第六章
原文：谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。
罗汉乱弹琴：这里先要提醒大家注意一个历史事实，就是孔子曾经不辞旅途遥远劳顿，去拜访老子，向他请教《易》。《易》有一个原理就是“观天察地，类万物之情”。观察天地，应好理解，不须累述。类万物之情的“情”字，则有必要多说两句。这个“情”字是由“心”、“青”组成。这个“青”，有纯而无杂的意思，也就是日常生活中人们玩麻将和了一把“清一色”的意思一样。“心”则是人体内部中央最核心的脏器。如此这个“情”所表达的就是最核心最纯粹没有丝毫杂质的东东，也就有了最本质规律的意思。
我们如果和老子一样，跟着老子对天地考察，就自然会产生疑问，这一如大风箱的宇宙，这自生自灭、自带原动力的天地，究竟从何而来。要回答这个问题，除非我们有这样的本领，离开地球看地球，穿到天外看天，到宇宙之外看宇宙。而这，无论是远古的老子，还是当代的我们，都作不到。但老子想到了一个办法：“见微而知著”：
谷神不死，是谓玄牝——幽深莫测四季浓荫的溪谷，就好比是雌性动物的生殖宫。
玄牝之门，是谓天地根——这雌性动物的生殖宫（门），就是天地万物生生不息的根。
绵绵若存，用之不勤——这雌性动物的生殖门，幽深杳渺，若丝若绵，若冥若存，其繁衍生命的能力永无耗竭。
我的上述解读，不会遭到大家的抗议、反对。因为我们是经历了女性生殖崇拜的民族。无论是历史文献，还是民间传说，都说我们是女娲氏之后，商人更是说自己的祖先就是吞了玄鸟蛋后繁衍的。所以，老子在这里说的“玄牝”就具有多层意思：具体的玄鸟的生殖门，幽深玄妙的生殖器，大千事物发生的原始地。所以，他最后归结为“天地根”。老子的这一说法，得到了儒家的认同。儒学经典中有“丘陵为牡（阳性生殖器），溪谷为牝（阴性生殖器）”。就连曾经影响中国心理学发展的弗洛伊德也说：“子宫是人类第一个住房，人类十有八九还留恋它，因为那里安全舒畅”。
但是，冯友兰关于“《老子》在这里所说的牝，就是女性的生殖器，它所根据的原始宗教，大概以女性生殖器为崇拜的对象。因为它不是一般的女性生殖器，所以称为玄牝”的说法，却值得推敲：
一． 人类对于女性生殖器的留恋与崇拜，不应当仅仅归结为原始宗教的作用。应当象弗洛伊德说的那样，是人生理和心理的一种自然皈依。
二． 把“玄牝”仅仅解释为“不是一般的女性生殖器”未免十分肤浅和粗糙。“玄”字在这里固然有大的意思。但还有玄远、幽深的意思，也有玄元第一的意思，还有确指玄鸟之牝的意思。
最后，前面提请大家注意孔子向老子问《易》的事，就是想提醒大家注意老子在当时就是值得孔子去问《易》的大家。而《易》所说的“神”，是一种毫无先兆、毫无预感，就如天空突然发生的闪电现象，所以“不测谓之神”的“神”，是毫无半点神道迷信色彩的。因此，这里的“谷神”，是指女性受孕，孕育生命，是无法预测、预知的。就如我在《人学启蒙》中倡导优生一样，人类真能象在实验室里那样掌控自身的繁育机制吗？
Luohan comprehension：
I remind that everyone focus attention on the historicl fact，that
Confucius not caring the hard journey to visit Lao-Tzu，consulted hi m on the《易》. There is a theory of《易》is“观天察地，类万物之情”（observe the sky and the earth， love all things in the world）. “观天察地”is easy to understand ，there is no need to say m
ore. I think it necessary to talk about the“情”in the sentence“类万物之情”. “情”is made of“心”and“青”. The meaning of“情”is pure and innocent，almost invariably the mahjong. “心”（heart）is the main organ of the human body. The meaning of “情”is just core without impurities of the nature of reality.
With the same questions as Lao-Tzu，we start the journey to explore the universe. What is the power of the universe to creat the world？In order to answer this question，we must left the earth and see the essence by the phenomenon.
谷神不死，是谓玄牝——The valley spirit dies not，aye the same；The female mystery thus do we name.
玄牝之门，是谓天地根——Its gate，from which at first they issued forth，is called the root from which grew heaven and earth.
绵绵若存，用之不勤——Long and unbroken does its power remain，used gently，and without the touch of pain.
In view of the above-mentioned comprehension，there will be no objection to it. We had went through the females procreation adoration period. No matter the historical document or the folklore told us，we were the descendant of Nuwa. The descendant of Shang Dynasty said their ancestors had eat the eggs of Xuan bird and then multiply. So the word“玄牝” reveal multiple meaning by Lao-Tzu：the genital of Xuan bird；the deep and mysterious genital；the origins of the world. Finally he called it“天地根”（the root of Heaven and Earth）. His point had deserved recognition by the Confucian. The classical Confucian document the“丘陵为牡（the hills are positive genitalia），溪谷为牝（the valley is feminine genitalia）. The psychologist of Freud who Influenced China had said：“The uterus is the first shelter of human，for it enjoyable and security，So many people attachment to it）.
But Yulan Feng talk about the word“牝”in Lao-Tzu means the feminine genitalia. It is a primitive religion and representing the genitilia. That is not only a general genitalia but the Xuan bird：
一、 The worship of feminine genitalia by human should not be attributed to the primitive religions. It should be attributed to the need for physical and phychology attachment.
二、 It is so superficial to explained the word“玄牝”by“not only a general genitalia”. “玄”in here not only means lerge but also means profound，deep and referred to the“玄鸟之牝”.
At last，I want to remind you attention to the story which Confucius come to visit Lao-Tzu for《易》 and Lao-Tzu was the sage at that time. The word“神”in《易》means out of nowhere，like the lightning，so it is“不测谓之神”，not in any way superstitious. So，“谷神”in here means conceiving and harbor life is unpredictable. Such as to emphasized the importance of eugenic procreation in the book《人学启蒙》by me. Can the human control the breeding system as if they are in the laboratory？
2011年12月23日星期五于富力湾
