Lin Zhiruo, the first ten big ones who listened to the evil dragon knight's way of the pinnacle "vicissitudes of life is nameless", the way of doing what you want, the path of evil thoughts, and the way of chivalry, all blamed herself for asking more questions, and basically didn't understand, how could she come to the peak?

Lin Zhiruo asked again, "Evil Dragon Hero, it's better to call you Brother Long, Brother Long!"

The Evil Dragon Warrior was stunned for a moment, and said with a smile, "The Tao I know can't be described in words, but I can talk about the so-called Tao of the ancients, but it may still be difficult for you, do you still want to listen?"

Lin Zhiruo said happily, "Of course it's good! Listen to it, there will be no less meat, hehe!"

The Evil Dragon Warrior: "Amazing." In ancient Chinese philosophy, Tao could represent an important concept, "ultimate truth."

This concept is not only valued by philosophy, Taoism, Confucianism, etc., but also by various religious schools. Like the Tao of the Book of Changes, the Book of Changes is one of the oldest texts in China, and Confucianism is revered as the first of the Five Classics.

"Yi" includes the ancient "Lianshan", "Guizang" and "Zhou Yi", but "Lianshan" and "Guizang" have been lost. In general, the Book of Changes refers to the Book of Changes.

"Zhou Yi" originated early, according to legend, "King Wen detained and performed Zhou Yi", and it is believed that the early years of the Western Zhou Dynasty were written by King Wen, so it is earlier than the philosophical works of the Spring and Autumn Period (Lao Tzu's Tao Te Ching and Confucius's Analects).

In a broad sense, "Yi" includes "Zhou Yi" and "Yi Chuan". Since the meaning of the text of the "Zhou Yi" has evolved with the times, and the content has been difficult to understand during the Spring and Autumn Period and the Warring States Period, the people of the Confucius era wrote the "Ten Wings" (before Ouyang Xiu of the Song Dynasty, the successive dynasties have always believed that it is the work of Confucius), also known as the "Yi Chuan", to interpret the "Zhou Yi". Nowadays, most scholars believe that the earliest of the seven volumes of the "Zhou Yi" is the work of the Warring States Period.

"Zhou Yi" is a set of symbolic systems to describe the change of state, showing the philosophy and cosmology of classical Chinese culture. Its central idea is to describe the changes of all things in the world with the alternating changes of yin and yang.

Although it was widely believed during the Qin Dynasty that the Book of Changes could be used for divination, its influence spread throughout Chinese philosophy, religion, medicine, astronomy, arithmetic, literature, music, art, military affairs, and martial arts. Since the 17th century, the I Ching has also been introduced to the ancient Western world.

The legend of the dictionaries: "one yin and one yang is the Tao", "the way of heaven, said yin and yang", quoting Confucius: "The metaphysical is the Tao, and the metaphysical is the instrument", so Confucianism agrees that the Tao is the principle of yin and yang change. The Tao is the movement of the universe and the law of natural change.

The legend of the dictionaries: "Yi has Taiji, which is to give birth to two rituals, two rituals to give birth to four elephants, and four elephants to give birth to gossip." The words "Tai Chi" and "Dao" in the Book of Changes are connected, precisely because all things are born from "Dao", so all things change from Tai Chi into two rituals, four images, and eight trigrams. Therefore, the hexagram of the I Ching can cover all changes and become the basis for divination.

"The Word is as great as the sky, and as wide as the earth, and as heavy as a stone, and as light as a feather, and the people know so little. "Pipe White Heart"

"That's why the upper way is high and undetectable, and deep and undetectable. It shows that the Buddha can be the name, the vast Buddha can be the punishment, the independence is not even, and all things can be ordered. "The Yellow Emperor's Four Classics and Daoyuan"

Tao Te Ching: "The Tao is the way, the very way, the name is famous, the name is not famous." Although the Tao can be fulfilled, its essence is not fully encompassed by the Dharma of the Way.

Although the Tao can be discussed and named, its essence cannot be described in words. Tao Te Ching: "Tao begets one, one begets two, two begets three, and three begets all things." 」

The Taoist, before the "one", the so-called "one" is the so-called ontological "ontology", the "existence" of the modern Western philosophy of existence, and this "one" refers to the unified nature of all things.

"One" itself is inconceivable, because the thinker must distinguish between what can be thought of and what cannot be imagined, which is the discriminating mind, which is "two", that is, "yin and yang", and so on and so on and there is everything to speak of.

"One" is inconceivable, which is why "Tao" is even more ineffable, inconceivable and discriminable.

In response to Dongguozi's question, "What is the Tao", the ancient Zhuangzi said to the effect that the Tao has no beginning and no end, is all-encompassing, and is everywhere.

If people want to learn the Tao, they should look at the slugs, look at the feces, urine and feces, and let go of everything, so that they can see the law and greatness of the Tao. Ha Lu Ha!

"Tao" has its ineffable ontology, concepts beyond the object, and "Tao" in different places. Although the essence of the Tao cannot be spoken, it is all spoken, and "the Tao cannot be spoken" itself is also describing the Tao, which is actually not the essence of the Tao, but the existence of the word.

That is, although the nature of the Tao cannot be described in detail, its existence is mentionable, but it is only "He exists" and cannot be further said. This is similar to the Western philosophy of existence in which "existence precedes essence".

Tao Te Ching: "Man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature." 」

The law of man is on the earth, the law of the earth is in the sky, the law of heaven is in the Tao, and the law of the Tao alone is self-originating.

The glyph of the word "Tao" itself also indicates that the Tao is in all things. "Shuo Wen Jie Zi": "Dao", from, from the beginning, is a long line, first: the direction of the face, the direction of the line.

The so-called "where the face goes, what the line reaches" means where the road is facing, and where it goes, where the road is. (To be continued......)