11 - Teachings.
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11 - Teachings.
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概要
Tao.
The opening line of the Tao Te Ching begins with: "The Tao that can be told is not eternal Tao." This is generally interpreted to mean Tao is, on an ultimate level, indescribable and transcends all analysis and definition.
Tao (or Dao) can mean "way", "road", "channel", "path", "doctrine", or "line". Livia Kohn describes the Tao as "the underlying cosmic power which creates the universe, supports culture and the state, saves the good and punishes the wicked. Literally 'the way', Tao refers to the way things develop naturally, the way nature moves along, and living beings growing and declining in accordance with cosmic laws." Likewise, Louis Komjathy writes that Taoists have described the Tao as "dark" (xuan), "indistinct" (hu), "obscure" (huang), and "silent" (mo).
According to Komjathy, the Tao has four primary characteristics: "source of all existence", "unnamable mystery", "all-pervading sacred presence", and "universe as cosmological process". As such, Taoist thought can be seen as monistic (the Tao is one reality), panenhenic (seeing nature as sacred), and panentheistic (the Tao is both the sacred world and what is beyond it, immanent and transcendent). Similarly, Wing-tsit Chan describes the Tao as an "ontological ground" and as "the One, which is natural, spontaneous, eternal, nameless, and indescribable. It is at once the beginning of all things and the way in which all things pursue their course." The Tao is thus an "organic order", which is not a willful or self-conscious creator, but an infinite and boundless natural pattern.
Furthermore, the Tao is something that individuals can find immanent in themselves and in natural and social patterns.
Thus, the Tao is also the "innate nature" (xing) of all people, a nature which Taoists see as being ultimately good. In a naturalistic sense, the Tao is a visible pattern, "the Tao that can be told", that is, the rhythmic processes and patterns of the natural world that can be observed and described. Thus, Kohn writes that Tao can be explained as twofold: the transcendent, ineffable, mysterious Tao and the natural, visible, and tangible Tao.
Tao is a process of reality itself, a way for things to gather together while still changing. All of these reflect the deep-rooted belief of the Chinese people that change is the most fundamental characteristic of things. In the Book of Changes, this pattern of change is symbolized by numbers representing 64 related force relationships, known as hexagrams. Tao is the change of these forces, usually referred to as yin and yang.
Throughout Taoist history, Taoists have developed different metaphysical views regarding the Tao. For example, while the Xuanxue thinker Wang Bi described Tao as wú (nothingness, negativity, not-being), Guo Xiang rejected wú as the source and held that instead the true source was spontaneous "self-production" and "self-transformation". The Chongxuan School developed a metaphysics influenced by Buddhist Madhyamaka philosophy.
De.
The active expression of Tao is called De (dé; also spelled Te or Teh; often translated with virtue or power), in a sense that De results from an individual living and cultivating the Tao. The term De can be used to refer to ethical virtue in the conventional Confucian sense, as well as to a higher spontaneous kind of sagely virtue or power that comes from following the Tao and practicing wu wei. Thus, it is a natural expression of the Tao's power and not anything like conventional morality. Louis Komjathy describes De as the manifestation of one's connection to the Tao, which is a beneficial influence of one's cosmological attunement.
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