishing a correct world outlook, outlook on life and values, and the highest principle of returning to simplicity, and requires the creation of a spiritual paradise with infinite freedom inside and a paradise on earth with few people outside. And keeping fit and prolonging life are naturally realized in the process of realizing Xiu De's enlightenment, which is selfless and selfish. Therefore, we might as well praise family kungfu as "moral merit". Moral merit is the self's efforts to balance yin and yang, create true self, open up wisdom, grasp the essential laws of the world, make self-awareness completely conform to objective laws, and thus better pursue happiness in life.
The three elements of moral value are mindfulness, integrity and integrity. Mindfulness (or mindfulness) is to establish a world outlook, outlook on life and values that conform to the Tao, so that the law of life is unified with the law of the universe; Righteousness is to correct yourself and make your posture meet the requirements of monasticism; Orthodoxy is to face up to the guiding role of scientific theory, including guidance, breathing, thinking and sexual intercourse. Moral merit is a serious human study, and it is extremely dangerous to ignore the guidance of scientific theory. Behind orthodoxy is the emphasis on respecting teachers and valuing education.
The realm of cultivating moral quality is as follows: 1. Self-memory and Tao's intuitive life course. Second, self-perspective means reviewing one's internal structure. Li Shizhen, a famous medical scientist, said that "those who tunnel inside are also those who observe" is this realm, and China's theory of traditional Chinese medicine is based on this. Third, from the perspective of cells and particles, we can visualize the human genome and microscopic particles, decipher the genetic code and the cosmic code, and understand the laws of life and nature, so as to realize the unity of subject and object. Fourth, the regression is simple.