《唐玄宗御制道德真经疏》Vol. 4

When people follow the principle of Wuwei (non-action), they change naturally. Yet one may want to establish teachings and laws to prevent deceit, then use them to bring people’s hearts into harmony. This is called “settling a great grievance.” But resentment is bound to remain. Establishing teachings and laws cannot leave no trace, and the harms that arise from those traces will turn into new resentments. Hence the saying, “There will surely be resentment left over.”

How can this be called good?

Commentary: Teachings and laws may at first be established to improve matters, but in time they give rise to harm. If resentment still remains, how can this be considered good? It is like using worldly learning to adorn one’s nature in the hope of restoring its original state. Only by transforming the world through stillness and Wuwei, without disturbance or forced action, can people retain their simple ways. Governance that leaves no harmful residue of resentment can then be called good.

Therefore, the sage holds the left half of the tally, the contract, but does not demand payment from others.

Commentary: The “left tally” here refers to the heart. The heart belongs to Yang and governs storing; it can accord with the circumstances before it, so it is called the “left tally.” If the sage establishes teachings and laws, traces will be left behind, and resentment may follow. Therefore, the sage keeps this heart and makes it still, then transforms the people from above. When people have no excessive desires, there is no need to burden them with punishments and penalties; they naturally accord with Wuwei.

Thus, a person of De (Virtue/Power) is in charge of the tally, while a person without De is in charge of the che (the enforcement of laws).

Commentary: “In charge” means to oversee; “che” means to put into effect. The passage says that when a virtuous ruler keeps a still heart, the people are naturally transformed. A ruler without virtue cannot empty the heart and forget the self, and instead seeks only to make laws to restrain the people. The more laws there are, the more harms arise; this is why such a ruler is called without De.

The Way of Heaven shows no partiality; it always assists the good.

Commentary: The Way of Heaven acts fairly, supporting good people and never deceiving them. Heaven bestows blessings on the good deeds of those who hold to the tally and remain still, allowing their undertakings to proceed smoothly. For those who make laws and harm the people, Heaven sends calamity, and the consequences of their wrongdoing cannot be undone. Does this not show that Heaven has no favorites and assists only those who have De?

“Chapter Eighty: A Small State with Few People”

This chapter continues by explaining that harsh punishments and severe laws bring harm and resentment, while a simple, unadorned way of life allows people to follow their nature and gives them nothing to contend for. It begins by urging rulers to practice Wuwei (non-action), explaining that when the people follow the ruler’s teaching, society can be stable. It then depicts a life in which every household is prosperous and everyone lives in peace, with no need to seek things from outside.

A small state with few people: even if it has tools capable of serving ten or a hundred people, they are not put to use.

Explanation: “Few” means a small number; “ten” means ten people, and “hundred” means a hundred. “Tools” refers both to implements and to talented people. This passage depicts the simple society of ancient times. To say the state is small means that people do not seek to expand its territory; to say the population is few means that they do not seek to increase their numbers. When people do not covet a vast territory, there is no greed or struggle in their hearts. When they do not pursue a large population, affairs become straightforward and easy. Once the Way of simplicity is established, an unadorned way of life can emerge. Even if there are outstanding people capable of serving as leaders over groups of ten, fifty, or a hundred, there is no need to put them in such roles.

Make the people cherish life and not readily move far away.

Explanation: “Move” means to relocate. When teaching guides people back to simplicity and government orders are neither numerous nor harsh, people cherish their lives. The people value what is fundamental and are content with their own occupations. With no desire to seek things elsewhere, they each remain settled where they are and do not migrate far away.

Even if there are boats and carts, there is no need to ride in them or use them.

Explanation: Boats and carts are made to travel by water and land and to transport goods. When there is no need for travel or transport, boats and carts can be left unused. The Zhuangzi says that in an age of utmost De (Virtue), there were no roads in the mountains and no boats or bridges across the waters.

Even if there are armor and weapons, there is nowhere that requires them to be displayed or deployed.

Armies and weapons (“armor and arms”) are meant to punish those who refuse to submit and to defend against enemies. If those in power put the Dao and De into practice, so that the people do not scatter or contend with one another, warfare will cease and weapons can be put away and left unused.

Have the people return to keeping records by tying knots. In ancient times, before writing and carved marks existed, people recorded events with knots in cords. The Xici says, “In the earliest times, people governed affairs by tying knots; later, sages replaced this with writing and carved marks.” This means that people in the age of knotted cords lived simply. With the rise of writing came deceit and falsity. Now the people are to let go of fixations, lessen their desires, and return to the simplicity of ancient times. Hence the instruction to have them keep records by tying knots again.

Have the people find their food fragrant and their clothes beautiful. Whether food tastes good depends on whether it meets people’s needs; food that suits them tastes good. Whether clothes are beautiful depends on whether they fit and are appropriate; clothes that fit feel beautiful. If they do not meet people’s needs, even rare delicacies and splendid brocade garments may not seem delicious or beautiful.

Have the people live in peace and take pleasure in their own customs. When desires are few, people can feel at ease where they live; when customs are simple and honest, they are content with them. If people pursue desires without restraint, they naturally cannot live in peace. And when decrees are harsh and disturbances grow, how could they take pleasure in their own customs?

Neighboring states can see one another and hear the crowing of roosters and barking of dogs, yet their people do not visit one another, even into old age. This means the neighboring states lie close together. Their people do not visit because each side is self-sufficient and has nothing it needs to seek from others.

The chapter “Trustworthy Words Are Not Beautiful,” chapter eighty-one.

The Dao De Jing is divided into two parts, which together explain the principles of the Dao and De. Its opening states its purpose, opening a path into the many subtle and mysterious principles. Its conclusion draws the work together, pointing to a way of bringing its teachings into unity and grasping their essence. The classic therefore uses “Trustworthy words are not beautiful” to explain the role of verbal teaching; “Those who are good do not argue” to caution practitioners; and “Those who know are not widely learned” to point out where one can easily lose one’s way. It uses “not accumulating” to teach people to let go of grasping, uses “being” to reveal the nature of things fully, and ends with “not contending” to describe the state of the sage.

In this way, the text guides students to discern subtle principles through words and images, and, with the help of metaphor and guidance, to approach truths that lie beyond verbal expression. Once they have understood the teaching, they can also let go of attachment to it. Why, then, would they need to remain silent, like the layman Vimalakīrti of the city of Vaiśālī? By using words to explain what cannot be spoken, one can understand the nature of the mind and innate nature through Laozi.

Trustworthy words are not beautiful.

The commentary explains: “‘Trustworthy words’ means words in the sage’s teaching that are true and reliable. The Old Master speaks these teachings to guide and transform living beings. Their content is sincere and trustworthy, and so runs counter to worldly convention: it may not sound pleasing or beautiful.”

Beautiful words are not trustworthy.

The commentary explains: “‘Beautiful words’ means words that sound sweet and pleasing. Such words are often showy and cater to worldly tastes; they are neither true nor capable of truly transforming people. Trustworthy words are not beautiful precisely because beautiful words that cater to worldly tastes are often untrustworthy.”

Those who truly practice goodness do not argue.

The commentary explains that the good in understanding the teaching lies in putting it into practice. After acting on it, one does not become attached to one’s deeds; therefore, one does not argue.

Those who like to argue do not truly practice goodness.

The commentary explains that those who merely talk about the teaching without understanding or putting it into practice are often confused and attached in their cultivation. They therefore cannot be called good.

Those who truly understand do not pursue wide learning.

The commentary explains: “‘Knowing’ means understanding; ‘wide learning’ means hearing much. Those who realize the Great Dao value focused depth, not knowing a great deal. The Zhuangzi says, ‘Wide learning can cause the mind and spirit to sink into confusion.’”

Those who are widely learned do not necessarily truly understand.

Those who are widely learned and well informed can easily become trapped by words, texts, and doctrines. Once they cling to doctrine, they may talk about it all day and still never finish. This is not true understanding, which is why it is called “not knowing.”

The sage does not accumulate.

“Accumulate” means to linger over or gather things up. The sage deeply understands the source of things and the nature of all beings, and sees through the unreality of words and the emptiness of verbal teachings. Once the principles are understood, even the words that express them can be set aside. The sage therefore does not linger over or accumulate verbal teachings. This is what is meant by “the sage does not accumulate.”

The more the sage gives to others, the more he has; the more he gives to others, the more he gains.

“More” here means completely or in full. Although the sage does not cling to verbal teachings, ordinary people still need the sage’s guidance to awaken their wisdom. The sage therefore passes on the principles of clarity and stillness in full to ordinary, ignorant people. His wisdom and understanding do not diminish as a result; hence, by giving to others, he becomes more fulfilled himself.

The commentary says: “Has” refers to one’s innate nature, the nature one possesses from the beginning; “gains” refers to the benefit acquired through teaching from outside oneself. The nature that understands the principles is not obtained from someone else, so it is called “innate nature.” The help that comes from teaching does not arise from within oneself, so it is called “external benefit.” The sage teaches ordinary, ignorant people, making their minds clearer and wiser; hence, “the more he has.” Learning and teaching strengthen each other, and the principles thus become deeper and clearer; hence, “the more he gains.” Here, “teaching and learning each make up half” means that teaching and learning bring about one another’s fulfillment.

The Way of Heaven benefits and does not harm.

The Way of Heaven nourishes all things and enables them to grow: this is “benefit.” It does not rule over or cut down all things: this is “does not harm.” The Way of Heaven serves here as a comparison, showing that the sage’s Way can widely benefit everyone.

The sage’s Way acts and does not contend.

The sage follows the Dao in action, yet does not compete with all things for what they possess. This is because the sage does not linger over or accumulate anything. By giving the principles to others, the sage becomes more fulfilled, and so does not contend with anyone.

End of juan ten of The Imperial Commentary on the Dao De Jing by Emperor Xuanzong of Tang.